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1

W stronę naukowości prawa w turystyce – zagadnienia wybrane

100%

Tomaszewska M.

Opolskie Studia Administracyjno-Prawne

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2017

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vol. 15

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issue 2

227-246

PL

The aim of the article is to present some arguments in favor of independence of laws in tourism. It seems that the current development of tourism tends to reflect the dilemma whether we can today speak of a law in tourism and, if so, whether we should grant the tourism law a scientific status. The article focuses on selected issues of scientific tourism and law in tourism. The first part deals with the concept of scientific definition of tourism and laws in tourism as well as points which are problematic in formulating a definition of these two terms. In the second part, the author includes her considerations concerning the areas of institutional status of the law in tourism. In the section dealing with the institutional status, she points to scientific centres in which research is carried out in the area of law in tourism, refers to the current state of development of scientific staff, evaluates the degree of integration of the scientific community and mentions the important role of scientific institutions in the training of scientific personnel for the needs of the tourist market. A little on the sidelines of these comments, the author focuses on selected problems and methodological terms, the issues representing only a marginal topic the discussion.

2

THE CULTURAL DANGERS OF SCIENTISM AND COMMON SENSE SOLUTIONS

85%

Delfino R. A.

Studia Gilsoniana

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2014

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vol. 3: supplement

485-496

EN

In his article the author begins by defining what is meant by ‘science’ and ‘scientism.’ Second, he discusses some of the cultural dangers of scientism. Third, he gives several arguments why scientism should be rejected and why science needs metaphysics. Fourth, and finally, he concludes by noting how some of the questions and arguments raised in the article can be appropriated to help the general public understand the limits of science and the dangers of scientism.

3

Dwie koncepcje badań metafizycznych rozwijane w XX wieku w filozofii polskiej

85%

Marciniak D.

Człowiek i Społeczeństwo

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2022

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vol. 53

223-239

EN

The paper presents two different conceptions of metaphysics – scientistic and neoscholastic – developed in the 20th century by, among others, Polish philosophers: Stanisław Kamiński, Mieczysław Gogacz, Tadeusz Czeżowski and Zygmunt Zawirski. These authors refer to the problem of the possibility of conducting metaphysical research in contemporary philosophy. In this context, they examine issues such as the method, subject, and specificity of research carried out within metaphysics. In the summary, the discussed conceptions are compared with each other. The basic issues determining the similarities and differences between respective positions are the problem of the autonomy of metaphysics in relation to other sciences and the issue of the starting point (source of preliminary data) of metaphysical research. Findings regarding the latter issue turn out to be crucial for resolving the question of the appropriate model for research in metaphysics.

4

The play of nerves. Chopin in the era of mental disorder

85%

Okulicz-Kozaryn R.

Interdisciplinary Studies in Musicology

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2010

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issue 9

177-194

PL

This article concerns the neurotic image of Chopin that took shape in the 1880s and became popular during the Young Poland period. At that time, features highlighted from earlier descriptions of the composer’s character - over-sensitivity, over-sentimentality, excessive delicacy, emotional instability and inner complexity - were most spectacularly portrayed in the works of painters and sculptors such as Władysław Podkowiński, Wojciech Weiss, Bolesław Biegas and the designer of the monument in the Łazienki Royal Baths Park in Warsaw - Wacław Szymanowski. Critics and writers also helped to form the new portrait of the composer: Stanisław Przybyszewski, Cezary Jellenta, Wacław Nałkowski and Antoni Potocki. Their utterances allow us to grasp the dependency of the new picture on the theory of neuroses, advanced in 1881 by George Miller Beard and then developed and popularised during the last quarter of the nineteenth century by Richard Kraff-Ebing and Paolo Mantegazza, among others. Nervousness was considered to be the dominated feature of modern civilisation. These concepts were also influential in music criticism. Representatives of nervousness in music proved to be the Richards - Wagner and Strauss - and also Juliusz Zarębski and Ignacy Jan Paderewski. The latter, in a speech from 1911, depicted Chopin implicitly in terms of nervousness, which was also becoming a feature of the Polish national character. However, theories of neuroses were applied first and foremost to the individual psyche. The fundamental inner conflict of modern man, exposed to a surfeit of external stimuli, supposedly arose between the over-developed brain and the rest of the nervous system, as the centre of feelings and will. And it was the paresis of emotions and volition that brought a growth in the role of music, which, depending on a particular author’s assessment, either was itself the result and expression of nervous disturbance and contributed to the further deepening of the process of destruction (the stance of Antoni Sygietyński) or else filled the space left by subordinated emotions and enabled them to rebuild (the opinion of the novelist Eliza Orzeszkowa). The view of Chopin as a eulogist of new sensitivity was made manifest in Maurice Rollinat’s volume of poetry Les Nervoses, which caused quite a stir in the mid 1880s, and it was represented in Poland by Zenon Przesmycki’s Życie, and a philosophical treatise by Jean-Marie Guyau published in that periodical in 1887.

