Search results

1

Choroba i nieśmiertelność

100%

Jochymek R.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 2 (13)

113-124

EN

In her text The Angels Know Their Profession Agata Paluch makes a heroic attempt to assess the value of life in general. She mentions its passing commonly unseen in the hasty chaos of small matters. The author presents the evolution of her attitude to illness, conventional medicine and different ways of self-curing. All her struggles are full of dignity, general fight for keeping health as well as a distance to herself, her weakness and the whole process of curing. She refuses to accept the illness and her unattractive body and that defines the narratorauthor’s identity. There are 22 reports about illness weaved into Zuza’s Diary, which is the axis of the book. They describe the suffering and the leaving of people in order to show that all people around die and that the Evil is the immanent feature of the world. The illness does not roll in the void of life and by combining the Diary with the reports the author creates a new quality of this prose. It turns it into a kind of parable of the human, earthly holiness.

2

The End of Life As “Non” Death

100%

Tarca L. V.

Ethics in Progress

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2019

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vol. 10

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issue 1

153-172

EN

Taking the cue from some verses of Rilke’s Duineser Elegien, where the poet talks about the distinction between life and death, a distinction which mortals perform too rigidly, in this paper I discuss the contrast just between life and death, in order to understand the conditions under which the first truly distinguishes itself from the latter. This happens to the extent that life is also distinguished from the denial of death because otherwise, being the negation a form of necation (nex = killing, murder), the presumed denial of death would reverse in a triumph of death. In the present age this circumstance is particularly evident and significant, since humanity aims at a technological realization of im‑mortality, understood as the denial of death. To the extent that this remains a negative operation, it takes the form of the scrapping of mortals. True liberation/salvation from death presupposes that the negation itself is called into question. Only on this condition, in fact, is possible a life free from any form of necation. This freedom presupposes, inter alia, a “non” education, intended as an education to be able to freely play with the negative of death and denial.

3

Cryonics: Technological Fictionalization of Death

100%

Ilnicki R.

Eidos. A Journal for Philosophy of Culture

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2018

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vol. 2

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issue 4(6)

36–45

EN

The article focuses on a change in the understanding of death. Transhumanism is here understood as a reaction to the technicization of culture. One of the areas which are declared to be transcended by technology is human mortality. Analysis of such a change is conducted to show that one does not need a working technology that abolishes death, but that the change could be cultural and have significant impact on human life. This process of transcending death with the usage of technology is understood as a fictionalization of death. The philosophical and cultural outcomes are analyzed for human existence.

4

Nieśmiertelność duszy - stara filozoficzna idea w obszarze współczesnego społeczeństwa konsumenckiego

100%

Śnieżyński K.

Studia Philosophiae Christianae

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2012

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vol. 48

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issue 1

129-157

EN

European identity is rooted in the “collective memory” of common cultural foundations that include the philosophical-religious idea of the immortality of the human soul. For centuries this idea symbolized man’s extramundane, metaphysical calling to eternity. However, in the circumstances of contemporary consumer society the awareness of this calling has been lost, while the idea of the human soul and the defence of its immortality have been put into question. The following contemporary phenomena have contributed to this state of affairs: domination of the medical sciences especially the neurological ones, which treat the concept of the “soul” as a useless hypothesis; this entails a functionalizing and materializing of the human being, who can no longer refer to the metaphysics of his/her being but only to the physical sphere; as a result of an excess of physicality in the world, a sense of personal satisfaction has become the sole basis of valuation and this in turn causes an irrational fear of old age and boredom; the spectre of boredom misrepresents the (religious) ideas of eternal life as eternal boredom, from which one can only escape into a sequence of earthly pleasures that are meant to replace the longing for eternity; a deconstruction of death and eternity have dissolved and blurred the ideal of eternal life by submerging it in moments of day-to-day existence which are now supposed to be a substitute for man’s former great longings and hopes. However, the deep eschatological content embedded in the idea of the immortality of the human soul has not been ousted altogether. Among contemporary phenomena that hold the hope of retrieving the sense of the “depth dimension” of human life one can mention the following: people are bored with the excesses of the physical world, since neither scientific progress nor improvements of the standard of living have reduced the need for discovering the comprehensive character of human existence; the end of naive confidence in the possibilities of modern natural sciences and technology is reflected in a revival of the question about the sense of the individual and the whole; the unmasking of the false promises of a purely mundane life and only temporal perspectives of the future; discovery of an unalienable religious dimension of human life; belief that besides contact with one’s corporeality, the human being can and should establish contact with that which surpasses what one can see, grasp and sense – in contact with one’s soul as the depth of one’s self; belief that the phrase “immortality of the soul”, whatever it means, is still relevant and necessary as it safeguards the human being and culture against self-annihilation in the form of yearning for earthly immortality that can only end in madness; awareness of immortality is a transformed memory, i.e. memory in which the impossibility of forgetting about the inevitability of death is transformed by the hope of immortality that a human being can only expect to receive from God.

