Search results

1

Wojtyła on Persons and Consciousness

100%

Hołub G.

Forum Philosophicum

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2014

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vol. 19

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issue 1

43–60

EN

Karol Wojtyła developed an interesting model of human consciousness. He also demonstrated how vital the role is that consciousness plays in the process of becoming a person. His project encompasses such theses as the following: that consciousness is not a semi-autonomous subject, that it is not an intentional power, that it has both a receptive and an experiencing / interiorizing character, and that it must be distinguished from knowledge and self-knowledge. In this paper, I try to show how all these claims fit together. I also examine some of his more controversial theses—especially his claim about the non-intentionality of consciousness.

2

Why Thinking in Faith? A Reappraisal of Edith Stein’s View of Reason

88%

Palade T.-B.

Forum Philosophicum

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2010

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vol. 15

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issue 2

401-412

EN

This paper intends to question the conventional wisdom that philosophy should limit its endeavours to the horizon of modern transcendentalism, thus rejecting the presuppositions of faith. By reappraising Edith Stein's views of faith and reason, which are also shared by the magisterial document of John Paul II, Fides et ratio, an argument for the possibility of “thinking in faith” is put forward. But why would it be important nowadays to engage in rational research in philosophy in a quest for truth which also draws its inspiration from faith? First of all, as I shall argue, because the two great modern transcendental projects, namely the Kantian and the Husserlian one, which were both in tune with Spinoza's project to liberate philosophical reason from theology, have failed. Secondly, because “faith” (fides) is not based on “irrational sentiments,” but is “intellectual understanding,” as Edith Stein argues. Third, because the natural light of the created intellect is, as was shown by St. Thomas Aquinas, a participated likeness of the supernatural light of the uncreated divine intellect. Therefore, even the natural philosopher gets their own light from the eternal Truth of faith. Finally, by following another Thomistic stance, one may argue that the end of human life is an intelligible one: the contemplation of God. In order to attain this end, the human being should endeavour to attain as much as is possible, in an intelligible way, the thing desired. Even if the philosophical inquiry has its own limits, it may however sustain such progress towards the end of human life.

3

Religious Faith And The Types Of Rationality

88%

Jasiński K.

Studia Theologica Varsaviensia

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2019

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vol. 57

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issue 1

9-32

EN

The purpose of this article is to determine the nature of religious faith and various types of rationality, with special emphasis on instrumental rationality, to characterise the link between faith and reason, and to reveal the insufficiency of instrumental reason in the sphere of faith. Instrumental reason is limited to the practical pursuits, which forces man to rely on a different type of mental activity in other spheres of life, such as religiousness. The paper is divided into three parts. The first section presents the nature of religious faith (religious faith as a psychological attitude of the followers and as a set of theses accepted in a given religion; existential and cognitive dimension of faith; the relationship between faith and revelation; assertion of religious truth). The second section outlines the nature of modern rationality (pluralism of rationality, its types, instrumental reason). The third section focuses on the relationship between religious faith and human reason (ratio, substantial reason, intellect).

4

СТРУКТУРА ІНТЕЛЕКТУАЛЬНИХ УМІНЬ І ШЛЯХИ ЇХ РОЗВИТКУ У СТУДЕНТІВ-АГРАРІЇВ ПІД ЧАС НАВЧАННЯ МАТЕМАТИКИ

75%

Силенок Г.

Педагогічні науки: теорія, історія, інноваційні технології

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2016

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issue 2(56)

