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1

Идеал женской красоты в Оде красавице Федора Дмитриева-Мамонова

100%
Warda A.
Slavica Wratislaviensia
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2011
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vol. 153
233-239
EN
The article discusses the ideal of female beauty presented in Ode to the Beauty by F.I. Dmitriev-Mamonov. The object of the panegiric praise is a beautiful woman, which had not been the case earlier. The addressee of the ode is praised for the qualities of her body which is described in detail. Preserving the convention typical of the panegiric ode, the author creates the image of his addressee, while employing mythologisms, sacralization and idealisation. The description also clearly indicates the influences of the physiognomical theory of J.K. Lavater and of tendencies dominating in the Russian painting in the second part of the 18th century.
2

Kabalistyczna geneza “nowego myślenia” w Gwieździe zbawienia Franza Gasenzweiga

100%
Kornacka K.
Kwartalnik Filozoficzny
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2019
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vol. 47
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issue 1
91 - 111
EN
The aim of the paper is to describe selected ideas of the Kabbalah that can be clearly seen in The Star of Redemption – the most famous work by Franz Rosenzweig. This contemporary Jewish thinker repeats in his book the kabbalistic concept of time, according to which the past, the present, and the future constitute a kind of temporal continuum. For the past is always having an impact on the present, whereas the future – implying “redemption” – is always being anticipated in the present. Rosenzweig also copies the mystical idea of the female aspect of the Jewish godhead, Shekinah, who – as God’s Glory and Divine Presence – remains in the diaspora together with the wandering children of Israel. Furthermore, the philosopher reformulates some old ethical concepts of the Safedian kabbalists who used to assert that every man should perform the acts called yichudim (denoting unification between the male and female aspects of the Divine) as well as the acts of tikunim ha-olam (repairing the world), transforming positively the ontic realm of reality. The evident presence of these doctrines of the Kabbalah in The Star of Redemption constitutes, the author believes, an insuperable aporia in the thought of Rosenzweig, who also vehemently criticizes – in the very same work – the mystics as disregarding “the world”, since it prevents them from having immediate contact with the divine reality and with the godhead as such.
3
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Notes to general Theological terms of Christian doctrine of Filip Melanchton, composed by L. Stockel

100%
Gejdoš M.
Scientific Bulletin of Chełm - Section of Pedagogy
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2013
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issue 1
55-60
EN
Author personalizes Leonard Stokel, he was Rector of humanistic school, which under his leadership has achieved a high level of just. Around the year 1540 he wrote the laws, which are among the oldest school laws . Of particular importance are his comments on the General principles of the Christian teaching of Philip Melanchton (published in Basel in 1560) and public Confessia of Pentapolite from 1548).During the century it was visited by students from northern parts of Hungary. Bardejov would then become the center of education, theater, arts and culture. Stockel had an excellent reputation, which developed into a secular education. The school fell under the Urban Council, which approved the regulations and control and various documents.
4

Porównanie atrybutów mocarstwowości na przykładzie Stanów Zjednoczonych Ameryki i Federacji Rosyjskiej

84%
Gajewski Ł., Rentz-Tylińska R.
Wrocławskie Studia Politologiczne
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2011
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vol. 12
108-128
EN
The article brings up a complicated problem of the measurement of national power. Many researchers have made numerous attempts to describe the issue in the theoretical view. Theoretical models which were drawn up can give reports of state powers which are not always too competitive. In practice, the task of setting the real measurement and comparing national powers is very complicated. In this area the most appropriate are models of F.C.German and J.S.Cline. Factors affecting the establishing of position of the state are various. For example the role of having the nuclear arsenal is still significant, but not as important as it was in the 1960s and 1970s. Of course the basic elements like geographical situation, relations with bordering states, military, economic, demographic component still exist. At present earlier determinants in form of: energetic resources, radioactive elements, petroleum, natural gas, demographic factors, even cultural attractiveness are gaining importance in positioning power. Position of power is not given forever and can change even as a result of random events.
5
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Główne typy metafizyki analitycznej

