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1

Non-Profit Organization

100%
Domanski J.
Ekonomika i Organizacja Przedsiębiorstwa
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2008
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issue 5(700)
17-23
EN
In the first part of the study short characteristics of non-profit organization is presented. Then the author describes non-profit organizations applying economic, financial, production, organization, behavioral and legal enterprise models.
2
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Średniowieczne nazwy rzeczne koło Broumova i Police nad Metują

100%
Domanski J.
Acta onomastica
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2007
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vol. 48
32-43
EN
River names frequently found in medieval documents are often very important for toponymic researches. From these sources from the twelfth and thirteenth centuries the author has gathered fourteen names of rivers in the vicinity of the towns of Broumov and Police nad Metuji in the Northeast Bohemia. The localised river names, alphabetically ordered, are given their etymology and meaning. All of them are derived from the Czech language.
3

Humanistic Background of Writers and Thinkers in 15th and 16th Centuries

100%
Domanski J.
Przegląd Filozoficzno-Literacki
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2007
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vol. 6
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issue 3-4(18)
349-360
EN
The Renessaince humanists, according to the author of the presented paper, were aware of the double meaning of the word 'Humanism', i.e., its philosophical-worldview meaning and education-cultural meaning. This duality contributes to the fact that, like in old Latin word 'humanitas', it refers to specifically human properties, especially to gentleness but also to refinement, polish or good manners that stem from education or erudition. That is why these humanists who wanted to restore the genuine meaning of the word did not shun away from this duality. The author of the paper not only shows it on example derivatives of 'humanitas' but also illustrates the practical application of humanist formation in 15th and 16th century, by showing Erasmus' 'philosophia Christi' and 'bonae litterae'.
4

Who Qualifies as Philosopher

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Domanski J.
Przegląd Filozoficzny. Nowa Seria
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2004
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vol. 13
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issue 2(50)
11-25
EN
In the antiquity two components entered the concept of philosophy: intellectual investigation of the ultimate reality and application of the ensuing findings in the life of a philosopher who had determined in his mind what the ultimate nature of the world is like. Unlike most students of history of philosophy the present author focuses on the second problem. When commenting on the unusual life style of Greek thinkers he uses the term that was originally applied by the Athenians to the peculiar and erratic behaviour of Socrates. A strangeness of this kind could be manifested in a philosopher's contacts with other philosophers or between any one of them and the ruler. In each case bizarre behaviour inspired popular suspicion, invited disfavour from the ruler and occasioned numerous squabbles among the philosophers themselves. Such clashes did not necessarily prove that the oddly behaving philosopher was in the wrong, while his society was in the right. But the conflict of standards could occasionally lead to the establishing of a reputation of a divine inspiration that presumably had affected the mind of a man of unorthodox ways.
5

ERASMUS' TROUBLES WITH HISTORY AND HOW HE OVERCAME THEM WITH THE HELP OF THE BIBLE

100%
Domanski J.
Odrodzenie i Reformacja w Polsce
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2006
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vol. 50
11-27
EN
History and philosophy differ from each other in their subject matter and in the way they communicate what each of them says about it. While history expresses itself most adequately by means of stories, narration; philosophy, by means of conceptual distinctions, definitions and syllogisms. This difference can be described by saying that philosophy deals with ontic existence while history is concerned with gignetic existence and that this difference accounts for their different language.However, in practice, nothing prevents a historian from using general concepts and their definitions just as nothing prevents a philosopher from narrating single, contingent facts. A similar difference and similarity exist in a specific way also in Hellenistic Jewish thought, and later in Christian thought. As a literary message, the Old and the New Testament are mostly a history, but their main contents are of an identical, or very similar character to the nature of philosophy. This is why they were translated into the language of Platonic and Stoic philosophy by Philo of Alexandria.The ancient and, even more clearly, the medieval exegesis of the Bible transformed the allegoric presentation into a rigorous conceptual system. This was favoured by the increasingly strong dominance of philosophy in medieval intellectual culture. The Renaissance humanists of the 14th-16th centuries raised the rank of history. Some of them extended their meta-historical reflections to the Bible. One of the most important among them was Erasmus of Rotterdam, a humanist and also a theologian.Having made the Bible the focus of his theological and humanistic works, Erasmus could not avoid the Biblical thought and conveyance structures which were typical of history. He also realised that the thought structures proper to history were not a sufficiently adequate tool for the Bible. It was in allegory that he tried to find the conceptual and philosophical 'generality' which was lacking in these structures, hoping that with its help he would be able to save the concreteness of the personal character of the Christian message and avoid scholastic conceptualisation and systematisation. The author of the article, which is a fragment of a still unfinished book 'Aristotle's Philosophy and the Scientific Status of Historiography', analyses anew Erasmus' humanistic and theological thoughts on the Bible as history.
6

SOCRATES OF THE HUMANISTS

100%
Domanski J.
Odrodzenie i Reformacja w Polsce
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2004
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vol. 48
37-63
EN
The name of Socrates that since the 13th century had appeared hundreds of times in the writings of medieval university scholastics most frequently carried no personal or doctrinal connotations, and was only a logical symbol, replacing the notion of a human individual. Socrates was also the subject of humanist rather than philosophical interests of such authors as Pierre Abelard or John of Salisbury who saw him as a historical personage, as a live man preaching some philosophical views, but also perceived in him some personal traits. Beginning with the 13th century, this kind of interest in Socrates penetrated into the more popular literature, for example John of Wales' Compendiloquium or Walter Burley's De vita et moribus philosophorum. Both these writings, parallel with the classic university scholasticism, and the earlier writings by medieval humanist philosophers drew their information on Socrates exclusively from ancient Latin authors. Their interest in the person of Socrates was, however, more lively than that of medieval humanists, and embraced a wider spectrum both of his activity and personal traits, as well as everything that concerned the pertinence of Socrates to the Christian world. This is shown by the description of some features of Socrates in Petrarca's writings, the eulogy of Socrates as a forerunner of Christian saints in those by Coluccio Salutati, and especially in Giannozzo Manetti's Vita Socratis of 1444, the philosopher's first separate humanist biography. The picture of Socrates, compiled from various sources, shows, perhaps, some traces of the knowledge of the Greek writings by Plato; especially striking is the picture, isolated from Plato's Symposion, of Socrates as the Silenus. A much fuller picture of Socrates emerges from the characterizations of both his teachings and personality, taken up several times by Marsilio Ficino. Their dominant is the comparison of Socrates not to the Christian saints, as in Coluccio Salutati, but to Christ himself, for whom Socrates is, in Ficino's opinion, a 'prefiguration'. This comparison is, in a way, continued by Erasmus of Rotterdam in his adagium Sileni Alcibiadis. However, in contrast to the use earlier made of this picture by Giovanni Pico della Mirandola, confined to the Silenic character of Socrates' conversations, Erasmus concentrates on the moral personality of Socrates who due to his external poverty and internal richness resembled both Christ himself and the chosen Christian saints.
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