Wyniki wyszukiwania - Biblioteka Nauki

1

MacIntyre a Gadamer

100%

Machura P.

Studia Philosophica Wratislaviensia

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2007

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tom 2

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nr 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

Hermeneutics of experience

100%

Lesniewski N.

Teksty Drugie (Second Texts)

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2007

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nr 1/2(103/4)

212-221

EN

This article is based on two main concepts of hermeneutic experience (Dilthey's and Heidegger's approaches). The issues discussed concern, among other things, the question of relation between the experiencing subject's attitude and the content being experienced. The latter (objective importance) is rendered discernible from the objective content. In effect, the intentionality-based hermeneutic concept of experience reveals its basic feature: not only is daily experience independent as to content from a physical description of presence of a real object, but moreover, it constitutes the condition for soundness of the same.

3

THE BARBARITY OF INTERPRETATION

80%

Rambu N.

Filozofia (Philosophy)

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2010

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tom 65

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nr 5

477-484

EN

The barbarian of interpretation, in his barbarity, cannot be omitted from the line of 'the new barbarians'. In the following, the author will underline not only the threatening side of the barbarian of interpretation, but also the fact that the entirety of modern hermeneutics appeared in order to offer a certain protection from 'the invasion' of these strange barbarians disguised as gentle scholars, commentators and interpreters. As an irony of fate, hermeneutics, the science that was supposed to protect civilization from the barbarity of interpretation, has become a terrible weapon used by these barbarians to intensify their attacks, as has always happened in history with the weapons captured by the barbarian hoards from the protectors of civilization.

4

Thinking in Which We Act (Against Cavitation of Mythical Universality of Pedagogy)

80%

Zamojski P.

Kwartalnik Pedagogiczny

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2005

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tom 50

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nr 4(198)

113-126

EN

The moment in which a theory is conceived as useless superstructure of activity, is critical for the understanding of thinking and acting as separated qualities. From one point of view this separation is being criticized, on the other hand, the proposal of making the connection assumes the separation, that was already rejected. Solving the problem requires reaching for the arguments against radical separation of thinking and acting and, to inquire about a possibility of some primary union of them. This is the moment in which the title category of 'thinking in which we act' emerges. Opposite to representing 'thinking of', thinking in which we act is understood as the space, the area, the 'horizon' within which different actions are undertaken. This way the dialog as a form of activity is a different action in the instrumental rationality, then it is in (e.g.) the hermeneutical - critical rationality.

5

Funkcje i cele nauk humanistycznych: komplementarność czy sprzeczność

80%

Bytniewski P.

Zagadnienia Naukoznawstwa

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2011

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tom 47

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nr 3(189)

337-349

EN

By the function of the arts, I understand the role that is ascribed to disciplinary organized knowledge in domain of the humanities, the role which they play in the making of diagnosis of the culture in statu nascendi. And by the aim of the arts, I understand the growth of knowledge about objectivized, publicly available phenomena of culture. So we can ask: what a difference in our cultural milieu is generated by the growth of knowledge about cultural phenomena? What aims are satisfied by self-knowledge, and what kind of subjectivity is built on imperative of self-knowledge? There is no better way of emphasizing the connection between functions and aims of the arts as to emphasize historicity of culture and historicity of its interpretation. Herbert Rosendorfer in The Architect of Ruins provided an excellent portrait of this doubled historicity. In the parable of merchant, who makes an attempt at selling the collection of sculptures, he has showed how our culture is desynchronized in its modes of temporal organization. The common elements of culture are inherited in manifold, complex, non-monotonous and frangible sequences of times, which are never synchronized. There is no single temporal arrangement of a culture, and everybody who wants to recover original harmony is confronted with confusions. In the arts, there are two main strategies to cope with this situation. First, hermeneutical strategy, consists in combining the aim and function of the arts in a way, in which compensative function of the arts is bound with the aim of self-cognition, whereas the second, “archaeological” one (in the Foucauldian meaning), in opposition to hermeneutics, postulates disfamiliarization of culture as a means of preserving the aims of the arts consisting in objectivity of knowledge.

6

The end of modernity: Nihilism, hermeneutics, art

80%

Zawadzki A.

