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1

Psyche i soma. 'Co' choruje w czlowieku?

100%
Sak J.
Studia Philosophiae Christianae
|
2010
|
vol. 46
|
issue 2
129-149
EN
Defining the general category of illness implies certain assumptions in three research plains: philosophical anthropology, epistemology, and axiology. These plains constitute three theoretical dimensions of comprehending illness. The article makes an attempt to determine anthropological bases of the category of illness. It aims at answering the question if explaining of the category of illness, based exclusively on biological norms, is justified in philosophy and medicine. In attempts to answer the question posed in the title of the paper, there are useful both, contemporary disputes about the nature of mental illness, and the personalistic theory of human being.
2

DÉMOKRITOS O PODSTATĚ DUŠE A JEJÍ SMRTI

80%
Myšička S.
Filozofia (Philosophy)
|
2015
|
vol. 70
|
issue 2
107 – 118
XX
This paper deals with Democritus’ thoughts concerned with the life and death of human soul. Democritus was known for his materialist atomist doctrine, which had many implications for his investigations in the area of mind and soul. According to him, the soul is corporeal, i.e. it is a compound, consisting of atoms of specific (fiery) nature. Therefore, it is prone to destruction just like anything else existing in the universe. Soul must perish after the death of the body, because the material bounds holding the soul together are destroyed. Like Socrates, Democritus held the view that from a moral point of view the experience of death should not disturb us, because our death is insignificant for leading a good and happy life. Unlike Socrates, Democritus supported this view by the notion of soul as perishable entity, which is necessarily destroyed by dissolution after the death of body. By acknowledging this fact we might see quite plainly that it is us who control our life goals; this insight cannot be made clearer by any metaphysical or psychological theory.
3

LUDWIG FEUERBACH A PROBLÉM TELESNOSTI V ZÁPADNOM MYSLENÍ

80%
Bosáková K.
Verba Theologica. Teologický časopis
|
2019
|
vol. 18
|
issue 1
86 – 93
EN
It is hardly an exaggeration to say that the history of philosophy from Plato to Hegel is the history of a loss of human corporality, which has destructive consequences, because human body is the most universal symbol in every culture and society. Ludwig Feuerbach is trying to return the corporality back to human beings through the rehabilitation of emotions and of the intersubjectivity based on the love between the concrete, personal, physical Me and a concrete, personal, physical You. The Christian idea of God should not be based upon the picture of human being without body, but should closely match the entire and real essence of human being that is primarily rooted in nature.
4
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Namiętności duszy a współczesny spór o naturę emocji

80%
Krzemkowska-Saja J.
Filo-Sofija
|
2012
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vol. 12
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issue 2(17)
137-145
EN
In my article I discuss the connection between the Cartesian theory of passions of the soul and the contemporary dispute between the cognitive and non-cognitive theories of emotions. Defenders of the cognitive theory of emotions identify emotions with judgments. On the other hand, non-cognitivists claim that emotions are feelings caused by changes in physiological conditions relating to the autonomic and motor functions. Both cognitivists’ and non-cognitivists’ approaches meet serious problems. In the paper, I want to show that the Cartesian theory of passions can be considered an anticipation of contemporary views and a compromise between the cognitive and non-cognitive theories of emotions.
5

HOMO PLATONICUS. THE DUALIST VIEW OF MAN (Homo platonicus i dualistyczna wizja czlowieka)

80%
Drwiega M.
Kwartalnik Filozoficzny
|
2008
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vol. 36
|
issue 4
13-30
EN
In this article the author would like to draw the reader's attention to one of the most interesting conceptions of man, that of Plato. Plato is one of the main sources of the dualist view on the human nature, according to which man consists of the two elements, soul and body; the human soul is non-material and can exist apart from the material body. This statement is controversial because it is not clear how these two distinct entities can exist in one human being. For centuries prominent philosophers considered this to be an issue of prime importance; even now this problem continues to raise deep questions. However, it is worth noting that Plato himself did not formulate one solution to the problem; instead, he tried to describe it in many ways using various metaphors. The author believes that it is more fruitful to see Plato's strategy in this way instead of reducing the relation between the body and the soul to one of its common characteristics, for example, comparing the body to a prison of the soul. It is well known that the core of Plato's conception is knowledge about the soul. The Greek philosopher presents his threefold theory as the central point of reference for his anthropological concept. This is true, but the theory must be put into the proper context. On the one hand, it is bound up with the general conception of the universe, with the macrocosm, to use the Greek term; on the other, it is a basis for both ethical and political considerations. This is also important for the understanding of man. The result is that man is part of the chain of beings, of the rational cosmos. But as a microcosm he/she must imitate an external order in individual, as well as in political life.
6

