Recenzja: Wezwani do życia
The review of: Yves Congar, Wezwani do życia, tłum. A. Ziernicki, Wydawnictwo Cerf–Kairos–Znak, Kraków 1999, ss.190.
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The review of: Yves Congar, Wezwani do życia, tłum. A. Ziernicki, Wydawnictwo Cerf–Kairos–Znak, Kraków 1999, ss.190.
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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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We współczesnej filozofii Boga i religii rozważa się trzy możliwości uzasadnienia zdań o istnieniu Boga i trzy możliwości usprawiedliwienia ludzkich przekonań teistycznych: doświadczenie religijne, wiara w objawienie i rozumowanie. Prezentowany tekst dotyczy poznania Boga w wyniku rozumowania zarówno o charakterze filozoficzno-dowodowym, jak i o charakterze przedfilozoficznym.
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W 1967 r. ukazała się książka W co mamy wierzyć? kardynała G. M. Garrona. Polskie tłumaczenie Henryki Augustynowicz-Ciecierskiej opublikowano w 1972 r. Przedstawiając prawdy wiary, prefekt Kongregacji Katolickiego Wychowania, omawia również zagadnienia istnienia duchów czystych – aniołów. Pisząc o aniołach, autor czyni taką uwagę: „Nie będzie w tym żadnej przesady, gdy powiemy, że aniołowie wyszli mody! Wolimy o tym nie myśleć z obawy, by nie stanąć przed ciężką i dla sumienia nie do rozwiązania sprawą: albo uznać wraz z Kościołem istnienie tych istot tajemniczych i tym samym w jakiś niemiły sposób znaleźć się wśród naiwnych i zacofanych, albo też opowiedzieć się otwarcie przeciw, a tym samym stanąć w równie niemiły sposób w niezgodności z wiarą Kościoła. Zachowuje się zatem rezerwę”.
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The review of: Olivier Clément, Ciało śmiertelne i chwalebne. Wprowadzenie do teopoetyki ciała, tłum. M. Żurowska, Wydawnictwo Księży Marianów, Warszawa 1999, ss. 123.
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Dwudziesty wiek charakteryzuje się między innymi ogromnym rozwojem badań zarówno eksperymentalnych, jak i teoretycznych nad pochodzeniem życia na Ziemi. Badania eksperymentalne zasadzają się przede wszystkim na ujęciach kosmochemicznych, egzobiologicznych, paleobiochemicznych, laboratoryjnych, w których wykorzystuje się wiedzę z astronomii, fizyki, matematyki, genetyki, geologii, teorii informacji, teorii systemów itp. Interdyscyplinarność owych badań w konsekwencji sprawia, że refleksje teoretyczne zdominowane zostały również przez wiele hipotez i modeli. Mimo jednak mnogości eksperymentów i wielkości koncepcji teoretycznych w literaturze przedmiotu niemal zupełnie nie pojawią się analizy typu logicznometodologicznego, filozoficznego czy ontologicznego teorii abiogenezy. W tym miejscu warto zaznaczyć, iż tego rodzaju refleksje metaprzedmiotowe są niezbędne do weryfikacji wysuwanych hipotez, w konsekwencji do podniesienia stopnia teoretyczności protobiologii (nauki o powstaniu życia).
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Article presented constitutes a fragment of the master's thesis entitled "Paschal aspect of the human temporal activity according to the abbot Waclaw Hryniewicz" written in the section of moral theology at the Seminar of Lodz under the direction of o the abbot dr T. Sikorski. Its two parts attempt to present the Christian idea of the Passover seen by the theologian whose research leads to reach a theological perspective as well as a syntetic presentation of paschal anthropology addressing the problem of "man in Christ". These aspects make it possible to understand human life from the perspective of life, death and the resurrectin of Jesus Christ.
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Po VI Polskim Zjeździe Filozoficznym, który odbył się w Toruniu 5–9 września 1995 r., przekazuję kilka uwag na głęboko nurtujący mnie temat wpływu filozofii na najważniejsze strefy ludzkich przekonań i działań.
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The article represents the views of scholars on the interpretation of the notions of the first taxons of the following Homo: Homo habilis, Homo rudolfensis, Homo erectus (ergaster). The refined definition of the “cradle of humankind” notion, i.e. the territory where one of the first representative of the Homo probably originated has been represented. The main anthropological and archaeological versions of localization of the first taxons of the Homo have been mentioned: radical change of diet and food strategy; improvement of locomotion based on the acquired bipedalism by hominids; the beginning of the systematic processing of stone, as well as the directed technological progress.
