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1

„Duszny” zwierzyniec jako obraz człowieka Platona

100%
Sosnowski L.
Kwartalnik Filozoficzny
|
2012
|
vol. 40
|
issue 2
107 - 123
EN
Animal metaphors have been often used in European culture. Philosophers have used them since antiquity. Animals illustrate thoughts and arguments in their writings. Plato includes an almost complete zoological garden in his dialogues. There are both domestic and wild animals, employed for literary, psychological, didactic or educational reasons. The most famous animal, however, is the tortoise, well known from Zeno of Elea’s defense of the Parmenidean doctrines. The tortoise has been used in the writings of prominent philosophers such as Aristotle, Shaftesbury, Locke, Leibniz, Bergson and Russell.
2

Metafizyka jako ancilla scientiae (Nauki przyrodnicze: metafizyka – wiara)

75%
Maryniarczyk A.
Rocznik Teologii Katolickiej
|
2012
|
vol. 11
57-74
EN
The author attempts to answer three questions: 1) What is metaphysics, with its intention to become the i rst among sciences, also among natural ones; 2) Is there any necessary relations/connection between metaphysics, natural science and theology (which partly means also relations between faith and reason); 3) In what way metaphysics can be used in natural sciences (also in theology) and how do these sciences benei t from it? In reply to the i rst is- sue, the author has stressed that metaphysics is an interpretation of persons, animals, plants and other things. A relationship between metaphysics and natural sciences, which is the problem discussed in the second part of the article, is necessary when a naturalist (and also a theologian) uses the results of his research to built a certain world view. Discussing the third question, the author shows that metaphysics, natural sciences and theology could cooper-ate in constructing an integral image of the world and man, form an adequate terminology to name particular problems, making people aware of the limits of research methods and teaching a principle of freedom in doing research in order to defend science from being ideology-oriented.
3

Filozofia kultury i życia Ludwiga Wittgensteina – droga alternatywna do ponowoczesności?

63%
Lipowicz M.
Kwartalnik Filozoficzny
|
2015
|
vol. 43
|
issue 4
21-43
EN
In the present article I outline the main differences between Nietzsche and Wittgenstein concerning the anthropological and cultural dimension of social life. One of the most crucial aspects of social life is the image of man as the axiological point of reference. Although Wittgenstein, like Nietzsche, observed and criticized the simultaneousness decline of culture and progress of Western civilization, I argue that Wittgenstein poses an alternative view on the human condition and the possibilities of overcoming the cultural crisis of modernity. Unlike Nietzsche, who suggested that the only solution is a radical transformation of man into the Übermensch, Wittgenstein proposes harmony with the world and taming the human ego. Wittgenstein’s philosophy of culture and life can be regarded as an alternative for the transition of the Western culture from modernity to postmodernity based on the belief in the potential of the human being and humankind.
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