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The collective volume Early Phenomenology in Central and Eastern Europe: Main Figures, Ideas, andProblems, edited by Witold Płotka and Patrick Eldridge, enriches the ongoing and highly topical research of the history of phenomenology with the thematization of a specific period and localizationof phenomenology. The authors of eleven chapters explore the emergence of phenomenology in localtraditions outside the Germanophone area, its appropriation and development, describing the uniqueforms it acquired in individual environments. The book clarifies the characteristics of the early waveof phenomenology and provides a list of Central and Eastern European phenomenologists who participated in it. On the one hand, the volume is a contribution to historiography, enriching the studyof the history of phenomenology thematically and thus contributing to the development of phenomenology itself; on the other hand, it introduces its own set of philosophical problems. These concernmethodology and the issue of the Central and Eastern European identity, which is examined throughthe prism of the development of local traditions of phenomenology. When exploring the latter it isuseful to introduce the concept of the marginocentric. This concept, which originated in comparativeliterature, facilitates an understanding of the unique cultural configuration of a concrete tradition in itscommunication with internal and external environments.
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This text attempts to trace the evolution of the political and philosophical thought of Georg Lukács, after his magnum opus History and class consciousness, as well as the influence that historical events had on this evolution. Against the dominant consensus that dismisses Lukács’s late work as an effect of his alleged “reconciliation with reality”, I argue that the line of continuity in his thought was the idea of peaceful coexistence, derived from the objective conditions – the isolation of the Soviet Union and the stabilization of Western capitalism. So, rather than explaining his choice to defend coexistence, or “socialism in one country” as a consequence of his reconciliation with, or surrender to Stalinism, one should see his compromise with Stalinism as a consequence of this choice. His commitment to the coexistence thesis shaped his final version of Marxism in a number of ways. From a political perspective, a readjustment of the temporal scale of the transition to socialism in post-revolutionary society constrained him to advocate a more realist strategy that combined revolutionary movements with evolutionary processes – this was reflected in his option for the Popular Front strategy and later in his support for the Western pacifist movements. His late philosophical work also bears the marks of this enduring political choice.
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On the occasion of the 30th anniversary of the award to J.M. Bocheński of the honoris causa doctorate by the Academy of Catholic Theology in Warsaw, we have studied the documents related to that event, which can be found in the Archives of the Cardinal Stefan Wyszyński University in Warsaw. We have also discovered audio recordings and photos from the ceremony, as well as documentation from the Faculty of Christian Philosophy, which shows the efforts made to award Father Bocheński that title. It turns out that from 1981, the Faculty passed a resolution on that matter three times. The aim of this paper is to discuss these archival materials.
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The aim of this paper is to present and analyse the views on logic of the members of the so-called Cracow Circle, namely the Dominican Father Józef (Innocenty) M. Bocheński, Rev. Jan Salamucha, and Jan Franciszek Drewnowski. They tried to apply the methods of modern formal/mathematical logic to philosophical and theological problems. In particular, they attempted to modernise contemporary Thomism (the trend which was then prevailing) by employing logical tools. The influence of Jan Łukasiewicz, the co-founder of the Warsaw School of Logic will be also discussed.
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The article is a theological and spiritual commentary on the publication of Daniel-Ange de Maupeou d’Ableiges (born 17th October, 1932, in Brussels) on homosexuality and spiritual aid to people with homosexual inclinations. His main thoughts were published in the book Homosexuel qui es-tu? Où vas-tu? (Homosexual, Who Are You? Where Are You Going?), published in France in 1992. Today, as discussions about so-called “non-heteronormativity” become more and more heated, his thoughts, based on many conversations and correspondences with homosexuals, seem to provide crucial insight. Daniel-Ange offers to aid those girls and boys who have homosexual inclinations, in defiance of their selves, and who make heroic efforts not to give up but dream of a normal sex life. The author advocates that all those in need of aid be treated with great respect, and offers them a spiritual way of growth: (1) to know their dignity in God; (2) to discover the causes of their homosexuality; (3) to creatively work on themselves in peace; and (4) to mature in true love – in God. The article sets forth specific spiritual advice of Fr. Daniel-Ange and demonstrates it in light of contemporary Church documents.
