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1

Man versus Man - On Leszek Kolakowski's Philosophy

100%
Niecikowski J.
|
2007
|
vol. 6
|
issue 3-4(18)
191-197
EN
There is a contradiction the positions presented in Leszek Kolakowski's books 'Szkice o filozofii katolickiej' (Essays on Catholic Philosophy) and 'Religion. If There Is no God...'. It is a contradiction between claims being defended or positions being taken. In the first case, it would be an antireligious position, and in the latter - recreancy, or in another vocabulary, laudable distancing from the error. The paper's author, without evaluating any of these positions, indicates a specific paradox in Kolakowski's thought that shows that a change of the philosophical position does not mean a rejection of the humanistic point of view, present from the very start. In the very core of Kolakowski's reflection, there is still a human being - as an autonomic and value-creative being. This human being has to be defended against absolutistic designs of religion, Marxism, collectivity, etc., or, in another vein, against the sublime idea of humanity which - as historical practice shows - can be directed against the human being.
2

Erazm z Rotterdamu a humanistyczna edukacja Andrzeja Zebrzydowskiego w latach 1517–15301

80%
Sawicka B.
Białostockie Teki Historyczne
|
2013
|
vol. 11
35-50
EN
Andrzej Zebrzydowski (1496–1560), born in Więcbork, came from gentry.His outstanding kinship – his uncle Andrzej Krzycki, the Royal Secretary, future archbishop; another close relative, Piotr Tomicki, Vice-Chancellor of the Crown and in the future, Bishop of Cracow – facilitated his career. He studied theology at Cracow Academy. At the court of Vice-Chancellor of the Crown and bishop Tomicki, Zebrzydowski had access to his famous library. In Cracow he made an acquaintance with an English humanist and admirer of Desiderius Erasmus – Leonard Cox, who gave lectures on classics – Vergil, Cicero, but also Saint Jerome. Zebrzydowski was his most famous pupil. On the initiative of his both uncles, in 1527 Zebrzydowski began his three-year-long educational trip in Europe. Its first leg was Basel, where, at university, he listened to lectures. He was accommodated at Desiderius Erasmus’ place, was his pupil and studied ancient Greek and Lain works in original. Yet, Desiderius Erasmus did not properly fulfil his duties towards Zebrzydowski, who was stricken by the humanist’s self-interest. Maybe because of that reason, after just one semester, Zebrzydowski moved to Paris to study theology and law. He continued his studies in Padua, Italy under the guidance of such famous humanists as a Greek, Nikolaus Leonikus and an Italian cardinal, Piotr Bembo. When he came back home in August 1530, he became a member of the royal court. He was highly appreciated by Sigismund I the Old and Sigismund II Augustus.
3

Todorov: a structuralist transfigured

80%
Mitosek Z.
Teksty Drugie (Second Texts)
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2007
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issue 4(106)
165-174
EN
The authoress discusses the consecutive stages of evolution of the thought of Tzvetan Todorov, the Bulgarian-French structuralist. She uses the word 'transfiguration' on purpose, as the notion may stand for metamorphose or conversion - something that concerns scientific views only to a small extent, primarily acting in the spheres of emotion and belief. Todorov has parted with structuralism for two reasons: (1) resulting from his afterthought on the method's effects in teaching literature (literary education being limited to analysing single pieces or, at best, fragments thereof; and, (2) as a protest against suspension of the question about the sense of the dealings employed, against literature being cut off from its actual genesis and functions. Having broken off with the sciences, Todorov advocates the need for humanism: in order to get to the sense, or meaning, the text's 'interior' should be investigated; in the first place, however, the text should be placed within the context of the history of ideas.
4

MEDZI „ZNOVUZRODENÍM“ A „SMRŤOU ČLOVEKA“ (K NIEKTORÝM PODOBÁM VZŤAHU ČLOCEKA A SPOLOČNOSTI). I. ČASŤ: OD MIZNUTIA TRANSCENDENTNA KU KRÁĽOVSTVU ČLOVEKA

80%
Pauer J.
Filozofia (Philosophy)
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2007
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vol. 62
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issue 8
686-696
EN
The paper defines the basic characteristics of the historically prevailing conceptions of person; further it gives an outline of the current spiritual situation of the Western culture with its roots in humanist and Enlightenment tradition. It also shows the fortunes of humanist tradition from the Enlightenment to Romanticism and further to the disintegration of the classical humanist ideal in the 20th century. In conclusion the paper tries to indicate the possible ways of mutual understanding and the harmonization of interpersonal relationships, as well as the relationships between person and society.
5

