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In this article I discuss the relation between memory and time. Using fragments of works of thinkers such as Aristotle, St. Augustine and St. Thomas I try to answer the question whether the memory is in the mind.
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This article opens the set of articles intended as a survey and analysis of seven ways to prove God's existence. In the Middle Ages metaphysics is valued for its supposed ability to prove God. Nevertheless Anselm's argument is rejected by Thomas Aquinas, and this fact places the mentioned ability in dispute. In 17th century Descartes' return to Anselm's argumentation suggests the denial of the five Aquinas' ways. Finally Kant reveals the general inability of metaphysics to prove God's existence. Instead of metaphysics he proposes ethics (practical reason). But events of the 20th century render morality as the foundation of God's existence to be questionable. The following article shows the relevancy of the topic by focusing attention on the Aristotelian way to prove God's existence by means of movement as it is presented by Thomas Aquinas in Summa Contra Gentiles, Summa Theologiae and Compendium Theologiae. The article analyzes the concept of the first unmoved mover.
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In many areas of research, painful and lethal experiments on animals are common practice. Some of the most brutal experiments are carried out by military scientists, but painful experiments are performed by many scientists from other fields such as medicine, veterinary medicine, etc. Recently, there are many scientists and philosophers who justify experimenting on animals. The two most important ethicists who advocate the inclusion of animals in the moral community, but from different positions, are certainly Tom Regan and Peter Singer. Regan holds that we have to oppose the viewpoint that living beings with inherent value are regarded as beings that are valid only in relation to our interests. He concludes that the viewpoint of the law will not be satisfied with anything else but with total abolition of the animal experimentation. What kind of terrible experiments scientists have been able to do on animals are clearly shown from the titles of the experiments that were published by United Action for Animals, among which are: "Straw", "Warming", "Ignition", ''Staining'', ''Centrifuge '', '' Brainstorms'', ''Thirst'', ''Freezing'', ''Bleeding'', ''Multiple Injuries'', ''Radiation'', ''Spinal cord injury'', etc. For experimenters, animals are nothing more than a research tool. Test results on animals are often unusable for humans. For a long time, toxicologists know that a substance which is toxic to members of one species can be harmless to members of the second and vice versa. Singer says that number of questions can be posed: how can non-sadistic people cause the psychological death of monkeys or warm up dogs to death? He holds that the answer is in the uncritical acceptance of speciesism. Speciesism gives justification to the scientists so that they can relate to animals as nonliving beings, consumables or parts of equipment, and not as beings that can suffer and whose interests we have to take into account. Partiality, whether specific or racist, can not be justified, and so it follows that an animal experiment can not be justified also, unless it is so important that we could justify it just as the use of a man with brain damage.
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The paper attempts to “pursue” and “read” the phenomenon of certainty through a brief history of the term from the Presocratics to our time.
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The purpose of the article is to establish a hierarchy idea invariant in philosophy and mathematical recursive function as illustrations of the philosophical idea of "eternal return". Methodology. Recursiveness as a method arises in accumulated and "sorted" arguments, mode of existence of individual consciousness in the structure of reality and the structure of consciousness outside the individual field of meanings and fields of physical interactions of material and ideal elements of reality, which, hypothetically, allows the existence of any limited structures and meanings. The scientific novelty of the work arises by the text composing cohesion means (syntactic reconciliation) and coherence (meaning unity) of the text, that is, ensuring its integrity. Unity of recursive and recurrent (EPP) allows and requires to assume that certain intentional object, regardless of its form is a material thing, a myth, an image, a concept, a lexical unit, a category, fetish, speech, a man, the whole universe, etc. can be accepted as a basic condition of creation that according to the law of further development already includes its future image and deployment scenario (archetype). Aristotle's conclusions about the "third man" in a certain way guesses the problem of consciousness in the form in which it appeared in the 20th century European philosophy and in our time. The logic is that a person's ability to consider the identity from the perspective of his communion with the other identity and from the standpoint of compliance of this identity with his fancy perfect image appears as realization of abilities and properties of consciousness to put (to transcend) itself beyond itself (in this case – beyond the boundaries of the individual) and to remain confident that as such the previous properties (attributes) of the perception as integral unity of an individual, which determine the existence predicate remain unchanged.
