Wyniki wyszukiwania - Biblioteka Nauki

1

Dlaczego trudno zdefiniować pojęcie „logosu”?

100%

Gomułka Ł.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2017

|

nr 1(24)

45-52

EN

In the text: Why is it difficult to define the notion of „logos”? I propose and defend the following thesis: the notion of logos weighed in the context of scientific discoveries (in physics and mathematics) is difficult to explicate and thus difficult to understand. I introduce two perspectives of the logos: the objective one connected with the structure of the world itself and the subjective one connected with a language, which allows us to to speak about the world itself (to learn). The analysis of this cogni- tive situation reveals a few interesting observations in epistemology and philosophical anthropology, which I present in the final part of the article.

2

Dzieło sztuki a misterium przemiany

80%

Pawliszyn A.

Estetyka i Krytyka

|

2011

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nr 2(21)

129-137

EN

The aim of the text is to show the power of influence of a work of art on a human being. The power produces a specific shock in man (H.-G. Gadamer) which makes him transform his life... In this sense, it is a story touching upon aspects of Heideggerian considerations about a work of art, which have been presented in the light of some aspects of Merleau-Ponty's ontology of corporeality ( la chair), thus yielding recognition the truth of the truth revealed by a work in the form of apparent chasm originating from “a heart of the corporeal entity”. A specific temporality of a work of art has been shown basing on Gadamer's philosophical hermeneutics. It organizes the existential human time into the following: the time of everyday ordinariness, the time crystallized in a work of art andthe holiday time. It turns out that a cascade of particular times released by a work of art reveals its transgressive features. A work of art, understood here as a crystallized truth, which makes us aware of the fear of death, has also been interpreted in the context of G. Bataille`s thoughts about eroticism. An author and his addressee are shown here lovers of existence, and the crystallized essence of a work of art as an expression of human sovereignty springing up from the dew of joy and pain. All this gives evidence of a role of human creativity in the divine grain of the Logos (Heraclitus)

3

Logos, fysis a dialektika u Hérakleita

80%

Iber C.

Filosofický časopis (Philosophical Journal)

|

2010

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tom 58

|

nr 1

65-76

EN

In what follows my intention is to trace the fundamental ideas of Heraclitus. To this end, I proceed in eight steps: First I provide some information on Heraclitus’ work, second I take a look at Heraclitus’ doctrine of flux, third I comment on the conception of logos, IN the fourth step I outline the conception of physis, on the basis of which, in the fifth step, I explore the teachings about the unity of the opposites. In the sixth step I examine the relationship between logos and physis, which I characterize finally in the seventh step. In the eighth step I summarize my understanding Heraclitus’ fundamental ideas.

4

Trzy wymiary „słowa Bożego” gwarantujące tożsamość Kościoła (1 J 1,10; 2,5.7.14)

80%

Sikora A. R.

Verbum Vitae

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2008

|

tom 13

179-196

PL

L'annalisi dei testi che riguardano la natura e il ruolo della Parola di Dio si concentra sui quttro testi dalla Prima Lettera di s. Giovanni (1,10; 2,5.7.14) perche solo in questa Lettera la parola logos si riferisce alla Parola di Dio. L' esegesi di quattro testi ci da una idea globale sulla natura e sul ruolo della Parola divina. Logos tou Theou appare come la rivelazione portata da Gesu in cui viene sottolineato il motivo soteriologico (1,10; 2,14) e il motivo dell'amore fraterno (2,5.7). La Parola di Dio si identifica con il precetto dell'amore vicendevole che condiziona l'identita cristiana. La Parola si rivela pure come la forza interiore che illumina il credente e che gli fa vincere il Maligno. In questo modo il suo ruolo per la Chiesa e didattico e formatrice.

5

Etyka spotkania Personalizm egzystencjalny G. Marcela: od wymogu ontologicznego do imperatywu etycznego

71%

Kowalski E.

