Search results - CEJSH

1

Is Science Democratic?

100%

Motycka A.

Przegląd Filozoficzny. Nowa Seria

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2007

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vol. 16

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issue 3(63)

211-221

EN

The process of scientific cognition is analyzed by means of the categories of epistemic and social values.

2

Leszek Kolakowski and the Warsaw School of the History of Ideas

100%

Walicki A.

Przegląd Filozoficzno-Literacki

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2007

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vol. 6

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issue 2-3(18)

33-53

EN

This paper - a translation of a talk given at the University of Sydney in 1984 - focuses on the worldview and methodology of the so-called 'Warsaw school of history of ideas', represented in 1960s by Leszek Kolakowski, Bronislaw Baczko and the author of the paper. The origin of ideas shared by these historians of philosophy is to be found in a specifically Polish version of Marxist revisionism that rejects the dogmatic theory of dialectical Marxism and tries to transform the historical materialism into a kind of hermeneutics showing multiple historical determinations of cognition and lack of justification for any attempts to represent a single and unique objective truth. This was of course directed against the official theory of 'scientific worldview' and 'scientific socialism'.

3

Émile Durkheim a tzv. Hobbesův problém řádu: co se skrývá na dně „prvního" ze sociologických mýtů?

100%

Marsalek J.

Teorie vědy (Theory of Science)

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2008

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vol. 17/30

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issue 3-4

161-184

EN

This paper deals with the relationship between Emile Durkheim's sociology and the contractualist tradition of political philosophy, represented here principally by Thomas Hobbes. Its aim is to show that Giddens' strict rejection of Parsons' claim according to which Durkheim has reopened in his work the 'Hobbes' problem of order', should not be accepted as such, because it's radicality hides that what is the value in Parsons' thesis. As we argue, Parsons has the merit of noticing that Hobbes and Spencer, who - in respect of their social philosophies - are usually seen as opposed, appear to be close to each other when they are considered by Durkheim as to the conception of the society their philosophies yield. Yet Durkheim's criticism of their individualistic conception of society results in a critique of their theories of the state. It is then proposed that Durkheim's sociology is an endeavour to conceive the society independently of the state, and thus, inversely, to emancipate the state from the society, so that it can be entrusted with a different function other than the guarantor of the social order.

4

On the Notion of Culture

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Mencwel A.

Przegląd Filozoficzno-Literacki

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2007

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issue 1(16)

71-79

EN

The author, referring to Marek Siemek's book 'The idea of transcendentalism in Fichte and Kant', underlines the significance of the notion of culture as the area between the world of noumena and the world of phenomena, as the border area between 'freedom' and 'nature'. This notion stems from Kantian rejection of the idea of direct knowledge, and from his commitment to the holistic, relation, mediated account of knowledge - on the epistemological, and not epistemic level, as Siemek strongly underlines. This mediated sphere is the intersubjective structure of socialization and culture. According to the author, such notion allows to avoid extreme positions both of Positivism and of Romanticism: the culture is not one-sidedly construed of as purely material, rational and collective artifact, and at the same time it is not being reduced to purely individual, irrational, and spiritual expression. Fichte sketched a vision of culture as a real interpersonal sphere. Fichte's heritage, though forgotten, was deeply entrenched in the tradition of German idealism, and is visible also in Marx, however only implicitly in Marxism. Even though Marx himself never wrote about culture per se, he was pursuing theory of knowledge that was both social philosophy and philosophy of culture. And after Kant such philosophy is the only philosophy worth its name.

5

Three Theses about the Passion

100%

Mikolejko Z.

Przegląd Filozoficzny. Nowa Seria

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2004

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vol. 13

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issue 2(50)

91-100

EN

It is not generally clear if this controversial movie has a specifically new philosophical message for the viewers. Is it about Christianity, or about religion in general, or about sacrifice and redemption? The author has three things to say in this query. First, the movie represents the characteristically fundamentalist version of Christianity, in which the suffering of crucified God is placed side by side with the suffering of true believers who witness its re-enactment. Second Mel Gibson has crated an 'idolatric' image of Jesus Christ rather than an 'iconic' vision. By such rendering of his topic he has deprived the story of one important aspect. The sacrifice of Christ is not presented as an act of love but rather as an act of endurance and dedication. Thirdly, Jesus is shown as a figure that can transgress all rules of nature and all historical conditions. By making his choices Gibson produced a picture that revives the old tenets of heretical doketism.

