Search results - CEJSH

1

Globalizacja kultury

100%

Sirojć Z.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2012

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issue 1

149-155

EN

The process of globalization in scientific literature is defined in a very varied way, first of all, because it is a complex, multi-dimensional and multiaspectual process. R. Robertson presents the most general and universal definition of globalization which nowadays has become the reference for formulating different definitions. According to him globalization is a set of processes which make the social world as one. A similar general formulation of this process can be found in A. Giddens’s writings – globalization is an intensification of world-wide social relations. The process of cultural globalization is proceeding before our eyes. We can observe and analyse it in every respect. However, until it lasts, it is hard to foresee what shape will take a predominant current of transformations in the contemporary culture. Today there is domination of the Western culture, particularly the American one. However, economists forecast that even in the first half of the 21st century the economies of China and India will become the world’s largest economies. Then, as it was already in the past, they will influence transformations occurring in culture in a significant way.

2

Manažment regulácie a regulačné normy reklamy

100%

Baláž I.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2012

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issue 1(3)

257-265

EN

In this article the author presents the management regulations and regulatory advertising standards. It is characterized by the development of new technologies in advertising and draws attention to the ethical aspect.

3

Anaximandrovy nekonečné světy

88%

Kočandrle R.

Filosofický časopis (Philosophical Journal)

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2017

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vol. 65

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issue 4

491-512

EN

Some ancient authors attribute to Anaximander of Miletus the doctrine of infinite worlds. By this could be meant worlds which exist simultaneously, follow consecutively, or merely transformations in one world. Co-existing worlds, however, were attributed to Anaximander most probably as a result of his unique cosmology of circles of heavenly bodies proceeding under the Earth. Aristotle’s reference to the account of the alternating inception and demise of the world would then correspond to the remarks about the temporal cycles in Anaximander. In comparison with the continuous changes of the world, however, the emergence of a new world originally means the demise of the preceding one. On the basis of the incompatibility of the “unmoving” infinite and the biological background of cosmogony, it may be supposed that just as everything living emerges, so the emerged world is subject to demise. After its emergence, however, there comes the time for a further world, in a similar way to how everything living maintains a continuity in the succession of generations. Progressively, thus, the particular worlds follow on from one another.

4

Tocharian A ārkiśoṣi ‘world with radiance’ and Chinese suo po shi jie ‘world of sabhā’

88%

Pan T.

Acta Asiatica Varsoviensia

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2021

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issue 34

263-294

EN

This article provides an explanation for the single and puzzling Tocharian B gloss śaiṣṣe ‘world’ (instead of Tocharian A ārkiśoṣi) for Sanskrit jagat- ‘world’ on a Sanskrit fragment SHT 4438 with all the other glosses in Tocharian A. Based on a detailed study of the Sanskrit and Chinese texts, Tocharian A ārkiśoṣi is very likely the loan translation of Sanskrit sā̆bhāloka(dhātu)- ‘a world with radiance’, which is preserved in the Chinese translations by Kumārajīva and other translators connected with Kucha. In the Kucha area, the first part sā̆bhā- was understood as containing -(ā)bhā- ‘radiance’. Buddhist Sanskrit sa(b)hāloka(dhātu)- is built from sa(b)hāpati- ‘master of sa(b)hā world’, epithet of the highest divinity Brahmā in the sahāloka-, which derives via Middle Indic from the older epithet sabhāpati- ‘owner of the assembly hall’ in Atharvaveda. The excursus at the end offers a glimpse into the complicated transmission process of Chinese Buddhist terminology based on the analysis of Chinese sha men ‘monk’ and he shang ‘teacher, monk’.

5

O poetyckim zamieszkiwaniu świata według Kennetha White’a

88%

Konończuk E.

Białostockie Studia Literaturoznawcze

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2011

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issue 2

41-55

EN

The article constitutes an interpretation of a collection of essays by K. White La carte de Guido. Un pèlerinage europeén (2011), which serves the author to present the method of geopoetics as proposed by the author. The essays in question are also proof of his thesis which puts forth that writing is an „intellectual and existential geography”.