PL

Tożsamość Europy tkwi w „zbiorowej pamięci” o wspólnych podstawach kulturowych, do których należy filozoficzno–religijna idea nieśmiertelnej duszy ludzkiej. Przez całe wieki idea ta symbolizowała metafizyczne powołanie człowieka do wieczności. W realiach współczesnego społeczeństwa konsumenckiego świadomość tego powołania została jednak zagubiona, a idea ludzkiej duszy i obrona jej nieśmiertelności zostały podane w wątpliwość. Przyczyniły się do tego następujące zjawiska współczesności: dominacja nauk medycznych, głównie neurologicznych, traktujących tezę o istnieniu duszy jako bezużyteczną hipotezę; idące za tym sfunkcjonalizowanie i zmaterializowanie człowieka, który nie może już odwołać się do metafizycznych zasad swojego istnienia lecz jedynie do tego, co w nim fizyczne. Skutkiem jest to, że podstawą wartościowania stało się wyłącznie poczucie osobistej satysfakcji Głęboka eschatologiczna treść ukryta w idei nieśmiertelności ludzkiej duszy współcześnie nie została jednak całkowicie wyrugowana. Do zjawisk współczesności, które rokują nadzieję na odzyskanie poczucia „wymiaru głębi” ludzkiego życia można zaliczyć następujące: człowiekowi znudził się nadmiar fizycznych doznań, gdyż ani postęp naukowy, ani poprawa poziomu życia nie zmniejszyły zapotrzebowania na odkrywanie całościowego charakteru ludzkiej egzystencji; koniec naiwnego zaufania w możliwości nowoczesnych nauk przyrodniczych i technologii odzwierciedla się w odżywaniu pytania o sens istnienia jednostki i społeczeństwa; zdemaskowanie fałszywych obietnic czysto wewnątrzświatowego życia i jedynie doczesnych perspektyw na przyszłość; odkrycie niezbywalnego religijnego wymiaru ludzkiego życia; przekonanie, że oprócz kontaktu ze swoją fizycznością, człowiek może i powinien nawiązać kontakt z czymś wykraczającym poza to, co jest zmysłowo postrzegalne – kontakt ze swoją duszą jako głębią w nim samym. Przekonanie, zgodnie z którym pojęcie nieśmiertelności duszy jest nadal ważne i potrzebne, chroni człowieka i kulturę przed samozagładą, do której prowadzić może pragnienie ziemskiej tylko nieśmiertelności.

5

Parmenides: życie jest snem bytu

100%

Drozdek A.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2011

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issue 13

5 - 12

EN

Death is not a departure of the soul from the body – in can be so only in the road of opinion – but a departure of the body from the soul, as it were, that is, the rectification of cognition, having the mind to rely completely on the road of truth, whereby the opinions fall off and all the illusions they bring into the soul disappear as well. However, to retain the true monistic character of the system, the immortality of the soul has to be denied. Humans are temporarily brought into being as thoughts of Being or as its dream, and eventually disappear since what is important, is the unity of Being.

6

Pojęcie nieśmiertelności w filozofii Johna Harrisa

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Pokorski B.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2018

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vol. 43

43-64

EN

The main goal of this article is to analyze the notion of immortality, to place it in the context of bioethical debate over the concept of human enhancement and to present problems related to these issues. In the text, I attempt to briefly discuss the question of human enhancement in reference to the technological progress and Harris's program of enhancing evolution. Afterwards I try to show what for Harris immortality is, what types of it he distinguishes, why is it worth dealing with and how. Finally, I present the main allegations against immortality and the way Harris opposes them. A side goal, or rather a postulate, is my attempt to propose a direction for further research both on the issue of immortality and in the field of human enhancement.

PL

Głównym celem artykułu jest analiza pojęcia nieśmiertelności, wpisanie go w kontekst debaty bioetycznej poświęconej pojęciu udoskonalania człowieka i przedstawienie problemów wiążących się z tymi zagadnieniami. W tekście podejmuję próbę krótkiego omówienia kwestii udoskonalania człowieka w nawiązaniu do postępu technologicznego i zarysowanego przez Harrisa programu ewolucji udoskonalającej. Następnie staram się pokazać czym dla Harrisa jest nieśmiertelność, jakie jej typy wyróżnia, dlaczego warto się nią zajmować i w jaki sposób. Wreszcie przedstawiam główne zarzuty kierowane pod adresem nieśmiertelności i to, jak Harris się im przeciwstawia. Celem pobocznym, czy raczej postulatem, jest próba zaproponowania kierunku dalszych badań zarówno nad zagadnieniem nieśmiertelności jak i w dziedzinie udoskonalania człowieka.

