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Celem artykułu jest przedstawienie i omówienie koncepcji afektywności w ujęciu Ryszarda od św. Wiktora. Dokładniej, artykuł próbuje pokazać, w jaki sposób afektywność jest płaszczyzną, platformą i jednocześnie narzędziem w duchowej przemianie człowieka. W pierwszej części omówione zostanie tło historyczne powstania szkoły Św. Wiktora, a w szczególności zostanie ukazana sylwetka samego Ryszarda. Kolejne dwie części będą dotyczyły problemu afektów: oczyszczenia afektów i przygotowania ich do ekstazy (część druga) oraz angażowania afektów podczas ekstazy (część trzecia). Artykuł przedstawia ogólne rozumienie afektywności przez Ryszarda. Następnie artykuł skupia się na alegorii tropologicznej z dzieła Beniamin maior i pokazuje, jak przemiana uczuciowości staje się warunkiem koniecznym przemiany moralnej w koncepcji Ryszarda i w konsekwencji – przygotowania do mistycznej ekstazy. Celem trzeciej części jest odpowiedź na pytanie, w jaki sposób afekty uczestniczą w mistycznej ekstazie i jaką rolę odgrywają w tym zakresie.
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The article is dedicated to the abbreviation of Nicomachean ethics written by Wrocław Dominican John of Ząbkowice (in manuscripts: „Johannes de Franckenstein”). The text, titled Auctoritates ethicorum, is preserved in only one manuscript – Wrocław, Bibl. Univ. Wrocł., ms. IV Q 52, scriptum per manus Johan-nis de Franckenstein – together with Auctoritates politicorum, Auctoritates yconomicorum and Auctoritates rethoricorum. The authorship of the texts is not certain, but in the previous works of histo-rians it is attributed to John (that thesis is followed also by Ch. Lohr listing the Aristotelian medieval commentaries, and by T. Kaeppeli in his compendium on the medieval Dominican scriptores). Only the part of Auctoritates ethicorum has been edited so far: the fragment, concerning the geometrical model of economic exchange and nature of money from the Book V. The author of the article published it in his book Zagadnienia ekonomiczne w nauczaniu wrocławskiej szkoły dominikańskiej w późnym średniowieczu (Wrocław 2004); this fragment was later referred in details also in the book of the same author: „Oeco-nomica mediaevalia” of Wrocław Dominicans. Library and Studies of Friars, and Ethical-Economic Ideas: the Example from Silesia (Spoleto 2010). The sources of the text of Auctoritates ethicorum are the following: translatio Lincoliensis of the Aristotelian text, Sententia libri ethicorum by Thomas Aquinas, paraphrasis of Ethica by Albertus Magnus, and Summa Alexandrinorum (called translacio arabica). The fragments of the Book IV and Book V, described in the article, shed light on the method applied in the Auctoritates. Summa Alexandrinorum is quoted in the description of the virtue of liberalitas. Writing about diversity of artes and occupations the author cites Albertus Magnus, quoting after him the sentence delivered from Michael Ephesius, erroneously attributed to Eustratius by Albert. However, the Albertinian reference to the role of compensation of labores & expensa is omitted. The author of the Auctoritates refers mainly to points the common to St. Thomas and St. Albert.
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In general, epistemic emotions can be characterized as emotions that concern the subject’s own states and mental processes and are associated with cognition and knowledge acquisition. They are the result of a cognitive inconsistency that may appear as a consequence of unexpected information that contradicts previous knowledge. They significantly impact the exploration and generation of knowledge about oneself and the world, as well as on conceptual changes and cognitive efficiency. There is no interspecies comparative perspective in experimental studies on epistemic emotions. At first glance, this situation is not controversial, because the category of epistemic emotions has been defined in such a way that it seems to belong only to people. Inconsistencies arise when comparative research in the field of cognitive ethology, primatology or comparative psychology is analyzed. Researchers point to a number of behaviors of nonhuman animals that prove that they have a wide range of emotions – including those that stand out in the catalog of epistemic emotions, i.e. surprise, curiosity or uncertainty. The presented article is an attempt to answer the questions posed in the title and an introduction to research on an adequate model of epistemic emotions, taking into account the results of research in the above-mentioned areas.
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The article shows the inadequacy of understanding micro-objects in terms of the ontologies of substantial individual beings and the irreducible metaphorically of such concepts as „particle”, „wave” or „individual object”. An attempt was made to construct the concept of a quantum object as a conceptual blend, using the blending theory.
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The functions of new metaphors in early tantric Buddhism are analysed in the paper. Two models of religious practice are concerned. According to both of them, the goal of tantric practice is permanent modification of the practitioner’s cognitive activity. That modification can be understood as willingness to implement particular metaphors spontaneously into the process of perceptive data interpretation. Those metaphorical concepts are closely related to the conception of buddha nature. Religious practice of Vajrayāna can be seen as striving for experiential substantiation for the main of those metaphors (mind is mandala). Special act of visualization in ritual context is expected to be such substantiation. Six types of metaphors important in the soteriology of the early Vajrayāna can be distinguished. All of them are discussed in the paper.