59%
Szubka T.
Filo-Sofija
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2011
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vol. 11
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issue 4(15)
849-864
EN
In a widespread general view about analytic philosophy it is often emphasized the supposed animosity or mistrust of that movement towards metaphysics. That opinion is in many respects one-sided and incorrect. First, one cannot find that animosity towards metaphysics in the works of G.E. Moore and B. Russell, the founders of modern analytic philosophy. Of course, they criticized the speculative, Hegelian metaphysics of their idealistic predecessors, but they did it in order to defend metaphysics of a different kind, more careful, empirical, and realist one. Moreover, even if it is to some extent true that over a few decades analytic philosophy was dominated by the attitude of mistrust towards more theoretical and comprehensive metaphysical investigations, it should be stressed that that attitude has almost completely disappeared in the last fifty years. Metaphysics has again regained the status of central and vigorously pursued philosophical discipline. One of the main originators of that metaphysical turn in contemporary analytic philosophy was Sir P.F. Strawson, the Oxford philosopher, who in 1959 forcefully articulated the idea of descriptive metaphysics. A somewhat similar way of doing metaphysics was later developed in the writings of D. Davidson, M. Dummett, and – in certain respects – H. Putnam. One may say that all those thinkers have attempted to identify the basic structure of reality by describing and elucidating the basic structural features of our thought and talk. Since in such a method of doing metaphysics one can discern some characteristic marks of Kantian transcendental arguments, there is a point to call it analytic-transcendental metaphysics. In a completely different way metaphysics has been pursued by those analytic thinkers who are under heavy influence of the conception of philosophy put forward by W.V. Quine. For Quine philosophy, including metaphysics, is continuous with science, and, to be more precise, constitutes the theoretical end of science. Among many followers of that kind of metaphysics, that may be called analytic-naturalistic one, there are D.M. Armstrong and D. Lewis. The paper presents those two varieties of analytic metaphysics, and succinctly discusses their main difficulties. Subsequently, it mentions those examples of contemporary analytic metaphysics that, for one reason or another, do not belong to either of those two varieties. The paper ends with a brief appendix discussing the most recent revival of metaphysics within the analytic movement and a critical response toit from the deflationary point of view.
6
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Współczesne postaci ontologii. Od Hegla do Quine’a

51%
Paź B.
Filo-Sofija
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2012
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vol. 12
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issue 1(16)
9-38
PL
The article presents some prominent figures of modern ontology from Hegel to nowadays. It takes into account the diverse forms of ontology in three distinct trends of philosophy: Hegelianism, phenomenology and analytical philosophy. Each of these trends has its own subject, aim and method of ontology. The subject of Hegel’s ontology is understood as something originally undefined, being on the border of nonentity. When presented this way, the subject presupposes a dialectic method of ontology, which the German philosopher defines as “the consciousness of the form of the inner self-movement of the content of logic.” It is based on reflection, which, according to Hegel, is both a tool and medium to knowledge, though in his Phenomenology of spirit he identifies it as being by itself. Thus understood ontology is to be found both in the works of Hegel’s students and his critics (S. Kierkegaard, M. Heidegger, J.-P. Sartre). In Husserl’s phenomenology it is not reflection but eidetic intuition (Wesensschau) that is the main method of ontology, and its subject is not just being, but the essence – a correlate to the eidetic intuition. To Husserl’s phenomenological presumptions referred, among others, N. Hartman and R. Ingarden, who understood ontology as eidetic analysis of ideas. Though Heidegger saw the problem differently: the goal of ontology is defining the meaning of Being (Sinn vom Sein), its method is phenomenological. In none of the approaches was the subject of ontology understood in a classic way as Being, but rather as a certain form of its representation, as the content of consciousness (ideas), or as a certain sense for a definite subject. A different approach to ontology is observable within analytic philosophy, which involved lots of different personalities and different traditions, such as the new positivism, scholastics (J.M. Bocheński, E. Nieznański), Leibnizian rationalism (A. Plantinga), empiricism and pragmatism (W.O. Quine, P. Strawson). Remarkable achievements in ontology belong to some Polish logicians, representatives of the Polish school of analytic philosophy, such as S. Leśniewski and T. Kotarbiński. Leśniewski was the founder of formal ontology – logical calculus of names, while Kotarbiński discovered nominalistic and materialistic ontology – reism (from Latin: res ‘thing’) based on Leśniewski’s ontology. The main thesis of reism was the claim that “every object is a body.”
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