FILOZOFICKO-LITERÁRNA ČINNOSŤ MILANA ZIGA V ŠESŤDESIATYCH ROKOCH MINULÉHO STOROČIA

70%
Plašienková Z.
Filozofia (Philosophy)
|
2015
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vol. 70
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issue 10
853 – 864
EN
The contribution offers a critical survey of philosophic-literary writings of the Slovak philosopher Milan Zigo (with a special attention paid to his reflections and reviews) which appeared in the 1960s in the journal Slovenské pohľady. Distinctive features of Zigo’s insights are identified, whose leitmotif is seen by the author as Zigo’s implicitly critical attitude towards the one-sided ideologization of Marxist philosophy. Further, attention is paid to particular issues investigated by Zigo: his understanding of humanism, the relationship between philosophy and humanities, as well as between philosophy and literature and, last, but not least, the dialogue with Western philosophies is underlined.
6

POLITICKÁ TEÓRIA K. R. POPPERA – AKTUÁLNE PERSPEKTÍVY JEDNEJ „PLAVBY“ DO PRÍSTAVU OTVORENÁ SPOLOČNOSŤ NA VLNÁCH DEMOKRACIE

70%
Dobiáš D.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
|
2011
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vol. 4
|
issue 1
3 – 15
EN
The aim of the article is to present an alternative theoretical approach to the sphere of social reality (with an as its basic „building block“) and its various forms – K. R. Popper’s theory of critical rationalism and open society (democracy). The main reference is to promote Popper’s critical rationalism and his open society theory as „an axiology of civilized society“ based on idea of morally (humanistic) conditioned freedom of man as expressed in Popper’s liberalism. The work deals with the reflection of Popper’s „open society“ hypothesis (concept) as a metaphor for philosophically justifiable, open space of coexistence among individuals, medium of which is a democracy as a political and an institutional guarantee of an autonomous creativity.
7

IN SEARCH OF TRUTH; UKRAINIAN NEO-MARXISM 1960-1980'S (U poshukakh istyny: ukrainskyi neomarksism 1960-1980kh)

70%
Hrabovsky S.
Філософська Думка
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2009
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issue 3
90-102
EN
The neo-Marxism of the 20th century based on the human interpretation of K. Marx's ideas had become a strong opponent to orthodox ideology of communist parties. From mid 1920s, Neo-Marxism was rather influential in European intellectual life. At the same period, Ukrainian Neo-Marxism was coming into being. That was the first episode of its development, when its key problem was the place and role of Ukraine and Ukrainian under social, scientific and technical changes. The second episode had started at 1960s in connection with K. Marx's early works translations, on the one hand, and anti-Stalinist campaign, on the other hand. The ideological boundaries of neo-Marxism broadened: in opposition to Soviet orthodox ideology, the problems of metaphysics, philosophy, and anthropology were discussed together with questions of Ukrainian culture and historical perspectives of Ukraine. From the beginning of 1970s, Ukrainian neo-Marxism was developing in two main trends. The legal studies' key problems were those of human being, life experience of a person, human ideology. The dissident's works were devoted mainly to national-cultural problematic. The fourth episode was stipulated by Perestroika; its key interest was focused on the problems of humanism, totalitarianism, and the role of philosophy in forming the totalitarian ideology.
8
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„PRÍBEH“ PRVEJ SVETOVEJ VOJNY ALEBO „SVET VČERAJŠKA“ V MEMOÁROVEJ PRÓZE STEFANA ZWEIGA

70%
Geremešová G.
Annales Scientia Politica
|
2014
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vol. 3
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issue 2
37 – 41
EN
In her article the author contemplates the autobiographical work of the Austrian writer and humanist Stefan Zweig (1881 to 1942) called “The World of Yesterday“, subtitled “The Reminiscences of the European“. Stefan Zweig wrote his autobiography while exiled in Brazil shortly before he committed suicide. On the one hand, Stefan Zweig, direct participant in and witness to two world wars within the “short“ 20th century, describes humanity’s as well as his own generation’s hopes put into the era of liberty and rationality at the background of the disintegration of the Austrian empire. On the other hand, he describes the fall of liberalism and the rise of chauvinistic nationalism (Nazism and antisemitism) associated with the degradation of man and human dignity. The great author’s faith in and desire for the rise of global civic society have been left unfulfilled until the present day.
9

RARIONALISM AND HUMANISM. BARBARA SKARGA'S PHILOSOPHICAL REFLECTIONS (Racjonalizm I humanizm. Wokól filozoficznych refleksji Barbary Skargi)

