Search results - CEJSH

1

Wiek interpretacji

100%

Vattimo G.

Przestrzenie Teorii

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2013

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issue 20

237-246

EN

Gianni Vattimo, who is both a Catholic and a frequent critic of the Church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, Vatimo claims, interpretation is central to Christianity. Influenced by hermeneutics and borrowing largely from the Nietzschean and Heideggerian heritage, the Italian philosopher, who has been instrumental in promoting a nihilistic approach to Christianity, draws here on Nietzsche’s writings on nihilism, which is not to be understood in a purely negative sense. Vattimo suggests that nihilism not only expands the Christian message of charity, but also transforms it into its endless human potential. In “The Age of Interpretation,” the author shows that hermeneutical radicalism “reduces all reality to message,” so that the opposition between facts and norms turns out to be misguided, for both are governed by the interpretative paradigms through which someone (always a concrete, historically situated someone) makes sense of them. Vattimo rejects some of the deplorable political consequences of hermeneutics and claims that traditional hermeneutics is in collusion with various political-ideological neutralizations.

2

Nihilism and the Problem of Future: Biodiversity Destruction As One of the Great Dangers of Technology?

100%

Oliveira J.

Ethics in Progress

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2017

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vol. 8

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issue 1

147-155

EN

Starting from the example of the Amazon, in Brazil, we intend to analyse how technology (mainly in its biotechnological face) appears as a threat to biodiversity, insofar as it acts through a reduction and standardization: technology needs to reduce diversity to something knowable to be able to control and exploit, in view of human necessities. In this sense, according to Hans Jonas, it is necessary to ask about the horizon of the future giving preference to the negative prognosis (fear rather than hope) to avoid that the harmful consequences of nihilism (marked by the absence of criteria capable of guiding technological action) affect life decisively. In this case, the Enhancement project proposed by transhumanism appears as yet another chapter in the history of risks represented by modern technology.

3

Recenzja książki Mateusza Wernera Wobec nihilizmu. Gombrowicz, Witkacy (Warszawa 2009)

100%

Hernik-Spalińska J.

Pamiętnik Teatralny

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2014

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vol. 63

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issue 1-2(249-250)

312-328

EN

The book Wobec nihilizmu by Mateusz Werner presents the problem of nihilism and its manifestations in two perspectives: a chronological and a historiosophical one: “these two languages of description, to a greater extent complementary than antagonistic, delineate the horizon for reflexion ‘diachronising’ the problem of nihilism”. Owing to such methodology, the author’s account of the history of the concept leads to a brilliant interpretation based on the assumption that nihilism is a concept identical to “modernity” (as the term is understood by Zygmunt Bauman). One of the questions that Werner poses is to what extent nihilism determines the phenomenon of “modernity” and to what extent that of “postmodernity”, given that the concepts of nihilism and modernity are bound with each other so inextricably that they “illuminate one another’s meanings as to create a circular knot of references”. The assumption of the book is that “the concept of nihilism in all of its historical modifications constitutes a product of the self-consciousness of an intellectual formation which, after Zygmunt Bauman, we would like to call modern, and within the bounds of the aforesaid self-consciousness it is a collective name for such attitudes, conceptions and ideas which, resting on the same foundations as modernity, constitute at the same time a threat to modernity’s established values, aims, and meanings”. Thus understood, the concept of nihilism serves as a starting point for analysis of intellectual positions towards modernity taken by Witold Gombrowicz and Stanisław Ignacy Witkiewicz. Both writers were equally well aware of the nature of the contemporary world, its rejection of old axiological bases, and threats that implementation of the modernity paradigm brought. At the same time, the attitudes that each of them assumed based virtually on the same diagnosis were quite different. According to Werner, Gombrowicz decided to turn the situation to his advantage. The adequate identification of the modern world’s nature enabled Gombrowicz to deploy this knowledge in his struggle for himself, for his legend, to show his worth and superiority as being the one who knew better and was right about the nature of the world all along. Witkacy, on the other hand, assumed the position of a warrior sounding the alarm, and when his warnings failed, he simply left. This difference between the outstanding creative individuals that Werner examines point by point in relation to modernity seems to be absolutely crucial when comes to conscious individuals, intellectuals, and their attitudes towards values. Does the social status of the intellectual come with an obligation to take action and fight for one’s values, or does it permit one to stand back and build one’s individual position of the one who knows what is going on but, as “Romantic irony” dictates, refrains from doing anything about it? In other words, what attitude should an intellectual, scientist, but also theatre artist, assume? Especially when it comes to the theatre which is now often based on the thought of the two outstanding Polish individualities who responded to nihilism so differently?

