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DLACZEGO GILSON? DLACZEGO TERAZ?

100%
Hancock C. L., Tarasiewicz P.
Studia Gilsoniana
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2013
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vol. 2
7-20
EN
The author identifies and discusses the most important elements of Étienne Gilson’s thought which emanate out of his articulation and defense of the Western Creed. To the question: why Gilson, why now?, the author offers a following answer: because we need to champion the Western Creed, defend philosophical realism, rightly interpret the history of philosophy, correctly comprehend Christian philosophy, and show that modernist and postmodernist systems are arbitrary. The author maintains that Gilson delivers us with the realist philosophy of the human person, shows us the undeniable advantages of philosophical realism, and formulates an original notion of Christian philosophy which appreciates that genuine philosophy is non-systematic in its nature, and that it can expose the failure of modernist philosophies that strive to be systems.
2
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PHILOSOPHY IN SEMINARIES

86%
Tarasiewicz P., Kobyłecki J.
Studia Gilsoniana
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2013
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vol. 2
161-173
EN
The author attempts to answer the question concerning whether or not philosophy is needed in seminaries. In light of his analysis, it can be concluded that philosophical studies for future priests are a serious alternative to the fideistic positions often adopted by Catholics. The presence of philosophy in the seminary curriculum is supported by: (1) the need for building intellectual foundations of the religious faith professed by a cleric; the faith which cannot do without reason and abstain from justifying the rationale of its content; 2) the need for introducing the alumnus to the mysteries of the classical philosophy of being which can equip him with a better understanding of human nature and the surrounding reality. In this way, the seminarian: (1) acquires a reasonable belief that the human mind is able to know the objective and universal truth, including the truth about God as the Ultimate Cause of all that exists; (2) is able to enter into an intelligent dialogue about the truth with an increasingly globalized world.
3
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Realism: Philosophical and Scientific

86%
Marsonet M.
Academicus. International Scientific Journal
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2020
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issue 21
53-58
EN
What kind of realism - if any - are we allowed to endorse? It is often stated that, in order to provide realism with a solid foundation, we need having recourse to a reality that is totally independent of thought (and let alone of language). This is taken to be the key thesis of realism. But many philosophers reply that, even when we imagine a world totally devoid of human presence, we must use human concepts. From this point of view, conceptualization does not seem to be an optional we can get rid of, but rather a built-in component of the nature of human beings.
4
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Antropologiczno-metafizyczne konsekwencje nietomistycznego rozumienia duszy ludzkiej na przykładzie wybranych problemów

58%
Lampart K.
Studia Gilsoniana
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2020
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vol. 9
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issue 1
63-85
EN
The article is aimed to show how the non-Thomistic understanding of the human soul determine the understanding of the human being. The author discusses the following problems: 1) delayed animation, 2) the reductionist idea of the human soul (Descartes and William James), and 3) anima separata. All reductionist approaches to the soul necessarily lead to a limitation or negation of the subjectivity of the human person. In turn, the absolutization of the human spirit leads to a dualistic or idealistic vision of the human being. The proposition of St. Thomas Aquinas, in the light of which the human soul is necessarily assigned to the body, shows an integral image of man, confirmed in his external and internal experience.
5
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Główne koncepcje filozoficzne i aksjologie polityczne o bezpieczeństwie

44%
Jagusiak B., Świniarski J.
Studia Administracji i Bezpieczeństwa
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2019
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issue 6
119-145
PL
Po przedstawieniu czterech ideologii wyrosłych na kanwie sporu idealizmu, realizmu i materializmu filozoficznego i ich paradygmatów bezpieczeństwa Autorzy wydobywają aksjologie polityczne z nimi związane. Uzasadniają, że ideologie idealistyczne osadzone są w Tym Samym ontologii Platona i identyfikują bezpieczeństwo z pokojem, zaś ideologie realistyczne z Trzecim w tej ontologii i identyfikują bezpieczeństwo z wojną i pokojem, i wreszcie, ideologie materialistyczno-empiryczne z Innym i identyfikują bezpieczeństwo z wojną. Na bazie tego uzasadnienia starają się dowieść, że ustrojem najbardziej sprzyjającym bezpieczeństwu jest ten, który osadzony jest na filozoficznej koncepcji realistycznej, a więc zmieszania – Trzecim. Zmieszanie takie rozważał Platon w idei ustroju arystokratyczno-demokratycznego, zaś Arystoteles w idei politei – ustroju stanu średniego – i wreszcie, współcześnie zmieszanie to zdaje się wyrażać koncepcja demokracji deliberatywnej (J. Habermasa i J. Rewlsa), która jest jakimś przezwyciężeniem i zmieszaniem demokracji liberalnej i demokracji republikańskiej – demokracji Obywateli odróżnialnej od demokracji obywatelskiej. Ta najnowsza koncepcja demokracji deliberatywnej wiąże bezpieczeństwo z gwarantowaniem jego przez kompetentnie komunikujących się Obywateli, ich uzgodnienia, konsensusy i kompromisy.
EN
realism, philosophical materialism, and their security paradigms, the authors extract the related political axiologies. The article provides evidence that the idealistic ideologies are based on The Same in the ontology of Plato, and that they identify security with peace; the realist ideologies are based on The Third in Plato’s ontology, and they identify security with war and peace; finally, the materialist-empirical ideologies are based on The Other in the same ontology, and they identify security with war. This evidence is further used in an attempt to prove that security is best facilitated by the system based on the realist philosophical concept, therefore with mixed government – as in The Third. Plato discussed such mixed government in the framework of the idea of aristocratic-democratic system, whereas Aristotle – within the framework of the idea of politeia, a system of the middle class. Today, the notion of mixed government seems to be expressed by the idea of deliberative democracy (Jürgen Habermas and John Rawls) which overcomes and blends liberal democracy and republican democracy – a democracy of Citizens as distinguishable from citizen democracy. This newest concept of deliberative democracy considers security and the guarantee of security as tied to the Citizens competently communicating with each other, making agreements, reaching consensuses and compromises.
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