Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 10

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  Georg Wilhelm Friedrich Hegel
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Content available remote

Brandomův "Duch důvěry" aneb znovuzrození sémantického hrdiny z velkomyslnosti a odpuštění

100%
Kolman V.
Filosofický časopis (Philosophical Journal)
|
2023
|
vol. 71
|
issue 3
507-518
EN
In my study, I address Robert Brandom’s book A Spirit of Trust through the prism of heroism, a concept that he takes from Hegel’s Phenomenology of Spirit. For Brandom, this concept is not only key to the analysis of Hegel’s work, but it above all introduces the method with which Brandom crowns the years-long construction of his own philosophical system based on the concepts of incompatibility and inference. Heroism and the related concept of magnanimity are manifestations of historical consciousness established in three acts of semantic consciousness: re-presentation, re-cognition (recognition) and re-collection (remembrance).
CS
Ve své studii se věnuji Brandomově knize A Spirit of Trust prizmatem pojmu hrdinství, který přejímá z Hegelovy Fenomenologie ducha. Pro Brandoma je tento pojem nejen klíčem k analýze Hegelova díla, ale především představuje způsob, jímž završuje letité budování svého vlastního filosofického systému založeného na pojmech inkompatibility a inference. Hrdinství a s ním spřízněný pojem velkomyslnosti jsou projevy historického vědomí ustanoveného ve třech aktech vědomí sémantického: v re-prezentaci, re-kognici (uznání) a re-kolekci (vzpomínce).
2

Ustawienia Galaktyka Hegla. „Event[0]” jako gra (post)humanistyczna

100%
Jankowski F.
Kwartalnik Filmowy
|
2020
|
issue 110 Poza człowiekiem
120-136
PL
W filmach oraz grach cyfrowych dotychczas przeważały dwa stanowiska wobec rozwoju sztucznej inteligencji, portretujące ją jako zagrożenie tudzież obronę przed tym zagrożeniem. Celem artykułu jest ukazanie – na przykładzie gry Event[0] – narodzin nowego paradygmatu w kulturze popularnej, w którym sztuczna inteligencja staje się równorzędnym partnerem wymagającym szacunku ze strony człowieka. Posługując się metodą autoetnografii analitycznej, autor docieka możliwości pogodzenia w kontekście tej gry Heglowskiego, antropocentrycznego humanizmu z prądem posthumanistycznym. Rezultaty badań pozwalają dowieść zarówno postępu technologicznego sztucznej inteligencji w grach cyfrowych, jak i wyłaniania się nowego spojrzenia na relację człowiek-maszyna, pozbawionego protekcjonalności poprzednich dzieł kultury popularnej.
EN
In films and digital games, two attitudes towards the development of artificial intelligence have prevailed so far, portraying it as a threat or a defense against this threat. The aim of the article is to show – on the example of the Event[0] digital game – the birth of a new paradigm in popular culture, in which artificial intelligence becomes an equal partner requiring human respect. Using the method of analytical autoethnography, the author explores the possibility of reconciling, in the context of the game, Hegel’s anthropocentric humanism with the post-humanist current. The results of the research prove both the technological progress of artificial intelligence in digital games and the emergence of a new perspective on the man-machine relationship, deprived of the patronage of previous popular culture works.
3

The Hegelian Phenomenological Exposition of the Problem of Social Identity: A Theoretical Framework for Managing Difference in Multi-Ethnic Societies

85%
Adekeye D. O.
Dialogue and Universalism
|
2018
|
issue 2
159-175
EN
The process of constructing a social reality where “difference” becomes a social asset rather than a monster that threatens peace and progress must commence with a phenomenological understanding of social interactions within and among human societies. In my opinion, Hegel, more than any other thinker, has constructed a phenomenological framework that adequately captures and represents the nature of group interactions within human societies. This paper explores the Hegelian phenomenon of social identity, and, especially, characterizes the interactions between and among various social identities. It is a modest effort to contribute theoretically to the available discourse on the management of “difference” in multi-ethnic societies.
4
Publication available in full text mode
Content available