O działaniu i relacji dusza-ciało w filozofii Maurice`a Merleau-Ponty`ego w pięćdziesiąta rocznicę śmierci

80%
Drwięga M.
Kwartalnik Filozoficzny
|
2011
|
vol. 39
|
issue 3
5-17
EN
One of the most original and creative French philosophers, Maurice Merleau-Ponty, who died 50 years ago, still remains to be discovered by contemporary readers. In his philosophical endeavour he developed a thought-provoking conception. Merleau-Ponty was one of the leading figures of the phenomenological movement. In the paper the author would like to draw the readers’ attention to some of his illuminating ideas. The paper mainly focuses on the first period of Merleau-Ponty’s philosophical development in which this outstanding French philosopher elaborated on a still valid idea concerning human action and the mind-body relation.
7

Тело и душа как объекты инициации (по роману Олега Постнова)

70%
Pudowa T.
Slavica Wratislaviensia
|
2011
|
vol. 153
423-432
EN
The article analyses a meeting of protagonists in the childhood in Fear novel. This meeting has determined their further life. The author has concentrated on the boy and the girl’s maturing as well as on relations between flesh and soul. Disharmony between K***’s flesh and soul becomes the reason of his fears and neurasthenia. As a result, such a condition of his mind leads to his suicide. The author of the novel compares the life of the protagonist to such writers as E.A. Poe, S. Kierkegaard, and N. Gogol. (There are a lot of quotations, allusions, reminiscences from Gogol’s Vij and Terrible revenge in the novel.) They are typologically very similar: all of them are alone, reserved, not understood by the environment, prone to depression, and aware of their own psychological non-standard. Writers to whom the author appeals, could direct overflowing energy to a creative channel at a certain stage of their life. Unlike them, energy of Postnov’s protagonists has been directed exclusively to self-damage.
8

Модифікації концептів тіла в історії лірики

70%
Kowaliw J.
Slavica Wratislaviensia
|
2011
|
vol. 153
671-676
EN
The article raises problems of the body and soul concept in different periods of poetry evolution. Its dramatic modifications are traced in the ancient, Christian, renaissance, post-renaissance (classical), non-classical and post-modern eras.
9

Wiecznotrwały pożytek ze śmiertelnego ciała w refleksji prawosławnych kaznodziejów w Rzeczypospolitej XVII wieku

70%
Nowak A. Z.
Slavica Wratislaviensia
|
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.
10
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FILOZOFIA KONŠTANTÍNA FILOZOFA SOLÚNSKEHO V TEXTOCH ANASTÁZIA BIBLIOTEKÁRA (K BYZANTSKEJ NÁUKE O DUŠI)

70%
Lukoviny Ľ.
Konštantínove listy
|
2015
|
vol. 8
|
issue 8
25 – 39
EN
Anastasius Bibliothecarius lists a number of texts by Constantine the Philosopher from Thessaloniki from which we learn about philosophical topics. We focus on the question whether a person has one or two souls. We look closely on this issue and interpret the text of Anastasius, which is ideologically and politically conditioned. The meaning of the word “slovo” in church-Slavonic Vita Constantini has been translated as a “speech”, ability to speak. Byzantine literature shows another interpretation of this church-Slavonic term.
11

ESENCE MATERIÁLNÍCH JSOUCEN V KONTEXTU PSYCHOLOGIE U TOMÁŠE AKVINSKÉHO

70%
Slováček P.
Filozofia (Philosophy)
|
2014
|
vol. 69
|
issue 9
765 – 776
EN
Thomas Aquinas advocates a noticeably anti-dualistic anthropological position, which forces him to explain human beings as metaphysically complex beings. This would be impossible on the physical level alone. However, the problem of the essence of material forms is still elaborated insufficiently. As to my knowledge, there are still two questions, which have not been properly answered: (a) How should be the matter in the essence of particular beings comprehended; b) how it is possible to combine the existence of an indivisible soul with its being the very basis of intellect and the form of the body. The paper unveils Aquinas’s differentiated approach to these questions in order to suggest a new interpretation of the essence of material beings. Rendered in a wider context of Thomas’s psychology, it would comply with following requirements: a) historical-philosophical coherence, by which we mean primarily a meaningful categorization of the elaborated concept into the historical philosophical framework; b) metaphysical coherence and c) philosophical-psychological coherence.
12

