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1

Estetyka egzystencji

100%
Rogoziecki R.
Estetyka i Krytyka
|
2003
|
issue 1(4)
83-97
PL
Estetyka egzystencji opiera się na przekonaniu, że życie codzienne stanowi obszar, w obrębie którego pojawiają się najbardziej fundamentalne kwestie filozoficzne. Estetyka egzystencji to koncepcja takiego stawania się życia ludzkiego, która odpowiada bardziej zasadom subiektywnego upodobania niż obiektywnym kategoriom: prawda - fałsz, dobro - zło. W tym ujęciu ludzka egzystencja jest oceniana wedle estetycznych pojęć: piękna, harmonii, brzydoty, niespójności. Estetyka egzystencji opiera się na "odwróceniu" wartości i przyznaniu dominującego znaczenia "estetyczności" w życiu ludzkim. W efekcie, podstawą dla wyboru określonego stylu życia stają się subiektywne uczucia przyjemności i przykrości, pojęte estetycznie.
EN
Aesthetics of existence can be generally described as an attempt to make use of specifically aesthetic values as a basis for shaping individual life. It is based on the conviction that the area in which the most fundamental philosophical questions arise is our everyday life. Aesthetics of existance means "entering" into being according to principles of subiective liking. Expressed in that way existence cannot be judged by means of concept like "true" or "false", "good" or "bad", "right" or "wrong", but only though categories like beauty, harmony, ugliness or inconsistency. Aesthetics of existence would being with the reversal of values and assigning the leading role to the aesthetic. In consequence the choice of that lifestyle (rather than some other) one would be based on the subjective feeling of pleasure or dislike (understood in aesthetic way). Aesthetics of existence positively understands death of god and man as a fact - it terminates thinking in metaphysical perspective and open the possibility of aesthetic one.
2
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Nebýt či být? O zmatcích, které přináší asymetrický argument

100%
Vohánka V.
Studia theologica
|
2015
|
vol. 3
50-74
EN
This paper examines in detail David Benatar’s asymmetry argument for his thesis that it would have been better for all people not to have begun to exist. Confused attempts to construe the thesis itself are dismissed, including some by Benatar himself (1). A more fitting reading is proposed: in all people self-regret due to one’s own coming into existence would be adequate (2). Benatar’s basic asymmetry of harms and benefits is accepted as a mere truism (3). The lack of any articulate transition from the asymmetry to the thesis on Benatar’s side is exposed. Although the transition is reconstructed from hints provided by him, it is found wanting (4). Finally, the novelty of the asymmetry argument is highlighted.
3

The «clairvoyants des abîmes»: Cioran, Reader of F.M. Dostoievsky

100%
Guillem S. G.
Human and Social Studies
|
2013
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vol. 2
|
issue 3
124-139
EN
The discovery of F.M. Dostoyevsky by young E. M. Cioran marks a turning point for a better understanding of his first Romanian work and his later production in French. His first work, Pe culmile disperării [On the Heights of Despair] (1934) has a tragic breath, typically dostoyevskyan, which reminds us of the tragical and sick conscience of the (anti)hero of his Notes from the Underground (1864).
4
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O możliwości komunikacji egzystencjalnej w filozofii Karla Jaspersa

100%
Kolasa D.
Filozofia Chrześcijańska
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2015
|
vol. 12
147-157
PL
The author tries to present different aspects of communication, which can be found in the philosophical work of Karl Jaspers. The beginning point is an immediate communication taking place in existence, and the goal is an existential communication, which enables existential elucidation. Jaspers believes that only in contact with other people one can be himself. Solitude is never a good answer to our problems.
5