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In social ontology we are conducts investigations into how social and institutional facts exist, what is a social group or collective intentionality. Phenomenology is one of the 20th-century philosophical movements whose contributions of its representatives over the aforementioned topics are significant (including von Hildebrandt, Reinach, Scheler, Stein). The purpose of this article is to consider Ingarden’s potential contribution to social ontology. The article is divided into two parts: an overview and an interpretation. In the first, I point out why phenomenology is misguidedly considered “asocial”. In the second, I reconstruct Ingarden’s metaontological views from his magnum opus: Controversy over the Existence of the World. According to his declaration in this books, socio-legal objects are entities with heteronomous and purely intentional elements. In the article I will show that Ingarden explicite did not formulate a theory of social being, but on the basis of his ontology a sketch of such a theory can be trying to be presented. In order to achieve this, I thought it was relevant to attempt to outline the difference between the objects of fiction and socio-legal objects within its ontology.
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The presenting article presents the main themes of Piotr Semenenko polemics with Andrzej Towiański, which took place in the environment of the Great Emigration. It concerned many matters, including some philosophical ideas related to the Catholic faith. They belonged mainly to fhe field of interest in the philosophy of cognition, general theory of being, philosophy of God and religion, angelology, philosophy of man and philosophy of history. Semenenko’s polemic with Towiański resulted from their representing different philosophical traditions. The first referred essentially to Thomistic philosophy, while the second drew from ideas to Neoplatonic philosophy and the currents of thought that were close to it, which cannot be reconciled with the Thomistic and Christian vision of the world, especially in the matter of understanding its most important elements, which are God and the human person. The use of Thomism in the fight against Towianism has shown that it is the form of Christian philosophy that best serves the Catholic faith as its intellectual foundation, which seems important in the context of current discussions about the doctrinal shape of this faith and its threats from religious syncretism.
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This paper is an attempt to show the Thomistic approach of the ontic structure of norm for conduct of created rational beings. The basis for the statements is Treatise on Law of St. Thomas Aquinas (Summa Theologiae I-II, q. 90-97). There has been two external causes described, that is a formal cause, which shows the pattern of acceptance for a particular norm, and a material one, which is decisive with regard to its content. Additionally, the formal cause decides on the method of promulgation (announcement of co-ming into force) of the norm and on the method of its enforcement (coercive force, sanction). The content of norm (material cause) who is the object of the above protection cannot be any content, but a derivative of permissions subjected in nature (ius civile, ius gentium) and read out adequately by the intellect in the most possible way. Hence, natural law is the resultant of that what is subjected in the nature and the intellectual activity of man who attempts to cognize and articulate the nature. Such understood natural law is, according to Thomas Aquinas, a common fundament for various normative systems (ethics, morality, statute law and common law). The external causes of norm are hence the final cause which answer to the question on the purpose of norm (why do we establish a norm?) and the efficient cause which shapes the matter (content) of norm, and establishes its validity (form). The feature of the efficient cause is its competence for establishing norms present in its ability to secure the norms with a sanction. According to Aquinas, we find a fundament for any norm in the nature of reality whose reading from the normative perspective establishes a natural law. Any other normative systems are binding only when they participate, as specification for example, in natural law.
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In this article, Étienne Gilson analyzes the notions of dogmatism and tolerance in the light of the analysis of various contemporary historical facts. He defines dogmatism as the philosophical position that affirms that there are certain propositions that can be considered absolutely necessary. Similarly, he defines tolerance in direct relation to dogmatism: for Gilson, there can only be tolerated where there is dogmatism since one can only tolerate the falsity of a position as long as one is sure that another true position exists. Likewise, Gilson succeeds in showing that there is no necessary link between what is called philosophical dogmatism and political tyranny, just as there is no necessary link between philosophical scepticism and political freedom.
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This article considered the correlation between freedom, conscience, and self-fulfillment. The analysis began with the properties of human action and how action differs from happening. The primary theme was an exposition of freedom which lies at the root of “man-acts.” The fundamental meaning of freedom is self-dependence, but there is a deeper meaning. Freedom is independence from the objects of choice that is achieved by rising above oneself (vertical transcendence) to choose the bonum honestum, the true good that fulfills the self. Freedom, therefore, ultimately depends on truth and especially on moral truth that is apprehended by conscience. Conscience transforms that normative truth into concrete duties that objectivize the bona honesta. Only when someone follows a moral duty understood and accepted as such can he reach the summit of freedom and authentic self-determination.
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The text presented aims to illustrate the thesis of E. Gilson derived from his work “The Unity of Philosophical Experience” on the impersonal necessity linking philosophical ideas, as exemplified by Porphyry and his work Sententiae ad intelligibilia ducentes. E. Gilson puts forward a thesis that the philosopher is free at the moment of choosing the first principles of their philosophy, then they must accept the consequences that necessarily follow from these principles. Porphyry’s Sentences are a fairly synthetic account of Plotinus’ metaphysics and allow for a quite clear grasp of both the starting point and the above-mentioned consequences. In addition, for contrast, the paper presents the position of Alexander of Aphrodisias, similar in several points to that taken by Porphyry, but ultimately completely different.