6

COMMUNICATION IN MASS COOPERATION AS A VUCA FACTOR IN MODERN SOCIO-ECONOMIC SHOCKS

88%

Fedoniuk S.

The Copernicus Journal of Political Studies

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2020

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issue 1

EN

Analyzing the prerequisites for the VUCA (Volatility, Uncertainty, Complexity, and Ambiguity) phenomenon – characteristic of the modern world, which is more variable and multilateral than before – the text discusses VUCA with regard to open cooperation in the context of socio-economic interactions.Instability, uncertainty, complexity, and ambiguity of the world are caused mainly by the expansion of the model of open (mass) cooperation between the participants of public communication. The system of global communication has transformed from a predominantly one-vector model with a targeted audience to an interactive mass system in which not only the specialized subjects of the communication process but also all participants reflect all the components of the VUCA concept. This combination of communicators has characteristics similar to a crowd formed under the influence of external provocation.The consequences of the impact of VUCA communication factors are spontaneous social and economic upheavals that have emerged with the rapid development of new technologies and communication models (North Africa and the Middle East in 2010–2011, Ukraine in 2013–2014). Over time, this trend has intensified, and the consequences are now manifested on a global scale (as in the case of socio-economic consequences of the 2020 COVID-19 pandemic).VUCA communication rests on the principles of mass cooperation, thus appropriate approaches and methods should be based on management in the VUCA world.

7

Ludwig Wittgenstein i Karl Rahner o nie-obecności Boga w świecie

88%

Szczęch S.

Logos i Ethos

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2015

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issue 1(38)

131–142

PL

Istnieje w myśleniu religijnym punkt szczególnie krytyczny, gdy ktoś z jednej strony uważa, że świat może i powinien być analizowany wyłącznie środkami naturalistycznej nauki, a z drugiej strony dostrzega w nim obecność Boga, którego nie sposób nimi ująć. W jaki sposób można pogodzić determinizm naukowego obrazu świata oraz wiarę, że jest w nim obecny Bóg? W artykule analizuję stanowiska z dwu różnych dziedzin, które starają się stawić czoła temu problemowi. Tezy mistyczne z Traktatu logiczno-filozoficznego Ludwiga Wittgensteina zestawiam z rozważaniami niemieckiego teologa Karla Rahnera. Idea, jaką można odnaleźć u obu myślicieli, jest następująca: działalność Boga, sama w sobie nadprzyrodzona, w świecie dokonuje się zawsze środkami przyrodzonymi. W tekście wskazuję na możliwe konsekwencje powyższego stanowiska oraz perspektywy, jakie ono ze sobą niesie.

EN

It is an especially critical moment in religious thinking when someone claims that the world can and should be analyzed solely in terms of naturalist science, and at the same time believes in the existence of God who cannot be expressed in such terms. How can the determinism of the scientific image of the world be reconciled with the religious belief in the presence of God in such a world? In my paper I present views from two different domains which try to face that problem. On the one hand, there is Ludwig Wittgenstein with his mystical theses in Tractatus logico-philosophicus and, on the other, there is the german theologian Karl Rahner. The idea that can be found in their writings is that God’s actions in the world, supernatural in themselves, are always carried out by natural means. I discuss what follows from this and what differences there are between the thinkers.

8

Leibnizova kontingencia nie je náhoda ani nahodilost

75%

Škára M.

Filosofický časopis (Philosophical Journal)

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2023

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vol. 71

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issue 4

599-618

EN

Conceptual exactitude is one of the appanages of philosophical thinking and metaphysical thinking specifically. A slight semantic nuance may, in the case of a particular philosophical concept, lead to inaccuracy of thought. What thinking inaccuracy may then conceptual inaccuracy lead to? The consequences may be exceedingly disturbing unless and until corrections and reinstatements are made. This paper aims to use one translation example to highlight just such an extreme historical blunder in the Czechoslovak philosophical milieu. I will try to indicate, using precisely one of the key concepts of Leibniz’s metaphysics – the Latin contingentia, or the French contingence and its derivatives – that translations of philosophical texts may not be permanently reliable unless they are periodically revisited. The above concept of Leibniz and its mistranslation is a striking example of this.

