Search results

1

Wartości pedagogiczne poglądów teoriopoznawczych Johna Locke’a

100%

Jurczyszyn M.

Kwartalnik Pedagogiczny

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2016

|

issue 4(242)

85-96

EN

This article contains a brief analysis of John Locke’s epistemological views on the moral education of children. Locke believed that, in order to develop, man must be able to think for himself. As regards teaching, Locke advocated shaping a research instinct and independent thinking in children, combining language acquisition with learning about things, shaping intellectual abilities, dispositions and habits that enable further education and acquiring a profession. In the sphere of moral education he recommended developing moral concepts in children using the knowledge about the development of their awareness and based on real examples, stimulating their perceptiveness and cognitive activity in terms of proper conduct.

2

Searching for the proper foundation, or Mortimer Adler versus John Locke

100%

Thompson E. M.

Acta Philologica

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2016

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issue 49

45-52

EN

The paper addresses a crucial problem of the philosophical grounds of knowledge, particularly in the context of humanistic research and education. It unfolds an argument against modern nominalism inherited from John Locke and other thinkers of the Enlightenment and defends the epistemological stance of realism as represented by Aristotle and Thomas Aquinas and more recently by Mortimer Adler and Alasdair MacIntyre.

3

Wartości pedagogiczne poglądów teoriopoznawczych Johna Locke’a

100%

Jurczyszyn M.

Kwartalnik Pedagogiczny

|

2016

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vol. 61(4 (242))

85-96

PL

This article contains a brief analysis of John Locke’s epistemological views on the moral education of children. Locke believed that, in order to develop, man must be able to think for himself. As regards teaching, Locke advocated shaping a research instinct and independent thinking in children, combining language acquisition with learning about things, shaping intellectual abilities, dispositions and habits that enable further education and acquiring a profession. In the sphere of moral education he recommended developing moral concepts in children using the knowledge about the development of their awareness and based on real examples, stimulating their perceptiveness and cognitive activity in terms of proper conduct.

4

John Locke: Rozprawa o cudach oraz Resurrectio et quae sequuntur

89%

Grzeliński A.

Folia Philosophica

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2021

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vol. 45

1-18

EN

A Discourse on Miracles and Resurrectio et quae sequuntur are the first Polish translations of John Locke’s two minor treatises on religious matters. In presenting his understanding of miracles and the resurrection, Locke tries to reconcile the content of Scripture with the principles of reason, including those of his philosophy. The limitation of knowledge to what was certain opened a field for religious speculations, but also in these reason played the role of a guarantor of their non-contradiction. The issues of miracles and the resurrection allow for a better interpretation of the problems that Locke discusses in his Essay Concerning Human Understanding, such as the relation of empirical cognition to speculative philosophy, personal identity, and corporeality.

PL

Rozprawa o cudach oraz Resurrectio et quae sequuntur to dokonane przez Adam Grzelińskiego pierwsze polskie przekłady dwóch drobnych rozpraw Johna Locke’a poświęconych zagadnieniom religijnym. Przedstawiając swe rozumienie cudów oraz zmartwychwstania, Locke stara się pogodzić treść Pisma świętego z wymogami rozumu, w tym z zasadami własnej filozofii. Ograniczenie wiedzy do tego, co pewne otwierało pole dla spekulacji religijnych, jednak i w ich przypadku rozum pełnił rolę gwaranta ich niesprzeczności. Zagadnienia cudów oraz zmartwychwstania pozwalają na pełniejsza interpretację omawianych w Rozważaniach dotyczących rozumu ludzkiego zagadnień takich jak stosunek poznania empirycznego i spekulatywnej filozofii, tożsamość osobowa, cielesność.

5

Kultura języka a kultura logiczna w myśli Johna Locke’a

89%

Janeczek S.

