This paper is a review of the book: Stanley Corngold, Walter Kaufmann: Philosopher, Humanist, Heretic (Princeton: Princeton University Press, 2018). The author concludes that Corngold’s book acquaints the reader not only with the thought of Walter Kaufmann, but also with the thought of a prominent, late twentieth century generation that in effect rejected the source of the very culture that nourished it.
The article discusses the evolution of Albert Camus’ worldview as expressed in his writings. A lot of emphasis is put on the his childhood and youth and their influ ence on his worldview, from the opposition to God, materialism to existentialism and his absurd. The author searches for positive aspects in this difficult worldview, finding them in the humanism of Albert Camus, concentrating on his fascination with beauty, recognising human innate drive to the good, theneed of love which, when confronted with evil, can take on a form of entirely selfless, altruistic caritas.
The human person has a definitional difficulty. One definition of the human person will be one sided. The human person reflects the philosophical analysis of manifold reciprocal relations and fundamental wholeness. The human person is a unique rational being who is very complex from the domain unified understanding of his nature. It constitutes a rational element and characterized by the social, physical, metaphysical, psychological, existential, global, dialogical, moral, and African plane. The human person is deeply rooted in the fundamental existential question of who he is, what he does governed by its rational ability, cognitive capacity and inter-subjective relation. The human person is both a spiritual and a material being, that is, he is characterized by soul and body. The human person is characterized by the stylization of rational conduct and common good or collective interests. We shall critically examine the psychological, ontological, global, dialogical dimension of the human person, this philosophical elucidation of these dimensions is not exhaustive, the human person can also be viewed from socio-political, moral religious and existential dimension.
This paper dwells upon Kamala Markandaya’s construction of motherhood in postindependence rural India as depicted in her 1955 novel, “Nectar in a Sieve”. Caught between changing times, between colonial and postcolonial paradigms, perennial traditions and shifting values, different world views and cultural systems, Markandaya’s main character finds solace and strength in her philosophy of hope and endurance
The article shows the key aspects of the Christological approach to Karl Barth’s teaching about “the humanity of God”. The author argues that in the mirror of Jesus Christ’s humanity the humanity of God included in Jesus’s divine nature is revealed. It is in Jesus Christ that kenosis and gloria, humanum and divinum meet in an amazing way; and in the negotiating space which is constituted by His Person they explain each other, speaking more sonorously with their own voice. Hence the point of departure for a reflection on the problem that is posed here, is looking closely at the formal basis of Barth’s theology. Jesus Christ’s central place – with respect to the contents, form and method – is considered to be one of its most important attributes. The author of Die Kirchliche Dogmatik starts his argument by discussing Jesus Christ’s pre-existence with the help of the doctrine of “the gracious election” that is a modified conception of his earlier Trinitarian theology. It says that God “from the beginning” is directed to man, suggesting a pro-human character of God’s being and acting. In the light of Barth’s doctrine Jesus Christ, as the second Person of the Trinity, is not only the object of election”, but He is also the electing subject. As the One Who Wants to complete the Father’s salutary work, he is the justification and guarantee of our salvation. Barth categorically pronounces himself in favor of the Christological paradigm of the Revelation saying that around history and the dialogue, in which God and a man meet and are together – around a mutually made and kept relation – there is the most complete opening and exchange. It happens in the Person, since Jesus Christ is in the only and in the highest degree: a true God's man (Gott des Menschen) and a true Divine Man (Mensch Gottes). The phrase about the “humanity of God” – is Emmanuel, to whom we pass from the Christological centre, taking into consideration the theological and anthropological consequences following this movement.
The centenary of regaining independence by Poland arouses complex reflections. It leads to summaries but also arouses interest in the processes accompanying these events. The manuscript of Bogdan Suchodolski’s handwriting is an interesting document from this period. There is a reflection about the moral consequences of the First World War and questions about the future of the post-war world. A clear inspiration of Schopenhauer’s pessimism can be noticed there, which makes it an exceptional document in his work and at the same time casts an interesting light on his other achievements.
The paper is an attempt to show the humanism of the writers who, in various texts (letters, articles and poems), took stance on the issue of the trial of Rita Gorgon, who was accused of the murder of her employer’s daughter, and the trial of Philipp Halsmann, who was accused of the murder of his father. Since these murders had not been fully clarified, the accused were not considered unequivocally guilty by the writers, which was a starting point for the postulate to lodge an appeal against the sentence.
