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1

UNDERSTANDING EVIL IN THE PHILOSOPHY OF PAUL RICOEUR, JEAN NABERT AND GABRIEL MARCEL (Ujecie zla w filozofii Paula Ricoeura, Jeana Naberta i Gabriela Marcela)

100%
Chorab M.
Rocznik Teologii Katolickiej
|
2011
|
vol. 10
221-231
EN
The author discusses the problem of evil defined by Paul Ricoeur, Jean Nabert and Gabriel Marcel as the basic aspect of human existence. The aim of the article is to analyse the writers' definitions of evil, its origins, how it is possible, ways of reacting on evil and dealing with it. The author compares the viewpoints present in the works of the philosophers under discussion. Paul Ricoeur, the representative of existential phenomenology and hermeneutics, combines philosophical antropology and the analysis of human activity with the problem of human possibilities and weaknesses. He saw evil as the manifestation and result of an individual's freedom. Gabriel Marcel, philosopher and playwright, did an phenomenological analysis of an individual set against today's mass world with evil as one of its components. Jean Nabert, the representative of reflective philosophy, discussed human consciousness, especially an individual's negative experiences, sin and absolute evil. The three standpoints seem to make up one concept, as all of the writers understand an individual as the victim or cause of evil.
2

Czy można świadomie czynić zło? Intelektualizm etyczny w Protagorasie Platona

100%
Paczkowski P.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
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issue 1
213-222
EN
The most obvious paradox of Plato's dialogue Protagoras is statement that no one does not consciously make evil. The statement is connected with the rejection of two phenomena: an acrasia and the free will. It seems that Plato has made a considerable correction of the intellectualistic position in the Republic, but he repeats this paradox also in the late dialogue Timaeus. So it should be asked: what is the sense of the ethical intellectualism in the Protagoras? Does the ethical intellectualism deny the self-evident facts concerning human behavior? Did Plato really change his view? Is Aristotle's criticism of the ethical intellectualism accurate? The answers can be found in this paper.
3
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THE ORIGIN OF EVIL ACCORDING TO SOREN KIERKEGAARD (Geneza zla w filozofii Sorena Kierkegaarda)

100%
Misiak R.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2009
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issue 10
33-54
EN
According to Kierkegaard the source of evil in the world is not the first action of the first man (Adam) but the first action of any of us. The prerequisite of evil is the jump from innocence to freedom. This jump leads to first evil action and it opens way to religious faith. It is also way to real existence. The fear is the evidence of sin. Kierkegaard's redefinition of original evil leads to recognition of our own role in appearing sin in the world and seeks some rescue in religious faith. Keeping innocence is impossible for humans. The consciousness of our own sin is according to Kierkegaard the highest form of self-knowledge.
4
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(Racjonalnosc, zło i ewolucja

100%
Florek S.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2011
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vol. 12
89-106
EN
In philosophical anthropology and ethics the phenomenon of rational agent doing evil to others or oneself has always been seen as a problem which demands solution. It is argued that adopting an evolutionary perspective and making distinction between instrumental and biological rationality enables to explain this enigma. It is maintained that in the reference to the evolutionary theories of altruism also egoistic and evil behavior can be explained. From this point of view many human actions, although evil, seem to be biologically rational. Furthermore, it is pointed out that also many irrational evil actions can be explained on the grounds of evolutionary biology and psychology (1) as byproducts of psychological mechanisms that evolved to promote altruistic behavior or (2) as results of nervous system dysfunction.
5
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REFLEXION OF EVIL IN ART AND ITS ACCEPTANCE (Reflexia zla v umeni a jeho recepcia)