9

On the Transcendental Properties of Real Beings

75%

Maryniarczyk A., McDonald H.

Studia Gilsoniana

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2016

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vol. 5

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issue 2

429-444

EN

The article analyzes the metaphysical approach to the rational cognition of the world of persons and things. It shows the way in which metaphysicians reveal the essential and universal properties of the world and the laws that govern their being. Among these properties, the most important are as follows: to be a thing (that is, to have a concretely determined essence), to be one (that is, to be non-contradictory in itself), to be separate or distinct (that is, to be sovereign in being), and also to be a vehicle of truth, good, and beauty. Among the laws of being, in turn, the article indicates the law of identity, the law of non-contradiction, the law of the excluded middle, the law of the reason of being, the law of finality, and the law of perfection. These laws primarily show the source and foundation of the rational order.

10

The Image of the World in the Yijing 易经 – an Attempt to Identify the Intellectual Context Proper to Chinese Philosophy

75%

Wójcik A. I.

Estetyka i Krytyka

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2014

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issue 1(32)

118-136

EN

Before we think about reality, before we talk about it or remain silent, first we have some of the most basic images. What do philosophers brought up in the given culture have in mind when they use the term ‘reality’? In this article I attempt to identify and elaborate the intellectual context proper to Chinese (especially Confucian and Daoist) philosophical culture, by presenting its most general features. How deep must we probe to find the internal network of sense that is the basis of Confucian, and Daoist images of reality? What we are looking for can be found by trying to think in a context that is broader than the merely linguistic context. This broader context is that provided by philosophical understanding of the terms: ‘world,’ ‘individual being,’ ‘thing,’ ‘truth,’ ‘wisdom.’

11

Koncept hlubší korelace životní v raných rukopisech Jana Patočky

75%

Novotný K.

Filosofický časopis (Philosophical Journal)

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2017

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vol. 65

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issue 6

833-853

EN

The recently published manuscript studies and fragments by Jan Patočka, dating from the first half of the 1940’s, amount to an attempt at grasping the deeper living correlation, rather than the correlation of consciousness and its objects at the level of the subject- or of dwelling-centred strata of experiencing or understanding. The turn to the identity of “the double indifference of subject and object”, whose evidence is the sensory harmony between the feeling and the felt, which is interpreted as a mutual communication of the interiority of life by means of its expressions, confronts Patočka with the question of the origin of their differentiation. Patočka founds the identity and difference enabling the deeper living correlation on his metaphysical conception of nature which is not, now, just one of the horizons which experiencing creates around itself, nor is it just the basis on which the harmony of experiencing and its environment must develop, but nature also has an aspect which is closed and alien to subjectivity. This is a step beyond the bounds of Husserl’s and Heidegger’s schemes of a correlation of life and world, understanding and being – a step that throws a certain amount of light on Patočka’s later work.

12

Nietzsche i Gombrowicz: O ludzkiej potrzebie formowania chaosu

75%

Rolka M.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2011

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issue 14

81 – 100

EN

In Gombrowicz’s novel Cosmos we can find a idea of reality, which is very similar to Nietzsche’s metaphysical postulates. In this article I’d like to show that points in the views both of authors, which are compatible. Both of them characterize truth of existence by chaos and becoming. Polish writer assumes that man has a ground in the chaos, but can’t live without the ordering categories. Nietzsche also claims that we stay in world of pretence, because we haven’t the instruments to experience the “will of power” reality. It is a reason why people are looking for the way a chaos forming. They have found the constancy in the language and in the logic, which creates the world of pretence. In Gombrowicz’s novel human’s world is created by form. People have to live in themselves reality, because chaos is a way to madness

13

On the Relation with One’s Own Body

75%

Karpiński P.