MONÁDA AKO PRINCÍP ZLOŽENIA ORGANICKÉHO TELA

70%
Duchesneau F.
Filozofia (Philosophy)
|
2018
|
vol. 73
|
issue 7
509 – 519
EN
Let us refer to sections 70 and 71 of Monadology: In them Leibniz explains his conception of the organic body as a totality made up of many organs, which are the constituent parts of all organic bodies of the other living creatures. 1) This conception, although postulated, is not justified. Can it be justified by the corpus of Leibniz´s works itself? 2) Here we find the dominant entelechy, attributed to a living body, but also to living creatures by which it is constituted. How should this interconnection of dominant entelechies be interpreted, if this interconnection is to offer a sufficient argument for the organic composition of a living creature? Due to some misinterpretations of this interconnection Leibniz wants to alter the latter to some extent. Who were these interpreters and what were their arguments? And what does this correction of his thesis embody?
13

PATOČKOVA PÉČE O DUŠI MEZI SÓKRATEM, PLATÓNEM A ARISTOTELEM

70%
Blecha I.
Filozofia (Philosophy)
|
2015
|
vol. 70
|
issue 6
409 – 419
EN
The paper investigates the structure of Patočka’s interpretation of „the care of the soul“. From Patočka’s analyses as well as from the commentary works it is obvious, that Patočka’s eminent interest was to render the soul as open, unconceivable, problematic and as such forcing a person to live in a positive uncertainty, i.e. in a moral condition which makes her responsible for her own deeds. In ancient tradition this stand seems to have been adopted by Socrates whom Patočka on this very ground prefers to Plato, who on the contrary made the care of the soul as a part of his metaphysical theory of ideas. Some Patočka’s accounts suggest, however, that this Socratic conception did not comfort the later Patočka either. Thus the conception which he personally appreciated at most goes back to Aristotle who was the first who introduce the concept of action. As far as the author knows, this point is not taken into account sufficiently in secondary sources, although it substantially changes the pattern of Patočka’s care of the soul and makes new interpretations of his conception possible.
14

PATOČKA A EURÓPA: K POJMU EURÓPY V PATOČKOVEJ FILOZOFII DEJÍN

70%
Stojka R.
Filozofia (Philosophy)
|
2010
|
vol. 65
|
issue 2
150-161
EN
The concept of Europe plays an important role in Patocka's writings of the 1970s. For him Europe was closely related to the Greek idea of 'taking care of the soul' and thus to the very origins of history. In the course of history, which began in ancient Greece and whose end is marked by the 1st World War, however, this idea has lost its strength. Europe in its original sense ceased to exist, being replaced by a new, Post-European period. For Patocka this means the end of history and the beginning of a non-historical era, in which we will have to cope with the European legacy in its positive as well as negative sense.
15

Berkeley o naturze umysłu

70%
Spryszak P.
Kwartalnik Filozoficzny
|
2011
|
vol. 39
|
issue 4
25 - 41
EN
The present essay is concerned with George Berkeley's theory of mind. An outline of his (sketchy) immaterialist theory of mind is presented and some of the principal (and well-known) difficulties are pointed out. The main problem seems to be that his attack on materialism can be easily converted into an attack on his concept of (immaterial) soul. Moreover, Berkeley offers no principle of the identity of minds; hence it is possible to argue that a troublesome consequence of his theory of mind is the possibility of an agnostic conclusion (the paper outlines an analogy between Berkeley's concept of mind and Kant's theory of the transcendental unity of apperception). In the present paper I show that it is possible to overcome these difficulties by formulating Berkeley's philosophy in pragmatic terms.
16

ROVINY FILOZOFICKÉ PSYCHOLOGIE TOMÁŠE AKVINSKÉHO

61%
Slováček P.
Človek a spoločnosť. Internetový časopis pre pôvodné teoretické a výskumné štúdie z oblasti spoločenských vied
|
2014
|
vol. 17
|
issue 2
-
EN
The objective of the article is to characterize the complex standing of psychological heritage of Thomas Aquinas’s concept of soul in view of previous tradition. Further, the article attempts to demonstrate that Thomas´ psychology is significantly wiser than traditional interpretations resting on the concept of soul as substantial form would indicate. A novel approach to the concept of soul in Thomas Aquinas´ works is suggested, based on the possibility of relating to the soul in terms of various philosophical levels or disciplines, namely the metaphysical, physical and moral-theological levels. The argumentation presented rests on a basic assumption that metaphysical concepts allow for analyzing all that falls in the scope of other disciplines – physics, and to some extent, even theology. The latter assumption constitutes a key for the analysis of the levels of Thomas Aquinas´ philosophical psychology.
17

