Celem artykułu jest przedstawienie pewnej zagadkowej argumentacji zawartej w Kwestiach teologicznych Stefana Langtona (zm. 1228). Odwołuje się ona do analogii między stwierdzeniem sformułowanym w języku trynitarnym („Bóg rodzi”) a zdaniem „Człowiek biegnie”. Jej zrozumienie wymaga wyjścia poza ramy misternej „teologii terministycznej” Langtona i szerszego spojrzenia na teorie supozycji ostatniej ćwierci XII w. i pierwszej połowy XIII w.
We present the last millennium of history of a peatland located in northern Poland. Our results are based on two replicate monoliths taken from a Baltic raised bog. We applied a high-resolution approach and radio car bon dating to the peat material to obtain a de tailed palaeoenvironmental reconstruction. To reconstruct past peatland moisture, we used three prox ies: testate amoebae, plant macrofossils and pollen. Despite different peat accumulation and extensive hiatus in the formerly studied core, both monoliths show a similar pattern of changes. However, the core from this study provides us with more detailed data on S. fuscum disappear ance which correlates well with the data from the other Baltic bog, S³owiñskie B³oto. Our re search shows that pris tine Bal tic bogs can be dated to AD 1350. Słowiñskie Błoto palaeohydrology confirms AD 1300 as the beginning of the hydrological disturbance. In the case of the Stążki and Słowiñskie Błoto bogs, the Little Ice Age (LIA) is recorded between AD 1500 and AD 1800. However, this climatic change might have been blurred by human impact. In the case of the Baltic bogs, their reference virgin state can be dated to AD 1200. After this date, we observed in creasing human impact and climatic in stability connected with the LIA. However, between AD 1800 and 1900, bogs were wet, most possibly due to climatic forcing. This fact suggests that despite human impact, recent peat deposits can still reflect climate. Our research provided in formation related to the time of existence, location and characteristics of the natural/pristine state. High-resolution peatland palaeoecology is crucial for restoration activities, e.g., rewetting and environmental management. The palaeohydrological context (supported by other proxies) of the last 1000 years provides a reliable answer to the question: ‘To rewet or not to rewet?’
An important discovery has been made at Targowisko in southern Poland, where ancient bog-oak trunks with well-preserved remains of great capricorn beetle galleries were found in old sediments of the Raba River. Traces of these insects in fossilized or partially fossilized wood provide valuable information, helping us interpret the ancient environment and climate.
Jak to możliwe, że Bóg pozwolił na istnienie i działanie Auschwitz-Birkenau i Kołymy? Jak może ze spokojem patrzeć na Morze Śródziemne, które staje się grobem dla tysięcy Jego dzieci? Skąd pochodzi zło i czy Bóg jest na nie obojętny?
This article consists of two parts. The first part summarizes using informal language Wolniewicz’s understanding of the idea of God which he expressed in the language of formal logic. It demonstrates that Wolniewicz’s position was founded on antinaturalism, i.e. the conviction that nature is a fragment of a larger reality while man partly transcends the natural reality. The second part of the article is an attempt at capturing the intuitions behind Wolniewicz’s idea of God as an impersonal power which is not identical with Providence though. It is argued that this view is a consequence of the characteristic traits of Wolniewicz’s personality. This explanation is consistent with Wolniewicz’s understanding of human nature. In the analysis that ensues reference is made to Wolniewicz’s private correspondence.