5

Progress and Critical Thought in Norwid’s and Peter Lavrov’s Work

85%

van Nieukerken A.

Studia Norwidiana

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2020

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vol. 38 English Version

55-64

EN

The Polish romantic poet Cyprian Norwid and the Russian philosopher and sociologist Peter Lavrov met while living as exiles in Paris during the 1870s. They respected each other, although their worldviews could not be reconciled at first sight (though both were discontent with the political status quo). Lavrov was an atheist and considered religion to be a “reactionary” force in the age of scientific progress, slowing down further emancipation of the individual (though it once played a positive role). Norwid – on the other hand – thought that progress without roots in Christian religion would restrict the idea of humanity and reduce it to physiological determinism. This article examines the debate between the Polish Catholic and the Russian atheist in the context of their period, focusing on the negative consequences of a narrowly scientistic attitude (which was, as a matter of fact, rejected by Lavrov), e.g. the relation between contemporary anthropological research and racial theories.

6

What fundamentals do natural law and biology hold in common? The normative significance of biological principles

85%

Kraj T.

Forum Teologiczne

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2013

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vol. 14

143-151

EN

Wielu ludziom słyszącym o prawie naturalnym kojarzy się ono z prawami, jakimi rządzi się przyroda. Tymczasem definicja prawa mówi, że jest to ordinatio rationis. Także prawo moralne, którym powinien się kierować człowiek, winno mieć charakter rozumny. Wydaje się zatem, że rozumność tego prawa nie może się ograniczać jedynie to „odczytywania” praw przyrody po to, by im przypisać znaczenie normatywne. Traktowanie prawidłowości biologicznych jako zobowiązujących uważane jest za wypaczenie idei prawa, za jego fałszywe ujęcie, co zresztą odzwierciedla nazwa takiego błędu: byłoby to zafałszowanie naturalistyczne. Tymczasem w swoim nauczaniu moralnym Magisterium Kościoła mówi o prawie naturalnym i o normatywnym znaczeniu pewnych prawidłowości (parametrów) biologicznych, a jednocześnie zaprzecza oskarżeniom o zafałszowanie naturalistyczne. W nauce o odpowiedzialnym rodzicielstwie jest mowa o uszanowaniu naturalnego rytmu płodności, o odrzuceniu antykoncepcji; w bioetyce natomiast raz mówi się o zachowaniu zastanych parametrów biologicznych, innym razem o ich zmianie. Rozwiązanie tych kwestii można znaleźć w klasycznej teorii prawa naturalnego, opracowanej przez św. Tomasza z Akwinu. Jest tam mowa o tym, co to jest prawo naturalne, jak je poznajemy oraz w jaki sposób prawidłowości biologiczne stają się moralnie zobowiązujące. Dzieje się to dzięki odniesieniu do pojęcia dobra, które zawsze powinno być przedmiotem wyboru moralnego.

7

Liang Qichao v roce 1902: Přeměna Číny v silný a moderní stát za pomoci nového myšlení

85%

Lomová O.

