Search results

1

A dead end of modern philosophy? The reception of H. Bergson’s philosophy in Czechoslovak thinking

100%

Sváčková K.

Filosofický časopis (Philosophical Journal)

|

2021

|

vol. 69

|

issue Special_Issue_1

29-40

EN

The philosophy of Henri Bergson was popular, almost fashionable in pre-war Paris. This article poses the question how and to what extent Bergson’s philosophy was reflected in the years 1918–1948 by the Czechoslovak philosophers of the time (T. Trnka, F. Pelikán, K. Vorovka, F. Mareš or V. Hoppe). The influence of Bergson is evidenced by Trnka’s book titled A Dead End of Modern Philosophy (Moderní filosofie ve slepé uličce, 1924), in which Trnka offers an independent evaluation of the state of philosophy of his time: Bergsonian intuitive irrationalism, Trnka claims, has led philosophy to a critical noetic peak, after which a collapse transpires. The goal of this paper is to shed light on certain tendencies of intuitivism, irrationalism and individualism in Inter-War Czechoslovak Philosophy; using as examples the two aforementioned authors, F. Mareš and V. Hoppe, we want to show how (and if) Trnka’s “Dead End” appears in their philosophy, and how (and if) this “collapse” indirectly forms their philosophy

2

Współczesna moralność bez etyki?

88%

Gryżenia SDB k. K.

Annales. Etyka w Życiu Gospodarczym

|

2009

|

vol. 12

|

issue 1

205-217

EN

According to the essential arguments of post-modernism (relativism and subjectivism in particular), which was popular in last decades, there is no point in dealing with moral philosophy. Post-modernists admit, however, that moral is worth discussing yet with a different approach then before. This new approach is totally opposed to the morality of the bygone decades and lacks a wide spectrum of values such as the objective truth, norms or principles and other generally accepted values. The new morality is supposed to compete effectively with the past morals because it is better. In order to prove that post-modernists characterize morality of the past as a set of norms and legal principles which rule the social life. This kind of ethics was bound to heteronymous obligation which determined human life and thus ruined human freedom and autonomy. Every deed which was at variance with the standards was regarded as an offence. In such circumstances people avoid making decisions and rejected responsibility. They felt comforted to obey regulations imposed by authorities. Post-modernists are unable to prove the superiority of their new approach since they have no rational or theoretical arguments. In this approach there is no unchanging human nature or fixed norms or values. Ethics is basically a question of sensitivity and imagination; it is depended on the instinct and impulse – therefore on something subjective, elusive and fastidious. There is no absolute certainty that human decisions and deeds are reasonable and good. If we pursue ethics in this particular way it will become senseless and will result in subjectivism, irrationalism, nihilism, relativism, etc. On the grounds of such ethics it would be possible to both praise and condemn the same deed.

3

Tropy. Korzenie paradygmatu poszlakowego

75%

Ginzburg C.

Zagadnienia Filozoficzne w Nauce

|

2006

|

issue 39

8-65

PL

The circumstantial reasoning is a common and widely used way of acquiring inferences based on a very limited number of premises. This paradigm emerged as an epistemological model at the end of the 19th century but has not yet received any systematic theoretical treatment. The paradigm became famous as the 'Morelli method' utilized by the historians of art to identify the authorship of various pieces of art, paintings in particular. The method allows the identification based on the investigation of certain features that are unnoticeable to the majority of observers. The same procedure seems to be operational among hunters who are capable of reconstructing the behavior as well as the species of an animal with the help of residual traces left in the surroundings. Also, it has its importance in medicine. The trace reasoning is essentially different in its methodology from that of the contemporary natural sciences within the Galilean paradigm. The difference consists in the radical importance of an individual as an individual as opposed to common regularities in nature studied by the natural sciences. Thus the circumstantial reasoning bears distinctively anthropocentric character. The theoretical analysis of this kind of reasoning may be helpful to overcome the tension between rationalism and irrationalism.

4

„Ein Schriftsteller, der politische Gegenstände in sein künstlerisches Schaffen einbeziehen will, muß an der Politik gelitten haben” Klaus Mann und die Politik. „Mephisto – Roman einer Karriere” oder Karriere eines Romans

75%

Gołaszewski M., Ligocki D., Lehrstuhl für Literatur und Kultur Deutschlands Ö. u. d. S., Wissenschaftlicher Mitarbeiter an der Professur für Strafrecht i. E. S. u. V.

