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CZŁOWIEK JAKO PIERWSZA DROGA UNIWERSYTETU

100%
Nowosad S.
Roczniki Teologii Moralnej
|
2009
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vol. 1(56)
93-105
EN
Since their beginning Universities have played an important, often decisive role in the development of Europe as a cultural community of various peoples and nations. In the present circumstances, ever more troubling, they cannot cease to be responsible for the way Europe exists, and the direction it is going. All those who belong to universitas magistrorum et scholarium have a funda¬mental duty to discern the signs of the present times, to distinguish and sepa¬rate good from bad, and above all to search for truth - the integral truth about man in the perspective of his natural and supernatural dimensions. Thus man is to become the primary way for the university. The modern debate about man is in fact the debate about the essentials of culture which today is often marked by ambivalent and contrasting meanings. Hence, this universal debate must not be neglected by the university. On the contrary, the university should make it its priority in all its educational and scientific activities. Otherwise, it would deny its primary duty and proper identity.
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Romni, rom a nauka

100%
Jakoubek M.
Studia Romologica
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2014
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vol. 7
39-51
EN
Literature published by experts in Romani studies contains contradictory state¬ments when it comes to exploring the nature of the Romani family: some authors claim that the Romani family is a patriarchal formation; others maintain that it is a matriarchal one. I am convinced that these (apparently) contradictory facts can be explained for example with help of the concept of cultural themes and counter-themes, as defined by Morris Opler. Opler criticises configurationism, which claims that every culture is dominated by a certain principal pattern that integrates it and defines its unique direction. In his criticism, he draws upon the pre-supposition that there is not one exclusive do¬minant organisational principle in a culture determining its overall character, but a whole series of mutually interconnected norms and regulations – cultural themes, which control and determine the behaviour of the community’s members. In order to prevent a one-sided deflection of a cultural system caused by pre-dominance of a certain theme, some themes are balanced by their counter-themes which function as their restrictive factors. And it is the interplay of the theme and counter-theme that makes a culture balanced; the intrinsic organisation of the culture is given by their mutual relation and equilibrium. The depicted scheme of interpretation can be employed to explain the afore-men¬tioned facts concerning the position of men and women in the traditional Romani culture. In this culture, the cultural theme of male dominance is balanced by the counter-theme of a strong position of the mother (and possibly by the institute of phuri daj) which prevents the theme of male dominance from becoming too accen¬tuated and thus dangerous for the equilibrium and integrity of the given culture. So, the position of the mother weakens the influence of male dominance and ensures that this dominance does not prevail in the traditional Romani culture as a unique element. Their interconnection and ”harmony” thus preserve the integrity of the system of the traditional Romani culture and contribute to its dynamic balance. The presented explanation also illuminates why one comes across contradictory statements in literature thematising the position of men and women in the traditio¬nal Romani culture. It shows that the contradiction is not to be considered a mista¬ke, but that it indicates the existence of actual phenomena, both of which can be explored but which only make sense when their correlation is taken into account and when a suitable interpretative tool is employed.
3

Ekologiczna wymowa dialektyki oświecenia

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Łepko Z.
Studia Ecologiae et Bioethicae
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2010
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vol. 8
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issue 2
121-135
EN
The title of this paper relates directly to the celebrated work of Max Horkheimer and Theodor W. Adorno: Dialektik der Aufklärung. Philosophische Fragmente. It shows as on dialectical, because the ideas associated with engage the rational mastery of the world from the degeneration of the practical ideas in increasingly sophisticated forms of man's dominion over man. Ecological interpretation of such understanding of the dialectic of Enlightenment gives it a modern expression in the sense that it points to one of the most pressing contemporary problems, born of the mythical inspiration functioning of enlightened reason, and today, in the name of being a man claiming to be his task to demythologise reality. Broadly speaking, in the name of human freedom the idea is to overcome the enlightenment tradition of freedom, or its’ degeneration in more subtle forms of practical denial. This study follows this line of reasoning and expresses the conviction that today appears to illustrate the dialectic of enlightenment in environmental and bioethical issues.
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W sprawie techniki dla zrównoważonego rozwoju

100%
Łepko Z.
Studia Ecologiae et Bioethicae
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2012
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vol. 10
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issue 1
9-28
EN
The technical and technological expansion of man in the nature environment constitutes an important component of ecological debate. The debate shows the initial confrontation of the antagonized positions. The radical critics of technology rejected the then contemporary technical and industrial system and supported “alternative technology”, whereas the radical promoters of this system represented a naive belief in the unlimited progress of science and technology. After some time this debate was enriched by a new idea: sustainable development. It proposes seeking new solutions to the technical and technological presence of man in the natural environemnet. These solutions are expressed by a proportionally balanced synthesis of both positions. The purpose should be to find a way that would be a compromise between the development of technology and the demands of nature.
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HOME - WHAT IS ESSENTIAL (Dom - to, co istotne)

