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Mity greckie w świetle psychologii analitycznej C. G. Junga

100%
Korczak A.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2012
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vol. 24
207-214
EN
I emphasize the need to interpret the world view expressed in the Greek mythology. I think that C. G. Jung’s theory of archetypes can by used to interpret it. I show some similarities between Greek gods and archetypes of Jung. There is also a similarity between the goal of human development assumed in the mythological wisdom and the goal of the psychological process of individuation in the analytical psychology. These similarities let us understand some aspects of Greek myths although it must be admitted this understanding is not exhaustive or the only one possible.
2
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„ODKOUZLENÍ“ VERSUS SEKULARIZACE?!

100%
Havelka M.
Sociológia (Sociology)
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2012
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vol. 44
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issue 5
564 – 578
EN
In the context of the constitutive antinomy of German intellectual life at the end of 19th century and the bifurcation of subject and object, this essay attempts to reconstruct the original intentions of Weber’s concept of Entzauberung (elimination of magical powers) of life and the world. It shows the weaknesses of a one-dimensional identification of the term Entzauberung with secularisation. It argues that it was not Weber’s aim to capture the cultural and social processes of the de-religionalization of both the public and private sphere, or the process of the expulsion of belief from everyday life. On the contrary, he strove to critically interpret the social and cultural consequences of the development of science and an increasing rationalization of life. There were two consequences, according to Weber. First, religiosity and belief changed in relation to the privatization and subjectification of traditional values (such as good, beauty, hope, etc.) which brought an increased danger in that these values can be externally manipulated. Second, various forms of “religious” ideologies were produced and resurrected. From this perspective, Entzauberung is a phenomenon parallel to secularisation, and not one of its forms.
3
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O możliwym znaczeniu nihilizmu dla religii

100%
Torzewski W.
Filo-Sofija
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2004
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vol. 4
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issue 4
117-128
EN
In the article the author provides a positive answer to the question, whether for a religious believer awareness of nihilism can be a source of positive insights in the nature of religious faith. Nihilism in this context is understood not as a simple denial of the existence of the Transcendent, but as a all-encompassing cultural experience grounded in the activity of reflection. Analysis of the phenomenon of nihilism and its specific “logic” leads to description of the condition of a religious consciousness which is shaped by the recognition of positive aspects of the experience of nihilism. The search for positive meaning of nihilism is set against the background of the debate about the relationship between “faith” and “reason”. What is under consideration, however, is not the question whether in the context of nihilism some sort of faith is still possible, but whether a believer’s epistemic situation is affected by his awareness of nihilism.
4

BOOTSTRAPPING OBJECTION

100%
Piller C.
Organon F. medzinárodný časopis pre analytickú filozofiu
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2013
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vol. 20
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issue 4
612 – 631
EN
If our mental attitudes were reasons, we could bootstrap anything into rationality simply by acquiring these mental attitudes. This, it has been argued, shows that mental attitudes cannot be reasons. In this paper, I focus on John Broome’s development of the bootstrapping objection. I distinguish various versions of this objection and I argue that the bootstrapping objection to mind-based accounts of reasons fails in all its versions.
5

THE 'ONTOLOGICAL ARGUMENT' AND RATIONALISM

100%
Czerniawski J.
Kwartalnik Filozoficzny
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2007
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vol. 35
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issue 3
97-100
EN
In the light of Kant's critique, the so-called 'ontological argument', purporting to prove God's existence out of the notion of Him, must of necessity contain a 'petitio principii'. This is true not only of Anselm's original argument and Leibniz's improved version of it, but also of its contemporary formalized versions. Apart from the weak points of the original argument, they usually contain some faults of their own. On the other hand, their inevitable failures undermine the authority of reason. Thus, it seems advisable to give up such futile attempts.
6

