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K niektorym aspektom chápania cnosti u Viliama Ockhama

100%
Nemec R.
Studia theologica
|
2017
|
vol. 3
25-44
EN
The aim of this article is to focus on some specific perspectives of Ockham´s ethics theory. His interpretation of Aristotle´s virtue ethics was different from his contemporaries. Ockham (with D. Scotus) shifted the traditional standpoint of the various Aristotelian schools from a focus on reason and reasonable purposes toward the will and its internal/external acts. The will is faculty, in accordance with reason, which brings out an internal act and only this act can be free. Nothing else, apart from the will and its acts, can be necessarily free and thus virtuous. Nothing except for interior acts of the will can be fully virtuous. The perfect virtue is the only internal capacity of the will, although always dependent on the "telos" – the end of the will. Ockham presents 5 degrees of virtues and especially the heroic one, being the highest of all virtues.
2

NIEKOĽKO POHĽADOV NA PROBLEMATIKU „HOMO INTERIOR“ VO VYBRANÝCH TEXTOCH AUGUSTÍNA Z HIPPA

100%
Nemec R.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 3
181 – 191
EN
The idea of homo interior (inner man) was widespread in the ancient world. The term „o` e;sw a;nqrwpoj“ was first used in an invariant form by Plato to describe the inner nature of man, his highest rational capabilities. This was afterwards accepted and transformed by various authors, especially by Hellenistic Jewish philosopher Philo of Alexandria, and Greek Church Fathers Origenes and Gregory of Nyssa. St. Augustine was the first one among them, however, who transformed established hermeneutical approach to “homo interior” by shifting the ontological perspective towards interiority. The aim of the present article is a more detailed analysis of some of Augustine’s texts concerned with “homo interior”, which could be brought to some relevant conclusions.
3

O KRÍZE A JEJ PRÍČINÁCH V KONTEXTE EURÓPSKEJ SPOLOČNOSTI PODĽA JÁNA PATOČKU

100%
Nemec R.
Slavica Slovaca
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2021
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vol. 56
|
issue 3
313 - 320
EN
The crisis is used to be reflected as synonymous with the collapse of economic and social values that are going to be systemically treated. However, the essence of this concept goes much deeper – it reaches behind social options and political presentations. It goes deeper towards a human inside and towards basic human values. The transformation of society from traditional into industrial one has brought plenty of changes – inter alia - deep materialization of human desire. And - according to Patočka – each human being must experience crisis because it naturally leads to disappointment and desillusion. But, from crisis comes a great expectation of hope – that is sign of our inner, spiritual basis we have refined.
4

GADAMEROVA 'SUBTILITAS APPLICANDI' VERSUS WHITEHEADOVA SYMBOLICKÁ REFERENCIA

100%
Nemec R.
Filozofia (Philosophy)
|
2009
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vol. 64
|
issue 1
18-27
EN
The author focuses on two different approaches in philosophical hermeneutics: those of Gadamer and Whitehead, which have some very important points in common. For example, Gadamer's fusion of horizons is very close to Whitehead's conception of symbolical reference.
5

K PROBLEMATIKE SIGNIFIKÁCIE U WILLIAMA OCKHAMA

100%
Nemec R.
Filozofia (Philosophy)
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2011
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vol. 66
|
issue 1
24-34
EN
The paper describes W. Ockham's theory of signification on the background of the classical medieval philosophy, with which Ockham comes to terms by the help of an original metaphysical-logical theory of sign having its effects also on the theory of universals. There are two approaches rejected by Ockham: First, the Aquinas's theory of species which in Ockham's view can not correspond to the really perceived world; secondly, from the metaphysical perspective he also rejects Scot's metaphysics and epistemology, whose terminology in his view was too detailed and expanded. Ockham's logic and metaphysics intertwine in his theory of signification, which, seen from the semantic perspective, makes the resolution of the relationship between world and language reflecting the former possible.
6

CHANGING READING PATHS IN A DIGITAL AGE: WHAT ARE THE CONSEQUENCES FOR MEANING-MAKING?

63%
Petrová Z., Nemec R.
Pedagogický časopis (Journal of Pedagogy)
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2019
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vol. 10
|
issue 2
65 – 85
EN
Everyday experience and a growing part of empirical research illustrate the changing reality of reading in our society in recent years. There are many empirical, pedagogical and philosophical studies that reflect on the falling level of general knowledge of the population and the superficiality of young people’s reading comprehension. In this study, we aim to identify and analyse how reading is changing with the emergence of new text architecture and the replacement of alphabetic, print-based text with screen-based text, and ask whether this new ontological variant could also bring about a change in the epistemological “qualities” of reading. We go beyond the design of digital text itself to ask how changes in text design affect the role of alphabetic text in meaning-making. We then examine specific aspects of the change in the nature of reading itself and how they could lead to a paradigmatic change in pedagogy and literacy.
7
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TWO PERSPECTIVES ON THE ISSUE OF PRUDENCE (PRUDENTIA): THOMAS AQUINAS AND WILLIAM OF OCKHAM

63%
Nemec R., Blaščíková A.
Konštantínove listy
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2021
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vol. 14
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issue 2
51 - 60
EN
The text focuses on a comparison of the concept of prudence from the points of view of Thomas Aquinas and William of Ockham, detailing four various insights into the core of prudence. The first concerns the position of the virtue of prudence within the framework of ethics; the second deals with the role of will and the intellect in regard to virtue; the third describes the principles of prudence; and the fourth is dedicated to relations between an exterior and interior act of virtue. On the basis of the comparison, we discover that the understanding of prudence has changed radically along with the transformation of the relations among reason, will and natural inclinations. While prudence, according to Aquinas, illuminates us the ways to properly pursue the good of our natural inclinations, Ockham does not associate prudence and virtue with the idea of inclination at all. This change also had an impact on the perception of an exterior act of virtue. An interior act is crucial for both authors, but while Aquinas sees an exterior act as the apex of prudence, Ockham is not convinced about the importance of reaching it. In the case of Ockham’s ethical theory, there is a distinct shift from the ethics of virtue towards the incoming modern formalism and individualism.
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