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Physicians of the Body Versus Therapists of the Word: Reflections On Medicine and Sophistry

100%
Ioli R.
Peitho. Examina Antiqua
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2013
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vol. 4
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issue 1
189-210
EN
The aim of the present paper is to investigate the connection between ancient medicine and sophistry at the end of 5th century B.C. Beginning with analyses of some passages from the De vetere medicina (VM), De natura hominis (NH) and De arte, the article identifies many similarities between these treatises, on the one hand, and the sophistic doctrines, on the other: these concern primarily perceptual/intellectual knowledge and the interaction between reality, knowledge and language. Among the Sophists, Gorgias was particularly followed and imitated, as he was admired not only for his tremendous rhetorical skills, but also for his philosophically significant work On not being, which probably influenced various discussions in the Hippocratic treatises. However, if Gorgias argues in favor of language as dynastēs megas, the authors of VM, NH and De arte consider knowledge to be far more relevant and reliable than logos. These Hippocratic treatises criticize the philosophical thesis and the resulting kind of reductionism. Above all they defend the supremacy of medicine over any other art. By using the same argumentative and rhetorical strategies that were employed by Gorgias, these treatises reverse the thought of those Sophists who exalted only the technē tōn logōn.
2
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On Gorgias’ Particular Demonstration

100%
Wesoły M.
Peitho. Examina Antiqua
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2013
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vol. 4
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issue 1
159-188
EN
The label idios apodeixis/logos «particular (personal, original) demonstration or argument» of Gorgias is known to us only from the third section of the little work attributed to Aristotle under the title De Melisso, Xenophane, Gorgia. Its authenticity seems to be unjustly questioned. We try to show that from the Aristotelian perspective we can properly understand the context of Gorgias’ own argument from his lost treatise On Not-Being or On Nature. Parmenides – using implicitly the polysemy of the verb ἔστιν/εἶναι – presented a certain ontological argument «being is, because being is being». Gorgias, however, makes a parody of this by offering a meontological argument: «not-being is because not-being is not-being». Consequently Gorgias then attempts to demonstrate, by means of refutation, that «it is not either to be or not be», i.e. «nothing is». We propose, thus, a reconstruction of Gorgias’ account of meonological and nihilistic argumentation. In this context we find in Plato’s Sophist and in Aristotle’s writings certain allusions to Gorgias’ idios apodeixis, which have not been sufficiently recognized and properly interpreted.
IT
The label idios apodeixis/logos «particular (personal, original) demonstration or argument» of Gorgias is known to us only from the third section of the little work attributed to Aristotle under the title De Melisso, Xenophane, Gorgia. Its authenticity seems to be unjustly questioned. We try to show that from the Aristotelian perspective we can properly understand the context of Gorgias’ own argument from his lost treatise On Not-Being or On Nature. Parmenides – using implicitly the polysemy of the verb ἔστιν/εἶναι – presented a certain ontological argument «being is, because being is being». Gorgias, however, makes a parody of this by offering a meontological argument: «not-being is because not-being is not-being». Consequently Gorgias then attempts to demonstrate, by means of refutation, that «it is not either to be or not be», i.e. «nothing is». We propose, thus, a reconstruction of Gorgias’ account of meonological and nihilistic argumentation. In this context we find in Plato’s Sophist and in Aristotle’s writings certain allusions to Gorgias’ idios apodeixis, which have not been sufficiently recognized and properly interpreted.
3
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O NIEKTÓRYCH UWARUNKOWANIACH WSPÓŁCZESNEJ RECEPCJI ARYSTOTELIZMU W PERSPEKTYWIE WYCHOWANIA MORALNEGO

72%
Rutkowski J.
Forum Pedagogiczne
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2014
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issue 2
15-24
PL
Współczesne interpretacje, podzielonej na fragmenty, nauki Arystotelesa o etyce i polityce nie uwzględniają kontekstu całości myśli Stagiryty. Trudności pojawiające się w nowoczesnej percepcji arystotelizmu są związane z – kontynuowanym również obecnie – fundamentalnym sporem toczonym przez sofistów z filozofami. Istota tego sporu dotyczy istnienia niezależnych od ludzkiej woli, uniwersalnych norm moralnych.
EN
Contemporary interpretations of the fragmented Aristotelian ethical and political theory do not employ the context of the whole Stagirite's thought. The difficulties in the modern perception of Aristotelianism are reflected in the fundamental dispute between the sophists and philosophers, which has not ceased nowadays. In essence, this dispute concerns the existence of universal moral standards, independent of human will.
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Demagog i sofista nauczycielami wiedzy w demokracji masowej

