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1

STEFAN SWIEZAWSKI AND LADY PHILOSOPHY. ON THE 100TH ANNIVERSARY OF HIS BIRTH

100%
Dabrowski A.
Kwartalnik Filozoficzny
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2007
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vol. 35
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issue 3
EN
Stefan Swiezawski was above all a historian of philosophy, a medievalist and a philosopher interested primarily in metaphysics, but also in methodology. In his 'History of European Philosophy of the 15th century' he discussed various opposing intellectual tendencies, primarily the two dominating trends of the time: scholasticism (theocentrism) and humanism (anthropocentrism). He described the beginning of the process that would lead to the collapse of metaphysical realism. It must be emphasised, however, that he was interested not only in the currents of 15th-century thought, but also in the culture of the entire epoch in all its variety and richness. Swiezawski also tried to contribute to a better and fuller description of historiography, in particular the historiography of philosophy. He emphasised taking into account all possible historical conditions that influenced a particular author. He underlined the importance of careful analysis of texts with particular reference to the philosophical problems discussed. As a philosopher, he was interested in realistic metaphysics, which, in his opinion, was best suited to human needs for truth, the understanding of origins, completeness, ultimate ends and meaning (in an existential, rather than linguistic, sense). He criticised Thomism in its various forms, while also attempting to rehabilitate what he saw as the true thought and significance of Thomas Aquinas.
2
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Pragmatyzm w Polsce – wczesne reakcje, pierwsze wzmianki

100%
Knapik T.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2012
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vol. 24
133-146
EN
The purpose of the article “Pragmatism in Poland – first reactions, early records” is to show the process of familiarizing Polish readers with this new philosophical trend, and its reception in Poland at the beginning of the 20th century. Polish scholars, despite the difficulties involved, were familiar with the main assumptions of pragmatism. The sources of their knowledge in this respect were most often studies conducted at western university centres. The main exponents of pragmatic ideas were: Florian Znaniecki (1882–1958), Władysław Mieczysław Kozłowski (1858–1935) and Stanisław Brzozowski (1878–1911), whereas Władysław Biegański (1857–1917) developed his views in opposition to pragmatism. However, it is necessary to point out that the role of Polish scholars in the development of pragmatism was insignificant. Kozłowski undoubtedly popularized the main ideas – views endorsed by pragmatists through his work, while the works of Znaniecki and Brzozowski were sources of information to the reader who was interested in philosophical novelties of the new intellectual movement, interchangeably called pragmatism or humanism. The mentioned scholars drew their philosophical inspirations from pragmatism, which in a sense they eventually assimilated; in consequence, pragmatism shaped their own original views.
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THE PROSPECTS OF RESEARCH ON POLISH PHILOSOPHICAL THOUGHT. CONVERSATION WITH PROF. STANISLAW BORZYM

100%
Wolodzko K.
Kwartalnik Filozoficzny
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2007
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vol. 35
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issue 3
87-95
EN
In the interview entitled 'The prospects of research on Polish philosophical thought', professor Stanislaw Borzym, head of the department of modern and contemporary philosophy at the Institute of Philosophy and Sociology of the Polish Academy of Science, speaks about the place of Polish philosophy in the scientific and intellectual life of Europe. He points out the importance of national self-knowledge, for which the construction of an ambitious educational program is indispensable, taking into account both philosophical research carried out in the world in general and native philosophy. According to him, there are three levels of research: history of philosophy sensu stricto, the history of ideas with a predominant philosophical factor and philosophical history without this factor. In his opinion the following problems can turn out to be important for Polish philosophical thought: calling more careful attention to axiological issues on the border of philosophical and political thought, research about the philosophical ambitions of Polish scientists and scholars, as well as the relation between outlook on life and philosophical convictions in the works of Polish writers, poets, and people of the arts. All of this must happen in an intellectual atmosphere of freedom and responsibility for the task entrusted to philosophers.
4

Polskie badaczki w korespondencji Romana Ingardena

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Czakon D., Michna N. A., Sosnowski L.
Kwartalnik Filozoficzny
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2018
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vol. 46
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issue 2
113-131
EN
During his academic career Roman Witold Ingarden met and cooperated with many prominent Polish women philosophers. In this review article we describe Ingarden's scientific cooperation and contacts with Daniela Gromska (1889-1973), Izydora Dąmbska (1904-1983), Danuta Gierulanka (1909-1995), Janina Makota (1921-2010), Maria Gołaszewska (1926-2015), Zofia Lissa (1908-1980) and Irena Sławińska (1913-2004). All archival materials presented in this article were found in Polish and European archives and digitized as part of a project financed by the Ministry of Science and Higher Education in Poland, entitled 'The Electronic Archive of Roman Ingarden: Unknown Correspondence and Academic Work of the Outstanding Polish Humanist'
5