Český časopis historický (The Czech Historical Review)

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2014

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vol. 112

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issue 2

197-226

EN

The article presents the ideas of Liang Qichao2 (1873–1929) published in the first volume of his new journal Xinmin congbao (1902). After summarizing his wellknown concept of the “renovation of the people,” it focuses on his simultaneously published presentation of “new thought” (xin xueshu). Liang Qichao’s notion that new thought was indispensable for the transformation of China into a strong and modern nation was derived from a simplified image of the history of European scientific progress as it was presented in the West during the nineteenth century. Liang´s knowledge about Western progress was largely derived from Japanese sources including translations from English of popular books on the topic. Liang was particularly fond of the theory of evolution, understood as a universal law applicable to society, including the struggle between nations. In this understanding, he particularly admired the British sociologist Benjamin Kidd. In the conclusion of the article, Liang Qichao´s ideas about the symbiosis of traditional Chinese culture with new thought imported from the West is briefly discussed, as well as some general issues of the nature of intercultural

8

Wiara w porządku ratio

85%

Bańka A.

Studia Pastoralne

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2013

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vol. 9

13-32

EN

When in 1977, in a book entitled At the root of modern atheism, French philosopher Marcel Neusch formulated the thesis about the coming of postatheistc age, he probably did not think, that at the beginning of the twenty-first century, atheistic thought reborn in the form of a so-called „newatheism”.„newatheism”.new atheism”. Its main representatives: Richard Dawkins, Christopher Hitchens, Daniel C. Dennett and Sam Harris, takingtaking the position of scientific scientism, attack with a renewed vigor not only all forms of religion, but also skepticism, relativism and epistemological agnosticism. Their main efforts focus on trying to argue that all faith is an act completely irrational, and the non-existence of God can be confirmed by scientific methods. This article is a polemic with the main theses of the new atheists. It shows the actual place of faith in theorderofthe order of ratio and discusses the problem of possibility of proving the existence or the non-existence of God.

9

Twórcze echa neurotycznej młodości Żeromskiego, czyli pisarstwo wywiedzione z Dzienników

74%

Okulicz-Kozaryn R.

Poznańskie Studia Polonistyczne. Seria Literacka

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2016

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issue 27

67-85

EN

Until now, Stanisław Żeromski’s writings have not been viewed with regard to literature common to the age of anxiety from the turn of the eighties and nineties of the 19th century, though there are numerous common aspects shared by both. These are clearly discernible in the early works of the writer, written in his youthful days, and shaped among others by J. Ochorowicz’s literary piece Z dziennika psychologa (“From a psychologist’s diary”) concerning the latter’s views on the neuropsychological system of man, the acquired habitual self-analysis and autobiographism rooted in the practical activities of a diarist; all of which surface both in the subject matter, the singularity of style, narration, as well as the composition of later works by the author. By devoting the majority of space and attention to identifying and tracing literary awareness in his intimate notes from 1882 to 1891 – of which one volume carries the title Dziennik człowieka nerwowego (“Diary of the anxious man”) – R. Okulicz-Kozaryn portrays its role in Siłaczka (“The Strongwoman”), Mogiła (“The Grave”) and Źródło (“The Source”), also in Ludzie bezdomni (“The Homeless”). He further claims that Żeromski’s Dzienniki (“Diaries”) should be presented as its laboratory sample, whereas the entire literary output of the writer ought to be interpreted as more advanced consequences of the then initiated experiment.

10

Aesthetic and Methodologic Resources of Ezra Pound’s Poetry

71%

Gherasim G. C.

American, British and Canadian Studies Journal

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2012

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vol. 19

88-103

EN

The study of The Cantos, one of the most complex and difficult works belonging to literary modernism makes possible, precisely due to this observation, the exploration of a series of characteristics and dimensions of Pound’s work that have either remained in a programmatic stage or should be revisited more closely in order for their meanings to be discerned. ‘Analyticity’ and ‘scientism’ can be considered relevant characteristics of Pound’s work, with both aesthetic and methodologic meanings. The present study aims at investigating these two dimensions of Pound’s poetry as they appear in the second and the fourth decades of the 20th century. In conclusion the question is whether Pound’s analyticity and scientism could still be considered valuable from an aesthetic or methodologic point of view.