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„Plutarchos, akit az ókor legkiválóbb egyiptológusának nevezhetnénk...” – jellemezte a Peri Isidos kai Osiridos szerzőjét Dobrovits Aladár hetvenhét évvel ezelőtt. Persze jó néhány más antik szerző tiltakozhatott volna ez ellen is, Hérodotostól (vagy akár már a platóni Timaiostól) kezdve. Ugyanígy sok auctor vitathatná el Plutarchostól a „legkiválóbb hebraista” minősítést is. Igen számosan írtak ugyanis már őt megelőzően a zsidó népről, vallásról, kultúráról görög vagy római olvasóknak, görögül vagy latinul. E szerzők vonatkozó részleteit gyűjtötte össze a teljesség igényével Menahem Stern, az utóbb arab terroristák által meggyilkolt izraeli tudós, aki a judaisztikának és a klasszika- filológiának egyaránt nagymestere volt. Gyűjteményének2 két vaskos kötete közül az első 91 antik szerző zsidó tárgyú adatait tartalmazza 576 oldalon. Ezek közül Hérodotos az első, és – véletlenszerűen – éppen Plutarchos a legutolsó. A második kötet, amely viszont csak 70 szerzőtől közöl szemelvényeket, ám ezt már 690 oldalon (s ebből csupán kettőt vesz el az előző kötetre vonakozó addenda és corrigenda!), Tacitusszal indul, s a Kr. u. 6. század első felében élt neoplatonista filozófussal és Aristotelés-kommentátorral, Simplikiosszal zárul.
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Present-day knowledge about Philetas, the first poietes-grammatikos is extremely scant. According to the only information, which seems rather irrelevant, and which was transmitted by late authors, the poet was extremely thin as a result of his laborious poetical activity. In certain sources (Aelian, Athenaeus) the motif of thinness is completed by a bizarre note: the artist, a leptoteros, had to wear lead weights on his feet against the force of winds. The adjective describing his figure cannot be separated of the primordial aesthetical notion of lepton, and it may suggest a poetological interpretation. In order to support this possibility, the article sheds light on a zoological paradox of Aelien which mentions the peculiar habit of bees, light and musical animals and strenuous gleaners of flowers, who carry stones as counterweight against the winds. The implicit image of a poet as a bee is a traditional metaphor with sacral connotations in the Greek literature, which reappears in the Hellenism. The association of the Coan poet with the bees would fit well into the tradition about the poetry and the creative style of Philetas. He was known to have an ardent interest in the natural sciences (periergos), therefore among his poetical and glossographical fragments more than one item concerning hive, bougony, honey can be found. According to reconstructions, the melissa could have had an important role in his Demeter. On the other hand, the critical announcements of Callimachus and Theocritus on Philetas’ poetry employ the same metapoetical imagery of nature (see the rivalry of the locust and the frog in the 7 Idyll, the opposition of the ear and the oak in the Prologue of the Aitia). The best known work of Philetas, the poem of the alder which is considered as a selfportrait, is based on this as well. Accordingly, the representation of the poet in the anecdote has poetological allusions through the motifs of the slenderness and the counterweights.
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In the paper (Labuda 2017) I argued that normative and atemporal defining of the relationship between philosophy and theology fails. It fails systematically because it misinterprets some aspects of these two disciplines. In this article, I want to show that it fails also historically. I choose the Late Antiquity period (from the 2nd to the 8th century AD) to exhibit the necessity of failure of this type of definition relying on a changeless essence of both disciplines. The article aims to show that such type of definition is neither able to explain the origin of Christian philosophy and theology, nor to describe the dynamically developing and multidimensional relationship between philosophy and theology through the Late Antiquity period.