4

Fight for Nothing: Fight Club and Nihilism in Capitalist Society

100%

Karakasis G., Lavilla de Lera J.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2022

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vol. 31

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issue 40

149-160

EN

This paper analyses the movie Fight Club (1999) from the philosophical point of view. We reflect on the split personality of the protagonist, showing how the former represents the subject of the modern society, who, unable to find completion in ceaseless consumerism, embarks upon a personal journey towards the annihilation of every value of his world. This process of annihilation, which at first takes the form of a closed group of people, evolves into an expansive way of annihilation. The latter symbolizes modern society’s evolved subject’s will to destroy the foundations of capitalist society.

5

Die nihilistischen Protagonisten im Roman Peace von Alexa Hennig von Lange

88%

Sobótka B.

Academic Journal of Modern Philology

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2016

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vol. 5

157-165

EN

Alexa Hennig von Lange depicts in the novel Peace the nihilism of the protagonists. They have a penhant for self-destruction. The figures suffer from alcoholism, drug addiction, depressions, apathy and anorexia. Alexa Hennig von Lange masterly portrays in her novel loneliness of the protagonists. She depicts the extreme border situations of the figures such as: suffering and perturbation of their identity. Alexa Hennig von Lange masterly depicts the complexity of the problems that afflict the young generation. Her works, particularly Peace, deal with the existential fears of the youth. The protagonist Joshua grows up in the pathological family and has to interfere in the conflicts of the adults, despite his own adolescence problems. The teenager confides that he is very lonely and cannot depend on his parents. This novel highlights the profound significance of childhood and parents, who prepare their children for the social life. It is the past, particularly childhood, that appears as the moral values foundation in life of the protagonists. The author reveals the grief of the protagonists after their lost childhood. Peace explicitly refers to the existentialism as it portrays suffering, death and existential fears. The text emphasizes the overriding value of the existence. Peace refers to the works of Simone de Beauvoir.

6

Un “libro terribile”, L’Imperio di De Roberto tra disincanto politico e nichilismo

87%

Ferraro G.

Studia Romanica Posnaniensia

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2014

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vol. 41

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issue 4

61-75

EN

book”. Published in 1929, when the Sicilian writer was not longer alive, this incomplete novel concluded the project of literary triptych including the novels L’Illusione and I Viceré. What could arouse dismay and abhorrence in its readers was the nihilistic outcome of the plot. In order to explain it, the authors of the present paper show how the political disillusionment, embodied in the novel by the figure of the young journalist Federico Ranaldi, discloses for De Roberto the horizon of European nihilism. Being symbolic of the Italian generation born after the Unification, Ranaldi loses his political ideals when he understands that the politicians have no faith and are no longer right. Disgusted by the conduct of Consalvo Uzeda di Francalanza, the last heir of the ancient “viceroys” of Sicily, now the minister of the Kingdom, Ranaldi is overwhelmed by a radical, pessimistic vision of the world. Thus it is evident that De Roberto was extremely influenced by such philosophers as Giacomo Leopardi, Arthur Schopenhauer and Eduard von Hartmann.

PL

In the correspondence with his mother, Federico De Roberto defined its own novel L’Imperio as a “a terrible book”. Published in 1929, when the Sicilian writer was not longer alive, this incomplete novel concluded the project of literary triptych including the novels L’Illusione and I Viceré. What could arouse dismay and abhorrence in its readers was the nihilistic outcome of the plot. In order to explain it, the authors of the present paper show how the political disillusionment, embodied in the novel by the figure of the young journalist Federico Ranaldi, discloses for De Roberto the horizon of European nihilism. Being symbolic of the Italian generation born after the Unification, Ranaldi loses his political ideals when he understands that the politicians have no faith and are no longer right. Disgusted by the conduct of Consalvo Uzeda di Francalanza, the last heir of the ancient “viceroys” of Sicily, now the minister of the Kingdom, Ranaldi is overwhelmed by a radical, pessimistic vision of the world. Thus it is evident that De Roberto was extremely influenced by such philosophers as Giacomo Leopardi, Arthur Schopenhauer and Eduard von Hartmann.

7

Nauczyciel akademicki – pomiędzy autonomią, zaangażowaniem i nihilizmem

87%

Kwieciński Z.