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This article presents the intellectual legacy of both John Paul II and Cardinal Stefan Wyszyński as advocates of a personalist view of culture. Their teaching emphasizes the person and human dignity in striving for human self-fulfillment in a community seeking God’s transcendence. In this regard, their personalist vision of culture was defined in the context of the Second Vatican Council’s teaching. Therefore, the theological anthropology of both John Paul II and Cardinal Wyszyński is based on personalism, communion, dialogue, and freedom. Nevertheless, when God is marginalized by human activity, especially by the ideology of secularism and religious indifferentism, a severe cultural crisis arises. As a result, the dialogical character of the teaching of John Paul II and Cardinal Wyszyński in the dimension of Christian culture emphasizes inculturation and evangelization of human activity. On the other hand, the Christocentric and personalist context of their concepts reflects the theocentric and anthropocentric vision of culture, which, rooted in praxeological pastoral thought, displays their views on culture not only in the dimension of philosophical and theological doctrine but above all as a pastoral vision presenting Christian culture integrated with contemporary existential experience and focused on the perspective of “a new heaven and a new earth” (cf. 2 Cor 12:4; Rev 4:2–8; 21:2–10).
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The process of secularization, known as the process of the privatization of religion or its denial from the public square, is a heritage of Modernity. This reality had (and continues to have) important consequences for Christian theology. Hence, the renewal of Christian theology is urgent, and has a lot at stake, especially regarding the need for a renewed Christian message within contemporary society. Though public theology appeared as a normal consequence of the need for the renewal of Christian theology, this renewal is not necessarily present in many of its methods. The rigidity of both of its theological methods and language remains a problem for public theology. This article suggests that the new shift in anthropology should be taken into consideration when constructing a viable public theology nowadays. The category of „religious imagination” is of utmost importance since it takes into consideration the new definition of the human being, which is in line more with postmodernism than modernity. Thus, the article sketches the possible substantial contribution the religious imagination brings towards the revitalization of contemporary public theology. Moreover, the article mentions recent Romanian studies on the imagination, which stresses, even more, the richness hidden within it and its possible usage for the construction of a viable public theology.
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The paper presents a critical approach to Filozofia hermeneutyczna. Inspiracje, klasycy, radykalizacje by Włodzimierz Lorenc (Warszawa 2019). It aims to discuss the main theses presented in the dissertation and to invite to reflection focused on the specificity of hermeneutic philosophy, as well as its place in contemporary philosophy.
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The area in which the philosophy attributed to the "analytic" tradition turns out to consider similar problems as the "continental" thinkers still seems to be too little explored. The aim of the work is to indicate such similarities between the Peter Geach’s concept of relative identity and the Gilles Deleuze’s concept of difference. According to Geach, identity is mediated in concepts. We think about the identity of "a" and "b" only in the sentence "a is the same X as b". The consequences of this observation are twofold: on the one hand, it shows the degree of our entanglement in conceptual grids; on the other, it shows a being as a dynamic, relational structure. In this aspects, this perspective agrees with Deleuze's proposal. A being is an ambiguous intersection of dynamic relations expressed in the sentence "a is different from b", whereas the identity is an effect of totalitarian thought movement which reduces differences by imposing static conceptual categories on their dynamic system. We are going to present the ontological view on identity question which synthesizes two mentioned conceptions and include a polemical characterization of difficulties implied by discussed perspective and their consequences for practical functioning in the world.
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Ci, dla których nazwisko Étienne’a Souriau nie jest obce, przydają mu etykietę estetyka. Po prawdzie wraz ze swoją córką jest on głównym autorem Słownika Estetyki, a także długo nauczał tej dziedziny filozofii; sądzę jednak, że taka kwalifikacja jest błędna: Souriau jest metafizykiem, uznającym za swój uprzywilejowany teren, jeśli mogę tak powiedzieć, podjęcie dzieła przez artystę i refleksję nad tym zagadnieniem w celu lepszego uchwycenia kluczowego pojęcia ustanowienia. Jak można uchwycić «tworzone dzieło», unikając zasadnie przymusu wyboru między tym, co pochodzi od artysty, a tym, co pochodzi od dzieła? Oto, co interesuje go najbardziej, i nie jest to wcale estetyka jako taka2 . Czy do tej tak głęboko rozdzielonej domeny można odnieść pytanie: «Czy pytania estetycznego nie należałoby poszerzyć o rozjaśniające je zagadnienie podmiotu realizującego dzieło…»?