11

Refleksje nad związkiem pomiędzy filozofią a teologią

71%

Ellis F.

Forum Teologiczne

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2011

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vol. 12

39-54

EN

I approach the question of how we are to understand the relation between philosophy and theology by focusing upon a recent trend in contemporary philosophy of value. The position in question is a form of naturalism, but it stands opposed to scientism and presupposes an atheistic framework. We arrive at a conception of nature and of philosophy which is much broader than that assumed by the scientific naturalist, and I consider whether this underlying expansive approach can be exploited in a theological direction. I argue that there are good reasons for taking seriously this possibility, and that these reasons do not violate the conditions imposed by our protagonists. On this approach then, we are led to take seriously the idea that nature is God-involving and that theology is significant to philosophy, and we arrive at this position by exploiting arguments which are advanced from within an atheistic framework. The only constraint is that we stand prepared to reject scientific naturalism. It remains to be seen whether this theistic defence can be further developed and justified, but I suggest some bad reasons for resisting this line of thought, and end on a note of philosophical and theological optimism.

12

Christian theology and the new atheism: the hierarchy of explanations

71%

Nonyelu F.

Teologia w Polsce

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2016

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vol. 10

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issue 1

151-163

EN

The hierarchy of explanations is necessary. Both science and theology are rooted, each in its own way, in the human desire to understand and know, but they seek understanding and truth from within formally distinct horizons of inquiry. These horizons do not overlap, compete, or confl ict with each other, and what constitutes data, evidence, and confi rmation in one is not the same as in the other.

PL

Dialog Kościoła ze współczesnym społeczeństwem, zwłaszcza po Soborze Watykańskim II, prowadzi do otwarcia teologii na wiele dziedzin kultury i nauki. Obecnie Kościół systematycznie proponuje budowanie relacji między nauką i wiarą. To spowodowało radykalną zmianę i przejście od podejrzeń i wrogości do komplementarności i uznania potrzeby obustronnej współpracy w czasach kryzysu kultury naukowo-technologicznej. Roszczenie do prawdy wysuwane przez naukę opartą na racjonalności jest przez Kościół powszechnie uznawane, lecz twierdzenie „nowych ateistów”, że nauka stanowi ostateczne wyjaśnienie, musi zostać odrzucone, gdyż nie jest ona w stanie odpowiedzieć na pytanie o sens ludzkiego życia. Nie może być fundamentalnych konfl iktów między wiarą a rozumem, ponieważ odnoszą się one do tego samego Bożego źródła wszelkiej prawdy. Nauka musi akceptować swoje granice poprzez określenie intelektualnej precyzji, inaczej mogłaby zostać potraktowana nie jako metoda poznawcza, lecz jako wiara.

13

Monitorowanie technologii a nieusuwalne granice sterowalności (na przykładzie krytyki projektu inżynierii klimatu)

71%

Bińczyk E.

Studia BAS

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2015

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issue 3(43)

113-136

EN

The article addresses the issue of monitoring of a technology. The author provides analysis of the inherent limitation of the very idea of controlling and points out the inevitable limits of philosophical, theoretical and practical nature. In that context, selected critical arguments concerning technology, Technology Assessment and Science and Technology Studies are presented. It is argued that the project of geoengineering exemplifies the dangerous views of scientism, so-called technological imperative and instrumentalism, the tendency to underestimate the future risks, and finally, the dilemma of control.

14

Czy współczesna antropologia uwzględnia wiarę?

71%

Kraj T.