Maciej Artur SOSNOWSKI, Pokochać dialektykę

85%
Sosnowski M. A., Kącka E.
ARGUMENT: Biannual Philosophical Journal
|
2012
|
vol. 2
|
issue 2
431-438
5
Publication available in full text mode
Content available

Franz Kafka w refleksji Adorna

85%
Sauerland K.
Przegląd Humanistyczny
|
2016
|
vol. 60(4 (455))
23-30
PL
The author reconstructs and comments on the views of Theodor W. Adorno with regard to Kafka’s works. They reflect the truth in details at most, never entirely. Therefore, they contradict Hegel’s philosophy. The author also points out that Kafka cannot be seen as a critic of capitalism, as Adorno perceives him.
6
Content available remote

Recepcja heglizmu w Rosji na przełomie lat trzydziesych i czterdziestych XIX wieku (Wissarion Bieliński, Aleksander Hercen, Iwan Turgieniew)

80%
Koprowski P.
Studia Rossica Gedanensia
|
2015
|
issue 2
180–195
PL
W artykule przybliżono specyfikę recepcji heglizmu w Rosji na przełomie lat trzydziestych i czterdziestych XIX wieku, przedstawiono dylematy ideowe i społeczno-moralne Wissariona Bielińskiego, Aleksandra Hercena i Iwana Turgieniewa, będących w tym okresie reprezentatywnymi rosyjskimi heglistami. Recepcja ta jest świadectwem fascynacji Rosjan nie tylko konstrukcjami teoretycznymi Hegla, ich wszechstronnym zakresem oraz przydatnością terminologiczną. Niemniej ważna jest też swoista współmierność tej filozofii z realną rosyjską rzeczywistością. Kiedy okazało się, że konstatacja ta nie może być utrzymana, rosyjscy myśliciele przestali hołubić Hegla. Zaczęli krytykować heglizm jako filozofię „oderwania od rzeczywistości”.
EN
In the article the specificity of the reception of the concepts of Hegel in Russia at the turn of the 30s and 40s of the 19th century is introduced. Special attention is paid to ideological and socio-moral dilemmas of Vissarion Belinsky, Alexander Herzen and Ivan Turgenev, for them being representative Russian Hegelians in this period. That reception proves the Russians’ fascination for not only theoretical structures of Hegel, but also their versatile scope and the terminological usefulness. Equally important is also some specific adequateness of this philosophy to Russian reality. When it turned out that this observation could not be held, Russian thinkers „turned themselves away” from Hegel. They started to criticize the philosophy of Hegel on the ground of its „detachment from reality”.
7
Publication available in full text mode
Content available

Pod światło. Kilka uwag o źródłach hermeneutyki obrazu

61%
Kasperowicz R.
Biuletyn Historii Sztuki
|
2023
|
vol. 85
|
issue 4
31-50
EN
The text constitutes an attempt to look at the potential sources from which originates the hermeneutics of the image, one of the most important methodological proposals in contemporary art history, or even within the broadly understood science of the image. In addition to certain traditions in the study of art, the hermeneutics of the image referred, in a more or less overt manner, to various philosophical concepts from within the philosophy of art, taking them as the foundation for, among others, its distinctive concept of the ontology of an artwork, the ways of recognising and describing it, as well as the aims of interpreting and elucidating the image. The article also draws attention to the paradoxical fact of the hermeneutic philosophy of the image being rooted in the currents of Romantic art theory but simultaneously displaying a critical approach to the Romantic legacy.
PL
Tekst jest próbą przyjrzenia się potencjalnym źródłom, z których wyrosła hermeneutyka obrazu, jedna z ważniejszych propozycji metodologicznych we współczesnej historii sztuki czy nawet w obrębie szeroko zakrojonej nauki o obrazie. Hermeneutyka obrazu, oprócz określonych tradycji w badaniach nad sztuką, nawiązywała również, w sposób mniej czy bardziej jawny, do rozmaitych koncepcji filozoficznych w obrębie filozofii sztuki, fundując na nich między innymi charakterystyczną dla siebie ideę ontologii dzieła, sposoby jego poznawania i opisywania, a także cele interpretacji i wykładni obrazu. W artykule zwrócono ponadto uwagę na paradoksalne zakorzenienie hermeneutycznej filozofii obrazu w nurtach romantycznej teorii sztuki, przy jednoczesnym krytycznym podejściu do spuścizny romantycznej.
8

