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MacIntyre a Gadamer

100%
Machura P.
Studia Philosophica Wratislaviensia
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2007
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vol. 2
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issue 2
79-95
EN
The aim of the paper is to present moral philosophy of Alasdair MacIntyre in its relation to Hans-Georg Gadamer’s hermeneutics. For that purpose, his specific understanding of the tradition, a mode of its relation with an individual, and the distinction between practical and theoretical knowledge are discussed in the paper. Considered primarily as Thomist and Marxist thinker, MacIntyre’s conceptions emerge as strongly influenced by continental hermeneutics. From the hermeneutical point of view, some key elements of MacIntyre’s thought can be understood in a new way, enabling in this way to overcome the most commonly expressed reservations formulated against his views.
2

History of Religion as History of the Church: Kant's Remarks on the Interpretation of Christian History

80%
Danz C.
Przegląd Filozoficzny. Nowa Seria
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2004
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vol. 13
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issue 4(52)
319-331
EN
Moral philosophy of Kant assigns to religion no justificatory but only some kind of ancillary function. Religion is subordinate to ethics and supports it as in this world virtue and justice are not rewarded with happiness. Religion tells us that such concurrence will happen in after life. This basic idea that can bring ethics and religion together has gradually emerged in the history of what Kant calls the universal church. In Europe the history of religion began with Judaism. However, Jewish faith was shared by people who formed a civil association dedicated to a common law rather than a religious congregation. Judaism did not proclaim unequivocally that human soul is eternal and did not hold that man can participate in the supreme good as a result of the divinely created harmony between nature and moral obligation. These ideas emerged only later, in Christian churches, insofar as they strove to create on earth God's invisible Kingom. Kant hoped that a pure religious morality would prevail when it has been recognised that religious life consists in the faith in the trinity of God-persons interpreted according to the old Protestant creed as the summoning, redemption and elligibility.
3
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Filozofia moralna w Polsce i jej lingwistyczne podstawy w świetle debat humanistów i scholastyków

80%
Szabelska H.
Terminus
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2010
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vol. 12
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issue 2(23)
94-122
EN
This essay investigates the correlation between ethical concepts and linguistic theories as represented by mainly Polish scholastics and humanists during the Early Modern Age. The point of departure is criticism of the secondary literature and discussion of typical problems faced by researchers of this period, e.g. a lack of modern editions and the influential biased approach of previous studies of a Kantian bent. It has been argued that linguistic surface structures (in particular differences between a rigid scholastic style and an elegant humanist one) are not a reliable criterion to ascertain the correlation in question. Therefore some texts have been analysed in terms of semantic deep structures as reconstructed by L.M. de Rijk and J. Magee. By way of a conclusion, epistemological implications of radical bilingualism being a model example of humanist dynamic semantic structures are compared to a theory of pluralism developed by M. Lynch.
4
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ÚVAHY VLADIMIRA SOLOVJOVA O ETIKE A MRAVNEJ FILOZOFII

80%
Dudinská I., Dudinský V.
Annales Scientia Politica
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2013
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vol. 2
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issue 2
13 – 21
EN
The study deals with moral philosophy of V. Solovjov. The authors present the option of Vladimir Solovyov about the ethics as a separate science and they analyse his view on the fundamental question of ethics. They underline the original approach of V. Solovjov in addressing the main ethical issues and the contribution of this philosopher to the critical analysis of ethical idealism of Immanuel Kant.
5
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Filozofia moralna w Polsce i jej lingwistyczne podstawy w świetle debat humanistów i scholastyków

80%
Szabelska H.
Terminus
|
2010
|
vol. 12
|
issue 2(23)
94-122
EN
This essay investigates the correlation between ethical concepts and linguistic theories as represented by mainly Polish scholastics and humanists during the Early Modern Age. The point of departure is criticism of the secondary literature and discussion of typical problems faced by researchers of this period, e.g. a lack of modern editions and the influential biased approach of previous studies of a Kantian bent. It has been argued that linguistic surface structures (in particular differences between a rigid scholastic style and an elegant humanist one) are not a reliable criterion to ascertain the correlation in question. Therefore some texts have been analysed in terms of semantic deep structures as reconstructed by L.M. de Rijk and J. Magee. By way of a conclusion, epistemological implications of radical bilingualism being a model example of humanist dynamic semantic structures are compared to a theory of pluralism developed by M. Lynch.
6

NATURALISTICKÉ TENDENCIE VO FILOZOFII DAVIDA HUMA

70%
Szapuová M.
Filozofia (Philosophy)
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2022
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vol. 77
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issue 9
665 – 679
EN
Naturalism as a general philosophical strategy became a popular topic of philosophical debates during the last half of century, however, its roots go deeper into the history of philosophical thought. One of the authors in whose works some elements of philosophical naturalism are undoubtedly identifiable is David Hume. The aim of the paper is to shed light on some naturalistic tendencies in Humeʼs philosophy, which, as I will argue, can be considered as inspiring even today. Such is his approach to his “new science of man”, within which his inclination towards methodological naturalism can be found. Naturalistic tendencies can be identified in Humeʼs views regarding knowledge and understanding, especially with regard to the problem of scepticism. The study outlines also a possible naturalistic interpretation of Humeʼs moral philosophy.
7

