Przegląd Religioznawczy – The Religious Studies Review <p style="text-align: justify;">Kwartalnik „Przegląd Religioznawczy – The Religious Studies Review” (ISSN 1230-4379; e-ISSN 2658-1531) jest jednym z najstarszych polskich czasopism naukowych specjalizujących się w tematyce religioznawczej. Wydawany jest on od roku 1957 a od roku 1960 jako organ Polskiego Towarzystwa Religioznawczego. W latach 1957-1992 czasopismo wydawane było pt. „Euhemer. Przegląd Religioznawczy”; od roku 1992 jako „Przegląd Religioznawczy – The Religious Studies Review”.</p> <p style="text-align: justify;">Na łamach „Przeglądu Religioznawczego” publikowane są artykuły teoretyczne, wyniki badań nad religijnością i przekłady tekstów źródłowych. Uznając religię za zjawisko wieloaspektowe, redakcja czasopisma prócz religioznawców, angażuje do współpracy orientalistów, filologów klasycznych, archeologów, historyków, etnografów, socjologów, psychologów, filozofów, politologów a także specjalistów z innych dziedzin.</p> POLSKIE TOWARZYSTWO RELIGIOZNAWCZE pl-PL Przegląd Religioznawczy – The Religious Studies Review 1230-4379 Religioznawstwo w poszukiwaniu swojej naukowości <p>In this discussion, I will be addressing the question of whether religious stud­ies can be consid-ered a legitimate field of scientific research. A few years ago, it was removed from the list of recognized sciences by government decision-makers. However, I do not believe that this has put the field in a dire situation. In fact, I argue that in the past, such obstacles have actually been beneficial as they have brought recognition to the field from those who treat science and religion separately. This has allowed for entry into academic circles for religious studies. However, the success of the field now largely depends on scholars who conduct research on various religions and forms of religiosity. In this discussion, I present the thesis that these scholars can contribute by utilizing the best practices from the traditions of religious studies while also making changes where necessary in order to demonstrate that it is a dynamic discipline capable of growth. The fact that these changes may create controversy is a sign of not only their imperfections, but also their potential as a research discipline.</p> Zbigniew Drozdowicz Prawa autorskie (c) 2024 Zbigniew Drozdowicz 2024-04-04 2024-04-04 1(291) 3 23 Relacja między wszechmocą Bożą a prawdami wiecznymi w filozofii św. Tomasza z Akwinu, Franciszka Suáreza i Kartezjusza <p>The aim of this article is to show the relationship between God’s omnipotence and eternal truths in the thought of St. Thomas Aquinas, Francis Suárez and Descartes. In the presented work, I limit myself to those aspects of the thoughts of the first two phi­losophers that allow us to better understand the originality of Descartes’ position. At the beginning of the article, I point out the similarities and differences in their understanding of the nature of God’s omnipotence and eter-nal truths. In its later part, I present Suárez’s criticism of the concept of St. Thomas Aquinas. In the main part, however, I show Des­cartes’ arguments for rejecting the concept of God’s omnipo-tence and the “situation” of eternal truths in relation to God’s intellect by his predecessors. I also draw attention to the motives that led Descartes to a radical approach to the relationship between God’s omnipotence and the eternal truths dependent on it. Finally, I demonstrate the influence of his concept on the development of modern science.</p> Marek Sołtysiak Prawa autorskie (c) 2024 Marek Sołtysiak 2024-05-20 2024-05-20 1(291) 25 38 10.34813/ptr1.2024.2 Agon bosko-ludzki. Korzystanie z (nie)ziemskiej mocy i światła (boskiej) wiedzy podczas wznoszenia ku niebu obiektów architektonicznych <p>People try with great determination to overcome the border between heaven and earth by erecting vari-ous objects. In antiquity, these objects were typically megaliths and temple towers, in the Middle Ages, gothic cathedrals, and in modern times, skyscrap­ers that almost defy the laws of gravity. This idea centers around vertical development, the act of surpassing physical boundaries and venturing into the supernatural realm in a symbolic sense. This concept is deeply ingrained in the relationship between man and divinity and serves to represent the constant tension between these two worlds.</p> Henryk Benisz Prawa autorskie (c) 2024 Henryk Benisz 2024-04-02 2024-04-02 1(291) 39 53 10.34813/ptr1.2024.3 Religijność młodzieży szkolnej Anno Domini 2022 <p>In this article, we analyze the religiosity of high school students on various lev­els, including reli-gious affiliation, changes in religiosity, belief in God, and compulsory and non-compulsory (ex-tra-compulsory) religious practices. These analyses are based on the results of a sociological survey conducted in November and December 2022 and January 2023, as part of the research project “Religious Education of Polish Youth – Cur­rent Status, Opportunities and Threats”.