Search results

1

Human Transcendence, Nature and Society

100%

Ghosh M.

Dialogue and Universalism

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2016

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issue 1

91-98

EN

Man is a being-in–the-world and at the same time he defies the dictates of nature; he is a being-off-the-world. Man tries to transcend the unconditionally given nature through invention, symbolization, representation and imagination. Man not only be-longs to nature but also intervenes in the processes of nature. Man is duplex. This du-plicity is also species-specific to man and can be termed as human transcendence. This implies not only the transcendence of external nature but also self-transcendence, i.e. transcendence of his ego-self. Self-transcendence not only makes morality possible but is also a the basis of formation of society. Further, it brings about a change in man’s attitude to nature. Nature is not seen purely as an object of utility, but also as a power, a force, having a telos or an end. In clarifying what we want to say, we study the posi-tions of two figures, Friedrich Nietzsche and Rabindranath Tagore. This paper attempts to address the idea of man’s self-transcendence and its bearing on harmonious living with other individuals and with nature.

2

Aporetic Nietzsche and the Klossowski’s proposal

100%

Choińska B., Pomorska A.

Internetowy Magazyn Filozoficzny Hybris

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2012

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vol. 18

EN

Currently, when the need to overcome logocentric metaphysics has become necessity in the many philosophical trends, the role of the German philosopher seems particularly important. The Friedrich Nietzsche’s project is full of contradictions; in addition to statements denouncing the cultural heritage of the West, it has also positive theses, which cannot be agreed with the work of a “suspicious investigator”. These are: the affirmation of the world postulates and the concept of new values, in relation to the phenomenon of life. In the article contradictions of concepts “will to power” and “superman” are showed, next I propose the different reading of Nietzsche’s work with reference to Pierre Kossowski’s thought. Therefore the main purposes of my text is to show aporias of Nietzsche’s ideas and to outline its post-structuralist interpretation made by Klossowski.

3

Bóg Mistrza Eckharta wobec Nietzscheańskiej krytyki chrześcijaństwa

100%

Augustyniak P.

ARGUMENT: Biannual Philosophical Journal

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2011

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vol. 1

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issue 2

211-224

PL

Autor próbuje pokazać że ujęcie chrześcijańskiego Boga rozwijane w późnym średniowieczu przez Mistrza Eckharta, wychodzi poza przedstawioną przez Nietzschego krytykę chrześcijaństwa jako religii zaświatów. W artykule autor prezentuje wyżej wymienioną krytykę, podążając za wizją Boga rozwijaną przez Eckharta. Pokazuje, że chrześcijaństwo, które Nietzsche krytykuje, posługuje się zdroworozsądkową wizją transcendencji Boga, opartą na obrazach przestrzennych. Autor ukazuje zatem, że Eckhart przeformułowuje tę transcendencję w taki sposób, iż nie podlega ona krytyce Nietzschego, w szczególności nie może prowadzić do deprecjacji świata faworyzującej zaświaty będące światem odwróconym, jak to ujmował Nietzsche. Myśl Eckharta jest sposobnością dla chrześcijaństwa „po Nietzschem”.

4

Tribschen – początki burzliwej przyjaźni. Nietzsche vs. Wagner

100%

Choczaj M.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2011

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vol. 8

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issue 15-16

210-218

EN

This text is an analysis of a relationship between two outstanding minds of modernist period. The relationship significantly influenced personality and development of the author of The Birth of Tragedy. The main part of the disquisition focuses on Nietzsche’s complex personality which gets revealed not only in his relationship with Wagner but also in his way of thinking and style of writing, which is still a challenge for most readers.

PL

Tribschen – the Beginning of a Stormy Friendship. Nietzsche vs. Wagner This text is an analysis of a relationship between two outstanding minds of modernist period. The relationship significantly influenced personality and development of the author of The Birth of Tragedy. The main part of the disquisition focuses on Nietzsche’s complex personality which gets revealed not only in his relationship with Wagner but also in his way of thinking and style of writing, which is still a challenge for most readers.

5

Nadczłowiek a bodhisattwa. O różnicach między filozofią Nitzschego a buddyzmem zen.

100%

Skorupka A.