88%
Paljesek M.
Slovenské divadlo (Slovak Theatre)
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2011
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vol. 59
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issue 2
102-116
EN
The paper deals with the contemporary marginal position of art which thematizes evil and represents drasticness in its various real forms. It starts with exposition how the evil passed into the art and after compendious historic digression shows that image of evil in art of western culture of 20th century would be more real and more palpable. The whole following part is attended to interpretations of selected illustrious artistic works rendering evil, while their analysis is concentrated prior to the measure of reality of the rendered evil; the reactions of recipients depend on. There is also assessed the common denominator of those works - it is unanimous intention to eliminate cruelty all over the world. After the interpretative part, the author highlights on perception of those works. Based on Wolfgang Welsch's essay - AESTHETICS AND ANAESTHETICS - he cautions on social insensibility for the real constituted verity. Effective means for calling forth insensible senses of people is exactly art symbolising real brutality of evil. Following paradox also originates from that: on the one hand this art has ambition to cultivate the world; on the other hand this art is indigestible for recipient. However, reasons why this kind of art does not fulfil its mission more effectually should be searched not only in its shocking nature, but also in its minority position within the world of art. So it seams to be found itself in the vicious circle of incomprehension. In the conclusion of the theme author would like to present the problem of culmination of evil in the world from the psychologist Erich Fromm's point of view. He upholds conviction that malignantly forms of aggression are not inborn for people and that they can be combated by conversion of contemporaneous social-economic conditions into such conditions which will reflect actual necessities and abilities of man. According to Wolfgang Welsch's and Erich Fromm's proposals the author presents the hypothesis whether also the art performing realistic brutal evil - destruction should not go via a topic of evil by other way - in favour of its effectiveness for its influence on society.
6

PRIRODZENÉ A MORÁLNE DOBRO ALEBO ZLO: PRÍSTUP PHILIPPY FOOTOVEJ

88%
Chabada M.
Filozofia (Philosophy)
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2020
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vol. 75
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issue 9
747 – 759
EN
The paper deals with the understanding of the concept of natural and moral goodness / evil according to Philippa Foot. The aim of the paper is to analyse and reconstruct the main line of her argument in the work Natural Goodness. Special attention is paid to her understanding of moral goodness / evil as a natural quality / defect, which allows her to avoid the dichotomy between facts and values. The author tries to incorporate Foot’s understanding of natural and moral goodness / evil into the framework of virtue ethics. The virtue of love is presented as the main feature of a good person and as a virtue which is in a way present in other moral virtues and which connects practical rationality and sensitivity to basic human needs. In conclusion, the author summarizes and briefly responds to the main criticisms of neo-Aristotelian ethical naturalism and the particular ethical project of Philippa Foot.
7

Próba ogólnego opisu zjawiska opętania i jego filozoficznej interpretacji

88%
Mikucki K.
Studia Philosophiae Christianae
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2010
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vol. 46
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issue 1
125-158
EN
The phenomenon of human beings possessed by demons is discussed in the article. Demonic possession, taken as an empirical fact, enables not only for scientific and theological inquiry but also for philosophical speculation. There are two basic stages to this discussion: a description of the phenomenon and a philosophical interpretation of it. The first stage consists in an outline of the main interpretive trends to the issue of demonic possession; reductionist and anti-reductionist viewpoints are distinguished and described. The second step focuses on the anti-reductionist interpretation and relies on a more particular presentation of the issues related to the phenomenon in question. These issues can be grouped into five topics: the existence and nature of the spirit, the soul and God; the means and the extent of the spirit's influence over human beings, the union of the soul as well as the spirit (angelic) with the body, the existence and kinds of evil, the existence of free will in mankind. The article ends with some concluding remarks concerning the matter of demonic possession of human beings.
8
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CRIME AS A METAPHYSICAL ACT. ABOUT ALBERT CAMUS' DRAMA 'CALIGULA'

88%
Zieminski I.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2006
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issue 3
109-137
EN
The problem of the article is the possibility of a crime as such. The analysis of the Caligula's crime motivation presented by Camus leads to conclusion that Caligula used to kill his dependents not by political or psychological reasons (as revenge for his sister's death, frightening of his own death or desire for eternity). It was not also moral motivation (an attempt to confirm his freedom, to realize absolute evil or to call people for authentic life). The main Caligula's motivation is rather metaphysical experience of his sister's death showing the cruelty of gods (they make people to live only to put them to death). According to Caligula, his own crimes are only imitation of gods to show how cruel and nonhuman the order of world is. The conclusion is that the question about the possibility of crime is incorrect, because the crime is essential part of the order of world.
9
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Zbieżność poglądów Bogusława Polniewicza i Stevena Pinkera w kwestii zła w naturze ludzkiej