Being in F.W.J. Schelling's Philosophy

100%
Filutowska K.
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2004
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vol. 13
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issue 2(50)
43-57
EN
Relying on the philosophy of narrative the author focuses on Schelling's ontology. She presents the question of aestheticism and epistemological empiricism in Kant's philosophy, which means that she begins from the enfeeblement of reason also defined as depotentialisation of the philosophy of the subject. She shows how this topic is treated by Schelling in his System of Transcendental Idealism, and how it is connected with ontological pluralism, or with the conflict of mutually constraining wills, a conflict that tears apart the continuity of rationalistic deduction of a system from the original lack of differentiation between one I and the other. It is determined in the process that the concepts of dogmatic philosophy are derivative, dependent and partial. Such inquiries have been inspired by A. Renaut's: The Era of the Individual, and by the claim that Western metaphysics suffers from a discontinuity. The author also discusses the development of Schelling's thought. She shows how its early version is informed by Plato's Timaeus and finds its most characteristic expression in the philosophy of identity contained in the Philosophy of Arts. Its later version, due to its rich pluralistic and mythological themes can best be interpreted by recourse to the concepts of the philosophy of narrative proposed by M. Maesschalk.
7

How Philosophy Became What It Is

100%
Buczynska-Garewicz K.
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2004
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vol. 13
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issue 2(50)
27-42
EN
The article discusses Giorgio Colli's writings on philosophy. Its past and its destiny. Colli's work on the pre-Socratics is compared with Heidegger's analyses of early philosophers.
8

MORALITY AND REASON. SAMUEL CLARKE'S RATIONALISTIC ETHICS.

100%
Raube S.
Studies in Logic, Grammar and Rhetoric
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2009
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issue 15(28)
135-143
EN
The British philosophy at the break of the 17th and 18th century was marked by the conflict which had very significant consequences. The developing civic society and the emerging public opinion were gradually limiting the influence of the contemporary political and religious authorities. The author presents the conflict between morality and reason, examining the main thesis of Samuel Clarke's rationalistic ethics and its consequences.
9
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Możliwości poznawcze analogii według Immanuela Kanta

88%
Kiełbasiński D.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2012
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vol. 24
71-100
EN
Kant quite often refers to analogy though without really developing the theoretical aspects of the matter itself. Even when introducing in Critique of Pure Reason (“CPR”) an apparently clear distinction between analogy in philosophy and analogy in mathematics he was so succinct that there remain doubts as to whether the distinction is based on the criterion of fields wherein analogy might be applied or rather it refers to the structure of the analogy. The latter leaves room for differences in interpretation. While analogy in philosophy is built of four elements as a relation of two relations (a:b :: c:d), the structure of analogy in mathematics may either be same as this in philosophy or be conceived as built of three elements (a:b :: b:c), depending on the reference to source (with or without G.S.A. Mellin’s change to A179/B222 of CPR). In Lectures on Logic Kant distinguishes between analogy and induction; both these forms of reasoning are proper to the reflecting capacity to judge and, as such, opposed to inference by deduction (especially syllogism) which is specific to the reason (or: determining capacity to judge), closely linked to the understanding. The reflecting capacity to judge produces so-called reflective judgments which are of subjective validity only. Analogy, while hardly differing from induction in its practical use, shares with induction the common principium; let the assertion in the article be that the principium is drawn from the teleology of nature as derived in, inter alia, Critique of Judgment (the principle of purposiveness). Identity of grounds (par ratio) is required to formulate an analogy, which means that the corresponding elements in both pairs of an analogy have to belong to the same class; the classes, however, may only be singled out when, case by case, allowing for the context (category of relation) wherein par ratio is relevant.
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MOLIÈRE, DESCARTES, GÉNÉROSITÉ

88%
Boros G.
Filozofia (Philosophy)
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2009
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vol. 64
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issue 2
133-143
EN
The article deals with the notion of generosite, an important concept of the 17th century moral philosophy, as well as with the metamorphosis of the meaning of this passion and/or virtue. The starting point of this metamorphosis is generosite as a virtue of the late medieval and early modern French noble man, whereas the end point is generosite as the passion/virtue of Descartes' (equally) rational beings. The paper analyses this phenomenon in Moliere's play Don Juan, and in Descartes' and Spinoza's texts
11