Nowa Krytyka

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2016

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issue 37

189-208

EN

The author of article polemicizes with interpreters of Nietzsche’s philosophy, that seek connections between views of German thinker and Zen Buddhism. In the work is claimed, that Übermensch has not much common with enlightened man (bodhisattwa). The way of Nietzsche’s and Zen masters thinking lead to the different conclusions and different attitude to the life and people. According to the author, even if we a interpretation accepted, that German philosopher had a intuition of enlightenment, we must – in terminology of Zen say – that he achieved kensio, and not satori.

6

Genealogy as a Method and a Programme

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Rożynek M.

Dialogue and Universalism

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2016

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issue 3

207-221

EN

Genealogy is a well-known philosophical method, often used by a disciplines of Friedrich Nietzsche and Michel Foucault. It is seen as part of a broader programme—one that offers critical tools for examining the modes of production of the modern polit-ical subject. The aim of this article is to show the usefulness of the genealogical method as a mode of critique separate from the philosophical programme it often belongs to. In order to do this, the paper examines the transformations of genealogy from Nietzsche to Foucault as well as the common lines of critique.

7

"Věčnost je to pravé opakování.": Nietzsche, Kierkegaard a jejich repetitivní věčnosti

89%

Matějčková T.

Filosofický časopis (Philosophical Journal)

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2023

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vol. 71

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issue 2

293-306

EN

We have found a particular, fundamental and, to this point in time, little-explored concordance between Kierkegaard and Nietzsche, essentially the two founders of modern continental philosophy. Both, that is to say, link eternity with recurrence. They also both emphasize that the will is central to this type of eternity – one must correctly want – while at the same time linking recurrence with the core of reality itself, with the core of the world. This union of eternity and recurrence is, moreover, linked in both cases with the rejection of existing metaphysics. The author of the study queries the connection between these thusly-conceived “repetitive eternities.” At the same time she makes reference to the interpretation of Friedrich Nietzsche that was put forth by Pavel Kouba, the interpreter who emphasized that the very heart of eternal return is recurrence.

CS

U dvou takřka zakladatelů moderní kontinentální filosofie nacházíme zvláštní, zásadní a dosud málo probádanou shodu. Kierkegaard i Nietzsche spojují věčnost s opakováním. Oba přitom zdůrazňují, že pro tento typ věčnosti je stěžejní vůle – člověk musí správně chtít –, ale zároveň spojují opakování se samým nitrem skutečnosti, s nitrem světa. Sepětí věčnosti a opakování se kromě toho v obou případech pojí s odmítnutím dosavadní metafyziky. Autorka studie se táže po souvislosti takto pojatých „repetitivních věčností“. Navazuje přitom na interpretaci Friedricha Nietzscheho, tak jak ji předložil Pavel Kouba. Právě tento interpret zdůraznil, že samým jádrem věčného návratu je opakování.

8

The death of God and the collapse of metaphysics. On the “historical” character of Nietzsche’s announcement

89%

Guerrero-Troncoso H.

Logos i Ethos

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2022

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vol. 59

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issue 1

79-104

PL

Niniejszy artykuł koncentruje się na tym, co można by nazwać „historycznym” charakterem metafizyki, który tłumaczyłby jej narodziny i ostateczny upadek, czego ilustracją jest ogłoszenie śmierci Boga przez Nietzschego. Omówiono w nim dwa aspekty tego ogłoszenia. Po pierwsze, porównuje dwie postacie, które Nietzsche odnosi do śmierci Boga, „obłąkanego człowieka”, który pojawia się w The Gay Science i Zaratustra, którego Nietzsche początkowo uważał za proklamującego to wydarzenie, ale później odrzucił. Po drugie, proponuje interpretację obrazów śmierci Boga jako zarys tego, jak tradycyjne pojęcia bytu najwyższego całkowicie straciły swój sens, a co za tym idzie, wszelką moc poruszania światem, pozostawiając metafizykę dryfującą „na horyzoncie nieskończoności”.

EN

This article focuses on what could be called the “historical” character of metaphysics, which would account for its birth and its definitive collapse, as illustrated by Nietzsche’s announcement of the death of God. It elaborates on two aspects of this announcement. First, it compares the two characters Nietzsche relates to the death of God, the “deranged man” that appears in The Gay Science and Zarathustra, who Nietzsche had originally considered to proclaim this event, but later dismissed. Second, it proposes an interpretation of the images of the death of God as an outline of how the traditional notions of the supreme being have completely lost their meaning and, consequently, all power to move the world anymore, leaving metaphysics adrift “in the horizon of the infinite”.

