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Podmiotowość jako cecha konstytuująca człowieka

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Nierodka P.
ΣΟΦΙΑ. Pismo Filozofów Krajów Słowiańskich
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2011
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issue 11
99-114
EN
The paper addresses the problem of human subjectivity. It is subjectivity that constitutes a feature that constitutes the human. The author discusses the problem of subjectivity by referring, among others to René Descartes, in whose philosophy the basic arché is cogito, as well as to recentivism of J. Bańka. Recentivism fits in the trend of understanding the entity referenced to as human. He tries to resolve all problems of human existence from the standpoint of its subjective function of “I”, as well as the differentiating feature “Now”. The philosophy of J. Bańka stands out among contemporary philosophical concepts due to the systemic approach.
RU
В данной работе поднимается проблема субъектности человека. Именно субъектность является чертой, которая его конституирует. Проблему субъектности я рассматриваю, обращаясь, помимо прочего, к Рене Декарту, в философии которого основным arche является cogito, а также к рецентивизму Ю. Баньки. Рецентивизм находится в фарватере понимания субъекта как человека. Он пытается разрешить все проблемы человеческой экзистенции с точки зрения её субъектной функции «Я» и дифференцирующей функции «Сейчас». Философия Ю. Баньки выделяется среди современных философских концепций системным подходом.
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Józef Tischner w sporze o społeczną naturę człowieka. 'Homo sovieticus' a 'homo solidaritus'

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Nierodka P.
Studia Philosophiae Christianae
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2012
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vol. 48
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issue 4
75-95
EN
This paper refers to the views of Aleksandr Zinovyev, Aleksandr Solzhenitsyn and, above all, Józef Tischner’s philosophical concept. They share and criticize the same area of interest, i.e. the phenomenon of homo sovieticus. In the dispute over the social nature of man, J. Tischner ponders on homo sovieticus, but first and foremost on the man that lives by the principle of solidarity, man described as homo solidaritus. Homo sovieticus “is merely a popular historical symbol”, a figure of the past. It is a subject of historical and sociological research, among others, and a modus, i.e. one of the methods of organizing human relations, which failed. The human being is not defined through the use of this name. The human being is defined by eidos, which J. Tischner mentions while analyzing the idea of solidarity. The problem of human relations, social relations, dialogue, monologue, conscience, freedom and moral human condition are the “tools” used for analyzing the subject of this paper.
PL
W pracy nawiązuje się do rozważań Aleksandera Zinowiewa, Aleksandera Sołżenicyna, a przede wszystkim do koncepcji filozoficznej Józefa Tischnera. Łączy ich wspólny, poddany przez nich krytyce, przedmiot zainteresowań – fenomen ‘homo sovieticus’. W sporze o społeczną naturę człowieka Tischner podejmuje namysł nie tylko nad fenomenem ‘homo sovieticus’, ale przede wszystkim nad człowiekiem żyjącym zgodnie z ideą solidarności, określanym w literaturze jako ‘homo solidaritus’. ‘Homo sovieticus’, „to zaledwie nośny symbol dziejowy”, postać, która przeszła do historii. To przedmiot badań między innymi historii, socjologii, to jeden z ‘modi’, czyli jeden ze sposobów organizacji relacji międzyludzkich, który się nie sprawdził. Takie określenie człowieka nie definiuje go. Człowieka definiuje ‘eidos’, o którym mówi Tischner analizując ideę solidarności. Problemy relacji międzyludzkich, stosunków społecznych, dialogu, monologu, sumienia, wolności, kondycji moralnej człowieka stanowią „narzędzia” w analizach tytułowego przedmiotu pracy.
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Prostomyslnosc odpowiedzia w poszukiwaniu sensu zycia

100%
Nierodka P.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2011
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vol. 12
273-291
EN
The issue of the meaning of life is the essence of humanistic reflection on life. More and more often, the contemporary human beings begin to search for the meaning of their existence when they can no longer understand the events in their life, the world, and the processes which take place. In the context of the meaning of life, I refer in this work to the philosophical thoughts of Andrzej L. Zachariasz, Józef M. Bocheński and Michał Heller, among others, and to the philosophical concept of Józef Bańka.According to J. Bańka, one problem of the modern world is combining the concept of the way of life with the concept of the meaning of life. The word ”meaning” is a logical category. However, in practice, people refer to it from the axiological or ethical perspective – subjectively rather than objectively. They understand a meaningful life as a valuable life. In my work, I stress that J. Bańka’s proposal concerning the meaning of life and the way of life helps to organize discussion on this subject.
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Józefa Bańki koncepcja szczęścia z perspektywy eudajmonii

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Nierodka P.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2012
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vol. 13
213-234
EN
The issue of happiness has been the essence of philosophical reflection since its Greek beginnings to the present time. It is related to such transcendental categories as good, truth and beauty. Consequently, the concepts of happiness can be classified into those connected with good, truth or beauty. The author only focuses on the concepts where happiness is analyzed in combination with good. They are described using the notion of eudaimonia. In the first part of this paper, selected philosophical concepts are analyzed, taking the category of eudaimonia into consideration. In the second part of the paper, the author continues the historical analysis of the good-related happiness, referring to Józef Bańka’s ethics of pure-mindedness. That ethics individualizes each person’s happiness. There is no group happiness; it is always the happiness of a specific person, even if they are a member of a group. According to J. Bańka, that person should live in the present, where they can be happy to the fullest. The ethics of pure-mindedness is different from the concepts which approach happiness from a maximalist or transcendental perspective as well as the concepts which focus more on minimizing unhappiness than on the issue of happiness itself.
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