Filozofia Chrześcijańska, 2012, tom 9
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Browsing Filozofia Chrześcijańska, 2012, tom 9 by Subject "culpability"
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Item Skąd przychodzi wina? Aksjologiczne i dialogiczne źródła zawinienia(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Wieczorek, KrzysztofThe article searches for the sources of guilt. It evokes Nietzsche’s notion of guilt as a derivative of unpaid mercantile debts. In opposition to this is Buber’s socio-divine origin of fault. J. Tischner and J. Hołówka are also cited; they ascribe to guilt an objective status. There is an im- portant distinction between guilt and reconciliation, as well as a description of the possible con- tamination by guilt. The article also deals with Jasper’s call to accept one’s own fault, otherwise there is a risk of trivialisation of life. The source of fault lies in relations between people and in the „point of holiness” mentioned by M. Blondel.Item Wina i sumienie. Komentarz etyczny do epilogu Zbrodni i kary Fiodora Dostojewskiego(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Wierzbicki, Alfred MarekDostoyevsky’s famous novel Crime and Punishment can be interpreted as an argument with Nietzsche’s view on the genealogy of conscience. While Nietzsche believes that conscience is a product of a disease and inhibits the will to power, Dostoevsky shows the situation of crossing the border as a source of moral illness and self-destruction of the human person. Crime and Punishment, as well as Dostoevsky’s novel Demons and The Trial of F. Kafka, also criticize modern and postmodern society, in which there is a strong trend, stimulated by psychoanalysis, to liberate people from guilt. With reference to Martin Buber’s views, the author of the article formulates a thesis on the ontological nature of guilt, treating its confession as a necessary act of self-enlightenment in conscience. Examining the structure of conscience in the context of guilt, a deeper level must be indicated, called synderesis in the scholastic tradition. Considering the elements of experience present in the experience of conscience, the author criticizes the intellectualist interpretation of synderesis. He takes into account the deep level of understanding of conscience in the category of heart made by D. v. Hildebrand and the anamnesis category of J. Ratzinger.