STAROSTLIVOSŤ O SEBA PROSTREDNÍCTVOM POZNANIA SAMÉHO SEBA V PLATÓNOVOM DIALÓGU CHARMIDÉS

61%
Jánošová K.
Motus in verbo: časopis mladej vedeckej generácie
|
2014
|
vol. 3
|
issue 2
17 – 23
EN
The paper deals with the way how Plato uses the phrase doing one’s own in searching for the definition of sôphrosunê in the Charmides. Although the main theme of this dialogue is sôphrosunê, the consequence of the Critias’ concept of sôphrosunê, namely that sôphrosunê does not bring the community any advantage, also concerns the benefit of the community. The paper deals with the aporia of possibility and usefulness of self-knowledge in the dialogue. The text intends to show that the source of these aporia is Critias’ strict separation of three kinds of knowledge (“the knowledge of knowledge”, the “knowledge of good and evil” and “technical knowledge”). This separation is based on Critias’ potentially tyrannical “self-consciousness“ freed from all content determinations and governing the knowledge of good and evil. The unity between them has to the form of a complex structure the bearer of which is the soul and which is dominated by the knowledge of good and evil.
18
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«ΚΑΤΑ ΔΙΑΝΟΙΑΝ» ΑΜΑΡΤΑΝΕΙΝ ΚΑΤΑ ΤΟΝ ΑΓΙΟ ΜΑΞΙΜΟ ΤΟΝ ΟΜΟΛΟΓΗΤΗ ΚΑΙ Η ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΝΟΥ ΚΑΤΑ ΤΟΝ ΑΡΙΣΤΟΤΕΛΗ

61%
Pittaras T. C.
Konštantínove listy
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2017
|
vol. 10
|
issue 1
25 - 35
EN
The article is an attempt to demonstrate the role of mind (νούς) when a human being commits a sin, according to the teaching of St. Maximus the Confessor, while the function of mind was analysed by Aristotle, centuries ago. The author, at first, clarifies the relation of sin to the God’s creation, based on St Maximus’s theology. After that, he presents the Maximian division of the sinners, into unwilling (αδιαθέτως) and willing (ενδιαθέτως) sinners, and he tries to explain how the mind works in the passionate world of the second ones, by using the senses, the imagination and the memory. Finally, he deals with the Aristotle’s notion of mind, such as its definition, its functional division and the usage of sensation, imagination and memory while it acts (νοείν).
19

THOMISTIC ANTHROPOLOGICAL DUALISM (Tomisticky antropologicky dualismus)

61%
Peroutka D.
Organon F. medzinárodný časopis pre analytickú filozofiu
|
2011
|
vol. 18
|
issue 1
26-39
EN
The Thomistic proof of the immateriality of human reason consists in the argument from the fact that intellection has as its object not empirical particulars but abstract universals. A standard objection against dualism plays up the problem with the causal influence of the soul on the body (psychophysical problem). The Thomistic solution depends on the hylemorphic conception of the soul as a substantial form of body, i.e. on the view that the human soul is (also) that in virtue of which a human body has those essential properties which it has.
20

MIND - LIFE - KNOWLEDGE. THE YOUNG MANNHEIM'S WAY TO SOCIOLOGY (Lelek - elet - tudas. A fiatal Mannheim utja a szociologiahoz)

61%
Karacsony A.
Szociologiai Szemle (Sociological Review)
|
2009
|
vol. 19
|
issue 3
26-42
EN
This essay discusses a less known period of Karl Mannheirn's life, namely the period he spent in Hungary. The author attempts to point out that the career of the young Mannheim, starting from a philosophical interest and continued with a sociological one, is continuous. His first published works and letters prove that in the period preceding his emigration to Germany in 1919, he was concerned with questions that received their mature form in his sociology of knowledge. They include primarily the question of culture, that of perspective-boundedness (relativity) of cognition, interpretation and the problem of intellectuals. Despite changing disciplines from philosophy to sociology, the continuity of his oeuvre can be shown.
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