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Review of: 1. “The Cambridge Companion to Greek Lyric.” Edited by Felix Budelmann. Cambridge University Press, Cambridge 2009. XXI+457 o. by: Adorjáni Zsol 2. Jean Alaux: “Origine et horizon tragiques.” Presses Universitaires de Vincennes, Collection Intempestives. PUV Université Paris 8, Saint-Denis 2007. 192 o. by: Pataki Elvira 3. “A Codex Iustinianus 12. könyve.” The administration of the Roman Empire in the Justinian codification. Fordította: Kelemen Miklós. Budapest 2008 (Acta Wenzeliana 6.) 98 o. by: Illés Imre Áron
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1. Ancient science society report 2009/2010. Yearly activity 2. Report for 2009-2010. “Tanévi ábel jenő országos latin tanulmányi versenyről”
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Light and darkness were central motives in the Bible and in the Platonic tradition (Plato, Plotinus, Proclos). First and foremost light was the essential element and the basic principle of existence and cognition in the philosophy of Pseudo-Dionysius Aeropagite. His metaphysics of light contained imagery that inspired builders of French cathedrals and provided Christian thought with rich presuppositions and themes. The main purpose of the article is to highlight the Gnostic aspect of the reflection on light in the writings of Pseudo-Dionysius. The author of the Divine names speaks of light in a figurative sense and compares its physical properties to the process of transmission of knowledge. He uses the term “light” to describe the actualizing powers of God or God’s sovereignty over the world that he identifies with goodness. This goodness is also described as “supersubstantial light” which as a transcendent Unity permits divine intellects to partake of the supreme knowledge about themselves. Thus light is shown as essential to the transmission of knowledge. It constitutes the process of enlightenment and supports the hierarchical process of transmission of knowledge. Assuming that this is a correct reading of Pseudo-Dionysius Aeropagite the authors conclude that contrary to the predominant interpretation his philosophy PseudoDionysius did not describe emanations of beings but transmission of knowledge. Which in turn indicates that he developed his theory as a part of Christian philosophy rather than neoplatonic thought.
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According to the prevailing view Suárez’ transcendental theory in the first part of his Disputationes metaphysicae follows the outline of the scotistic scientia transcendens. This view needs some correction: While Suárez adopts the scotistic quidditative and univocal concept of being, he does not follow scotus’ way of thinking in the elaboration of his theory of the transcendentals. Rather by a systematic examination of the scotistic position he develops a new transcendental approach. It contains the program of an inner conceptual explication of the nature of being as such. This program requires to overcome the cognitive models, which are at the base of the scotistic scientia transcendens: the model of composition, which rules the transcendental analysis and the model of real property (proprium, per se accidens) which rules Scotus’ interpretation of the attributes of being as being. These attríbutes (passiones entis) according to Suárez immediately explicate the nature or perfection of being as being. By this assumption – directed against Scotus – Suárez tries to think transcendentality of being in a radical way also in view of the attributes of being as such, and – although these attributes then have to be considered as being only conceptually and not really distinct from being as such – to conserve metaphysics as a scientia realis: by the account of the – only conceptually distinguishable – attributes of being in general metaphysics gives a veritable explication of the real nature of being. In a very similar way the objective and the method of the transcendental explication of being were understood by Aquinas and other medieval authors in the prescotistic tradition of the doctrine of the transcendentals. Suárez consciously takes up this tradition. So it seems that his examination of the scotistic position aims at a competitive alternative theory, which continues and transforms the prescotistic line of transcendental thought on the base of the unified quiditative concept of being. Suá- rez’ transcendental theory therefore may be inscribed in the “Wirkungsgeschichte” (history of effects) of the scotistic as well as of the prescotistic – especially thomistic – doctrine of the transcendentals.
