Wyniki wyszukiwania - Biblioteka Nauki

1

ON DEATH AND DYING ( IN AUTUMN)

100%

Mackiewicz W.

Edukacja Filozoficzna

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2005

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nr 39

99-114

EN

The subject considered is human death and process of passing away. There are a lot of difficulties in defining these events because of troubles with definition of total human being and its complexity. Man exists in multifarious relation to external word and nobody knows which of them finally constitute human body, mind and personality, and which of them decide on human after-death and everlasting existence. The author proposes some solutions of that external mystery, apart from supernatural perspective.

2

MAN TOWARDS DEATH - THE ZYGMUNT BAUMAN CONCEPT OF CULTURE

100%

Musielak L.

Kultura i Społeczeństwo

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2007

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tom 51

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nr 1

133-149

EN

The aim of this essay is to present Zygmunt Bauman's concept of the sources of culture, as described in his book 'Mortality, Immortality and Other Life Strategies', although that can also be found in other works. That concept incorporated in philosophical and anthropological reflections concerning people and their attitudes to death. In the Z. Bauman's opinion the source of culture and its development is that only people are aware of the possibility of death. This awareness means that to most people life is absurd, ambivalent and deprived of any sense. Thus, it imposes a need to create tools which allow that awareness to be stifled. Such an 'anti-mnemonic' tool is culture which ensures that life actually becomes worth living through. From that perspective mortality possesses an important role in the social structure and the establishment of a cultural order which also determines those aspects of life which seem to be only unrelated to death or dying.

3

BLACK HUMOUR AS AN EXPRESSION OF PHILOSOPHICAL ATTITUDE TOWARDS DEATH IN PHILOSOPHY OF MEDICINE AND THE ART OF HEALING PERSPECTIVE

100%

Pucko Z.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2006

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tom 7

69-80

EN

Death, being an inevitable phenomenon, belonging to a different ontic order so to speak, has always evoked various emotional reactions and has been a real challenge for human thought. Thus, it is not surprising that people have tried to respond to that challenge, starting from trying to explain the phenomenon of death, by bringing consolation to the distressed thought, and finishing with an ambition to create the best ideal attitude towards it. One of such attitudes is a philosophical attitude based on the idea of humour, irony, and wit. However, black humour of philosophical attitude means neither lack of respect for death nor contrariness, but it is rather an expression of establishing a specific cognitive distance and organizing one's experiences on different rules. Philosophical attitude towards inevitability of fate is widely recognized in the most recent writings, also in the field of philosophy of medicine and the art of healing. More and more often publications describe not only essential differences in philosophical assumptions between attitude towards death founded on humour and an attitude shaped by the classic 'ars moriendi canon', but also emphasize the therapeutic significance of these dissimilarities.

4

Paszkwil na śmierć haniebną jako narzędzie walki ideologicznej w Rzeczypospolitej pierwszej połowy XVII wieku

100%

Bartnik A.

Kwartalnik Historii Kultury Materialnej

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2012

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tom 60

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nr 2

184-197

EN

The article analyses an anonymous text about the death of Andrzej Lipski of the Grabie coat of arms (1572-1631) http://pl.wikipedia.org/wiki/Herb, the bishop of Cracow and the chancellor of the Crown, one of the most influential politicians at the times of Sigismund III Vasa, an ardent supporter of the king and of the clergy’s struggle for tithes. The single surviving copy of the text was found in the records of the court of Krzysztof II Radziwiłł, the great hetman of Lithuania and the Vilnius voivode, the leader of Lithuanian protestants. The author of the article traces the origin of the text, trying to discover the motifs behind its publication and connections with historical facts. She also describes its literary form, which indicates that it was intended as a pasquinade. In conclusion she hypothesises that this and similar descriptions of disgraceful death could have been used in ideological struggles, in this case between the dissident opposition and Sigismund III’s court party.

5

POLISH DEATH (Polska kostucha)

80%

Kubiak A. E.

Kultura i Społeczeństwo

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2009

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tom 53

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nr 3

115-128

EN

The authoress discusses the presence of death in the social public sphere in the context of Polish national identity. She describes the area of popular collective imagination that is part of a broader category: religiousness arising from folk culture. In the Polish public sphere the traditions of death are represented by two trends: the myths of the Passion and Martyrdom. The internal ties of the Polish tribe are sustained by the cult of ancestors and the practice of mourning, the symbol of which is Our Lady of Dolours from the pictures in Czestochowa and Lichen. As a consequence of the dolorous aspect of Polish fundamental tribal emotions people spontaneously organize themselves during religious and national festivals which commemorate the events that entailed a heavy toll of human life. The arche of the Polish death is terror, mourning and redemption by a sacrifice of blood.

