Search results - CEJSH

1

THE PHENOMENOLOGY OF VALUE COGNITION: M. SCHELER AND D VON HILDEBRAND (Fenomenologia poznania wartosci. Max Scheler - Dietrich von Hildebrand)

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Kopciuch L.

Kwartalnik Filozoficzny

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2009

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vol. 37

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issue 3

165-180

EN

In this paper the author demonstrates the understanding of original value cognition in the philosophy of M. Scheler and D. von Hildebrand. Scheler distinguishes between the feeling of value, the emotional reaction of response, preferring and 'placing after' and the act of love. In 'Die Idee der sittlichen Handlung' Hildebrand writes about the value feeling, the recognition of value (unfeeling) and the knowledge (that something is valuable). In 'Sittlichkeit und ethische Werterkenntnis' he distinguishes between value feeling, the seeing of value, and value knowledge (Kennen). Value response, so typical for Hildebrand, is not the cognition of value but only its basis.

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HRUŠOVSKÉHO ANALÝZY VÝVINU VEDECKÉHO POZNANIA

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Viceník J., Zigo M.

Filozofia (Philosophy)

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2009

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vol. 64

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issue 10

949-959

EN

The article deals with the comprehensibility of the model of empirical science (i.e. the model of hypothetical confirmationism) in Hrusovsky's writings. Further, it examines Hrusovsky's conception of the development of scientific knowledge as related to his concept of 'radical revision' (corresponding to scientific revolution). The authors draw mainly from books written by Hrusovsky in 1935 - 1948.

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Space, Body and Meaning in Minimalist Art

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Rejniak-Majewska A.

Przegląd Filozoficzny. Nowa Seria

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2006

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vol. 15

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issue 3(59)

169-185

EN

This paper is an attempt to characterize minimalist art by reference to opinions expressed by its commentators, critics and artists themselves. The inquiry is conducted by focusing on the modernist and formalist conception of art as proposed by Clement Greenberg. Minimalism is the pivotal point in the development of modernist abstract art. It satisfies postulates put forward by Greenberg, even if abstract art has departed from abstract thought by placing itself in opposition to such interpretations of esthetic perception which say that art emerges from and is constituted only by formal structures of the works of art. Minimalist productions rely on simplicity and spatial arrangement of elements. They are not designed to draw one's attention to formal properties of artistic masterpieces but aim at directing all interest to the surroundings in order to highlight the background and make the audience aware of its own position. In minimalism, the logic of arrangement is more important than the form of the whole. Moreover, any actual arrangement is open to modifications, which in principle are independent of the character of the components involved. Thus minimalism goes beyond the classical conception of the work of art as an esthetic whole based on compositional order and at the same time it reaches beyond the modernist attempt to discover the 'truth in the material'. The minimalists create 'situations' rather than complete works of art. They are not interested in esthetic effects produced by complete works, but instead they emphasize differences and tensions between knowledge and perception of the audience, between their conceptions and actual experience. The more embodied attitude minimal-art demanded that replaced the former formalist 'pure opticality' resulted in part from the inspiration of Merleau-Ponty's 'Phenomenology of Perception'. According to some further commentators, this particular view, which was centered on the living body and its sensations, resulted in a kind of 'desocialization' of the body and 'decontextualization' of minimalist works. Thus, these abstract arrangements were often constituting spaces and situations of their own, rather than playing with given places and their cultural meanings.

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MARCUS AURELIUS - A CONFLICT BETWEEN PHILOSOPHER AND EMPEROR

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Lapinska J.

Przegląd Filozoficzno-Literacki

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2008

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vol. 6

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issue 1(19)

127-139

EN

For emperor-philosopher Marcus Aurelius, the world is a theater with its masquerade of ephemerical actions, emotions, and roles to play. As a Stoic philosopher, he feels a deep contempt toward that world, but as an emperor, he must engage in it. Stoicism provides him an answer to that problem - a perfect moral intention, which - in the form of love to humankind - joins together his philosophical attitude and political action.