71%
Goćkowski J.
Nauka i Szkolnictwo Wyższe
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2007
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issue 2(30)
30-43
EN
The Author characterises mass democracy as a world where people encounter great science, great pathologies in science and great confusion in languages. He discusses the status and function of demagogy and demagogues as well as sophistry and sophists in the world of “mass humans”, with the media acting as a vehicle for demagogues and sophists. He also presents conclusions concerning intellectual life in mass democracy and suggests steps that could be taken to defend authentic knowledge culture against the expansion of demagogy/demagogues and sophistry/sophists.
PL
Autor charakteryzuje demokrację masową jako świat, w którym mamy do czynienia z wielką nauką, wielką patologią nauki i wielkim pomieszaniem języków; omawia kwestię statusu i funkcji demagogii i demagogów oraz sofistyki i sofistów w świecie człowieka masowego, a także sprawę ułatwienia działania demagogów i sofistów dzięki przekazowi medialnemu. Przedstawia również konkluzje dotyczące życia intelektualnego w demokracji masowej, wspomina także o tym, co należy czynić w celu obrony autentycznej kultury wiedzy przed ekspansją demagogii/demagogów i sofistyki/sofistów.
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O sofistyce współczesnego dyskursu humanistycznego - tradycje, postkolonialne uwikłania, konsekwencje

61%
Skwara M., Skwara M.
Porównania
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2014
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vol. 15
45-74
EN
The aim of the article is an analysis of a contemporary humanistic Polish discourse in which three elements play specific roles: a postcolonial condition, the third sophistry and the ideological background of the communist system. A soft switch from “old” Marxist theses to “modern” relativism, and, in a broader sense, to postmodernism became possible inter alia due to the reception of American neopragmatism, especially Stanley Fish’s and Richard Rorty’s ethical views. The third sophistry (a modern version of the first sophistry represented by Gorgias and Protagoras) delivered helpful language tools for a description of the world which became relativistic. The authors of the article propose a thesis that the heritage of the Soviet colonialism resulted in such a version of postmodern Polish discourse that is based on manipulations dating back to Stalinism. The new system and new ideology have made use of the old tricks that are still deeply rooted in the mentality of the participants of the public debate in Poland.
PL
Celem artykułu jest analiza współczesnego dyskursu humanistycznego w Polsce, w którym szczególną rolę odgrywają: kondycja postkolonialna, trzecia sofistyka i zaplecze ideologiczne systemu komunistycznego. Miękkie przejścia od „starych” tez marksistowskich do „współczesnego” relatywizmu i, szerzej, postmodernizmu było możliwe między innym dzięki recepcji amerykańskiego neopragmatyzmu, a zwłaszcza poglądów etycznych Stanleya Fisha i Richarda Rorty’ego. Narzędzi językowych pomocnych w opisie zrelatywizowanego świata dostarczyła trzecia sofistyka (czyli współczesna wersja pierwszej sofistyki greckiej reprezentowanej przez Gorgiasza, czy Protogorasa). Autorzy stawiają tezę, że dziedzictwo sowieckiego kolonializmu sprawiło, iż ponowoczesny dyskurs polski zasadza się na manipulacjach wywodzących się z czasów stalinizmu. Nowy system i nowa ideologia wykorzystują stare chwyty wciąż głęboko tkwiące w świadomości uczestników publicznej debaty w Polsce.
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Świadomość ponowoczesna i archetyp zmiennokształtnego

58%
Olchanowski T.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2017
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vol. 29/2
EN
The archetype of Shapeshifter is expressed by variability and readiness to change, instability and fluidity, permanent transformation and self-improvement (of body and of nature, of mind and of spiritual realm). For this reason, it is worthwhile to look at the Shapeshifter as the patron of postmodernity. The article looks at postmodern culture through the prism of views of James Hillman and the school of archetypal psychology.
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Człowieczeństwo jako (nie)zbędna kategoria refleksji pedagogicznej? O ponowoczesnym kryzysie teorii wychowania w obliczu wyzwania trans- i posthumanizmu