Beside an editorial note and the edition itself, the article includes a study focusing on three analytical levels. The first of them presents the Latin humanist tract textually, i.e. how it was determined by a formalized narrative mode (so-called ‘writing in excerpts’ derived from ancient authorities which were shared in the community of scholars). The second level investigates the argumentation developed in the text – in this concrete instance, a historical account of the origins of the Slavs and the Bohemian tribe from Transcarpathian region, along with its ideological background that is treated according to the recent concept of humanist ‘fight for honour’ by C. Hirschi. Finally, the author concentrates on the level of further texts which appeared thanks to interpretations of Matthias treatise and provoked – in close connection with the abovementioned formal and content-based levels – an outstanding and unique humanist polemic. It draws attention not only to performative techniques of invective, but also to period discourses of nation as well as strategies for institutionally defining the very possibility of writing that were linked to the categories of ‘order’ and symbolic capital (here with a discussion of academic titles).
The aim of this article is to present the situation of atheists around the world in the face of political and cultural changes in the world due to the increase in religious radicalism, particularly Islamic one, migration and terrorism. The article is of an illustrative character and presents the review of English literature in the scope of the discussed subject matter. Furthermore, the results of the latest global reports on prevalence of atheism in the world and the phenomenon of discrimination against persons not identifying with any faith: atheists, humanists or freethinkers were presented. The results of the selected, recent studies on the social perception of atheists and the phenomena of discrimination against them were shown. Another raised issue was the new social movement called New Atheism widespread mainly in the countries of the Western culture that in the future can constitute a new social and political challenge.
The aim of this article is to present the situation of atheists around the world in the face of political and cultural changes in the world due to the increase in religious radicalism, particularly Islamic one, migration and terrorism. The article is of an illustrative character and presents the review of English literature in the scope of the discussed subject matter. Furthermore, the results of the latest global reports on prevalence of atheism in the world and the phenomenon of discrimination against persons not identifying with any faith: atheists, humanists or freethinkers were presented. The results of the selected, recent studies on the social perception of atheists and the phenomena of discrimination against them were shown. Another raised issue was the new social movement called New Atheism widespread mainly in the countries of the Western culture that in the future can constitute a new social and political challenge. Conclusions: Between 2005 and 2012 the number of atheists increased by 3% and currently they constitute 13% of the population of the world, while the percentage of religious people decreased by 9%. Atheists like other minority groups are discriminated against and their situation is dependent on the country in which they live. However, the vast majority of countries in the world violates the rights of persons identifying themselves as atheists. Still, in some countries, the declaration of atheism is forbidden, and in 13 countries the death penalty can be imposed.
This paper deals with the ideological programme of the Brest Bible, expressed in the letter of dedication by Mikołaj Radziwiłł, addressed to the Polish King Sigismund II Augustus. The first part is a short introduction to the problem of biblical humanism of the 16th century. The second and third part deal directly with the letter of dedication. The author focuses on the two ancient rulers mentioned in the letter: Ptolemy II Philadelphus (protector of Septuagint) and the Old Testament Josiah (renewer of the Law). A detailed analysis reveals that the categories of biblical humanism, which shaped the description of both kings, were used to create the parenetic role models, which were to persuade the king to personally take care of the Brest Bible. The last part of the paper points to the problem of gradual confessionalization of biblical humanism. The indirect, allusive introduction of the third royal role model (the Old Testament Manasseh, repenting idolator and destroyer of the Temple idol) suggests that according to the letter of dedication, the final consequence of embracing biblical humanism is to become a devoted supporter of the Reformation.
Treści nauczania na kierunkach informatycznych ulegają częstym zmianom. Powodem tych zmian jest aktualne zapotrzebowanie rynku pracy. Ważnym elementem kształcenia dzisiejszych informatyków jest zachowanie równowagi między stroną techniczną a psychologiczną i humanistyczną w kształceniu informatycznym.
EN
Content of the curriculum in the fields of information is subject to frequent changes. The reason for these changes is the demand of current labor market. An important element of today’s IT training is a balance between technical aspects and the humanistic psychology and information technology in education
The article presents the relationship between one of the main representatives of Italianhumanism – Pietro Bembo – with Poles. The most important aspect was his friendship withKlemens Janicki who studied in Padua in 1538–1540. His works are a testimony of contactshe had established when in Italy. Bembo was mentioned in Janicki’s works (Variae Elegiae IX,Epigrammata LII). Another element connecting the Italian with Poles were congratulatoryletters on his cardinal appointment. The newly-appointed cardinal was congratulated by kingSigismund the Old via enigmatic figures of Jan Wincenty Dulcis de Lasco and Piotr Kmita.A trace of Bembo’s contact with Poles is also the formal correspondence of his while being thesecretary of Pope Leo X.