IRRATIONAL ATTRACTION OF RATIONALITY

88%
Dobiáš D.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
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2022
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vol. 15
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issue 2
24 - 33
EN
The content of political doctrines and dominant lines of practical politics is legitimised by the effort to implement the ideal of a good, free society by applying the idea of reason. At the same time, its performance not only defines the conditions for the theoretical justification of the idea of power, but also becomes a tool for its implementation. The primary goal of this paper is in an endeavour to place the normative nature of current (democratic) political regimes where we encounter the need for a more fundamental theoretical argument that would enable us to respond to their dynamic, often contradictory development. One of the consequences of such fixation is in the division of sciences into the realms of nature and society, the independence of their methodological orientation, or the factual and theoretical division of human reality into rationalism (means, technology, efficiency) and human values and meanings which become the domain of irrationalism. Therefore, from the perspective of modern political systems, irrationally conditioned modelling of reality under the guise of rationality may be considered an important aspect of the ideological compromise between politics, economics, and the media sphere on the lasting continuity of prosperity for the rich ones.
12

MESTO A DOM, INŽINIER A RUCHY

88%
Gogora A.
Filozofia (Philosophy)
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2011
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vol. 66
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issue 5
447-451
EN
The paper offers a brief outline of the presuppositions and consequences of modern urbanism, as well as of its ontology. The stress is put on the historical transformations of the modern rationality and on depicting its efforts in carrying out its project.
13

KANTOVA FILOZOFIA NÁBOŽENSTVA Z HĽADISKA PRAKTICKEJ RACIONALITY

88%
Andreanský E.
Filozofia (Philosophy)
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2012
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vol. 67
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issue 3
195 – 207
EN
The paper deals with Kant’s philosophy of religion as related to his theory of practical rationality. The introductory parts explain the foundations and place of the philosophy of religion in Kant’s works. A special attention is paid to the relationship between religion and morality in Kant’s practical philosophy. The social dimension of religion as conceived by Kant is explained as well. Finally, the paper offers a description of the main features of Kant’s practical rationality.
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K ANTROPOLOGICKO-ETICKÝM PROBLÉMOM V ESEJACH TEODORA MÜNZA V ČASOPISE FILOZOFIA

75%
Plašienková Z.
Filozofia (Philosophy)
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2013
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vol. 68
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issue 8
665 – 678
EN
The paper deals with the anthropological-ethical problems as articulated in the sketches of the Slovak philosopher Teodor Münz published in the 1990s in the journal Filozofia. Its focus is on Münz’s radical approach to human reason, his demystification of its capacities and consequently his innovative understanding of human condition. In addition to that Münz’s insufficiently justified views are critically reviewed as possible subjects of further debates.
15

PROBLÉM VZŤAHU ROZUMU / FILOZOFIE A VIERY / NÁBOŽENSTVA V STREDOVEKEJ FILOZOFII (AVERROES, BOETHIUS Z DÁCIE A TOMÁŠ AKVINSKÝ) A PARALELY SO SÚČASNÝMI PRÍSTUPMI

75%
Chabada M.
Filozofia (Philosophy)
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2018
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vol. 73
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issue 4
282 – 293
EN
The paper deals with the relationship between reason/philosophy and faith/religion with some medieval authors (Averroes, Boethius of Dacia and Thomas Aquinas). Its first objective is to emphasize the key approaches such as the subordination of philosophy to religion or vice versa, which is based on the difference between the “absolute and relative” aspects. Its second objective is to identify the parallels and differences between the medieval and current strategies of addressing this issue (forms of conflict, independence, dialogue and integration). The author's opinion is that the relationship between reason/philosophy and faith/religion is primary methodological. The conflict between reason/philosophy and faith/religion is the result of a broad generalization of one of the two terms. The best form of the coexistence of science and religion is their mutual independence in those cases where we do not feel competent in any other than our own scientific discipline, or some form of a dialogue/integration (if we do have the necessary expertise).
16

