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1

POTENCIALITA A DOBRÝ ŽIVOT

100%
Šulavíková B.
Filozofia (Philosophy)
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2007
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vol. 62
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issue 7
601-610
EN
The paper gives an analysis of the experience of potentiality in the temporal and spatial perspectives of human life. It also examines the interconnections of these perspectives. Both of them are substantial for philosophical counseling, which, according to the authoress, could be of help in balancing the two in people with related problems. Attention is paid also to potentiality in its relation to the idea of good life end the meaning of the latter for human life. The experience of freedom is closely connected with the experience of potentiality up to the last moments of life. This experience is related not only to the presence and future, but it also could (and in some cases even has to) look into the past. The description of some forms of achieved pseudo-freedom serves the further objective of the paper: the discrimination of the problems, which could be addressed by philosophical counseling.
2
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Filozofický pohľad na nenarušiteľnosť ľudského života

100%
Degro I.
Studia theologica
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2004
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vol. 6
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issue 2
44-58
EN
The article deals with the philosophical arguments for inviolability of human life. The etymological and historical context is presented as a premise for understanding of the concept of human life and its inviolability. There are several interpretations of it in the history of philosophical thinking. The interpretation with affirmation of transcendence of a human being appears together with discerning contingency of all beings in the world. A human life is regarded as a gift since that moment. This anthropology is based on internal experience of a human him/herself. Both material and transcendent dimensions of a human are affirmed. A human being is understood as a person according to this experience, living in the middle of nature and immersed in it. In the same time s/he transcends nature by way of his/her existence and his/her acts of intellectual knowledge and free will. The fact of being a human person assigns the aim of human life: to master matter by spirit. So death is not only the end of biological life, but also a barrier to development, which is a natural human right.
3

IDEÁL „DOBRÉHO ŽIVOTA“ Z OSOBNEJ PERSPEKTÍVY

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Šulavíková B.
Filozofia (Philosophy)
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2006
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vol. 61
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issue 4
295-309
EN
The paper is a continuation of the authoress' previous researches in the problematic of human nature and cultural identity, which led her to more basic questions concerning human life, its value frame and its shifts with time, which we witness today. According to her the idea of a 'good life' embodies psychological as well as ethical and aesthetical priorities. It is these priorities in younger generation that the authoress decided to focus on. She argues that the more liberal approaches to life and avoiding the firmly established rules are closely connected with the desire of success and the parallel diminishing of ethical standards. She is also interested in the form of these processes (private self-improvement, focusing on achievements bringing behavior, enjoying pleasures as dominating trends) in our country as well as in the degree of creative approach to life and the possible ideal of authenticity.
4
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Czy filozofia ma dziś jeszcze coś do powiedzenia?

100%
Siemianowski A.
Filo-Sofija
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2007
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vol. 7
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issue 7
EN
Scientific knowledge endows contemporary human with spiritual power allowing them to control the nature. Scientific results can be used in various domains of life. Philosophy, in turn, might be regarded as knowledge which is rather useless. In spite of that, one may ask the question: what is the meaning of philosophy for human life? The author argues that philosophy understood as inquisitive thinking which penetrates the reality evokes in us metaphysical sensitivity. Philosophy understood as theoretical thinking motivates us to disinterested search for truth. Finally, philosophy taken as critical thinking contemplates the limits of our knowledge and tries to liberate humans from ideology.
5
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Ludzkie życie według Artura Schopenhauera

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Kruszyńska S.
Filo-Sofija
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2005
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vol. 5
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issue 5
159-172
EN
In the paper there are presented three realms that can be distinguished in Arthur Schopenhauer’s philosophical anthropology, realms in which human life proceeds. These are: the realm of nature, the realm of rationality and the realm of morality. In each of them there are possible two ways of existence, which the author calls respectively „normality” and „non-normality”. „Normality” and „non-normality” are collective notions, the former referring to ordinary life, devoid of metaphysical dimension and the latter to life that exceeds the phenomenal character of empirical reality. In characteristics of life called non-normality the author shows an optimistic trait of Schopenhauer’s philosophy of a human being.
6

Raj utracony Georgesa Bataille`a. Kilka słów o zbytku

100%
Marczuk M.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 1
123 - 142
EN
In this article I present and discuss the concept of excess (excès), as it is presented in philosophical works of Georges Bataille`s, one of the most outstanding personalities in contemporary philosophy. The purpose of this study is to examine three different perspectives – metaphysical, “economic” and religious (ethical) – to determine the function of excess which seems to… exceed all of them. The French philosopher believes that nothing but excess prevents us from completing any system, philosophical or other, that could express it. He argues that excess is a gap in being, enabling life that cannot be reduced to the level of things. Bataille refers to an ancient Indian institution of the north-west of America, called potlatch, to show that the true joy of life and personal respect emerges among people open to giving, losing or wasting property. Through the dissipation of wealth and erotic power, a man appeared to be free and sovereign. In Bataille, the analysis of the concepts of excess or expenditure (dépense) serves, among other things, to launch his critique of the political (restricted) economy, by which he expresses the longing for time lost forever.
7