398-405

EN

The article highlights the need to develop student’s intellectual skills at agricultural universities in teaching mathematical disciplines. The author emphasizes that the high level of their development promotes effective and skillful execution of professional duties for the certain period of time. At the core intellectual skills lies a system of intelligent actions, which consists of logical thinking operations (methods): analysis, synthesis, generalization, abstraction, comparison, specification, finding connections and relationships. Formed intellectual skills contribute to achieving maximum results in minimal time spent, can quickly and accurately control the learning process. The intellectual skills structure that meets the basic stages of thought: perception and understanding of educational material and other information; transformation of knowledge and skills; acquisition and realization of creative skills is described. The plan of execution of analysis and selection of the main learning material is revealed. The types of tasks that require the analysis are characterized. In specific examples the implementation of certain intellectual skills in the study of higher mathematics, namely the main analysis and selection, generalization and systematization are illustrated. The use of modern training information technology in the study of mathematics contributes to students’ intellectual development and save classroom time for learning discipline. The success of future professional activity of students-agrarians depends largely not only on the quality of theoretical and practical training, but also on the level formation of intellectual skills. Within the specialty graduated students of agriculture universities should be able to apply mathematical methods in professional activities and research, also brings precision study of mathematics, logical reasoning, development of imagination, intuition, creates abstract, logical, creative thinking, e.i. the modern scientific thinking. Solving mathematical tasks develop intellectual skills of everybody, but also teach to apply this knowledge in practice. Further research will focus on evaluating the effectiveness and improving the methods of development of intellectual skills of students of higher agrarian educational institutions in the process of learning mathematical disciplines.

5

Desire and Intellect: Individuation in Capitalism, or Simmel vs. Marx

75%

Ratajczak M.

Polish Sociological Review

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2018

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vol. 204

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issue 4

499-515

EN

The aim of this text is to compare Simmel’s and Marx’s notions of two subjective faculties, desireand intellect, and the role each plays in modern capitalist societies. While Simmel understands the faculties asindividual, Marx’s critique of political economy presents their social, public, and trans-individual character. Thesetwo perspectives differ over the particular economic sphere in which we ought to locate the social production ofsubjectivity. Simmel locates such production in market exchange, the formal, symbolic expression of which ismoney, thereby leading to the notion of an intersubjective social reality as the effect of monetary relations betweendesiring and calculating individual subjects. Marx, for his part, treats both desire and intellect as trans-individualfaculties, and locates the social production of subjectivity in the sphere of production as subsumed under capital.

6

Poznanie, jakim dysponuje dusza oddzielona od ciała po śmierci, według bł. Jana Dunsa Szkota na podstawie analizy Ordinatio IV D. 45 (XIV 135–197)

63%

Salamon G. W.

Roczniki Filozoficzne

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2019

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vol. 67

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issue 2

31-58

PL

Artykuł podejmuje problematykę gnozeologiczną w odniesieniu do intelektu duszy oddzielonej od ciała w rozumieniu Jana Dunsa Szkota. Tej problematyce są poświęcone cztery kwestie w Ordinatio IV d. 45. W tej konkretnej sytuacji poznawczej jest możliwe, według Doktora Subtelnego, poznanie nowych istot rzeczy (quiditates), mimo braku poznania zmysłowego. Jest to odejście od poglądu empiryzmu genetycznego i przyznanie intelektowi większych zdolności poznawczych, niż było to w koncepcji Arystotelesa. W stanie po śmierci intelekt dysponuje również pamięcią o istotach rzeczy poznanych w stanie połączenia z ciałem oraz może przypominać sobie konkretne zdarzenia i rzeczy ujęte przez zmysły w ziemskim życiu. Takie ujęcie świadczy o ciągłości poznawczej intelektu ludzkiego po śmierci, o jego niezniszczalności i o zdolności poznawczej przynajmniej takiej, jaką dysponował w stanie życia ziemskiego. Widzimy tu połączenie kwestii filozoficznych i teologicznych, które wzajemnie się przenikają i warunkują. Dla Szkota możliwe jest nie tylko przypominanie sobie przeszłości oraz nabywanie nowego poznania przez intelekt duszy oddzielonej od ciała, ale również możliwe jest dla takiego intelektu poznanie modlitw zanoszonych przez nas do zbawionych w niebie. Takie intelektualistyczne podejście świadczy o silnym wpływie myśli augustyńskiej na epistemologię Jana Dunsa Szkota.