100%
Kulas D.
Anthropos?
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2011
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issue 16-17
59-66
EN
What is exerting pressure on the human condition is his home. For the man, it is a native space, but the man is here also as figure which can be called 'a being of being in the world'. That is a reason - as author confirms - why the home is a space and the man is the one, who is organising this space, he is changing and settling. The house is a place of choice and both is a place of spiritual existence filled up the sacred and the profane. Its sacred is the result of the idea of the home as place what was hollowed. Moreover, the home as the element of the culture is something exceptional for the man. Author marks, the home is microworld, also it is knowledge about world, but it doesn't mean, that home is a truth about world and in that case of the world. The sacred of the home has a religious dimension, is a hallowed space for the household member, and the household member is supposed to be the one who is domesticated in this space, and not to settle it, because of Heidegger's settling refers to the whole of the space, and the space of the home is an allocated place also limited in that space. The author proves, settle should be a result from rules of the home, and these rules are organising the life of the home, are exerting influence on a hierarchy of values. The home in the dimension of the sacred is also the asylum, but it is not suppose to be only sheltering from the evil or escape into the safe space, but is supposed to be preserving own being for its own individuality. As the matter of fact, home is above all community and individual characters which are impressing on the home their own experiences and ideas. What is more important, the home is carrying its arche which is situated in the philosophical thought. The author assures - the question about the home is a basic question. That is reason why the next fundamental question asks about directions - where should I search the idea and spirit of the home? The man and the home are a delicate unity which can have different faces, but there is a perceptible truth, actually an event about reciprocities of the home and the man.
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Relacja do Boga jako realizacja istoty człowieka na przykładzie bohatera Zbrodni i Kary Dostojewskiego

100%
kKasucka K.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2012
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vol. 13
173-185
EN
In Dostoyevsky’s philosophy we can find a view on the essence of man which does not end in submission to God and his laws, but it is implemented in free acts of leaving God and returning to him. A convincing example of such an issue is the story of Rodion Raskolnikov, the protagonist of Crime and Punishment who by making a decision to commit murder, as a consequence of the division of people between „ordinary men” and „extraordinary men”, intends to break the law. The moral issue emerging from Crime and Punishment is treated in the present article as a starting point for considerations on human existence which is dynamic, and in no way can be subjected to rationalization.
7
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ANTROPOLOGIA I ŻYCIE SPOŁECZNE

88%
Nowosad S.
Roczniki Teologii Moralnej
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2011
|
vol. 3(58)
63-77
EN
Vigo Auguste Demant (d. 1983) was one of those in the Christendom Group who most influenced Christian sociology and Church life. Confronted with various manifestations of the crisis of European civilization in the first half of the 20th c. his constant emphasis was on the “true nature and end of man” and the concept of “human life as a whole”. This included understanding man above all as a spiritual being who needs to stay in contact with God as his Creator and Redeemer. Thus, it is secularization which damages man and his social environment most. Demant’s firm conviction was that European societies must rediscover their “common humanity” transcending the earthly reality in order to reintroduce God’s order in their individual and social life. However different the early 21st c. social and cultural context may be, Canon Demant is truly worth revisiting.
8

A MAN IN THE ENVIRONMENT OF LAW SYSTEM (Clovek v prostredi pravneho systemu)

88%
Barany E.
Právny obzor. Teoretický časopis pre otázky štátu a práva (Juridical Review. Theoretical journal for the questions of state and law)
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2010
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vol. 93
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issue 3
217-229
EN
The contact of the law, understood as a system of rules of conduct, principles, and maybe values with the environment, is possible only through a man. The law is twofold - it is a part of human consciousness and a part of the social world. The direct environment of the system of law is a man who by its action, especially in political institutions, forms the law and in the long run directly regulates its action only. The position of a man as the only direct addressee of legal norms causes that from the view of law it is usually a means, not the purpose. It is one of the structural reasons of alienation of the system of law to the man.
9

ETNOGRAFIA DVOCH SPÔSOBOV VYJADROVANIA ŽENSKEJ A MUŽSKEJ TELESNOSTI

88%
Murin I.
Etnologické rozpravy (Ethnological Disputes)
|
2017
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vol. 24
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issue 1
68 – 81
EN
The body ethnography is perceived as a field documentation of the expressing of women and men body sensuality. A human body has its biological shapes which are cultural created. The visual perception of body and body sensuality is comprised from basic shape body recognition and recognition of cultural signs covered up by clothing and by makeup. The somatotypes and patterns created as body camouflage are cultural transmitted by communication canals, where are currently preferred social networking websites. The women stereotypes of creation collective contents illustrate a blonde, the bodybuilder by a representative for man stereotype. Field ethnographic examples refer to impact of global patterns on change perception of common body sensuality in everyday culture.
10