6

EXISTENTIAL EXPERIENCE OF ONE'S OWN DEATH OR THE 'DISPUTE' OF M. HEIDEGGER AND E.LEVINAS IN THE EYES OF EVERYMAN

80%

Budriunaité A.

Filozofia (Philosophy)

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2007

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tom 62

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nr 8

704-733

EN

The aim of the article is to investigate the relationship between the consciousness of one's own death, of the death of others, as well as the mode of existence which is commonly called authentic in the existential philosophy. The core of the investigation is the 'dispute' of Martin Heidegger and Emanuel Levinas concerning death, which is complemented by the insights of other philosophers and psychologists. The attention is paid to common people's attitudes towards death and mortality rather than to pure theoretical considerations. Everyman is understood as that side of all of us, which does not aim at an intense cogitation and self-reflection. The questions of personal and impersonal attitudes towards death, the fear of death, the otherness of death and the others are the topics discussed in the article together with non-physical aspect of death.

7

SMRŤ ČLOVEKA Z AXIOLOGICKEJ PERSPEKTÍVY. MYŠLIENKOVÉ EXPERIMENTY

80%

Čáp J.

Filozofia (Philosophy)

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2015

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tom 70

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nr 2

94 – 106

EN

The analysis draws on Nagel´s deprivation theory and Feldman´s theory of possible worlds. These are supplemented with a specific context of feeling happy or suffering in the face of death as well as various forms of believing in life after death. Six logically possible answers have been tested via thought experiments which showed that the question of whether death means good, evil or is indifferent to a man cannot be in general answered from the first person perspective. The answer always depends on the particular context, i. e. on the man’s beliefs and hopes. Thus the article offers one possible axiological perspective from which death can be viewed in the context of dying with dignity, committing suicide or carrying out euthanasia.

8

THE PHENOMENON OF DEATH AND DYING. A MEDITATION ON MY MORTALITY

80%

Cheung C.-F.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2006

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nr 3

139-156

EN

This paper deals with the problem of death and mortality of self. The author considers differences between the Western and Chinese culture regarding the attitude toward death. He contrasts European thought about death, especially that included in Mesopotamian, Greek and Hebrew mythology and Plato's, Theognis', Epicurus', Epictetus', Wittgenstein's, Marcel's or Heidegger's philosophy, with Taoist and Confucian ideas. From Western perspective death seems to make life senseless, whereas Chinese culture perceives mortality as an integral element of nature and life. The author's analysis of 'the uncertain certainty of my death and the unnecessary necessity of my life' leads him to a conclusion that because of existence of love 'death is meaningful and life is therefore worth living'.

9

Filozofia jako meditatio mortis (Platon – Montaigne)

80%

Ziemiński I.

Filo-Sofija

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2006

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tom 6

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nr 6

43-58

EN

The idea of philosophy as meditatio mortis is illustrated with the examples of Plato’s and Montaigne’s views. According to Plato, life within body is a kind of evil, and death is the way of release and return to divine life. Philosophy regarded as seeking the truth is at the same time an exercise in dying because it consists in taking off reason from body and senses. Philosophy as meditatio mortis is then preparing to true and eternal life. According to Montaigne, death is the necessary end of human existence, which we should accept without reservation and fear. Philosophy lies in preparing to death as a natural biological event, common to all living creatures. Human dying should be liberated from all ceremonies and cultural rituals because they are the main reasons of our fear and prevent us from accepting death as a natural event.

10

ON RATIONALITY OF SUICIDE (Racjonalnosc instrumentalna samobójstwa)

80%

Stepnik A.

Edukacja Filozoficzna

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2009

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nr 48

101-108

EN

The text is a discussion with Roman Piotr Godlewski's argument against rationality of suicide, comprised in his article Ontological Mistake of Suicide. The autrhor tries to bring the tacit premises of his argument out and demonstrate that the premises are questionable. The objection of his consideration is to prove that Godlewski's argument is inconclusive and suicide can be rational (in instrumental sense).