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Hüsn ü Aşk (1783) is fundamentally a love story that is open to many different interpretations. As the writer of this mesnevi Seyh Galip also stated, the mystery in this Mesnevi was inspired by the Mesnevî of Mevlânâ Rumî. Hüsn ü Aşk describes the state and position of the Mevlevi dervish within the philosophy of unity of existence. Another part of this work is related with humanity and literature and as such, it incorporates various perspectives including inter alia symbolic, fantastic and fairy tale. This study focuses on the chthonian elements and their function in the text. Chthonian refers to uncanny things or situations related to the underground. The term also covers the deities and spirits of the underground, hell and everything devilish related to hell. The idea that female sexuality and female reproductive organs are connected to nature, darkness and ground is a product of chthonian thinking. We can say that the concept of chthonian in the East corresponds to the western concept of gothic. As a Mesnevi with chthonian elements, Hüsn ü Aşk conveys love in a chthonian atmosphere. The setting includes chthonian spaces such as wells, ruins, hell, underground, mountains full of giants, etc. There are chthonian figures such as underground giants, well genies, devils, witches, monsters and chthonian animals such as dragons, scorpions, snakes and rats, and chthonian elements such as tar and fire. All of these element create an uncanny and chthonian atmosphere which makes the story open to multiple readings.
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Pisati, to izvesno ne znači nametati neki oblik (izraza) nekoj praznoj tvari. Književnost je pre na strani neuobličenog, ili nedovršenosti, kao što je govorio i činio Gombrovič. Pisanje je stvar postajanja, uvek nedovršenog, uvek u času da se učini, stvar koja premašuje svaku živu ili doživljenju tvar. To je proces, a to će reći prelaz života koji nadilazi živuće i doživljeno. Pisanje je neodvojivo od postajanja: pišući, neko postaje-ženom, postaje-životinjom ili biljkom, postaje-molekulom, sve dok ne postane-nezapažljivim. Ova se postajanja ulančavaju jedna u druga sledeći posebnu liniju, kao u nekom Le Klezioovom romanu, ili pak koegzistiraju na svim nivoima, sledeći vrata, pragove i područja što sačinjavaju čitav univerzum, kao u moćnom Lavkraftovom delu. Postajanje ne ide u drugom pravcu, i ne postaje se Čovek ukoliko se čovek predstavlja kao preovlađujući oblik izraza koji hoće da se nametne svakoj tvari, dok žena, životinja ili molekul uvek poseduju neki sastojak izmicanja kojim umiču vlastitom formalizovanju. […]
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During the course of their life span, people try to give life meaning through experiences gained both in spiritual and physical contexts. Defining one’s own path and discovering the meaning of one’s life can be characterized as a long and challenging journey. Literary works help people develop their perception and look at things from a different perspective. An alternative way to develop different perspectives is symbols. The discovery of the symbols within works thanks to various sources is certainly an intellectual exercise which makes life more meaningful and help develop a higher awareness. This study analyzes the interpretations of the meaning of life through symbols in the story The Handsomest Drowned Man in the World by Gabriel García Márquez, leading author of Magical Realism in Latin America and one of the most significant authors of world literature. The story covers the events after a drowned man is found on the beach of a Caribbean village. This study analyzes how a dead body found on the beach by children and named Esteban by the women in the village revived the village which was once aimless as well as interpreting the results of the change experienced in the village. The study explores the meaning of the concept of symbol, its importance and usage in general terms. The interaction between symbol, literature and mythology is pointed out. Following this grounding, the study presents the symbols found in the story and their relation to the meaning of life.