K METODOLOGICKÝM OTÁZKAM ANTROPOLÓGIE A „OBRAZU ČLOVEKA“ S „ĽUDSKOU DÔSTOJNOSŤOU“

88%
Lohmann G.
Filozofia (Philosophy)
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2018
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vol. 73
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issue 8
660 – 674
EN
The study deals with the genealogy of the meaning of anthropology. We encounter it first in Aristotle’s negative definition of anthropology as a “narrative about man” with features of a gossip. Second time we encounter it in Kant’s dual definition of anthropology. From a pragmatic point of view he perceives it as a normative narrative about people from the position of a participant and from the perspective of the primacy of the “life-world”. The third instance is its secular status of a human as the “as yet undetermined animal” (Nietzsche), who is not “just” an animal but neither is he God. The fourth instance is the status of anthropology as a practical knowledge of oneself in relation to oneself (culture) in the synthesis of knowledge of human sciences (Scheler, Gehlen, Plessner). Finally, its current self-understanding is the result of the development of the human rights agenda after 1945 with regard to “the image of man” with “human dignity.”
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Wiecznotrwały pożytek ze śmiertelnego ciała w refleksji prawosławnych kaznodziejów w Rzeczypospolitej XVII wieku

88%
Nowak A. Z.
Slavica Wratislaviensia
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2011
|
vol. 153
539-546
EN
The text deals with the attitudes towards the body and the soul in the Ruthenian Orthodox homiliary literature in the 17th century. In some sermons one can read that people are more perfect God’s creatures than angels which have no opportunity to come back to God after their fall at the beginning of the time. Preachers emphasized many advantages of having material body, the main being: — the body is not as precious as the soul but just because of the body, human being is able to do penance, do merciful deeds towards the poor, orphans, widows, sick people; can sacrifice sufferings for the sins; — weakness and mortality of the body help people to remember that they should make efforts to achieve future joy; — human nature is not tended to evil nor is the body, and the bodily death we cannot avoid is the only way to leave worldliness and reach better life in eternity. It is a very optimistic way of thinking about the body and the soul and it seems to have its source in the Church fathers’ teachings.
12
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Blaise’a Pascala dramatyczne myślenie o człowieku

88%
Siemianowski A.
Filo-Sofija
|
2009
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vol. 9
|
issue 9
31-56
EN
This article is an attempt to reconstruct Pascal’s thinking about a man based on his main work Thoughts. The author underlines the connection between Pascal’s search and his life; therefore, first of all, he sketches his life and his personality. Next, he describes his anthropological beliefs about misery and the grandeur man. The man who ‘is making eternal choice of oneself before God’ is in the centre of Pascal’s inquiry. In science, especially in physics and mathematics, Pascal was a discoverer, but in philosophy he was an inspiring thinker. He did not create the scientific system or the uniform philosophical doctrine as Descartes, but above all, he sought truth about the own existential situation.
13
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MINIMÁLNA SLOBODA A ĽUDSKÁ PRIRODZENOSŤ U I. BERLINA

88%
Wesserlová Steinhauser M.
Annales Scientia Politica
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2018
|
vol. 7
|
issue 1
44 – 50
EN
The paper is focused on the issue of connecting the minimum freedom and human nature in the ideas of Isaiah Berlin. Its content is conceived as an attempt to express the position of minimal freedom in the Berlin concept and as analysis of the typology of human nature using the concept of R. A. Kocis. Since Berlin does not define the essence of human nature in his work, the aim of this study is to search for out a potential explanation of what can be understood under the concept of human nature and what role it fulfils in the need to secure an inviolable part of human freedom. For Berlin, the minimum freedom is a key aspect of promoting the idea of securing an area that no one has the right to interfere with. This is because the loss of this component would destroy human personality.
14

Problem ludzkiej wolności i adekwatnej interpretacji przyrody w świetle genocentryzmu

88%
Marek-Bieniasz A.
Studia Ecologiae et Bioethicae
|
2011
|
vol. 9
|
issue 4
9-18
EN
In the article the stance of genetic determinism, represented by Edward Wilson and Richard Dawkins on the grounds of sociobiology, has been presented and critically commented. The stance finds the gene to be the main actor on the stage of life, whom anything else in nature, including man – seen as a machine of replicators’ survival – is subjected. The criticism of the stance held by radical sociobiologists, undertaken by the author, results among other things from her conviction of inability to reduce the meaning of human existence to being subordinated to genes’ existence.
15