Roczniki Filozoficzne

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2014

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vol. 62

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issue 2

5-26

EN

This article discusses the problems of language in John Locke’s thought. In the present studies the dominating considerations focus on the history of epistemology and philosophy of language. This study takes into account a broader intellectual context of the philosophy of language pursued at the turn of the seventeenth and eighteenth centuries. First and foremost it places the problems of language in the context of changes in the teaching of logic and rhetoric. Locke inspired the then beliefs about the significance of language as the tool of science and public discourse, in the questions of education, morality, politics, and religion. The English philosopher emphasized how important was the duty to shape the activity of the human mind, one of which was to develop linguistic skills; such skills are the condition of the reliability of knowledge and argumentative efficacy in social communication.

PL

Artykuł podejmuje problematykę języka w myśli Johna Locke’a. Dotychczas dominują opracowania tej tematyki z zakresu historii epistemologii i filozofii języka. Niniejsze dokonanie uwzględnia szerszy kontekst intelektualny filozofii języka uprawianej na przełomie wieku XVII i XVIII. Przede wszystkim umieszcza problematykę języka w kontekście zmian jakie dokonały się w nauczaniu logiki i retoryki. Locke inspirował ówczesne przekonania o istotnym znaczeniu języka jako narzędzia nauki i publicznego dyskursu, w kwestiach wychowania, moralności, polityki, religii. W postulat właściwego kształtowanie aktywności ludzkiego umysłu wpisywał obowiązek dbałości o sprawność językową, stanowiącą warunek rzetelności poznania i argumentacyjnej skuteczności w komunikacji społecznej.

6

John Locke—Theorist of Limiting and Supervising Political Power by Citizens

88%

Neacșu A.

Dialogue and Universalism

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2021

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issue 2

49-65

EN

This paper aims to analyze John Locke’s ideas on the limited political mandate of the institutions of power, and the need for their supervision and sanctioning by citizens when they violate their duties. It emphasizes the topicality of these ideas, pointing out that they represent two fundamental principles in the functioning of the rule of law, defining the current democracies. Locke justified them starting from the hypothesis that society was founded by people through a deliberate pact, so that the common good could be promoted more effectively, and the legitimacy of political power is conditioned by the observance of this task. Therefore, if political power violates the social pact, it can be overthrown by citizens even by force. The author then raises the question if the use of force to change a political regime can still be justified today. Her answer is that this is an objective mechanism, which appears implacably in all unjust societies, and the only way to defuse it is for states to permanently respect the rights and freedoms of all citizens.

7

John Locke on Cognitive Virtues

88%

Karimov A. R.

Dialogue and Universalism

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2017

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issue 3

221-227

EN

In this paper we interpret and examine critically John Locke’s ideas on cognitive (intellectual) virtues and values presented in his The Conduct of the Understanding (1697). We believe that the cognitive subject’s virtues discussed by Locke are universal. We believe that knowledge and understanding must and can be guided by the pursuit of truth. But this concerns only the motivation component of knowledge, and not its success which is ultimately determined by the epistemic environment.

8

Understanding is not Enough

88%

Tajsin E. A.

Dialogue and Universalism

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2021

|

issue 2

27-48

EN

John Locke was one of the first empiricists of the age of modernity who created a masterpiece on systematic gnoseology, and the first Enlightener whose ideas on ethics, law, and politics, preceded and made possible the 18th century and the Great French Revolution, and inspired the key wordings in the American Declaration of Independence. The slogan “Life, Liberty, and the pursuit of Happiness” influenced the course of history becoming the banner “Freedom, Equality, Fraternity” for all revolutionary movements. However, “Possessions” as part of Locke’s slogan is treated and criticized very frequently and on different grounds. The main questions are: Is reason enough for enlightening, and, could property be the fourth slogan of a social revolution? This paper is meant to be a synopsis of Locke’s main ideas, showing their utmost importance for the contemporary world, as well as examining the latest changes in the role performed by the present-day media, now acting as the new means for enlightening.

9

ŹRÓDŁA TRANSMISYJNEGO UJĘCIA PROCESU KOMUNIKACJI

88%

Kulczycki E.