Studia Paradyskie

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2018

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nr 28

13-27

PL

W artykule podkreślono dwa wymiary człowieka-osoby w myśli filozoficzno-antropologicznej G. H. Marcela, ontologiczny i etyczny, w celu podjęcia próby zasugerowania implikacji hermeneutycznych dla współczesnej refleksji bioetycznej. Jeśli chodzi o pojęcie bios, francuski myśliciel proponuje personalistyczno-egzystencjalne podejście, z konotacją ontologiczno-etyczną (logos) i etyczno-relacyjną (ethos), jako najbardziej odpowiedniego terenu weryfikacji zdolności interpretacyjnych i argumentacyjnych w rozwiązywaniu nowych problemów biomedycznych. Uznając wszystkie transcendentne wymiary bycia-człowiekiem-osobą, w egzystencjalnym doświadczeniu bios-logos-ethos, to znaczy, w dynamicznej jedności własnego bycia-więcej, w stwórczej relacji z Bogiem i współistniejącego dla Boga, interpersonalnym z innymi i solidarnym ze światem, gwarantują godność osoby w pełnym znaczeniu.

EN

The article emphasizes two dimensions of the man-person in the philosophical-anthropological thought of G. H. Marcel, the ontological and the ethical, in order to undertake an attempt to suggest hermeneutic implications for contemporary bioethical reflection. Regarding bios the French thinker proposes the personalistic-existential approach with its ontological-ethical (logos) and ethical-relational (ethos) connotations as the most suitable terrain for verifying the interpretative and argumentative skills in the management of new biomedical problems. Recognizing all the transcendental dimensions of being-man-person, in the existential experience of bios-logos-ethos, that is, in the dynamic uniqueness of one’s being-more, in a creature relationship with God and coexistential towards God, interpersonal with the others and solidarity with the world, guarantees the dignity of the person in the full sense.

6

Teologia mowy. Między słownikiem a ontologią teologiczną

71%

Wiończyk G.

Teologia w Polsce

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2015

|

tom 9

|

nr 2

195-212

PL

Pytanie epistemologiczne, które stawia praktyka interpretacyjna, w teologii domaga się uzupełnienia w postaci przymierza, które skojarzone może być z projektem ontologizacji znanej z dziejów hermeneutyki. Uświadamia nam to, że język teologiczny, rozumiany jako system w znaczeniu technicznym tego słowa, nie stanowi odrębnej i samozabezpieczającej się mowy o Bogu. Język stanowi jedynie pewien układ znaczeń, który odnosi się sam do siebie. Jego odniesienie do rzeczywistości, a więc doświadczenia Boga, jest związane z autoryzacyjną rolą wspólnoty. Sam nawet natchniony tekst, a także tekstowe (w sensie wąskim)świadectwa Tradycji nie są elementami samowystarczalnymi, które można by pozbawić eklezjalnego i przez to doświadczeniowego kontekstu. W przeciwnym wypadku Objawienie musiałoby zostać ograniczone do informacji.

EN

Epistemological question posed by interpretive practice in theology, requires a supplement in the form of a covenant, which can be associated with the project of ontologization known from the history of hermeneutics. This makes us realize that theological language, understood as a system, in the technical meaning of the word, does not constitute a separate and self-protective speech about God. Language is only a system of meanings that is referring to itself. Its reference to reality, and therefore to the experience of God, is associated with the authorizing role of the community. Even the sacred texts as well as textual (in a narrow sense) testimonies in the Tradition, are not self-suffi cient elements which can be deprived of their ecclesial and, because of it, experiential context. Otherwise, the Revelation would have to be limited to information only

7

Teologia mowy. Między słownikiem a ontologią teologiczną

71%

Wiończyk G.

