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Abstract

Contrary to a widespread thesis about the non-cognitive character of religious beliefs, I argue that it is beneficial to highlight and not marginalize the place of religion in the epistemic sphere. At least some religious beliefs (especially theism) can be qualified as true or false. Holding them as true is usually based on the evidence which is not widely accepted. This, however, does not entail that these beliefs are not true. If they are true, then holding them to be true should be seen as rational, despite of the fact, that the supporting evidence does not seem to be strong in the light of current epistemic standards of justification. It does not mean, however, that such beliefs can be hold with the highest assertion if they evoke serious doubts. Changes in religious doctrines and religious pluralism do not constitute a sufficient reason for excluding religion from the epistemic sphere, as a similar situation concerns many academic disciplines, such as philosophy, or psychology.
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Abstract

I address the question of Marx’s understanding of the role and function of religion in social life. Marx’s pronouncements on this topic are few and far between. Yet relying on them I undertake to examine the proposal ostensibly made by Marx that it was possible, or even necessary, to purge religious institutions and religious attitudes from social life. I point to a number of inconsistencies and errors that Marx committed in making such proposals.
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Nauka | 2018 | No 4 | 131–164

Abstract

Krzysztof Maurin was an extremely versatile intellectual and academic teacher. He worked in mathematics (monograph “Methods of Hilbert space”), philosophy (publication “Karl Jaspers – a philosopher of truthfulness”), theology (essay “The Son of Man as the foundation of great religions”) as well as in psychology and he taught in the Faculty of Physics of the Warsaw University: I was taught by Him during a second half of His life since the beginning of the 70s. Now we are seeing and presenting his various activities in the time analysed by him in senses of quantum and cosmic physics, Heidegger's philosophy, Schweitzer's theology and human and humanitarian psychology. Therefore we remind below his lectures on Medieval Universities, Humboldt's reform, the XIX century mathematics and indeterministic interpretation of quantum mechanics. Then, according to a chronological order, we are switching our attention to Krzysztof Maurin himself as a student of university underground courses during the time do Nazists occupation in Poland, then as a silent university employee resisting communist totalitarian ideology and after 1956, as a methodical professor of the University of Warsaw collaborating with Western Europe scientists such as LDrs GDrding, Werner Heisenberg, Rene Thom and Friedrich von Weizsacker as well as admiring especially intellectual achievements of Hermann Weyl and Martin Heidegger. To the end of biographical considerations we can observe successes and obstacles encountered by Krzysztof Maurin while He has tended to conciliate various or opposite ways of philosophical understanding or social behaving by his beloved thinkers.
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