7

The Dualist Project and the Remote-Control Objection

100%

Olson E. T.

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2021

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vol. 69

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issue 1

89-101

PL

Substance dualism says that all thinking beings are immaterial. This sits awkwardly with the fact that thinking requires an intact brain. Many dualists say that bodily activity is causally necessary for thinking. But if a material thing can cause thinking, why can’t it think? No argument for dualism, however convincing, answers this question, leaving dualists with more to explain than their opponents.

8

Review: "Śmierć, nieśmiertelność, sens życia. Egzystencjalny wymiar filozofii Ludwiga Wittgensteina," by Ireneusz Ziemińsk

100%

Derra A.

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2008

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vol. 13

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issue 2

389-395

EN

The article reviews the book Śmierć, nieśmiertelność, sens życia. Egzystencjalny wymiar filozofii Ludwiga Wittgensteina [Death, Immortality, the Meaning of Life: The Existential Dimension of Ludwig Wittgenstein's Philosophy], by Ireneusz Ziemiński

9

Review: "Tod, Unsterblichkeit, Sinn des Lebens. Existentielle Dimension der Philosophie von Ludwig Wittgenstein," by Ireneusz Ziemiński

100%

Bremer J.

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2008

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vol. 13

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issue 1

154-157

EN

The article reviews the book Śmierć, nieśmiertelność, sens życia. Egzystencjalny wymiar filozofii Ludwiga Wittgensteina [Death, Immortality, the Meaning of Life: The Existential Dimension of Ludwig Wittgenstein's Philosophy], by Ireneusz Ziemiński.

10

Gilgamesh’s Quest for Immortality (Gilg. IX–XI) as a Narratological Pattern for Odysseus’s nostos (Od. V,1–XIII,187)

88%

Kozlowski J. M.

Eirene. Studia Graeca et Latina

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2018

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vol. 54

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issue 1-2

11-31

EN

This article provides new support for the thesis that the author of the Odyssey probably knew the Epic of Gilgamesh, arguing that the tripartite narrative of Odysseus’s return home (nostos) via Ogygia, Scheria, and Ithaca (Od. V,1–XIII,187) reflects the tripartite scheme of the unsuccessful journey that Gilgamesh undertook in pursuit of immortal life via Mashu, Dilmun, and Uruk (Gilg. IX–XI).

11

Nefryt jako lekarstwo w dawnych Chinach – analiza lingwistyczno-kulturowa

88%

Sarek K.

Przegląd Orientalistyczny

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2015

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issue 1-2

89-95

EN

The Chinese not only esteemed jade for its preciousness and beauty but also perceived it as a stone of great symbolic importance. Among many symbolic meanings ascribed to jade, such as ritual and aesthetic, there is also one less known, i.e. medical. This paper examines the significance of jade as an elixir of immortality and describes the origin of this phenomenon connected with Taoist beliefs, its history and the method of its taking. After long centuries of its use, jade almost disappeared from tombs as an important element of burials between the Eastern Han dynasty and Tang dynasty during the time due to its consumption. This paper examines historical sources, such as the writings of Ge Hong and Li Shizhen and refers to the exact composition of the jade medicaments. It also claims that the side effects were the main reason for its abandonment in the times of Tang dynasty. This article provides an overview of cultural, religious, and practical background of the original and short-term use of jade as an immortality elixir.

12

Mikołaj Bierdiajew jako inspiracja dla filozoficznego myślenia o piekle

88%

Pawliszyn M.

Logos i Ethos

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2013

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issue 2(35)

195–218

XX

In the discussion concerning the understanding of what hell is, the opinion of the Russian philosopher Nikolai Berdyaev is very important. He is strongly opposed to the attempts to rationalize the problem saying that, sooner or later, they breed fear and anxiety. Hell is pure subjectivity, the inability to go beyond the circle of our spirit’s constant torment. Therefore, hell is not related to objectivity. Rather, it is a total confinement, a state of helplessness. It is being imprisoned in time, which has no end, a dream, from which it is impossible to wake up. Thus, it is not the result of God’s decision, a punishment for committed sins. On the contrary, it is the result of choice, being in favor of your own loneliness. Ultimately, it will remain only a creation of our rationalization. Therefore, we must have hope (which perhaps will be false) that hell does not exist.

13

Samotność z perspektywy nieśmiertelności.Refleksje Henryka Elzenberga

88%

Konstańczak S.