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The contemporary truth reconstructed in a trial reflects differences between the Aristotelian truth in terms of its essence and criterion (material truth – veritas est adaequatio rei et intellectus – ad Aristotle, The Metaphysics IV.7.[1011b 26-27])- and its practical realisation (objective truth – in medio stat veritas – ad Aristotle, Nicomachean Ethics II.7.[1108a 19–20]). In a non-adversarial processes – such as the Polish criminal trial - as opposed to the Anglo-Saxon one - the Polish administrative procedure (an administrative court has only a controlling function, not a reformative one and does not ascertain facts on its own) or separate proceedings in the Polish civil procedure – the court is expressis verbis obliged to reconstruct the objective truth (i.e. the truth which can be ascertained by a man meeting the diligentia boni patris familias standard) and not the material truth. Nonetheless, if the judicial truth understood in this way (the truth ascertained by the court; if the court does not demonstrate an evidential initiative, then it will not ascertain the truth, but it will merely assess the reliability of the evidence submitted as in the Anglo-American criminal trial) will differ from the material truth, it can act as a statutory premise to resume the proceedings. That is, generally speaking, the main difference between the inquisitorial and the adversarial models.
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Aristotelic theology – a rational inquiry into the ascertainment of the existence of a most perfect being – is present in metaphysics of Aristotle, his physics as well as in the “nous” theory – neoethics. What is “nous” in the structure of human soul? What is its origin, nature and role? Is only “nous” immortal or the whole human being? These are a few questions to which the author seeks answers in the article.
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Szeroko rozumiana nauka demonologii w starożytności chrześcijańskiej jest tematem wielowarstwowym. Nakładają się tu bowiem wpływy: greckie, żydowskie, a także kultur orientalnych. Ta tendencja jest zupełnie naturalna dla wszystkich dziedzin myśli teologicznej. Ale w kwestii nauki o demonach Ojcowie Kościoła wydają się szczególnie inspirowani przez bogaty w tej dziedzinie dorobek myśli helleńskiej i judejskiej. Problem demonologii został ujęty w tytule: Zarys rozwoju demonologii na podstawie dzieł: świętego Justyna Męczennika, Orygenesa i Świętego Antoniego Pustelnika.
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Na pytanie, kim jest człowiek? na przestrzeni dziejów filozofii padały różne odpowiedzi. Spośród najbardziej znanych możemy wyróżnić określenia człowieka jako: „agregatu pracząstek materii”, spotykamy je u przyrodników greckich; czy jako „ducha uwięzionego w ciele”, o czym przekonywał Platon; czy wreszcie jako „zwierzęcia rozumnego” (zoon logikon), które za sprawą Arystotelesa weszło na stałe do filozofii i kultury. Potem pojawiły się inne definicje człowieka takie jak np.: homo ridens (istota śmiejąca się), homo faber (istota tworząca narzędzia), homo viator (istota podróżująca), homo eletronicus, homo symbolicus itd.
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The paper explores utopian ideas and philosophical doctrines of the Hellenistic historical period, which resulted in the emergence of revolutionary movements in the Hellenic poleis, the Roman Republic and Oriental kingdoms. These movements were based on the advocacy and realisation of social reforms and the expansion of democratic participation of the masses in the administration of states. Utopian ideas leaned on at the time very popular genre of travelogue novel that describes an arrival to the island governed by justice, freedom and equality. The philosophical doctrine that promoted these ideas the most was the older Stoa. However, after the end of the Gracchi revolution and the death of Gaius Blossius, an era of pragmatisation of these doctrines had emerged in order to achieve a certain modus vivendi with the ruling elites, particularly within the Roman Republic which had become the hegemon of the Euro-Mediterranean area.
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All his prophetic activity as well as an important part of his book concerns the holy city. The continuators of his ideas and his prophetic tradition (on the part attributed to Tritoeasea) represent the same zeol. On returning from Babylonian servitude, the idea of ancient splendor was still alive despite several difficulties. It was understood as "a new creation" defined again by Deuteroésaďe. The unknown prophet presents it as a continuation of consolation in the framework of true peace. He does not forget the idea of the general assembly of all the people in joy despite the skepticism of some brothers. The omens of consolation and those concerning punishment (according to apocalyptic tradition) increase the dramatic tension. The description of the pogrom, full of apocalyptic scenes, ends the omen of Tritoeasea.