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The article shows that being in Martin Heidegger’s philosophy is not free from the language of values. German philosopher defined values as “objectified human purposes” and criticized traditional axiology for its separation of facts and values. Instead, he postulated “thinking of being”. Thus, I investigate the issue of criteria which could let us claim we do think being (Sein), not beings (Seiende), i.e. a metaphysical understanding of being. Next I go on to argue for the thesis that critique of values that Heidegger proposes, coming out of the notion of being which is not axiologically neutral. In later part I present arguments for the thesis that the concept of being could only emerge in the era of the will to power. Eventually I show how the philosophy of being essentially precludes the inclusion of the body into its discourse.
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My article aims at showing that posthumanism is an ideology that finds its extension in research perspective called posthumanities. The notion of ideology I apply is not a negative one. Ideology is an intrinsic element of social life, and its illusive character essentially means that it serves as a tool for man to orientate in the world. It also gives an account of the current challenges faced by society and of the contradictions related to them. In my opinion, the contradiction embedded in posthumanism is that it excludes in a principled way all kinds of humanism/anthropocentrism, but is virtually unable to escape some form of humanism and anthropocentrism. They are necessary to do justice to the worlds of other animal species, to substantiate the ethical order that posthumanists feel close to, or to be able to use the notion of agency.
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The growing concern over the state of environment pollution, depletion of natural resources, diminishing Arctic polar ice cap, to name just a few, has led to escalating interest in ecological movements. While "shallow ecology movements" focus on developing technological solutions or fight for protection on the level of administration, deep ecology goes to the root of the global environmental crisis which is the human worldview. In this paper I describe how the notion of anthropocentrism evolved and its implications with particular focus on the conception of the great chain of beings, which is considered as underlying thought pattern of Western Culture. Later on I present the alternative view of deep ecology with its notions of environment as a net of intrinsic relations, ecological self as well as biospheric egalitarianism.
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The aim of this paper is to compare philosophical methodologies of Karl Marx and Michel Foucault. The comparison is centered on the problem of humanism: whereas socialist humanism can be seen as a core belief of Marx's historical materialism, Foucault on the other hand is often described as the one of the most fierce critics of humanism. Presented analysis consists of: reconstruction of Marx's notion of work and its ontological and epistemological consequences, reconstruction of Foucault's critique of Marx's outlooks presented in The Order of Things and analysis of Foucault's thesis about the death of men. The author points out that the philosophical methodologies of Marx and Foucault are in fact similar to a large degree, as both philosophers can be described as materialists, nominalists. Furthermore, both for Marx and Foucault the human subject is to be thought as historical and socially manufactured being.
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The presented article is an attempt to rethink the work of Michel Foucault. The pretext for this new reading is the publication of the fourth volume of The History of Sexuality on the status of corporeality and desire in early Christianity. The author of the paper argues that thanks to Confessions of the Body, we can see a ‘different’ Foucault, one who not only wrote books on modernity or lectured at Collège de France, but who is an archivist, or a documentalist, in the narrow sense of the term. In this context, the author of the article also tries to draw some methodological conclusions about genealogy as work which aims not so much at recreating the history of ideas, but at considering certain problem areas from an anti-phenomenological perspective. Finally, the author seeks to answer the question about the ontological status of the body in Foucault’s work.
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Interview with William C. Chittick by Amar Imamović i Haris Dubravac
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This article describes the relationship between philosophers and the power. The power is subject of the „risky” forms of philosophical reflection, because by reflecting about power a philosopher is often tempted to make use of it for the implementation of his own philosophical ideas. This is shown in the example of the short alliance between the government and M. Heidegger during his tenure as rector of Freiburg University. A new impetus for this study was the publication of the four volumes of the „Black notebooks“ and their wide discussion which outreached philosophical spheres. This book analyses the origins of the relationship of the philosopher to National Socialism and its conjunctions to some philosophical positions of Heidegger. Is shown that „circulation in the power“, as a rule, comes to an end with „the heart-breaking tragedy” (A.F. Losev) for the philosopher.
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