70%
Michalowski D.
Kwartalnik Filozoficzny
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2009
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vol. 37
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issue 4
13-25
EN
The following article attempts to present Barbara Skarga's view on the problem of rationality. Having analyzed three main ideas of rationality - metaphysical, technological and scientistic - Skarga shows their hidden non-rational bases. Above all, however, she demystifies uncritically approved opinions about their current value. Apart from what is valuable, rationality also contains possible threats. The possible consequences of a narrowly understood rationality are the objectification of the subject, the expression of reality in quantitative categories, the elimination of oneness, narrow practicism, and a conception of utility that may lead to violence and rape. What Skarga opposes to this is the concept of humanism, with its respect for oneness and difference, a concept of humanism that includes broadly construed abstractness with room for intuition, feelings, value and what is nondiscursive.
10

HUMANISM AFTER HUMANISM (Humanizm po humanizmie)

70%
Borowski A.
Kwartalnik Filozoficzny
|
2010
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vol. 38
|
issue 2
123-131
EN
The history of the notion of 'Humanism' reflects various intellectual trends in European and universal culture since the early modern period up to the post-modern era. Their common and basic element was the classical idea of humanity (the Greek paideia and the Latin humanitas) with its origins reaching back to Mediterranean antiquity and its 'media', the so-called 'bonae artes' or 'bonae litterae'. The paper deals with a fundamental question: How is the idea of humanism with its ancient and early modern (i.e. Renaissance and post-Renaissance) background and its modern formula present in the contemporary paradigm of the human sciences? Other questions seem to be equally important: What were the main characteristics of reflection on humanism in the 19th century and how were they continued in the 20th century and in contemporary Renaissance studies, particularly in Polish? How did the notion of humanism function as a philosophical and political metaphor of the outlook in life? How did humanism influence the development of national and European identities in its political and cultural sense? What was its impact on the religious ideas of Christianity? All of these problems seem to be pivotal questions of contemporary culture.
11

LIBERATING POWER OF HARMONY AND ORDER: ON THE NOTIONS OF LIBERTY AND MATHEMATICAL LOGIC IN ZHANG SHENFU’S PHILOSOPHICAL THOUGHT

70%
Vrhovski J.
Asian and African Studies
|
2022
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vol. 31
|
issue 1
183 – 213
EN
This paper discusses the thought of Zhang Shenfu, one of the central figures behind the propagation of modern science and dialectical materialism in Republican China (1911 – 1949). In particular, it focuses on the notions of liberty, mathematical logic and humaneness (ren 仁) in his writings in the period between the year of the May Fourth events (1919) and the late 1930s. The main aim of the analysis is to cast some light on the common conceptual and methodological features which underlay these interpretations, in order to reveal the essentially Chinese cultural “perception” or traditional worldview that served Zhang as the prism through which he viewed and understood the nature of and the relationships between all these “novel” concepts from the West. Consequently, an important aim of this paper will be to highlight a specific fragment of the intellectual mechanism that conditioned the so-called Chinese intellectual modernisation of the Republican period.
12

Humanistic Background of Writers and Thinkers in 15th and 16th Centuries

70%
Domanski J.
|
2007
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vol. 6
|
issue 3-4(18)
349-360
EN
The Renessaince humanists, according to the author of the presented paper, were aware of the double meaning of the word 'Humanism', i.e., its philosophical-worldview meaning and education-cultural meaning. This duality contributes to the fact that, like in old Latin word 'humanitas', it refers to specifically human properties, especially to gentleness but also to refinement, polish or good manners that stem from education or erudition. That is why these humanists who wanted to restore the genuine meaning of the word did not shun away from this duality. The author of the paper not only shows it on example derivatives of 'humanitas' but also illustrates the practical application of humanist formation in 15th and 16th century, by showing Erasmus' 'philosophia Christi' and 'bonae litterae'.
13

ELIÁŠ BERGER (1562 – 1644), CISÁRSKY HISTORIOGRAF A POETA LAUREATUS

61%
Frimmová E.
Historický časopis (Historical Journal)
|
2014
|
vol. 62
|
issue 3
393 – 413
EN
Eliáš Berger from Grünberg (1562 Brezno – 1644 Skalica) worked as a historian at the court of the Emperor Rudolf II and later of Mathias II of Habsburg. He also engaged in politics. Great socio-political interest in support for the Archduke Mathias and his power-political ambitions with the aim of calming and improving the domestic situation and strengthening pro-national feelings in the Kingdom of Hungary united various representatives of the aristocratic families and important humanists at the beginning of the 17th century. Berger cooperated in these aims with his literary work, together with Stephen Ilesházi and Peter Révai. The literary output of Eliáš Berger is remarkable from 1600 – 1638. He wrote 20 larger works as well as shorter literary texts. Above all, he helped to influence political and social developments with his historical and political writing.
14