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APOKATASTASIS AFTER ORIGEN - GREGORY OF NYSSA'S CASUS

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Szczerba W.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2006

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issue 3

175-195

EN

The philosophical concept of apokatastasis means literally restoration of the primal state of things. This concept may be considered in philosophy both in cosmic categories as a reconstitution of the primordial order of cosmos and also in reference to beings, denoting then restoration of their primeval state. A good example of the latter form of the concept apokatastasis gives Stoic and Christian philosophy with reference to human and rational beings. Origen was the first Christian philosopher, who integrated the concept apokatastasis in his thought system. However controversial, the concept did not cease to exist in Christian thought after his death, regardless of the multiple condemnations addressed to it. The Cappadocian Fathers, and especially Gregory of Nyssa, are a good example of thinkers who followed Origen in his eschatological believes. It is especially important that the Cappadocians became very influential in terms of development of philosophy, theology and spirituality of the 4th and later centuries, especially with reference to the Easter Church. Gregory of Nyssa seems to be among Cappadocians the most speculative mind, striving to synthesize and systematize Christian thought. The concept of apokatastasis - universal salvation - was continued on the ground of Christian thought, however it was considerably modified, just as the philosophical-theological background change. Already in the though of Gregory of Nyssa, 100 years after Origen, apokatastasis was significantly altered, since the philosopher form Nyssa. Preexistence combined the soul with its fall, transmigration was one of the elements of divine pedagogy in the thought of Origen. Rejection of preexistence meant a necessity to accept some kind of theory of heritage of the primal sin. Rejection of transmigration led to the conclusion that human being has a very limited time to conversion or to the redefinition of the concept of expiation after death. In such situation in the concept of apokatastasis is seen an idea of amnesty, which goes together with still alive hope for the final, free and universal conversion of rational beings. Somehow the anatomy of the concept of eternal return was changed. A

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POTENCIALITA A DOBRÝ ŽIVOT

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Šulavíková B.

Filozofia (Philosophy)

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2007

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vol. 62

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issue 7

601-610

EN

The paper gives an analysis of the experience of potentiality in the temporal and spatial perspectives of human life. It also examines the interconnections of these perspectives. Both of them are substantial for philosophical counseling, which, according to the authoress, could be of help in balancing the two in people with related problems. Attention is paid also to potentiality in its relation to the idea of good life end the meaning of the latter for human life. The experience of freedom is closely connected with the experience of potentiality up to the last moments of life. This experience is related not only to the presence and future, but it also could (and in some cases even has to) look into the past. The description of some forms of achieved pseudo-freedom serves the further objective of the paper: the discrimination of the problems, which could be addressed by philosophical counseling.

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Mythical and Pre-Socratic Elements in F.W.J. Schelling's Philosophy

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Filutowska K.

Przegląd Filozoficzny. Nowa Seria

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2007

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vol. 16

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issue 2(62)

59-74

EN

The paper is focused on the absolute in Schelling's philosophy. The authoress confronts Schelling's thought with Plato's dialectic and Hegel's critique, and defends the thesis that both early and late Schelling's ideas contained many mythological and figurative elements, whose importance is best highlighted against Pre-Socratic philosophy. This seems to be true with respect to both Schelling's claims and style. His notion of indifference or original identity of opposite terms in the absolute are a variation on the themes suggested by Pre-Socratics and they play a major role in Schelling's early philosophy. The notion of basis or a fundamental (Grund), the concept of God's Wisdom and the problem of original creative forces identified with God are equally a transformation of Pre-Socratic themes in his late philosophy. This connection to mythical and early Greek elements helps to emphasize the 'aesthetic' aspect of Schelling's and explains his understanding of the dialectic of the principle of mythology and the sense the principle of revelation in Schelling's late philosophy.

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FILOZOFIA JAZYKA P. A. FLORENSKÉHO

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Rusnák P.