In the opinion of Bogusław Wolniewicz (1927–2017), Wittgenstein in his Tractatus presented a new metaphysics – a modern ‘metaphysics of facts’, in opposition to the traditional ‘metaphysics of substance’ (Aristotle) or to the ‘metaphysics of things’ (Tadeusz Kotarbiński’s ‘reism’). The new metaphysics describes, just like the old ones did, the structure of the world. First, it refers to the world as a whole, seeing in it an actualization of one of numerous possible worlds. It also refers to the elementary unit of world-structure, which is an ‘atomic fact’ (an independent unit, though at the same time not the simplest one, since it involves further ‘simple objects’). Those concepts of ‘world’, ‘atom’ and ‘possible beings’ make the system of Tractatus ‘metaphysics’, comparable to the Aristotle’s metaphysics of ‘form’ and ‘matter’. In Tractatus, the Aristotelian ‘matter’ turns into ‘simple objects’, while ‘form’ becomes a form of ‘fact’. In this view, the world is conceived as a set of facts and equals a particular choice made from the universe of possible situations. But one element is missing in Wittgenstein’s system, namely, the ‘efficient cause’ responsible for the choice of facts (actualization of possibilities). Leibniz believed there was a ‘sufficient reason’ why a particular choice was made among possible situations and one possible world has become real. This ‘sufficient reason’ finally turned out to be God’s rational will. In Wolniewicz’s late philosophy however, the ‘efficient cause’ is only ‘fate’ or ‘chance’ (τύχη). Fate is therefore the mysterious deus absconditus of Wittgenstein’s metaphysics.
Edith Stein is a person who was born in the Jewish traditionally religious family. In her youth she lost her faith in God. However in her life she was seeking the truth. In this search she was very honest. The article first shows different definitions of truth. Then he takes the presentation of Edith Stein’s, the ways of phenomenological discov-ery of the truth about a human person. Finally, it shows her coming to the discovery of the God of Love, who has drawn her to mystical union in the spirituality of Carmel. Edith Stein died in the concentration camp in Auschwitz, experiencing the mystery of the Cross of Christ and sacrificing herself for her people.
This work focuses on the paleoenvironmental and palaeoclimatological history of the undisturbed core sequence of 8.6 m extracted from the Bottomless Lake (Tăul fără fund) sphagnum peat bog located in Bǎgǎu, Romania, which covers the last 8,600 years based on radiocarbon dating. By comparing results of archaeological and palaeoenvironmental investigations carried out so far in the area, results of the loss on ignition analyses and the data of the chronological analyses, it was possible to reconstruct climatic factors and anthropogenic impacts on the local environment. The undisturbed core sequence has above 86% organic matter content all along excluding the erosion horizons. Anthropogenic effects (building, woodcutting, pasturage, husbandry, farming) and changes in the local climate, vegetation, and environment increased the rate of the erosion and decreased the rate of the accumulation.
The dynamic changes in selected heavy metal concentrations were analyzed in two ombrotrophic peat bogs from southern Poland: Puścizna Mala (PK) and Puścizna Krauszowska (PM). The highest contents of Pb and Zn occur at the top of profiles examined: 115.36 mg/kg (PM1), 90.61 mg/kg (PM2), 182.40 mg/kg (PK1), 121.68 mg/kg (PK2) and 127.43 mg/kg (PM1), 89.73 mg/kg (PM2), 170 mg/kg (PK1), 130.4 mg/kg (PK2), respectively. Concentrations of copper are similar to those of local soils varying from 9.4 to 12.8 mg/kg. Cadmium strongly varies with depth, which indicates distinct mobility of this element. Two peaks of elevated Fe concentrations are observed at the top and bottom of the Puścizna Mala profile, while the maximum in Puścizna Krauszowska was at the top of the peat bog. The Ti content distinctly varies with depth and correlates with the ash content (R 2 = 0.91-0.99). The strongest and positive correlation is observed between Zn-Pb and Ti-Pb contents. The significant differences of metal concentrations are noted between the profiles, which is probably connected with a rate of peat accumulation and plant composition of the profiles investigated, as well as with their disturbance by human activity.
The aim of the paper is to highlight St. Anselm’s way of thinking about nature and order in the world created by God. God for Anselm is the highest nature, one which exists most fully; He possesses the fullness of being, because His essence is identical to His existence. He is the cause of all existing things and does not have a cause Himself, for He exists per se. The order of nature may be observed in two ways: when departing from the diversity of existing beings and when considering these beings before their creation, existing in the divine intellect as ideas and models, after which God called into existence particular objects.