Studia Edukacyjne

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2018

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issue 47

7-20

EN

Contemporary culture offers and constantly enriches many models of life, values, and consumption incentives. Pedagogy is also pluralistic today, rich in currents and trends. Teachers, including academics, face the unavoidable and constant choice between getting involved in the work with students and detachment and autonomy, or rather encouraging young people to choose their own identity and orientation, because all choices are equal. It is necessary to seek a common minimum of formal and material goals of upbringing. One of such formal purposes is that of independent judgment, i.e. the autonomy and the ability to think critically. Human is inseparable from the material; there is a dispute, however, about the components of this category. Recognition of the equality of all cultural discourses leads to nihilism with all its consequences.

8

Dioniso a Milano: le atopie di Milo De Angelis

87%

Baldacci A.

Studia Romanica Posnaniensia

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2014

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vol. 41

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issue 4

5-9

EN

The essay focuses on Milo De Angelis’s poetic work, underlying his representation of the city of Milan as a tragic and mythic place, crossed by threatening energies on the basis of which the author emphasizes his dramatic tension with reality.

9

Nietzschego oblicza nihilizmu

75%

Mazur Ł.

Racjonalia. Z punktu widzenia humanistyki

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2014

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vol. 4

PL

This article presents the main issues relating to the Nietzschean interpretation of nihilism in its diverse and ambiguous manifestations. Furthermore, it attempts to show the relationship between the rejection of strictly metaphysical discourse and aestheticization of thinking, accomplished in the work of the German philosopher. With such a perspective the article attempts to defend the validity of the „transvaluation of values” thesis.

10

La critica alla Rivoluzione nel pensiero di Augusto Del Noce by Roberto de Mattei

75%

Welter B.

Studia Gilsoniana

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2021

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vol. 10

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issue 3

723-728

EN

This paper is a review of Roberto de Mattei’s book, La critica alla Rivoluzione nel pensiero di Augusto Del Noce [The Criticism of the Revolution in the Thought of Augusto Del Noce]. According to the author, de Mattei’s book acquaints the reader with Del Noce’s criticism of the destructive nature of revolution as that which stems from the ideas of modern philosophy and culminates in current politics and culture.

11

Hamlet Underground: Revisiting Shakespeare and Dostoevsky

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Thurman C.

Multicultural Shakespeare: Translation, Appropriation and Performance

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2018

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vol. 18

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issue 33

79-92

EN

This is the first of a pair of articles that consider the relationship between Dostoevsky’s novella Notes from the Underground and Shakespeare’s Hamlet. Acknowledging Shakespeare’s well-known influence on Dostoevsky and paying close attention to similarities between the two texts, the author frames the comparison by reflecting on his own initial encounter with Dostoevsky in David Magarshack’s 1968 English translation. A discussion of previous Anglophone scholarly attempts to explore the resonance between the texts leads to a reading of textual echoes (using Magarshack’s translation). The wider phenomenon of Hamletism in the nineteenth century is introduced, complicating Dostoevsky’s national and generational context, and laying the groundwork for the second article-which questions the ‘universalist’ assumptions informing the English translator-reader contract.

12

Śmierć Boga i historiozofia w polskim dyskursie naukowym

75%

Baranowska M.

Studia nad Autorytaryzmem i Totalitaryzmem

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2014

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vol. 36

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issue 1

59 - 68

EN

The aim of the article is to examine the place of the problem of God’s death and of historiosophy in Polish academic discourse. The author analyses a discussion that took place during the 6th Philosophy Festival, which was held on 10–13 September 2013 in Olsztyn and which was organised by the University of Warmia and Mazury. She presents the whole spectrum of issues and problems tackled by scholars from all over Poland, and outlines the course of the discussion. In addition, she explores the current problem of the importance of philosophy and, in general, the humanities in the higher education system today. The author suggests a way in which philosophy should be promoted to raise awareness of its signifi cance to the development of both culture and science.

13

Vattimovo nihilistické odkrytie a prevzatie kresťanstva

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Vašek M., Javorská A.

Filosofický časopis (Philosophical Journal)

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2019

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vol. 67

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issue 2

207-225

EN

Vattimo’s thought takes as its point of departure Christianity, and Nietzsche’s and Heidegger’s philosophy. He argues that the discovery (Aufdeckung) of the bond between the history of Christian revelation and the history of nihilism means nothing less than confirmation of the soundness of Heidegger’s discourse on metaphysics and its close. He understands active nihilism as the ability to live in a world in which there are no longer any foundations, either at the metaphysical level or at the level of political authority. The article traces how Vattimo discovers, interprets and takes over Christian ideas for his own thinking. Three problematic places and limits are pointed to in his conceptual approach – the onesided, philosophically-conditioned, interpretation of the Christian message; the rejection of the idea of salvation; and the problematic understanding and privileging of Christian love. Attention is also given to critical reflection of his thought in the work of the Czech philosopher O. A. Funda.

