Wyniki wyszukiwania - Biblioteka Nauki

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SUBSTRUCTURES OF A NATION ACCORDING TO CARDINAL STEFAN WYSZYNSKI (Substruktury narodu wedlug Kardynala Stefana Wyszynskiego)

100%

Ziabski G.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2009

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tom 10

123-136

EN

The article presents the view of Primate Stefan Wyszynski on the nation as a complex whole. The following substructures are discussed in outline: the human being, the man as a social being, a distinguished individual, and the family. Next, based on the homilies and public appearances of Cardinal Stefan Wyszynski, there are presented rights and obligations regarding the human being, as well as tasks the society and the state face to secure the family from the moral and legal point of view. The publications of the J. Lewandowski were used in the article.

2

Fenomen transgresji – perspektywy ujęc

100%

Jaronowska S.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2011

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tom 12

193-216

EN

The subject of the present paper is transgression as an essential feature of nature and human existence. The ﬁrst part presents approaches to the wonder of transgression from the perspective of various standpoints worked out on grounds of humanistic thought. The subsequent parts of the paper refer to the system of theorems developing assumptions of the concept of transgressive man, and present various dimensions of transgressive activities by which human beings express the subjectivity of their participation in culture.

3

DIMENSIONS OF HEART

100%

Perzanowski J.

Kwartalnik Filozoficzny

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2008

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tom 36

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nr 3

5-16

EN

Short, but going into subject's depth, analysis of the classical conception of a human being as the triplet of Mind, Heart and Body is given. The crucial notion here, usually omitted, is the notion of Heart. It is, for sure, obscure. But it, in fact, is the key for the classical conception of a man, for Heart is just in the centre of the triplet. Chief results of author's analysis are: 1. The triplet under consideration can and has to be unified in the framework of the general networks' ontology. Its basic claim says that everything in the realm of the world is a network of nets, being often - Leibnizian idea - pieces of information concerning particular subjects (including you and me). 2. For thoughts, beliefs, feelings, emotions and sensations all are suitable representations (pictures) of appropriate objects (nets). 3. Heart is just in the centre of a human being. 4. Heart's content can be divided into three parts: the first - common with the mind, the third - common with the body and, last but not least, the second one - different from both and joining Mind with Body through mediations between pictures made by the mind and pictures made by the body. By the way, conjugate brain's mediations concern neurological counterparts of mediations mentioned above. 5. Heart has at least two dimensions: the first, the dimension of thinking and thoughts, more generally - of mental acts and pictures, and the second - the dimension of actions. 6. Principles of Mind and Principles of Heart, in Pascal's words - Logic of Mind and Logic of Heart, despite Pascal, have something important in common. 7. For Mind characteristic is thinking in a way rational and expressible in a language, whereas for Heart characteristic are feelings and intuitions, which are ways of seeing. 8. They are in part rational, in part - irrational. 9. There exists a bridge between (at least part of) Heart and Mind: Seeing searching intellects. 10. Final observation that the classical conception of a human being under discussion was developed by I. Kant in his critical philosophy. It is, the author thinks and sees, quite promising starting point for the modern, cognitive theory of human beings.

4

Jacques Maritain. Inspiration for the Discovery of European Man

100%

Krol R.

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

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2006

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nr 9

68-80

EN

At a time of discussions on the Constitution of the European Union, it is worth returning to philosophical reflections on European man and his Christian roots. An example of such reflections is the thinking of Jacques Maritain. The French Neo-Thomist yearns to go beyond fragmentary truths bestowed on us by the natural sciences supported by the activities of the Positivists. His search is directed toward the freedom, immortality and spirituality of the human 'I'. For Maritain, what are essential are three concepts of man, Greek, Judaeic and Christian. The achievement of the Greeks and Romans was the placing of man within the framework of the material world. The Christian concept, however, defines the coexistence of the material and spiritual dimensions of human existence. Corporeality leads man to the material world and brings it about that he might be described in part by means of the categories appropriate to that world. However, acting in the world demands the existence of the person. The non-material subject becomes the centre of spiritual activity, capable of existing in a non-material way. Compared with nature, a person is an autonomous, self-contained spiritual existence which is distinguished by rationality and freedom. An undeniable fundament of freedom is rationality. Free will is turned toward good and complete freedom is unattainable without love, Christian love of God and neighbour. In this way Maritain's humanism becomes the humanism of Theocentricism, for it intercedes for man in relation to God, in both the ontological and the axiological dimensions

5

Granice rozumienia. Istota słowa na podstawie „W drodze do języka” Martina Heideggera

100%

Kula L.