BÁSNIK V ČASE (NESLOBODY). VNÚTORNÝ EXIL AKO PARADIGMA SUBJEKTU. (POÉZIA JÁNA SMREKA 1948 – 1956)

61%
Habaj M.
Slovenská literatúra (Slovak Literature)
|
2014
|
vol. 61
|
issue 2
106 – 131
EN
The goal of the study is to show two lines of Smrek´s poetry in the context of the years 1948 – 1956 and the way they are put in opposition to the official view of the times and the ideological requirements of literature. The two of the collections of poems by Ján Smrek have been closely examined: Obraz sveta /The Image of the World/, which was published in 1958 and generally includes traditional love and nature poems as we know them from his pre-war period, and the selection of poems Proti noci /Towards the Night/, which was published in 1993 and puts together the part of Smrek´s work unknown to the public until then which strongly protests against the ruling regime distorting the arts and the people. On the one hand, Smrek attacks the regime and comments on its perverted character and the general moral decline (Towards the Night), on the other hand, he seeks the way how to preserve the values of humanity and the humanistic idea of poetry (The Image of the World) in the world where such behaviour was ruthlessly suppressed, excluded and eliminated. Insisting on the humanistic meaning of a poet´s message is proved by Smrek´s lyric subject in the existence of two parallel poetic worlds, which enter unexpected relations and confrontations despite being seemingly autonomous as regards poetology and aesthetics. Provided eliminating the human being as a subject was one of the significant forms of the system, then Smrek saves the subject and gives him/her an authentic and true face, yet necessarily split into two. The contribution of the study is mainly meant to be in clarifying the mutual relations between the two lines of Smrek´s poetry (civil, political poetry and intimate nature poetry), which prove Smrek´s brave efforts to restore the human being, morality, ethos, the values of Humanism and freedom.
15

ENVIRONMENTALIZMUS AKO POLITICKÁ FILOZOFIA PRE ANTROPOCÉN

61%
Sťahel R.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
|
2016
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vol. 9
|
issue 2
24 – 41
EN
The paper is a philosophical reflection on the reciprocal conditionality of social, economic, political and environmental crisis tendencies of the global industrial civilization which reciprocal intensification reveals existential risk not only to the current level of the development of the civilization, but also to humanity as biological specie. Nowadays environmental risks could break out into ecological and also political catastrophe on global scale. Based on U. Beck’s theory of world risk society this paper focuses on critical analysis of reasons why global environmental crisis still not lead to the world wide environmental movement for change of basic imperatives of world economic-political system on governmental nor nongovernmental level. The author assumes that these are the ways in which societies deal with the imbalance between the increasing population and its consumption and the limits of resources of a particular place, which in the long term determines the sustainability and stability of the economic-political system in a specific ecosystem. All of the life strategies have environmental as well as social and political consequences, which in turn influence the environment. The author defends a thesis according to which the environmental responsibility must be understood as a political and legal more than a moral and ethical category and works with the proposition that philosophy adequate to current threats must be a political and in the same time environmental philosophy. A new perspective which opened up for philosophical reflection by the global environmental crisis shows the need to redefine humanism, enlarge its purpose with environmental assumptions of realization of human rights along with the environmental responsibility. This new humanism should be oriented on creation and preservation of assumptions for long term sustainability of inevitable preconditions for realization of basic human rights, which means theoretical and practical recognition of rights to access water, food and shelter for all human beings. New humanism should be broadened on environmental responsibility of all human activities. Otherwise could global environmental catastrophe lead to abandon the concept of universal human rights and bring wave of renationalization as another political catastrophe.
16

MEDZI „ZNOVUZRODENÍM“ A „SMRŤOU“ ČLOVEKA (K NIEKTORÝM PODOBÁM VŤAHU ČLOVEKA A SPOLOČNOSTI) II. ČASŤ: OD RÍŠE ČLOVEKA K „SMRTI“ ČLOVEKA