58%
Lipowicz M.
Studia z Teorii Wychowania
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2017
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issue 2 (19)
35-57
PL
W niniejszym artykule spróbuję przedstawić powód pojawienia się kryzysu teorii pedagogicznej w ponowoczesności oraz zaproponuję sposób jego przezwyciężenia. Będę argumentował, iż główny powód owego kryzysu ponowoczesnego wynika z jego kluczowej przesłanki, jaką jest „śmierć człowieka”. Zakwestionowanie człowieczeństwa jako uniwersalnie obowiązującej normy społecznej otworzyło przed praktyką wychowawczo-edukacyjną szerszy horyzont pluralizmu kulturowego. Jednocześnie pedagogika w ten właśnie sposób straciła swój najważniejszy punkt odniesienia, jakim jest ideał wychowawczy w postaci filozoficznie ugruntowanego obrazu człowieka. Ten kierunek rozwoju spowodował, że refleksja nad wychowaniem straciła współcześnie swoje filozoficzne korzenie na rzecz sofistycznie rozumianego konwencjonalizmu, co z kolei uniemożliwia powstanie ponowoczesnej teorii pedagogicznej. Możliwości przezwyciężenia tej trudnej sytuacji płyną z dwóch prądów filozoficzno-naukowych: transhumanizmu i krytycznego posthumanizmu. Będę argumentował, iż tylko ten drugi nurt może być traktowany jako obiecujący punkt widzenia, który mógłby ponownie połączyć myśl pedagogiczną z filozofią bez utraty uzyskanego w ponowoczesności pluralizmu kulturowego. To właśnie na gruncie posthumanizmu, jak będę chciał przekonać, pojawia się szansa stworzenia ponowoczesnej teorii wychowania.
EN
In the present article I will try to show the reasons for the emerging crisis of pedagogical theory in postmodernity and propose a way of overcoming it. I will argue that the main reason of this postmodern crisis results from its key premise, which is the “death of man”. Throwing into question humanity as a universally obligating social norm opened a brighter view of cultural pluralism for educational praxis. However, in this way pedagogy lost its most crucial reference point which is the educational ideal in the form of a philosophically grounded image of man. This development resulted in the loss of pedagogy’s philosophical roots in favor sophistically understood conventionalism, which in turn indispose the rise of a postmodern pedagogical theory. Possibilities of overcoming this complex situation come two current philosophical-scientifi c movements: transhumanism and critical posthumanism. I will argue that only the latter promises the reconnection of pedagogy with philosophy without forfeiting the cultural pluralism achieved in postmodernity. On the posthuman ground, as I will argue, we find a chance to finally develop a postmodern theory of pedagogy.
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Peter Redpath’s Philosophy of History

44%
Hancock C. L.
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2016
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vol. 5
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issue 1
55-93
EN
Peter Redpath is a distinguished historian of philosophy. He believes that the best way to acquire a philosophical education is through the study of philosophy’s history. Because he is convinced that ideas have consequences, he holds that the history of philosophy illuminates important events in history. Philosophy is a necessary condition for sound education, which, in turn, is a necessary condition for cultural and political leadership. Hence, the way educators and leaders shape culture reflects the effects of philosophy on culture. In light of this background, it is possible to discern in Redpath’s account of the history of philosophy a corresponding philosophy of history. This emerges as he explains how philosophers have produced changes in thinking that have profound consequences for the culture at large. Some of these changes, many of them significant, have been positive, but others have been disastrous. Much of Redpath’s philosophy of history diagnoses what went wrong in the history of philosophy so as to indicate why modern culture suffers considerable disorder. The good news is that Redpath’s philosophy of history prescribes ways to correct Western Civilization’s current malaise.
9
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THE ESSENTIAL CONNECTION BETWEEN MODERN SCIENCE AND UTOPIAN SOCIALISM

30%
Redpath P. A.
Studia Gilsoniana
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2014
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vol. 3
203-220
EN
The chief aim of this paper is to demonstrate beyond reasonable doubt how, through an essential misunderstanding of the nature of philosophy, and science, over the past several centuries, the prevailing Western tendency to reduce the whole of science to mathematical physics unwittingly generated utopian socialism as a political substitute for metaphysics. In short, being unable speculatively, philosophically, and metaphysically to justify this reduction, some Western intellectuals re-conceived the natures of philosophy, science, and metaphysics as increasingly enlightened, historical and political forms of the evolution of human consciousness toward creation of systematic science, a science of clear and distinct ideas. In the process they unwittingly wound up reducing contemporary philosophy and Western higher education largely into tools of utopian socialist political propaganda.
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