Studia Humanistyczne AGH

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2012

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vol. 11

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issue 1

EN

The purpose of the present paper is to suggest a philosophical basis for reflection on the transmission model of communication. The article is a contribution to the discussion about the genesis of the concept of communication. It also attempts to specify the conditions that have to be met to identify the non-etymological genesis of transmission approach to the phenomenon of communication. The paper consists of four sections. The first one distinguishes between a ‘model of communication’ and an ‘approach to communication’. While the second section examines the etymological and historical genesis of the contemporary term ‘communication’, it particularly discusses two metaphors on which the transmission model of communication builds: the ‘organic’ and the ‘transmission’ metaphors. The third section considers the basic elements of the Shannon–Weaver model of communication which is generally regarded as the very source of all communication models. The fourth section delivers a presentation of a philosophical perspective on the genesis of the transmission approach: Plato’s Phaedros, Scholastic semiotics, Descartes’ cogito and Locke’s empiricism are covered here. The most important conclusion that is drawn here has it that the philosophical perspective on the genesis of the concept of communication makes it possible to show that the category of transmission is inadequate for a serious reflection on the communication process.

10

Zadania instytucji edukacji dla bezpieczeństwa na potrzeby bezpieczeństwa państwa

88%

Martuszewska J.

Kultura-Społeczeństwo-Edukacja

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2020

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vol. 17

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issue 1

399-410

EN

The desire to live a safe life is one of the most important human needs, while education is the basis of knowledge of the society as a whole. To ensure the safety of the individual and the security of the state, there is a need for stable cooperation between various security institutions. There are many safety education institutions that work for the needs of state security. These include the Education for Safety Bureau, the post of Education for Safety Inspector, the post of School Safety Coordinator, School Safety Clubs, etc. The aim of this paper is to describe the situation in education based on safety education teaching in the 21st century. Other objectives include indicating tasks and rational solutions in education on the basis of the principles introduced by scholars, such as J.A. Comenius, J. Locke, I. Kant, which remain valid to this day.

11

Tasks of safety education institutions concerning the needs of state security

88%

Martuszewska J.

Kultura-Społeczeństwo-Edukacja

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2020

|

vol. 17

|

issue 1

411-421

EN

The desire to live a safe life is one of the most important human needs, while education is the basis of knowledge of the society as a whole. To ensure the safety of the individual and the security of the state, there is a need for stable cooperation between various security institutions. There are many safety education institutions that work for the needs of state security. These include the Education for Safety Bureau, the post of Education for Safety Inspector, the post of School Safety Coordinator, School Safety Clubs, etc. The aim of this paper is to describe the situation in education based on safety education teaching in the 21st century. Other objectives include indicating tasks and rational solutions in education on the basis of the principles introduced by scholars, such as J.A. Comenius, J. Locke, I. Kant, which remain valid to this day.

12

Johna Locke’a koncepcja wychowania moralnego

87%

Raniszewska-Wyrwa A.

Biuletyn Historii Wychowania

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2014

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issue 31

161-175

EN

John Locke was an English philosopher, doctor and politician who also contributed to the developmen of educational thinking. His school experiences, as well as those acquired in the role of a teacher, were the impulse behind his deliberations on education. The letters to Edward Clarke, forming an answer to Clarke’s request that he guide his children’s upbringing, provided the opportunity for him to present them. The content that Locke included in his letters was, in time, repeated in Some Thoughts Concerning Education. The ideas on descent and the limits of human cognition presented in his philosophical works are closely related with his views on education. In An Essay Concerning Human Understanding Locke stated that the human mind at the moment of birth is a blank slate (tabula rasa), which through life is filled by experiences. As a result, he attributed much importance to education – it is an integral part of the process of filling the mind with content, and through this shaping the person. Locke stressed that most people are “good or bad, beneficial or not as a result of their education”. He was convinced that there is an unbreakable connection between three areas of education: the moral, mental and physical. Of those three he considered moral education as the most important. He stressed that the aim of education is to guide a person in such a way that enables them to control their aspirations, desires and affections with the mind – and that such skills are the basis of virtue. According to Locke, without virtue and self-discipline it is difficult to act in a reasonable way. He recognised people’s individualism, so he recommended that the methods of education should be fitted to the abilities of the child. He called for the replacement of orders and prohibitions with explanation, habituation, understanding and experience. A child needs to be taught, among other things, to appreciate truth, honesty, respect for others, kindness and restraint from cruelty towards people and animals. According to Locke, this should lead to correct shaping of moral character.