Filozofia (Philosophy)

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2007

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vol. 62

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issue 7

579-589

EN

In his philosophy P. A. Florensky examines the definition of truth as well as the notion of God. Florensky understands truth as an existential relationship with a deeper meaning based on the dialogue with personal God. According to Florensky technical thinking is determined by the world of objects. The real understanding, however, is not the knowledge of the world of objects. Attempts at absolutizing of the relative matters result in forgetting the Truth. Human being cannot be defined in the terms of reasoning. Man can only be understood by means of intuition and revelation through symbols. The theory of understanding thus becomes a question of what means are to be used in the interpretation of symbols. A symbol is a result of the synergic interplay of the energies of being. Symbolic understanding is ontological: a symbol is a matter of being. Replacing an ontological statement by pragmatic language suggests a functionalist understanding of man, which is simplistic and linked with the discourse of mass culture.

9

Pýthagorejská akúsmata

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Vitek T.

Listy filologické (Folia philologica)

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2008

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vol. 131

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issue 3-4

345-377

EN

In antiquity acousmata were considered as an authentic record of Pythagoras' words, whose sense was concealed from the uninitiated by dint of their cryptic form. Later, mostly non-Pythagorean authors attempted to reveal it so that they divided them into tree groups and provided allegorical interpretations for them. As they were living in different epochs and following different interests, they differed from each other both in the wording and the explanation of single acousma and in acceptation or not into their collections. Largely these interpretations were created with respect to probability (eikotologia) on the basis of comparations with other Pythagorean material, but some authors did not hesitate to interpret very violently and fabricate their own acousmata (Iamblichus). The extant fragments of collections are very heterogeneous and mutually almost incompatible; that is why it is impossible to believe that they represent the doctrine of the oldest Pythagoreanism (or even Pythagoras himself) as a whole. Presumably the original acousmata did not hide any other sense as their main aim seems to be a regulation of human behaviour in magic-ritual sphere. The interpreters transformed acousmata into rational ethical rules, but it is controverted, for instance, with identity of acousmata with older - sometimes transcultural - magic-superstitious prescriptions. The first collection of acousmata was published in mid-4th century B. C. in the circle of pupils of Aristotle. No interpretations were appended to it, but its author already manipulated with the material in order that he might intervene in contemporary discussion on the character of the oldest Pythagorean teaching and the measure of Pythagorean heritage in philosophy of his period (especially in the philosophy of Plato). This author should be Aristoxenos who was dealing with Pythagoreans very intensively and 'creatively', but the hypothesis cannot be corroborated with any direct proof.

10

Primacy of Practical Reason in Kant's Second 'Critique'

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Kloc-Konkolowicz J.

Przegląd Filozoficzny. Nowa Seria

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2006

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vol. 15

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issue 3(59)

121-138

EN

Primacy of practical reason is an important tenet of Kant's philosophy. The author shows where this tenet is located in the argument structure of the second 'Critique'. By going into details of that work, the author tries to explain why Kant has not chosen to coordinate the practical and the theoretical use of reason. He also tries to understand the hierarchy imposed by Kant encompassing the practical and the theoretical reason. His conclusion is that the practical reason can offer a better and broader framework for the theoretical reason, than the latter could offer to the former. In this context it becomes clear why Kant believed that man is the ultimate source of morality.

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JACOBI'S CRITIQUE OF KANT'S TRANSCENDENTAL IDEALISM IN 'ON TRANSCENDENTAL IDEALISM' (Jacobiego krytyka filozofii transcendentalnej Kanta w 'O transcendentalnym idealizmie')

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Jankowski M.

