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Opozycja dwóch postaw wobec świata a koncepcja kultury Jerzego Kmity

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Pałubicka A.
Filo-Sofija
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2011
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vol. 11
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issue 1(12)
145-158
EN
This paper concerns Jerzy Kmita’s socio-regulatory theory of culture. The author analyzes two crucial concepts of this theory, i.e. the concept of “cultural beliefs acceptance” and the concept of “rescpecting of cultural beliefs”. The latter concept – according to the author of the article – is associated with an attitude of an actor engaged in fulfilling practical goals. In such an attitude the actor practices her abilities so the thinking acquires an action-like form. On the other hand, the “acceptance of cultural beliefs” implies the self-consciousness which is necessary in the course of conceptual knowledge formation. In our culture, conceptual knowledge is constituted within the attitude of distance taken towards the practical engagement in fulfilling goals.
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Maksa Blacka a Jerzego Kmity koncepcja metafory

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Dobosz A.
Filo-Sofija
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2008
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vol. 8
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issue 8
225-237
EN
The author compares the conceptions of metaphor of Max Black and Jerzy Kmita. M. Black has created the interactive conception of metaphor, while J. Kmita uses the notion of counterfactual conditional for the explication of metaphor. The comparison reveals the differences in the presentation of the process of creating meanings, in which the metaphor is rooted.
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Uwagi na kanwie sposobu myślenia

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Wojewódzki T.
Filo-Sofija
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2011
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vol. 11
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issue 1(12)
213-237
EN
In the interpretation of the actions of communities, teams or organizations – it is crucial, according to the author of this publication, to consider their way of thinking. Referring to Professor Jerzy Kmita’s theory of culture, the way of thinking adopted in the publication is identified based on values and knowledge that are shaped within the frame of the intellectual partnership, as well as being respected and applied in practice. The way of thinking – reproduced on the basis of the actual actions – can significantly deviate from that which is stated, accepted, or articulated as desired. Mental barriers determine this. Their identification is based – in the proposed concept – on an analysis of syndromes. The more significant the share of mental barrier syndromes is for the organization’s way of thinking, the greater the difference between the actual and desired state of affairs. The competences achieved through academic humanistic education are necessary in the blocking of mental barrier syndromes. From the perspective of the needs of modern organizations, skills in information processes appear to be very useful. The author attributes a special role to the quantification of knowledge. Reflections on the mental barrier syndromes are included by the author in The Theory of a thinking organization analogously to The Theory of a learning organization or The Theory of constraints. At the same time he highlights its interdisciplinary character and intellectual pedigree, pointing at the methodological school of Poznań, especially the thoughts of Professor Jerzy Kmita.
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Kulturoznawcza archeologia i prehistoria Kontynentu sztuki

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Kowalski A. P.
Filo-Sofija
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2011
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vol. 11
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issue 1(12)
291-310
EN
The paper presents an attempt at application of Jerzy Kmita’s achievements in philosophy of art, aesthetics, axiology, and history of culture to the research on genesis of art. The problem of cultural genealogy of art shall be addressed in following contexts: 1. The context of the so-called ‘end of art in postmodern culture’ which manifests itself in the thesis concerning elimination of “grand narrations”, myths, and ideologies. According to J. Kmita, the art takes recourse to idea-meanings which are not ascribed to a handicraft. The meanings of superior axiological level express themselves in the art only. 2. The context of Bild-Anthropologie developed by H. Belting. Works of art are regarded here as images, especially—images of a cultural type. The accent lies here on genealogy of iconoclasm and theological discourse which uses Greek philosophical terminology. Ontology of “image as a presence” is analyzed with regard to magical realism and symbolism. Primordial and prehistoric images do not operate with signs of objects but instead they constitute objects themselves. 3. The context of structural anthropology where the art is interpreted within the horizon of mytho-logics and metaphoric-metonymical transformations. Kmita’s adjustment shows that metaphorical and metonymical meanings are indistinguishable. The art—which was ascribed a classificatory meaning—provided also socio-morphic categories. Totemic signs were more appreciated than totems themselves. It shows that the art transcends the reality which itself becomes a subject of the image. 4. The context of shamanistic origins of art. This conception universalizes results of neuropsychological research. Trance-practices are considered here as the origin of cave painting which presents a scheme of shamanistic visions. However, in folk cultures not all imaginary objects originate from trance-experience and the acceptance of their reality does not presuppose sensory deprivations (which is one of ethnological arguments showing limits of such interpretation).
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Wiedzotwórcza funkcja metafor w nauce a koncepcja metafory eksplikatywnej Jerzego Kmity