6

AELRED OF RIEVAULX'S THEORY OF FRIENDSHIP

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Czubak M.

Etyka (Ethics)

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2004

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issue 37

69-84

EN

Aelred of Rievaulx, a Cistercian thinker, is counted among the greatest 'apostles of friendship'. His treatises seem to be an excellent introduction to the theory of friendship. The analysis of Aelred's claims about spiritual friendship is intended to explore the degree of their correspondence with Ciceros concept of friendship. In his works Aelred referred to the ideas of the Roman philosopher: he discussed the essence of friendship, proposed its definition, distinguished its kinds and examined its origin.

7

Štruktúra reálnych predmetov metafyzického realizmu a podstata samostatného myslenia Edity Steinovej

100%

Dufferova A.

Studia theologica

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2004

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vol. 6

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issue 3

37-46

EN

The paper reflects about the dissertation work by Peter Volek and about the Husserl's Phenomenology and St. Thomas Aquinas' Philosophy by Edith Stein in the light of Luz González Umeres' thinking. It refers to contribution of some Edith Stein's epistemological observations into the theory of knowledge in the structure of real objects of the metaphysical realism as well as to signification of her independent thinking. At the same time it reveals the reasons, why that important nowadays philosopher looks back to the traditional theories with so resolute metaphysical attitude.

8

THE SCEPTICAL CRITICISM OF THE ETHICAL ASPECT OF PHILOSOPHY IN SEXTUS EMPIRICUS' WORKS. PART ONE. 'SKEPTIKOI TROPOI' AND THEIR USE IN THE ANTI-ETHICAL ARGUMENTATION OF SEXTUS (Sceptyczna krytyka etycznego aspektu filozofii...Sekstusa Empiryka...)

100%

Swiercz P.

Studia Antyczne i Mediewistyczne (Antique and Mediaeval Studies)

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2008

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issue 6(41)

59-77

EN

The main aim of this article, which is assumed to be an introduction to the series of articles about the ethical part of scepticism, is to analyse the formal structure of the anti-ethical argumentation of Sextus Empiricus. The next aim is to create a classification of 'skeptikoi tropoi' used by Sextus. To obtain these aims two works of Sextus were taken into consideration: 'Against the ethicists' and 'Pyrrhonian outline'. The most important conclusion derived from this analysis is that the anti-ethical argumentation of Sextus has mainly epistemological, not ontological character.

9

THE CONCEPT OF A KNOWLEDGE-BASED SOCIETY FROM AN AXIOLOGICAL PERSPECTIVE

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Balodis A.

Humanities and Social Sciences: Latvia

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2009

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vol. 17

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issue 3

368-379

EN

This article is devoted to the concept of axiology, namely, the study of values, in the context of understanding and analysing the concept of a knowledge-based society. Thus, first of all, one has to explain the axiological, or value-oriented, perspective and its interpretation of a knowledge-based society. Second, one must explain how this perspective can help to clarify the concept of a knowledge-based society; that is, how does this perspective differ from analyses performed according to economic, social or cultural theories? Third, when addressing the subject of values, possibly it is worthwhile to broaden and universalise the matter, namely, to indicate that values can become a real problem and challenge for understanding knowledge and modern society of the 21st century.

10

INGARDEN'S REALISM

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Poltawski A.

Kwartalnik Filozoficzny

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2008

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vol. 36

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issue 2

5-14

EN

In his attempt to analyze the problem of realism, Ingarden started from the Husserlian distinction between the world and 'pure consciousness'. Nevertheless, he rejected all the ontological - or rather metaphysical - features attributed to consciousness by Husserl, while at the same time he was convinced of the indubitability of our knowledge of the basic characteristics of it as a sort of being existent inside the human person. If he had resigned from this epistemological feature of a privileged access, he would have had to grant that we do not need to seek a proof of the existence of the world at all. Other ways in which Ingarden tried to elucidate the problem of being - in the first place the problem of human nature - led him to the sphere of free persons. Understanding our knowledge of this sphere demands an understanding of the human senses in a dynamic and holistic way and the acceptance of a personal model of the world as the basis of our knowledge. The 'primary data' of our experience are, in fact, human persons; they are the paradigm of independent being and full realism means accepting them as similar to us, as free creatures.