Teologia w Polsce

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2015

|

tom 9

|

nr 2

195-212

EN

Epistemological question posed by interpretive practice in theology, requires a supplement in the form of a covenant, which can be associated with the project of ontologization known from the history of hermeneutics. This makes us realize that theological language, understood as a system, in the technical meaning of the word, does not constitute a separate and self-protective speech about God. Language is only a system of meanings that is referring to itself. Its reference to reality, and therefore to the experience of God, is associated with the authorizing role of the community. Even the sacred texts as well as textual (in a narrow sense) testimonies in the Tradition, are not self-sufficient elements which can be deprived of their ecclesial and, because of it, experiential context. Otherwise, the Revelation would have to be limited to information only.

PL

Pytanie epistemologiczne, które stawia praktyka interpretacyjna, w teologii domaga się uzupełnienia w postaci przymierza, które skojarzone może być z projektem ontologizacji znanej z dziejów hermeneutyki. Uświadamia nam to, że język teologiczny, rozumiany jako system w znaczeniu technicznym tego słowa, nie stanowi odrębnej i samozabezpieczającej się mowy o Bogu. Język stanowi jedynie pewien układ znaczeń, który odnosi się sam do siebie. Jego odniesienie do rzeczywistości, a więc doświadczenia Boga, jest związane z autoryzacyjną rolą wspólnoty. Sam nawet natchniony tekst, a także tekstowe (w sensie wąskim) świadectwa Tradycji nie są elementami samowystarczalnymi, które można by pozbawić eklezjalnego i przez to doświadczeniowego kontekstu. W przeciwnym wypadku Objawienie musiałoby zostać ograniczone do informacji.

8

Dekonstrukcja logosu jako zagrożenie dla życia religijnego

71%

Łażewska D. A.

Paedagogia Christiana

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2015

|

tom 1/35

141-159

PL

Chrześcijaństwo rozumie siebie jako religię logosu, czyli religię według rozumu. Osłabienie rozumu, czyli logosu, oznacza zatem osłabienie, a nawet zanik, życia chrześcijańskiego. W celu zrozumienia prawd wiary posługiwano się argumentacją filozoficzną. Współczesnym stylem filozoficznego myślenia jest dekonstrukcja. Jednak dekonstrukcja uniemożliwia rozumienie. Nie służy bowiem do sformułowania sensownych odpowiedzi czy wykazania braku sensu, lecz uwalnia od sensu. Dekonstrukcja burzy zatem logocentryczny sposób myślenia, czyli „znaczenie”, „rozumienie”, „pewność”. Dlatego stanowi zagrożenie dla życia wiary poszukującej zrozumienia (fides quaerens intellectum).

EN

Christianity understands itself as a religion of logos, that is, a religion in accord with reason. Therefore, a weakening of reason, which is the logos, indicates a weakening, and even the degeneration of Christian life. In order to understand the truths of faith, philosophical arguments have been used. Deconstruction is a contemporary style of philosophical thought, which prevents understanding, for it serves not in the formulation of reasonable answers nor in demonstrating a lack of sense. Therefore, deconstruction demolishes the logocentric mode of thought that is “meaning,” “understanding” and “certainty.” Hence, it constitutes a threat to a life of faith that seeks understanding (fides quaerens intellectum).

9

Heraclitus’ sense of logos in the context of Greek root ‘logos’ in epic poets

70%

Wdowiak M.

Classica Cracoviensia

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2015

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nr 18

459-473

EN

The following paper aims to explore some Heraclitus’ fragments that could entail a personified conception of logos. The first part of the paper shows the analysis of the authentic sense of the Greek root ‘leg-’. In this part I followed philologists (among others Chantraine, Narecki) and philosopher Heidegger, who was a great adherent of understanding the original sources of Heraclitus’ philosophy. The closing part points to Heraclitus’ fragments in which the term “logos” is used.

10

Logos or Imago?

70%

Kuczyńska A.