Postmodernizm a kondycja duchowa człowieka

88%
Breczko J.
Kwartalnik Filozoficzny
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2013
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vol. 41
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issue 3
101- 107
EN
In this paper I examine the relationship between philosophical postmodernism broadly understood and the spiritual condition of man. The starting point is the four ingredients of worldview given by Leszek Kolakowski that foster ”confidence in life” and spiritual safety. All of these are rejected by postmodernism, thus showing its destructive influence on the spiritual condition of man.
8

Eutanazja jako fałszywe miłosierdzie

88%
Skreczko A.
Rocznik Teologii Katolickiej
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2012
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vol. 11
135-146
EN
Euthanasis is sometimes perceived as an act of mercy, and this view is also shared by many Christians. They say it is justii ed when it arises due to mercy, love of a neighbour, care and sympathy one feels while looking at the suf erings of a person. That is why it is necessary to distingush euthanasia from mercy. This concerns not only non-believers who do not analyse the issue, but also the Christians who treat the Church’s teaching selectively and are driven by false views. In the title of the article, euthanasia is dei ned as an act of false mercy. The author focuses on the following problems: a) Manipulating terminology concerning the problem, b) Is euthanasia ’good death’? c) The need for the ’imagination of mercy’, d) the proper understanding of mercy in the context of euthanasia.
9

Champion of Bioethics, Euthanasia and Suicide

88%
Sahaj T.
Przegląd Filozoficzny. Nowa Seria
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2006
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vol. 15
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issue 1(57)
149-167
EN
The paper presents Kotarbinski's views on finality and contingency of human life. The author tries to relate Kotarbinski's philosophical arguments to his personal preferences and opinions in order to offer a better understanding of his idea of 'secular ethics'. The main finding reported in the paper is that Kotarbinski wanted to adopt a position that was thoroughly rational. Consequently he strived to emphasize the importance of human sense of life and the need for a broad conception of liberty.
10

Błądzenie w żywiole pracy

63%
Kozak M.
Kwartalnik Filozoficzny
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2017
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vol. 45
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issue 1
100-113
EN
For Rev. Tischner the problem of human labor is a relational problem. Another man is always the addressee of one’s work. Work iteslf should join people to one another. Labor is both a form of communication and of solidarity. It is a form of dialogue and should lead to agreement. Furthermore, work is rooted in time; it is impossible to separate time and labor. Work is that which gives meaning to human life. In his philosophy, Tischner concentrates on the ethical meaning of human labor. It should lead one to truth. Performing work is performing a service, a service for other people. Therefore exploitation is the greatest threat to the true nature of work. We work for one another, for our common wealth.
11
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Jana Pawła II nauczanie o rodzicielstwie

63%
Mazur J.
Roczniki Nauk Społecznych
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2011
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vol. 3(39)
119-138
EN
In the teachings of John Paul II the category of parenthood, considered from a philosophical, religious, social, moral or cultural perspective, is always integrally connected with such concepts as marriage and family, fatherhood, motherhood and posterity. The meaning of these notions blends with the truth about man which has its roots in the human nature and its deeper meaning in the Christian Revelation. The Pope’s teaching in this respect may and should be interpreted in the light of Christian personalism, with special focus on two key notions – that of a person and a gift (the sincere gift of self). John Paul II devotes much attention to the issue of responsible parenthood, connected with the idea of the civilization of love, and education which can be viewed as continuation of parenthood. Education then is before all else a reciprocal “offering” on the part of both parents. The Pope sees the parental function as a service to life, which leads to revelation of life. This takes place in the family circle, envisioned as the “sanctuary of life”. He shares the observation that nowadays these sanctuaries of life not infrequently undergo deep and manifold crisis. Fatherhood and motherhood seem to be in the very centre of this crisis, especially due to profanation of family’s sacredness resulting from contraception, abortion, in vitro fertilization, divorces, sexual education devoid of ideals and the like. These sanctuaries of life are at times entirely devastated. Their dilapidation is a process intended by various international centres – numerous feminist, pro-abortion and gay organizations, just to mention some. Source materials which serve as a basis for presented reflections are first and fore most the following: The apostolic exhortation Familiaris consortio of November 22, 1981; the apostolic Letter Mulieris dignitatem of August 15, 1988; the letter to Families from Pope John Paul II Gratissimam sane of February 2, 1994 and the encyclical Evangelium vitae of March 25, 1995. Attached to the abovementioned documents is also 1983 Charter of the Rights of the Family, aimed especially at the countries, organisations and institutions responsible for the situation of the family in today’s world.
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