Kwartalnik Filozoficzny

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2019

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tom 47

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nr 2

43- 57

EN

Language and word – these notions were among of the most important representations in Heidegger’s thought. Heidegger wanted to find the meanings of these notions and thus join a great tradition, but he also wanted to delve into first philosophy to retrieve lost notions. This investigation focused on language as the differentiating human activity. But he also realized that language was a mystery from beyond anything human, which, nevertheless, needed humans to express itself. In short, I want to explain what is the metaphysical consciousness in this transformation. I argue that it is the examination of fundamental words that will reveal the condition of being human and of being in general.

6

Pascala rozumienie bytowej niedoskonałości człowieka

100%

Roszkowski S.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2013

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tom 14

127=-139

EN

This article discusses Pascal’s understanding of the human being as an entity which has been deeply contaminated by original sin. The extreme imperfection of the human nature is an inborn state which man is unable to change. The only thing a human being can do in this situation is struggle with his own nature and try to get closer to God, hoping that God’s loving-kindness will save him despite his sinful nature. Pascal does not attempt to explain how it is possible that man is at the same time a reﬂection of God and an entity so deeply contaminated by sin – he treats this phenomenon as the basicontradiction of human nature. However, in consequence, his starting point is diﬀerent, i.e. it is the contamination with original sin, the misery of human existence and the uncertainty of being that make humans seek God and attempt to live in accordance with God’s rules.

7

MEDICAL SENSE OF THE THESIS ON THE PSYCHOPHYSICAL UNITY OF MAN - SUMMARY (Medyczny sens tezy o jednosci psychofizycznej czlowieka)

100%

Nowacka M.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2010

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tom 11

43-50

EN

It is medicine rather than philosophical considerations that induces to accept the thesis on the substantial unity of man. Every physician will become convinced if he is presented with a self-evident fact. Admittedly, a particular organ hurts, e.g. a kidney or stomach, but it is the human who is in pain, and not the organ. Similarly, a particular organ is damaged, but it is the human who is sick. The physician, so to say, fixes a damaged organ or physiological system, but he treats the human. If the physician can see that his actions are admittedly directed towards a particular sphere of human body but they refer to the whole human being as such, changing not only his somatic state but also his psychological state, then the physician will realize that even though he affects the corporal sphere by means of material measures, he treats the human and not his corporeality. This is the medical sense of the thesis on the psychophysical unity of man. If man was not the psychophysical unity, then 'fixing' a particular organ would be as fixing the roof or the floor in one's house. Medical sense of the thesis on the psychophysical unity of man also reveals an essential fallacy of a certain standpoint which has been propagated in medical and philosophical circles more and more frequently. Namely, understanding this sense is substantiation of rejection of all the so-called holistic conceptions of treatment according to which the physician is supposed to treat 'the whole human being'. At the same time it is a condition for understanding why the physician should combine his professional competence with a human approach towards the patient. English version of this paper will be published in: 'Slupskie Studia Filozoficzne'.

8

O (nie)tozsamosci człowieka genetycznie zmodyfikowanego

100%

Konstanczak S.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2011

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tom 12

5-17

EN

The author of the article deals with problem of biological identity of the human being. He considers validity of conviction that human fetus and an adult at the age of 50is the same person. In the article the following question appears: can individual biography of the human being determine his biological identity? Sex, intelligence, thresholdsof reaction decide about the identity nowadays. The above-mentioned statement maylose its importance because of possibility of genetic modiﬁcations. A situation in which a genetically modiﬁed person will have measurable parameters identical or comparable with the precursors who are not modiﬁed cannot be out of the question. The author’s conclusion contains a postulate to replace (in the future) the contemporary indications of identity with parameters which are quite not essential nowadays. An ordinary human’s anxiety about otherness will be decisive (according to Freud’s idea of Das Unheimliche).

9

Człowiek jako byt a człowiek jako osoba

100%

Kopania J.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2013

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tom 14

79-96

EN

The article introduces the following deﬁnitions. (1) The human being in the sense of natural sciences is a rational animated being. (2) The human being in the sense of metaphysics is a being conscious of him/herself. (3) The human person is the human being in the sense of metaphysics united with his/her body which becomes at this juncture his/her corporality. Such an understanding of the human person is of fundamental importance for ethical dimension of our life.

10

NEPRIRODZENÁ PRIRODZENOSŤ

100%

Sošková J.

ESPES

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2012

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tom 1

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nr 1

2 – 8

EN

The background of the author’s thoughts is a radical critique of art and science by J. J. Rousseau and genuine aesthetic and moral disposition of a human being outlined by I. Kant in his pre-critic works. According to the author, the art of twentieth century reveals (comments, extremely magnifies, contemplates, designates, creates metaphors, asks the questions) problems of a “nature of a contemporary man”. The author illustrates possible consequences of Rousseau’s critique of an art and science in the present and the shifts of natural aesthetic dispositions, as named by Kant in the contemporary art.