Polonia Sacra

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2013

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vol. 17

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issue 2

EN

At present there are two predominant world outlooks on anthropology. On one side, there is Christian anthropology which takes faith into consideration. Taking faith into consideration means seriously considering such issues as: the linear concept of time, the Christian concept of man created in the image and likeness of God, the concept of human freedom, and the concept of human personhood rooted in metaphysics. The majority of contemporary anthropological positions reject the transcendent and metaphysical dimensions of the world, the existence of God, and the Christian concept of man. The main area of anthropological conflict is in bioethics. The main reason for the rejection of the Christian worldview is an infatuation with empirical science which results in categorical reductionism and scientism. It is said that empirical methodology is the only methodology which provides reliable knowledge about the world and man. The other reason for the rejection of the Christian concept of man derives from dualistic anthropology related to Descartes. It treats the human body as a raw material to be used to form the human being according to the ideas born in his/her mind. It may be particularly dangerous for man. The rejection of God and his plans for man exposes the latter to serious problems. To avoid them he should revise his epistemology and open himself to the integral truth about himself and the world. It is Christian anthropology based on the Christian faith which provides him this insight into truth.

71%

Nonyelu F.

Teologia w Polsce

|

2016

|

vol. 10

|

issue 1

151-163

PL

Dialog Kościoła ze współczesnym społeczeństwem, zwłaszcza po Soborze Watykańskim II, prowadzi do otwarcia teologii na wiele dziedzin kultury i nauki. Obecnie Kościół systematycznie proponuje budowanie relacji między nauką i wiarą. To spowodowało radykalną zmianę i przejście od podejrzeń i wrogości do komplementarności i uznania potrzeby obustronnej współpracy w czasach kryzysu kultury naukowo-technologicznej. Roszczenie do prawdy wysuwane przez naukę opartą na racjonalności jest przez Kościół powszechnie uznawane, lecz twierdzenie „nowych ateistów”, że nauka stanowi ostateczne wyjaśnienie, musi zostać odrzucone, gdyż nie jest ona w stanie odpowiedzieć na pytanie o sens ludzkiego życia. Nie może być fundamentalnych konfliktów między wiarą a rozumem, ponieważ odnoszą się one do tego samego Bożego źródła wszelkiej prawdy. Nauka musi akceptować swoje granice poprzez określenie intelektualnej precyzji, inaczej mogłaby zostać potraktowana nie jako metoda poznawcza, lecz jako wiara.

EN

The hierarchy of explanations is necessary. Both science and theology are rooted, each in its own way, in the human desire to understand and know, but they seek understanding and truth from within formally distinct horizons of inquiry. These horizons do not overlap, compete, or conflict with each other, and what constitutes data, evidence, and confirmation in one is not the same as in the other.

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W stronę naukowości prawa w turystyce – zagadnienia wybrane

THE CULTURAL DANGERS OF SCIENTISM AND COMMON SENSE SOLUTIONS

Dwie koncepcje badań metafizycznych rozwijane w XX wieku w filozofii polskiej

The play of nerves. Chopin in the era of mental disorder

Progress and Critical Thought in Norwid’s and Peter Lavrov’s Work

What fundamentals do natural law and biology hold in common? The normative significance of biological principles

Liang Qichao v roce 1902: Přeměna Číny v silný a moderní stát za pomoci nového myšlení

Wiara w porządku ratio

Twórcze echa neurotycznej młodości Żeromskiego, czyli pisarstwo wywiedzione z Dzienników

Aesthetic and Methodologic Resources of Ezra Pound’s Poetry

Refleksje nad związkiem pomiędzy filozofią a teologią

Christian theology and the new atheism: the hierarchy of explanations

Monitorowanie technologii a nieusuwalne granice sterowalności (na przykładzie krytyki projektu inżynierii klimatu)

Czy współczesna antropologia uwzględnia wiarę?

Odnowa filozofii według Hilarego Putnama

Nadzieja chrześcijańska wobec współczesnego kryzysu nadziei

The Realist Guide to Religion and Science by Paul Robinson

O humanizację myśli ekonomicznej

Troska o siebie a rozwój człowieka

Christian theology and the new atheism: the hierarchy of explanations