88%
Smakulska J.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2012
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vol. 13
85-103
EN
The article is devoted to Bogusław Wolniewicz’s and Steven Pinker’s deliberations on human nature and its corruption with evil. Human nature can be defined as a set of inborn qualities, inclinations or aspirations. Wolniewicz’s view on human nature is pessimistic, he claims that people can consciously do wrong despite knowing what is right in a certain case.What is more, some individuals are psychopaths and their rehabilitation is impossible. This conclusion has been strongly rejected by philosophical tradition, especially by modern thought forcing the idea of a man’s inborn kindness. Wolniewicz’s deliberations are based on axiological point of view, while Pinker’s on psychological and evolutionary ones. However, they come to very similar conclusions. They also discuss why the idea of evil in human nature is consistently rejected in spite of the history of mankind, everyday experience and results of biological science.
10

Michela de Montaigne miłość do zwierząt i pogarda dla człowieka

88%
Kopania J.
Kwartalnik Filozoficzny
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2018
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vol. 46
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issue 3
63-74
EN
Michel de Montaigne argues in his Essays that animals are not as different from human beings as we are inclined to think. The only thing which distinguishes humans from animals is, in fact, the human ability to perform evil deeds. This article is an attempt to demonstrate that the basis of Montaigne’s view is his disregard or even contempt for humans, which leads to the exaltation of animals.
11

ANATOMY OF EVIL (Anatomia zla)

88%
Mackiewicz W.
Edukacja Filozoficzna
|
2009
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issue 48
73-82
EN
The author polemizes with some authors' thinking the source of evil is or in God omnipotence and in God omniscience, or that evil is feature of cosmic order. To his mind man is the only creator of values, i.e. only man is able to estimate which human behaviour is good and which is bad one.
12
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Riešenie otázky pôvodu zla v období medzi Starou a Novou zmluvou

75%
Hormanova S.
Studia theologica
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2007
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vol. 9
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issue 1
56-67
EN
The article deals with the issue of the origin of evil in the documents of Second Temple Judaism (the books of Enoch, the Book of Jubilees, Sirach, and some texts from Qumran - the Damascus Document, Sapiental Work A, the Community Rule). In the period between the Testaments, there was a very lively debate on the origin of sin. One explanation, provided by the Book of Watchers in 1 Enoch 1-36, expanded the mythic account of the origin of evil on earth through the activity of fallen angels (Gen 6). The problem was how to balance a monistic belief in a good omnipotent Creator with the presence of evil in the world. A guilty inclination of man is the second explanation of the origin of sin. The text from Qumran Damascus Document (CD) bypasses the story of fallen angels, but subscribes to the tradition that the root of sinful behavior is the human decision to follow evil inclination. A much more elaborate explanation of the origin of evil is found in the Instruction on the Two Spirits in the Community Rule (1QS 3,13-4,26), according to which two spirits fight 'in the heart of man' (1QS 4,23). Neither pseudepigrafic nor sapiental literature ever completely resolved the question of the origin of evil, because of the tension between free will of man and predestination. In the first century AD, the debate on these issues was still going on in 4 Ezra, 2 Baruch, and also in the epistles of Paul. In Christian tradition, the emphasis was put on the hereditary transmission of sin from Adam.
13

Dekadentni erotismus a vražda. Obraz fatalni ženy v romanu Miroslava Krleži Povratak Filipa Latinovicza

