Analecta Cracoviensia, 1981, T. 13
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/38396
Przeglądaj
Przeglądaj Analecta Cracoviensia, 1981, T. 13 wg Tytuł
Teraz wyświetlane 1 - 20 z 26
- Wyników na stronę
- Opcje sortowania
Pozycja „Allah ist es, der lebendig macht und sterben läßt” (Anmerkungen zu einer geprägten Gottesaussage des Koran)Schreiner, Stefan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Bóg przebaczający w świetle psałterza Jahwe ‘el nose’Łach, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Czy Ks. J. Tischner przełamuje „Cogito”?Bukowski, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Faktyczność i negatywność u M. HeideggeraTarnowski, Karol (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Il diritto della Chiesa, ordinamento dinamicoLombardia, Pedro (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Krakowscy alumni na Wydziale teologicznym Uniwersytetu Warszawskiego i w Seminarium Głównym (1818–1833)Kracik, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Moralne i społeczne wymiary nauki Kościoła o regulacji poczęć (Po kontrowersjach dwudziestolecia 1958–1978)Skrzydlewski, Władysław Bernard (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)I. At the basis of the controversies on conception control there were: 1. Changes in understanding of meaning and aims of marriage; 2. Spread of the consumptive and contraceptive attitudes in the Western society; 3. Increase of publicity and production of the contraceptives. II. The. Church’s teaching before the encyclical Humanae vitae was criticized by the erroneous arguments like: 1. It is possible to exclude procreation from the actual aims of marriage; 2. One may choose the lesser of two evils in conception control; 3. It is the whole marital life which has to be evaluated and not its every act; 4. Use of technology has a positive meaning; 5. The natural methods are also contraceptive methods. III. The Church’s teaching expressed in the encyclical Humanae vitae condemned these erroneous theses and developed a threefold argumentation against the contraceptives and for the natural methods. IV. Reaction to the encyclical was mainly negative in the Western countries. Her binding force and the competence of the pope have been put in question (1). The encyclical’s argumentation has been criticized from the point of view of its contents (2) and methodology (3). Efficacity and harmlessness of the methods of conception control have been proposed as the only valid moral criteria in the matter (4). It has been objected that the encyclical has provoked some negative pastoral effects (5). As a consequence of this, the arguments condemned by the encyclical have been repeated. V. In the reply to the objections it has been demonstrated that: 1. The encyclical’s norms are endowed with the obligatory and binding force. 2. No one can be relieved from the moral responsibility for his/her every act. 3. Contraception constitutes a kind of degeneration and dehumanisation of man’s action, while use of the natural methods is required by the anthropological structure of creature. 4. The criterion of efficacity, though a subsidiary one only, speaks for the natural methods. 5. So does the criterion of harmlessness, despite the baseless reproaches of B. Haring. VI. Some others reproaches to the natural methods have been attempted with theological (arg. 1), philosophical (arg. 2) and pastoral (arg. 3) argumentations, which are proved to be wrong. VII. A new argumentation for the natural methods is related to the one of Humanae vitae which remained unnoticed by the critics of the encyclical. It is based on the dynamic approach of the developmental psychology: contraception favours the development of egoism and destruction of marriage, while use of the natural methods leads to the development of the mutual love of the spouses and to the better accomplishment of their parental tasks. VIH. Prospectives for the future are hardly optimistic because of the situation in the Western countries – contestation of the Church’s official teaching (1) and its causes: unwillingness of the people in the West for personal renouncements and organizational efforts in the matter of family planning (2), tendency of the theologians to justify such attitudes, and pressures of the industry producing the contraceptives (3). In the Polish Church there is a vaste pedagogical and organizational activity in the field of the family planning, but it should be increased and intensified because of the nocive influence of the Western mentality and thinking (4).Pozycja Normatywne podstawy etycznej regulacji poczęćŚlipko, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Obsada biskupstwa tarnowskiego w latach 1783–1807Kumor, Bolesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Papież a Kolegium BiskupówSztafrowski, Edward (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Powołanie chrześcijańskie jako podstawa, warunek i kryterium powołania kapłańskiegoKołodziejczyk, Miłosław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Próba argumentacji za ontyczną prostotą przyrodyŻyciński, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)The problem of criterion of simplicity is one of the most complex problems in contemporary philosophy of science. Nearly thirty various types of simplicity are defined in methodological analyses, and increase of simplicity in a given sense yields often simultaneous decrease of simplicity in a different sense. Among these various types of simplicity the most important roles are played by gnoseological and ontic simplicity. The former concerns heuristic values of results of human knowledge expressed e.g. in scientific theories; the latter deals with the objective simplicity of physical structures existing independently of human observer. Gnoseological simplicity must not imply ontic simplicity, because economy of thinking can be a sufficient reason to accept gnoseological simplicity as a symptom of high heuristic values of appraised theories. Nonetheless, many authors accepting Occam’s razor in methodology accept also the scholastic adage „Natura simplicitatem amat”. Two essential properties of physical systems are taken into consideration in the paper in order to prove the thesis about ontic simplicity of Nature. One of them reveals in possibility of idealisation in description of physical systems. The idealisability of Nature permits to interpret properties of physical systems as results of chosen few components and to assume that contributions of other components are equal to zero. This assumption has obviously unrealistic character, but without it science practically could not exist. If the universe were not idealisable, in order to describe e.g. the Eddington’s universe containing 10 ⁷⁹ elements one ought to solve 2 ¹⁰ ⁷⁹ differential equations. The second important symptom of ontic simplicity is an anticasual character of physical systems. This property is revealed in the fact that among various theoretically possible states of a system exists a special class of events deciding of direction of diachronic evolution of the system. If this class did not exist, all imaginable situations could be possible, and the evolution of the systems could have purely accidental, chaotic, undetermined character. Due to this anti-accidentality, laws of Nature can be defined as well as prediction and retrodiction can be used in description of physical systems. These two properties are used in the paper to introduce partial definition – P₁ – of ontic simplicity of Nature. On account of impossibility to prove positively that Nature is simple in an absolute sense, an apagogie argument is formulated by the author to demonstrate that physical systems are ontically simple in the sense P₁. The argumentation presented here lefts open the problem of ontic simplicity conceived in a different, not P₁, sense.Pozycja Ślad wpływów mistyków północy w pismach o. Stefana Kucharskiego OCD 1595–1653Wider, Dominik (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Spór między esencjalizmem a fenomenalizmem w kontekście nauk empirycznychHeller, Michał (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)The origin of essentialistic view and of its opposites, medieval nominalism and modern phenomenalism, is briefly reviewed. When defining a concept in formal sciences (logic, mathematics) certain elements of a given concept are ex definitione essential, and certain are not. Essentialism of this kind is transferred from formal sciences to empirical sciences by the very fact that empirical sciences progress via constructing mathematical models of reality. Therefore, one can meaningfully speak about essences of mathematical models. These essences, however, are not hidden under superficial phenomena, they are simply „constitutional relations” forming a structure of the model in question.Pozycja Spotkanie w horyzoncie złaTischner, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Streszczenie dzieł Łukaszowych w liście do HebrajczykówJelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Symbolika Trzeciego Jeźdźca Apokalipsy (Ap 6, 5n.)Jankowski, Augustyn (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Teologia nierozerwalności małżeństwa w nauczaniu Kościoła w Polsce w latach 1945–1975Szkodoń, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Współczesna praktyka odczytywania znaków powołania kapłańskiego (Z doświadczeń rektora seminarium)Szymecki, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)Pozycja Współczesna praktyka rozpoznawania znaków powołania kapłańskiego (Z doświadczeń ojca duchownego)Nowak, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1981)