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The Philosophical Fragments (Lambeth Fragments) of St. Anselm of Canterbury are a kind of dictionary that explains the meaning of certain terms, such as: facere, velle, posse, necesse, debere, or agere. They include a discussion, conducted on the intersection of logic and ethics, of such deontic concepts as “obligation” and “goodness.” Through the explication of meanings, Anselm attempts to create a conceptual apparatus for rational proofs of the main tenets of the Christian doctrine and, even more broadly, for the exegesis of Scripture. In addition, this new apparatus allows him to examine some purely philosophical topics, including free will, causation, and the relationship between human freedom and divine foreknowledge. Recently attempts have been made (by D. Walton at the level of syntax and by S. Uckelman at the level of neighborhood semantics) to reconstruct the logic of agency presented in the Philosophical Fragments.The article will briefly introduce the main issues discussed in the Philosophical Fragments. The paper shows that the description and analysis of the verb “facere” mainly in the Philosophical Fragments, but also in Anselm’s other treatises, can be well described within the Aristotelian logical square; however, the article shows some problems in trying to describe the concepts of causation, agency, and action in the language of logic. Thus, the article examines the thesis of the applicability of logic to the fundamental problems of metaphysics, namely causality, especially in the context of human free will and God’s action.
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The paper discusses the concept of interdisciplinarity from the perspective of humanities and social sciences. As both an idea and practice, interdisciplinarity is understood within the context of the complex dynamics of creating and reshaping institutional arrangements that regulate the processes of knowledge production, distribution, and instrumentalization in Western society, with universities, research centers, and departments at its core, organized according to separate academic disciplines. The paper questions the understanding of disciplines as closed, homogeneous, and static structures of knowledge organization. Instead, it reflects on the complex, multiple, and topological relationships of mutual interpenetration and constitution of disciplines, emphasizing their inherent hybridity, especially within the context of the synoptic identity of humanities disciplines. Furthermore, the paper highlights the moral assumptions underlying interdisciplinary research initiatives. The productivity of the conceptual framework concerning the centralistic, pluralistic, and integralistic models of interdisciplinarity is highlighted in analyzing the possibilities and outcomes of interdisciplinary approaches in social and humanities studies.
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This paper deals with an overview of the development of the philosophy of science in Croatia. The philosophy of science deals with the problems of the natural sciences seeks the meaning of science, and rationally looks at science from different aspects as its material object. In Croatia, the philosophy of science developed as in other European nations, therefore inseparable from the development of natural sciences and the social context. The paper presents some of the most significant representatives of philosophers and events that influenced the development of the philosophy of science in Croatia.
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Alongside his much-discussed theory that humans are permanently, if only tacitly, self-aware, Avicenna proposed that in actively conscious self-knowers the subject and object of thought are identical. He applies to both humans and God the slogan that the self-knower is “intellect, intellecting, and object of intellection (‘aql, ‘aqil, ma‘qul)”. This paper examines reactions to this idea in the Islamic East from the 12th-13th centuries. A wide range of philosophers such as Abu al-Barakat al-Baghdadi, Fahr al-Din al-Razi, al-Shahrastani, Sharaf al-Din al-Mas’udi, al-Abhari, al-Amidi, and Nasir al-Din al-Tusi raised and countered objections to Avicenna’s position. One central problem was that on widely accepted definitions of knowledge – according to which knowledge is representational or consists in a relation – it seems impossible for the subject and object of knowledge to be the same. Responses to this difficulty included the idea that a self-knower is “present” to itself, or that here subject and object are different only in “aspect ( i‘tibar)”.
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Although he is one of the most significant figures in the history of Islamic philosophy, Suhrawardi had a very short but fruitful life, filled with travels and the acquisition of knowledge since childhood. However, his knowledge and dominance in debates earned him many enemies, which eventually cost him his life. Among Suhrawardi’s works known as “short visionary epistles” is Risāla fī hālāt el tufliyya (Epistle on the states of childhood). This epistle talks about the process of acquiring knowledge before a spiritual teacher.
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Review of: Željko Kaluđerović, Rana grčka filozofija, Hijatus, Zenica, 2017, str. 182.
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Review of: ‘Ayn al-Qudāt, The Essence of Reality: A Defenseof Philosophical Sufi sm, New York UniversityPress, New York, 2022, xxx, 241 str.
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The author aims to show the correlation existing between the structure and the action in both political theory and practice, accentuating the thesis that in both cases the advantage is given to the structure, which limits the action and makes it acceptable only if it complies with the structure. As the case study, the author takes the relationship between Marxism and Anarchism, seen through the prism of Georgi Plekhanov’s criticism of the Anarchist thesis that it is essential to liberate the action from structural determinism. Analyzing Plekhanov’s application of the Marxist method on the analysis of the essence of Anarchism, the author points to its potential weaknesses and contradictions, aiming to search for the middle ground solution which, while admitting that action is conditioned by structure, gives the idea and will in politics the same level of importance.
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