In the Renaissance period, being a “humanist” meant graduating from a philosophi-cal faculty and teaching the collection of disciplines necessary to become a university student. In this view, the humanist is the man of the unaccomplished higher education, or, a school teacher. Neither his status, nor the status of the disciplines he taught was high. Over time the situation changed. Studying ancient languages opened a whole world of the disappeared civilization, obvious ancestors to the Renaissance; a concep-tion of humanitarian-historical cognition was founded. The Renaissance was the first to formulate a problem of comprehension—of the historical epochs passed, of the texts based on other (alien) experience and different mentality. In the context of unique sin-gularity the concepts of fate and biography were overestimated. The thesis of micro- and macrocosm unity was revived. The humanists have created a new translation of the Holy Writ; as a result, the sense of many rite ceremonies of liturgy became clearer. Historicism and criticism have brought a new type of thinking and a new system of values in the long run. Humanistic values constructed the first system that had no need in religious foundation, and its relation with Christianity was not logical, but historical. All this, though well known, gains quite other sense today. The world becomes more and more complicated and multicultural. A post-secular, polio-confessional socium comes to replace the secular society. The former needs a new experience, as unique as that of Renaissance humanitarians.
The Batrachomyomachia (“the Battle of Frogs and Mice”) is a parody on the Homeric epics. The poem, attributed to Homer, was very popular during the renaissance. This study focusses on the Latin poetic translations of the Batrachomyomachia. The overview given here is the first systematic study of Latin poetic translations of the Batrachomyomachia. It provides an extensive overview of the translations and a discussion of several characteristics of these translations as a whole.
The aim of the article is to show the relationship between the classical conception of philology, the origins of hermeneutics and the evolution of the idea of universal religion from Antiquity to the 19th century. Just like in the context of the beginnings of Christianity philology contributed to create the Catholic understanding of this idea, in modern times, the development of philological methods contributed to the fragmentation of the idea in various fields: philosophical, esoteric, naturalistic or humanitarian. Hence, philology appears to be inseparable from hermeneutics and the history of religious ideas, and the latter, as inseparable from philology. In this context, the myth of the Babel Tower and its “confusion of tongues” may gain a new meaning.
In this essay I expose two historical examples of the ambivalence of the place of philosophical knowledge in society. The symptomatic starting point is Aristotle’s char- acterization of the philosopher. Then, through the specification of Descartes’s views on philosophy, culture, the human and the artificial, I will show that there exists certain tension between the development of philosophy as a free knowledge available to every- one and philosophy as a specialized knowledge only suitable for initiates. Nowadays, when philosophy is in a critical situation maybe because of that ambivalence, the need arises to overcome this problem and democratize it.
Przedmiotem artykułu jest „De plagiariis et scriptorum alienorum compilatoribus [...] epistola” list francuskiego prawnika i humanisty François Douarena (Duarein, Duarenus, 1509–1559). Analiza tego listu w kontekście antycznego i wczesnonowożytnego dyskursu na temat „kradzieży literackiej” (furtum litterarium) potwierdza tezę o wzrastającej w dobie renesansu świadomości istnienia specyficznych praw autorskich w stosunku do własności intelektualnej przy jednoczesnych trudnościach, jakie dawni uczeni mieli z ich zdefiniowaniem oraz z odróżnieniem plagiatu od szeroko pojętej kompilacji i imitacji.
EN
The subject of the article is “De plagiariis et scriptorum alienorum compilatoribus [...] epistola”, a letter by François Douaren (Duarein, Duarenus, 1509–1559), a French lawyer and humanist. An analysis of the letter in the context of ancient and early modern discourse on the literary theft (furtum litterarium) confirms the thesis on the growing in the Renaissance awareness of existing specific copyright in reference to intellectual property with simultaneous difficulties that the old scholars faced when defining the laws and with differentiating plagiarism from broadly understood compilation and imitation.
The article dispels the myth that the Reformation caused interest in the Bible through critical activity of Martin Luther. The humanism of the 15th century, in the first stage of the Renaissance, through the works of Jan Gerson, Erasmus of Rotterdam, Thomas Morus, Laurentino Vall, focused interest on the Bible philosophical study, and on popularizing it in national languages. The golden era of the Polish Bible is constituted by publishing the New Testament translated by Stanisław Murzynowski in 1553, issuing the Leopolita’s Bible — the first Polish Bible translated by Jan Nicz Leopolita for the Catholic Church in 1561, editing the Jakub Wujek Bible in 1599 for Jesuits and the Gdańsk Bible in 1632, translated by Daniel Mikołajewski.
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.