75%
Jensterle-Doležalová A.
Slavica Wratislaviensia
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2010
|
vol. 152
43-52
EN
Miroslav Krleža (1893–1981) in his novel Povratak Filipa Latinovicza (1932) formed the myth of the femme fatale in the picture of two women: Regina and Bobočka. Women are the main obsession of the hero, the painter Filip, who returns home after twenty-three years to find lost sources of his identity and lost inspiration for his art. The novel – story of Filip’s life – regarding the problem that women are just objects of desire, is divided into two parts: the trauma of Regina belongs to his youth (first part of the novel) and affects his present; Bobočka is the frustration in his present. Women with no clear identity are mainly presented with the body, they represent the irrational world and mystery and they explore their body to use men and improve their position in society. Eroticism is the place of Evil. In this sense especially bizarre is Bobočka, with whom Filip falls desperately in love: she ruined men in the past and she does the same to present lovers. Filip plays the role of an observer: he experiences especially bizarre erotic scene in a threesome between Bobočka, her lover Kyriales and her man Baločanski. The grotesque, obscene scene is the place of modern hell, where the hero is punished by looking at his beloved with two other men. The end is very characteristic and amplifies the love by – connection death. Baločanski murders Bobočka, the solution of that decadent eroticism is Death. This figures also as a punishment for Bobočka in the sense of Christian philosophy: she was a vampire for the men and Baločanki murders her in the same grotesque manner. This novel was very modern in the literature of Central Europe at the beginning of the twentieth Century. Very modern is the theme of eroticism, its connection with the evil and death, even though the presentation of the woman follows the traditional stereotype of the prostitute. Eroticism in the broken mirror – in the schizophrenic perspective of sensible narrator – expresses the importance of Freud’s psychoanalysis.
14
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Tam, gdzie czai się zło. Przestrzeń w horrorze jako mechanizm budzenia strachu

75%
Kubicka H.
Literatura i Kultura Popularna
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2010
|
vol. 16
71-89
EN
The paper is an attempt to describe the space presented in horror genre as one of the major mechanism of fear. Although space appears in many different forms there (e.g. a haunted house, a cemetery, a mental hospital, woods, a village), we may notice some common features in these spatial motives, which allow us to select and create a universal model of the terror space. Among the most common themes there are, inter alia, unusual look of an evil place, strange vegetation or animals around the place or isolation from the outside world. It is also important to note the everrecurring metaphorical images, like a figure of a labyrinth, or some kind of animization of the space. An analysis of the common spatial themes is based on the examples from literature and film.
15

Mit upadku: esej filozoficzny o źródłach zła

75%
Ziemiński I.
Kwartalnik Filozoficzny
|
2019
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vol. 47
|
issue 1
37 - 73
EN
The article is an attempt to interpret the biblical idea of original sin in light of Albert Camus’ novel The Fall. The overarching goal is an answer the question of what (or who) is the final source of evil in the world, rather than an eisegesis of any of the mentioned texts. Three answers to this question are presented in the article; that the source is Satan, humanity, and God. The author considers the religious figures of Satan and God to be symbolic personifications of the human tendencies for good or evil, and thus suggests that the only source of evil in the world is humanity. This answer could be interpreted both as optimistic and as pessimistic. From an ethical perspective, this is an optimistic answer, since it presents humanity as free beings who are responsible for their own actions (and who do not justify their evil deeds as Satan’s trickery). However, from an existential perspective this answer may seem pessimistic, as it destroys the hope that evil could ever be removed from the world: humanity is too weak for it.
16

Albert Camus – filozof ludzkiej (bez)nadziei

75%
Zalewski W.
Kwartalnik Filozoficzny
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2017
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vol. 45
|
issue 1
115-128
EN
The aim of the following essay is to present the concept of hope included in the philosophic work of Albert Camus. In the essay, I contest the classification of Camus as an atheistic thinker; without interpreting the sum of his work as theistic philosophy, similarly to Thomas Merton, I define Camus as a ‘religious thinker’. After describing the most important concepts of the French philosopher of the absurd and of metaphysical rebellion, I move on to the characteristics of a concept closely associated with the two aforementioned ones – hope. Hope, as understood by Camus, springs from rebellion against the pervasive evil that is defined in interpersonal injustice, indifference, and hatred, and which concludes in death. It is precisely the issue of death and the inability to provide absolute answers regarding the existence or nonexistence of God that lead to the theme of hope, which is fulfilled in interpersonal love and ethical heroism towards the overwhelming despair, strictly related to death.
17