61%
Pauer J.
Filozofia (Philosophy)
|
2007
|
vol. 62
|
issue 9
825-833
EN
The paper examines the present condition of humans and some forms of understanding human existence, forms of the relationship between person and society, especially its particular historical nature. The paper begins with a picture of conceptions prevailing in the history of philosophy. Further it outlines the contemporary spiritual situation and its origins in humanistic Enlightenment traditions of Western culture. Attention is paid also to the fortunes of humanistic tradition from the Enlightenment to Romanticism and further to the disintegration of the classical humanistic ideal in the 20th century. In conclusion the author considers the possible ways of mutual understanding and harmonization of interpersonal relationships as well as those between person and society.
17

NARRATIVES OF CZECHOSLOVAK PRISON STAFF FROM THE COMMUNIST ERA

61%
Bušková K., Pinerová K., Louč M.
Slovenský národopis (Slovak Ethnology)
|
2021
|
vol. 69
|
issue 2
219 - 235
EN
The Czechoslovak prison system is closely bound up with the political situation, and period before the year 1989 was no exception. Its transformation reflects changes in society and politics. The role of the prison system, attitudes to prisoners, as well as modernising trends is all a reflection of the dominant master narratives of that time. This study examines how university-educated employees who were in expert positions within the prison system (psychologists, doctors, a librarian, educators, top management) between 1965 and 1992 adapted to the prison system in place or tried to transform it at the time, and how they reflect on their engagement with it at present. By exploring these questions, we are ultimately asking how their experience as prison staff in communist prisons influenced their professional (narrative) identity and course of life, and how dominant social and political narratives under the communist rule impacted their individual lives. The study adopts a qualitative, idiographic and social constructivist narrative engagement approach to capture the interplay between the prison system and individuals within it. It finds that former employees constructed three different identity configurations reflecting their engagement with the prison system. The consequences of these configurations for prison employees, prison system and society in general are discussed.
18

ERAZMUS ROTTERDAMSKÝ A JÁN MILOCHOVSKÝ: DVE HUMANISTICKÉ KONCEPCIE KRESŤANSKEJ ETIKY POLITIKY

61%
Gluchman V.
Filozofia (Philosophy)
|
2010
|
vol. 65
|
issue 10
979-989
EN
In his Education of a Christian Prince (1516) Erasmus applies ancient and Christian virtues to the functions of a Christian prince. Slovak humanist writer Jan Milochovsky (1630 - 1684), who expanded new Erasmus's work in his Ornamentum Magistratus Politici (1678) the scope of the ethical and moral functions of a prince, focusing on three fundamental virtues: piety, justice and tolerance. The paper offers an analysis of Erasmus's political ethics and examines the later impact on the Slovak humanism of the second half of the 17th century, especially in the writings of Jan Milochovsky.
19

THE SIGISMUND CHAPEL (1515-1533). MAUSOLEUM OF KING SIGISMUND WITHIN THE CIRCLE OF HUMANIST IDEAS OF THE JAGIELLONS' COURT IN CRACOW

51%
Mossakowski S.
ARS
|
2009
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vol. 42
|
issue 1
153-167
EN
The article deals with a sumptuous mausoleum in the Italian all'antica style - the Sigismund Chapel (1515-1533) - initiated by King Sigismund I (1467- 1548), who was educated within the circle of Cracow humanists (e.g. Filippo Buonaccorsi, called Callimacho Esperiente). It offers information on the process of raising and decorating the edifice adjacent to the Cracow's Cathedral, description of external and internal architectural and decorative elements and the analysis of stylistic forms and iconographic programs of the sculptural decor.
20
Content available remote

HUMANISM OF WLADYSLAW MIECZYSLAW KOZLOWSKI AND TRANSPERSONALISM OF GUSTAW RADBRUCH (Humanizm Wladyslawa Mieczyslawa Kozlowskiego a transpersonalizm Gustawa Radbrucha)

51%
Milczarek-Gnaczynska M.
Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW
|
2011
|
issue 4
7-16
EN
The turning point of XIX and XX centuries in the arts subjects was crucial. The emphasis on individual's theory increased. In his arts subjects theory, presented Wladyslaw Mieczyslaw Kozlowski human being as creative individual capable to lead the society in the specified direction. The proof for such a theory could have been life-time achievements of the individual, which are used by next generations. According to Gustaw Radbruch, the individual constitutes ability to achieve particular morality, which allows to devote to specified works and to creative self-fulfilment. The last one is culturally consolidated and includes the brothership of the human beings. Such ability of particular individuals leads to creation of over-particular bonds of the mentioned above individuals throughout common activities and will to achieve the common goal. The world's history judges particular nations throughout measure of their works, which constitute not only the goal of human aspirations themself, but also shows the gauge of their values.
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