Teksty Drugie (Second Texts)

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2005

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nr 4(94)

29-40

EN

The article reconstructs and interprets the ideas of Italian philosopher Gianni Vattimo, as laid down in one of his best known books, 'La fine della modernita' (1985). The focus is on issues such as: the very notion of modernity; the end of history; exhaustion of emancipative utopias; nihilism as the central issue to modern European culture; Vattimo's varied understanding of hermeneutics, as well as his views on arts and aesthetics.

7

NARRATIVE 'INTERACTIONS': 'TRAVELS WlTH HERODOTUS' BY RYSZARD KAPUSCINSKI

80%

Horodecka M.

Ruch Literacki

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2008

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tom 49

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nr 2(287)

215-231

EN

The article analyzes the narrative form of Ryszard Kapuscinski's 'Travels with Herodotus'. A key role in its structure is played by two types of autobiographical narration, personal reminiscences and intertextual reflection (quotations from Herodotus' Histories). The authorial 'I' is present in both of these strands: while reconstructing his portrait from memories picked up on the way into his own past he stops to peer into the mirror of Herodotus, matching the ancient traveller's character, values and work habits with his own. In this way he builds a double-track autobiography. For all its autobiographical self-centeredness the 'Travels' are instilled by a longing for an encounter with the Other. Whereas in Kapuscinski's earlier works Otherness was usually contemporaneous, the 'Travels' are driven by a desire to break through the boundaries of time, to meet Herodotus directly, face to face. There seems to be no other way of getting in touch with that venerable traveller than interweaving the two discourses, the Polish and the Greek, and entering into dialogue with the latter through interpreting the Other's text in the manner of hermeneutics. Finally, Kapuscinski's careful reconstruction and creation of Herodotus' character has one more function - open the 'Travels' to issues of philosophy of history.

8

Hermeneutyka a kwestia rozumu

80%

Torzewski W.

Filo-Sofija

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2010

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tom 10

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nr 2(11)

29-40

EN

This article is an expression and an attempt to justify the belief that hermeneutic philosophy is an interpretation of the rationality’s concept. Although hermeneutics itself is a critique of a certain form of rationalism, and therefore falls under charges “irrationality”, the concept of reason is an essential component of its identity as a philosophy.

9

INSPIRACE A OTAZNÍKY OBSAŽENÉ V DOKUMENTU MTK TEOLOGIE DNES

80%

Pospíšil C. V.

Studia theologica

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2013

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tom 15

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nr 1

74–90

EN

The aim of this study is to present the document mentioned above and reflect on its content. First, the status and the nature of the ITC documents are discussed. The author subsequently presents the most important statements contained in the individual chapters. In the first chapter the document deals with the “Word of God” as opposed to the word of man. The author points out that the constitution Dei verbum is cited incorrectly in contemporary documents of the Church as Dei Verbum. In the second chapter the document clearly distinguishes between the apostolic tradition and ecclesiastic traditions. This step can be classified as a shifting of this meaning to the level of sententia communis. In the third chapter the principle stating that God is the proper object of theology is discussed. The document clearly reflects the spirit of Vatican Council II and consists of a definite appeal to a change in mentality in harmony with the requirements of the Gospel.

10

Hermeneutyczne wyznaczniki ujmowania historii filozofii

80%

Bembennek K.

Filo-Sofija

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2012

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tom 12

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nr 2(17)

183-193

EN

The aim of the article is to discuss Hans-Georg Gadamer’s and Paul Ricoeur’s hermeneutic way of understanding the history of philosophy. I assume that hermeneutic reference to philosophical past appears as a unique dialogue with tradition, whereas their way of understanding the history of philosophy might be defined as “hermeneutic interpretation of tradition.” In order to show what its indicators are, I characterize the conception of hermeneutic experience (H.-G. Gadamer) as well as the issue of the interpretation process (P. Ricoeur). Those thinkers are convinced that understanding of the history of philosophy involves the recognition of our own historicity.

11

Pravda vždy větší. K diskusi o interpretaci náboženské zvěsti a věřeného obsahu ve filozofii a teologii

80%

Říha K.