</p> Janusz Mariański Helena Słotwińska Marta Buk-Cegiełka Radosław Rybarski Prawa autorskie (c) 2024 Janusz Mariański, Helena Słotwińska, Marta Buk-Cegiełka, Radosław Rybarski 2024-04-02 2024-04-02 1(291) 55 75 10.34813/ptr1.2024.4 Gnostyczne przezwyciężanie napięć między religią i techniką <p>The purpose of these considerations is to demonstrate two paths leading to overcoming the dominance of technical reality over human spirituality. This diagnosis is found in documents of the Roman Catholic Church. These attempts will draw inspi­ration from the neognostic tradition, and they were developed by Mikołaj Bierdiajew (1874–1948) and Tadeusz Miciński (1873–1918).</p> Artur Jocz Prawa autorskie (c) 2024 Artur Jocz 2024-04-02 2024-04-02 1(291) 77 89 10.34813/ptr1.2024.5 Kwakierskie korzenie brytyjskiej antropologii społecznej <p>The article discusses the Quaker contribution to the rise of British social an­thropology. In the first half of the 19th century, Quakers were at the forefront of reform movements, advocating for the prohibition of the slave trade, the abolition of slavery, and the protection of the rights of in-digenous people in colonies. From their religious and moral beliefs, an interest in the cultures of indigenous peoples emerged, leading to pioneering research. Prominent Quaker figures, such as Thomas Hodgkin, James Cowles Prichard, and Edward Burnett Tylor, established institutions such as the Aborigines Pro­tection Society, the Ethnological Society of London, and the Anthro-pological Institute (now the Royal Anthropological Institute), to carry out their humanitarian and scientific mission. Their contributions were crucial in shaping the scientific foundations of an-thro­pology and establishing the theory of social evolution as its theoretical basis.</p> Wojciech Dohnal Prawa autorskie (c) 2024 Wojciech Dohnal 2024-04-02 2024-04-02 1(291) 91 105 10.34813/ptr1.2024.6 The Sufi brotherhood of Nāṣiriyya in Morocco – its establishment and doctrine <p>The article is devoted to the beginnings and religious practice of the Sufi <em>Nāṣiri­yya </em>brotherhood, a branch of <em>Šāḏiliyya</em>. The brotherhood was established in the 17<sup>th </sup>cen­tury in southern Morocco, and its main religious and intellectual center from the very be­ginning was the town of Tāmkrūt, where a <em>zāwiya </em>still exists today with its famous library of manuscripts. The brotherhood was founded by Maḥammad Ibn Nāṣir, known as Ibn Nāṣir ad-Darʻī (1603–1674), whose son established the central role of Tāmkrūt and can thus be regarded as the founder of this <em>ṭarīqa</em>. He continued the work of his father, and <em>Nāṣiriyya </em>spread fairly quickly across the Maghrib as its followers also created <em>zāwiyas </em>in today’s Tunisia and Algeria. Although <em>Nāṣiriyya’s </em>roots go back as far as the son of Abū Ṭālib, Ǧaʿfar, it is an orthodox Sunni brotherhood that adheres to the Maliki law school, strongly connected to the central authorities of Morocco. The article also presents the figure of Ibn Nāṣir, a widely recognized mystic and theologian, and a Muslim lawyer. His main work is <em>Al-Aǧwiba an-Nāṣiriyya </em>[“An-Nāṣirī’s Response”] a text of predominantly legal character. However, his prayer in verse, known widely as <em>Sayf Ibn Nāṣir </em>[“The Sword of Ibn Nāṣir”] is especially popular. The article also dedicates a few paragraphs to his son, Aḥmad al-Ḫalīfa. Further in the article, an outline is provided concerning the mystical rituals of <em>Nāṣiriyya</em>, originating from the brotherhood’s founder.</p> Marek M. Dziekan Prawa autorskie (c) 2024 Marek M. Dziekan 2024-04-04 2024-04-04 1(291) 107 120 10.34813/ptr1.2024.7 Salafism in Turkey: Between persistent radicalism and cultural resilience <p>The purpose of the study is to introduce the question of intra-Sunni ideolog­ical rivalry in modern Turkey. An attempt has been taken to understand the contempo­rary, competing Islamic intellectual thoughts in Turkish society with special attention to Salafism – perceived as an important religious narrative. Thus, some fundamental ques­tions addressed in the article are: How does Salafism operate in modern Turkey and what position has it gained within Turkish Islam? What challenges does it pose to the Islamic philosophical and mystical tradition? Which strands within Salafism are gaining prom­inence in Turkey? How do Salafists define Islam, and how should politics and society be constructed according to their theology? Although the study is based on the questions posed above, its aim is not only to find the correct answers, but also to assist in a better comprehension of some of the intricate issues of Salafism in Turkey and its implications for the process of cultural resilience, which is subjected to shifting dynamics.