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1
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Nietzsche – ekstremalna filozofia języka?

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Żukowski B., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2007
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vol. 19-20
EN
The coherence of the Nietzschean conception of language is discussed in the article. First, Nietzsche's critique of the referential semantics and the correspondence theory of truth implied by the so-called "tropological" linguistic theory as well as the doctrine of perspectivism is questioned. Consequently, the core of the argumentation is to reveal the naturalistic and metaphysical assumptions of Nietzsche's strict relativistic philosophy of language and interpretation. The conclusiveness of the Nietzschean deconstruction of metaphysics as a pure language creation seems to be doubtful with regard to his construction of the 'will-to-power metaphysics'. Moreover, the reception of the Nietzsche’s philosophy as deconstructivistic after the II World War has to be revised while confronted with his hermeneutical philology. Finally, the status of the Nietzschean affirmation of reality as a play of interpretations in accordance with Paul de Man can be recognized as purely rhetorical.
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Kalwina koncepcja wolnej woli i usprawiedliwienia

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Nowakowski D., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2013
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vol. 26
EN
Calvin in popular imagination functions as a radical antagonist of rationalism and as an extreme advocat of predestination. This article, primarily on the base of analysis of Institutio Christiane religionis, shows that his doctrines are neither so distant from the theological and philosophical traditions, or so devoid of logical structure, as is commonly believed. When Calvin's conceptions of free will and justification are placed in a broader epistemological and anthropological perspective, a detailed analysis of his thought system shows that the idea of predestination is not his objective, but rather a logical extension.
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"Państwo celów" jako instytucja kultury. Czy krytyka władz podmiotu jest wystarczającą podstawą filozofii kultury?

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Kozłowski M., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2008
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vol. 21
EN
Using E. Wolicka book "Consideration on Kant" as an anchoring point, the author investigates the conditions under which 'kingdom of ends' can successfully play a role of institution of culture, i.e. be translated into rules of action and empirical facts in the sphere of every day life and history.
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Absolutnie wolny? Wolność człowieka w filozofii Giovanniego Pico Della Mirandoli

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Nowakowski D., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2011
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vol. 24
EN
Pico was generally perceived as a representative of the Pelagian heresy and a supporter of absolute freedom of man. However, more detailed analysis of his works reveals that in his views he was much more traditional than it used to be judged. Although Pico does not negate human freedom, he has consistently stressed the necessity of grace in salvation. So, in the question of free will Pico represents traditional post-Augustinian school and advocates, also present at the Thomas’, graduated concept of grace.
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Nadawanie nowych znaczeń modernizmowi

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Gralińska-Toborek A., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2006
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vol. 18
EN
The contemporary vision of modernism, which is constructed from a point outside of that period, differs from the vision created by the participants and originators of modernism. One of the major problems encountered today is the one of the meaning of modernist works art. The extreme concept of "silent" and "pure" art followed by Clement Greenberg and other modernists has now found itself under criticism. The interpretations of many modern currents in art reveal attempts at identifying new content in works of art, which sometimes seems to be an act of assigning new meaning to art. Such interpretations can be observed in studies of impressionism, cubism, abstract expressionism and minimalism. The problem of meaning is the subject of study of such theorists as Timothy J. Clark, Patricia Leighten, Serge Guilbaut, Rosalind Krauss and W. J. T. Mitchell. Their research concentrates not as much on works of art as on modernists' vision of art. Mitchell shows how theory replaced the content of modernism art and proves that "silent" art is impossible since meanings arise independently of the artist's intention in the process reception. The new vision of modernism does not attempt to create a universal and objective model of that period but instead aims at a multiplication of meanings and at a destruction of the previous model (the holistic model). The vision of modernism comes to resemble a mosaic of unconnected elements.
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Urok Platona. Refleksje nad ontologią Romana Ingardena

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Nowaczyk A., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2009
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vol. 22
EN
The author claims that Ingarden's ontology is a contemporary version of Platonism. He argues that the concepts of distinct realizations of pure and ideal qualities in ideas and in individuals are unclear and unnecessary. In authors opinion the essential parts of Ingarden's ontology may by explained in terms of possible and real individuals and its possible properties.
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Whiteheadowskie "eternalia" i Ingardenowskie czyste jakości idealne – problem związków koniecznych

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Żuchowski P., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2009
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vol. 22
EN
As far as existence of enduring subjects of change is concerned, Roman Ingarden's substance ontology stands in direct opposition to Whitehead's process metaphysics. However, with regard to domain of necessary relations, both systems are deeply platonic. Thus in this paper I pursue towards revealing some parallels and differences between both systems regarding views on ideal entities, necessary relations and pure possibilities. I examine whether having assumed contrary concepts of reality (substantial/procesual) both philosophers are forced to accept diverse conclusions in respect to ideal entities domain. I also point out some crucial problems that are to be found in both systems: what is the ground of necessary relations – is it a nature of so called ideal qualities, or is it content of ideas (Ingarden); is it an individual or a relational essence of eternal objects, so called "primordial nature of God", or evolving actuality (Whitehead). Finally I investigate whether points of convergence between both concepts could serve as a basis for some modifications to overcome relevant problems.
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Natura człowieka w twórczości Dostojewskiego