EN

The essay presents some gnoseological themes with reference to the intellect of the separated soul according to John Duns Scotus. Four questions of the Ordinatio IV, d. 45 deal with these themes. In this concret cognitive situation is possible, according to Doctor Subtilis, to get to know the new quiddities of things, in spite of a lack of the empiric cognition. It means leaving behind the conception of generic empiricism and moving to the recognition of more cognitive abilities, as in Aristoteles’s conception. In a post death state (post mortem) intellect continues to have the memory of the quiddities of things known while still connected with the body and can remember concret things and events known by the senses during earthly life. Such a gnoseological notion evidences the cognitive continuity of the human intellect after death, its incorruptibility and cognitive ability at least as such as one had during earthly life. We can see here the connection of philosophic and theological questions, which mutually condition and penetrate each other. According to Scotus it is possible for the intellect of the separated soul to remember the past and to acquire new cognition. Moreover, it is also possible for such an intellect to know the prayers we refer to the blessed in heaven. Such an intellectual approach evidences a strong Augustinian influence on John Duns Scotus’ epistemic conception.

7

“Though This Be Madness, Yet There Is Method In't”. The motif of feigned madness in William Shakespeare's Hamlet and Luigi Pirandello’s Henry IV

63%

Koman A.

Świat i Słowo

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2020

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vol. 35(2)

195-212

EN

Feigned madness is a motif that – with varying frequency – returns in literary texts. It is usually a carrier of important metaphors, such as: search for truth, escape from reality or conscious rejection of routine. Moreover, it seems to have an exceptional interpretative potential in dramas as it also symbolises a performative treatment of existence and an awareness of fiction which directs the poetics of the drama towards the meta-theatre. The author of this article considers these issues in relation to the titular characters of two dramatic masterpieces of world literature: Hamlet by William Shakespeare and Henry IV by Luigi Pirandello. Both characters, for various reasons, decide to hide their true psychological condition under the image of a madman, which, interestingly, confirms their sophistication and intellect. Putting on the mask of a madman guarantees the privilege of unpunished violation of conventions and established orders, hated by individuals such as Hamlet or Henry IV. This rebellion and emancipation lead to the final defeat of these characters, who, however, dominate over the others, since, unlike other actors who dispassionately play roles that have been imposed to them, they choose their roles, and – most importantly – they are aware that they are playing.

8

Measuring, Judging and the Good Life: Aquinas and Kant

63%

Ross D.

Studia Gilsoniana

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2021

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vol. 10

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issue 2

321-350

EN

This paper examines St. Thomas Aquinas’s and Immanuel Kant’s notions of measurement and judgment, particularly measuring and judging beauty, to demonstrate their respective conclusions about the highest achievement of man. For St. Thomas’s view, I draw from a variety of St. Thomas’s writings as well as rely on Peter Redpath’s research into St. Thomas’s understanding of measuring and judging. For Kant’s view, I focus on Kant’s perspective as written in The Critique of Judgement. In this paper, I argue that by examining the way both St. Thomas and Kant measure and judge beauty, we can see that, for Kant, man’s highest achievement is to live the moral life, while for St. Thomas, man’s highest achievement is to know the good and God. Interestingly, for both philosophers, their conclusions about man’s highest achievements wind through their understanding of beauty and the way beauty is measured and judged.

9

Independence in School Education and Scientific Work

63%

Okoń W.

The New Educational Review

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2005

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vol. 6

15-25

EN

The paper discusses the importance of independence of thinking and acting, so in the school education as in the scientific work. In broader understanding independence means such an attitude of the intellect, emotions and will that makes one willingly undertake different tasks-problems and realize-solve them in a responsible way. Thus independence means the steady disposition to intellectual and practical activity in schools, universities and in the research work. When this activity is emotionally positive, it may create the basis for the development (in the process of school-university education) of scientific, social and moral convictions and attitudes, necessary not only for understanding the universe and for changing it, but also for the development of wisdom, which may be understood as harmony between to have and to be, among material needs and moral values.

10

Czy poznanie jest wyższe niż miłość? Uzasadnienie wyższości intelektu nad wolą w ujęciu Tomasza z Akwinu

63%

Zembrzuski M.