</p> Agata Wójcik Prawa autorskie (c) 2024 Agata Wójcik 2024-04-08 2024-04-08 1(291) 121 146 10.34813/ptr1.2024.8 Religijność homo aestheticus. Wybrane zagadnienia <p>Postmodern culture is largely shaped by individualization, modernization, secularization, and aestheticization. The modern individual, known as <em>homo aestheticus</em>, strives for a new sense of self, not based on long-standing values and meanings, but rath­er on evolving personal images and fluid life models present in the culture. This new approach to religiosity and spirituality is seen as a cure for the discontent felt by modern individuals who do not find fulfillment in traditional religions. It is intended to form the basis of a spirituality focused on well-being.</p> Beata Guzowska Prawa autorskie (c) 2024 Beata Guzowska 2024-04-03 2024-04-03 1(291) 147 154 10.34813/ptr1.2024.9 Religijność globalnej młodzieży – nowe trajektorie i konteksty tożsamości <p>The text aims to reconstruct and reveal key results in the religious mechanisms of young people. However, the global dimension presented here allows us to discuss the problem in a wide range of generational and identity definitions defined today in many examples of specific particularism characteristic not only of the young generation, but also of many other social groups. The research problem arising from the discussion of aspects of identity is the disciplinary application to obtain specific data regarding, for example, the nature of Western secularization. The thesis of global secularization appears in the light coming not only from Western countries, but also from many other emerging regions of the world, that it is strongly overestimated. Thus, one can gain access to the system and possibly increased spiritual realms in a technological society. used for anthropological analysis, which is new global religiosity takes on and is more culturally complex than answers to existential questions.</p> Jarema Drozdowicz Prawa autorskie (c) 2024 Jarema Drozdowicz 2024-05-09 2024-05-09 1(291) 155 168 10.34813/ptr1.2024.10 Religioznawstwo – drogi ku naukowości. Tradycja i nowoczesność. Ludzie, problemy i metody <p>The main thesis of the article is the conviction that from the very beginning, religious studies has been subject to various cultural, political, ideological and, especially, worldview influences. These have given rise to questions such as: what is the basis of scientific knowledge about world religions? To what extent does it depend on the beliefs of the researchers? What are the scientific methods of acquiring this knowledge and what theories apply to it? In the article, I document that inspiration has come, and continues to come, from various directions. The ranks of religious scholars include linguists, ethnographers, anthropologists, archaeologists, orientalists, educationalists, psychologists, historians or even biblical scholars. Secular and denominational persons. Furthermore, on the basis of hermeneutic analyses of texts, I prove that Polish religious studies is not inferior in its research to Western scientific thought on religion and religiosity. I postulate a minimum of objectivity in this research, realising that it is virtually impossible without emotional involvement.</p> Jerzy Kojkoł Prawa autorskie (c) 2024 Jerzy Kojkoł 2024-05-09 2024-05-09 1(291) 169 198 10.34813/ptr1.2024.11 Język religijny jako materialny artefakt. Podejście kognitywno-semiotyczne <p>The topic of this article is the issue of the material dimension of religious language. This problem is often disregarded in research on religious language even though the use of language as a material object is significant in many religions. The functioning of religious language as a material object refers to all ways of using it that focus on the physical form of signs, such as speech sounds or writing. In my presentation, I will specifically discuss the cognitive functions of material substrates in religious language and argue that these substrates make up a larger cognitive system, including not only the mind but also material objects. Referring to the concept of extended cognition, I will argue that material symbols used in religious language can be considered external tools that enhance the capabilities of the cognitive system and enable new ways of processing and spreading religious ideas.</p> Sławomir Sztajer Prawa autorskie (c) 2024 Sławomir Sztajer 2024-07-01 2024-07-01 1(291) 199 210 10.34813/ptr1.2024.12