Dialogue and Universalism

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2018

|

nr 1

89-102

EN

In the Renaissance there was a kind of linguistic-pictorial osmosis, in which mythological configurations derived from antique literature, the poetic metaphoric of Neoplatonism, semi-fantastic and semi-realistic visions and a visible penchant for decorative rhetoric intertwined with elements of rational thought, the cult of nature, traditional reference to higher authority and practical as well as theoretical acceptance of pictorial symbolic. This language was employed to explore philosophical, ethical, and even natural categories related to issues like the beginnings of the world and nature, death, transience, vanity (vanitas),3 temperance, virtue (virtu), harmony, vita activa and contemplativa— categories in which the people of the era strove to describe youth, maturity, old age and death. In this specific language writing about a truth, idea or moral principle primarily involved presenting it as a picture, a concrete, sensually embraceable form, thing or person. Thus, if it was necessary, logos followed imago, which was genetically precedent and most important in the cognitive sense.

11

Logos i metanoia

61%

Maryniak B.

Logopaedica Lodziensia

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2018

|

nr 2

119-136

EN

The aim of this paper is to reconsider the meaning of the two title concepts which can be found at the base of the European thought. Referring to the works of Giovanni Reale (Italian historian of philosophy from the turn of the 20th and 21st centuries) the author tries to reconstruct the Greek reflection of spiritual transformation. Starting with Odyssey by Homer and selected works by Plato the concept of “second navigation” is presented. In case of Plato, it is his Letters that play a crucial role in the demonstration of „second navigation”. The transformation of this very concept in Neoplatonism of Philo of Alexandria and Plotinus is subsequently discussed. The author also brings to mind two Greek conceptions of time: Cronus and Caerus. The text also has reference to contemporary philosophy and literature. On the one hand, “second navigation” takes on a new meaning in the light of the concept of “stream of consciousness” invented by William James. On the other one, the idea of “stream of consciousness” was deliberately used in Ulysses by James Joyce in order to describe a situation when no “second navigation” is possible. In this way, the story of spiritual transformation of both Odysseus and Stephen Dedalus from Ulysses by James Joyce can be reinterpreted anew.

PL

Celem artykułu jest rozważenie znaczenia dwóch tytułowych pojęć, które można znaleźć u podstaw myśli europejskiej. Nawiązując do pracy Giovanniego Reale, włoskiego historyka filozofii przełomu dwudziestego i dwudziestego pierwszego wieku, autor dokonuje próby rekonstrukcji greckiej refleksji o przemianie duchowej. Zaczynając od Odysei Homera i wybranych dzieł Platona, dokonana zostaje prezentacja „drugiego żeglowania”. W przypadku Platona szczególnie ważną rolę odgrywają Listy, wyraźnie prezentujące to pojęcie. Następnie zostaje omówiona przemiana tego pojęcia w neoplatonizmie Filona z Aleksandrii i Plotyna. Ponadto autor przypomina dwa greckie pojęcia czasu: Kronosa i Kairosa. Prowadzi to do odniesień wziętych ze współczesnej filozofii i literatury. Z jednej strony „drugie żeglowanie” nabiera nowego znaczenia w świetle koncepcji strumienia świadomości Wiliama Jamesa. Z drugiej zaś strumień świadomości został świadomie zastosowany w Ulissesie Jamesa Joyce’a do opisu sytuacji, w której nie dochodzi do „drugiego żeglowania”. W ten oto sposób na nowo może być reinterpretowana historia duchowej przemiany Odysa i Stefana Dedalusa z Ulissesa Jamesa Joyce’a.

12

Logos, Justice, Pax Philosophica: Giovanni Pico and the Culture of Peace

60%

Sosnowski L.

Dialogue and Universalism

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2018

|

nr 1

243-252

EN

Aristotle’s concept of justice as an areté of logos is pinpointed in his main ideas. It serves as an introduction to the part of Pico’s philosophy. One of the main goals of his activity was to unify the ideas of Plato and Aristotle. The category of pax philosophica can be seen then as a test for the practical realisation of these ideas. Finally there are questions important for today’s man in the context of his present and future life. The most important, however, is the question of justice, which inevitably sends us to the question of logos as it is understood today.