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Perkowska I. M., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2006
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vol. 18
EN
This article is a presentation of the problem of human nature in Dostoevsky's writings. Its author does not agree that the great Russian thinker would give his assent to any of the two opposing ideas: neither that man is good by nature nor that his fate from the moment of birth is tragic. Dostoevsky has proved that freedom constitutes the core of human being. When this freedom is used in a wrong way man becomes bad, and if it is used according to Jesus Christ teachings, he may attain righteousness due to His Grace. In such circumstances, there is no space for any predetermination. Man is free, if he wants to be free. He has got free will. He is always responsible for everything he has done. Dostoevsky uses the term n a t u r e in two different meanings. The first one is essential and refers to the notion of freedom. Consequently, Dostoevsky claims, human nature is beyond full cognition. The second meaning of the term nature refers to the attributes of a particular nation. The differences between nations are further evidence of freedom, which manifests in an infinity of ways. Nature understood as such can be changed and comprehended. The change requires much effort over a long period of time but can by achieved. To capture the full picture of the problem of human nature in Dostoevsky's ultimately it works, both meanings of the above notion should be the taken into consideration.
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Sposób istnienia utworu muzycznego

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Wysocki M., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2009
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vol. 22
EN
The paper concerns the question deals with the issue of the mode of existence of musical work. The text consists of two parts. The first, describes difficulties connected with treatment of compositions as purely intentional objects. The second, presents the proper existence mode of a piece of music.
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Źródła filozofii Descartes'a w myśli św. Augustyna

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Śliwiński T., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2011
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vol. 24
EN
In this article I analyze the similarities between St. Augustine's and Descartes' philosophy. In particular I consider their spiritual conceptions of mind, God, and cognition theory. The most important similarities between both thinkers concern the dualism of substances, cogito/dubito theory, and the conception of immortal human soul, like a thinking thing (res cogitans). Other similarities concern matter conceived as a theoretical construct of extension without thinking, cognition theory and mature knowledge, problems of falsehood and truth, theory of soul and senses perception, theory of mathematical eternal truths, the role of mathematics in nature description, their understanding the biological and spiritual points of view, the relation between human soul and body, limited human and unlimited intellect of God, intention and decision making, and also being and nothingness. The main feature presented in both theories is theocentrism and the role of God. Both conceptions belong to Christian Platonism, then have an anti-Aristotelian character, and can be considered as examples of the philosophy of mind.
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Wolność egoisty

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Cielecki P., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2008
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vol. 21
EN
The main purpose of this article is to outline the idea of the anarchistic egoism included in Max Stirner's "Ego and His Own". I tried to represent Stirner as an original philosopher who visibly distinguished himself among other thinkers of his days. My aim was also defend him from various attacks of his critics and adversaries who reproached him for being inconsistent or perplexed in the very vunerable spots of his work. In my opinion 'being awkward' which Camus accuses Stirner of, is nothing else than a tough consequence of the egoistic philosophy which forced the author of "Ego and His Own" to stop his deduction in some point. By referring to Nietzsche and existentialists I endeavoured to show Stirner's Egoist as a precurson of the Nietzsche's Superman and the Camus's Stranger. In the evolution of an idea this two directions were two different ways of extending the construction which foundations were laid down by Stirner. That is why I find Max Stirner one of the most influential thinker of the 10th century who had a great impact on formation of the new look on man and his world. This article is about solitude, alienation, egoism, strength and power which born every time when the conscious and sovereign human being is faced with the indifferent, trivial and inert world.
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Przedmowa

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Kaniowski A. M., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2008
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vol. 21
13
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Pozorne czy autentyczne? Trwałe czy możliwe? Piękno sztuki współczesnej w koncepcjach Hansa G. Gadamera i Odo Marquarda

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Kazimierska-Jerzyk W., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2006
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vol. 18
EN
Contemporary aesthetics, reaching the remotest limits of theory in its determined endeavours to embrace new artistic phenomena, often questions the very idea of beauty. According to Christian Enzensberger, however, all attempts at such questioning are doomed to failure. Beauty, as he claims, seems to be timeless. Still, beauty in contemporary art has its faults and, among others, it is accused of being something else that it purports to be. There is ample evidence to support this view: comparisons between the illusory beauty with rich terminology borrowed from aesthetic pluralism; failed attempts at redefining beauty, its false comebacks under the guise of plagiarism and quotations, and, finally, it is more than obvious that beauty is being confused with other phenomena, not necessarily of aesthetic or artistic nature. Writers who would be able to persuasively combine the philosophy of beauty with modern and contemporary art are in great scarcity. Hans G. Gadamer and Odo Marquard can be counted as the rare exceptions. They refrain from offering subjective redefinitions of beauty, but instead they re-evaluate the concept of beauty in keeping with the tradition of aesthetics.
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Rola wątpliwości w filozofii Kartezjusza