Mao’s Contributions to Marxism and Dialectical Materialism

57%
Allinson R. E.
Dialogue and Universalism
|
2018
|
issue 3
203-231
EN
This article raises the question of whether the thought of Mao Zedong is simply de-rivative from Marxist thought, whether it represents a deviation from Marxist thought, or whether it contains any original contribution to Marxist thought. It discusses such topics as Mao’s concepts of the principal and the non-principal aspect of the contradic-tion, Mao’s concept of permanent revolution, Mao’s replacement of the industrial prole-tariat with the peasant farmer class, Mao’s inversion of the classical Marxist position of the base determining the superstructure, Mao’s concept of the complementarity of oppo-sites, Mao’s concept of antagonistic and non-antagonistic contradictions, Mao’s reduc-tion of all laws of dialectic to one law.
9

Reflections of an Existential Crisis in Søren Kierkegaard’s Aesthetic Conception

57%
Andrijauskas A.
Dialogue and Universalism
|
2019
|
issue 2
29-41
EN
This article considers the principles of philosophical thinking in Søren Kierke- gaard’s nonclassical aesthetics. Special attention is given to his radical critique of “false” and “impersonal” rationalism. This does not only mean the rejection of the tradi- tional principles of classical metaphysics which claims “universality” and “universal meaning.” Kierkegaard also bases his philosophy on individual human life, or, in other words, personal existence with its unique inner world. His critique is more profound than that by Arthur Schopenhauer. Kierkegaard develops his own philosophy of “exi- stential crisis,” opposing subjective will and internal changes to abstract thinking and external influences. Kierkegaard’s works initiate the critical or nonclassical stage in Western aesthetics. The main place in it is occupied by the idea of the disharmony of the world: its subjective reflection is “split” consciousness that has lost contact with the traditional concepts of harmony, humanism, goodness, beauty and philosophy of art. His philosophy of art is that of the internal personal world and of free choice. He opposes the famous motto of Cartesian rationalism cogito ergo sum, his own statement “I am here and think because I do exist here.” So the notion of existence becomes fun- damental for his philosophical reflection which is focused on the topics of personal existence, destiny and perspectives of being. Since personal becoming never stops, the ability to exist is treated as a great art. The aim of genuine philosophy is not a knowled- ge of the external world but an inquiry into the deepest problems of personal being and creativity; its greatest enigma is existence. Hence Kierkegaard gives a new subject and new tasks to aesthetics and philosophy of art. When treating the problems of individual human existence, Kierkegaard and other followers of nonclassical aesthetics relied on an understanding of being as non- substantial (personality is not something given but a totality of constantly emerging potentials) and at the same time subjectivized their ontological problems. Thus the stre- ngthening of subjectivist tendencies in the post-Hegelian philosophy of art reaches here culmination. “Subjective ontology,” or “ontology” in the narrow sense of the word, is that which we can call the “pontaneous ego:” It determines the unconscious functioning of human “existence” in a specific individual consciousness. The whole individual exi- stence is enclosed, as it were, in a subjective environment, but we cannot affirm that existence is subjective.
10
Publication available in full text mode
Content available

Luther and Marx

50%
Hołówka J., Hołówka J.
Przegląd Filozoficzny. Nowa Seria
|
2018
|
issue 4
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.