Studia theologica

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2005

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tom 7

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nr 4

58-62

EN

The article would like to contribute to the discussion between Dvorak and Holub (see Nr. 18, 19 and 20 of this journal) concerning the relationship between 'belief, philosophy and theology' (Dvorak) and between 'philosophy and religious message' (Holub). The discussion seems not to address the same topic. Moreover, the standpoint of Holub disjoints the religious message from the answer of belief, and the point of view of Dvorak considers the believed content in complete abstraction from the act of belief. In neither case can the living reality of the religious act be achieved.

12

Zázrak rozumění?

80%

Macurova A. , Vankova I.

Česká literatura (Czech Literature)

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2006

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tom 54

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nr 2-3

113-121

EN

An essay on the relationship between language (mother tongue) and the human subject and its existence. It develops ideas of the Prague School of structural literary analysis (in particular, those of Bohumil Trnka, Vladimir Skalicka, and Jan Mukarovsky), cognitive linguistics, and hermeneutics, employing the concept of cultural competence, including criticism of its state in contemporary Czech society.

13

Intuition and Hermeneutics: the Intuitive Analysis of Concepts

80%

Krol Z.

Zagadnienia Naukoznawstwa

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2006

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tom 42

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nr 2(168)

251-271

EN

This paper presents certain aspect of intuitive reasoning in mathematics called the 'intuitive analysis of concepts' along some schemes of that kind of intuitive analysis. The method of the intuitive analysis of concept of polyhedra based on the historical findings as presented by Lakatos in 'Proofs and Refutations' is described. Some important consequences for phenomenology as well as philosophy and history of mathematics follow. Mathematical knowledge seems to be created within the 'hermeneutical horizon' distinct for ancient and modern mathematics.

14

WAYNE C. BOOTH AND HERMENEUTIC ASPECTS OF IRONY

80%

Marzec G.

Pamiętnik Literacki

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2006

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tom 97

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nr 3

89-107

EN

Is it possible to describe the conditions of understanding irony, or maybe irony itself, working just 'in the middle' of understanding, calls this enterprise into question? The first path was chosen by Wayne C. Booth (as A Rhetoric of Irony was not yet translated into Polish, his standpoint was in a few words summarized), the latter - by Paul de Man, who defined irony as the permanent parabasis of the allegory of tropes. The author tries to show that we should follow the direction of a famous deconstructionist, and that at the same time it is very important to stress the pessimism manifest in his theory. Does an ironist really leave us with no support? Jaroslaw Marek Rymkiewicz (the third hero of the text) with his books on literary history turns out to be very helpful in discovering hermeneutical aspects of irony.

15

'BEING-IN-LANGUAGE' AS A MODE OF HUMANS EXPERIENCE LINGUISTIC FOUNDATIONS OF PAUL RICOEUR'S HERMENEUTICS

80%

Wolicka E.

Colloquia Litteraria

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2018

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nr 3

9-19

16

Paula Ricoeura hermeneutyka symboli. Próba prezentacji)

80%

Michałowski D.

Kwartalnik Filozoficzny

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2012

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tom 40

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nr 3

91 - 114

EN

The article is an attempt to understand the Paul Ricoeur’s hermeneutics of symbols. According to him the world of symbols is the key to understanding existence. This is testified by three areas of modern thought: Freud’s psychoanalysis, the phenomenology of religion, and poetry. All of them show that only through symbols are we able to touch the riddle of reality and the mystery of existence. However, what symbols reveal is not conclusive; they simultaneously show and cover up, pointing to different and contradictory values and meanings. Thus one of the most important problems are conflicting interpretations. Phenomenology and psychoanalysis offer a suggestive example in this context: for phenomenology symbols lead to truth, while for psychoanalysis they lie and mask. Which interpretation is correct? According Ricoeur we should accept both, understanding that both explain the paradox of being.

17

Kant and Hermeneutics

80%

Przylebski A.