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Orzechowski M., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2010
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vol. 23
EN
A first impulse to write this article came from noticing, while reading Descartes' "Meditations", that author gives different meaning to the idea of "doubt" in each part of book. In First Meditation "doubt" has a function of a unique method of research, first step to build new, strictly rational and scientific knowledge – in contrast to the former collection of unjustified and un-proved or even false conceptions. Therefore "doubt" has positive value. So why does Descartes in his evidence of God's existence in Third Meditation, talks about "doubt" as if it were imperfection and weakness of human nature? As if it were something worthless and part of "nothingness"? The only way to resolve this contradiction is to consider thoroughly what the role of "doubt" is in each part of "Meditations". Then, it will be clear that in Descartes' "Meditations" problem of knowledge is strictly attached to problem of existence, and how order of cognition changes without notice into cognition of Divine Order.
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Od Redakcji

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Panasiuk R., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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1995
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vol. 11
16
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W kwestii Heglowskiej kategorii stawania się

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Rosiak M., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2009
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vol. 22
EN
The paper aims at a critical investigation of the famous initial chapter of the so called "transcendental deduction of categories" from Hegel's "Science of Logic". At first, some graphic interpretation of the dialectic of becoming is proposed to show how different aspects of it fit the general "thesis–antithesis–synthesis" scheme ruling the transcendental deduction. Then the question is put forward whether the notions involved in Hegel's doctrine of becoming can really serve any explanation or clarification of it. The not very surprising answer is that instead of explaining anything they badly need explanation themselves. A suspicion arises that Hegel's actual intention could have been rather to completely confuse a reader at the very beginning of the exposition of his system, with the hope that after such a shocking treatment he will loose his criticism altogether. Such tactics can be very effective sometimes, as the famous Blitzkrieg invented by German General Staff showed once.
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Tekstualizm i alegoria przeciw modernistycznym koncepcjom bezpośredniej komunikacji

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Rejniak-Majewska A., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2006
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vol. 18
EN
The article discusses the theoretical background of some postmodern art practices of appropriation. In the writings of art critics' like Douglas Crimp, Craig Owens, or Rosalind Krauss, as well as in some artists' statements (Peter Halley, Sherrie Levine), there was a strong repudiation of the so-called "modern" concepts of originality, immediacy of meaning or authorship. As a result of the influence of poststructuralist theories, such concepts of modern art as the idea of original expressivity of medium and form, together with the search to go beyond conventional codes, were replaced by ideas of intertextuality, iterability, there is no way to go beyond conventional codes of communication resulted in turning towards another strategy, i.c. a play with the code. In the works of some theoretically informed postmodern artists' this criticism towards the "utopian" ideas of modern art assumed the form of pastiche and appropriation of celebrated works of modern art, so that the fact of cultural mediation in our reading of artworks was comming well apparent. The modern concept of "pure visuality" was replaced by textual attitudes and the concept of allegory which was drawn from Walter Benjamin. However, thinking about visual works in terms of textuality only may be a too narrow view. Textual categories seem to suit well those works which came under the strong influence of conventionalist theories, but it may be claimed that images put a demand for a more complex and specific theoretical attitude, like for example one proposed by Barthes in his text "The Third Meaning".
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Pojęcie teologii w pismach Platona i Arystotelesa

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Komorowski M., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2013
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vol. 26
EN
The article puts forward the following question: do we, although the late Neoplatonic antique tradition perceived both Plato and Aristotle as the theologists par excellence, have to do with a justified historical judgement or the two authors in question, while searching for a long and authoritative philosophical tradition to their reasoning, do not even hesitate to make a move towards mystification. In the process of analyzing the Plato's and Aristotle's writings it was found out that in case of Plato, we are exposed to theology in terms of 'talking about gods'. Additionally, Plato himself formulated the term 'theology'. The philosopher still remains only on the level of the 'theology of poets' or, at most, 'political theology' but not 'philosophical theology'. In case of Aristotle, however, we can refer to 'philosophical theology' in the full meaning of the term.
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Logos Heraklitejskich paradoksów

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Krajewski P., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2010
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vol. 23
EN
The aim of this paper is to present lucid and sympathetic approach to Heraclitean paradoxes. I do not intend to resolve them in terms of Aristotelian logic. Instead, I attempt to reveal their connection with language, their dependence on Greek semantics and syntax. From such a point of view one may eventually see the great significance of language in general as an epistemic guide in Heraclitus' philosophical investigations.
20
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Filozofia tożsamości Schellinga. Pierwsze wersje

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Piórczyński J., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2011
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vol. 24
EN
The article analyses two first Schelling's works devoted to philosophy of identity: "Darstellung meines Systems der Philosophie" from 1801 and dialogue "Bruno oder über das göttliche und natürliche Prinzip der Dinge" from 1820. In the first one the absolute mind is presented as absolute qualitative identity of object and subject, as absolutely simple and not diverse substance. The form of being of absolute identity is cognition, which realises as infinite constitution of object. Particular things as potencies are quantitative difference between that which is subjective and that which is objective. According to dialogue Bruno, idea as true and eternal reality is unity of what is real and ideal, finite and unfinite. On the other hand, finite things contain their opposite (lack of unity) of their components.
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