https://forumphilosophicum.ignatianum.edu.pl:443//index.html?id=333 Index de Thomism fr 0 https://forumphilosophicum.ignatianum.edu.pl:443//7185-2801-02.html The objective of this paper is to reflect on the proper way for Christians to do philosophy, in respect of which I have been inspired by a phrase attributed to Cardinal Newman: “We do not need Christian philosophy. We need Christians making good philosophy.” This sentence can appear controversial, but I believe it is not, if its content is made explicit in an appropriate way. To better develop what I understand Newman to be proposing here, I have added another category to his statement, with the consequence that my own text falls into three sections: 1) on Christian philosophy; 2) on Christian philosophers; 3) on Christians who do philosophy. This is the scheme that we will use to position ourselves as regards the complex issue of the relationship between philosophy and Christianity. Thu, 22 Jun 2023 16:19:35 +0200 Thu, 22 Jun 2023 16:21:37 +0200 https://forumphilosophicum.ignatianum.edu.pl:443//7185-2801-02.html https://forumphilosophicum.ignatianum.edu.pl:443//7028-2701-03.html The concept of Christian Philosophy is not new in the history of philosophy. However, since the mid-twentieth century the idea of Christian Philosophy gained momentum and has become an object of explicit discussion among philosophers. The historical circumstances leading to its emergence as a distinct type of philosophy are not here discussed, and the existence of Christian Philosophy with a distinct content and purpose that sets it apart from other philosophies is here presupposed. Instead, the paper focuses on the concept and methods of practising Christian Philosophy with specific reference to the methodology developed by Stanisław Kamiński (1919–1986). The paper argues for the suitability of his method of philosophising within the context of Christian Philosophy. Kamiński proposes a unique style that is strictly philosophical but also Christian. This methodology was based on the classical theory of being which fulfils the demand for the autonomy of philosophy but in relationship to faith. Kamiński’s doctrinal standpoints in philosophy are rational, objective, and universal. But is also most friendly and compatible with the Christian faith. In this sense, one can speak of his Christian philosophy and the suitability of his methodology for the practice of Christian philosophy. Tue, 21 Jun 2022 13:35:18 +0200 Mon, 27 Jun 2022 08:58:28 +0200 https://forumphilosophicum.ignatianum.edu.pl:443//7028-2701-03.html https://forumphilosophicum.ignatianum.edu.pl:443//2281-drogi-rosyjskiej-scholastyki.html This article outlines the history and development of Russian scholastic thought, whose evolution took place over the course of a century, from the mid-17th to the mid-18th centuries. By the time scholasticism began to spread in Russia, it had already reached its final stages of development in Europe. Of the three major European schools of scholasticism—nominalism, Thomism and “second scholasticism”—the last two were the most popular ones in Russia. Tue, 26 Jul 2016 21:17:32 +0200 Mon, 14 Dec 2020 13:52:19 +0100 https://forumphilosophicum.ignatianum.edu.pl:443//2281-drogi-rosyjskiej-scholastyki.html https://forumphilosophicum.ignatianum.edu.pl:443//2275-puti-russkoy-skholastiki.html This article outlines the history and development of Russian scholastic thought, whose evolution took place over the course of a century, from the mid-17th to the mid-18th centuries. By the time scholasticism began to spread in Russia, it had already reached its final stages of development in Europe. Of the three major European schools of scholasticism—nominalism, Thomism and “second scholasticism”—the last two were the most popular ones in Russia. Tue, 26 Jul 2016 21:14:31 +0200 Tue, 26 Jul 2016 21:17:03 +0200 https://forumphilosophicum.ignatianum.edu.pl:443//2275-puti-russkoy-skholastiki.html https://forumphilosophicum.ignatianum.edu.pl:443//2185-the-origins-of-human-being-a-theory-of-animation-according-to-tadeusz-slipko.html This article is a discussion of Tadeusz Ślipko’s considerations concerning “the origins of human being” or, in other words, his theory of animation. One of the characteristic features of Ślipko’s Thomistic anthropology is an experimental orientation: i.e. using and referring to the data of the sciences as these relate to material, physical and biological reality. As the starting point of his position he adopts the concept of man: being composed of a material substrate, determined in his human form by the immortal soul as the vital principle of his/her existence. In line with this orientation, Ślipko focuses his investigations around the idea of man conceived “as a personal being and the subject of morality as a whole, constituted in what determines his/her proper humanity.” Therefore, asking about the origins—so to say—the initial moment of human substance, Ślipko examines this issue in the context of philosophical assumptions about God as the Creator of the universe, and about man as a self-aware and self-acting being who is the cause of a series of effects. Sat, 16 Jul 2016 21:52:14 +0200 Sat, 16 Jul 2016 21:52:14 +0200 https://forumphilosophicum.ignatianum.edu.pl:443//2185-the-origins-of-human-being-a-theory-of-animation-according-to-tadeusz-slipko.html https://forumphilosophicum.ignatianum.edu.pl:443//328-the-foundations-of-mieczyslaw-albert-kra-piec-s-metaphysical-personalism.html This paper discusses the cardinal points of Krąpiec’s metaphysical personalism, in the context of a synthetic reading of his most important works in philosophical anthropology. A new vision of Krąpiec’s thought is proposed, via a discussion of the metaphysical foundations of his anthropology and by emphasizing his notion of the three stages or phases in which personhood reveals itself. Each of these emerges as an integral element when outlining a conception of persons and when demonstrating the overriding importance of the issue of personhood for philosophical anthropology. Firstly, personhood manifests itself in the inner experience of one’s own subjectivity as something universally shared by human beings. Next, this fact is itself shown to be grounded metaphysically in the soul as an immaterial principle organizing the body. As a result, persons emerge as substantial rational beings. An examination of the potentialities of such beings then reveals the transcendence of persons in respect of nature and society, together with their self-fulfillment in intellectual and moral acts, in interpersonal relations, and—ultimately—in their relatedness to the Person of the Absolute. Krąpiec’s personalism relies upon classical Thomistic metaphysics, and presents a person’s life in universal terms as a process culminating in the actively experienced moment of death. Sat, 01 Aug 2015 17:08:36 +0200 Sat, 01 Aug 2015 17:11:44 +0200 https://forumphilosophicum.ignatianum.edu.pl:443//328-the-foundations-of-mieczyslaw-albert-kra-piec-s-metaphysical-personalism.html https://forumphilosophicum.ignatianum.edu.pl:443//7339-2802-08.html This article is about the method of philosophizing employed by Karol Wojtyła. He worked out his main ideas concerning the human person within a Thomistic framework, but at the same time made extensive use of the method typical of phenomenology. The article sets out to demonstrate that these two approaches do not exclude each other, but can instead be considered complementary. Phenomenology, in the version employed by Wojtyła, aims to do justice to the experience of the person, and its analysis helps us understand the richness of the latter. At the same time, all of the phenomena that pertain to the person demand further explanation, and this can be supplied by Thomistic metaphysics. The method devised by Wojtyła can be expressed in the formula “from phenomenon to foundation.” Thu, 28 Dec 2023 12:37:05 +0100 Thu, 01 Jan 1970 01:00:00 +0100 https://forumphilosophicum.ignatianum.edu.pl:443//7339-2802-08.html