Eidos. A Journal for Philosophy of Culture

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2020

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vol. 4

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issue 3

23-36

EN

The paper discusses the unique relationship that exists between the ego and one’s own body. There are two fundamental possibilities to grasp it – using the verb “to be” or “to have,” which results in two known formulas: “to be the body” or “to have the body.” However, after careful examination, it turns out that they are one-sided and entangle us in numerous aporias. A more complete picture of the relationships with one’s own body is made possible by a phenomenological description, which is a first-person and direct approach. The body, given in numerous experiences, turns out to be paradoxical and ambiguous. This is also my relation with it – it is feeling myself and others, getting to know myself and the world; an internal and at the same time external bond, at most my own experience along with the need to transcend the body. Finally, we consider whether the category of “relationship” resp. “relation” matches the experience of one’s own body. Perhaps a better solution is to give up this term and describe the body as a character of human being.

14

Call of Lay People to the Mystical Life

75%

Zyzak W.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2011

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vol. 1

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issue 2

PL

The subject of this article is the call of lay people to the mystical life. The topic under consideration indicates two poles, around which the main reflection revolves: the mystic and the lay state of life. The call of lay people to mysticism is not just a hypothesis, but a real experience, researched and decribed by theologians. So reflecting on the call to the mystic life of lay people is not so much a matter of ‘whether’, but of ‘how’. In the light of the above, four issues are fundamental: the impossibility to provoke the mystical experience, its dependence on the spirituality of the baptism, the relation of contemplation to action and the relation to the world. It occurs however, that every Christian, together with God’s life of grace bestowed in baptism, receives the basis for the mystical life. Neither an active life in the world, nor work or marriage, hinders the development of this gift.

15

Fenomen rzucenia we wczesnej filozofii Martina Heideggera

75%

Waśko M.

ARGUMENT: Biannual Philosophical Journal

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2021

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vol. 11

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issue 1

259-276

EN

The phenomenon of thrownness in the Martin Heidegger early philosophy: The aim of this article is to analyse one of the best-known Heideggerian phenomena, thrownness (Geworfenheit). The meaning of this phenomenon is presupposed mostly as obvious. However, it can be found in different existential contexts which seems to make essential the posing of an explicit question on thrownness. In this paper I analyse it in three different contexts. (1) Thrownness into the openness of being shows the fundamental Dasein dependence on the being (Sein). As thrown into openness Dasein is not able to refuse being, she has to be. However, this dependence cannot be considered as inactive. Dasein has to constantly appropriate openness by the way of projecting the world. As thrown in openness which has to be appropriated Dasein discloses herself as (2) thrown into the world. The world is not understood as the set of relations connecting entities, but instead as the understandness of being which Dasein inevitably has to undertake. This facet determines the understanding of entities what leads to the (3) thrownness into entity. This last character of thrownness shows itself as the powerlessness (Ohnmacht) of Dasein in the face of entity. This powerlessness is at the same time embodied and by this way given to its own body. Eventually, thrownness displays Dasein as in her freedom uncompromisingly responsible for being and entity. For that reason thrownness turns out to be this character of Dasein which describes her as basically handed over to the openness of being, to the world, and to entity. However, it does not release Dasein from her responsibility, but instead burdens her with it.

16

Zkušenost mezi smyslem a hodnotou

75%

Trnka J.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 3

361-376

EN

The article focuses on Max Scheler’s philosophical conception of “material value ethics” which criticises Kant’s formalistic understanding of the a priori and seeks to offer a different conception of it that would work rather with the a priori of intentional contents. The entire project is based on the phenomenological conception of Wesen (usually translated misleadingly as “essence“) – it is the essences that constitute the realm of material a priori. On a closer look, however, the notion of Wesen (essence) itself is in Scheler far from clear. There are at least two different conceptions to distinguish. The paper opts for one that treats Wesen (essence) not as something objective in itself, as some kind of peculiar given content, but rather as a fullness of meaning. It develops this conception further and, in light of it, also interprets some other concepts important for Scheler, such as value, person and the world. On this reading Max Scheler’s philosophic conception appears to be a specific position sui generis, distinct from both the subjective formalism of Kant and the content idealism of Husserl.