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Comparing Ecclesiastes’ thoughts attested in Eccl. 3:10–11, 21; 7:29, 8:5–7, 11–14, 11:5, 9, 12:3–7, 14 with Aristotle’s ideas recorded in his treatises On the Soul (II, 2, 413a3–10, 413b24–25; III, 5, 430а22–25; V, 4, 430а1–4), Metaphysics (XII, 1070а26, 1074b1–14), and Nicomachean Ethics (I, 11, 1100a29–30, 1101a35–1101b9; X, 7, 1177a11–1178a8, cf. also Protrepticus, fr. 10c), the author tries to reveal possible parallels in these thinkers’ views on the eternity and immortality of the spirit/soul and posthumous requital in correlation with its rational and moral merits.
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The author reveals a fundamentally significant parallel in the definitions of the method of cognition through a comparison of things and essences, attested in Aristotle’s “Eudemian Ethics” (VII, 1245b.13–14) and in Ecclesiastes (Eccl. 7:27). With this particular attention is paid to the consideration of the semantic field of key terms used in the corresponding formulations. The examples of Ecclesiastes's application of the methodology of cognition developed by him demonstrate that his “pessimistic” and “skeptical” statements are only judgments with which sometimes directly opposite premises are compared in the process of his reasoning, which results in rather optimistic conclusions; so that the “inconsistency” of Ecclesiastes proves to be only seeming.
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The article deals with the comparative analyses of the Stoic category to lekton and G. Frege’s category Sinn. This essay explicates some formal features of these categories, which demonstrate certain similarities between the Stoic and Fregean logical theories. It is demonstrated that the concept of the complete lekton (axiōma) in the Stoic doctrine has the same structure as the concept of thought (Gedanke) in Fregean semantic theory. However, the formal structural similarity between these concepts does not presupposes the doctrinal similarity of these categories from the point of view of their epistemological status.
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In a short note, the author outlines a series of Hans Kelsen’s studies dedicated to Ancient political thought, esp. his Platonic Justice. He believes that these relatively neglected minor studies of the famous philosopher of law could still be of interest to contemporary classicists and the historians of philosophy.
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Kao što su i druge žene između dva muškarca, Arijadna je između Tezeja i Dionisa. Ona prelazi od Tezeja Dionisu. Ona je počela tako što je mrzela Dionisa-Bika. Ali kada ju je Tezej, koga je vodila kroz lavirint, napustio, poneo ju je Dionis, i ona otkriva jedan drugi lavirint. "Ko sem mene zna ko je Arijadna?” Što će reći: Vagner-Tezej, Kozima-Arijadna, Niče-Dionis? Pitanje ko? ne traži za sebe osobe, već snage i volje. Tezej zaista izgleda kao uzor za jedan tekst iz Zaratustre, Knjiga II, "O uzvišenima". Reč je o junaku, veštom u odgonetanju zagonetaka, šetnjama po lavirintu i pobeđivanju bikova. […]
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Many different views on the problem of “war” and “peace” were substantively explored for several millennia. From our point of view, the theoretical and empirical basis of “war” and “peace” was made up principally from research in three areas: (1) Religion, ethics, philosophy and psychology, as comprehension of the normative-evaluative categories of good and evil; (2) Philosophy, political science, sociology and jurisprudence, in the theories of international relations; (3) History, fiction as well as documentary, memoir, reference, technical literature on the subject of “war” and “peace.” For such a significant amount of time, there was a wealth of factual and theoretical material accumulated in each of the three areas of research, which highlights the problem of “war” and “peace” in all variety of its meanings. To understand the scope of coverage and a range of research on the problem of “war” and “peace,” as well as the level of achievements in this field, let us briefly examine the history of “war” and “peace” in each of these three areas, proposed by us.
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