9

Jak zabít utrpení. O filozofické praxi Ladislava Klímy

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Pocestný M.

Slovo a smysl - Word & Sense

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2020

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vol. 17

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issue 1

68-84

EN

This article examines Klíma’s concept of so-called egodeism, attempting to interpret it as a rigorous thinking through of the problem of suffering. It’s a problematic that draws from the various traditions (Buddhism, Stoicism, Schopenhauer) that Klíma builds on. The aim is to show that, while Klíma’s egodeism is more problematic thought experiment than coherent theoretical concept, the path by which Klíma reaches egodeism is philosophically legitimate. The author indicates how Klíma develops his ideas by way of modern metaphysical idealism (Berkeley, Schopenhauer), as well as the more problematic stages of his progress (so-called extended Kantianism). As Klíma has been described as an epigone of F. Nietzsche, the author also — using comparative method — focuses on several aspects by which Klíma may be distinguished from Nietzsche. To some extent, J. Patočka’s concerns are discussed as well.

10

"Voda stačí.": Nietzsche, opojení a otevřenost světu

89%

Sikora O.

Filosofický časopis (Philosophical Journal)

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2023

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vol. 71

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issue 2

307-324

EN

In the biographical work Ecce homo, specifically in the chapter “Why I Am So Clever,” Nietzsche discusses the issues of nutrition, place, climate, and recreation that for him form a “casuistry of selfishness.” With the sentence “water is enough,” he indicates not only his relationship to intoxicating drinks, but also makes a general recommendation. The article is devoted to the question of how the motifs of intoxication and philosophy are related to each other. If, for Nietzsche, the intensification of philosophical life carries the title of “amor fati,” then the question can be more precisely stated as follows: How are the motifs of intoxication and “amor fati” related to each other? This seemingly marginal question gains urgency if we consider the inseparability of “amor fati” and the Dionysian ideal, which carries within it the meaning of intoxication. The answer rests in the development of the motif of “bodily virtue” that disposes a person to be open and affirmative to the world.

CS

V životopisné knize Ecce homo, konkrétně v kapitole „Proč jsem tak chytrý“, pojednává Nietzsche otázky jídla a pití, životního místa, klimatu a rekreace, které pro něj tvoří „kazuistiku sobectví“. Tezí „voda stačí“ definuje nejen svůj vztah k opojným nápojům, ale rovněž obecné doporučení. Příspěvek je věnován otázce, jak spolu souvisí motivy opojení a filosofie. Pokud pro Nietzscheho vygradování filosofického života nese titul „amor fati“, lze otázku zpřesnit do této podoby: Jak spolu souvisí motiv opojení a zmíněný motiv „amor fati“? Zdánlivě marginální otázka získává na naléhavosti, pokud uvážíme neodlučitelnost „amor fati“ a dionýsovského ideálu, který v sobě nese význam opojení. Odpověď spočívá v rozvinutí motivu „tělesné ctnosti“ disponující člověka k otevřenosti a přitakání světu.

11

Intelekt na usługach totalitaryzmu. O próbach „naukowego uzasadnienia” idei higieny rasy

89%

Konstańczak S.

Acta Medicorum Polonorum

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2017

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vol. 7

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issue 1

5-36

PL

W artykule autor przedstawił proces kształtowania się ideologii higieny rasy (Rassenhygiene) w Niemczech oraz w Europie. W artykule dokonano także rozróżnienia higieny rasy od koncepcji eugenicznych. Autor zajął stanowisko, że było to zjawisko kulturowe, które można racjonalnie wytłumaczyć. Sformułowane dotąd próby takich wyjaśnień zostały przedstawione w dalszej części artykułu. Autor starał się także przedstawić wkład przedstawicieli nauki, w tym zwłaszcza filozofii i medycyny, w uzasadnianiu i upowszechnianiu tej ideologii. W przekonaniu autora źródłem jej popularności w Niemczech hitlerowskich była filozofia Friedricha Nietzschego oraz katastroficzne wizje historiozoficzne popularne na przełomie XIX i XX wieku.

