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1

Koncepcja Dobra (tagathon) w ﬁlozoﬁi przedplatońskiej

100%

Pacewicz A.

Studia Philosophica Wratislaviensia

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2006

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vol. 1

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issue 1

87-99

EN

The aim of the article is to outline an interpretation of the philosophical understanding of the concept of the good in pre-Platonic thought. The interpretation is based on those fragments only in which the concept actually appears. As a result of the adopted assumption, the ideas of the first philosophers, i.e. Thales, Anaximander and Anaximenes, were outside the scope of the investigation, as well as those of Xenophanes, Eleatics, Empedocles, Anaxagoras and Leucippus. In the case of the first philosophical systems of the pre-Platonic philosophy one notices a connection between the good and the One. It can also be found that understanding of the `the Best' is depended on, and results from, ‘the good’. This is true also in Heraclitus, though, at the same time, he introduces an significant reversal in this respect, for he abolishes the absolute difference between the good and evil, and turns it to a subjective relation. The good has no ontological basis in the Democritus' system as well, though the good’s connection with truth, accessible for every human being, allows to interpret him as arguing for an objectivistic conception of the good. The objectivity of good has subsequently been denied by the Sophists.

2

Religia i kultura klasyczna u podstaw idei zrównoważonego rozwoju

100%

Sadowski R. F.

Seminare. Poszukiwania naukowe

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2011

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vol. 30

65-79

EN

In the human nature there is a tendency to continuous progress in all possible areas. Since the modern times humanity has great achievements on the field. The achievements cause contemporary ecological crisis. One of the most important tasks of our time is shaping sustainable life style among ordinary people. Great allies in this task are antique culture and religious traditions based on the religious virtue of moderation and philosophical rule of “golden mean” which are agreeable with the idea of sustainable development.

3

Principium sapienciae

100%

Korczak A.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2012

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issue 2

121-140

EN

I show the main mechanisms that led to victory rational thinking over mythology and religion in ancient Greece. I carry out far reaching analogies between the situation in ancient Greece between the eighth and sixth centuries BC and the situation in the Western world within the last several dozen of years. I have noticed similarities in changes concerning mentality, rationality, and keeping a distance from religion.

4

O głosach w głowie Sokratesa. Przyczynek do dyskusji

89%

Sajdek Z.

Racjonalia. Z punktu widzenia humanistyki

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2013

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vol. 3

EN

The article is an attempt to answer the question what Socrates’ daimonion is, and withal, what its function, meaning and origins are. The main part of this article is focused on diverse interpretations of philosophers such as Guthrie, Swieżawski, Nowicki etc. In this context there are presented two general attitudes towards the problem: personal and abstract. Additionally, concerning the abstract interpretation, it is proposed reading daimonion as a sort of ultimate intuition.

5

Stoic Virtues in Tertullian’s Works and Their Relation to Cicero

88%

Pap L.

Acta Universitatis Sapientiae, Philologica

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2014

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vol. 6

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issue 1

7-16

EN

Q. S. F. Tertullian was one of the most prominent writers and apologists of the early Christian Church. He had two important goals with his works: on the one hand, to introduce, according to the spirit of the age, the Christian teachings embedded in contemporary Roman culture; on the other hand, to highlight and emphasize the difference between the Christian teachings and the pagan ideas. This dichotomy is characteristic of his ethical teachings as well: while he emphasizes the importance of the Christian virtues, he does not forget about their philosophical background either. Tertullian demonstrably considered Stoic philosophy as the most acceptable philosophical thinking. Virtues have an important status in the teachings of the stoic body, just as they are a fundamental part of Christian ethics. The question arises whether Tertullian’s views on virtues could have been influenced by his pagan Roman ancestor, M. T. Cicero, who also shared stoic doctrines. This is the question the present lecture tries to answer.

6

Emotions in Philosophy. A Short Introduction

88%

Dąbrowski A.