Acta Universitatis Lodziensis. Folia Germanica

|

2015

|

vol. 11

EN

The novel "Mephisto" is one of the most well-known texts by Klaus Mann. Its fame results not only from its literary virtuosity, but also and primarily from the enormous media attention which was caused by the novel’s publication. The decision of the Federal Constitutional Court, in which it dealt with the relationship between freedom of art and other constitutionally guaranteed rights of individuals, launched the unprecedented career of this novel. This article describes Klaus Mann’s political views and their development in the 1920s during the time when the National Socialist movement was strengthening and the writer made the decision to emigrate. The essay deals with the circumstances of creating the novel considering both biographical and political issues. The novelist is described from the perspective of the reality of the 1930s during the National Socialist regime and the time after his emigration. The concern of the article is not a literary analysis of the novel, but to take a look at the novelist’s development up until the moment of finishing his work as a protest against National Socialism. Another goal of the essay is to analyze the decision of the Federal Constitutional Court, which regards the balance between freedom of art and other basic rights. Considering the synergy of both methodological approaches and the interdisciplinary view on the problem, the article represents a novel attempt to give a complex view on the relationship between art (literature) and the reality of a totalitarian state and between the relationship art–state in the conditions of a democratic state.

5

O wątpliwych podstawach i metodologii humanistów postmodernistycznych

63%

Duk A.

Analecta Cracoviensia

|

2020

|

vol. 52

7-28

EN

Postmodern humanists often refer to the study of particular sciences to confirm their theses. However, the general question arises: do they need these particular sciences to validate their research, or do they think that all natural research results from humanistic or cultural issues? Postmodern philosophers accept the latter option. It also seems that the postmodern humanists are not able to completely get rid of rational deadlines and methods, because it better describes reality. The problem of referring to the exact sciences and the lack of one's own clear methods is taken up in the presented text by the example of the works of selected non-rational thinkers.

PL

Postmodernistyczni humaniści często odwołują się do badań nauk szczegółowych w celu potwierdzenia swoich tez. Powstaje jednak zasadnicze pytanie: czy potrzebują oni szczegółowych nauk, aby potwierdzić swoje badania, czy też jest odwrotnie: uważają, że wszystkie badania nauk szczegółowych wypływają z tez humanistycznych lub kulturowych? Myśliciele postmodernistyczni zakładają tę drugą opcję. Wydaje się również, że owi humaniści nie są w stanie całkowicie pozbyć się racjonalnych terminów i metod, ponieważ one lepiej opisują rzeczywistość. Problem odwoływania się do nauk ścisłych i braku własnych klarownych metod podejmowany jest w prezentowanym tekście na przykładzie prac wybranych myślicieli postracjonalnych.

6

Dyskretny urok irracjonalizmu (odpowiedź na Chocholi taniec)

63%

Kaczmarczyk M.

Studia Socjologiczne

|

2020

|

issue 2(237)

29-37

PL

Odpierając zarzuty polemistów, autor artykułu zwraca uwagę na dużą rolę jasności i precyzji pojęć w prowadzeniu polemik naukowych oraz wyjaśnia bronione przez siebie wcześniej stanowisko umiarkowanego konstruktywizmu w socjologii. W konkluzji przypisuje swym krytykom nie w pełni wyartykułowany irracjonalizm, który wynika, jego zdaniem, zarówno z fascynacji myślą społeczną Brunona Latoura, jak i z powierzchownej interpretacji Maksa Webera.

EN

Rebutting the responses of his polemists, the author emphasizes the pivotal role of the concepts’ clarity and precision in scholarly debates. He further explains the standpoint of moderate constructivism in sociology that he has earlier defended. In conclusions, he ascribes tacit irrationalism to his critics, which according to him results from the fascination with Bruno Latour’s social theory as well as the superficial reading of Max Weber.

7

Zródła filozoficznej refleksji. Irracjonalność racjonalności jako podłoże

63%

Skrzypek-Faluszczak J.