EN

In the article the author presented the process of shaping the ideology of racial hygiene (Rassenhygiene)in Germany and other European countries. The article also distinguishes the racial hygienefrom eugenic concepts. The author took the position that this was a cultural phenomenon that can be rationally explained. The formulated attempts of such explanations are presented later in this article. The author was also trying to present the contribution of representatives of science, especially philosophyand medicine, in justifying and promoting this ideology. The author thinks that its popularity in Nazi Germany was rooted in the philosophy of Friedrich Nietzsche and catastrophic historiosophical visions popular at the turn of 19th and 20th century.

12

Kde je Vôľa, tam je Cesta: filozofická metafora v Švantnerovom Živote bez konca

89%

Kuzmíková J.

Svět literatury – Časopis pro novodobé literatury (World of Literature – Journal for Modern Literatures)

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2020

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issue 61

49-63

EN

WHERE THERE’S A WILL, THERE’S A WAY: PHILOSOPHICAL METAPHOR IN ŠVANTNER’S A LIFE WITHOUT END

13

Prawo do (od)chodzenia albo jak badać „kinetografie” plastyczności w tzw. „Dzienniku" Wacława Niżyńskiego

89%

Klimczyk W.

Pamiętnik Teatralny

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2024

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vol. 73

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issue 1

97-119

EN

Walking, as Frederic Gros demonstrates, is a highly ambiguous activity both on individual and sociopolitical plane. One can walk for one’s sake but also together with others: to demonstrate or achieve a common goal. Among the manners of walking the article analyzes the one that after Catherine Malabou can be called the walk of plasticity: walking that transforms the walking subject radically, altering its existential and therefore political status. In this context and in reference to the descriptions of walks taken from Nietzsche’s Ecce homo and Nijinsky’s so-called Diary, transformative texts by two famous “mad artists”, a universal right to walk (away) is discussed in the article. Walking (away), when seen from the perspective of Malabou’s ontology of the accident, can be perceived as a condition that can befall any thinking subject and which every subject has a right to go through with dignity. In Nietzsche and Nijinsky we find a particularly moving descriptions of such understood walking (away). The article attempts at showing their political potential.

PL

Chodzenie jest, jak pokazuje Frédéric Gros, niezwykle wieloznaczne, zarówno w przypadku indywidualnej egzystencji, jak i płaszczyzny społeczno-politycznej. Chodzić można dla siebie, ale chodzi się też wspólnie, by coś zamanifestować lub zrealizować konkretny cel. Artykuł dotyczy tej odmiany chodzenia, która, używając określenia Catherine Malabou, może być nazwana chodem plastyczności, a więc takim, który transformuje chodzący podmiot, zmieniając radykalnie jego egzystencjalny, a więc też polityczny status. Na podstawie analizy opisów alpejskich spacerów zaczerpniętych z Ecce homo Fryderyka Nietzschego i tzw. Dziennika Wacława Niżyńskiego, czyli progowych tekstów dwóch słynnych „artystów szaleńców”, rozpatrywane jest w tekście uniwersalne prawo do (od)chodzenia. (Od)chodzenie, jeżeli spojrzeć na nie z perspektywy ontologii przypadłości Malabou, może być postrzegane jako kondycja, która może się przytrafić każdej istocie myślącej i do której godnego przeżycia każda taka istota ma prawo. U Nietzschego i Niżyńskiego znajdujemy niezwykle przejmujące, wieloznaczne opisy takiego (od)chodzenia. Artykuł podejmuje próbę wskazania politycznych konsekwencji tego ruchu.

14

„Die Furcht ist auch hier wieder die Mutter der Moral“ Sprichwörtliche Aphorismen in Friedrich Nietzsches Jenseits von Gut und Böse

88%

Mieder W.