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Zeidler P.
Filo-Sofija
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2011
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vol. 11
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issue 1(12)
129-144
EN
In the paper entitled “Scientific Explanation and Metaphor” Jerzy Kmita divided all metaphors on reporting and explicative ones. He assumed that the explicative metaphors could play a cognitive function in science, and also characterized them according to Max Black’s interactive theory of metaphor. The main purpose of my paper is to analyse Kmita’s explicative conception of metaphor in the view of Lakoff & Johnson’s cognitive theory of metaphor. I attempt to show that metaphors play an important role in a process of making knowledge, especially in a conceptualization of domain being studied. In spite of an interactive account of metaphor I claim that making use of a metaphor is a process, which proceeds only in the one direction. In the last section of the paper I briefly analyse a few examples of metaphors used in natural sciences.
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Refleksje o teoretycznych podstawach historii kultury

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Moraczewski K.
Filo-Sofija
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2011
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vol. 11
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issue 1(12)
239-262
EN
During last 60 years, there was a lot of discussion on the profits that history may gain by applying certain results and theoretical approaches of cultural anthropology and philosophy of culture. Polemists involved were significantly less concerned with the opposite way: the consequences of new models of history for theory of culture. Trying to follow this way I start with classic propositions by Fernand Braudel and his ‘unfaithful’ followers in France, usually connected with the idea of ‘history of mentality’. My main concern is – minding all the theoretical and methodological problems that the term ‘mentality’ have caused and continues to cause – to confront their ideas with concept of culture as a ‘mental reality’, represented by Jerzy Kmita’s social-regulatory conception. The conclusions are not only to substitute the term ‘mentality’ with the theoretical concept of culture (the idea already formulated by Robert Darnton) but firstly to broaden and reformulate some Kmita’s ideas, allowing them to cover the field of research typical for the traditional history of mentality.
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Interpretacja humanistyczna a problem starożytnej alegorezy

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Domaradzki M.
Filo-Sofija
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2011
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vol. 11
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issue 1(12)
361-372
EN
The purpose of the article is to present the phenomenon of allegorical interpretation as one of most important cultural events that has ultimately resulted in the emergence of modern hermeneutics. More specifically, the paper argues that the hermeneutical activity of Metrodorus of Lampsacus embodies the practice that is nowadays commonly referred to as ‘humanistic interpretation’. Having established that the exegesis of Metrodorus can be characterized as a type of humanistic interpretation, the article proceeds to demonstrate that the allegoresis in question was in fact adaptive in its nature. While Metrodorus’ ideas are suggested to have possibly contributed to the philosophical overcoming of the so called syncretic-magical thinking, the allegorical support of the transformation of mythos into logos is analyzed within the framework of Jerzy Kmita’s theory of culture.
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Kulturoznawstwo i jego źródła

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Sójka J.
Filo-Sofija
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2011
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vol. 11
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issue 1(12)
171-181
EN
In this paper the author traced the origins of studies in culture (in Polish: kulturoznawstwo). The first part deals with the philosophical tradition out of which several philosophies of culture had emerged, esp. within German philosophy at the beginning of the 20th century. The second part is dedicated to the tradition of British cultural studies which has influenced considerably today’s reflection on culture. Finally, the third part points at the Polish sociology of culture of the last century. A special emphasis was put on the work of Józef Chałasiński who tried to work out a “science of culture in its totality”. His “American culture” from 1962 can be seen as a project of cultural studies in today’s sense of the word. In conclusion the author tries to relate all three sources of studies in culture to the theory of Jerzy Kmita, a founder of studies in culture developed at Adam Mickiewicz University in Poznań.
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