Rocznik Tomistyczny

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2014

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vol. 3

75-97

EN

Thomas Aquinas in his works sympathizes with the priority and thus superiority of intellect over will definitely. Presenting various ways of arguing he intends to point out the perfection of intellect, which becomes perfect in its act of cognition, it assures the proper action of will. Because of its object – truth about reality – as well as final and formal causation intellect moves will which aims to good. Only in the situation of such an object of intellect, which somehow exceeds human cognition potencies, will could acquire superiority over cognition. Thus a man only in an act of love of God is able to love by will that, which he cannot cognize. In other cases, particularly in case of natural cognition of sensual reality, in which man grasps an essence, cognition always goes before volition. Stressing superiority of intellect over will is not a matter of introducing into the consideration of their mutual relations additional topic. It is crucial problem, which allows proper understanding issue of freedom in Aquinas’ account.

11

Miejsce woli w zagadnieniu ludzkiego działania w ujęciu św. Tomasza z Akwinu

63%

Zapisek D.

Rocznik Tomistyczny

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2012

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vol. 1

109-121

EN

When we talk about human`s action in view of Thomas Aquinas, in the first place is a concept of „intelectualism”. The most of well known continuators of Aquinas thought underline that the key of understanding problem of free action first of all is knowing the action of intellect, because intellect is highest of human`s potencies. In fact in Aquinas opinion intellect is the most perfect potency of human being. However the problem of action of will seems to be the starting point in explanation of humans` free action. In the views of polish thomistic philosophers for example J. Woroniecki, M.A. Krąpiec, S. Swieżawski, this question is presenting and explaining by schema of process of making free decision (liberum arbitrium). Nevertheless when we study the Aquinas texts, we can make the conclusion that the most important in explanation of what is human`s free action are principles of this action that is intellect and will. For Aquinas essentials are principles of cooperation of intellect and will, range of interaction these potencies and field of autonomy both potencies.

12

Rola i znaczenie umysłu w życiu społecznym

63%

Boczek M.

Eunomia – Rozwój Zrównoważony – Sustainable Development

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2021

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issue 2(101)

45-57

PL

Celem artykułu jest podkreślenie roli umysłu w codziennym życiu, znaczenia intelektu i inteligencji. Zwrócenie uwagi na zmieniającą się rzeczywistość, sposób życia ludzi i ich myślenia, na siłę percepcji inteligencji w stosunku do intelektu, wskazanie istoty i rangi omawianego zagadnienia, pozostawienie pola do podjęcia własnych badań. Projekt / metodologia / podejście: Metodą badawczą zastosowaną w artykule jest analiza opracowań naukowych uzupełniona spostrzeżeniami i doświadczeniem autora. Procedura badawcza obejmowała przegląd literatury polskiej i zagranicznej, analizę aktów prawnych, metodę analizy i syntezy, studium przypadku i dedukcyjne rozumowanie. W artykule powołano się na przykłady, przywołano opracowania związane z tematyką zagospodarowania ludzkiego umysłu. Wskazano czynniki, takie jak – intelekt, inteligencja, wiedza i świadomość jako niezbędne atrybuty nowoczesnego człowieka. Wnioski: Wykazano zależność pomiędzy sposobem myślenia i poziomem intelektualnym odpowiedzialnym za odbiór i przetwarzanie informacji jako bazie racjonalnej decyzyjności. Zwrócono uwagę na rzeczywistość czyniącą osoby o niskim stopniu sprawności intelektualnej masą podatną na manipulację. Na utrzymujące się w społeczeństwie postawy nieracjonalności wynikające z niezrozumienia oraz braku świadomości co do skutków podejmowanych decyzji. Ograniczenia / implikacje badawcze: Ograniczenia otrzymanych rezultatów mogą wynikać z ograniczonej próby tekstowej w tym również ograniczonej analizy. Złożoność tytułowa sprowadza się do istoty zagadnienia intelektu i inteligencji i ich funkcjonowania, co pozostaje obszarem zmieniającym się i zawsze otwartym. Oryginalność / wartość: Przedstawione badania, analiza, wnioski i sugestie dostarczają praktycznych wskazówek nie tylko ludziom nauki, ale przede wszystkim przeciętnym obywatelom, głównie takim, którzy nie są świadomi tego, że każda zmiana cywilizacyjna ma wszechstronny wymiar i zobowiązuje. Dzisiaj nie wystarczy wiedzieć, jakie są nasze problemy i ograniczenia, by opanować emocje i uspokoić psychikę. Na potrzeby efektywnego działania nie można nie wiedzieć tego, czym jest intelekt? Dzięki prawdziwej inteligencji wykraczamy poza utarte przekonania, założenia poczynione z góry i koncepcje oraz uczymy się postrzegać rzeczy takimi, jakie są a nie takimi, jakimi chcielibyśmy, by one były. Człowiek mądry to nie ten, co mówi, że mądry, ale ten co świadomie postępuje, jak człowiek mądry. W dobie globalizacji o tym, kim jesteśmy nie decyduje, skąd jesteśmy, ale to, co potrafimy i jak sobie z wielością wyzwań radzimy.