11

OTAKAR ZICH: AESTHETIC AND ARTISTIC EVALUATION, PART 1

100%

Dykast R.

Estetika: The Central European Journal of Aesthetics

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2009

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vol. 46

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issue 2

179-201

EN

In this important article, first published in 1917, the Czech aesthetician, musicologist, and composer Otakar Zich (1879-1934) distinguishes between two kinds of evaluation of a work of art: aesthetic evaluation and artistic evaluation. He bases this differentiation on two possible attitudes that a perceiver may have towards a work of art. The first originates solely in the perceiver's experience of the work and his or her search for a feeling of pleasure. It reflects only the subjective preferences of the individual; Zich terms the corresponding value 'relative aesthetic value'. Above the relative value of an emotional effect there is an evaluation of a higher order, which consists in 'comprehending' a work of art. It is to this evaluation that artistic value corresponds. According to Zich, however, this objective value is grounded not in the work itself, but in the distinctive 'personal value' of the artist. In artistic evaluation, the work of art is therefore evaluated as a manifestation of strong artistic individuality.

12

'GRAMMAR RULE' IN LATER WITTGENSTEIN

100%

Cana T.

Organon F. medzinárodný časopis pre analytickú filozofiu

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2006

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vol. 13

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issue 3

349-360

EN

The paper deals with Ludwig Wittgenstein's approach to the 'rule following activities'. Wittgenstein made many profound remarks, especially on the nature of the rules determining our communication in an everyday language. Some of these remarks are in the center of a current philosophical controversy known as 'rule following considerations'. Among many contributors the most important one is probably Saul Kripke. The aim of this paper is to refute Kripke's interpretation of Wittgenstein's approach to these activities, which Kripke developes in his book 'Wittgenstein on Rules and Private Language'. According to Kripke, the central argument of 'Philosophische Untersuchungen' - the private language argument - leads us to so-called sceptical conclusion. From this conclusion it follows that in the everyday language there is no clear meaning of the term 'following a rule'. The paper is an attempt to reconsider this approach and to demonstrate that this sceptical interpretation of the private language argument is misleading.

13

INTENTIONS AND AGENCY

100%

Wágner Z.

Filozofia (Philosophy)

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2009

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vol. 64

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issue 8

739-747

EN

In this paper the author investigates Harry G. Frankfurt's philosophy of action from the point of view of the concept of intentionality in action. Many influential philosophers of action assume that agents have a separate faculty to form intentions. Most notably, Michael E. Bratman, David J. Velleman and Gary Watson claim that this ability is centrally important to our ability to act. To be agents, it seems to be necessary to actively influence our behaviour, and intentions play a significant role in this process. However, very controversially, Frankfurt's philosophy seems to imply that we do not have a separate ability to form intentions. Rather, our intentions are reducible to a certain type of complex desires. So it seems that in the same way as he reduces reason to desires (most notably in his book 'The Reasons of Love'), he reduces our ability to form intentions to a special way of desiring as well. The author discusses some difficulties of this view, and he tries to point out some advantages of the contrary view according to which they have a separate faculty to actively form intentions.

14

The axiological basis of a constitution

100%

Stawrowski Z.

Civitas. Studia z filozofii polityki (Civitas. Studies on politics philosophy)

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2007

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issue 10

9-29

EN

The axiology embedded in a constitution refers to a political community in its most and its developed, modern form, which we refer to as a constitutional state. The basis of such a state institutional and legal structure, recorded in the fundamental law, is comprised of fundamental values that gradually filter into the consciousness and are subsequently universally accepted during a long-lasting, historical process which has been completed in a given cultural milieu. In order to indicate the values on which a constitutional state is founded and which it embodies, it is necessary to reach back to the very beginnings of not only a modern state before the epoch of a constitution, but also to those of the state as such. An axiological appraisal of a state must be based on the specific content of the ethical order at its foundations. There is a specific 'axiology' of exerting power as such, the basic yardstick for which is effectiveness. When we aim to appraise or draft a specific constitution, this pragmatic perspective must be taken into account. A well-organised system of the institutions of the state's authority is, primarily, one which operates effectively. Axiologically, the most important part of a constitution, the one where the ethical foundations of the state are spelled out 'expressis verbis', is the catalogue of basic rights. At present, the main problem is the inflation of these rights, not only by rendering them too detailed, but also by placing political stipulations, social privileges or expectations regarded as generally right among them. (the II chapter of the Constitution now in force in Poland makes an instructive illustration of such an approach.) All these superfluous appendages not only litter the constitution, but also contribute to the devaluation of real fundamental rights as their meaning, essential to the maintenance of an interpersonal order, is diluted in the flood of quasi rights which have been added on.