11

Smrť v literatúre pre deti a mládež

80%

Adamčíková Ľ.

Slavica Wratislaviensia

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2011

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tom 153

797-804

EN

The dominate theme of the article is the motif of death in literature for children and youth. The goal is to present the existence of physical dimension in understanding of literary work as self living connected with the meaning of death in our lives and existence of death in literary works. Interconnection of these aspects, confrontation of body and its death in spiritual and physical way bring many questions and interesting themes which go into wild spectral areas. The contribution contains basic knowledge from theological, mythological, philosophic, literature and pedagogic aspect. I paid attention to historical determination of the problem and its interconnection with present literature. I connected this gained knowledge with practical research in elementary and preschool institutions. I based our research on a fairy-tale by Hans Christian Andersen — The little match seller. Death is a frequent motif in author’s fairy-tales and as fairy-tales are close to child’s understanding, this form of death education is the most suitable for them, at the same time it is important to make provision for recipient’s age to whom we offer this literature.

12

Smrt, umírání a pohřební rituály v české společnosti ve 20. století

80%

Nesporova O.

Soudobé dějiny (Contemporary History)

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2007

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tom 14

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nr 2-3

354-378

EN

In this article the authoress considers the topic of death, dying and funeral rites in Czech society in the broader European and historical context. In the first part, she presents the social-science conception of the taboo on death in early twentieth-century European society and then the gradual lifting of that taboo owing mainly to an interest in dying, which appeared from about the 1960s. She also outlines developments in funeral rites, typical of which is the transition from the traditionally Christian (particularly Roman Catholic and Eastern Orthodox) laying of the dead body into the ground to cremation and the scattering of ashes. Against the background of these developments in Western society she then considers the situation in Czech society, which, owing to forty years of Communist rule and the high degree of secularization, was rather different from Western Europe. Indeed, questions related to dying and hospice care were generally not dealt with by Czechs till the 1990s. The great mistrust of churches has led to less than half of all present-day funeral ceremonies including a religious component. Moreover, Czech society has lost the awareness that organizing a funeral ceremony is a necessity for both the deceased and the bereaved. Consequently, about a third of all cremations in this country take place without any real ceremony.

13

Forgetting in Being and Time

80%

Jaworski K.

Przegląd Filozoficzny. Nowa Seria

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2004

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tom 13

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nr 1(49)

53-60

EN

In Martin Heidegger's philosophy human life is not defined essentially, on the contrary it is contingent. This means that it does not count among numerous existing entities, but is Dasein, ie. a searching and undetermined form of being. As such it is limited in time and space, and it strives towards something beyond its current condition. Although Dasein perceives itself mainly by remembrance of its past, it also permanently transcends itself. Thereby it loses its past. Forgetting about oneself is the form of life characteristic for Dasein. It is also characteristic for Dasein to realise that it is mortal, and that by reaching out to the future it reaches out to death. It its elusiveness and incessant anticipation Dasein confronts its own non-existence in at least two ways. Forgetting obliterates its past identity, anticipation brings it to ultimate termination. The author surmises that this double confrontation with non-existence can breed a sense of ecstasy.

14

DEATH BY CHOICE IN INDIAN RELIGIONS

80%

Sieradzan J.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2006

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tom 7

115-123

EN

The article discusses Old Indian sources - Hindu, Jain, and Buddhist - which raise an issue of suicide and voluntary death of a realized ascetic, understood as the fulfillment of life full of sacrifice. Also, the paper presents contemporary opinions on that subject. The author understands the notion of euthanasia in its contemporary understanding (as assisting in another person's death) and as typical for these religions way of realization: the decision about 'good death' made by a vigorous ascetic. Also, the author cites contemporary Buddhists' opinions connected with that issue.

15

Man as a Sick Animal - From Anthropology of E.M. Cioran

80%

Piechaczek S.