Academic Journal of Modern Philology

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2013

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vol. 2

75-89

EN

The highly expressive and metaphorical language of Friedrich Nietzsche’s philosophical and literary works has been studied in numerous books and articles, but it is surprising that hardly anything has been said about his obvious inclination to use proverbs and proverbial expressions throughout his voluminous writings. Nietzsche himself was very well aware of his phraseological style that includes proverbs, proverbial expressions, proverbial comparisons, twin formulas, and also literary quotations. His well-known book Jenseits von Gut und Böse (1886, Beyond Good and Evil) is definitely no exception when it comes to the phraseological language of its aphorisms, fragments, and other short prose texts. When Nietzsche cites proverbs, he almost always varies them in such a way that his newly created anti-proverbs refl ect his search for a new value system diff erent from traditional moral codes. He clearly delights in creating blasphemous anti-proverbs from well-known Biblical proverbs. But he does the same with traditional folk proverbs, arguing that they too contain antiquated moral values. Some of these parodied, manipulated or alienated proverbs are also informed by Nietzsche’s dislike for moral didacticism, his own anti-feminism, and his desire to shock his readers into escaping from narrowly understood wisdom. Of course, Nietzsche uses also numerous proverbial phrases and idioms in order to add rhetorical strength to his arguments, relying heavily on employing such phraseological units as innovatively and at times shockingly as possible. Many contextualized examples will illustrate these points, showing that Nietzsche was indeed a masterful craftsman of employing proverbial language.

15

Dialektyka wstrętu i wzniosłości w myśli Fryderyka Nietzschego

88%

Jaksender A. Z.

Estetyka i Krytyka

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2012

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issue 2(25)

68-82

XX

The article is an attempt to develop a critical interpretation of the category of sublime, which is present in writings of Friedrich Nietzsche: starting from the earliest letters sublime appears in the rhetorical style and archetypal metaphors of this philosopher. The sublimity of Nietzschean style is interpreted in psychoanalytical perspective. This interpretative method enables revealing of the dialectic of desire, which determines Nietzsche’s notion of the will to power. Traces of disgust and moments of sublime emerging out of the writings of Nietzsche are considered in this article as symptoms of relation to phantasmal object of desire (objet petit a in Lacan’s dictionary). In Nietzsche’s writings symptomatic metaphors of elevated Magnitude are accompanied with descriptions of abjection towards everything that should be defeated in man, everything that is feeble and weak. Hereinafter article portrays how Nietzsche became overwhelmed by his phantasm of man conceived as a “bridge” leading to “superman,” that is to say, by his phantasm of superman conceived as incessant movement of transgressing the (self) abjection.

16

How Long and When: Open Time Interval and Dignified Living Creatures in The Turin Horse

88%

Selyem Z.

Acta Universitatis Sapientiae, Film and Media Studies

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2015

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vol. 10

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issue 1

105-120

EN

László Krasznahorkai wrote two different texts (the second being the script of Béla Tarr’s film) from two different perspectives starting from the well-known scene in Turin, Italy, where Friedrich Nietzsche embraced a horse beaten severely by the carter. Why does the interpretation of the Nietzsche-scene change? What kind of temporal, historical or ethical relationship does the differentiation between the two texts depend on? How can the beauty of the crumbs of life be perceivable? This article argues that in these works - in contrast with the commonly assumed precognitions about apocalyptic art - life and humble living creatures are celebrated.

17

Der Wille zur Macht als Werk und Gedanke. Zur polnischen Rezeption Friedrich Nietzsches

88%

Kowal G.

Germanica Wratislaviensia

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2014

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vol. 139

25 - 37

EN

The Polish culture made a major contribution to the reception of the will to power of Friedrich Nietzsche. By ‘the will to power’ I mean here both the book with the title The Will to Power and one of the main ideas of Nietzsche’s philosophy. The book was translated into Polish already in 1911. There was also a heated debate on the concept of the will to power among philosophers (e.g. Stanisław Brzozowski), poets (e.g. Leopold Staff) and politicians (e.g. Józef Piłsudski). In this literary-philosophical- political context Nietzsche was regarded as an heir to the Polish Romanticism, his ideas were conceived of as a continuation of the postulates put forward by Adam Mickiewicz and Juliusz Słowacki as well as preparing the ground for acquiring independence of Poland in 1918.

18

Authority, Tradition and the Postmodern University

88%

Burston D.

Eidos. A Journal for Philosophy of Culture

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2018

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vol. 2

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issue 3(5)

90–99

EN

The postmodern university is experiencing a legitimation crisis because of a deepening and corrosive mistrust of all forms of authority; even those that are intended to benefit students by enabling them to “think critically”, or to deepen and improve their knowledge and skills. Some of the problem is rooted in prevailing cultural and economic trends, but others inhere in the nature of postmodernism itself; especially the postmodern claim that truth itself is non-existent or simply unattainable or unavailable, even at the best of times. Unlike earlier generations of critical theorists, who believed that “the truth shall make you free”, postmodern theorists, following Nietzsche, claim that the very idea of truth is moot, if not entirely obsolete. But absent a commitment to a search for truth, the entire structure of the university itself begins to crumble.