15

FREEDOM OF THE WILL: SIC ET NON (Svobodna vule: Sic et non)

100%

Dolak A.

Organon F. medzinárodný časopis pre analytickú filozofiu

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2010

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vol. 17

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issue 3

322-338

EN

The paper deals with the conception of free will. It describes arguments and counterarguments for free will. Its main aim is to submit a novel argumentation opposite to traditional arguments regarding, for instance, accounting of free will, emergent free will in complex brain or anthropocentric argument with emergent free will in human reason.

16

NOVOTOMISTICKÁ FILOZOFIA V UHORSKU NA KONCI 19. STOROČIA (V ZRKADLE PRVÝCH ROČNÍKOV ČASOPISU BӦLCSELETI FOLYÓIRAT)

100%

Mészáros O.

Filozofia (Philosophy)

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2007

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vol. 62

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issue 10

879-889

EN

The paper gives a survey of the early volumes of the journal, issued in 1889 -1906. In this journal the changes the Catholic philosophy and theology underwent due to the publication of the Papal Encyclical 'Aeterni Patris' has found their reflection. The contributions fall under several fundamental philosophical disciplines of the Neo-Scholasticism, such as epistemology, logic, metaphysics, philosophy of nature, and philosophy of religion. The paper also sheds light on the discussion, which at that time focused on the relationship between Neo-Scholasticism and positivism. The survey is given on the background of the Hungarian philosophy of that time.

17

'Tractatus de Successivis' Attributed to William Ockham. Part I - Treatise on Motion

100%

Karas M.

Archiwum Historii Filozofii i Mysli Spolecznej (Archives of the History of Philosophy and of Social Thought)

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2007

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vol. 52

77-102

EN

Publishing the Polish translation of Part I of 'Tractatus de Successivis' attributed to William Ockham, the author reminds that it divides in three parts: on motion, on place and on time. Considerations given there plays important role in conceptualistic metaphysical theory of motion, place and time. Study on Ockham prepares important conclusions concerning critical Aristotelianism in XIV century. The translation gives also an example of the late scholastic logic and epistemology.

18

THE CURRENT POSITION OF PHILOSOPHY

100%

Doomen J.

Filozofia (Philosophy)

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2010

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vol. 65

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issue 7

672-682

EN

What does the fact that academic philosophy has specialized to a high degree entail its pursuit for? In particular, how can philosophy at present contribute to discussions pertaining to scientific issues? Due to its evolved character, it does not, in contrast to earlier times, when it was still intertwined with the sciences, produce substantial material results. Now the sciences have established themselves as independent domains, its role is limited, being focused on reflection. This does not, however, lead to its demise; in fact, it may, in order to preserve at least the appearance of stability, turn out to be the covering discipline in an ever changing scientific landscape.

19

INTEGRITA A DOBRÝ ŽIVOT

100%

Šulavíková B.

Filozofia (Philosophy)

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2008

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vol. 63

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issue 4

336-343

EN

The paper deals with the ever growing fragmentation of our self-determination, which is due to the atomizing of human activities. This leads to the difficulties in our being integrated into the continuum in life practices. The connections between psychological and sociological aspects of identity and a particular conception of values, especially that of the values of a person, and good life is questioned. The question is, if in the conditions of plurality of values, the ideas of identity, continuity and coherent personal identity are plausible at all. We witness a destructive influence of contemporary culture upon the narrative structures of our lives and their narrative cores, i.e. our 'Selves'.

20

THE PRINCIPLE OF MAXIMUM ACTION IN PUSHKIN'S DRAMA (Pryntsyp naibilshoii dii u dramaturhii Pushkina)

100%

Pustovit O.

Філософська Думка

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2010

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issue 4

103-113

EN

Philosopher Golosovker demonstrated, that the structure of Dostoevsky's novel 'Brothers Karamasovs' is the embodiment of Kant's antinomies. Just the same is correct as to Pushkin's little tragedies. The sense of dialogically interacting opposites is the depth of the problem, not answer. Pushkin's drama forces the reader to think, its immortality is similar to immortality of eternal problems of philosophy.

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