13

Wprowadzenie do erystyki dla pedagogów - Logos. Poprawność materialna argumentu

60%

Marciniak A.

Studia z Teorii Wychowania

|

2020

|

tom XI(4(33))

151-172

PL

Większość ludzi postrzega erystykę jako coś negatywnego, a nawet destrukcyjnego. Pogląd ten wydaje się być błędny. W istocie, erystyka nie jest ani dobra, ani zła. Jest narzędziem, które może być stosowane w różnych celach (uczciwych bądź nieuczciwych), zgodnie z intencją nadawcy. Znajomość erystyki (pojmowanej tutaj neutralnie jako organon) może być niezwykle użyteczna w pracy pedagoga czy nauczyciela. Zostało to szczegółowo wyjaśnione w tekście Wprowadzenie do erystyki dla pedagogów – Logos. Poprawność formalna argumentu – pierwszym artykule serii poświęconej erystyce. Wprowadzenie do erystyki – Logos. Poprawność materialna argumentu stanowi drugą część tej serii dedykowanej tym nauczycielom i pedagogom, którzy pragną podnieść swoje kompetencje komunikacyjne. Niniejszy tekst koncentruje się wokół istoty i sposobów zastosowania strategii logos, ze szczególnym uwzględnieniem tych technik, które związane są ściśle z treścią argumentu.

14

Culture, Education and Truth. The Perspectives on Help Offered to Contemporary Youth

60%

Królikowski J.

Teologia w Polsce

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2019

|

tom 13

|

nr 2

95-109

EN

This paper focuses on three fundamental notions-realities which describe human life and constitute at the same time its foundation and the space of participation in it. The triad culture – education – truth describes the most essential human experiences, simultaneously, defining the direction of their deepening and creative developing. Certainly, in the times like these when everything is questioned notions-experiences that belong to this triad are not problem-free. What is more, they are deemed to be superfluous, especially in ultra-left-wing ideologies in which suicidal tendencies are easily discernible. Taking this into consideration, it is hardly possible to avoid polemic attitude towards numerous questions even those most essential since in their semantic field the greatest confusion may be detected. That is why there are numerous attempts to answer the question how, in the face of such a dynamic spiritual condition of the world, those fundamental issues can be dealt with within the frames of anthropology, and how they can be justified from the anthropological point of view. This reflection is rather philosophical in character, however, it is also inspired by the fundamental Christian truth which says about the incarnation of the Son of God and about the salvation of man made by Him.

15

Historical and Theological Sources of Secularism and Secularisation

60%

Góźdź K.

Verbum Vitae

|

2022

|

tom 40

|

nr 2

359-373

EN

This article proposes a new way of approaching the roots of secularism and its outcome that is secularization. The fact that this phenomenon arises precisely in a Christian world, which ultimately leads to a complete emancipation of that what is worldly toward religion, profanum toward sacrum, is astonishing. The process of European secularism has its beginning in the 11th century, when the so-called dispute about reason was initiated resulting, in the next epochs of human history, in an intensifying departure from transcendence in favour of a secular interpretation of reality. What ensued is a fading away of the classical understanding of truth as a “compatibility of entities with intellect” (adaequatio rei et intellectus), that is compatibility of understanding and reality, replacing understanding with one’s own crafting of reality, making of a new society. An examination of the history of the European secularization can contribute to a rise of a new humanism, which rests upon reasonableness that originates at the deepest basis of the Logos.

16

Introduction to eristics for pedagogues - Logos. Material adequacy of the argument

60%

Marciniak A.

Studia z Teorii Wychowania

|

2020

|

tom XI(4(33))

151-172

EN

Most people see eristics as something negative and even destructive. This view appears to be incorrect. In fact, eristics are neither good nor bad. It is a tool that can be used for various – fair or unfair – purposes, according to the intention of the sender. Knowledge about eristics – neutrally understood as an organon – can be especially useful in the work of a teacher and pedagogue. This is explained in detail in Wprowadzenie do erystyki dla pedagogów – Logos. Poprawność formalna argumentu - the first article of the series on eristics. Wprowadzenie do erystyki dla pedagogów – Logos. Poprawność materialna argumentu is the second part of the series. The whole series of texts is dedicated to those teachers and pedagogues who want to develop their communication skills. The text focuses on the essence and methods of using logos tactic, with particular emphasis on techniques that are based on the content of the argument.