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Spinoza searched for a language that could help him to create a monistic system of ethics. Latin was in the 17th century a fairly malleable medium of communication. In its philosophical use it was largely a creation of Descartes. Spinoza wanted to use it in a way that would resemble Euclid’s treatment of geometry. He needed a language that would clearly and precisely describe the process by which a man could liberate himself from the power of offection that hamper natural propensity for social peace and mental equanimity. He decided to begin by describing nature, which was responsible for man’s proclivities and abilities. Consequently he needed a new conception of substance which on the one hand could be defined by some initial axioms, and on the other hand would sufficiently flexible to include various aspects of human thought. It is interesting that when Spinoza had to make a choice between l exibility and content, he resolved to adopt a strict method of reasoning at the cost of the received understanding of substance. It is possible that these linguistic considerations led him to adopt the view that substance is identical with God and as such encompasses all principles of operations of the human mind and premises for the deriving of all fundamental notions popular in his times.
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The philosophy of Scottish Enlightenment became popular in Poland at the turn of 18th and 19th centuries due to its conciliatory nature characteristic for the mentality of our philosophers of that epoch. The central for that philosophy category of common sense was not identical with the French bon sens opposed both to fideism of theologians and to metaphysical subtleties of the 17th century philosophical systems. In the period of breakthrough between the Polish Enlightenment and Romanticism the category of common sense, popular sense based upon common experience and intuition acquired an unusual popularity, since it reconciled two intellectual formations – the disappearing one and the succeeding one. h e initiators in spreading Scottish philosophy in Poland were the brothers Czartoryski (especially Adam Jerzy, the son of Adam Kazimierz) and the following, associated with them thinkers: Karol Sienkiewicz who propagated pre-romantic Ossianism; Krystyn LachSzyrma who propagated the ideas of D. Stewart; Michał Wiszniewski, who was a pupil of h . Reid, this one considered to be a founder of the Scottish school of common sense philosophy; Jan Śniadecki, who declaring himself for the “Scottish School” criticized both Kant and the French materialists.
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The aim of the paper is to consider from the perspective of contemporary anthropological linguistics the plausibility of universal, self-evident truths based on innate principles of cognition as they were propounded by Thomas Reid in his philosophy of common sense. The key problem is whether it is possible to trace any innate principles that would underlie common sense, practical knowledge and comprise truths which are self-evident, clear and directly accessible to all members of homo sapiens. Reid’s assumptions are considered in the light of contemporary research on the conceptualization of colour, basic emotions, ethnobotany and spatial cognition.
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Till very recently Casanova was arousing interest chiefly because of his love affairs described in History of My Life (published as Mémoires). A new research into Casanova is focused on his historical, erudite and philosophical works (Istoria delle turbolenze della Polonia, Lana caprina, Della filosofia e dei i losoi, Icosameron). This text is devoted to Casanova as a representative of an erudite libertinism. A philosophical background for his libertinism can be found in Epicureanism, related to the 10th Book in Diogenes Laertios, to Lucretius, Gassendi, Newton, Batteux, La Mettrie, Voltaire and the clandestine libertine literature that connects materialist, deistic and atheist tendencies with immorality and pornography. A characteristic feature of Casanova’s libertinism is a readiness to compromise, pragmatism and opportunism. In ontology Casanova departs from Epicureanism proclaiming eternity of Matter and Spirit. In ethical questions he tries to reconcile a rather “virtuous” Epicureanism of Gassendi with radical hedonism of Cyrenaics reduced to sexual permissibility. At the same time he tries to reconcile his libertinism with deism, and even with a declared Catholicism, which dif erentiates his attitude from the line of French libertinism that led from La Mettrie to Sade in the 18th Century.