EN

The aim of the article is to highlight the role of the mind in everyday life, the importance of intellect and intelligence. Paying attention to the changing reality, people's way of life and their thinking, the power of perception of intelligence in relation to the intellect, indicating the essence and importance of the issue under discussion, leaving the field to undertake one's own research. Design / methodology / approach: The research method used in the article is the analysis of scientific studies, supplemented by the author's observations and experience. The research procedure included a review of Polish and foreign literature, analysis of legal acts, method of analysis and synthesis, case study and deductive reasoning. The article refers to examples and studies related to the subject of the management of the human mind. Factors such as – intellect, intelligence, knowledge and awareness were indicated as indispensable attributes of a modern man. Conclusions: The relationship between the way of thinking and the intellectual level responsible for the reception and processing of information as the basis for rational decision-making was demonstrated. Attention was paid to the reality that makes people with a low level of intellectual efficiency a mass susceptible to manipulation. Persistent irrational attitudes in society resulting from misunderstanding and lack of awareness of the consequences of decisions made. Research limitations / implications: Limitations of the obtained results may result from a limited text sample, including limited analysis. The title complexity comes down to the essence of the issue of intellect and intelligence and their functioning, which remains a changing and always open area. Originality / value: The presented research, analysis, conclusions and suggestions provide practical tips not only to people of science, but above all to average citizens, mainly those who are not aware that each civilization change has a comprehensive dimension and obliges. Today, it is not enough to know what our problems and limitations are in order to control our emotions and calm the psyche. For the purposes of effective action, it is impossible not to know what intellect is? With true intelligence, we go beyond conventional beliefs, presuppositions and concepts, and learn to perceive things as they are and not as we would like them to be. A wise man is not the one who says that he is wise, but the one who consciously acts as a wise man. In the era of globalization, who we are is not determined by where we are from, but by what we can and how we deal with the multitude of challenges.

13

Koncepcja intelektu a rozumienie wiary. Zestawienie poglądów Tomasza z Akwinu, Immanuela Kanta i Augusta Comte’a

63%

Sieńkowski M.

Rocznik Tomistyczny

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2019

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vol. 8

139-156

EN

Faith is a complex activity, which consists of the action of the intellect and the will. The understanding of these two authorities affects the understanding of faith. Therefore, it can be concluded that a specific conception of faith is associated with a specific conception of the intellect. The reason justifying this conclusion is the ability of the intellect to demonstrate the existence of God. The conception of the intellect showing that God exists creates the pos-sibility of receiving revelation, or the supernatural faith that is the recognition of what God has revealed. This type of intellect is characteristic of the realistic philosophy represented by Thomas Aquinas. Kantʼs conception of intellect is related to the very study of phenomena. In the order of theoretical knowledge, it is not possible to show that God exists because He is not a phenomenon. This possibility exists in a practical order, where God is the idea of reason. Therefore, the recognition of the existence of God is made thanks to the rational faith present only on the ground of morality. In turn, Comteʼs understanding of the intellect associated with the knowledge of facts and permanent relationships between them in the form of laws precludes the possibility of stating that God exists. The positivist understanding of the intel-lect is in no way connected with searching for the existence of God. This kind of intellect does not include Godʼs reach because it is limited to the examination of facts and laws. The only faith accepted by him is the natural faith that constitutes trust in the person who conveys the heritage of positivism.