17

Logos wyłaniający się z rozmowy. Inny a prawda w dialogu w filozofii Hansa-Georga Gadamera

60%

Sznajder P.

Estetyka i Krytyka

|

2012

|

nr 2(25)

183-199

XX

This article takes into consideration the problem which occurs between the relations of Hans-Georg Gadamer’s philosophical hermeneutics and the philosophy of dialogue, analyzing basic problems of Gadamerian philosophy – the problem of language, tradition or the truth in terms of the presence of the same intuitions, which were part of Ebner’s, Levinas’, or Rosenzweig’s (the principles of dialogical and the criticism of the idea of unity). It presents an outline of Gadamerian ‘philosophy of dialogue’ and peculiarly features the conditions and basic assumptions, which make interpersonal communication possible.

18

Triada retoryczna (logos, etos, patos) a perswazyjność sylwetki prasowej

60%

Worsowicz M. , Uniwersytet Łódzki W. F. , Monika Worsowicz – prowadzi zajęcia z zakresu gatunków dziennikarskich d. p. i. r. A. m. p. O. d. s. T. r. a. w. p. m. o. p. z. z. d. p. , mowors@uni.lodz.pl

Acta Universitatis Lodziensis. Folia Litteraria Polonica

|

2016

|

tom 31

|

nr 1

EN

The article discusses the specificity of character pieces (the journalistic genre for the presentation and recommendation of a person) in the context of the rhetorical triad. Logos, ethos and pathos are three ways of shaping an argument which in a character piece have a persuasive impact on the reader by influencing his intellect, will and emotions. In journalistic practice, this means using facts and commanding direct or indirect inference in relation to the axiology of moral attitudes, as well as showing and engendering feelings, states of emotion and stimulating the imagination. The author discusses these actions based on selected journalistic texts from the magazines „Polityka”, „Gazeta Wyborcza”, „Press” and „Newsweek Polska”.

19

"Nie mamy tu miasta trwałego". Edyta Stein o bycie wiecznym

60%

Grzegorczyk A.

Zeszyty Naukowe Centrum Badań im. Edyty Stein

|

2016

|

nr 15

191-204

PL

In this article I analyze the cognitive possibilities lying on the boundary of the finite and eternity being with reference to Saint Thomas Aquinas and Edith Stein’sthought. According to Saint Thomas, the rational cognition, which covers what is calleda natural world, is the highest form of knowledge and fixes its limit. Edith Stein, on thecontrary, claims that a mystical cognizance, which bases on experience and empathy,enriched by the message of the Gospel, should complement the rational one. What’scommon in those two concepts is a reference to God’s grace – the moments of revelationenlighten the efforts of human intellect. Thus knowledge on the eternal being merges both natural and supernatural cognizance.

20

Introduction to eristics for pedagogues - Logos. Formal correctness of the argument

60%

Marciniak A.

Studia z Teorii Wychowania

|

2020

|

tom XI(3 (32))

59-85

EN

Interpersonal communication should not be reduced to a simple transfer of information. Modern theories of communication underline the fact that the complete process of communication realizes broadly understood social influence with e.g. all its emotional aspects. From this perspective a knowledge about eristics seems to be especially useful for every pedagogue and teacher for which a professional activity requires effective communication with students – let us add, an eristics neutrally understood as an organon. This article is the first part of the series on eristics. The whole series of texts is dedicated to those teachers and pedagogues who want to develop their communication skills. This first part of the series focuses on the essence and methods of using logos tactic, with particular emphasis on techniques that are based on the formal structure of the argument.