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Danger of skeptic consequences of relativism was one of the main motives which led Edmund Husserl to taking up polemic with psychologism. h is polemic was discussed and analyzed repeatedly, so instead of speculating on validity and importance of each of the arguments used, I rather focus on the structure of argumentation articulated in Prolegomena to pure logic and to consider the role of frequently dismissed thread of the epistemological absolutism’s apology. For Husserl this absolutism is strictly connected with a conception of significances as ideal species, thus in next step I try to show that basic drat of this conception is present already in polemic arguments of Prolegomena. That in turn appears to lead up to the conclusion, which – contrary to the declarations – that in respect of systematic the Husserl’s polemic over relativism is placed before strict phenomenological turning point – it seems to be its ramification. Subsequently I demonstrate how becoming aware of this fact leads Husserl straight to the idea of phenomenological reduction.
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The article discusses the early paper of Heidegger (Natorp Bericht, 1922) on basis of its new polish translation (M. Heidegger, Nota dla Natorpa, trans. Piotr Pasterczyk, Wyd. Rolewski). Thanks to Natorp Bericht Heidegger could obtain the chair of philosophy at the University of Marburg in 1924. The very philosophical meaning of this paper refers to genesis of fundamental ontology (Sein und Zeit) in Heideggers dialogue with VI. book of Aristoteles’s Nicomachean Ethics. h e connection between “Anzeige der hermeneutischen Situation” (Natorp Bericht) and “Daseinsanalytik” (Sein und Zeit) manifest: 1) specific terminology made by Heidegger for fundamental ontology which elementary form we find in Natorp Bericht; 2) Heideggers attitude towards philosophical tradition expressed in this terminology in Natorp Bericht and Sein und Zeit; 3) the hermeneutic-phenomenological understanding of the knowledge as interpretation.
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The point of departure in the paper is the problem of Heidegger’s interpretation of Nietzsche’s thought in the light of the problematic term “Perspektivismus”. The author explicates the methodological position taken by Heidegger in his interpretation to give an answer to the question of epistemical, ontological or methodological domain of perspectivism.
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The point of departure in the paper is the problem of Heidegger’s well known question of being. The author undertakes the inner analysis of the relationship that man has with his being and with being itself, the Sein-Da-sein relationship. The question of being understood as the question of the sense of being contains two main relations: the understanding relationship and the existential relation that establish, respectively, the context and direction of the question (stasis and dynamis). The interplay of under-standing and ex-sistence throws light on the other dimensions of Da-sein, it is its disclosiveness, properizing power (Er-eignis) and historicity. The author indicates the fruitfull consequences of Heidegger’s fundamental questionability of being in Gadamer’s philosophical hermeneutics and Derrida’s deconstruction of logocentrism.
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The article constitutes an attempt to answer one of the most important questions that arises during research into Russian religious philosophy namely to what degree it remained dependent on Marxism. The author endeavours to settle this matter by confronting and analysing the ideas of eminent Russian thinkers including Fyodorov, Berdyaev, Frank and Vysheslavtsev. On the one hand he reconstructs their arguments against Marxism, while on the other he searches for parallelisms amongst their conceptions – in particular the critique of capitalism formulated by them – and the Marxist stance. Ultimately he comes to the conclusion that the currents parallel to Marxist ones were ingeniously incorporated by them into conceptions which as an entirety remain in evident opposition to Marxism.
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The article presents the main threads of the dispute over fact/value dichotomy as discussed by analytic philosophers. The analysis aims to show the implicit assumptions of dichotomization of facts and values (Ayer, Hare), and attempts to undermining the dichotomy (Foot, Searle). Hypothetical results of the discussion are considered with particular reference to MacIntyre’s account of its origins and concentrate on the historical variability of the grammar of moral language. According to the arguments offered by MacIntyre, undichotomic account of facts and values requires unambiguity of rules connecting evaluations and factual criteria of their use. From this point of view the emotivization of moral language should be treated as a result of decomposition of grammar connected with the collapse of traditional communities of rules and values.
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The article is an instructive exposition of the central problem of scholastic metaphysics, namely: the problem of analogia entis. The author sees the origin of this idea in a historical development, which began with late neoplatonism, continued with Arabic philosophy and ended with medieval authors, especially S. h omas Aquinas.
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