DE

Vattimos Denken geht aus vom Christentum, von Nietzsche und von Heideggers Philosophie. Er ist der Ansicht, dass die Aufdeckung/Entdeckung der Verbindung zwischen der Geschichte der christlichen Offenbarung und der Geschichte des Nihilismus nichts mehr und nichts weniger bedeutet, als die Bestätigung der Gültigkeit von Heideggers Aussage vom Ende der Metaphysik. Den aktiven Nihilismus begreift er als Fähigkeit, in einer Welt zu leben, in der es keine Grundlagen mehr gibt, weder auf der metaphysischen Ebene noch auf der Ebene politischer Autoritäten. Im Beitrag wird gezeigt, wie Vattimo christliche Ideen aufdeckt, interpretiert und in sein eigenes Denken übernimmt. Des Weiteren wird auf drei Problembereiche und Grenzen seines Konzepts hingewiesen – auf die einseitige, durch die Philosophie bedingte Interpretation der christlichen Botschaft, auf die Ablehnung der Heilsidee und auf die problematische Auffassung und Privilegierung der christlichen Liebe. Berücksichtigung findet auch die kritische Reflexion seines Denkens bei dem tschechischen Philosophen O. A. Funda.

14

Nicość realna w interpretacji Heideggera, Sartre'a, Weltego, Nehera i filozofów Bliskiego i Dalekiego Wschodu

75%

Ochmann J.

Poznańskie Studia Teologiczne

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2009

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issue 23

247-264

EN

Nothingness is a multifaceted problem. The basic difficulty connected with it emerges in the philosophy of language, as it hardly possible to name and find an appropriate term for that which does not exist. The problem proper arises when we are to justify nothingness, to support its fact in a rational, and at least partly, also in a scientific mode. Reflection on nothingness is taken up today in six cultures: in the philosophical thought of the West (Heidegger, Sartre, Welte, Neher), in Jewish theology, in Christian theology, and in Hinduistic, Buddhist and Taoistic thought. In each of those traditions the issue of nothingness is associated with a different context. In the West it is considered philosophically in ontology, where it serves to explain the problem of being (Heidegger) or to contradict what is considered as being (Nietzsche). In theology nothingness manifests itself in several contexts: in connection with the doctrine of creation out of nothingness (creatio ex nihilo), where it appears as that which did not exist previously or as that which might have existed but from a later perspective is defined as nothingness “with respect to what is at present” and when God is considered to be Nothingness.

15

Significance of the Social Vision of Great People in Times of Political Transition

75%

Wyszkowski K.

Polish Political Science Yearbook

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2016

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vol. 45

22-31

EN

The author offers a new approach to a phenomenon of social legends of great individuals from a philosophical point of view. He starts with a presentation of his interpretation of the concept of the Platonic tradition of a divine man and a cult or hagiography of such men in the ideal Platonic state, alongside with an explanation, inspired by Platonic authors. He collates this concept and its justification (rationalization) with today’s social and political reception of axiology, in order to present it as an epiphany of higher values. He collates it also with the results of philosophical reflection on a ductility of history, in order to show it as a prototype of something real in its historical efficiency. The author ends with summary and explanation of his proposal.

16

Radykalność filozofii. Rozważania wokół książki Pawła Kłoczowskiego Rewolucja kartezjańska i inne szkice

75%

Szklarska A.

ARGUMENT: Biannual Philosophical Journal

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2020

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vol. 10

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issue 2

513-526

EN

The radical nature of philosophy. Reflections on Paweł Kłoczowski’s book Cartesian revolution and other sketches: This paper offers a polemical discussion on Paweł Kłoczowski’s recently published book concerning the so‐called Cartesian revolution and other issues in social and political philosophy. The author presents Kłoczowski as the ideological heir of Leszek Kołakowski (1927-2009), and simultaneously a virtuoso of Polish philosophical essay writing. She demonstrates how topical, and at the same time timeless, are those problems considered by Kłoczowski. In doing so, she examines the inspirations of Kłoczowski and highlights some of his arguments: ones seemingly still stimulating triggers for our thinking.

17

Dialectic into Dialogos and the Pragmatics of No-thingness in a Time of Crisis

75%

Vervaeke J., Mastropietro C.

