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The article discusses the concept of the composition of a literary work and the aesthetic concretization as defined from the procedural point of view. The text refers to a specific definition of composition, stemming from Roman Ingarden’s theory of a literary work developed by Andrej Stoff, a literary theorist from Toruń. The main thread of the deliberations refers to the border of concretization that is lined out by the composition of a literary work. The latter, defined as the guarantee of the ontological identity of a literary work, cannot activate the “openness” category. Nevertheless, it turns out that with reference to so-called “border cases”, and the examples of architectural works of art “in progress” this restriction is not fully grounded, thus making the line of concretization difficult, if not impossible, to establish
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The main inquiry of the article is the question of cultural status of ruins nowadays, especially modern and postmodern abandoned and decayed places. Referring to the well-known and often discussed concept of vanitas, the author tries to use it in a different way and pays particular attention to the following main topics: 1) ruinophilia – a phenomenon in late modern culture; 2) ruin as a parergon and (un)limited space; 3) abandoned buildings as places of contemplation in secularised culture; 4) questionable issue of a “death of a place”.
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Review of: Adam Olech, "Semantyczna teoria poznania"; Częstochowa: Wydawnictwo AJD, 2014, 292 s., plus errata by: Grzegorz Trela
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The aim of this article is to present the 2015 educational project FiloZosia — Philosophy for pre‑schoolers, which calls upon the natural predilection of children to ‘philosophise”. The author lists different philosophy classes aimed at the youngest learners that were organised in Poland. This serves as a background to the detailed exposition of a project undertaken by the Ph.D. and M.A. students at Cracow’s universities. First, we outline the idea behind FiloZosia, including its general and specific aims. We then go on to discuss the form of these classes, and the thematic fields which provide the topics for FiloZosia meetings. Finally, we provide a sample schedule of a class with some methodological and practical tips, as well as the conclusions that we reached after the cycle of meetings was finished. We also aim to disperse the doubts of some teachers and parents, who are afraid of the negative influence such debates could have on the children. Our claim is that well‑conducted discussions will significantly stimulate the intellectual and ethical development of children. We also believe that they have proved to be a valuable tool in honing the communication skills between adults and children.
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The area of considerations undertaken in this study was determined by the value category. The article is a theoretical-research one and its aim is to attempt to characterize the values of modern teachers. This goal was achieved through a statistical presentation of the values indicated by respondents that are valuable to them in life, based on criteria such as: gender, age, type of school, length of work and the degree of professional promotion. On this basis, an attempt was made to define the axiological image of a contemporary teacher.
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Instytut Filozofii i Socjologii Uniwersytetu Pedagogicznego im. Komisji Edukacji Narodowej w Krakowie w roku 2020 ukończył realizację dwuletniego projektu współfinansowanego przez Unię Europejską w ramach środków Europejskiego Fun-duszu Społecznego, Działanie 3.1 Kompetencje w szkolnictwie wyższym Progra-mu Operacyjnego Wiedza Edukacja Rozwój pn. „Filozofia ma sens” [Philosophy Makes Sense]. Motywacją do podjęcia tej inicjatywy był zauważalny od wielu lat wśród rozpoczynających edukację akademicką absolwentów liceów deficyt wie-dzy ogólnej i umiejętności praktycznych niezbędnych do podejmowania studiów, zwłaszcza na kierunkach wymagających myślenia abstrakcyjnego, krytycznego i autonomicznego. Projekt miał zasięg regionalny i skierowany był do uczniów szkół średnich województwa małopolskiego zainteresowanych kształceniem z zakre-su filozofii oraz rozwojem kompetencji miękkich, przydatnych na dalszych etapach kształcenia oraz w późniejszym życiu zawodowym. Wsparciem objęto 171 uczniów i przeprowadzono dwie edycje kursu „Filozofia ma sens” w pięciu szkołach: II Li-ceum Ogólnokształcącym im. ks. prof. Józefa Tischnera w Rabce-Zdroju, I Liceum Ogólnokształcącym im. Jana Długosza w Nowym Sączu, I Liceum Ogólnokształ-cącym im. Władysława Orkana w Limanowej, V Liceum Ogólnokształcącym im. Augusta Witkowskiego w Krakowie, XVII Liceum Ogólnokształcącego im. Młodej Polski w Krakowie, XX Liceum Ogólnokształcące im. Leopolda Staffa w Krakowie.Projekt spotkał się z bardzo pozytywnym przyjęciem ze strony młodzieży i na-uczycieli wymienionych szkół i wydaje się wart kontynuowania. W związku z tym twórcy projektu zdecydowali się udostępnić nauczycielom i wychowawcom młodzieży licealnej opracowany w 2017 roku Autorski program kursu „Filozofia ma sens”[Original pilot programme of philosophical education in high-schools, being a part of the project “Philosophy Makes Sense”], który w odpowiednio zredagowanej formie niniejszym publikujemy.
