Search results

1

Отношение Бориса Пастернака к литературной традиции и современности

100%

Zbyrowski Z., Uniwersytet Bydgoski im. Kazimierza Wielkiego W. H.

Acta Universitatis Lodziensis. Folia Litteraria Rossica

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2014

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vol. 07

EN

Boris Pasternak debuted at the onset of the 20th century, when Russian art witnessed radical transformations consisting in a departure from tradition and a quest for new content and forms of artistic expression. His family, however, disapproved of modernist aesthetics. The young poet thus found himself at an aesthetic crossroads and evaded making a decisive choice. On the one hand, he referred to nineteenth-century poetry, and on the other hand, he took an active part in the current literary life and maintained contacts with the Symbolists. He joined the moderate Futurist group ‘Tsentrifuga,’ which, however, did not exert a fundamental impact upon his oeuvre. Pasternak voiced opinions regarding various aesthetic problems and in the 1920s started to free himself from the influence of the then dominating literary milieus. He severed contacts with Futurism (including Mayakovsky), chose a path of his own, and rewrote a number of his early poems. At the beginning of the 1930s he announced his ‘second birth’. This involved evoking the traditions of nineteenth-century art and in particular, realism. Pasternak emphasized the priority of content over form and the merit of simplicity of poetic statements, the principle to which he remained loyal to the very end of his creative path.

2

Ecological Spirituality as a new Approach to the Relationship of God, Man, and Nature

100%

Zalewski S.

Roczniki Teologiczne

|

2017

|

vol. 64

|

issue 5: Teologia duchowości - English Online Version

115-134

EN

An article presents environmental issues of spirituality in their relationship to God, man and the environment on the basis of the encyclical of Pope Francis Laudato Si'. The Pope took up the current and complicated issue, analysis of which is exposed to various forms of reductionism or ideologies. His view of ecological spirituality is based on the foundation of God the Creator, who gave the world the natural order and also created and shaped the hierarchy of beings. This premise protects against reductionist looking at the man and at the same time—before usurp his absolute power. On this foundation, the Holy Father could develop postulate of the contemplative perception of the world in which he discovers the creatures as objects to use, but above all he sees in them a gift and value given to the man. Such a deep vision can rediscover anew God as Creator and Father for the love of establishing the human world into existence. Thanks to the origin of coming from one Father, Christian sees in others, especially in the weakest and defenceless a brother with whom he has ties of solidarity and love. Finally, the world is seen not as a place of exploitation and prey, but as a mystery that leads to God and God is the full explanation of it. The deeper the mind enlightened by faith contemplates the world, the more he sees beauty and infinity of God. And at the same time more closely connects with God, the more the world reveals to him its beauty and close relationship with the Creator.

3

Laozi’s precepts for daily life in the contemporary world: two popular Western (American) interpretations

100%

Poškaitė L.

International Journal of Area Studies

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2013

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vol. 8

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issue 1

52-69

EN

The paper aims to discuss two popular interpretations of Daoism and its application to contemporary world: The Dao of Pooh by Benjamin Hoff and The Truth of Tao by Alex Anatole. In the first part, it will concentrate on the interpretation of Daoist concept of simplicity (pu [...] ) in B.Hoff’s book, pointing out to the problem of its simplification and elucidating the cluster of the meanings (or aspects) of pu in this book and in comparison with its understanding in Classical Daoism. In the second part, it will discuss the main points of interpretation of Daoism as a “reflective mirror” for illuminating the problems of Western (in this case, American) contemporary consumer culture, presented in Alex Anatole’s book, with the particular attention on his ideal of “contentment” and “ideal day”. It is claimed, that such popular versions of Daoism, although seemingly contradictory and superficial, and because of this rather mostly ignored by sinologists and investigators of Daoist practices, deserve more careful study by professional scholars, since they are the manifestations of the process of globalization of Daoism, which is inevitable in 21st century. Moreover, they are especially influential in forming a popular image of Daoist teaching, since the messages of such books spread to a far wider public, than the monographs by academic specialists in Chinese (Daoist) studies.

