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1

Motyw powrotu duszy do Eteru w greckich epigramach nagrobnych

100%
Wypustek A.
Classica Wratislaviensia
|
2010
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vol. 30
145-156
EN
The paper examines one of the key eschatological themes found in Greek funerary verse inscriptions of Hellenistic and Roman eras. In the inscriptions the concept of aither reaches far beyond philosophical (originally pre-Socratic), cosmological meaning and acquires distinct mythological attributes. As one of the standard terms for the heavenly abode of the dead it did not imply an anonymous absorption of the individual into the fiery element, but the promise of personal continued existence in the afterlife. The term aither as such was adequate due to a number of reasons. Firstly, its close association with the idea of astral immortality (this image’s appeal was that of the dead finding their specific, visible place among the stars; the dead entered into the brotherly company of gods and heroes). Secondly, the brightness of the aither compensated the loss of the sunlight for the dead many of the epigram bewail. Finally, occasional hints to the entry of the dead into the aither as tantamount to the avoidance of the death itself (parallel to the divine abduction motive) appear in the epigrams. As a result, the idea of aither was popular both among the narrow, philosophically versed elite and members of Pythagorean/Orphic (et similia) sects, and among the wider public as well.
2
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LIFE IN THE FACE OF DEATH. PHILOSOPHICAL ANALYSIS OF EXISTENTIAL SITUATION

100%
Haeffner D.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2007
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issue 6
121-141
EN
The author presents our experience and knowledge about death. The problem of death is not only biological or psychological but first of all existential. We can understand death as the source of our freedom and the value of time (the world without death would be boring). We must accept the necessity of death and hope that we will live after it. Our faith in immortality is a kind of Kantian postulate. Immortality as Kantian postulate has no guaranty and does not satisfy skeptic but it is postulate of moral law fulfillment.
3
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Když autor překládá sám sebe: poznámky k češtině Kunderových románů

100%
Kufnerova Z.
Slovo a slovesnost: časopis pro otázky teorie a kultury jazyka (Slovo a slovesnost: A journal for the theory of language and language cultivation)
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2008
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vol. 69
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issue 4
259-266
EN
Some bilingual (or multilingual) writers translate their works from their mother tongue (mainly one of the so-called 'languages of limited diffusion') into an international language or write in both languages. This type of literary translation is called 'author's translation'. Milan Kundera is one such writer. The linguistic analysis of Milan Kundera's novels 'The Unbearable Lightness of Being' and 'Immortality' demonstrates that the Czech language of these literary works, written during the author's so-called French period, is to a certain extent deformed on all levels of linguistic expression. The author's literary texts written and/or published after his emigration to France provide, in a certain sense, unique evidence of the fact that even a prestigious writer can lose the feeling for his mother tongue if he is not living permanently in its milieu.
4

AUTO-MOBILIZATION AND THE POST-METAPHYSICAL MYTH OF PROGRESS

88%
Pirc T.
Filozofia (Philosophy)
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2015
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vol. 70
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issue 2
145 – 155
EN
The article deals with the idea of progress which is characterized by its permanent kinetics and motivated by strive for immortality, even though every living organism is destined to be born, to live and, ultimately, to pass. World-history, as understood by Oswald Spengler and Peter Sloterdijk, is a metaphysical construction – a creation of humans, in which they dwell. Due to globalization processes the spatial and timely dimensions become so constricted that all relations vanish; this is the point at which all oppositions coincide and being becomes one with nothing. At the same time, this is the point of the disenchantment of metaphysics. The lost realm of the numinous is to be replaced by the post-metaphysical auto-mobilization which makes it possible for man to become one with the machine, i.e. the generator, or the (prime) mover that was never as immanent in the world-history as he is in the space time of the post-metaphysical era.
5
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O konieczności śmierci

88%
Ziemiński I.
Filo-Sofija
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2007
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vol. 7
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issue 7
EN
The main problem of the article is the question, if human death is necessary. There are three types of necessity of death: logical necessity, metaphysical necessity and biological necessity. The subject of the article is logical necessity of death. According to the author human death is not necessary, because the sentence “All humans are mortal” is not necessary truth. We can imagine people who will never die, so we cannot say, that mortality is the necessary feature of human beings. Strictly speaking, neither mortality, nor immortality constitute the essence of the human nature.
6

MAGIC AND FUNCTIONS OF NEPHRITE IN THE CHINESE CULTURE (FROM THE NEOLITHIC TIMES TO THE QING DYNASTY PERIOD (Magia i funkcje nefrytu w kulturze chinskiej (od neolitu po czasy dynastii Qing)

88%
Macioszek A.
Przegląd Orientalistyczny
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2010
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issue 1-2 (232-233)
41-56
EN
An inconspicuous stone called nephrite since the Neolithic times of the Yangshao culture has been very important in the Chinese culture. Even though nephrite and jadeite belong to one family called 'jade', they differ in hardness. Nephrite performed many functions in the Chinese culture, the most important among them are: symbolic and protective. Polishing the hard stone for the Confucianists was like teaching a person. As a symbol of immortality, nephrite had ceremonial and connected with burial functions. Different shapes of bi discs were made and placed on the heart of the deceased. Some cong tubes were presumably placed in the tomb and burned, whereas others close to the body. Nephrite objects were important during the burial and supposed to cause body conservation and immortality. Beside cong and bi, there were other objects placed on the bodies, such as: cicadas, pieces of polished stone placed in the hands, nephrite clothes and plugs or covers for the nine body cavities. There are also useful and decorative functions of nephrite. Objects made of nephrite served for everyday use as well as for decoration. Some pieces of armament and arms were made of this stone. Due to its special place in the Chinese culture and the increasing demand for objects made of it, nephrite soon began to be imitated in the celadon glaze.
7
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THE EXISTENTIAL PHILOSOPHY ACCORDING TO MIGUEL DE UNAMUNO (Filozofia egzystencjalna w ujeciu Miguela de Unamuno)

75%
Leszczyna D.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2009
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issue 10
55-76
EN
The article is an attempt to present the philosophy of Miguel de Unamuno, especially his conception of human life. The author of the article focuses mainly on the characteristics and presentation of the attributes of the human existence. The title of Unamuno's most famous work, Del Sentimiento Trágico de la Vida (The Tragic Sense of Life), refers to the human condition of the desire for immortality when faced with the certainty of death. According to Unamuno this desire to live forever is an irrational desire, but it is this desire that makes us human. Thus there is a conflict between our perpetual desire for immortality and our reason - which contradicts it; out of this conflict comes the desire to believe in God, which reason cannot confirm.
8
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O zmyśle rzekomo wewnętrznym

63%
Godlewski R.
Filo-Sofija
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2012
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vol. 12
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issue 1(16)
225-236
EN
The paper recalls the thesis that the inner sense is, in fact, a sense like any other, but it gives very imprecise objectual information, as in the case of smell or taste. Considerations are carried out on the basis of a perceptual model of beings that are called “brainwatchers.” They can actually perceive every single atom of their bodies and brains. Also, they have all causal knowledge about the phenomena they perceive and they can gather the knowledge about single atoms into knowledge about macroscopic objects. Besides, they do not differ from normal human beings with the caveat that they do not have any of human external or inner experiences. The consequence of the first thesis is refutation of the conviction that other persons’ brains are essentially unexplorable or hidden behind a barrier of subjectivity. Also, we reject the thesis that the physical description of the brain has to, necessarily, miss out the intentionality of mind. We also consider a view that consciousness is not of material but mathematical or computational kind and that human mind is divisible and continually changeable, but timeless at every moment, so it can be a starting point for an idea of immortality.
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