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This is the second part of "Approaching Anti-modernism", the introduction (pp.1-43) to the volume Anti-modernism: Radical Revisions of Collective Identity, coord. Diana Mishkova, Marius Turda,Balázs Trencsényi (Budapest-New York, CEU Press,2014). The Romanian version of the introduction, written by Ioana Șerban (and revised by Sorin Antohi), was originally published, on the initiative of Luigi Bambulea, in Verso magazine (2-3/2014 and 4-5/2015).
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The way humans treat animals is ambivalent: we bury our pets in animal cemeteries, and we slaughter and eat others. Even though the use of animals and coexistence with them has shaped people’s lives since time immemorial, Theology has long misjudged the importance of a theological reflection on animals. This has also led to blind spots in theological ethics. In the meantime, there are not only important approaches to a theology that takes animals into account but also a range of approaches within Catholic moral theology has been developed that seek to do justice to the intrinsic value of animals. They require a profound change in the human-animal relationship in the light of the Christian faith and call for more humane treatment of animals. This article presents the most important of those approaches from the German-speaking region and attempts to show common concerns but also different figures of argumentation.
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Since the middle of the 19th century, animal husbandry has been industrialised and subdued to economic efficiency to an unsurpassable degree. Animals as living beings and fellow creatures have largely fallen by the wayside. Whereas philosophical ethics has reflected this situation critically since the 1970s, theological ethics entered the debate only with a notable delay in the 2010s and was enormously fostered by the encyclical Laudato si’ in 2015. The article discusses different theological approaches to animal ethics and links it with the origins of Christian animal ethics in the patristic era. Finally, it focuses attention on the most debated controversy in animal ethics, namely meat consumption, and argues for the postponing of this question in favour of progress in animal welfare.
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In my article, I will discuss Gregory’s view of beauty from a theological-anthropological perspective, focusing on why beauty is deceptive and where the limits and boundaries lie between beauty as a theological category and beauty that becomes an idol and does not lead to God. The key question will be how beauty, whose source is God – the essential beauty – can be deceptive. I want to emphasise that although Gregory sometimes speaks about the deceptiveness of beauty, the ambiguity lies not in the beauty itself but in the ability or inability of the human being to discern the beautiful. Here I draw on the foundation of Gregory’s anthropology, namely the creation of human beings in the image and likeness of God. I will further analyse Gregory’s concept of the knowledge of beauty and its relationship to desire and passion in Gregory. I will conclude by reflecting on the moment when beauty becomes an idol that leads people away from the path of knowledge of the truly beautiful.
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The philosophy of Islamic philosophy is an external view of the Islamic philosophy the branch of which is the philosophy of transcendent philosophy. Mulla Sadra founded one thought and philosophical system, which included the methods and achievements of the schools of thought that preceded him and made further steps in relation to them. By taking into account the needs and requirements of his time, and in order to ensure sufficient responses and appropriate solutions for the intellectual and cultural problems of the period, he established a system by means of which he was able to harmonize reason, gnosis and revelation. Thus, by achieving the desired goal and establishing cooperation between these three, he climbed one more sublime horizon of theology and dialectics in order to address various philosophical and intellectual issues, and issues of belief. This research article discusses the essence of transcendent philosophy, its theme, aim, field, methodology, its relationship with other thought schools, causes and factors of establishing and knowing its weaknesses.
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This article seeks to answer numerous questions that are not analysed in any other ethical science, while the philosophy of ethics offers answers to them: What is the meaning of the beautiful and the ugly? What are the meanings of responsibility, values, duties and obligations? Are concepts such as justice, injustice, good and bad and goodness (hayr) axioms or should they be defined? Are ethical judgments declarative or encouraging? If they are stimulating, are they absolutely stimulating or are they stimulating judgments based on reality? If they are declarative, what type of declarative judgements do they belong to? Is the reason that perceives ethics different from the theoretical reason? Should the ethical have a relationship with the existence of real things? What is the standard of the ethical good and bad? Are general ethical judgments axiomatic or theoretical? Are ethical judgments innate or acquired? The philosophy of moral is the science that answers these questions.