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The paper studies and analyzes the reception of the French Catholic philosopher and the initiator of personalism Emmanuel Mounier (1905-1950), in Croatia and the former Yugoslavia from the mid-sixties to the end of the 20th century. The paper examines articles on Mounier and his personalism, his works and the influence of some of his ideas. Since the mid-sixties, the personalism of Emmanuel Mounier, as well as personalism as a philosophical direction in general, has largely been perceived as an attempt to synthesize Marxism and existentialism, or as an addition to Marxism. Such an approach was particularly highlighted in the works of Franjo Zenko and Zagorka Pešić-Golubović. This gave personalism, particularly Mounier’s, certain legitimacy and a positive reflection within the then dominant, 'official' Marxist circle, but at the same time it became marginal and questionable to Christian thinkers. It is evident that Mounier's personalism was perceived apart from the rest of personalist 'milieu' (Jacques Maritain, Nikolai Berdyaev, Gabriel Marcel, Denis de Rougemont, and others), which was strongly opposed to Marxism and existentialism. This is also the case with personalist activism, regarding which there is mention only of the left-wing group around Mounier and the Esprit magazine, while the right-wing and national-oriented personalist groups were not mentioned at all. Catholic thinkers and those from emigration built a reserved stance, and from them there are no comprehensive or opinion articles on the subject. The author also attributes the questionable understanding of personalism, as well as the lesser acceptance of Mounier's work, to the fact that there is not a single translation of a Mounier’s work into Croatian language.
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Pendant l’été de 1928 Heidegger a offert un séminaire sur le troisième livre de la Physique d’Aristote et donc sur l’explication aristotélicienne de la nature du mouvement (kinêsis). La dernière séance de ce cours, qui eut lieu le 25 juillet, est d’une grande importance parce que c’est à cette occasion que Heidegger va au livre neuf de la Métaphysique pour essayer de comprendre la notion ontologique qui est à la base de l’interprétation aristotélicienne du mouvement: l’energeia. Mais dans les protocoles de ce séminaire qui se trouvent parmi les papiers de Heidegger et qui ont été publiés récemment dans le volume 83 de la Gesamtausgabe, la séance du 25 juillet se trouve absente. Ce fait a conduit l’éditeur à conclure que le séminaire avait pris fin le 23 juillet, sans s’apercevoir donc que la conclusion du séminaire manquait. Il existe heureusement une transcription préservée parmi les papiers de l’étudiante de Heidegger, Helene Weiss, et accessible aujourd’hui dans les archives de l’université de Stanford. Cette transcription montre que la dernière session eut bien lieu le 25 juillet et nous offre la lecture heideggerienne de Métaphysique IX qui ne se trouve pas dans la version de la Gesamtausgabe. C’est dans le contexte de cette lecture que Heidegger fait la déclaration étonnante qui nous concerne ici: «Dans la dernière instance, la Métaphysique Θ revient à Platon; la priorité de l’energeia est fondamentalement la même chose (im Grunde dasselbe) que l’epekeina des Idées. (Donc, pour cette raison aussi la thèse de Jaeger d’une évolution chez Aristote est fausse, parce que la Métaphysique Θ appartient à la période tardive dans laquelle Aristote aurait [selon cette thèse] surmonté le platonisme.)» La première tâche que je me propose ici sera d’expliquer cette déclaration qui suggère une relation très étroite, ou même une identité, entre la notion aristotélicienne de l’energeia comme ayant une priorité vis à vis de la dunamis et la notion platonicienne de l’Idée du Bien comme étant epekeina de l’ousia. Pour cette explication je ferai appel non seulement au contexte du séminaire de 1928, mais aussi aux textes plus tardifs comme les Beiträge et les cours sur Nietzsche dans lesquels Heidegger semble présupposer et développer sa déclaration de 1928. Ma seconde tâche sera de comparer cette thèse heideggérienne à la tentative de Gadamer de surmonter l’opposition traditionnelle entre les ontologies de Platon et d’Aristote en faisant appel à l’idée du bien chez les deux. Cette tentative se trouve dans le texte Die Idee des Guten zwischen Plato und Aristoteles. La comparaison que j’entreprends ici va montrer certaines affinités entre les interprétations de l’Idée du Bien chez Heidegger et Gadamer, mais aussi de profondes différences qui vont déterminer leurs différents projets philosophiques.
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This analysis of memoirs by former prisoners at the Auschwitz concentration camp focuses on spacial descriptions of the camp. The space is commonly described as ‘contaminated,’ while in literature it is treated as an example of the dead ‘landscape of death’.
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The need for witnessing in the aftermath of the Holocaust made it necessary to rethink the concept of subjectivity in terms of being a witness. Can objects-from-the-Holocaust be treated as special kinds of witnesses? And what are objects as witnesses? Can we even consider them to be “witnesses”, given that the essence of a witness is the manifestation of a unique, individual, and most importantly, human subjectivity, while the act of witnessing has an existential and ethical dimension? In the context of thinking about objects-from-the Holocaust, the traditional notions of witness, witnessing and testimony need to be rethought. Here, Leociak argues, we should aim to broaden the categories of life and subjectivity to include the inorganic objects.
