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Проблема познавательного статуса плодов современной науки
The article discusses the positions in contemporary philosophy of science that recognize the problem of a cognitive status of modern science’s “products” as defining the core axis for an ongoing dispute over scientific realism. The author analyzes key arguments of scientific realists and antirealists. In the conclusion the author claims that as regards the cognitive status of scientific output in contemporary science, the most accurate answer has been provided by a position representing a synthesis of metaphysical realism, epistemological antirealism and semantical antirealism. Статья представляет позиции современной философии науки, в которых проблема познавательного статуса плодов современной науки составляет главную ось спора о научном реализме. Автор анализирует ключевые аргументы научных реалистов и научных антиреалистов. В заключении статьи автор формулирует тезис, что самый удачный ответ на вопpос о познавательном статусе плодов современной науки дает позиция, которая является синтезом метафизического реализма, эпистемологического антиреализма и семантического антиреализма.
More...Epoche Эдмунда Гуссерля – hortus conclusus
The author presents epoche as fundamental but unsuccessful way to reach perfect epistemology, and what follows it – the ultimate overcoming skepticism and relativism. Husserl considered his epoche to be the gate to phenomenology and probably the most important kind of transformation in the history of mankind. Unfortunately that transformation meets many difficulties, which the author discusses in the article. Those problems concern the right way of conducting epoche itself, vagueness of its effects, ambiguity of the Pure Consciousness and Transcendental Ego. Автор описывает epoche Э. Гуссерля как фундаментальное, но неудачное условие для достижения абсолютной теории познания, и что за этим следует – окончательного преодоления скептицизма или релятивизма. Гуссерль свою epoche считал вратами в феноменологию и неким видом личностного преображения, может быть, самого важного в истории человечества. К сожалению, это преображение сталкивается с множеством проблем, которые автор анализирует в статье. Это затруднения в связи с правильным проведением epoche, неясностью результатов такой процедуры, неясностью понятия чистого сознания и трансцендентного.
More...Кооперативизм Эдварда Абрамовского и идея независимости
In the situation of failures of consecutive uprisings and the power of the occupying countries, Edward Abramowski proposed an innovative idea of independence by Polish society. He considered that national liberation should be connected with the social and economic liberation. In his belief it was possible by reference to socialist ideas and idea of cooperatism. Polish society, especially the so-called impaired classes, organized in cooperatives, would create a economic and also the organizational network over the partitioners structure. Cooperatives would also have a goal to cultural and educational activities and also should allow for the formation of political culture. These actions were to prepare the Polish nation to regain a political freedom. В то время, как очередные повстанческие попытки были безуспешными, а страны-завоеватели – сильными, Эдвард Абрамовский выступил с новаторской идеей вернуть независимость польского общества. Он посчитал, что народное освобождение необходимо соединить с освобождением общественным и экономическим. Он был убежден, что это было возможным благодаря социалистическим идеям и идее кооперативизма. Польское общество, особенно т.н. отстающие слои, организованное в кооперативы должно было превратиться в экономическую и одновременно организационную сеть над структурой стран-завоевателей. Цель кооперативов состояла в культурно-образовательной деятельности, в том числе они должны были отвечать за формирование политической культуры. Эта деятельность должна была приготовить польское общество к обретению политической свободы.
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The aim of this article is to answer the question: why totalitarianism, as a form of statehood, a particular form of social governance fights against religion and human religiosity. In other words, the author of the article tries to explain the anti-religious nature of totalitarianism. This outstanding issue is intended to be presented on the basis of philosophical knowledge referring to the personalistic vision of man and realist metaphysics. The presentation of the issue will be juxtaposed with indication of the relation between religion of human life and social governance, shaped in the context of Western civilisation. The author emphasises that religion makes it possible for a human being to exercise her or his transcendence in contrast to the whole world, and her or his freedom from the world, from its finiteness and insufficiency. Thanks to religion, a human being has the chance to discover her or his dignity, i.e. her or his personal exceptional goodness, constituting the basis for all human entitlements. Thanks to religion, there is hope in the human heart that gives strength to overcome any difficulties, obstacles to fight for what rightly belongs to this person and for what rightfully belongs to others. The lack of religion in human life means the lack of foundation for the discovery of her or his identity, destiny, inborn dignity and freedom; its lack means also the inability to understand and perceive oneself in a mature way.
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The article presents the problem of solidarity in the thought of John Paul II, who undertook it many times in his teaching. The teaching of John Paul II was in the mainstream of the teaching of his predecessors, but it is placed in the context of modern times and new socio-political issues. It is a signpost in a rapidly changing reality that converted today very rapidly in the civilizational, cultural, and moral sense. The author points out that John Paul II, thanks to a new interpretation of the principle of solidarity, expressed primarily its personalistic interpretation. Pope emphasizes that solidarity – understood as a social concern – can certainly be regarded as an antidote to totalitarianism, because the essence of solidarity lies in the dignity of every human being as a person.
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Exhibition of the question of the fundamental faith in the present philosophy is the aim of the article. The faith makes up one from the basic symptoms of the human life, but the reflection not is just the easy task because the faith makes up the object of the interest of the not only theology more and more often, but also both psychology, philosophy or sociology. The fundamental belief marks the well-founded confidence at last to someone and also exists beyond the religious sphere. He is, as the fundamental element of the human life, paradoxical example of such attitude of the belief „belief in God nonexistence”, because the thesis of existence or God non-existence is bases always on the attitude of the belief.