Question of God – Today

84%
Müller G.
|
2019
|
vol. 66
|
issue 2: Teologia dogmatyczna
5-18
EN
Contemporary atheism, which has its roots in the Enlightenment as well as in the 18th and 19th-century critique of religion, differs from the historically more distant forms of negating God's existence or His effectiveness in the world. These approaches assume that the human intellect has freed itself from the Dark Ages of metaphysics and theology of revelation to find its natural state in immanentism and secularism. In this way, the non-existence of God becomes unquestionable, because He is nothing more than an imaginary being, whose existence cannot be proved empirically or granted an a priori status. At the same time, some prominent thinkers challenge the conceptual viability of positivism. Their arguments pertain to the intellectual and existential questions that are inseparable from the spiritual nature of the human being. They also point to the argumentative conviction that the human being displays a predilection to investigate the transcendent origin and purpose of the world. Reference to God allows a reappraisal of the historical evidence of the historical act of God's revealing Himself through Jesus Christ. Faith in God, who is present in the world, gives hope even in the face of death, as Dietrich Bonhoeffer confessed shortly before his execution by the godless Nazis.
PL
Nowy ateizm, jaki wyłonił się z oświeceniowej i religijnej krytyki XVIII i XIX wieku, różni się od dawnych form negowania istnienia Boga czy też jego skuteczności w świecie. Wychodzi on z założenia, że intelekt wyzwolił się od zaciemnienia poprzez metafizykę i teologię objawienia i znalazł swój naturalny stan w immanentyzmie i sekularyzmie. Tym samym nieistnienie Boga byłoby oczywiste, ponieważ byłby On istotą wyimaginowaną, której istnienia nie można udowodnić empirycznie-naukowo a priori. Niektórzy prominentni myśliciele dowodzą intelektualnej niemożności pozytywizmu. Wychodząc od intelektualnych i egzystencjalnych pytań, których nie da się argumentacyjnie oddzielić od duchowej natury człowieka, dochodzą do przekonania, że człowiek stawiając pytania jest ukierunkowany na transcendentne pochodzenie i cel istnienia świata. W świetle ukierunkowania na Boga, historyczne świadectwo historycznego samoobjawienia się Boga w Jezusie Chrystusie może być ponownie ocenione. Wiara w Boga, który jest obecny w świecie, daje nadzieję także w obliczu śmierci, jak zeznał Dietrich Bonhoeffer na krótko przed swoją egzekucją przez bezbożnych nazistów.
6
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Refleksy na powierzchni klosza. Otwórczości filmowej Kornela Filipowicza

67%
Lipowski W.
Images. The International Journal of European Film, Performing Arts and Audiovisual Communication
|
2009
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vol. 7
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issue 13-14
308-313
EN
 This is an overall review of little-knownpart of artistic creation of Kornel Filipowicz(1913–1990), writer of short stories, novels,scenarios, but also a poet. This reassessment isbased on his scenarios, which were created incollaboration with the film director StanisławRóżewicz and his brother, the poet Tadeusz.Informal company formed jointly created tenscenarios completed, Filipowicz participatedin the implementation of five titles. The textsdiscussed in the article mark the major stagesin the development of Filipowicz’s writingtechnique, illustrate his imaginative use ofvarious points of view and of various genresin the construction of film story, and exemplifythe wide range of his themes and interests.The article draws also the unpublished screenplaywritten by Kornel Filipowicz andStanisław Różewicz Sunset.
PL
Reflections on the surface of the lampshade. The film works of Kornel FilipowiczThis is an overall review of little-knownpart of artistic creation of Kornel Filipowicz(1913–1990), writer of short stories, novels,scenarios, but also a poet. This reassessment isbased on his scenarios, which were created incollaboration with the film director StanisławRóżewicz and his brother, the poet Tadeusz.Informal company formed jointly created tenscenarios completed, Filipowicz participatedin the implementation of five titles. The textsdiscussed in the article mark the major stagesin the development of Filipowicz’s writingtechnique, illustrate his imaginative use ofvarious points of view and of various genresin the construction of film story, and exemplifythe wide range of his themes and interests.The article draws also the unpublished screenplaywritten by Kornel Filipowicz andStanisław Różewicz Sunset.
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