Przegląd Filozoficzny. Nowa Seria

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2004

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tom 13

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nr 4(52)

303-318

EN

The paper focuses on the relationship between Kant's transcendental philosophy and the 20th century hermeneutics. It is true that the vigorous development of mainstream transcendentalism is due to such great figures in German classical philosophy as Fichte, Schelling and Hegel. At the same time, however, one of Kant's students, J.G. Herder, pointed to some shortcomings in Kant's philosophy, and created an alternative philosophical project by referring to historical, cultural and bodily underpinnings of the human existence. In Herder's view, human condition is determined by practical life interests and by communicative (language) structures. These insights have been further developed by Nietzsche and Dilthey, and after some time by Heidegger with his fundamental ontology and by Gadamer with his philosophical hermeneutics. These two philosophers built their views on the contribution that had been made by Dilthey. It is interesting to note that each of the three followers of Kant have relied on his philosophy in a different way - Dilthey to create an epistemological perspective, Heidegger an ontological one and Gadamer a multifaceted perspective that combines communication, life practice and ethics. These influences are quite widespread. The three philosophers profess an activistic conception of reason, initially discussed and developed by Kant. They also endorse the idea of an a priori conceptual scheme that precedes cognition and understanding of the world. But the ahistorical interpretation of reason characteristically detectable in the network of logical categories is replaced by the concept of protostructure of understanding with the constitutive role of language as a medium of human being-in-the-world. These developments explain how the hermeneutic project has facilitated the transition from Kantian transcendentalism to the linguistic turn.

18

Tělo a mysl, nebo ité a popisované tělo?

80%

Klikova A.

Filosofický časopis (Philosophical Journal)

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2007

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tom 55

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nr 6

857-878

EN

In this article we ask the question of whether it is possible to connect phenomenology with neuroscience so as to develop the concept of the unified human being, which could be the subject of both objective information and lived experience. This question we answer with the help of the neuroscientist Jean-Pierre Changeux and the phenomenologist Paul Ricoeur. Our finding is that while both authors express the need to bridge the gap between science and phenomenology, in fact they remain locked in their respective methodological frameworks. Although neuroscience says that it needs to exploit the findings of phenomenology in order to adequately grasp experience, instead it actually replaces experience with mental states. On the other hand although phenomenological hermeneutics would like to include objectivity in its operations, in fact it only simulates it by the process of the sedimentation of experience. This finding leads us to further reflections about the character of thinking and about reflection on the person. We are interested in the question of what gives rise to the thought that neuroscience and phenomenology should indeed be concerned with the same thing. What gives rise to the supposition that there should be two perspectival viewpoints on one and the same reality? We suppose, as the preceding study shows, thinking does not grasp reality but rather divides it in a certain way, always differently to another way of thinking. It is not, therefore, the case that we understand better and better what a person is, or that from a different perspective we may regard that same person, but rather that we mean by the concept of person various forms of selfoverlapping. It does not therefore make sense to attempt to create coherent closed systems for dealing with the identical human being, but rather that on the basis of one thinking to divide reality and begin to think differently.

19

Cybernetyczne doświadczenia – fabularyzowane gry komputerowe w perspektywie hermeneutyki

80%

Kochanowicz R.

Homo Ludens

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2013

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nr 1(5)

119-128

EN

In the course of their dynamic development, fictionalised computer games have become sophisticated audiovisual cultural texts which are becoming more and more important and which convey increasingly powerful messages. The worldview aspects of these games, and the way these aspects are expressed reach far beyond the traditionally conceptualised area of “game” or “play” in the strict sense. The reports from the players’ experiences come close to those theories of relating to a text discussed in the works by Gadamer and Ricoeur. At the same time, the increasingly strong influence of the quasi-ethical dimension of the message contained in these games places this area of “virtual leisure” in the space of hermeneutical discourse.

20

Gadamers Hermeneutische Kunstauffassung

80%

Olay C.

Estetika: The Central European Journal of Aesthetics

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2008

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tom 45

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nr 2

129-155

EN

Art is no arbitrary topic in Hans-Georg Gadamer's philosophical hermeneutics. Rather, it is a fundamental phenomenon, the description of which constitutes an unavoidable task of philosophy. In this article the author seeks to demonstrate the importance of art in philosophical hermeneutics, and in two major steps develops a hermeneutical conception of art. First, the author discusses the concept of the truth of art with special attention to the view that art can be described as the cognition of essence. Second, the ontology of the work of art is analyzed in detail, focusing on Gadamer's basic idea that the work of art becomes accessible, strictly speaking, only in its presentation.