4

Henryk Mikołaj Górecki i jego muzyka

100%

Siedlik W., 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

Henryk Mikołaj Górecki, one of the most renowned Polish composers, died on 12 November 2009. Athough he is no longer present among us, his music lives on. Sadly, many of contemporary musicians did not or did not want to notice the music composed by Professor Górecki. Some listeners got shocked, others were astonished by it. The music, aesthetic and philosophical values of his III Symphony were only discerned after 17 years. The triumphal return to Poland of the III Symphony’s scores arouse the great, unprecedented worldwide, interest in H. M. Górecki’s compositions. This unbelievably modest artist, both in life and in art, remained uncompromising until the end.Henryk Mikołaj Górecki created his compositions while being deeply rooted in the Polish tradition, particularly folk and religious, which was his source of inspiration. Before developing his own style he went a long artistic way. Always openly declared his origin that can be heard in his compositions and in his views of which he was never ashamed. He lived an austere life among his highlanders, disregarding his fame, solemn banquets and presents.During the last 20 years I have been privileged to perform Professor Górecki’s choral music with ten choirs, including 4 professional ones at the distinguished concerts, competitions and festivals. The choral music has been recorded on 12 CD records featuring various performers. With the assistance of the Choir of Polish Radio and as requested by the composer, I delivered several first performances of his works.I am a great debtor to the Professor for his teaching me humbleness towards music, humbleness towards every artist, co-performer and myself.

PL

Henryk Mikołaj Górecki, one of the most renowned Polish composers, died on 12 November 2009. Athough he is no longer present among us, his music lives on. Sadly, many of contemporary musicians did not or did not want to notice the music composed by Professor Górecki. Some listeners got shocked, others were astonished by it. The music, aesthetic and philosophical values of his III Symphony were only discerned after 17 years. The triumphal return to Poland of the III Symphony’s scores arouse the great, unprecedented worldwide, interest in H. M. Górecki’s compositions. This unbelievably modest artist, both in life and in art, remained uncompromising until the end.Henryk Mikołaj Górecki created his compositions while being deeply rooted in the Polish tradition, particularly folk and religious, which was his source of inspiration. Before developing his own style he went a long artistic way. Always openly declared his origin that can be heard in his compositions and in his views of which he was never ashamed. He lived an austere life among his highlanders, disregarding his fame, solemn banquets and presents.During the last 20 years I have been privileged to perform Professor Górecki’s choral music with ten choirs, including 4 professional ones at the distinguished concerts, competitions and festivals. The choral music has been recorded on 12 CD records featuring various performers. With the assistance of the Choir of Polish Radio and as requested by the composer, I delivered several first performances of his works.I am a great debtor to the Professor for his teaching me humbleness towards music, humbleness towards every artist, co-performer and myself.

5

Simplicity and Complexity in Metaphysics

100%

Kulieshov A.

Path of Science

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2018

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vol. 4

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issue 6

3001-3006

EN

The article deals with the problem of simple and complex objects in metaphysical research. It is stated that the ultimate simplification of reality theoretical models follows from the nature of metaphysical knowledge. The modern metaphysical conceptions of fundamental simplicity and fundamental complexity of existing objects are discussed. They are the conceptions of full and distributional monism, mereological nihilism, and the traditional binary or binary-based models of the foundations of reality, ascending to Aristotle. The paper shows that these conceptions and ideas do not simplify reality as much as possible. The problematic and ambiguous nature of the conceptions considered is that all complicating factors are not excluded in them. This leads to a situation where further grounding of the entities that are accepted as the simplest ones is required. The state of the full simplification in metaphysics is defined. It is argued that ultimate simplification requires the exclusion of qualitative multiplicity and quantitative definiteness, the exclusion of the distinction between substance and its qualities, between the entity and the law, the relation or condition which ground it. The entity identified in the process of ultimate simplification must be quantitatively indefinite, identical to its quality and substratum, indistinguishable from the law, the condition or the relationship of its grounding. Such an entity can be the starting point for the construction of a metaphysical model of the world as a consistent complication of entities.