Studia Humana

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2016

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vol. 5

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issue 3

8-20

EN

In recent decades, there has been a renewed attention to the emotions amongst scientists of different disciplines: psychology, psychiatry, neurobiology, cognitive science, computer science, sociology, economics, and many others. There are many research centers and scientific journals devoted to affective states already existing. However, studies of emotion have a very long history - especially in philosophy (anthropology, ethics, aesthetics, epistemology, and rhetoric). Philosophers first raised many important questions about emotions and their contribution to the discovery of the nature of emotions is very important. The aim of the article is the reconstruction of the views on emotions of particular thinkers in history of philosophy.

7

Ancient Doctrines of Passions: Plato and Aristotle

88%

Iskra-Paczkowska A., Paczkowski P.

Studia Humana

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2016

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vol. 5

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issue 3

21-28

EN

The subject of this essay is a discussion of the doctrines of emotions of Plato and Aristotle. According to both them it is impossible to oust the passions from the good, i.e. happy life. On the contrary, emotions are an important component of human excellence. We investigate this question with reference to Plato’s doctrine of the soul and his concept of a perfect life, and Aristotle’s ethics, poetics and rhetoric.

8

Filozoficzne aspekty koncepcji wychowania dzieci i młodzieży w Żywocie człowieka poczciwego Mikołaja Reja

88%

Leszczyński R. M.

Kwartalnik Pedagogiczny

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2018

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vol. 63(1 (247))

24-47

PL

It has been proved in the article that Mikołaj Rej’s views concerning the upbringing of children and youth are based on ancient philosophy, primarily on Stoicism. Mikołaj Rej’s Good Man is a counterpart of a Stoic wise man, whose life goal is to achieve emotionlessness and virtue. All the methods and ideas of upbringing described by Rej are subject to this very goal, which leads to the formation of a virtuous and rational man.

9

Jakiej filozofii potrzebuje teologia?

88%

Salij J.

Forum Teologiczne

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2011

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vol. 12

71-21

EN

The author of the essay, drawing his inspiration from John Paul’s II encyclic Fides et ratio, puts forward an argument that philosophy is indispensable for a responsible exercise of the Catholic theology. Such philosophy should contain six following characteristics: 1) The basic task of philosophy is the search for truth; other goals, such as subjective certainty, or practical usefulness can be – at most – of secondary importance. 2) Philosophy should not avoid questions of the ultimate purpose of man and the world. Reality and truth are not constrained by the boundaries of what is factual and empirical; philosophy cannot give more importance to the limits and determinants of human reason than it deserves, lest it abandon its faith in man’s ability to know the truth. 3) “It must not be forgotten that reason too needs to be sustained in all its searching by trusting dialogue and sincere friendship. A climate of suspicion and distrust, which can beset speculative research, ignores the teaching of the ancient philosophers who proposed friendship as one of the most appropriate contexts for sound philosophical enquiry.” (FeR 33). 4) Truth about our human ‘be’ must be complemented by love and goodness. 5) The philosopher too should seek truth in humility. He must not forget that the human mind is the cognitive property of the finished being. 6) The teaching of the ancient philosophers that only moral righteousness of the seeker validates the authenticity of his search for truth is well worth remembering.

10

Necessity and the physicalist account in Aristotle’s Physics. Difficulties with the rainfall example

75%

Olesiak J.

Diametros

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2015

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issue Diametros 45

35-58

EN

The aim of the present article is to consider the shortcomings of the physicalist rainfall example set forth by Aristotle in Physics II.8. I first outline the ancient physicalist account of the coming-to-be of natural organisms and the accompanying rejection of the teleological character of such processes. Then I examine the rainfall example itself. The fundamental difficulty is that rainfall does not appear to have a proper nature. Hence it is not natural in the strict sense and cannot be used in arguments either for or against natural teleology. Rainfall can at most have an end in a weak sense, which makes it inadequate as a paradigm. Furthermore, the physicalist conception of action for an end is itself flawed. I argue that they construe it anthropomorphically and falsely presuppose a symmetry between coming-to-be and ceasing-to-be. I would like to thank Hasse Hamalainen and Marcin Karas for looking at earlier drafts of this paper. I am also especially grateful for the numerous remarks and suggestions of three anonymous referees

11

Poemat Parmenidesa. Fragmenty B 9-17, B 19

75%

Mrówka K.