Filozofia i Nauka

|

2019

|

vol. 7/2

283-303

PL

Praca ta bierze sobie za cel rekonstrukcję kultury, która przyczyniła się do powstania filozoficznego namysłu. Moim celem jest podkreślenie dwóch ważnych czynników: religii, przenoszącej doświadczenia osobiste oraz wagę pewnych idei zawartych w tej kulturze. Źródła myślenia filozoficznego można dopatrywać się w strukturze polis. Jedynie na jej podstawie mogły powstać idee mądrego człowieka i obywatela jak i religijnie zorientowanej jednostki ludzkiej. Greckie polis przeciera szlak nowego stylu w myśleniu poprzez tworzenie dla obywateli warunków do podążania za ideałem niezależnie od zajmowanej w społeczeństwie pozycji. Wysoka pozycja wiedzy jako moralnej refleksji zespolonej z religijnością pozwala na myślenie według praw logosu. W końcu, doświadczenie oferowane przez kulty misteryjne prowadzi do transformacji własnej egzystencji i powstania innego niż wcześniej sposobu rozpoznawania rzeczywistości. Bez wątpienia, wszystkie elementy powiązane ze strukturą polis wraz z ich wartościami prowadzą do powstania nowego sposobu refleksji w formie filozofii. Można powiedzieć, że filozoficzna obiektywność jest poprzedzona subiektywnością, a korzenie racjonalności sięgają irracjonalności.

EN

This work attempts to reconstruct the culture that contributed to the philosophical way of thinking. My goal is to extract two important factors: religion carrying individual experience and the importance of certain ideas which are present in that culture. Sources of philosophical thinking can be found in the structure of polis. Only on its basis could the idea of the wise man and citizen as well as religion-oriented individual experience be raised. Greek polis paves the way for a new style of thinking by creating the conditions for its citizens to follow the ideal, regardless of the position they occupy in society. Sustainability, which should be a feature of a good citizen, is also the essence of society. Highly positioned wisdom as moral reflection tinged with religiosity allows thinking according to the laws of logos. Finally, the experience offered by the mystery cults leads to the transformation of their own existence and the emergence of a way of recognition of reality different than before. Undeniably, all the elements related to structure policies with its ideals contribute to the emergence of a new way of thinking in the form of philosophy. One could say that the philosophical objectivity is preceded by the subjectivity and rationality of its roots dating back to irrationality.

8

Nierozumienie ruchu i jego konsekwencje

51%

Ostasz K.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

|

2017

|

vol. 29/1

EN

We do not understand the movement that we experience continually. On the other hand, we understand constancy that we cannot experience. In my opinion, it is a prime reason for apparent and unsolvable philosophical problems. Language cannot describe empirical experience adequately. This gap between rational thinking and sensual data can be bridged with the help of metaphor.

9

Kilka uwag na temat ekstazy Plotyna – wokół interpretacji Enn. IV 8[6],1,1-11

51%

Szymańska-Kuta D.

Studia Religiologica

|

2011

|

vol. 44

95-107

EN

The starting point of the article is a critical analysis of the possible interpretations of the famous excerpt of Enn. IV 8[6],1,1–11, on the basis of which the image of the ecstasy of Plotinus as a momentary rapture, which Plotinus apparently experienced a certain number of times in his life, was formed. In the next part of the article this analysis becomes a pretext for considering, on the one hand, the elements which show the closely philosophical, rational character of the Plotinian system, yet on the other hand the irrational elements appearing in the text of Enneads. The author also tackles the problem of the continuity of the irrational component of Neoplatonic tradition. In this way she tries to answer the question whether Postplotinian Neoplatonism – sinking to irrationalist positions – broke with the rationalist premises of the philosophy of Plotinus, or, on the contrary, has its basis in certain philosophical assumptions which develop Plotinus’ views.

10

Funkcje i dysfunkcje myślenia irracjonalnego

51%

Gajewski M.

Annales Universitatis Mariae Curie-Sklodowska, sectio I – Philosophia-Sociologia

|

2017

|

vol. 42

|

issue 2

EN

The terms “rationality” and “rationalism” are often considered to be synonyms which is a mistake. “Rationality” means certain property of thinking while “rationalism” – philosophical current. It is the same case with the terms “irrationality” (characteristic psycho-biological and social phenomenon) and “irrationalism” (certain theoretical and mental position). Many researchers claim that rationality and reasoning are definitive properties of thinking which is also a mistake. Thinking is a set of activities that are supposed to solve problems (motivational tensions) generated by so-called motivational system. Reasoning constitutes only one of subsets of thinking. We call thinking rational when it manages to solve a problem in an optimal way. Rational thinking relies (among others) on finding patterns in a world that surrounds us. This tendency, however, often leads to finding false patterns and formulating false beliefs based on them. A huge number of false beliefs and thinking errors which we fall victims to every day seems to suggest that being rational is not our “default setting”.

