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Mecânica Quântica e Complementaridade:pela complementaridade filosófica

100%
Borges Meneses R. D.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2016
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issue 3(16)
31-40
EN
To this novel type of statistical causality Bohr gave the name complementarity; the two mutually exclusive modes of description where said to be complementary, and they then conditioned each other in a statistical way. This relation of complementarity, expressing the limitations of the classical concepts, made it possible to give a complete and consistent account of the atomic phenomena in terms of such classical concepts of physics. According to N. Bohr, there is effort to achieving a more and more precise formulation of the complementarity idea, and to developing its wider ontological or gnoseological implications as soon as possible the phenomenological applications to others sciences, on this article, by the Quantum Mechanics.
2

Czy niektóre aspekty nauczania św. Augustyna mogą być ex post nazwane ontologizmem?

100%
Warchał R.
Kwartalnik Filozoficzny
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2019
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vol. 47
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issue 3-4
69-82
EN
The paper focuses on two basic issues from the writings of St. Augustine: the matter of being and the problem of ontologism. Augustine’s considerations offer a subtle and innovative proposal, which bodes well for further research prospects. The author himself never acknowledged the fact that the notion of being has priority over theory of cognition. Similarly, intuition itself (also in the context of faith) does not imply the unity of cognition and being. Nevertheless, one cannot deny the presence of a certain anthropological-cognitive triad in Augustine’s thought: it manifests itself in the unity of the moment, namely the consciousness of the subject, of being, and of existence. It is impossible to determine unequivocally whether Augustine's views can be described as ontologism. On the basis of our philosopher's personal experiences, God, unattainable for the human mind, remains an eternal light. However, that does not indicate a stance where the Augustinian visio would imply a direct vision of the nature of God. The analyses carried out in the article remain to some extent open.
3
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The Gnoseological аnd Ontological Dualism оf Lesya Ukrainka’s The Forest Song

100%
Kraliuk P., Karpovets M.
Slavia Orientalis
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2021
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vol. LXX
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issue 2
4

Przed wschodem słońca

84%
Sitek W.
Kwartalnik Filmowy
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2021
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issue 114 Zanieczyszczenie, brud, skaza
218-225
PL
Książka Lekcje ciemności. Kino dokumentalne Wernera Herzoga (2020) autorstwa Magdaleny Kempnej-Pieniążek stanowi na pozór przewodnik po kinie dokumentalnym niemieckiego reżysera. W toku lektury publikacja objawia jednak swój pionierski charakter. Recenzent zwraca uwagę na interesującą próbę rozpoznania filmów Herzoga w kluczu romantycznej gnoseologii. Za szczególnie zajmujący uznaje pomysł Kempnej-Pieniążek, by wpisać twórczość reżysera w różne strategie poznania, a spoiwem dla nich uczynić motyw ciemności. Jak zauważa autorka książki, Werner Herzog podczas prowadzonych „lekcji ciemności” stara się odkryć prawdę o rzeczywistości w stanie kryzysu.
EN
On the surface, the book Lekcje ciemności. Kino dokumentalne Wernera Herzoga [Lessons of Darkness. Werner Herzog’s Documentaries] (2020) by Magdalena Kempna-Pieniążek is a guide to the documentary cinema of the German director. Upon closer examination, though, the publication reveals its pioneering character. The reviewer draws attention to the author’s compelling attempt to place Herzog’s films in the context of Romantic gnoseology. He appreciates her idea to analyze the director’s work according to various ways of cognition and bind them together by the theme of darkness. As Kempna-Pieniążek notes, Werner Herzog tries to discover the truth about reality in crisis during his ‘lessons of darkness’.
5
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Thomistic Themes in Joseph Ratzinger/Benedict XVI’s Theology

67%
Blanco-Sarto P.
Wrocławski Przegląd Teologiczny
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2022
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vol. 30
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issue 1
35-66
PL
Spośród wielu autorytetów Ratzinger otrzymał swoją formację od „trzech wielkich mistrzów”: Augustyna, Bonawentury i Tomasza z Akwinu. Odrzucając nieosobową i esencjalistyczną scholastykę, uznaje on autorytet Akwinaty – postrzegany poprzez „tomizm augustiański” – w antropologii, doktrynie o łasce i stworzeniu, a także w naturze aktu wiary i metodzie teologicznej. Niemiecki teolog stara się pogodzić perspektywę ontologiczną z perspektywą historyczno-zbawczą, perspektywę personalistyczną z metafizyczną. Na potrzeby syntezy wiary i rozumu, filozofii i teologii Ratzinger znajduje u Akwinaty dobry model, który opiera się nie tylko na porządku łaski, ale także na porządku stworzenia.
EN
Among many other sources, Ratzinger received his formation from the “three great masters” – Augustine, Bonaventure and Thomas Aquinas. While rejecting an unpersonal and essentialist scholasticism, he recognizes the authority of Aquinas – seen through an “Augustinian Thomism” – in anthropology, the doctrine of grace and creation, as well as in the nature of the act of faith and the method of theology. The German theologian tries to make the ontological perspective compatible with the historical-salvific perspective, the personalist perspective with the metaphysical point of view. In the synthesis between faith and reason, philosophy and theology, Ratzinger finds in Aquinas a good model, which is based not only on the order of grace but also on the order of creation.
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