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Whitehead's First Coming to Terms with the Legacy of Modern Science and Philosophy

100%
Andrle M.
Teorie vědy (Theory of Science)
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2007
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vol. 16/29
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issue 1
75-112
EN
This article summarizes the underlying points of Whitehead's first systematic critique of the 'materialistic' theory, which dominated modern scientific reasoning, as well as the philosophical motivation of his criticism of modern epistemology that originated as a result of a specific link towards science. Together with an outline of Whitehead's critique, this study offers a number of illustrative quotes from the works of thinkers against whom Whitehead delineated his own philosophy since his own texts do not systematically come to terms with primary literature. In conclusion, this study sketches out the key traits of Whitehead's own position representative of the particular phase of his thinking under scrutiny.
2
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Historiografia Władysława Tatarkiewicza w kontekście sporów metodologicznych

100%
Nowik A. M.
Filo-Sofija
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2011
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vol. 11
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issue 2-3(13-14)
495-503
EN
The purpose of this article is to show the main trends in philosophy that influenced Władyslaw Tatarkiewicz’s science research, with special consideration of neo-Kantianism (the Marburg and the Baden Schools). Władysław Tatarkiewicz, one of the most significant polish historians of philosophy, rarely made comments on his preferred methods and on his concept of history of philosophy. Nevertheless, many of the methodological issues raised by Tatarkiewicz are focused on the problem of historical synthesis, at which the historian is obliged to make specific assessment concerning the subject matter of the research. Tatarkiewicz’s position on historiography indicates its relationship with remaining humanistic disciplines.
3

Wpływ nowożytnego antropocentryzmu na relację człowieka do przyrody. Część pierwsza

100%
Ganowicz-Bączyk A.
Studia Ecologiae et Bioethicae
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2011
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vol. 9
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issue 1
9-27
EN
Anthropocentrism seems to be a fundamental notion concerning the man-nature relation. The anthropocentric attitude is largely meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in the Modern European culture, when the culmination of this process is observed. Among the causes of the modern worldview one can mention e.g. the modern conception of science (worked out mainly by N. Copernicus, G. Galilei, G. Bruno, F. Bacon, I. Newton, R. Descartes), the technology development, as well as social, political and cultural changes. Both, geocentric and theocentric worldview were rejected. The secularization of European societies shifted man’s attitude not only towards God, but also is creation – nature. People began to treat nature as a challenge and material. God-Creator was replaced by man-designer. A new type of anthropocentrism appeared, which tried to find the answer to the fundamental questions in the human being himself. This resulted in the negation of a strict dependence of mankind on nature and in tendency to subordination nature to man. The cognition of nature served then as a mean for the sake of mankind only. Man was obliged even to dominate nature which was viewed as a complex of mathematical laws, a value-free mechanism determined by laws of nature. Contemporary view on nature and man was influenced also by philosophical views which on the one hand excluded man from nature (I. Kant) and on the other made attempts to restore man to nature (J. J. Rousseau, F. W. J. Schelling).
4

Wpływ nowożytnego antropocentryzmu na relację człowieka do przyrody. Część druga

100%
Ganowicz-Bączyk A.
Studia Ecologiae et Bioethicae
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2011
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vol. 9
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issue 2
9-21
EN
Anthropocentrism seems to be a fundamental notion concerning the man-nature relation. The anthropocentric attitude is largely meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in the Modern European culture, when the culmination of this process is observed. Among the causes of the modern worldview one can mention e.g. the modern conception of science, the technology development, as well as social, political and cultural changes. Contemporary view on nature and man was influenced not only by mechanistic and materialistic theories tending to subordinate nature to man (G. Bruno, F. Bacon, R. Descartes) but also by philosophical views which on the one hand excluded man from nature (I. Kant) and on the other made attempts to restore man to nature (J. J. Rousseau, F. W. J. Schelling).
5
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NOVOVEKÁ FILOZOFIA: POCHYBNOSŤ A POVINNOSŤ AKO MORÁLNY PRINCÍP

88%
Hrbatý P. G.
Annales Scientia Politica
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2020
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vol. 9
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issue 2
35 – 41
EN
The paper discusses two important intentions of moral philosophizing within the modern age philosophy. We mean the concept of the morality of doubt and the morality of duty. We perceive both ways of thinking about morality in close connection with the idea of justice. Morality and justice in the works of the modern age philosophers appear analogously as two interconnected virtues of man. This connection can be a key in current efforts to determine the limits of human rights as well as responsibilities. Therefore, the main goal of this paper is to try to find an answer to the question: What does the transcendence of moral principles of doubt and duty into the socio-cultural space of modern Western society look like?
6

DESCARTES AND MONTAIGNE ON DIVINE POWER AND HUMAN REASON

88%
Gatto A.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 2
137 – 150
EN
This article aims to analyse the philosophical relationship between Descartes and Montaigne on divine power and human reason. Within Cartesian historiography, a relationship was usually established between Descartes and Montaigne to cast more light on the originality of the approach that Descartes introduced to the philosophical scene. On the contrary, the main goal of this article is to show how Descartes’ theory of eternal truths positively incorporated and preserved some aspects of Montaigne’s reflection on divine power. Were this the case, the historiographical interpretation that tends to establish a link between the two authors in order to separate Descartes from Montaigne would at least need to be integrated. This does not mean denying the originality of Cartesian approach, but more broadly defining the context in which Descartes voices his opinion.
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