PL

Terminy „racjonalność” i „racjonalizm” często bywają uważane za synonimy, co jest błędem. „Racjonalność” oznacza pewną własność myślenia, zaś „racjonalizm” – kierunek filozoficzny. To samo dotyczy terminów „irracjonalność” (swoiste zjawisko psycho-biologiczne i społeczne) oraz „irracjonalizm” (określone stanowisko teoretyczne i mentalne). Wielu badaczy uważa racjonalność i rozumowanie za cechy definicyjne myślenia, co również jest błędem. Myślenie to zespół czynności, których funkcją jest rozwiązywanie problemów (napięć motywacyjnych) wytwarzanych przez tzw. układ motywacyjny. Rozumowanie stanowi tylko jeden z podtypów myślenia. Określamy myślenie mianem racjonalnego, gdy udaje mu się rozwiązać dany problem w sposób optymalny. Myślenie racjonalne polega m.in. na znajdowaniu prawidłowości w otaczającym nas świecie. Ta tendencja wielokrotnie prowadzi jednak do doszukiwania się prawidłowości tam, gdzie ich nie ma i formułowania na tej podstawie fałszywych przekonań. Ogromna ilość fałszywych przekonań oraz błędów myślenia, którym ulegamy każdego dnia, zdaje się sugerować, że bycie racjonalnym nie stanowi naszego „ustawienia domyślnego”.

11

Causa irrationabilitatis, czyli o źródłach transhumanistycznej antropologii

38%

Ziółkowski M.

Rocznik Tomistyczny

|

2020

|

vol. 2

|

issue 9

203-226

EN

The aim of this paper is to show source inspirations on which anthropological model of transhumanist doctrine has been built. Fundamental thesis of transhumanism says that there is possibility of transgressing the natural condition of man through the various latest technologies what suppose to develop more excellent human’s essential form. The author turns attention to the fact that there is a category of possible beings and ontology of transfer adopted by transhumanist doctrine and that there is no essential differentiation between two notions such as „being” and „product”. For that reason it is impossible to apply aparatus of Thomisitic metaphysics to that doctrine. Another element which shows discrepancy of both stances is, analysed by the author, opposition between materialistic-naturalistic transhumanist anthropological model, called on the ground of natural science encephalocentrism and hylemorfism proper for Christian antropology. The author shows irrationality of many anthropological ideas of transhumanist doctrine and also presents its two main sources. The first is ideologization in the area of natural science whose extreme appearance we find in reductionist encephalocentrism. The second is extrapolation of reductionist encephalocentrism stance along with stances of technological probabilism into religious domain of anti-Christian antic gnostic systems. The author ultimately states that transhumanism is ideology which skillfully transforms gnostic mysticism into „new garments” of the latest technologies and for that, it effectively resonates in a contemporary irrational anti-culture.

Refine search results

A dead end of modern philosophy? The reception of H. Bergson’s philosophy in Czechoslovak thinking

Współczesna moralność bez etyki?

Tropy. Korzenie paradygmatu poszlakowego

„Ein Schriftsteller, der politische Gegenstände in sein künstlerisches Schaffen einbeziehen will, muß an der Politik gelitten haben” Klaus Mann und die Politik. „Mephisto – Roman einer Karriere” oder Karriere eines Romans

O wątpliwych podstawach i metodologii humanistów postmodernistycznych

Dyskretny urok irracjonalizmu (odpowiedź na Chocholi taniec)

Zródła filozoficznej refleksji. Irracjonalność racjonalności jako podłoże

Nierozumienie ruchu i jego konsekwencje

Kilka uwag na temat ekstazy Plotyna – wokół interpretacji Enn. IV 8[6],1,1-11

Funkcje i dysfunkcje myślenia irracjonalnego

Causa irrationabilitatis, czyli o źródłach transhumanistycznej antropologii