ĽUDSKÁ PRIRODZENOSŤ, ROZUM A EMÓCIE: POHĽAD T. AKVINSKÉHO A D. HUMA

75%
Chabada M., Szapuová M.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 9
698 – 710
EN
The paper deals with the understanding of human nature in the philosophy of T. Aquinas and D. Hume. Its aim is to highlight some of the naturalistic tendencies in the writings of both authors. Naturalism is conceived as a position which in the explanation of human nature underlines the role of natural dispositions, inclinations and capacities operating in human mind, which are out of the control of reason. Aquinas and Hume are presented as philosophers of human nature. This view is supported by their understanding of the role of natural propensities of human beings as well as the relationship between reason and emotions (passions) and also their respective explanations of moral actions.
17
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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.
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Czy odpowiedzialność za drugiego może być imperatywem rozumu? Kant a Levinas

75%
Hernas A.
Kwartalnik Filozoficzny
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2014
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vol. 42
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issue 2
117-129
EN
This article is an attempt to confront Levinas’s ethics of responsibility with Kant’s theory of the categorical imperative and the autonomy of the mind on some crucial issues. Pointing out differences and similarities, I consider a number of hypotheses regarding their mutual relations. I propose the following options: the categorical imperative as a foundation of the principle of responsibility; responsibility for another as a condition of ethical sensibility in a subject capable of acting rationally and morally; Kant’s rational ethics as an elimination of ethics built on desire; responsibility for another as a fundamental questioning of the autonomy of the mind and free will; a possible synthesis of both ethics by limiting Kant’s concept of the autonomy of the mind and Levinas’s concept of absoluteness. While not deciding which stand is best justified, one must note Levinas’s symptomatic favoring of Kant, even though he is well-known as a thorough critic of European philosophy.
19

THE SPINOZA INSPIRATION IN THE LATE GERMAN ENLIGHTENMENT (SPATAUFKLARUNG)

75%
Jakuszko H.
Studies in Logic, Grammar and Rhetoric
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2009
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issue 15(28)
173-188
EN
The 1780s in German culture witnessed the phenomenon of Spinoza's revival, which was an important generational experience of the fourth philosophical generation of the German Enlightenment, called by Werner Schneiders the generation of I. Kant. Initiated by F. H. Jacobi Spinoza-Streit (Pantheismusstreit) introduced a new quality to the knowledge on the life and work of Spinoza because the question about the 'spirit of Spinozism' was posed for the first time. In the debate over Spinoza the following models of interpretation can be distinguished: (1) weak anti-Spinozism - the Berlin Enlightenment (M. Mendelssohn); (2) strong anti-Spinozism (F. H. Jacobi); Weimar neo-Spinozism (J. G. Herder, J. W. Goethe). The crucial controversy was that between strong anti-Spinozism and neo-Spinozism. In the view of Jacobi, Spinozism is an atheism which eliminates the God of religion (ens extramundanum) depriving him of personal character and free decision. Jacobi argued that the definitions of Spinoza's philosophy as pantheism or cosmotheism are of euphemist character which obscure the essence of Spinozism. He criticized Weimar neo-Spinozism as an inconsistent endeavour of mediation between theism and Spinozism.
20

FAITH AND REASON IN THE PHILOSOPHY OF PASCAL

75%
Lubanska S.
Studies in Logic, Grammar and Rhetoric
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2009
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issue 15(28)
79-87
EN
The paper analyzes Pascal's understanding of the relation between faith and reason as the two possible ways in which man attempts to establish whether God exists and how He may be reached. Pascal departed from an analysis of 'physical knowledge' and its possible application to the questions of faith and things infinite. Discovering the limitations of reason, the philosopher turned elsewhere to search for both proof of Gods existence and the possible ways in which man can strive to be closer to Him. The paper analyzes the meaning and various interpretations of Pascal's notion of 'knowing through the heart'. The author shows how the French philosopher's concept developed, departing form a critique of Cartesian philosophy, his concept of faith and love as essential elements of creating a real relationship with God.
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