Koncepcję Boga Orygenesa należy analizować w kontekście filozofii neoplatońskiej. Zgodnie z nauczaniem neoplatońskim Orygenes przedstawiał Boga jako niematerialną, niezmienną i niepodzielną Jednię, która jest źródłem istnienia wszystkich bytów. Nawiązując do neoplatonizmu twierdził, że boskość i doskonałość bytów zmniejsza się wraz z oddalaniem się ich od źródła bytu, czyli Boga. Również Syn Boży ma w sobie mniej boskości i doskonałości od Boga Ojca, będąc Bogiem w sensie wtórnym.
Autor podjął próbę odpowiedzi na pytanie: czy i jak możliwa jest refleksja nad istnieniem? Wbrew ugruntowanej tradycją tezie, odrzuca on pogląd, zgodnie z którym Parmenidejskie pojęcie bytu ma charakter egzystencjalny. Twierdzi, że Parmenides, a za nim myśl starożytna, byt pojmuje poprzez określoność, a więc jako „coś”. Utrzymuje przy tym, że pojęcie „istnienia” na trwałe pojawiło się w myśli europejskiej dopiero w filozofii św. Tomasza z Akwinu. W proponowanym przez siebie rozumieniu autor utożsamia istnienie z mnogościąi różnorodnością prezentujących się momentów, które w porządku myślenia wyraża słówko „coś” (το ον), czyli pojęcie bytu. W przedstawionym ujęciu autor nie oddziela bytu od jego bycia. Tym samym refleksja nad bytem jest zarazem refleksją nad istnieniem.
The ethics of ‘theistic absolute morality’ (TAM), as any other ethical theory, must offer a definition of good, describe the connection between good and duty, and provide an effective guidance to human conduct. In the ethics of TAM we find, in my rendering of its claims, an irremediably unsuccessful definition of good, permanently loose connection between moral value and moral duty, and irreparably limited practical efficacy. It is not surprising that it has to be so, as it is a common condition of all ethical systems. The TAM ethics suffers, however, additionally from a unique conceptual trouble, but that is a story I have told elsewhere.
Najbardziej znaną częścią zakładu Pascala jest argumentacja kończąca się tezą o opłacalności postawienia na istnienie Boga. Autor Myśli przedstawił także sposób pełnej realizacji zakładu: po zaakceptowaniu racjonalności zakładu konieczne jest podjęcie regularnych praktyk religijnych. Dopiero wówczas osoba może zdobyć wiarę i z nadzieją oczekiwać zbawienia. Artykuł przedstawia propozycję Pascala oraz różne jej interpretacje. Przedyskutowane zostały także najważniejsze zarzuty wiążące się z drugą częścią zakładu.
Dlaczego w Biblii niemal nie występuje słowo „czułość”? Czy można wobec tego powiedzieć cokolwiek o czułości Boga na podstawie Biblii? – odpowiada ks. prof. Tadeusz Dola, przewodniczący Komitetu Nauk Teologicznych Polskiej Akademii Nauk.
The paper is a biblical-theological study that attempts to describe social groups which can be regarded as the poor in the light of teaching of Jesus . The study is based on the following biblical texts: Mk 1:15; cf . Mt 4:17; Lu 4:43, then Lk 4:18-19, Lk 6:20 and Mt 5:3 and several others. The poor of the Gospels are the first recipients of the kingdom of God. According to the author the evangelical poor have many different faces and also poverty has many dimensions. The first of all is the material lack and need. There are many other categories of poor people, for example those excluded from their social and religious position: widows and children, the little ones, am ha’aretz. Another category of the poor are the sick and suffering, sinners and the outlawed, men with an unclean spirit. All those people were the recipients and bene-ficiaries of the kingdom of God to come.
This article presents the problem of understanding Heideggerian ‘turn’ (Kehre) in the context of the most important aspects of his later philosophy. Since Heidegger had written (secretly) Contributions to Philosophy, he departed from his original philosophical assumptions, which had been presented in Being and Time. Heidegger’s turn was conceived as a discovery of truth of Being, as a project of another beginning, as proper asking about Being as such, as well as a discovery of a hidden aspect of being that is revealed in an event (‘enowning’).