Zagadnienia Filozoficzne w Nauce

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2012

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issue 50

118-139

PL

This is a new translation of the Fragments of Parmenides of Elea, the fifth century B.C. thinker. The text includes: a Greek poem with the fragments B 9-17, B 19, a critical apparatus which takes into consideration some new editions and a new English translation.

12

Starożytne źródła etyki gospodarczej

75%

Ramocka M.

Zeszyty Naukowe Małopolskiej Wyższej Szkoły Ekonomicznej w Tarnowie

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2007

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issue 1(10)

243-251

PL

Artykuł stanowi próbę przybliżenia pochodzenia etyki gospodarczej w starożytności. Odwołuje się do dwóch podstawowych źródeł – świeckich i religijnych. Sokrates i Arystoteles byli twórcami szeroko pojętej etyki świeckiej, ale ich poglądy odegrały szczególną rolę również w kontekście zasad etyki gospodarczej. Temat pieniądza i bogactwa oraz rządzących nimi reguł był w starożytności równie popularny, jak w czasach współczesnych, stąd wielość przepisów na uczciwe życie i gospodarowanie. Drugim niezwykle istotnym źródłem wskazań etyki gospodarczej była religia. Stary Testament stanowił niezwykły zbiór pouczeń i zasad, którymi kierować powinni się ludzie gospodarujący. W przeciwieństwie do późniejszych filozofów, występowały tam konkretne wskazówki, dotyczące określonych życiowych sytuacji. Połączenie abstrakcyjnego charakteru przemyśleń starożytnych Greków z konkretnymi założeniami Starego Testamentu zaowocowało powstaniem etyki chrześcijańskiej, do dziś stanowiącej punkt odniesienia w kulturze europejskiej, także w kontekście etyki gospodarczej.

EN

The article attempts to outline the origins of business ethics in ancient times. It draws upon both secular and religious sources to support its claims. Socrates and Aristotle were the founding fathers of a broadly accepted form of secular ethics, but their views also had a significant influence on the foundations of business ethics. The topics of money and wealth, as well as the rules governing their workings, were just as popular in ancient times as they are today, as can be seen in a large number of ethical prescriptions relating to how to lead our lives in a fair and proper way. The other, especially important source of the principles of business ethics was religion. The Old Testament is an exceptionally important collection of teachings and rules to guide people in their economic affairs. In contrast to the works of the aforementioned philosophers, these texts contained clear guidelines relevant to specific situations of everyday life. The ethics of Christianity, which to this day remain the main point of reference in European culture, even in the field of business ethics, were the fruit of combining the abstract thinking of the ancient Greeks with the clear foundations laid by the Old Testament.

13

Alegoryczny komentarz Filona Aleksandryjskiego do perykopy Rdz 6, 1-4

75%

Zyzek K.

Seminare. Poszukiwania naukowe

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2013

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vol. 34

11-20

EN

Philo of Alexandria interpreted Genesis 6:1-4 by means of his chosen method, the allegory. In this way, the passage takes on a significantly different meaning from the literal one, one rather closer to the overall thought of the philosopher. The interpretation concerns ethics more than angelology, stressing the benefits of choosing the logos and the damages of rejecting it. Angels then, in accordance with the Stoic demonology, denote souls, daughters of men – various low passions, and giants – those who are immersed in the pleasures of the flesh. Such a reading of this difficult Genesis passage is absolutely unique in the history of exegesis.

14

Starożytne źródła koncepcji harmonii sfer

75%

Konik M., Karcz B., Tyrała R., Zając A., Delimat W., Janicki J. J., Malik J., Sterczewska L., UPJPII i., Pasek W., Karcz B., Malik J., Sterczewska L., UPJPII i., Pasek W.

Pro Musica Sacra

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2012

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vol. 10

EN

The theory of “music of the spheres” (musica mundana) introduced by Boethius in his treaty De institutione musica is an original contribution in development of mediaeval theory of music. However, it’s roots trace back to the Greek antiquity. When considering the sources of medieval theory of musica mundana, one shall underline three most important sources: (1) mythology with its complex cosmogony (esp. by Homer and Hesiod), (2) early cosmology by pre-Socratic philosophers (incl. Anaximander, Heraclit), (3) Pythagorean school. Despite of the fact that idea of the music of the spheres – as presented by the Pythagoreans – was criticized by Aristotle in his De caelo, it became one of the most influential cosmological concept. One of the most striking results of this situation is the fact, that for many ages (during mediaeval era) music was regarded as a scientific discipline, despite its aesthetical dimension.

