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UNDER THE INSPIRATION OF ROMAN INGARDEN'S AXIOLOGY. WHAT WE KNOW ABOUT VALUES

100%
Golaszewska M.
Kwartalnik Filozoficzny
|
2008
|
vol. 36
|
issue 2
115-122
EN
Referring to Ingarden's treatise 'What we do not know about values', the author attempts to define the limits of our knowledge about values. We know that values must be founded in reality. They appear in the context of an axiological situation which consists, on the one hand, of human experiences, intentions, and decisions, and, on the other hand, of processes and structures in the world that can either favor the realization of human intentions or oppose them.
2
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Natura języka i język natury w filozofii Berkeleya

100%
Grzeliński A.
Filo-Sofija
|
2007
|
vol. 7
|
issue 7
EN
The main scope of the essay is to give a short description of the role of language in Berkeley’s philosophy. Berkeley points out that language does not refer to the experience as such (as Locke maintained), but is always a tool to construct a model of the experience. Many of the best known motifs of Berkeleyan philosophy (such as his negation of abstract ideas, and his denial of distinction between primary and secondary qualities of bodies) serve the same goal: a new conception of language, in which the language plays quite a different role in human experience – the role of changing human attitudes. In turn the impressive function of language is essential for apprehension the Berkeley’s conception of nature understood as the language of God.
3

Kontemplacja a filozofia u Jacquesa Maritaina i Plotyna

75%
Stróżyński M.
Kwartalnik Filozoficzny
|
2013
|
vol. 41
|
issue 3
19-41
EN
The paper compares the way in which Plotinus and Jacques Maritain understand the relationship between philosophy and contemplation. Both distinguish between discursive, conceptual reasoning and intuitive contemplation, and do not discount the importance of the first. However, they see in intuitive contemplation a very significant dimension of philosophy. Both distinguish two types of contemplation in terms of their relationship to essence and existence. While Plotinus did not possess a full conceptual understanding of essence and existence, some scholars suggest that he was somehow aware of the difference. The first type of contemplation is an intuitive knowledge of essence; the second is an intuitive state of “unknowing” which somehow grasps existence as such. The authors see the importance of this second type of contemplation differently: for Maritain it is a significant, but unnatural, experience of God via the esse of the soul, while for Plotinus it is the supreme human experience and the goal of philosophy.
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