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This essay epitomizes the history of an idea: the stranger. The almost inexhaustible meanings of the word allowed the author to trace a fascinating trajectory of this notion within the history of culture and the history of ideas. The archaic significance defines the stranger in the political and legal context of the Greek polis, a status which is described by Plato in The Laws. The system of thought of the Hellenistic Gnosticism incorporates the image of the stranger as a symbol revealing the traumas and beatitudes of the human soul on the way towards redemption. In this respect, The Hymn of the Pearl stands as a masterpiece of the Gnostic literature. Furthermore, the symbol of the stranger was borrowed into the spiritual realm of philosophical and mystical Islam, in the Middle Ages. Towering figures of Sufi wisdom, such as Ibn Bajja, Saadi and Suhrawardi, used the image of the stranger in order to create priceless literary and religious brilliance.
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Evolutionary ontology differs from traditional ontology in the following aspects: 1. sub-ject; 2. means of its interpretation; 3. social role. The abstractly understood natural being is the subject of traditional ontology. The ontically opposing artificial cultural being is, besides the natural being, the subject of evolutionary ontology. This is because its subject consists in the complete terrestrial reality, including the conflict between the Culture and the Nature. Tradi-tional ontology, within the context of the natural being, preferred stability, passivity and revers-ibility, while evolutionary ontology emphasizes processes, ontical activity and non-reversibility; in compliance with reality it considers natural being to be an activity, to be a process powered by the residual energy of the Big Bang. Traditional ontology has been abstractly academic and individually comfortable; evolutionary ontology, which has revealed the principles of the global environmental crisis, could play a generally philosophical and culturally paradigmatic role.
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The “language of the birds” is mentioned in the text of the Qur’an as a gift received by Kings David and Solomon from Allah as a reward for their righteousness. Along the history of the Sufi mystical theology, the language of the birds will be invoked as a symbol of the theandric language, susceptible to enable the human being to speak the language of God, and God to speak the language of the sanctified human being. The language of the birds epitomizes the mystical meeting of man and God within language, the crossroad of the human language and divine language. The primary qur’anic theme was brilliantly developed by Farid-ud-din Attar, in Manteq al-tair, Jalal-ud-din Rumi, in Mathnawi, and Shihab-ud-din Yahya Suhrawardi, in Risalah.
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The word „pogranicze” (in rough translation: borderland) gets more and more popular in Polish humanities as the equivalent of untranslatable and inconvenient „Kresy”, the first being free of polonocentric, colonial conotations of the latter. The article: presents the logic of a map as fundamental to the notion „pogranicze”, discusses its discoursive consequences and points to the need of deconstructive, subversive uses of the term.
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The article deals with the question of the value of the history of philosophy for philosophical research. In the first part, it proposes a classification of possible functions realized by references to the philosophical tradition in a philosophical treatise. The proposed typology is meant as a practical tool for identifying and comparing the usage of the past in philosophical texts of any historical period. The second part of the paper illustrates how the classification can be employed by applying it to determine the functions of Aristotle’s discussions of the pre-Socratic doctrines in Metaphysics A.
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The aim of the paper is to characterize four types of relationship between science and religion (conflict, independence, dialogue and integration) in the context of modern evolution theory (Neo-Darwinism). The conflict version is presented by view, where the intellectual integrity avoids us to be both a theist and Neo-Darwinist (Dawkins, Behe). No conflict between science and religion can occur if they are completely independent enterprises that differ in their methods, domains, and functions in human life (Gould, Stoeger). Dialogue goes beyond this limitations and exploring conceptual parallels between evolutionary theory and theological doctrines (Prigogine, Kauffman), while integration represents more systematic and extensive kind of partnership between science and religion (Peacocke, Polkinghorne).
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Self-critiism and intorspective self-examination is important for self-improvement of each human subject. Epiphenomenological tendences in scientific investigations of consciousness encourage the idea that our conscius states, intentionality, and free decisions are not such as we experience them. B. Lonergan is critical to such attempts and points to deeper elements of undeniable conscious activities. Cognitive human activity directs neuronal physical impulses and biological functional schemes of the nervous system and integrates them into ist own rational representations and goals. In cognitive configurations, a pure desire for objective knowledge, unbiased evaluation, and authenticity of the knower play an important role. The aim of scientific research is rather an explanation of these states than their questioning. Without objectivity, impartiality, and authenticity, it would be impassible to distinguish what is reality and what is illusion and evaluate moral conduct.
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A psychology myth is a belief concerning the psyche or behaviour that is contradictory to accessible scientific knowledge. This issue is especially important in reference to human behavior specialists (i.e. psychologists, psychotherapists) or students of such disciplines. There are no studies concerning this issue in Polish literature, which inspired the authors to analyse the dissemination of such myths among psychology students. 241 psychology students participated in the study. They were asked to determine the veracity of a given statement, the degree of certainty and eventually, to name the source of their knowledge on the given issue. Results show a high degree of the dissemination of psychology myths among psychology students, with little difference between first year and last year students. This may indicate a need to supplement psychology study programmes and serves as evidence of the persistence of psychology myths.
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The article analyses the meaning of values in the view of Max Scheler. Values are given a priori, and are “feelable” phenomena. The intentional feeling of love discloses values insofar as love opens a person evermore to beings-of-value (Wertsein). Although he proclaims the objectivity of values, some elements of his theory make the objectivity of values problematic. The first element is the access to values exclusively through the affective intuition and the second element is the understanding of moral value as a choice of superior value in the hierarchy of values. This perspective doesn’t correspondent to the truth of human being, makes the moral value relative and opens the doors for emotivism in the ethics.
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Review of: BARTOŠ, Martin, ŠEFČÍK, Marcel: Joseph Ratzinger – Benedikt XVI.: Konfl ikt v modernej kultúre a dilema viery v súčasnom svete. Zaex, 2015. 120 s. ISBN 978–80–89676–42–2
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