PL

The theory of “music of the spheres” (musica mundana) introduced by Boethius in his treaty De institutione musica is an original contribution in development of mediaeval theory of music. However, it’s roots trace back to the Greek antiquity. When considering the sources of medieval theory of musica mundana, one shall underline three most important sources: (1) mythology with its complex cosmogony (esp. by Homer and Hesiod), (2) early cosmology by pre-Socratic philosophers (incl. Anaximander, Heraclit), (3) Pythagorean school. Despite of the fact that idea of the music of the spheres – as presented by the Pythagoreans – was criticized by Aristotle in his De caelo, it became one of the most influential cosmological concept. One of the most striking results of this situation is the fact, that for many ages (during mediaeval era) music was regarded as a scientific discipline, despite its aesthetical dimension.

15

Starożytne źródła antropocentryzmu

75%

Ganowicz-Bączyk A.

Studia Ecologiae et Bioethicae

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2009

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vol. 7

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issue 2

31-38

EN

Anthropocentrism seems to be a key notion related to the man-nature relation. Probably he is also the most controversial one in environmental ethics. The anthropocentric attitude is sometimes 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 Ancient European culture. Supposedly the critical phase for this process is the so-called Neolithic Revolution. Changes brought by this deeply influenced life of man. Not only affected the transformation of his world-view but also had an impact on the modification of society itself. Mentioned changes led among other things to the rejection of magic and mythical world-view, in which the Universe was perceived as a harmonious and friendly place to live in. A doubt appeared instead, what the place of man in the world really is. These questions reflected in philosophical views of that time. To sum up, the originated by Ancient Greek philosophers outlook on nature, in which nature was recognized as a living organism and a man as an immanent part of it, had been gradually dropped out. It appeared that man falls outside the mechanical laws of nature because he is able to understand them and use this knowledge for his own goals (Democritus), man’s soul makes him transcend nature and dominate it (Socrates), man’s existence is purposeful, he is superior to other material beings as a crown of nature and the most complex and perfect being (Aristotle). This process led to a recognition of the objective existence of the world, which in fact is independent of human cognition. Ultimately, this resulted in the objectification of nature as an object of man’s cognition and research. Nature was then gradually put in opposition to man – the subject of cognition.

16

Gramatyka “różnicy ontologicznej” (metajęzykowe uwagi do tematu ontologii Martina Heideggera)

75%

Polak M.

Kwartalnik Filozoficzny

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2011

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vol. 39

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issue 1

83-99

EN

The article deals with the linguistic involvement of ontological thought and, in particular, with the syntactical novelty of Heidegger’s philosophy. The author explores this using the philosophical-linguistic studies of Charles H. Kahn and Heidegger’s metalinguistic remarks about the transitivity of the verb “to be”. The first part considers the classical work of Kahn, particularly his classification of the various uses of the verb “to be” in ancient Greek. The second part examines both Heidegger’s idea of the “ontological difference” and the neo-syntactical use of the verb “to be”, which is a linguistic expression of the difference. The main intention of the article is the “literalization” of the idea of the “ontological difference” by means of grammatical analysis.

17

La philosophie antique by Pierre Vesperini

75%

Welter B.

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2020

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vol. 9

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issue 4

717-723

EN

This paper is a review of Pierre Vesperini’s book: La philosophie antique. Essai d’histoire (Paris: Fayard, 2019). According to the author, Vesperini attempts to make the reader more aware and critical of our current interpretation of the ancients. He does it by showing that modernity, influenced by ancient Christianity, misinterpreted ancient philosophy, and that the latter did not slough off the “irrational,” “mystique,” or “mythique” over the centuries in favor of rationalism, but retained these elements throughout its pre-Christian history.

18

Poznanie prawdy czy poznanie prawdziwe? Kilka uwag z punktu widzenia filozofii starożytnej i średniowiecznej

63%

Pawlikowski T.