6

Kryterium prostoty w kosmologiach dedukcyjnych

84%

Dąbek D.

Studia Philosophiae Christianae

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2013

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vol. 49

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issue 2

27-48

PL

Celem artykułu jest filozoficzna refleksja nad sposobem funkcjonowania kryterium prostoty w teoriach kosmologicznych nurtu dedukcyjnego reprezentowanych przez kosmologię Milne’a i teorię stanu stacjonarnego. Wynikiem analiz są następujące wnioski: 1) ontologiczna prostota przyrody (jej regularność i uporządkowanie pomimo ogromnej złożoności) warunkuje uprawianie kosmologii; 2) prostota opisu świata jest względnie podporządkowana danym empirycznym (z powodu ich uteoretyzowania) i ściśle powiązana z formalnymi kryteriami oceny teorii (np. niesprzeczność, konsystentność wewnętrzna i zewnętrzna, systemowość), 3) prostota pragmatyczna (wybór teorii prostszej spośród teorii empirycznie równoważnych) ma uzasadnienie w praktyce badawczej, ale dyskusyjny jest jej wymiar normatywny (związek z prawdziwością); 4) prostota opisu przyrody, prostota struktur nauki i prostota pragmatyczna znajdują swoje uzasadnienie w przekonaniu o ontologicznej prostocie świata rozumianej jako regularność i panujący w nim porządek.

EN

The paper discusses the role of simplicity in deductive cosmological theories represented in Milne’s and Steady State Theory. The analysis leads to the following conclusions: 1) the ontological simplicity of nature (its regularity and order despite its huge complexity) determines the cosmological practice, 2) the simplicity of the description of the world is relatively subordinate to empirical data (because of their theory-ladenness) and closely linked with the formal criteria for evaluation of theory (e.g. coherence, internal and external consistency), 3) pragmatic simplicity (preferring a simpler theory amongst empirically equivalent theories) is grounded in scientific practice, but its normative dimension (associated with truthfulness) is disputable, 4) simplicity in a description of nature, simplicity of scientific structures and pragmatic simplicity are justified in ontological simplicity, which is defined as regularity and order in the Universe.

7

Naturalness of properties and simplicity of theories

84%

Drobňák M.

Teorie vědy (Theory of Science)

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2019

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vol. 41

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issue 1

3-19

EN

In this paper, I discuss a specifi c approach to measuring and comparing the simplicity of theories that is based on Lewis’s notion of fundamental properties. In particular, I discuss the criterion of simplicity as stated by Williams. According to Williams, the best candidate for a theory is the one which has the shortest defi nition in terms of fundamental properties. Th e aim of this paper is to show that the criterion thus specifi ed has two constraints. First, the criterion is not applicable to cases in which candidates for theories that specify fundamental properties are compared. Secondly, the applicability of the criterion in social sciences seems to be unwarranted.

CS

V tomto příspěvku se zabývám specifi ckým přístupem k měření a porovnání jednoduchosti teorií, který je založen na Lewisově pojetí fundamentálních vlastností. Zejména se zabývám kritériem jednoduchosti, jak ho prezentuje Williams. Podle Williamse nejlepší kandidát na teorii je ten, který má nejkratší defi nici z hlediska fundamentálních vlastností. Cílem tohoto příspěvku je ukázat, že takto specifi kované kritérium má dvě omezení. Zaprvé, kritérium není použitelné v případech, kdy porovnáváme kandidáty na teorie, které stanovují fundamentální vlastnosti. Zadruhé, aplikace tohoto kritéria v sociálních vědách se zdá být neopodstatněná.

8

Decrease in entropy and simplicity as the rules of mechanical pattern recognition in Satosi Watanabe’s research

67%

Płonka J. S., Płonka J. S.

Zagadnienia Naukoznawstwa

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2018

|

issue 1-4

9

Duchowość ekologiczna jako nowe ujęcie relacji z Bogiem, człowiekiem i przyrodą

67%

Zalewski S.