19

Kraft der Bilder. Zur Rolle der Metapher bei F. Nietzsche und K. Michalski und ihre Implikationen für die Theologie

88%

Kubasiak P.

Theological Research. A Journal of Systematic Theology

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2016

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vol. 4

89-99

EN

The crisis of the theological language has been a subject of heated debate for a long time. Johann Baptist Metz even stated that the “Gotteskrise” (crisis of God) is in the first place a crisis of language. However, the identification of a new and appropriate language is not an easy task and – as the History of the Church shows – it is always a work of several generations. The following text refers to the importance of metaphors for theological language. A metaphor is understood not only as a literary form, but also as a method which next to understanding touches on emotions and the imagination giving it a special persuasive power. It should not replace the reflective language of theology, but complement it. The Polish philosopher Krzysztof Michalski discovered in the work of Nietzsche the idea that a metaphor on the one hand has a concrete effect, but on the other hand shows that the most important thoughts can only be expressed in this form. Simple terms can never encompass all of life, there is always a greater sense to them than the mere words suggest. Therefore, metaphors in Nietzsche’s texts become metadefinitions, which always refer to something else, to something larger, to the limit of our knowledge. Even though the metaphor will not solve the problem of the crisis of language in theology, it points to an important aspect of religious speech. It is a suitable – though not the only one – means of reflection on the Revelation, which ultimately does not only provide information about God, but aims at our life and wants to lead us to a communion with God.

20

„Człowiek jest czemś, co przezwyciężone być powinno”. Dyskurs historiozoficzny 2001: Odysei kosmicznej

87%

Klejsa K.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2020

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vol. 28

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issue 37

35-60

EN

Drawing upon classic works on Kubrick’s 2001, the author ponders various strategies of interpretation which have been adopted to decipher the film’s discourse. The title category of historiosophy indicates one of the possible interpretational paths: the one associated with the Nietzschean notion of humankind stuck in a liminal stage between an animal and the overman. The author claims that such an understanding was typical of the late 1960s, and he pursues his argument with a close analysis of several sequences from the film, focusing on the formal devices which present the human protagonists as weak and lackluster, while the animal, the technological and the extraterrestrial characters are depicted as vital and irrepressible.

Refine search results

Human Transcendence, Nature and Society

Aporetic Nietzsche and the Klossowski’s proposal

Bóg Mistrza Eckharta wobec Nietzscheańskiej krytyki chrześcijaństwa

Tribschen – początki burzliwej przyjaźni. Nietzsche vs. Wagner

Nadczłowiek a bodhisattwa. O różnicach między filozofią Nitzschego a buddyzmem zen.

Genealogy as a Method and a Programme

"Věčnost je to pravé opakování.": Nietzsche, Kierkegaard a jejich repetitivní věčnosti

The death of God and the collapse of metaphysics. On the “historical” character of Nietzsche’s announcement

Jak zabít utrpení. O filozofické praxi Ladislava Klímy

"Voda stačí.": Nietzsche, opojení a otevřenost světu

Intelekt na usługach totalitaryzmu. O próbach „naukowego uzasadnienia” idei higieny rasy

Kde je Vôľa, tam je Cesta: filozofická metafora v Švantnerovom Živote bez konca

Prawo do (od)chodzenia albo jak badać „kinetografie” plastyczności w tzw. „Dzienniku" Wacława Niżyńskiego

„Die Furcht ist auch hier wieder die Mutter der Moral“ Sprichwörtliche Aphorismen in Friedrich Nietzsches Jenseits von Gut und Böse

Dialektyka wstrętu i wzniosłości w myśli Fryderyka Nietzschego

How Long and When: Open Time Interval and Dignified Living Creatures in The Turin Horse

Der Wille zur Macht als Werk und Gedanke. Zur polnischen Rezeption Friedrich Nietzsches

Authority, Tradition and the Postmodern University

Kraft der Bilder. Zur Rolle der Metapher bei F. Nietzsche und K. Michalski und ihre Implikationen für die Theologie

„Człowiek jest czemś, co przezwyciężone być powinno”. Dyskurs historiozoficzny 2001: Odysei kosmicznej