14

La vérité, fondement de l’éthique

63%

Gogacz M.

Rocznik Tomistyczny

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2019

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vol. 8

23-29

PL

Tezą artykułu jest stwierdzenie, że dobro wyznacza etykę, a do dobra doprowadza prawda. Transcendentalna własność prawdy, oddziałując na człowieka, wywołuje dwie relacje: 8) wiarę, gdy przejawiająca istnienie prawda w jakimś bycie oddziała na własność prawdy przejawiającej nasze istnienie oraz H) poznanie, gdy przejawiająca istnienie prawda w jakimś bycie oddziała na nas i wywoła w naszym intelekcie możnościowym doznanie jedności quidditas. Pobudzona przez intelekt wola aktywizuje człowieka, który swymi relacjami istnieniowymi nawiązuje kontakt z oddziałującym na nas bytem. Korzystając z własności otwarcia się na nas bytu i reagując tą samą własnością transcendentalną, człowiek odnosi się do oddziałującego bytu z ufnością, czyli z wiarą, że ten oddziałujący na nas byt jest dobrem, spełniającym nadzieję uzyskania wspomagającego i chroniącego nas powiązania. To podstawowe zachowanie woli, wyznaczone ukazaniem jej przez intelekt bytu jako prawdy, polega na odnoszeniu się do każdego bytu w jego prawdzie jako do dobra dla nas, nazywane jest sumieniem. Sumienie skłania nas, byśmy kierowali się do dobra, a tym samym unikali zła. Pierwszym więc skutkiem powrotu człowieka przez relacje istnieniowe do oddziałującego na nas bytu, powrotu w poziomie jeszcze nieuświadomionych sobie, lecz realnych naszych relacji z bytem w jego własności prawdy, jest doznanie bytu jako dobra. A dobro wyznacza chroniące byt działania, którymi zajmuje się etyka. Etyka swymi pryncypiami pozwala trafnie wybrać działania, gdy chcemy, aby trwały relacje istnieniowe. Aby wybierać, trzeba posłużyć się intelektem. Z tego względu mądrość staje się pierwszym pryncypium wyboru działań, rozważanych w etyce. Kolejnym pryncypium jest kontemplacja. Obydwa te pryncypia wyznacza wcześniejsza więź intelektu z wolą na poziomie mowy serca, stanowiąca sumienie.

15

Arystoteles czy św. Tomasz z Akwinu? Głębsze rozumienie intelektu

63%

Zaorski M.

Warszawskie Studia Teologiczne

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2018

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vol. 31

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issue 3

80-90

EN

The presented concept of intellect shows the size and innovation of St. Thomas Aquinas. As opposed to Aristotle, St. Thomas explains the nature of intellect more precisely. Aristotle used only one concept in describing form and matter. However, this was not enough to show the existence of intellect a

16

ІСТОРИЧНА РЕТРОСПЕКТИВА ТЕОРЕТИЧНИХ ПОГЛЯДІВ НА ПРОБЛЕМУ ЗДІБНОСТЕЙ

63%

Ушмарова В.

Педагогічні науки: теорія, історія, інноваційні технології

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2015

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issue 2(46)

175-183

EN

The aim of the article is to emphasis the results of theoretical analysis of the problem of abilities and their development in psychological-pedagogical research works. The beginning of scientific research of abilities dates back to the XIX century and is connected with the names of F. Galton, J. Cattel, A. Binet and others. In the beginning of the XX century various theories of intellect appear: bifactor model of intellect by C. Spearman, multifactor theory by L. Thurstone, hierarchical model of intellect by R. Cattel. The counterbalance of multifactor concepts make up one-dimensional models (H. Eysenck). Three most known system theories of abilities in the modern times are a bio-ecological model by S. Cesi, the theory of multiple intellects by H. Gardner and the theory of successful intellect by R. Sternberg. In the second half of the XX century in the foreign psychology biological and cognitive approaches begin to develop. In the domestic science before the beginning of the XX century the research of abilities was at the same level with world science. From the point of view of uncontrolled and massive borrowing and use of «western» concepts of abilities, in 1936 by the decision of the government there was put a ban and scientific researches were stopped. Fundamental developments are started in the 40s of the XX century and are connected with the names of S. Rubinstein, B. Teplov, B. Ananyiev, O. Leontiev, V. Miasischev and others. The biggest spread and recognition was gained by the definition of abilities by B. Teplov as those of individually-psychological specificities which distinguish one person from the other. For contemporary state of research of the abilities problem the distinctive system approach is the one from the position of functional systems (V. Shadrikov). In the modern world the problem of abilities of people is gaining a new topicality and a new meaning in the context of meritocratic education, aimed at the early exposure and creating a special system of education for children with signs of academic, intellectual and social abilities and talent. The subject of the further research is justification of methodological approaches to the problem of improving the readiness of primary school teachers to work with gifted pupils.