CS

Článek se zaměřuje na filosofickou koncepci tzv. „materiální etiky hodnot“ Maxe Schelera, která proti známému Kantovu apriornímu formalismu rozvíjí možnost obsahového, tj. materiálního apriori. Scheler se v této záležitosti opírá zejména o fenomenologicky zavedený pojem podstaty – právě podstaty a jejich vzájemné vztahy mají vytvářet říši onoho materiálního apriori. Při bližším pohledu se však ukazuje, že sám tento pojem podstaty není u Schelera tak zcela jasný a že je možné jej chápat přinejmenším dvěma různými způsoby. Autor si pak vybírá tzv. pojetí nepředmětné, které podstatu nenahlíží jako obsahovou danost zvláštního druhu, nýbrž jako prožívanou plnost smyslu, aby následně toto pojetí více rozpracoval a v jeho světle následně interpretoval další pro Schelera klíčové pojmy hodnoty, osoby a světa. Nabízí tak chápání Schelerova přístupu jako zcela původní filosofické koncepce, která se principiálně nekryje ani s Kantovým subjektivním formalismem, ani s Husserlovým obsahovým idealismem.

17

Ontological Freedom in Jan Patočka’s “Natural World as a Philosophical Problem” with Regard to Husserl’s Phenomenology

75%

Rybák D.

Forum Pedagogiczne

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2019

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vol. 9

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issue 1

203-212

PL

In his post-doctoral dissertation Přirozený svět jako filosofický problém (The Natural World as a Philosophical Problem; orig. publ. 1936) Jan Patočka critically deals with modern metaphysics of subjectivity, at the same time introducing phenomenology with its phenomenological reduction. I would like to investigate this issue in the text just mentioned and briefly compare the similarities and differences in Edmund Husserl’s phenomenology. Patočka provides a deepening of phenomenology by approaching the ontological conditions for the phenomenological reduction in the negativity of freedom in which the spontaneity of ‘having-the-world’ originates.

18

J.M. Bocheński’s Understanding of the World and Logical-Algebraic Structures

75%

Wybraniec-Skardowska U.

Edukacja Filozoficzna

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2020

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issue 70

81-92

EN

This paper will focus on J.M. Bocheński’s inclination towards seeing the world and its logical structure from the point of view of ontology. Accordingly, on the basis of Bocheński’s selected utterances we will present and discuss the perception of the world proposed by the scholar, and then we will deal with questions pertaining to the logical structure of the world and examine a formal framework of this structure.

19

Duše, zvyk a svět v Hegelově „Encyklopedii filosofických věd“

75%

Matějčková T.

Filosofický časopis (Philosophical Journal)

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2016

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vol. 64

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issue 3

331-348

EN

This study is concerned with the conception of the soul and its relation to the world in Hegel’s Encyclopaedia of the Philosophical Sciences. The mediator between soul and world is the phenomenon of custom, which serves to illustrate Hegel’s divergence from “subjective idealism”. While custom at the subjective and objective levels is considered, not only by Kant and Fichte but also by enlightenment philosophers in general, as a reduction of spontaneity, Hegel shows that custom is in fact of fundamental importance for the human self and its freedom. Freedom is not, according to this view, pure spontaneity, but is referred to the given, or in Hegel’s words, to substantiality. It is precisely custom which constitutes a certain substantiality in the midst of subjectivity, providing support to the subject so that it may be present to the world and not reduced by it to the sphere of unreal inwardness.

20

Domov a svět člověka : Mezi Kosíkem a Kohákem

75%

Trnka J.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 2, Special No: Hledání ztraceného času

321-337

EN

Author focuses on conception of world as simultaneously constituted and lived by humans in the thought of Karel Kosík and Erazim Kohák. He seeks ﬁrst an overall interpretation of the thought of Karel Kosík which would bridge the apparent gap between his early Marxist thought and his later essayistic critique of modern age. He comes to the conclusion that both phases of Kosík’s thought share substantive traits and even that Kosík’s later criticism of global capitalism is possible only on the foundations laid in his early works. Susequently the author presents phenomenologically oriented thought of Erazim Kohák which in spite of diﬀerences in overall philosophical framework manifests numerous parallels with Kosík’s thought. In Kohák’s work the author traces the problem of values and of valuing in general. On that basis he then analyses Kohák’s idea of home and oﬀers it as a possible answer to the question of anchoring and orientating of lived experience in the dynamics of a world constituted by human being and living.

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