Glossa do recepcji Schellinga w Polsce (w XX wieku)

88%
Skoczyński J.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 3
115 - 125
EN
The article concerns some little-known facts in the history of Polish philosophy regarding the reception of the work of Schelling in Poland (or more correctly, in Galicia, because the country was then still under the partitions). The copious work of the German Romantic philosopher aroused the interest of Marian Zdziechowski (1861-1938), the Polish philologist, philosopher, religious thinker, and professor at the Jagiellonian University until the outbreak of World War II; and, more interestingly, it was understood by him. In his two-volume opus magnum Pessimism, romanticism and the foundations of Christianity (Krakow 1914), Zdziechowski devoted much space to Schelling, not only by interpreting him in the context of Romantic thought, but above all, by seeing him as a philosopher who anticipated the issues and problems faced by the renewal movement within the Catholic Church known as "religious modernism." Recalling Zdziechowski’s position a hundred years ago can thus be considered part of the contemporary reception of the thought of Schelling.
6

Czy “sprzeciw wobec władzy daltonizmu naturalistycznego”? O metafizycznych i metaepistemologicznych poglądach Stanisława Brzozowskiego

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Sobieraj T.
Kwartalnik Filozoficzny
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2010
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vol. 38
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issue 3
109-132
EN
The article is an analysis of the metaphysical and meta-epistemological views of Stanislaw Brzozowski (1878-1911), considered to be the greatest Polish critic of the Young Poland epoch. Brzozowski’s thought exemplified the anti-positivistic turn of Polish culture, initiated in the 80’s and 90’s of the 19th century. In his works, such as Kultura i życie (Culture and Life, 1907) and Idee (Ideas, 1910), the Polish thinker refuted theories of metaphysical realism and naturalistic evolutionism, and argued that one cannot separate human thought from life as an objective, biological process. Although Brzozowski temporarily supported the meta-epistemological thesis of empiriocriticism (he claimed that truth is strictly determined by the biological factors of human nature and therefore cannot be grounded in the correspondence theory of agreement between judgments and an objective reality), in the end he took up different views connected with the transcendental idealism of Kant and Fichte. Brzozowski’s original idea was his famous philosophy of work, which claimed that an objective world does not exist because it is created by an active human subject. In other words, the Polish critic subscribed to the view that the reality is just a dynamic process. This metaphysical hypothesis was obviously opposed to realism and essentialism.
7
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Lekcja filozofii Władysława Tatarkiewicza

75%
Wiśniewski R.
Filo-Sofija
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2011
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vol. 11
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issue 2-3(13-14)
473-485
EN
The article discusses the important lessons that flow from the study of the way of philosophizing by Władysław Tatarkiewicz. Based on the study of his multi-scientific achievements, the author has selected several core philosophical teachings, which in his opinion, should consider adopting today: 1 The primary task of philosophy is to organize concepts shaping the image of the world. 2nd Order and clarity of thought are achieved by using the method of semantic-historical analysis. 3rd The need for order and clarity leads to the history of philosophy, exploring the origin and evolution of concepts. 4th Philosophy is not yet a personal belief of man. 5th Organizing the world picture has axiological sense. 6th The most difficult issues arise in the theories of the middle range in the space between the general and very detailed, specified scientific studies. 7th The duty of the philosopher is to be interested in the history of native (Polish) philosophy.
8
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Emilia Fiszer (1885–1949) – polska filozofka i kustoszka nad Sekwaną

51%
Seroka K.
Studia Migracyjne - Przegląd Polonijny
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2020
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vol. 46
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issue 2 (176)
309–324
PL
Emilia Fiszer (1885–1949) pochodziła z rodziny łódzkich księgarzy. Choć początkowo jej kariera naukowa skupiona była przede wszystkim wokół nauk matematyczno-przyrodniczych i filozofii (uzyskała doktorat na paryskiej Sorbonie), to jednak Fiszerówna powróciła do rodzinnych tradycji. W latach 30. XX wieku związała się na stałe z Towarzystwem Historyczno-Literackim i Biblioteką Polską w Paryżu, gdzie przez wiele lat pełniła funkcję kustoszki tejże instytucji. Celem artykułu jest zaprezentowanie sylwetki tej nieznanej szerzej filozofki i kustoszki.
EN
Emilia Fiszer (1885–1949) came from a family of booksellers from Łodź. At first, her scientific career was focused primarily on mathematics, natural sciences and philosophy (she obtained a PhD at the Paris-Sorbonne University). However, with time Emilia Fiszer returned to her family book traditions. In the 1930s, she became permanently associated with The Historical and Literary Society and The Polish Library in Paris, where for many years she was the curator of that institution. The purpose of the article is to present the profile of this unknown philosopher and curator.
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