13

The Cartesianism and Anti-Cartesianism of Locke’s Concept of Personal Identity

76%

Grzeliński A.

Roczniki Filozoficzne

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2020

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vol. 68

|

issue 2

195-212

EN

This article focuses on the relationship between the conceptions of personal identity presented by Descartes and by Locke. Contrary to common readings, I claim that the difference between them cannot be reduced to a simple contrast between rational substantialism and genetic empiricism. Locke does not resign from the substantialist position but delimits the two spheres: natural cognition with its foundation in experience and philosophical speculations, in which he tries to present a rational interpretation of religious dogmas which is consistent with his epistemological programme. Locke’s criticism is directed against the Cartesian notion of a thinking thing as a substance independent of the body and his description of the differentiation of experience and his depiction of human subjectivity is expanded in relation to Cartesian philosophy: personal identity gains explication at four complementary levels: psychological, biological, socio-legal, and religious.

PL

Kartezjanizm i antykartezjanizm locke’owskiej koncepcji tożsamości osobowej Niniejszy artykuł koncentruje się na zależnościach pomiędzy Locke’owskim i kartezjańskim pojmowaniem tożsamości osobowej. Wbrew częstym odczytaniom, różnica pomiędzy nimi nie daje się sprowadzić do prostego przeciwstawienia substancjalizmu i empiryzmu. Locke nie rezygnuje ze stanowiska substancjalistycznego, jednakże rozgranicza dwie sfery - naturalnego, bazującego na doświadczeniu poznania oraz filozoficznych spekulacji, w których stara się przedstawić racjonalną i zgodną ze swym programem epistemologicznym interpretację dogmatów religijnych. Krytyka Locke’a dotyczy możliwości istnienia rzeczy myślącej jako substancji istniejącej niezależnie od ciała, natomiast rozbudowaniu w stosunku do filozofii kartezjańskiej ulega opis różnicowania się doświadczenia i ludzkiej subiektywności, zaś pojęcie tożsamości osobowej zyskuje eksplikację na czterech uzupełniających się poziomach: psychologicznym, biologicznym, społeczno-prawnym i religijnym.

14

Czy o to walczyliśmy? Amerykański spór o historię: pomiędzy republikańską a liberalną narracją w badaniach nad myślą polityczną

75%

Dulęba Ł.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2017

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issue 48

141-166

EN

Modern reading of political thought of the American Revolution is very diverse. The aim of the article is twofold. Firstly, it is to present interpretations which form the canon of modern political thought. Secondly, I intend to confront these perspectives. The authors who represent the republican view (B. Bailyn, G.S. Wood, J.G.A. Pocock) aim to present pre‑revolutionary era as a time deeply rooted in classic republican pattern. An ideological end of republican vision fall during the boost of commercial relations, which in the meantime had changed the hierarchy of values. The liberal myth, which had one of its most important propagators in Louis Hartz, has aimed to prove the strength and continuity, which was called “possessive individualism”. The paper attempts to disprove the idea of domination of liberal values during the beginnings of the United States.

15

Liberty in liberal thought – past and present

75%

Sochoń J.

Studia Philosophiae Christianae

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2020

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vol. 56

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issue S2

259-275

EN

The article presents history of liberty in the past and contemporary liberal thought. This article grounds that creators of liberalism passed by a long way to define precisely the phenomenon of liberty. When creators were closer to the present day, they tried to separate liberty from metaphysics and morality with reference to the ideals of democracy. However, they confused the cult of equality with the liberty to show that the truth always must be at liberty’s service. But the liberty should be understood like a competence to realize person’s rights. Not till then, liberalism will conceal the historic and present–time demons.