Roczniki Teologiczne

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2017

|

vol. 64

|

issue 5: Teologia duchowości

125-146

EN

An article presents environmental issues of spirituality in their relationship to God, man and the environment on the basis of the encyclical of Pope Francis Laudato si'. The Pope took up the current and complicated issue, analysis of which is exposed to various forms of reductionism or ideologies. His view of ecological spirituality is based on the foundation of God the Creator, who gave the world the natural order and also created and shaped the hierarchy of beings. This premise protects against reductionist looking at the man and at the same time − before usurp his absolute power. On this foundation, the Holy Father could develop postulate of the contemplative perception of the world in which he discovers the creatures as objects to use, but above all he sees in them a gift and value given to the man. Such a deep vision can rediscover anew God as Creator and Father for the love of establishing the human world into existence. Thanks to the origin of coming from one Father, Christian sees in others, especially in the weakest and defenceless a brother with whom he has ties of solidarity and love. Finally, the world is seen not as a place of exploitation and prey, but as a mystery that leads to God and God is the full explanation of it. The deeper the mind enlightened by faith contemplates the world, the more he sees beauty and infinity of God. And at the same time more closely connects with God, the more the world reveals to him its beauty and close relationship with the Creator.

PL

Artykuł podejmuje problematykę duchowości ekologicznej w jej relacjach do Boga, człowieka i środowiska na podstawie encykliki papieża Franciszka Laudato si’. Papież podjął problematykę aktualną a zarazem skomplikowaną, której analiza narażona jest na różne formy redukcjonizmu bądź ideologizacji. Jego ujęcie duchowości ekologicznej bazuje na fundamencie Boga Stwórcy, który nadał stworzonemu światu porządek naturalny oraz ukształtował hierarchię bytów. Ta przesłanka chroni przed redukcjonistycznym patrzeniem na człowieka, a zarazem – przed uzurpowaniem przez niego władzy absolutnej. Na tym fundamencie Ojciec św. mógł rozwinąć postulat kontemplatywnego postrzegania świata, w którym odkrywa się stworzenia nie jako przedmioty do użycia, lecz nade wszystko widzi się w nich dar i wartość zadaną człowiekowi. Takie głębokie widzenie pozwala odkryć na nowo Boga jako Stwórcę i Ojca, z miłości powołującego człowieka i świat do istnienia. Dzięki wspólnocie pochodzenia od jednego Ojca chrześcijanin widzi w drugim człowieku − zwłaszcza w najsłabszym i bezbronnym − brata, z którym łączą go więzi solidarności i miłości. Wreszcie świat jest widziany nie jako miejsce eksploatacji i zdobyczy, lecz jako tajemnica, która prowadzi do Boga i w Bogu znajduje pełne wyjaśnienie. Im głębiej umysł oświecony wiarą kontempluje świat, tym bardziej widzi piękno i nieskończoność Boga. I zarazem im ściślej łączy się z Bogiem, tym bardziej świat odsłania mu swoje piękno i ścisłą relację ze Stwórcą.

10

Is truth always beautiful, that is, how aesthetic values can become an epistemological obstacle

67%

Łata M., Łukasik A.

Filozofia i Nauka

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2020

|

vol. 8

11

Wyjmowanie z kontekstu

67%

Olek J.

Architectus

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2019

|

issue 3(59)

127-141

PL

Tematem artykułu jest kwestia tego, w jaki sposób znani fotografowie przedstawiają architekturę modernizmu. Autor omówił w nim różne postawy i wizualizacje, z jakimi spotkać się można na wystawach prezentujących obiekty, które powstały w latach 20. i 30. minionego stulecia. Nie chodzi o klasyczną dokumentację, lecz o kreowanie obrazów, którym odrębny charakter nadaje indywidualnie rozumiana minimalistyczna forma. Autor przypomniał, jak owa forma kształtowała się w Bauhausie i konstruktywizmie, oraz jak – jeszcze na inny sposób – kreowali ją twórcy związani z ideologią Nowej Rzeczowości. I na tym tle ukazał przykłady rozwiązań najnowszych.