Przegląd Filozoficzny. Nowa Seria

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2008

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tom 17

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nr 3(67)

107-123

EN

History is not propelled by sin, argus E.M. Cioran, but by a disease operating as a principle of individuation. In the past human beings were one with nature. We became separated from one another and from nature by pain. We have been awakened from our slumber and forced to acquire consciousness which puts us in the same row with animals. The moment of the gaining of self-consciousness is presented by Cioran as a cosmic tragedy. The invasion of mental processes into bodily tissue is a 'biological scandal', a pathology which came to rule of nature. Other animals suffer in peace reconciled with their fate and prepared to bear all damages that their bodies sustain. Humans try to rebel, fully aware of the infirmity of the corporeal structures, and they make their misery a thousandfold more painful. We understand that our death is imminent and unavoidable. Moreover, death will not meet us unexpectedly at the end of our life, but it is heralded to us in every hour of our life, and marks our ordinary acts with finality and agony. Human life is a pilgrimage to oblivion, or perhaps even more emphatically it is a 'walking in daily death towards the ultimate death'. Every step we take brings us closer to annihilation. Cioran eagerly seeks a remedy for our plight but finds none. Precipitating our death is not a viable cure against it, putting it off is futile, and forgetting about it is no more that self-induced deception.

16

THE SPECTRUM OF ATTITUDES TO DEATH IN PERSONS AFFLICTED BY ANOREXIA (Spektrum postaw wobec smierci u osob z anoreksja)

80%

Starzomska M.

Kultura i Społeczeństwo

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2009

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tom 53

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nr 1

185-202

EN

Anorexia nervosa is a grave psychiatric illness characterized by a distorted body image which triggers intensive self-starvation and - as a consequence - significantly diminished body weight. It can be fatal: the mortality rate is thought to be between 4% and 20%. The very essence of this eating disorder is a categorical refusal to be cured in conjunction with a profound denial of illness. The most peculiar aspect of anorexia nervosa that may account for the denial of illness and the difficulty patients have in accepting treatment is egosyntonicity. It means that the illness is highly valued by afflicted individuals and it is inextricably linked with their sense of identity. Thus this illness is existential. Some researchers describe anorexia nervosa as suicide, but the anorexic understanding of death seems to be more complicated. If anorexia is, for the patient, an avenue to a worthwhile life, then, giving up anorexia - gaining weight - can mean giving up the reason for living. Therefore the refusal of eating that in another patient might look suicidal, may for the anorexic patient be the only way of life. The article analyses various aspects of anorexic attitudes to death.

17

What is Death; and is Worth the Time that Philosophers Spend on It?

80%

Sahaj T.

Przegląd Filozoficzny. Nowa Seria

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2005

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tom 14

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nr 3

203-213

EN

The aim of the article is to present conceptual difficulties faced by a philosopher who studies death. It can be accepted only from a natural and logical point of view, while my own 'personal' death always remains inconceivable. Similarly, the image of life after death is an inscrutable intellectual puzzle. Moreover - contrary to the expectations expressed by some philosophers - there are hardly any chances to explore the essence of death during the process of dying. That stage of human life is not open to cognitive analysis.

18

Juliusza Słowackiego theatrum mortis – wizja ułagodzona (na przykładzie Kordiana, Balladyny i Beatryks Cenci)

80%

Ścibek J.

Białostockie Archiwum Językowe

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2012

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nr 12

315-339

EN

A subject of the article is the presentation of the most important linguistic methods applied by J. Słowacki in order to evoke a softened vision of death in three dramas from the pre-mystic period: Kordian, Balladyna and Beatryks Cenci. The semantic-lexical analysis that the excerpted linguistic material had been subject to, comprised only real meaning contexts regarding human death. It has been found out that the tamed image of mors presented in the discussed works has been achieved due to a rich range of euphemisms naming individual Thanatos designates. What particularly deserves attention, however, is the fact that the process of decreasing Thanatos severity is pursued in two manners in J. Słowacki’s works: he either restricts himself to weakening negative emotions evoked by talking about death expressis verbis or omitting proper names is accompanied by the introduction of speciﬁed conceptualizations: metaphoric or metonymic. Nevertheless, the vision of human ultimate destiny they convey is not characterized by sophisticated originality because among “positive” depictions there prevail references to culturally elaborated traditions of taming Thanatos, even though it happens that based on them J. Słowacki creates extremely interesting poetic pictures. It should be emphasized though that “the theater of death” presented by J. Słowacki in the discussed works is of an ambivalent nature since “positive” uncovering of mortal experience is accompanied by its negative depictions. They have been described in the article: Juliusza Słowackiego “theatrum mortis” – wizja negatywna (na przykładzie “Kordiana”, “Balladyny” i “Beatryks Cenci”).