Przegląd Filozoficzno-Literacki

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2010

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vol. 9

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issue 2(27)

153-164

EN

Very soon after publishing 'Critique of Pure Reason', Kant's transcendental idealism became one of the most-discussed theories in German philosophy. Both supporters and opponents of Kant's idea were numerous. One of the latter was Friedrich Heinrich Jacobi, whose 'On Transcendental Idealism' gave the first really strong impulse to question the main thesis of 'Critique of Pure Reason'. Jacobi's objections to transcendental idealism are also present in many modern interpretations of Kant's theoretical philosophy. Most historians of philosophy underline that it was Jacobi who first raised the so-called problem of affection. Therefore the acquaintance with Jacobi's Kant critique and with the consequences it brought to the whole interpretation of transcendental philosophy seems to be absolutely necessary for everyone who wants to fully understand the conception of transcendental idealism and its aporias.

12

Hledaná věda

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Prucha M.

Filosofický časopis (Philosophical Journal)

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2007

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vol. 55

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issue 3

423-439

EN

Aristotle's expression is intended to direct investigation to the question of the possibility of securing for philosophy the status of an autonomous science. Attempts at the absolute self-justification of philosophy have been charged by antinomies, which suggest that a topical justification might be more appropriate. Such an approach allows a deeper insight in the problems of perception of reality as a whole, with which early forms of spirit, especially myth and religion, were confronted. It is, above all, about the possibility to perceive all things in their concrete determination. Being means: coming forth as something determinate. Opposed to metaphysical concepts of being, its categorial conception is applied here - categorial in the sense of a search for rules to which a particular adaptation of entities must be adequate in order that being and knowability may be ascribed to them. There is a tradition, going back at least to the late-Plato, which may be drawn upon when we basethe question of being on dialectics.

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ANSWERS TO THE SO-CALLED SPECIAL COMPOSITION QUESTION

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Gryganiec M.

Edukacja Filozoficzna

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2006

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issue 42

36-48

EN

In this paper the author offers a critical survey of the most important answers to the so-called Special Composition Question (Peter van Invangen) mereological universalism, mereological nihilism, brutal view, organicism, eliminativism, mereological essenialism and functionalism. He also suggests his own response to the van Inwangen's question: neoessentialism – a combination of brutal view and mereological essenialism towards which his sympathies lean.

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DISPUTE OVER PREDESTINATION IN CAROLINIAN RENAISSANCE - 'DE PRAEDESTINATIONE' OF JOHN THE SCOT ERIUGENA

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Michalowska M.

Etyka (Ethics)

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2004

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issue 37

49-68

EN

John the Scot Eriugena, the main figure of the ninth century philosophy, was involved in the most original debates of the Carolingian Renaissance i.e. in the controversy over double predestination. Having examined the problem and having refuted the concept presented by his opponent Gottschalk of Orbais, Eriugena emphasized the role of reason, and introduced semantic and rhetoric, which was an innovative way of argumentation at that time. Liberal arts had been thus shown to be of a great importance in theological and philosophical disputes.

15

Popperazzi

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Eilstein H.

Przegląd Filozoficzny. Nowa Seria

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2007

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vol. 16

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issue 3(63)

31-54

EN

Basing her discussion on the books of L. Susskind (2005) and L Smolin (2006) the authoress focuses on the controversy concerning the scientific character of string theory in contemporary physics. Since both authors referred to quote K.R. Popper, various aspects of his conception of falsificationism are discussed. Against this background some relations between methodology and metaphysical hypotheses also are examined.

16

Renewing and New Types of Innovation

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Hronszky I., Fesues A.

Teorie vědy (Theory of Science)

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2008

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vol. 17/30

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issue 1

31-49

EN

This article assesses efforts to develop 'open innovation'. First, open innovation is put in the framework of knowledge society. It is shown that the term open innovation refers to such different cases that it is better to assess them separately. Chesbrough's 'open innovation', the 'lead user' conception, the idea of 'commons-based-peer production' and 'interactive value production' is shortly explored. 'Incertitude' is overviewed as basic background that urges societal praxis to turn to open innovation. At the end the article, referring to an expert material worked out for the EC DG Research, called with abbreviation TEKSS, turns interest to extending open innovation by integrating concerned groups as innovation partners as engagement, i.e. as partners through the whole innovation process.