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Ova riječ je na engleskom kako imenica, tako i glagol (okolnost je to koja općenito odlikuje duh engleskog jezika). Kao imenica ona između ostalog znači »poduhvat«, »plan«; »namjera«; »cilj«, »zlohotan udar«, »zavjera«, »lik«, »temeljna struktura«, a sva ta i druga značenja povezana su s »lukavstvo« i »prepredenost«. Kao glagol (»to design«) ona između ostaloga znači »nešto izmudrovati«, »hiniti«, »kreirati«, »skicirati«, »oblikovati«, »postupati strateški«. Riječ je latinskog podrijetla, sadrži »signum«, što na latinskom znači »Znak«, kao što »signum« i njemački »Zeichen« proizlaze iz istog prastarog korijena1. Etimološki, dizajn, dakle, znači nešto »od-značiti« Pitanje koje se ovdje postavlja glasi: kako je riječ dizajn došla do svog sadašnjeg, međunarodno uvriježenog značenja? Povijesno gledano, to pitanje otprilike znači da treba pogledati u tekstovima kada i gdje se ta riječ počela etablirati u svom današnjem značenju. Semantički ga valja tumačiti otprilike tako da treba razmisliti zašto je upravo ta riječ zadobila značenje koje mu pripada u aktualnoj diskusiji o kulturi.
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Ivan Urbančič rodio se godine 1930. u Robiču, kobariškom predjelu Slovenije, odakle se obitelj već u njegovu ranom djetinjstvu, pred navalom fašizma i idući tragom obećanja o »novoj zemlji«, morala odseliti u Makedoniju. Uskoro su se vratili natrag u Sloveniju i naselili u Črešnjevec, blizu Slovenske Bistrice, gdje je Ivan završio nižu gimnaziju. Nakon završetka srednje tehničke škole u Kranju zapošljava se u tvornici Iskra. Za studij filozofije neposredno ga je nadahnuo njegov sugrađanin iz Črešnjevca, dobar prijatelj i kasnije suradnik u Novoj reviji Jože Pučnik, nakon što se doduše već sam prilično dugo tražio u čitanju filozofske i ine literature. Zajedno s Pučnikom ispisat će tako Ivan Urbančič veliki dio »slovenske priče« zadnjih pola stoljeća. Kad je godine 1960. na Filozofskom fakultetu u Ljubljani započeo studij filozofije i sociologije, privukla ga je prije svega filozofija koja je bila označena kao pokvareno »građanska«: egzistencijalizam, fenomenologija, hermeneutika, njemačka klasična filozofija, Nietzsche, Heidegger. Svoje je nazore Urbančič jasno i glasno ispovijedao, tako da je ubrzo došao u prijepor s nadzornicima nazora. Ali ne samo to. Došao je u prijepor i zbog odveć »intenzivnog« studija marksizma.
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Tema našeg današnjeg razgovora, naime studij filozofije danas, problematična je iz više aspekata. Govoriti o studiju filozofije studentima filozofije koji već završavaju svoj studij, koji su dakle već apsolventi tog studija, izgleda u stanovitoj mjeri kao čudaštvo, budući da takva tema za njih očito dolazi prekasno. S druge je pak strane svakome od vas i svima nama zajedno zacijelo već znano da se ozbiljan studij filozofije ne može završiti apsolviranjem osam semestara sjedanja na predavanjima, seminarima i ispunjavanjem programskih studijskih obveza – ispita i tome slično. Prije je istina da tek s apsolviranjem takvog akademskog studija započinje pravi studij filozofije. Započinje, naime, takav studij koji nije više podvrgnut prisili školskih akademskih programa i ovisnošću o profesorima.
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The article discusses the characteristics of a philosophical and cultural dispute with metaphysics and about metaphysics itself. The criticism of metaphysics and its revival in the nineteenth and twentieth centuries is discussed here. In the first part, the most important philosophical directions dealing with issues of metaphysics are presented: metaphysical idealism, anti-metaphysical positivism and neo-positivism, analytic philosophy versus metaphysics on the example of L. Wittgenstein, the revision of the metaphysical tradition and new investigations in metaphysics. The second part of the article concerns the picture of natural metaphysics including the mathematical-empirical method of researching the world. In the conclusion of the article, a thesis is put forward on searching for new metaphysics which will include a wider sphere of rationality and existential and spiritual experience.
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