KONCEPTUÁLNÍ SÍTĚ ANTROPOLOGICKÝCH REFLEXÍ A DÍLČÍ PODOBY MOCI

88%
Petrucijová J.
Filozofia (Philosophy)
|
2010
|
vol. 65
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issue 9
877-892
EN
The paper's focus is on an age-long philosophical issue: man and power. It is analyzed in the frame of the basic philosophical paradigms: ontological, epistemological, axiological, anthropological and linguistic. From the analysis and comparison of the particular traits of each of these paradigms three approaches to human beings arise: essential, existential and interpretative. The power dominating over people or possessing them has various forms: universal law, God's will, political order, the nature inside and outside us, etc. and the most dangerous of them being those we are unaware of.
16
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FILOZOFIA SPOMIENOK. K FILOZOFICKEJ A LITERÁNEJ METODOLÓGII STRAUSSOVHO DIELA ČLOVEK PRE NIKOHO

88%
Pružinec T.
Konštantínove listy
|
2022
|
vol. 15
|
issue 1
149 - 160
EN
This paper reflects the philosophical and literary message of the book Človek pre nikoho [Man for Nobody] by Pavol Strauss. It aims at decoding and understanding the methodological paradigm that pertains to the analysed book. It studies the methodological basis of Strauss’s essays and – at the same time – it explores the connection between philosophical reflection and literary approach. The gradual revelation of the philosophical method and literary approach takes place through the probes into the essayistic production of the author. The article examines the philosophical path of Strauss’s way of thinking and tries to understand his philosophy from the point of view of the premise “What a man, such a philosophy”. The article focuses on two categories: man and the universe. It looks for meaning in them and tries to understand their connection. The main interpretation mechanism is the category of existence.
17

Wielkie zamknięcie. Etyczne konsekwencje śmierci człowieka

88%
Podniesiński M.
Kwartalnik Filozoficzny
|
2011
|
vol. 39
|
issue 4
133 - 155
EN
The major problem of Michel Foucault’s emancipative ethics is its dangerous ambivalence. The absolutization of human autonomy is only apparent; in fact, Foucault sees man as a limited biological organism. Most of his work is focused on shifting man’s attention and ambition from the cognitive attitude to the expressive approach, whose purpose is “emancipative disintegration”. Taking into consideration the social side of experience (Erlebnis) we want to underline its unreal and simulative consequences, which instead of leading to epistemological and ethical liberation in fact become nothing more than a great confinement of modern man inside his subjective phantasmagorias. His freedom thus becomes both absolute and worthless.
18

THE PHILOSOPHY OF MAN AS CONCEIVED BY MAX SCHELER

88%
Makota J.
Kwartalnik Filozoficzny
|
2008
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vol. 36
|
issue 3
133-147
EN
Scheler refers man, on the one side, to the animal kingdom, and on the other, to God. 'Homo naturalis' includes the vital sphere and the psychic one. However, the essence of man inheres in his spirit which is the source of the volitionary and emotional acts. The spiritual centre of acts, the person, is no substance but only an arrangement of acts. The physiological and the psychical vital processes are only two sides of a single process of life. The dualistic view of man does not mean the soul and the body but the spirit and the life. In the early stage Scheler conceived God as a person, later on he mentioned only an absolute being without naming it a person. This being is supposed to be vested in an infinite spirit-reason and an irrational impetus. The 'ens a se' develops from a preoriginal principle due to a stronger and stronger permeation of the spirit and the impetus. And the place of this selfrealization of God is man. There are also presented the commentaries of some scholars and the critical comments of the authoress.
19

Postmodernizm a kondycja duchowa człowieka

88%
Breczko J.
Kwartalnik Filozoficzny
|
2013
|
vol. 41
|
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.
20

Wolność w filozofii Jana Patočki i Józefa Tischnera

88%
Drwięga M.
Kwartalnik Filozoficzny
|
2017
|
vol. 45
|
issue 1
73-97
EN
The paper aims to compare these two thinkers, whose the lives and works were strongly marked by the totalitarianisms of the troubled 20th century. Apart from the historical kinship of their biographies, there is also a group of issues in which they share some interest. Some of these are strictly related to their affiliation with the phenomenological movement, but perhaps most important is the fact that both of them considered freedom to be the key concept of their philosophies. This is the reason why philosophy of freedom is the central issue of this paper. In the case of Patočka, the author investigates and reveals the relations between man, freedom, and history. Further, Patočka focuses his explorations on the “negative” aspect of liberty. In Tischner’s works, the movement of his reflections on freedom starts with an axiological approach and then shifts in the late period of his intellectual activity when the concept is placed within the context of his philosophy of drama. Significantly, both thinkers defend human freedom in the era of ideologies and technological domination.
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