MOLIÈRE, DESCARTES, GÉNÉROSITÉ

70%
Boros G.
Filozofia (Philosophy)
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2009
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vol. 64
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issue 2
133-143
EN
The article deals with the notion of generosite, an important concept of the 17th century moral philosophy, as well as with the metamorphosis of the meaning of this passion and/or virtue. The starting point of this metamorphosis is generosite as a virtue of the late medieval and early modern French noble man, whereas the end point is generosite as the passion/virtue of Descartes' (equally) rational beings. The paper analyses this phenomenon in Moliere's play Don Juan, and in Descartes' and Spinoza's texts
8

Fenomenologia a zrozumienie kim jesteśmy

70%
Półtawski A.
Kwartalnik Filozoficzny
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2013
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vol. 41
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issue 3
5-18
EN
The article is a survey of the development of phenomenology as a fundamental moral philosophy and as “a most universal and consequent empiricism based on primary presenting intuition” (Husserl) in some of the late analyses of Husserl and in the deliberations of Stephan Strasser, Ludwig Landgrebe, Karol Wojtyła, and Emanuel Levinas. In the last part of the text the author argues, in accordance with Robert Spaemann and Stephan Strasser, that such a philosophy is, in the first place, founded on a certain moral attitude of the philosopher and is a personal attempt of each philosophizing person to understand the world and his or her place and tasks in it. This demands the construction of a total view of the universe. Thus, philosophizing is an activity essentially different from scientific research; it is theoretically prior to science and its field of operation is more extensive than that of science, since every science presupposes a reduced field of operation.
9
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Antypsychologiczna charakterystyka natury ludzkiej w filozofii moralności Davida Hume’a

70%
Kondratowicz-Krasińska A.
Filo-Sofija
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2012
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vol. 12
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issue 1(16)
95-110
EN
In the paper, I propose a new perspective on the philosophy of David Hume, different from its current psychological interpretation. I begin with the interpretation of the concept of human nature and Hume’s notion of feelings. I analyze several examples which show the cultural dimension of Hume’s moral philosophy and the primary socialization. This allows of an anti-psychological interpretation of the philosophy of David Hume.
10

K PROBLÉMU ODPOVĚDNOSTI U AGNES HELLEROVÉ

70%
Hála V.
Filozofia (Philosophy)
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2012
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vol. 67
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issue 4
269 – 281
EN
Heller deals with the problem of responsibility explicitly and implicitly as well in all her works on ethics and morals. The author tries to show the relatedness of these two approaches. Attention is paid also to various contexts in which responsibility might appear, first of all to the responsibility for consequences which steadily attracts philosophers and philosophy. Further, the human autonomy, which is analysed by Heller in her explorations of interpersonal relationships, is examined as well. Heller is prized for her personal involvement in dealing with responsibility and last, but not least for her ability to apply universal moral principles in the boundary situations of humans in totalitarian regimes, where they are objectified and not respected as human beings.
11

(ZNE)UZNÁNÍ A SOCIÁLNÍ NESPRAVEDLNOST: PIERRE BOURDIEU K DIALOGU MEZI NANCY FRASER A AXELEM HONNETHEM

70%
Kalitová K.
Filozofia (Philosophy)
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2024
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vol. 79
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issue 6
637 – 650
EN
The article focuses on interpreting the concept of recognition as a claim of social justice from the perspective of two contemporary representatives of critical theory, Axel Honneth and Nancy Fraser. It elucidates the fundamental disputes of their dialogue. While Fraser sees remedies for injustices in the realm of recognition within an objectivist status model, Honneth emphasizes the subjective experience of disrespect by individuals. The main argument of the study is that in addressing some of the conceptual and philosophical disputes sparked by the dialogue between Fraser and Honneth in the field of theories of social justice, it is possible to use Pierre Bourdieu’s concept of habitus, which can serve as a reconciling and new analytical tool for reflecting on the notion of (mis)recognition in contemporary systems of value pluralism.
12

MORALITY IN THE LIGHT OF THE EVOLUTIONARY SCIENCES (Moralnosc w swietle nauk ewolucyjnych)

61%
Hohol M.
Semina Scientiarum
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2010
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vol. 9
132-147
EN
The current paper puts forward the relationship between morality and evolutionary sciences and limits of evolutionary explanation. In order to study these connections, the following steps are taken: firstly, structure of evolutionary theory is presented. General evolutionary mechanisms (natural selection, sexual selection, kin selection) are summarized in detail. Secondly, middle-level evolutionary theories (reciprocal altruism, parental investment, parent-offspring conflict) are presented in context of morality and ethics. Thirdly, relationships between two visions of morality - 'Veneer Theory' and 'View of Morality as an Outgrowth of the Social Instincts' - are discussed in the light of the scientific arguments. Finally, the need to consider cognitive science and evolutionary psychology in naturalizing morality is demonstrated.
13

O TOLERANTNOSTI VO SVETLE "ROZPRAVY O CNOSTIACH"

61%
Sivák J.
Filozofia (Philosophy)
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2010
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vol. 65
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issue 4
336-342
EN
The paper deals with one of the basic concepts of the classical ethical conception of French moral philosopher Vladimir Jankelevitch (1903 - 1985). Although tolerance is one of the so called little virtues', it is not less important; it has its own philosophy based on two presuppositions: 1) we have to abandon the knowledge of the thing in itself; 2) we have to conceive of every person as a purpose itself, 'an imperium within an imperium'. The symbiosis of body and mind, this 'living paradox', can serve as a model of how to resolve an irresolvable problem of tolerance. In the same way the 'paradox' of a community of people sharing common faith and forced by it to act together could be brought to existence (given their self-understanding and the understanding of the shared). And if convivial moments and moments of enthusiasms are affiliated, maybe one day they will start to love one another.
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