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1
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Albert Einstein i jego związki z filozofią Spinozy

100%
Lisiak B.
Filo-Sofija
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2012
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vol. 12
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issue 2(17)
155-164
EN
The paper aims to analyze the influence of Baruch Spinoza’s philosophy on Albert Einstein’s work, in particular his physics. Einstein was a man of genius personality of contemporary physics, but we can see him as a prominent philosopher, too. He studied the philosophical works of Kant, Leibniz, Hume and other modern philosophers. But his most preferred thinker was Baruch Spinoza. Einstein knew very well Spinoza’s main book, Ethics. He accepted Spinoza’s concepts of human being and the dignity of man in the history of the world. The concept of God proposed by the author of Ethics was very important for Einstein. Spinoza’s inspiring philosophy is present in Einstein’s vision of the universe and in his deterministic view on quantum mechanics. This problem is reflected in the paper too.
2

ANTROPICKÝ PRINCÍP

100%
Dubnička J.
Filozofia (Philosophy)
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2007
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vol. 62
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issue 9
813-824
EN
Humans and their relationship to the universe has been a philosophical problem since the antiquity. In the second half of the 20th century, however, due to the new achievements of the relativist cosmology, the problem was revitalized. The developmental stages of the universe are analyzed with regard to the contemporary achievements in science. The humans and the society, i.e. the social form of the motion of the mass with all its characteristics, is considered to be one stage in the development of the universe. The antropic principle, describing humans and their relationship to the universe, brought about the serious philosophical-methodological questions - especially epistemological and the astroengeenering aspects - demanding philosophical reflection. These aspects are examined as positively and also negatively influencing the progress in sciences.
3

HRANICE ANAXIMANDROVA UNIVERZA

100%
Kočandrle R.
Filozofia (Philosophy)
|
2023
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vol. 78
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issue 1
25 – 39
EN
When trying to reconstruct the cosmology of Anaximander of Miletus, one of the challenges is the issue of whether he assumed that universe to have some concrete boundaries. In particular, it is unclear whether heaven, in addition to being identical with the area of the sky, also formed the boundary of the universe. To wit, given that Anaximander allegedly said the ‘origin’ of existing things was the ‘boundless’, one might assume he viewed the universe as boundless, open. In contrast, for other archaic Ionian thinkers one can suppose they viewed the universe as closed, because the Earth formed the lower boundary of the universe and heaven its upper boundary. Although Anaximander’s conception in many respects differed from theirs, one could argue that his universe was similarly closed. This hypothesis finds support especially in the concept of ‘surrounding’, which appears in Anaximander’s thoughts in many areas and expresses the constitution of various phenomena. Therefore it seems likely that it might also apply to defining the boundaries of the universe. Nonetheless, given the uniqueness of Anaximander’s universe, which consisted of Earth in the middle of circles of heavenly bodies that passed even under it, later reports on his theories focused mainly on describing this centre of the universe. Although the shape of a column is a tempting candidate, surviving sources do not provide enough evidence to help us identify the shape of Anaximander’s universe with any certainty.
4
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Wokół Platońskiej idei Dobra

75%
Chmielecki A.
Filo-Sofija
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2009
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vol. 9
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issue 9
7-29
EN
My paper is an attempt to demythologize popular mythological readings of Plato’s metaphysics (as based on the concept of selfexistent immutable Ideas, of the Demiurge who ‘fashioned’ the sensible world of things in the light of the Ideas treated as their archetypes, of the metempsychosis, and so on). Instead of following explicit Plato’s formulas, most of which were metaphorical, at this point I would propose to follow the course of his thought and the problems he envisaged and tried to solve, including those of his unwritten teaching (agrapha dogmata). My hypothesis is that agrapha dogmata was, inter alia, Plato’s attempt to overcome a difficulty stemming from the strong ambiguity inherited in his fundamental Idea of the Good. From the axiological reading, it is a universal (= the common form of all generic values), therefore having the definite extension, and in terms of metaphysical reading (= a principle which brings all things together in the best possible way), it is transcendental and its extension is ‘everything’. (To put it in another, more modern way: in the first case the Universe is thought as the language of distributive sets, while in the second – it is the mereological language. And the two are not commensurable). In the first case, the famous ‘one-many’ problem is solved by Plato due to his concept of methexis, while in the second, the very concept is useless, and Plato has to refer to a kind of variational principle there. I claim that to remove this discrepancy, the late Plato replaced the Idea of the Good with the complementary concepts of One and the Indefinite Dyad as the first principles. My second claim is that Plato’s metaphysics was not a theory of subject-independent, objectively existing reality (the outer Universe, so to say), but a theory of (transcendental) subject-dependent, trans-subjective reality (i.e. virtual reality), which may be called the inner Universe. And each Plato’s Idea, conceived as sense (to be distinguished from the meaning and the reference) of the appropriate general term, inhabits the second, inner Universe. The problem is that while there is only one outer Universe, there are as many inner Universes as the people. And if it is so, then the question arises: ‘Which one is true and what can warrant its veridicality?’ It is my hypothesis that, according to Plato, the One of agrapha dogmata – conceived as impersonal Nous, equivalent to universally valid principles of rationality – can do it.
5