11

Základ všeho vědosloví J. G. Fichta: Založení vědy jako sebezaložení člověka

100%

Zika R.

Teorie vědy (Theory of Science)

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2010

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tom 32

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nr 1

97-107

EN

The effort of Fichte's Foundations of the Entire Science of Knowledge is to ground the whole of the science in so called principles. This aim is a specific expression of the project of self-assurance of human being characterizing the important movement of modern metaphysics. The movement towards self-assurance even culminates here: it gets a form of showing human being as an entity founding (or producing) itself and in totality with itself the whole of (experienced) actuality. The foundation of science is therefore in this Fichte's work completely subordinated to the project of explicit self-constitution of human being based in practical-theoretical mastering of consciousness of its own ontological-ontical priority.

12

Tajemnica godności człowieka w refleksji Chantal Delsol i Charlesa Péguy

100%

Przybylska-Sołonko N.

Kwartalnik Filozoficzny

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2017

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tom 45

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nr 3

89–103

EN

Delsol believes that the concept of human dignity has been developed on the basis of the anthropology stemming from Judaism and Christianity. The human being was created in the image and likeness of God, and this makes him different from animals. However, Christian anthropology is constantly being questioned, and the concept of human dignity is unclear. This state of affairs has consequences for the postmodern creation of human rights and civil rights. Hence, the fundamental question of who is a human being is still important, is still repeated, and remains open. Ultimately, Delsol believes, human dignity should remain a mystery. Such an anthropological vision can only survive on Christian foundations, defined by the fragility and weakness of man. This vision could be illustrated by the figure of the little girl symbolizing the theological virtue of hope, taken from a poem by Charles Péguy.

13

WE LIVE AMONG THINGS

100%

Skarga B.

Przeglad Filozoficzno-Literacki (Philosophical/Literary Review)

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2008

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tom 6

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nr 2-3(20)

29-38

EN

The article concerns Things, with reference to Aristotle and Heidegger. Yielding a precise concept of a thing or its scope via such contextualization is not, however, the most important aspect of this work. The most important thing - in the authoress' original research - is to investigate the relation of a human being to things, his being among things and his constant transcending the things.

14

ROBERT SPAEMANN AND ONTOLOGY IN ETHICS (Robert Spaemann i ontologia w etyce)

100%

Kakol T.

Kwartalnik Filozoficzny

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2009

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tom 37

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nr 3

211-222

EN

In the article the author inquires whether Robert Spaemann's naturalistic arguments for the claim that every human being is a person (in his book 'Persons: The Difference Between 'Someone' and 'Something' (Personen. Versuche ueber den Unterschied zwischen 'etwas' und 'jemand'); let us call it 'the personalistic thesis') are successful and whether it is possible to support Spaemann's ethical intuitions in the absence of the personalistic thesis. In particular, he discusses several ontological interpretations of the twin fission phenomenon. He concludes that although Spaemann's arguments are not valid, an alternative argumentation is possible on the basis of the moral importance of the (personal) identity relation and the moral importance of the 'person-making' teleology.

15

HERBERT MARCUSE'S UTOPIANISM. THEORY OF REPRESSIVE AMERICAN SOCIETY AND THE ROLE OF AN INDIVIDUAL (Utopia Herberta Marcusego. Teoria represywnego spoleczenstwa amerykanskiego i rola jednostki)

100%

Pietrasz A.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2010

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tom 11

75-93

EN

Herbert Marcuse was one of the most influential representatives of the Frankfurt School along with philosophers such as Theodor Adorno, Max Horkheimer, Erich Fromm and Jürgen Habermas. In 1934 he emigrated to the United States. By reinterpretation of some theories of Hegel, Marx, Heidegger and Freud, he was trying to create a complex philosophical system concerning the human being. Because of his critical approach to the Soviet variant of Marxism, he came into conflict with orthodox Marxists. He engaged also in polemics with some principles of capitalism, especially its American version. Marcuse introduced the term 'welfare state' describing a repressive system of government. He believed that an individual was able to stand up to it through determined action against its specific type of society. He also claimed that the contemporary society was totalitarian and - because of that - every member of it was in fact a 'one-dimensional man'. However, in his opinion, some revolutionary currents - especially the American 'New Left' - might be the remedy for the ensuing situation. Although in his declining years Marcuse had revised his views, he was criticized by Marxists as well as by some radical factions of the young counterculture until his death in 1979.