Filozofia Chrześcijańska

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2015

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vol. 12

169-183

PL

The starting point for the considerations are three versions of the text of Henryk Elzenberg, kept in manuscripts, and not published until now, devoted to “meditations” over the possibility of reaching immortality in earthly life. The author, on the basis of their analysis and other statements on immortality, presents Elzenberg’s attitude towards solitude, to which people who do not follow the main social stream and are able to retain autonomy of their views independently of outer conditions are all doomed. To indicate such kind of people Elzenberg has introduced the category of “spirit aristocracy”. This category is indispensable for existing of every society. And both scientists and artists are classified to it. They reach immortality, but it is conditioned, because during their lives nobody will get to know if it is worth to make a sacrifice of their own solitude. According to the author, Elzenberg’s life may be set as an example of such a solitary spirit aristocracy.

75%

Вандышев В. Н.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2012

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issue 1(3)

147-158

EN

The content of the last meeting of Hryhoriy Skovoroda with his pupil and his close friend Michael Kovalinskiy is discussed in the above article. A teacher discusses his vision of the essence of immortality. He appealed to prophet Ezekiel, who prophesied to the spirit, as he entered the spirit in the resurrection of the body, as they stood, the whole multitude, full of strength. So the Lord put into them the spirit and put them on the ground. And the prophet Isaiah told of chilled, like grass, bones, of the alive dead, of the uprising of dead bodies. The teacher says when man began his own law, he appreciated the desire to do good simply because of the good, then he is not bound by duty to follow the strict influence of "the stars", he is freed from the influence, which is called fate. Then the man voluntarily obeys the laws, which he knows and understands, he consciously works on the influences that have come to be known as a perfect means to achieve perfection. Skovoroda prophesies that in the future of mankind materialistic knowledge, knowledge about the superiority of the solid, the car will take place in almost all the spiritual life of people.

20

Filozoficzne modele nieśmiertelności w fantastyce naukowej

75%

Wilczewska S., Iwanicki M., Fischer J. M., Curl R.

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2016

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vol. 64

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issue 2

141-153

PL

Fantastyka naukowa (ang. science fiction, w skrócie – SF) jest często przedstawiana jako gatunek literacki dobrze przystosowany do spekulacji filozoficznej. SF i filozofia dzielą zainteresowanie kwestią nieśmiertelności, a ich ujęcia tego tematu można zestawić i porównać. Proponujemy tutaj zarys taksonomii różnych modeli czy wizji nieśmiertelności oferowanych przez filozofów i autorów fantastyki naukowej. Po wskazaniu istotnych rozbieżności między tymi modelami przedstawiamy sugestię, że pewne problemy oraz wątpliwości wysuwane przez pisarzy SF i filozofów wynikają z pomieszania różnych modeli. Mamy nadzieję, że te porównania pokażą wstępnie, w jakim sensie można powiedzieć, że fantastyka naukowa funkcjonuje jako dyskurs filozoficzny.

EN

Science fiction is often described as a literary genre well suited to philosophical speculation. SF and philosophy share a common interest in the question of immortality, and comparisons and contrasts can be made regarding their respective treatments of the theme. We propose here a sketch of a taxonomy of different models or pictures of immortality offered by philosophers and SF writers. After noting important difference in these models, we suggest that some problems and concerns expressed by philosophers and SF writers alike are the result of conflating different models. It is our hope that these comparisons provide a preliminary sense of the way SF can be said to function as philosophical discourse.

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Choroba i nieśmiertelność

The End of Life As “Non” Death

Cryonics: Technological Fictionalization of Death

Nieśmiertelność duszy - stara filozoficzna idea w obszarze współczesnego społeczeństwa konsumenckiego

Parmenides: życie jest snem bytu

Pojęcie nieśmiertelności w filozofii Johna Harrisa

The Dualist Project and the Remote-Control Objection

Review: "Śmierć, nieśmiertelność, sens życia. Egzystencjalny wymiar filozofii Ludwiga Wittgensteina," by Ireneusz Ziemińsk

Review: "Tod, Unsterblichkeit, Sinn des Lebens. Existentielle Dimension der Philosophie von Ludwig Wittgenstein," by Ireneusz Ziemiński

Gilgamesh’s Quest for Immortality (Gilg. IX–XI) as a Narratological Pattern for Odysseus’s nostos (Od. V,1–XIII,187)

Nefryt jako lekarstwo w dawnych Chinach – analiza lingwistyczno-kulturowa

Mikołaj Bierdiajew jako inspiracja dla filozoficznego myślenia o piekle

Samotność z perspektywy nieśmiertelności.Refleksje Henryka Elzenberga

EL APORTE DE ÉTIENNE GILSON AL PROBLEMA DE LA INMORTALIDAD DEL ALMA HUMANA EN CAYETANO

Was Calypso Able to Make Odysseus Immortal?

Starość i stary człowiek w poezji Nikołaja Zabołockiego. Kilka spostrzeżeń

Smrt a naděje

Search for Immortality in Ancient and Modern Sport

Григорий Сковорода о бессмертии, о мiре, о познании (последняя встреча с Михаилом Ковалинским)

Filozoficzne modele nieśmiertelności w fantastyce naukowej