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Ernsta Cassirera analiza filozoficzno-teologicznych poglądów Mikołaja z Kuzy

100%
Musioł A.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2012
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vol. 24
119-132
EN
In this article I examine the interpretation of Nicholas of Cusa’s thoughts proposed by Ernst Cassirer. In his historical and philosophical research on the philosophy of this medieval thinker, the disciple of Hermann Cohen and Paul Natorp combines, in a creative manner, cultural symbolism with epistemological foundations of neo-Kantianism of the Marburg school. His image of Cusanus is that of a person infatuated with science, especially mathematical geometry, a theologian, part of the canon of the medieval epoch and also the precursor of the ideas of the Renaissance.
2
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Mytho-poetical thought as described by Ernst Cassirer and Lucian Blaga: a comparative approach applied to works of poetry

88%
Ivancu E.
Avant
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2011
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vol. 2
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issue 2
EN
In the present paper we would like to investigate the concept of mytho-poetical thought as defined by two philosophers, Ernst Cassire and Lucian Blaga, and the way in which the term may be applied to a chosen corpus of poetry from Romania, Wales and Ireland.
3
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O micie politycznym w kontekście symbolizmu Ernsta Cassirera

88%
Ples M.
Filo-Sofija
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2010
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vol. 10
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issue 2(11)
73-91
EN
The article presents Ernst Cassirer’s concept of the myth of state in the context of his philosophy of symbolic forms, influenced by the critical philosophy of Immanuel Kant and by the philosophy of Marburg neo-Kantianism. Ernst Cassirer believed that language, myth, art, religion, history, science – all the forms of representation that human beings use – are symbolic. Human being, defined as an animal symbolicum, exist in the universe of symbolic meaning. Myth is primitive manifestation of symbolic meaning. In his last major work – The Myth of the State, Cassirer concerns the idea of a totalitarian state as a modern political myth.
4

ORIGINALITY OF LESZEK NOWAK’S PHILOSOPHICAL AND EPISTEMOLOGICAL THOUGHT

75%
Borbone G.
Organon F. medzinárodný časopis pre analytickú filozofiu
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2023
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vol. 30
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issue 2
171 – 181
EN
One of the central aspects of contemporary epistemology lies in the difference between abstraction and idealization. While the former consists of the generalization of empirical facts, with the latter, those factors deemed secondary are neglected in order to operationalize instead those factors deemed essential. In the early years of the twentieth century, the authors such as Cassirer and Husserl acutely pointed out the limitations of abstraction, re-evaluating instead the idealizing character of scientific concepts. This distinction was also the subject of an important epistemological work published in 1980, namely The Structure of Idealization by Polish philosopher of science Leszek Nowak. At this point a question arises. In what does the originality of Leszek Nowak’s reflection consist of? It could be said that Nowak’s importance is here twofold: terminological and systematic. From the terminological point of view Nowak made a very clear distinction between abstraction and idealization, which instead in the authors such as Cassirer and Husserl are much more blurred or veiled. From the systematic point of view Nowak has extensively analysed the way mature science works. In other words, Nowak highlighted the limits – but also the values – of contemporary epistemology by comparing the latter with the idealizational approach to science.
5

Fenomenolohia Arona Gurvicha: vytoky, zviazky, contekst

51%
Shulga O.
Sotsiolohiia: teoriia, metody, marketyng (Sociology: Theory, Methods, Marketing)
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2011
|
issue 1
38-51
EN
The essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schütz’s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual’s life-world divides itself into the dimensions of time, space, the social world and various reality spheres which form the boundaries or transcendences that one has to understand and integrate. Signs and symbols are described as appresentational modes which stand for experiences originating in different spheres of the life-world within the world of everyday life, within which they can be communicated, thereby establishing intersubjectivity. Schütz’s theory of the symbol explains how social entities — such as nations, states or religious groups — are symbolically integrated to become components of the individual’s life-world. The following paper reconstructs Schütz’s concept of the symbol as a crucial component of his theory of the life-world, which is seen as an outstanding phenomenological contribution to the theory of the sign and the symbol in general.
6

Symvol i teoria zhyttiesvitu: “Transtsendentsii zhittiesvitu i podolannia yikh za poserednytstva znakiv i symvoliv”

51%
Dreher J.
Sotsiolohiia: teoriia, metody, marketyng (Sociology: Theory, Methods, Marketing)
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2011
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issue 3
3-25
EN
This essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schutz’s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual’s life-world divides itself into the dimensions of time, space, the social world and various reality spheres which form the boundaries or transcendences that the I has to understand and integrate. Signs and symbols are described as appresentational modes which stand for experiences originating in the different spheres of the life-world within the world of everyday life, within which they can be communicated, thereby establishing intersubjectivity. Schutz’s theory of the symbol explains how social entities – such as nations, states or religious groups – are symbolically integrated to become components of the individual’s life-world. The following paper reconstructs Schutz’s concept of the symbol as a crucial component of his theory of the life-world, which is seen as an outstanding phenomenological contribution to the theory of the sign and the symbol in general.
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