17

Ogół czy konkret przedmiotem ludzkiego poznania? Rozważania na podstawie q. 2 a. 6. "Quaestiones disputatae De veritate – De scientia Dei"

63%

Sulenta P.

Rocznik Tomistyczny

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2013

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vol. 2

113-135

EN

Presented article is an attempt to answer the question: what, according to St. Thomas Aquinas, is the object of human knowledge – the generality or the concrete thing? In the introduction the author remarks that the purpose of her reflections is not to make an ultimate subjective rational justification for the possibility or impossibility of knowing what is individual, but her reflections form a reconstruction of St. Thomas Aquinas’ position contained in article 6 in the second question of Quaestiones disputatae De veritate – De scientia Dei. It is mainly a question here of showing in Aquinas’ analyses a factor that would allow us to resolve whether the human intellect is capable of knowing what is individual. In the first part of the article, the author presents a fundamental difficulty that led St. Thomas to study the problem. The difficulty arose from the Aristotelian theory of the faculties and of abstraction. The theory allowed him to explain how the passage occurs from the sensory apprehension of the concrete thing to the intellect’s reading of the concrete thing’s general, necessary, and constant content, but the theory did not explain how one can recognize the concrete thing as such in which the general nature is realized. Next, the author concentrates on an analysis of the corpus of article 6 of the second question of Quaestiones disputatae De veritate – De scientia Dei. St. Thomas says there that the impressed intellectual-cognitive form (species intelligibilis impressa) that determines the intellect to know a thing does not contain individualizing material conditions, and thereby the intellect through itself (per se) knowls only generalities, but does not know concrete things. Thomas notes, however, that per accidens the human intellect can know what is individual. Therefore also in the third part of the article the author considers how, according to Aquinas, the concrete thing can be apprehended by the intellect. St. Thomas in this passage looks to the operation of conversio ad phantasmata in which the intellect indirectly knows the concrete content of a thing as the reason for a general concept. However, the author remarks that this is not the only possibility that man has for knowing what is individual. This is because Thomas in his analyses emphasizes that ultimately it is not the intellect but the entire man who is the subject of knowledge. For the operation of a turn to mental images to be possible, it is necessary that a faculty should exist that makes it possible to recognize earlier the concrete thing as that in which the general nature is realized. According to Aquinas, this faculty is the particular reason (ratio particularis, vis cogitativa).

18

Ideas on Moral and Civil Upbringing of Personality in Italian and Ukrainian Pedagogy During the Renaissance

63%

Petruk N.

Comparative Professional Pedagogy

|

2015

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vol. 5

|

issue 4

22-26

EN

Important aspects of moral and civic upbringing of personality based on studying the experience of humanist pedagogy establishment in the Italian Renaissance in XIV-XV centuries and the Ukrainian Renaissance in XVI-XVII centuries have been reviewed in the article. It has been found out that under the influence of Renaissance in XVI-XVII centuries Ukrainian pedagogy progressed not only in the Orthodox Christian paradigm of thinking, but was greatly enriched by the humanistic ideas of European origin as well and the matter of a person, a bright personality, endowed with unique personality traits, high ethical and Christian virtues, active and dynamic, was crucial for the forming of humanistic pedagogy. This resulted in increasing interest of Ukrainian philosophers to human problems, establishment of the value of personality, awareness of the importance of education and science in life. Intellect, education, moral virtues and work became the greatest personal qualities in works of Italian and Ukrainian humanists. Pedagogical culture during the Renaissance was also determined by ideas of civil humanism, need for patriotic education and personal action for the common good. Formation of civic sense and responsibility for own actions were of great importance.