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In this paper, we will analyze the representation of Ibn Arabi in the text by Jusuf Ramić entitled “Ibn Arabi and his method of interpreting the Qur’an”, published in the VIS Gazette in 1977. At the very beginning, we will explain the historical background and reasons why Ibn Arabi was not written about in the publications of the Islamic (religious) community in Bosnia and Herzegovina for 40 years. Then, we will analyze the text itself and compare quotations from the text with the literature available at the time the text was written, as well as with the current research results related to Ibn Arabi’s work. We will refer to certain misconceptions that still follow Ibn Arabi’s name, such as the authorship of certain works, and the background of certain sayings/views. In the last part of the paper, we will discuss certain aspects of Ibn Arabi’s method of interpreting the Qur’an. In the conclusion, we will summarize the results of the analysis, attempting to position the text within the wider picture of the academic study of Tasawwuf in Bosnia and Herzegovina during the SFRY period.
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The author, in an imaginary dialogical form, like Plato, seeks to present the deepest knowledge of the philosophy and religion, which are presented by a sage (hakīm) to an inquisitive student. The student reveals that a sage possesses a special kind of knowledge for which it is necessary to have spiritual readiness. In this context, the sage tells him about the partial intelligence and the Intelligence. What particularly bothers the student is the problem of evil. The sage will emphasize to him that only wise people can really answer that question through the heart. In the end, he will advise him to remove the curtain of evil in order to truly live.
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Style and genre are categories within musical science that are linked to the philosophical concepts of quality and function. They share essential characteristics, manifested uniquely in each. Genre typifies by establishing specific parameters that “sift” stylistic features, while style individualizes the typological parameters of genre. In an interpretive aspect, situations related to genres with emphasized practical function should prioritize the genre factor in the performer's vision. In situations linked to a more general genre interpretation, the stylistic factor takes precedence, especially when discussing works composed after the 17th century. The execution of pieces from earlier epochs follows the logic of the genre. Teaching genre or style without considering their mutual dependence leads to a one-sided approach and a lack of understanding of their organic connection. An indispensable element in education should be their historical study through synchronous comparison.
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Today we are witnessing many convincingly presented experiments, where examples of “works” from the field of visual and other arts are shown, made by artificial intelligence by means of the corresponding software and its further self-learning. The creators of the relevant hardware-software complex proclaim that human art is dead, since machine combinatorics in complexity and detail can always, if not now, then in the immediate future, overshadow human artistic creativity. Having established the trend that the standard advantage that man has always had over the machine – the number and complexity of operations that the brain can perform – is no longer valid, it is logical to discuss the fact that in the thesis of machine creativity there is an if not true, but at least a solid reason for reflection. The purpose of this discourse is to show how it is possible to create high value art by a computational system armed with what we tentatively call “artificial intelligence”.
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It is not uncommon for art historians and philosophers of art to deride the kinds of aesthetic experiences tourists seek out by characterizing them as bowing to the will of the herd, succumbing to peer pressure, or simply seeking out what is popular. Two charges, in particular, tend to be levelled against tourists. The first, which I call the motivation problem, contends that tourists are motivated to seek out aesthetic experiences for the wrong kinds of reasons. The second, which I call the appreciation problem, maintains that tourist tastes are aesthetically uninformed and are thus the inauthentic product of aesthetic luck. But there is a better way of thinking about aesthetic tourism, one that can capture both the tourist’s motivations and the role of aesthetic luck. I argue that aesthetic tourists, like many experts, subscribe to the acquaintance principle, and that doing so generates aesthetic obligations to their practical identity. The tourist, in the end, is no more – and no less – a product of aesthetic luck than the expert connoisseur.
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In German pre-critical aesthetics, the term Betrachtung (contemplation) was coined to describe the reception of beauty and art. It was also used by Immanuel Kant in his Critique of Judgment (1790), and by Bernard Bolzano in his treatise On the Concept of Beauty (1843). Both Bolzano and Kant tied the judgment of taste (beauty) to the mere contemplation of the initial object. However, each of them meant something different by this act, and each accorded it a different importance. The study describes Kant’s and Bolzano’s conceptions of mere contemplation, compares them and shows that Bolzano’s concept should be understood as a content modification of Kant’s innovative procedure.
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The paper presents Schelling’s conception of matter and mind and shows how it overcomes the traditional Cartesian notion of an essential difference between the two. First, it thematises the basic ontological structure which, according to Schelling, all individuals exhibit, then it discusses the development of nature from inanimate matter through organic nature to the human spirit, and it concludes with an explicit focus on the interrelationship between the human body and the human spirit that Schelling considers in his view of the person.
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