16

Michela de Montaigne miłość do zwierząt i pogarda dla człowieka

88%

Kopania J.

Kwartalnik Filozoficzny

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2018

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tom 46

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nr 3

63-74

EN

Michel de Montaigne argues in his Essays that animals are not as different from human beings as we are inclined to think. The only thing which distinguishes humans from animals is, in fact, the human ability to perform evil deeds. This article is an attempt to demonstrate that the basis of Montaigne’s view is his disregard or even contempt for humans, which leads to the exaltation of animals.

17

TEOLOGICKO-ETICKÝ PRINCIP PERSONALITY A JEHO SOUDOBÉ MYŠLENKOVÉ SMĚRY

88%

Havelka O.

Verba Theologica. Teologický časopis

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2020

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tom 19

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nr 2

98 – 109

EN

The principle of personality is one of the key starting points of theological ethics and the basis for other principles that arise from it, and are de facto an elaboration of the Christian understanding of man as a person with the transcendentally grounded dignity of God’s child, God’s image and God’s partner. The article presents the history of theological reflection on the concept of human being and two key models that have emerged in this context in Catholic theology. It also notes the risks of an extreme dynamic relational model of the concept of human being for the principle of personality and many areas of applied ethics. It views the ratio between person and nature, and draws attention to a certain mystery, incomprehensibility and impossibility of defining this key theological concept simply. The aim of the article is to rehabilitate – often neglected – Boëthi’s conception of human person, which should remain a mainstay for dynamic notional models of the conception of person, and to warn against the consequences of extreme relational models for a wide area of theological ethics. In accordance with the renewal of the method of theological work, the first methodological step of the article is auditus fidei followed by the step of intellectus fidei, to which the focus of the work is devoted. The principle of personality is the starting point for a wide range of ethical dilemmas at the level of applied ethics in various goals. That is why the topic is always relevant.

18

ČLOVĚK JAKO ŽIVOČICH ROZUMOVÝ A VTĚLENÝ DUCH. TOMÁŠ AKVINSKÝ A SOUČASNÁ TOMISTICKÁ PERSPEKTÍVA

88%

Machula T.

Filozofia (Philosophy)

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2011

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tom 66

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nr 1

49-58

EN

The paper is focused on the question whether a human person should be treated as a rational animal or an embodied spirit. The first definition of a human being goes back to Aristotle. In his conception human being is the highest animal, i.e. he is on the top of the hierarchy of material beings. The second definition shows human being on the lowest position in the realm of spirits. Here human being is the lowest and the least perfect among spiritual beings, the only spirit who is submerged into material world. The paper presents and discusses the ideas of W. Norris Clarke, who was influenced by James Etzwiller.

19

ESENCE MATERIÁLNÍCH JSOUCEN V KONTEXTU PSYCHOLOGIE U TOMÁŠE AKVINSKÉHO

88%

Slováček P.

Filozofia (Philosophy)

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2014

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tom 69

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nr 9

765 – 776

EN

Thomas Aquinas advocates a noticeably anti-dualistic anthropological position, which forces him to explain human beings as metaphysically complex beings. This would be impossible on the physical level alone. However, the problem of the essence of material forms is still elaborated insufficiently. As to my knowledge, there are still two questions, which have not been properly answered: (a) How should be the matter in the essence of particular beings comprehended; b) how it is possible to combine the existence of an indivisible soul with its being the very basis of intellect and the form of the body. The paper unveils Aquinas’s differentiated approach to these questions in order to suggest a new interpretation of the essence of material beings. Rendered in a wider context of Thomas’s psychology, it would comply with following requirements: a) historical-philosophical coherence, by which we mean primarily a meaningful categorization of the elaborated concept into the historical philosophical framework; b) metaphysical coherence and c) philosophical-psychological coherence.

20

THE PSYCHOLOGY OF REASONING AND HUMAN RATIONALITY: FROM STANDARD LOGIC TO AN ECOLOGICAL APPROACH

88%

Mora M. J. A. , Martin J. M. L.

Studia Psychologica

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2009

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tom 51

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nr 4

279-291

EN

The psychological study of human reasoning is responsible for the conceptual evolution of this notion. Initially linked to the solution of standard logic tasks, later developments associated it with performance in the social environment, where individuals face problems with personal relevance. Along with the empirical results and theories proposed about reasoning, certain considerations have arisen around the topic of human rationality. As a part of the previous philosophical tradition, the concept of rationality has specific implications for the conception of both human being and nature. The revision of some psychological approaches that appeared during the 20th century enables us to clarify the reformulation of the concept of reasoning and gives us some clues about its relationship with the notion of rationality