16

Europocentryzm – technologia i ontologia kolonizacji. Kilka uwag o liberalizmie, podboju, supremacji rasowej i niewolnictwie przez pryzmat tezy o indywidualizmie posesywnym C.B. Macphersona

75%

Turowski M.

Nowa Krytyka

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2011

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issue 26-27

291–319

EN

This paper is an attempt to reconstruct the difficult and problematic, but yet vital and crucial, links between liberalism and eurocentrism. This relationship is considered the result of mutual self-seeking and profit-seeking with the process of colonization as historical and formational “epicenter” of european modernity. Colonization, the “expansion of Europe”, demanded an ideological background and backup which in reverse were fostered and strengthened by the opportunity of belonging to the extensive “colonial space-time”. The “Rise of the West” together with the “technologies of colonization”, refined and perfected during the era of “the long sixteenth century”, would have been inconceivable without the presence of specific “ontology” – the possessive individualism conceptualized and analyzed by C.B. Macpherson in his works on liberal (liberal-democratic) political theory.

17

St. Thomas Aquinas and John Locke on Natural Law

75%

Pennance-Acevedo G. M.

Studia Gilsoniana

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2017

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vol. 6

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issue 2

221-248

EN

John Locke’s natural law theory has frequently been conceived as a continuation of the Thomistic tradition and as sound basis for human rights as universally binding. This paper concludes that this is not the case. Unlike Aquinas’ metaphysical realism, Locke’s empiricism and nominalism make it impossible for us to know our human nature, our exclusively human goods, and telos—thereby undermining the sound foundations of the exceptionless moral precepts of natural law. Whereas Aquinas defines the good as that which is perfective and fulfilling of human nature, Locke identifies the good with pleasure, which leads to subjectivism. While both Aquinas and Locke argue that God is the origin and foundation of the binding force of natural law, Locke’s voluntarism is incompatible with the ruling nature of law. Consequently, unlike Aquinas, Locke’s theory lacks the metaphysical foundations for universal human rights.

18

The Issue of Translation: Translation of Concepts or Compositio Between Cultures? The Case of Locke

75%

Poggi D.

Dialogue and Universalism

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2022

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issue 1

103-126

EN

It was plain long before the 20th century that both the act of translation and the translator’s task were quite complex: it became clear and evident during the Enlightenment, within the République des Lettres, with the emergence and gradual affirmation of national languages. In this general framework, the French translation of John Locke’s Essay concerning Humane Understanding is one of the main protagonists of the circulation of texts and ideas: Pierre Coste’s solutions follow the strategy adopted by Jean Le Clerc in his Extrait of the Essay published in the “Bibliotheque universelle et historique” in 1688 and, in primis, by Locke himself, as a theorist of communication/translation (in the Third Book of the Essay): the French translation is thus the exemplar par excellence and the embodiment of Locke’s theories of language, communication, and communicative ethics, all axed on the concepts of “agreement” and “consensual rationality.”

19

The Aristotelian Criticism of the Liberal Foundations of Modern State

75%

Gajek M.

Polish Political Science Yearbook

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2016

|

vol. 45

272–287

EN

The paper discusses some fundamental differences between Aristotelian and modern conceptions of the state. It focuses its attention on the early liberal thinkers, such as Thomas Hobbes and John Locke, and contrasts the theory of state developed by them with the classical republican ideal described by Aristotle. As I will demonstrate main differences come down to (1) distinct ideas concerning the state’s origins (and especially human motivations behind establishing the state), (2) divergent convictions about the role of the state and its ethical dimension; and finally (3) different beliefs concerning basic feelings and passions which sustain existence of political community. I argue that on the basis of Stagirite’s philosophy it is possible to question whether civic association described by the precursors of liberal political thought is actually the state. In conclusion, I signalize the problem of serious limitations of contemporary liberal democracies (or even their internal contradictions) resulting from their attempt to follow an ideal of an ideologically neutral state.