19

Aksjologiczny wymiar śmierci w filozofii Józefa Tischnera

80%

Fornal K.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2012

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tom 13

123-140

EN

Józef Tischner truly cared about human existence, human future and human relations. He called himself a philosopher of good and hope, because these two ideas were the central point of his considerations. Human existence is tragic – he used to say – but tragic is a necessary element of life drama. This drama happens in the face of death which determines life’s direction. One notices the ﬁrst symptoms of ﬁniteness in relation between him and the world he lives in. The ﬁrst symptoms are visible diﬀerences, like diﬀerent parts, but everywhere he can see pulsating life and unavoidable end – death. Both life and death are common denominators for all creatures. The man has a special place in the world – only he can change the world, only he knows that his life and his possibilities are limited. All human acts refer to death. Human possibilities of action are in fact natural features implemented by the human body. The human body is a source of all human acts; it is a speciﬁc tool: cognitive and dialogical. The human body is an exceptional place, a place of human self, a place where a man forms himself. The human body is also a tool of relation because every relation starts with seeing or experiencing the body of another man. Because of the relation a man can notice that everything has its own end: the world, the man, the relation. Time is the horizon of movement. Human encounters are encounters of two ends whose relation has to approve each other of their worth. To approve is to listen, to hear about his trouble – to be responsible for him and his life. Only the perspective of death, the consciousness of being mortal gives the man a possibility of being true and responsible. Only being for another one can change human fear of end to hope of authentic, good death. Christianity says that only the seed which dies can give another life. Those words were practiced by Jesus Christ whose actions broke down human fear of death. Here, death gives a new life, a new start – in other words – a new great hope.

20

Śmierć magnata, czyli co liczby mogą powiedzieć o konsekwencji śmierci mężczyzny w rodzinie magnackiej w Wielkim Księstwie Litewskim w XVI-XVIII w.

80%

Liedke M.

Kwartalnik Historii Kultury Materialnej

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2012

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tom 60

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nr 2

271-282

EN

The article investigates the longevity of adult men in the magnate families of the Grand Duchy of Lithuania in the 16th-18th c. and the consequences of their age at death for their relatives. The research concerned representatives of three magnate houses: the Radziwiłł, Ogiński and Chodkiewicz families. The database was assembled on the basis of published biographies, articles, family monographs, genealogical tables and manuscripts from Polish and Lithuanian archives. Data was gathered on 175 men: 85 of the Radziwiłł, 56 of the Ogiński and 34 of the Chodkiewicz family. In order to describe the consequences of a magnate’s death it is important to consider the average marrying age. The average was calculated for 104 men; taking into consideration first and subsequent marriages it was almost 32 years in the period researched. For first marriages the average was 27, while for subsequent marriages ca 42. It is also important to calculate the average length of marriage. In the 16th-18th c. it was 14.5 years, with first marriages lasting 16 years and subsequent ones 12 years on the average. The average for first marriages with children was 17 and for subsequent marriages with children – 14 years. The average death age, calculated for 96 adults, including married and unmarried men, was just under 50 for the whole period in question (in the 17th c. it was 46, while in the 18th c. it was over 50). For married men (79 persons) the average was 53, and for married men with children (54 persons) – 54 years. Thus, a man in a magnate family was married for the first time at the age of 27 on the average, and a man with progeny lived to 56 years on the average. The first marriage having children lasted 17 years on the average, and subsequent marriages with children - even shorter. In magnate families 70% of children survived, and these were often not first children. This indicates that at the time of the father’s death children were often still under age. This often meant that children were taken care of by the father’s relatives, especially if the widow remarried. In this case mothers usually lost custody of their children and their emotional bond with them was broken. Hence, one of the consequences of a magnate’s death was that the widow had to choose between remarrying and keeping custody of her children and their property. The latter choice meant no further procreation for many young women. A man in a magnate family often decided to marry after his father’s death, whether following or disregarding his earlier suggestions as to the choice of the wife. The death of a childless magnate lead to the extinction of the family or one of its lines, which resulted in transferring property to other families or lines. The research indicates that the average lifespan was longest in the Ogiński family: for the period in question it was 57 years both in general and for married men with children. To compare, the married Radziwiłłs with children lived for 53.5 years on the average. It can be supposed that the better health condition of the Ogińskis, especially in the 17th c., might have resulted from their late advancement to the country’s political elite (in the second half of the 17th c.), which meant that the circle from they chose their life partners was limited to the narrow sphere of magnate families relatively late.