Eidos. A Journal for Philosophy of Culture

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2021

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vol. 5

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issue 2

58-77

EN

Nishitani and Neoplatonism both argue that overcoming the nihilism of non-being requires a confrontation with, and cultivation of, the experience of nothingness. This paper argues that the appreciation of nothingness is best realized in the practice of dialectic into dialogos, as adapted from the Socratic tradition. We argue that dialectic equips the self for the confrontation with nihilism, and is best suited to transforming the privative experience of nothingness into a superlative, collective experience of no-thingness. The practice of dialectic into dialogos exapts the nature of the self as a synthesis of being and non-being, and possibility and necessity, in and through its relationship to others, and to its own otherness within self-transcendence. Dialectic into dialogos can thereby become a central philosophical practice for responding to our contemporary meaning crisis by affording a generative process of meaning-making that can lead to personal and cultural transformation and communion within the culture – renewing communitas for new communities.

18

„Potworna zdrada”. O źródłach kontrowersyjności adaptacji Doliny Issy

66%

Kaniecki P.

Poznańskie Studia Polonistyczne. Seria Literacka

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2012

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issue 20

119-133

EN

The author attempts to identify the origins of the famous argument between Miłosz and Konwicki about the film adaptation of Dolina Issy. Konwicki created a film which, although it is an adaptation of the novel, clearly belongs to his own creative output, focused on axiological uncertainty after The Second World War. Konwicki’s work is a record of a quest for enduring points of reference, a quest conducted with realisation that such points cannot be found by a person who feels lost in the modern world. Such a world-view was not acceptable for Miłosz, and it is difficult to expect that the poet would accept an adaptation of his novel created from such a point of view.

19

Czy sieć zastąpi szkołę i rodziców w edukacji i wychowaniu?

66%

Śliwerski B.

Interdyscyplinarne Konteksty Pedagogiki Specjalnej

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2018

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issue 20

21-45

EN

The core of the analysis is countering the myth that allegedly using new communications technologies by children and youths is toxic to their development. In the post-modern world, children enter into partner and educational relationships with their parents specifically thanks to their better abilities to use new media. Changes the science of upbringing and education management are also necessary.

20

The need for the cultivation of classical philosophy

63%

Mazanka P.

Studia Philosophiae Christianae

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2011

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vol. 47

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issue 1

133-150

EN

The article attempts to answer the question: why is classical philosophy worth practising? The answer consists of three points. The first presents negative features of contemporary western culture. The second presents the way classical philosophy is understood, as well as its role in overcoming nihilism. Finally, the third part presents the possibility of using philosophy in theology. The author suggests a return to classical philosophy in the attempt to heal contemporary culture and contemporary man. He does so, because classical philosophy, through its emphasis on the real truth and the real good as the reasons justifying the epistemological and moral orders, puts the culture on the basis of realism. Additionally, it inoculates culture against subjectivism, relativism and pragmatism. In classical philosophy man learns an important truth about himself. He finds out that he is not just an element of history, but has his own nature and essence; he is a person. He also finds out that he is not the centre of the world, but comes from and returns to the Absolute, i.e. the highest truth, good and beauty, and, what is more, the best love. Thus, the final end of personal existence may be the subject not just of theology but also of well conducted philosophy.

PL

W artykule próbuje się odpowiedzieć na pytanie: dlaczego warto uprawiać filozofię klasyczną? Odpowiedź składa się z trzech punktów: w punkcie pierwszym ukazano negatywne cechy współczesnej kultury krajów Zachodu. W punkcie drugim, pokazano sposób rozumienia filozofii klasycznej i jej rolę w przezwyciężeniu nihilizmu. W punkcie trzecim wskazano na możliwości wykorzystania filozofii w uprawianiu teologii. Autor proponuje powrót do filozofii klasycznej w podejmowaniu próby uzdrowienia współczesnej kultury i człowieka, dlatego, że filozofia ta, poprzez akcentowanie realnej prawdy i realnego dobra, jako racji uzasadniających z jednej strony porządek po¬znawczy, z drugiej porządek moralny, ustawia kulturę, na bazie realizmu. Zabezpiecza również kulturę przed subiektywizmem, relatywizmem i pragmatyzmem. W ramach tej filozofii człowiek dowiaduje się bardzo istotnej prawdy o sobie, mianowicie, że nie jest wyłącznie samą dziejowością, ma bowiem swą naturę, istotę, jest osobą. Dowiaduje się również, że nie jest absolutnym centrum otaczającego świata, że ostatecznie wyszedł i zmierza w kierunku Absolutu, który jest najwyższą Prawdą, Dobrem i Pięknem, co więcej, jest najwyższą Miłością. Ostateczny cel osobowego istnienia może być więc przedmiotem badań nie tylko teologii, ale również dobrze uprawianej filozofii.

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