20

Ludzki rozum i afektywność - stanowiska Johna Locke'a i Davida Hume'a

66%

Grzeliński A.

Kultura i Wartości

|

2019

|

issue 27

DE

Der Artikel rekonstruiert den Wechsel in der Auffassung des Verstandes, der sich im Entwurf von David Hume gegenüber dem früheren Standpunkt von John Locke vollzogen hat. Der Urheber des neuen Standpunktes, der die Rolle der menschlichen Affektivität betonte, war historisch gesehen Shaftesbury, der auf Hume durch die Vermittlung von Francis Hutcheson einwirkte. Das zweite Ziel des Artikels ist der Vergleich der Standpunkte von Locke und Hume bezüglich der Auffassung von Beziehungen zwischen dem verstandesmässigen und dem affektiven Aspekt der Erfahrung und dem Funktionieren des Geistes. Der antimetaphysische und radikalere Standpunkt von Hume ermöglicht das Aufzeigen von vielfältigen Verbindungen zwischen diesen Aspekten.

EN

The author elaborates on David Hume’s evolution in the perception of human understanding differing in effect from that represented earlier by John Locke. Historically speaking, it was the 1st Earl of Shaftesbury who came up with the new approach stressing the role of human affectivity. His theory influenced Hume via Francis Hutcheson’s writings. The author also draws a comparison between Locke’s and Hume’s positions on relations between the rational and affective aspects of experience and the functioning of human mind. Hume’s anti-metaphysical and more radical empirical position highlights the diverse relations between the two aspects.

PL

Artykuł rekonstruuje zmianę w pojmowaniu rozumu, jaka dokonała się w koncepcji Davida Hume’a w porównaniu do wcześniejszego stanowiska prezentowanego przez Johna Locke’a. Ujmując rzecz historycznie, inicjatorem nowego podejścia, akcentującego rolę ludzkiej afektywności był Shaftesbury, oddziałujący na Hume’a za pośrednictwem Francisa Hutchesona. Drugim celem artykułu jest porównanie stanowisk Locke’a i Hume’a odnośnie do pojmowania relacji pomiędzy dwoma rozumowym i afektywnym aspektem doświadczenia oraz funkcjonowania umysłu. Antymetafizyczne i bardziej radykalne stanowisko Hume’a umożliwia na wskazanie różnorakich powiązań pomiędzy tymi aspektami.

Refine search results

Wartości pedagogiczne poglądów teoriopoznawczych Johna Locke’a

Searching for the proper foundation, or Mortimer Adler versus John Locke

Wartości pedagogiczne poglądów teoriopoznawczych Johna Locke’a

John Locke: Rozprawa o cudach oraz Resurrectio et quae sequuntur

Kultura języka a kultura logiczna w myśli Johna Locke’a

John Locke—Theorist of Limiting and Supervising Political Power by Citizens

John Locke on Cognitive Virtues

Understanding is not Enough

ŹRÓDŁA TRANSMISYJNEGO UJĘCIA PROCESU KOMUNIKACJI

Zadania instytucji edukacji dla bezpieczeństwa na potrzeby bezpieczeństwa państwa

Tasks of safety education institutions concerning the needs of state security

Johna Locke’a koncepcja wychowania moralnego

The Cartesianism and Anti-Cartesianism of Locke’s Concept of Personal Identity

Czy o to walczyliśmy? Amerykański spór o historię: pomiędzy republikańską a liberalną narracją w badaniach nad myślą polityczną

Liberty in liberal thought – past and present

Europocentryzm – technologia i ontologia kolonizacji. Kilka uwag o liberalizmie, podboju, supremacji rasowej i niewolnictwie przez pryzmat tezy o indywidualizmie posesywnym C.B. Macphersona

St. Thomas Aquinas and John Locke on Natural Law

The Issue of Translation: Translation of Concepts or Compositio Between Cultures? The Case of Locke

The Aristotelian Criticism of the Liberal Foundations of Modern State

Ludzki rozum i afektywność - stanowiska Johna Locke'a i Davida Hume'a