Edukacja Filozoficzna

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2021

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issue 72

59-88

PL

Starożytni Grecy uważali, że język może wypowiadać prawdę rozumianą jako rzeczywistość. Pogląd taki dopracował Parmenides, formułując pierwszą monistyczną koncepcję Bytu – Prawdy – jedynego przedmiotu umysłu. Przekonanie o ich tożsamości podtrzymał Platon, ale uznał istnienie wielu bytów – prawd idealnych. Arystoteles zmarginalizował kwestię prawdy. Powiązał ją z umysłem i poznaniem prawdziwym, nie z bytem. Sformułował definicję sądu prawdziwego, jako zgodnego ze stanem rzeczywistym, prawdopodobnie na podstawie intuicji Platońskich. Odtąd problem poznania prawdziwego nabrał zasadniczego znaczenia w filozofii, chociaż temat prawdy jako takiej pojawił się u św. Augustyna w związku z kwestią wiecznych racji i Logosu. Św. Anzelm z Canterbury określił ją jako prawidłowość dostrzegalną samym tylko umysłem a zarazem prawdę utożsamiał zasadniczo z Bogiem – Bytem Pierwszym. Zbliżył się przez to do istoty stanowiska Parmenidesa. Jedyną różnicą było to, że św. Anzelm przyjmował pluralizm tego, co prawdziwe, w dziedzinie stworzeń. Znamiennego zwrotu w rozwoju problematyki dokonał św. Tomasz z Akwinu, formułując koncepcję poznania prawdy, której istota obecna jest w intelekcie ludzkim, gdy wydaje on sądy zgodne z rzeczywistością, czyli prawdziwe. W ten sposób, przez kilkanaście stuleci rozważania nad prawdą przeszły od przekonania, że przedmiotem myśli i wypowiedzi jest prawda jako rzeczywistość, do rozróżnienia tego, co prawdziwe i samej prawdy. Kwestie poznania prawdy i poznania prawdziwego zostały wyraźnie odgraniczone. Ostatnia z nich nabrała większego znaczenia, choć pojawiły się też interesujące koncepcje poznania prawdy jako takiej. To istotna wskazówka również dla filozofii współczesnej, bo mówienie o sądach lub zdaniach prawdziwych bez identyfikacji prawdy jako takiej wydaje się nieuzasadnione.

EN

The ancient Greeks believed that language can speak the truth, understood as reality. This view was refined by Parmenides when he formulated the first monistic concept of Being – Truth – as the only object of mind. The conviction of their identity upheld by Plato, but he accepted the existence of many beings – ideal truths. Aristotle has marginalized the question of truth. He connected it with the mind and true cognition, not with being. He formulated, probably on the basis of Plato’s intuition, the definition of a true judgment, according to the state of things. Since then, the problem of true knowledge took on a fundamental importance in philosophy, although the theme of truth as such appeared in the thought of St. Augustine, in connection with the question of eternal reasons and Logos. St. Anselm of Canterbury defined it as a rightness perceptible only to the mind; he also identified the essentially truth with God – the First Being. Thus he approached the essence of Parmenides’ position. The only difference is that St. Anselm accepted pluralism of what is true in the domain of creatures. A significant turn in the development of these issues was made by St. Thomas Aquinas, who formulated the concept of knowing the truth, whose essence is present in the human intellect, when we make judgments in correspondence with reality, that is, true. Thus, over several centuries, reflections on truth have gone from the conviction that the object of thought and expressions is truth as reality, to the distinction between what is true and truth itself. The question of knowing the truth and true knowing are clearly demarcated. The latter became more important, although there were also interesting concepts of knowing the truth as such. This is also an important hint for contemporary philosophy, because talking about true judgments or sentences without identifying the truth as such seems unfounded.

19

Przyjemność w filozofii starożytnej: Platon, Arystoteles, Epikur

63%

Płotka M.