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JOHN HENRY NEWMAN'S THEORY OF SCIENCE (Johna Henry'ego Newmana wizja nauki)

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Galecki S.

Semina Scientiarum

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2009

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vol. 8

20-44

EN

In his numerous books, articles and sermons, John Henry Newman mentioned his philosophical vision of science and his idea of scientific education. He took part in many debates of his times. One of most important was that about role of reason in natural science, philosophy and theology. In this paper the author presents Newman's unique philosophy of science and his idea of placing humanities among natural, medical and formal sciences - which he called 'two circles of knowledge'. As a background is shown Newman's theory of two kinds of reasoning and concept of truth.

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POLISH NATIONAL DANCE AS A VALUE OF CULTURE (Polski taniec narodowy jako wartosc kultury)

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Carlos-Machej K.

Edukacja Filozoficzna

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2009

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issue 48

219-240

EN

In the time of the loss of Polish statehood in 1772 to 1918 years, five dances: polonaise, mazur, cracovienne that is to say krakowiak, oberek and kujawiak gained the status of Polish national dances. Their unprecedented cultural function greatly contributed to the salvation of the tradition and to preservation of the national memory. In those days, Polish national dances constituted not only social, educational and artistic functions but they also integrated the society, and together with the music, literature, theatre, fine arts, architecture, learning, education and philosophy influenced patriotic attitudes and sustained the sense of national bond. National dance can be considered the instrument for the building of the sensibility which contributed to the surviving of the nation and to the preserving of national identity. Being an antidote to the cares and apprehensions, the dance constituted an acceptance of live, gave the hope for the recovery of the sovereignty and played unusually important role in the process of the cultivation and preservation of native culture.

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Anticipatory Character of Reference according to Georg Misch

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Soloducha K.

Przegląd Filozoficzny. Nowa Seria

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2006

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vol. 15

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issue 2(58)

121-135

EN

Georg Misch relies on the activist paradigm of Immanuel Kant in his hermeneutic theory of knowledge and hermeneutic logic. At the same time, however, he tries to expand this paradigm by adding to it some antirationalist and antireductive motifs of the philosophy of life. In his philosophy, the fundamental structure that precedes all forms of communication between individuals is an activist projection of the world by 'extracting' objects from the otherwise amorphous world by framing them in the forms in expressions (Ausdruck). This dual, projective-constitutive, activity is rooted in the prior and original relation of the subject, not yet identified, to the world. Examination of the structures underlying this relation, an examination that must never rely on rationalist assumptions – but limits itself to original elements of the vertical conception of speech, i.e. meaning and denotation–is the fundamental task of Misch's hermeneutic logic.

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THE OPEN POLITICAL WORLD - THE HIDDEN DEMOCRATIC ETHOS (Vidkrytyi politychnyi svit - prykhovanyi demokratychnyi etos)

100%

Bogachov A.

Філософська Думка

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2009

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issue 1

80-96

EN

Plato's formula of 'the domination of intellect' in society implies that only those who have and use true knowledge of the common good should actively participate in rational politics. Now Plato's formula legitimizes authorities that rely entirely on expert knowledge. Critics of 'open society's enemies' often assume that the domination of the intellect is a matter of 'public governing'. The author calls this equality of the intellect's authority and publicity 'Habermas' formula', since the interpretation of the openness of the democratic world as the publicity of the intellect is attributed to this thinker. This article explores the connection between Plato's and Habermas' formulas to ultimately show the reasons why philosophy of intellectual domination fails to fully explain the openness of democracy as a just world. The author uses some ideas of the phenomenology of the political world that has been proposed by K. Held. The main proposition is as follows: a democratic society cannot be open if its democratic ethos is not hidden; justice arises from the unity of 'openness' and 'hiddenness', that is, it is not a product of intellectual arguments. There no reason to attenuate this proposition with Held's idea of the world ethos. In this paper the author focuses on the ineluctability of the personal and lingual-cultural 'horizon' for political arguments.

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