Zagadnienie nadziei w myśli filozoficznej Józefa Tischnera

75%
Zalewski W.
Kwartalnik Filozoficzny
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2018
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vol. 46
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issue 3
103-115
EN
The subject of the article is the issue of hope in the philosophy of Józef Tischner. The article consists of three parts. In the first part I briefly discuss the general, axiological, and dramatic assumptions of Tischner's reflection on hope. I emphasize that hope, while arising from the experience of evil, turns to the transcendent Good. In the second part, I underline that the concrete object of hope is interpersonal love, which is why hope is dialogical (hope for the transfer of life, social hope). But hope does not end with human life, therefore, in the last part, I emphasize that hope is inseparable from religion. According to Tischner, Christian hope inspired by the Gospel leads to maturity, which opens the perspective of faith in eternity.
18

O ZLE, NÁSILÍ A MOCI, ICH VZŤAHU A ODLIŠNOSTI – TRAJA AUTORI, TRI PERSPEKTÍVY

63%
Sedová T.
Filozofia (Philosophy)
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2014
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vol. 69
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issue 9
777 – 785
EN
The article deals with three phenomena (namely those of evil, power and violence) as approached by three prominent thinkers: social psychologist Ph. Zimbardo, philosopher H. Arendt and culture critic and philosopher S. Žižek. The elucidation of the relationships between the phenomena at issue bears empirical as well as political ethical character, bringing to the foreground similarities and differences between these three thinkers. In conclusion, the stress is put on the need for abstract ethical and social- political considerations to take into account the empirical researches in social psychology.
19
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Uwagi do rozprawy Tatarkiewicza O bezwzględności dobra

63%
Godlewski R.
Filo-Sofija
|
2011
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vol. 11
|
issue 2-3(13-14)
643-662
EN
The article consists of explanatory and critical remarks to Tatarkiewicz’s „O bezwzględności dobra” (“On Absoluteness of Good”). Firstly the author considers the Tatarkiewicz’s concept of good. Acceptance with no proof for theses of undefinability and unconcludability from facts is criticized. Tatarkiewicz’s concepts like “relativism” and “subjectivism” are analyzed. It is pointed out that the thesis on absoluteness of good is doubtful because Tatarkiewicz’s examples are highly connected with human beings. Moreover good is not separable from emotions, so its emotionlessness and unutilitarianity is questioned. Finally the author analyzes Tatarkiewicz’s thesis that establishing rules of rightful action in concrete cases does not belong to science. He claims that Tatarkiewicz did not considered the idea of rightful actions engineering that would not be giving solution for every particular case but the rules of Obtaining solutions in given conditions.
20

Zło. Zdrada, a porządek społeczny. Porównanie koncepcji zła J. Tischner i A. Ophira

63%
Kamiński Ł.
Kwartalnik Filozoficzny
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2017
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vol. 45
|
issue 3
65-88
EN
This article is a comparison of two concepts of evil. The first is the concept of dialogical evil in Józef Tischner's philosophy, where the category of betrayal plays an especially important role. The second is to be found in the work of the Israeli philosopher Adi Ophir, who portrays evil as part of what exists and places it within social order. The main issues dealt with in the text are what evil is, where we should place it, and where it is born. The problem of evil in Tischner's philosophy is related to the human way of feeling and perceiving the world, and to the relations between people. Furthermore, it is related to the human mind and the ways it experiences pain or suffering. The main issue for Tischner was how evil is experienced, and how it arises and acts. In contrast, Adi Ophir in his philosophy of evil pays attention mostly to the social order and the order of things. On the one hand, he places evil in order of things, as part of what is there. On the other, he connects evil with social order, with its production and distribution. Ophir shows how evil is created and spread through the social system. He uses the category of superfluity to describe the main quality of evils. His theory refers to the way of evil is thematized as suffering and damage, and to the problems of prevention and compensation. The main issue of the article is the question of what evil is more closely related to – is it the constitution of the self, feelings, thinking, and perceiving, or is it the social order and human relations in a system of exchange. Generally, the thesis presented here is that evil should be the main interest of the moral domain.
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