19

Podmiotowy aspekt wiary według Immanuela Kanta

63%

Sieńkowski M.

Studia Gilsoniana

|

2019

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vol. 8

|

issue 3

717-732

EN

The subjective faith, in Kant’s approach, is a way of recognizing truth. This method is justified by subjective reasons, with the simultaneous lack of objective ones. What is recognized in the way of faith as truths are the postulates of practical reason regarding the existence of God and the immortality of man. The subjectivity of faith is expressed in the fact that it is a disposition, state, principle of mind (habitus) in recognizing truth in what is to be assumed as a necessary condition of the highest good which is the object of the will. Since faith belongs to the moral order, it is sometimes called a moral faith. Its task is to determine the will on the basis of moral law. As a way of recognizing the postulates of practical reason as true, faith takes a form of judgments stating the existence of these postulates. For this reason, the subjective faith is an act of the intellect, because it is the intellect that is entitled to state truths. Kant calls the subjective faith a pure practical rational faith. This faith is the principle of the intellect whereby it states that one should accept the conditions of the highest good in view of the practical imperative to realize this good. The structure of the subjective faith, according to Kant, corresponds to its object. However, in order to recognize its object, the faith does not require any additional conditions in the form of, for example, grace, but it is entirely actualized by virtue of human natural abilities. Therefore, Kant’s rational faith is totally a natural faith.

20

САМОСТІЙНА РОБОТА ЯК ОДНА ІЗ ФОРМ РОЗВИТКУ ІНТЕЛЕКТУАЛЬНИХ УМІНЬ МАЙБУТНІХ УЧИТЕЛІВ МАТЕМАТИКИ

63%

Тягай І.

Педагогічні науки: теорія, історія, інноваційні технології

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2014

|

issue 5(39)

376-382

EN

The development of intellectual skills of future teachers of mathematics is revealed in the article. The concepts of intelligence and intellectual skills are defined. It is noted that mental operations lie in the basis of intellectual skills. Therefore, intellectual skills is a set of activities and operations on reception, processing and use of information in educational activity. It is asserted that these skills are formed effectively in future teachers of mathematics in interactive teaching. The examples of students’ intellectual skills development during individual work in mastering discipline material of «Practical course of solving non-standard tasks» for the speciality «Mathematics» are given. It is known that this discipline deals with the methods of non-standard tasks solution, the consideration of which is necessary for mastering modern mathematical set with the purpose of its further application in the study of mathematics and carrying out an independent research. It is found out that student’s individual work is a form of mastering educational material beyond compulsory training lessons. The article offers checking students’ individual work to conduct in the form of a conversation between a teacher and students. Interviews can be conducted both individually and collectively. It is known that the activities which provide an individual decision of educational problems causes an active mental work and conversely, activities for mechanical execution, memorization and reproduction lead to passivity. We propose to move away from a traditional survey and to build checking of individual work using interactive technology in the form of presentations of collective projects in the article. The combination of individual and group forms of work with the purpose of ensuring the quality and efficiency control of each student individual work is considered. The author argues that such testing of individual work will assist not only the educational-cognitive activity of students, but also the development of their intellectual abilities.

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Wojtyła on Persons and Consciousness

Why Thinking in Faith? A Reappraisal of Edith Stein’s View of Reason

Religious Faith And The Types Of Rationality

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Ogół czy konkret przedmiotem ludzkiego poznania? Rozważania na podstawie q. 2 a. 6. "Quaestiones disputatae De veritate – De scientia Dei"

Ideas on Moral and Civil Upbringing of Personality in Italian and Ukrainian Pedagogy During the Renaissance

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САМОСТІЙНА РОБОТА ЯК ОДНА ІЗ ФОРМ РОЗВИТКУ ІНТЕЛЕКТУАЛЬНИХ УМІНЬ МАЙБУТНІХ УЧИТЕЛІВ МАТЕМАТИКИ