EN

This article is aiming to investigate how well-known photographers portray the architecture of modernism. The author discusses different attitudes and visualizations, which can be found at exhibitions presenting objects created in the 1920s and 1930s. The author is not interested in classical documentation but in creative photography, in images whose character springs from their individually understood minimalist form. Going back in time, he shows how this form was born in Bauhaus and Constructivism, and how, differently, it was used by artists associated with the Neue Sachlichkeit. Against this background, he shows examples of the latest approaches.

12

The Fantastic as the Unconcealment of Truth in Debora Vogel’s Work

51%

Lyubas A.

Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica

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2020

|

issue 36

29-39

PL

Artykuł poświęcony jest pojęciu tego co fantastyczne w twórczości Debory Vogel. Staram się uzasadnić, że fantastyka według Vogel jest jednocześnie nową postacią sztuki, nową formą życia i szczególnym użyciem języka; jest ona zarówno „znakiem” nowoczesności, jak myślenia o niej. Fantastyka stanowi kluczowy termin w eseju Vogel „Mieszkanie w swej funkcji społecznej i psychicznej” (1932), poświęconym nowoczesnemu projektowaniu wnętrz i przedmiotów. Refleksja Debory Vogel dotycząca fantastyki nie jest nakierowana na wykształcenie pełnej teorii i aparatu pojęciowego, lecz raczej na rozgrywanie tego co fantastyczne we własnej autorskiej teorio-praktyce, zgodnie z założeniami eseju „Białe słowa w poezji” (1930). W eseju tym Vogel omawia różne typy fantastyki, sytuujące się pomiędzy fantazją a rzeczowością: fantastykę pomysłowości, fantastykę asymetrii, fantastykę koloru, fantastykę prostoty. We wszystkich tych typach dokonuje się odsłonięcie prawdy.

EN

This essay examines the notion of the fantastic in Debora Vogel’s work. I argue that the fantastic for Vogel is simultaneously a novel artistic form and a form of life, as well as a singular use of language; it is both a “trait” of modernity and thinking of modernity. The fantastic is analyzed as a key term in the author’s understanding of modern design of space and objects through discussions of “Dwelling in its Psychic and Social Function” (1932), the critic’s essay on lived space. I demonstrate that Vogel’s reflections and theorizing of the fantastic are not necessarily aimed at the development of pure theory and concepts but rather at the performance of the fantastic in the author’s own theory-praxis through the lens of Vogel’s essay on poetics, “White Words in Poetry” (1930). The essay discusses various types of the fantastic which finds itself between matter-of-factness and phantasm: the fantastic of ingenuity, the fantastic of asymmetry, the fantastic of color, and the fantastic of simplicity. All of these different types set forth the unconcealment of truth.

13

Cechy Maryi jako wzorzec do naśladowania dla współczesnego człowieka

43%

Mazurek P.

Teologiczne Studia Siedleckie

|

2017

|

issue XIV/14

151-167

PL

Chrześcijanin to człowiek, który stara się szukać najlepszych wzorców na własne ży-cie. Dziś żyje on w zapędzeniu i w pogoni za doczesnością. Pragnie wszystko sobie podpo-rządkować. Wielu szuka wygody i realizacji własnych marzeń. Maryja uczy tego, co jest naprawdę ważne. Ona jest wzorem kobiecości. Jej cechy może naśladować każdy. Są nimi bowiem prostota życia i pobożność, postawa pokory oraz wierność i czystość małżeńska, także umiejętność służby drugiemu człowiekowi. Maryja to kobieta, która prawdziwie kocha Boga, dlatego chce pełnić Jego wolę. Jako Matka wcielonego Syna Bożego jest godna uwielbienia. Jest duchową Orędowniczką przed Bogiem wszystkich odkupionych przez Chrystusa.