TO SUSTAIN A COLOURFUL WORLD. VISION FOR A SMALL NATION (Fenntartani a sokszinu vilagot. Jovokep egy kis nemzet szamara)

75%
Naray-Szabo G.
Tarsadalomkutatas (Social Science Research)
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2009
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vol. 27
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issue 4
441-454
EN
The author expresses his gratitude towards the editors, who had made it possible that he may expound his thoughts as a professional outsider in this contribution. They may be interesting to the reader in that they reflect a special attitude close to that of natural sciences, hence they may offer answers to the different questions from an angle that differs from that of the other authors. Cultivators of some purified branches of natural sciences are in a relatively easy situation when they want to draw up a vision. For instance, today it can be exactly defined when the next solar eclipse would take place with the help of the heavenly mechanics, it can be predicted where the space ship circling our planet would enter the atmosphere. The spread of electromagnetic waves can also be precisely monitored, which, among others makes the production of sharp photos and the use of mobile phones. The social scientist is in a far more difficult position, who can, at the most, speak about guesses or even desires about his subject of study, and that too, with great uncertainty. Perhaps it is not accidental that the Delphi-method has spread which outlines the different scenarios of the future on the basis of the opinion and expectations of properly chosen experts. No matter what scholarly method is applied for predictions uncertainty remains significant. An example of major significance is the unexpected and rapid disintegration of the Soviet Union which was a veritable surprise for the entire world despite the fact that hundreds of Kremlinologists had been dealing with the future of that super power. Mitigating uncertainty is also important when a vision is drawn up differing from forecasting, it is not prediction but rather plans, hence it cannot depart from reality else it would become a pink fog and a nightmare. The author was led by this recognition when he attempted in this paper to group his ideas about the future around a scientifically well founded theory, the history of the development of the Universe. Some general principles can be worded on the basis of that history and have been valid for thousands of millions of years and presumably they would remain valid, therefore they may constitute the basis of the author's views about the future. He does not wish to create the false impression that his vision is unprejudiced and would not reflect his desires governed by the values he professes. The author attempts to support his thoughts with arguments of natural sciences, because this way he can control himself, at the same time he offers an opportunity for a patient discussion based on rational argumentation with visions based on different values. Therefore he briefly surveys the history of the Universe primarily on the basis of the French Jesuit anthropologist and philosopher Teilhard de Chardin (1980) and points out some basic regularities that apparently greatly determine that history. Next he attempts to apply those principles for outlining a national image of the future, which, as it will be seen, is necessarily rooted in the past.
6
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No i stało się. Szkic do manifestu gnostyka

45%
Jaroszewski J.
DYSKURS: Pismo Naukowo-Artystyczne ASP we Wrocławiu
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2019
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vol. 27(27)
246-253
PL
The text by Janusz Jaroszewski (the author of artistic and scientific book THAT THERE... with no name) And so it happened is a draft of a manifesto, a critical assessment of all old and present religious as well as political doctrines, that are intersubjective imagined orders, which, in author’s as- sessment, currently led to very serious crisis of all kinds of values. Jaro- szewski strengthens his diagnosis with references to writers, poets and philosophers, who also included these issues in their works – Thomas Bernhard, Yuval Noah Harari, Miguel de Unamuno and Marina Tsvetaeva.
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