Rocznik Tomistyczny

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2022

|

issue 11

53-64

EN

The integral concept of pleasure seeks the answer to the question what various experiences of pleasure have in common. While contemporary philosophy partially capitulates before responding to this question, the integral and unifying concept of pleasure, ancient philosophers eagerly took up this thread and tried to elaborate on the essence of experience or the state of pleasure so as to be able to indicate its essential and inalienable element in various experiences. The aim of the paper is to present the three greatest concepts of pleasure in ancient philosophy: Platonic, Aristotelian and Epicurean. Although at the root of all three concepts is the same question and the same research problem to be solved (i.e. “what is pleasure in its essence”), the answers to this question were quite different. For Plato, pleasure is some kind of change in the soul or body (kinesis), he emphasized the nature of pleasure as a process. Aristotle, in turn, recognized pleasure not as a process, but as an activity, more precisely as a quality built on activity. The views of both philosophers can be considered “metaphysical”, i.e. they sought to answer the question about pleasure in terms of the nature and structure of this experience. Many scholars of ancient thought find inspiration for these concepts in ancient medical thought, especially the doctors of Hippocrates and Polybus of Kos. Similar influences are noted in the case of Epicurus’s concept of pleasure: although we would consider his concept as ethical rather than metaphysical, the relationship between Epicurean philosophy of pleasure and medicine is twofold. On the one hand, like Aristotle and Plato, he was influenced by the medical thought regarding the explanation of the nature of pleasure and pain, on the other hand, the influence of epicureanism, e.g. on medieval Arabic medical thought.

20

Słowo to potężny władca. Poglądy językowe Gorgiasza sofisty

63%

Tomaka K.

Roczniki Humanistyczne

|

2017

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vol. 65

|

issue 3: Filologia klasyczna

23-36

PL

Celem niniejszego artykułu jest syntetyczne przedstawienie poglądów językowych, które manifestował najbardziej radykalny sofista, Gorgiasz z Leontinoi. Autorka poddała analizie nihilistyczny pogląd Gorgiasza na poznanie i sam przekaz językowy. Sofista, burząc zgodność między rzeczywistością, myśleniem i językiem, odebrał słowu wartość poznawczą, a wyeksponował jego funkcję impresywną. Język w jego poglądach przestaje być nośnikiem informacji, staje się natomiast narzędziem perswazji i wywoływania emocji. Wyrażona przez Gorgiasza w Pochwale Heleny fascynacja magiczną mocą słów zostaje ostudzona w traktacie O niebycie albo o naturze faktem ich bezużyteczności w procesie poznania.

EN

This article provides an overview of the linguistic theory discussed by the sophists, and more specifically, indicates some of the central philosophical issues related to language usage raised by one of the greatest sophist – Gorgias. The purpose of this article is to analyse his discussions of language, rhetoric and poetry as they are presented in and exemplified by Encomium of Helen and the treatise On Nature or the Non-Existent. The present essay aims to examine the statement that has often been taken as characteristic of Gorgias’ thought: that language is not a reflection of things, but that it is its own master.

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Koncepcja Dobra (tagathon) w ﬁlozoﬁi przedplatońskiej

Religia i kultura klasyczna u podstaw idei zrównoważonego rozwoju

Principium sapienciae

O głosach w głowie Sokratesa. Przyczynek do dyskusji

Stoic Virtues in Tertullian’s Works and Their Relation to Cicero

Emotions in Philosophy. A Short Introduction

Ancient Doctrines of Passions: Plato and Aristotle

Filozoficzne aspekty koncepcji wychowania dzieci i młodzieży w Żywocie człowieka poczciwego Mikołaja Reja

Jakiej filozofii potrzebuje teologia?

Necessity and the physicalist account in Aristotle’s Physics. Difficulties with the rainfall example

Poemat Parmenidesa. Fragmenty B 9-17, B 19

Starożytne źródła etyki gospodarczej

Alegoryczny komentarz Filona Aleksandryjskiego do perykopy Rdz 6, 1-4

Starożytne źródła koncepcji harmonii sfer

Starożytne źródła antropocentryzmu

Gramatyka “różnicy ontologicznej” (metajęzykowe uwagi do tematu ontologii Martina Heideggera)

La philosophie antique by Pierre Vesperini

Poznanie prawdy czy poznanie prawdziwe? Kilka uwag z punktu widzenia filozofii starożytnej i średniowiecznej

Przyjemność w filozofii starożytnej: Platon, Arystoteles, Epikur

Słowo to potężny władca. Poglądy językowe Gorgiasza sofisty