EN

A Christian is a man who tries to look for the best model of life. Nowadays we live in a hurry chasing temporality, doing our best to subordinate everything to ourselves. Many seek for comfort and dreams come true. That is why we wish to have a closer look at Mary to learn what is truly essential. Undoubtfully, the Mother of Jesus is the symbol of femintity, everybody should and can follow her personal qualities. To name a few, they are simplicity of life, God’s piety, humble attitude towards what life brings, fidelity and the ability to serve another person. Mary is the woman who highly loves God, Her desire is to fulfill His will. So, She is worth worshipping, praising for courage, thanking for taking care of everyone who asks Her for help.

14

Marginalia to the new edition of Bogusław Wolniewicz’s 'Things and Facts'

43%

Jadacki J., Jadacki J.

Przegląd Filozoficzny. Nowa Seria

|

2020

|

issue 1

15

Probabilistic Theism and the Classical Doctrine of Actus Purus

43%

Mordarski R.

Roczniki Filozoficzne

|

2020

|

vol. 68

|

issue 3

187-203

EN

Dariusz Łukasiewicz’s probabilistic theism arises from a non-classical understanding of the nature of God, especially the attributes of simplicity and omnipotence. The redefinition of these attributes in terms of modern analytical philosophy means that probabilistic theism is closer to open theism than to classical theism. However, an extremely important merit of this approach is the development of a comprehensive scientific component for open theism (which is built on biblical foundations), which means that probabilistic theism enables the extension of open theism to the perspective of modern natural sciences. The fundamental meaning of probabilistic theism is not so much the reconciliation of the occurrence of accidental events with the theory of providence, but rather it gives the possibility of open theism to enter into theistic debates among contemporary scientists, not only philosophers and theologians. Without this, open theism remains within a narrow theological perspective, interesting only to Christian theologians or scientists professing the Christian worldview.

PL

Teizm probabilistyczny a tradycyjna doktryna actus purus Teizm probabilistyczny Dariusza Łukasiewicza wyrasta z nieklasycznego rozumienia natury Boga, zwłaszcza atrybutów prostoty i wszechmocy. Redefinicja tych atrybutów w kategoriach współczesnej filozofii analitycznej powoduje, że teizm probabilistyczny jest bliższy teizmu otwartego niż klasycznego teizmu. Jednak niezwykle ważną zasługą tego podejścia jest opracowanie wszechstronnego komponentu naukowego dla teizmu otwartego (który jest ciągle budowany na podstawach biblijnych), co powoduje, że teizm probabilistyczny umożliwia poszerzenie teizmu otwartego o perspektywę współczesnej nauki (współczesnych nauk przyrodniczych). Fundamentalnym znaczeniem teizmu probabilistycznego jest nie tyle pogodzenie występowania zdarzeń przypadkowych z teorią opatrzności, co raczej danie możliwości teizmowi otwartemu do wypłynięcia na szerokie wody dzisiejszych debat teistycznych, toczonych wśród współczesnych naukowców, a nie tylko wśród filozofów i teologów. Bez tego teizm otwarty pozostaje w ramach wąskiej teologicznej perspektywy, interesującej tylko dla teologów chrześcijańskich lub naukowców wyznających światopogląd chrześcijański.

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Отношение Бориса Пастернака к литературной традиции и современности

Ecological Spirituality as a new Approach to the Relationship of God, Man, and Nature

Laozi’s precepts for daily life in the contemporary world: two popular Western (American) interpretations

Henryk Mikołaj Górecki i jego muzyka

Simplicity and Complexity in Metaphysics

Kryterium prostoty w kosmologiach dedukcyjnych

Naturalness of properties and simplicity of theories

Decrease in entropy and simplicity as the rules of mechanical pattern recognition in Satosi Watanabe’s research

Duchowość ekologiczna jako nowe ujęcie relacji z Bogiem, człowiekiem i przyrodą

Is truth always beautiful, that is, how aesthetic values can become an epistemological obstacle

Wyjmowanie z kontekstu

The Fantastic as the Unconcealment of Truth in Debora Vogel’s Work

Cechy Maryi jako wzorzec do naśladowania dla współczesnego człowieka

Marginalia to the new edition of Bogusław Wolniewicz’s 'Things and Facts'

Probabilistic Theism and the Classical Doctrine of Actus Purus