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1

Taste: Je ne sais quoi

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Rosińska Z.

Eidos. A Journal for Philosophy of Culture

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2024

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tom 8

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nr 1

1-12

EN

Preview: “Taste” is among those philosophical categories that are the most difficult to fully characterize. Reflection on taste, on the experience and concept of taste, flourished in modern times. It went through its history from dynamic development in the seventeenth century and theoretical career in the eighteenth century. One gets the impression that “taste” became the central category of philosophy of the seventeenth and eighteenth centuries. In the nineteenth century, interest in taste diminished significantly. Considerations of taste were closely integrated into the general philosophical attitudes of thinkers of the period. They generated disputes that form the canvas of later considerations that are already less emotional. The social transformations that we have been observing in the last few decades are forcing a renewed interest in the category of taste. At the same time, it is a colloquial category, commonly used. It is present if not in every European dictionary, then in most. In some languages it also has numerous synonyms that provide clues as to how various psycho-social states are expressed through these terms. Most often they are limited to the physiological sense of taste and are linked to cuisine, customs, recipes, and health. Taste, however, cannot just be confined to physiology – although the importance of the social functioning of taste understood in this way cannot be denied.

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Rozpoznawanie kryzysu w kulturze

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Rosińska Z.

Kultura i Wartości

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2016

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nr 17

DE

Das erwogene Hauptproblem bildet die Frage nach der Möglichkeit, die Krise in der Kultur zu erkennen. Durch Anerkennung verstehe ich die kognitive Intuition, die den Weg zu weiteren Stufen des Wissens ebnet, d.h. die Unterscheidung fremder, separater Phänomene und ihre Identifizierung als Krise. Die Krise wird hier als eine Übergangsetappe begriffen, als ein dramatischer Wechsel in der Wertestruktur. Die Symptome der Krise, deren einige Beispiele im Artikel dargestellt werden, wurden bereits in der Antike erkannt. Ich weise nach, dass eine solche Erkenntnis dank der Existenz einer Resonanz zwischen den Prozessen in der Kultur und den Prozessen in uns selbst möglich ist. Die Analyse des Phänomens führe ich anhand der Überzeugungen von zwei Autoren durch: des Künstlers und Philosophen Witkacy und des Kulturphilosophen und Ästhetikers Stefan Morawski.

EN

The main problem I will consider is the question of the possibility of recognizing a crisis in culture. By recognition I mean the cognitive intuition that paves the way for subsequent stages of knowledge, i.e., the distinguishing of a given phenomenon as different and separate and its identification as a crisis. Crisis here is to be understood as a transitional state, a dramatic upturn in axiological structure. Manifestations of crisis recognition were present already in Antiquity and I will discuss some examples in my talk. I will argue that such recognition is possible owing to the resonant structure between the goings on in culture and goings on within ourselves. The analysis of the phenomenon will be carried out on the basis of the ideas of two authors: Witkacy, an artist and philosopher, and Stefan Morawski, a philosopher of culture and aesthetician.

PL

Główny rozważany problem to kwestia możliwości rozpoznania kryzysu w kulturze. Poprzez rozpoznanie rozumiem poznawczą intuicję, torującą drogę dla późniejszych stadiów wiedzy, tj. wyróżnienie pewne obcych, odrębnych zjawisk i zidentyfikowanie ich jako kryzysu. Kryzys jest tu rozumiany jako stan przejściowy, jako dramatyczny przewrót w strukturze aksjologicznej. Objawy kryzysu były już rozpoznawane w starożytności; kilka przykładów przedstawię w artykule. Będę wykazywała, że takie rozpoznanie jest możliwe dzięki istnieniu rezonansu między procesami w kulturze i procesami w nas samych. Analizę zjawiska przeprowadzę na podstawie poglądów dwóch autorów: Witkacego – artysty i filozofa oraz Stefana Morawskiego – filozofa kultury i estetyka.

3

Boundaries, Transgression, and Resistance

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Rosińska Z. , Czemiel G.

Eidos. A Journal for Philosophy of Culture

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2022

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tom 6

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nr 1

7-17

EN

In this essay I analyze the phenomenon of boundary and the mode(s) of human experiencing of it. I claim that it is essential, or even foundational, to culture. Humans encounter boundaries positively or negatively virtually everywhere, in all forms of experience of reality and of themselves. To experience a boundary is, obviously, not identical with a simple acceptance of our limitations, but is equally constituted by a pursuit to transgress it. There is no boundary without at least possible transgression, and there is no transgression without a boundary. In this sense one cannot be understood without the other. This paradoxical relation is constitutive – as we know from the great narratives of our culture – for culture and humankind in their essential entanglement. But this picture is to be supplemented by a moment of resistance – even if we were able to transgress all boundaries, does that mean we should? It is this question which draws our attention to creative and normative aspects of our experience of boundaries. It is this question which constitutes a challenge to our thinking and acting whenever we encounter a boundary. In my analyses I pay some special attention to boundaries in contemporary art.

4

Prayer as a Form of Life, Life as a Form of Prayer

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Rosińska Z.

Eidos. A Journal for Philosophy of Culture

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2023

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tom 7

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nr 4

73-77

EN

Preview: /Zofia Rosińska interviewed by Mikołaj Sławkowski-Rode/ MSR: Your book Po śladach. Doświadczenie modlitewne w ujęciu filozofii kultury [After the Traces. The Experience of Prayer in the Perspective of Philosophy of Culture] has an unusual format for an academic work. Apart from an overview and discussion of various conceptions and examples of prayer you have added an annex containing eight interviews with various people as well as five testimonials concerning the experience of prayer – some very intimate. What was the motivation for choosing such a format and how did you select the texts comprising the annex? ZR: My book is not a cultural study or a work of theology, psychology, or psychiatry, although it touches the boundaries of all these disciplines. What I mean here is that it takes up topics and utilizes the categories specific to these fields. My book is a book about the human being and it is written from the perspective of philosophy of culture. You say that the format of my book is not typical for an academic work, because of the decision to include the annex containing conversations with people who pray and with others who reject it. This is true. However my book necessitates this minor structural difference. The goal of the book was to discern and understand various forms of prayer present in our culture: from set prayers through poetry, painting and music to activities like work. I call this ‘ontological prayer’. Unfortunately I could not include painting and music in this work.

5

Rola apeliny w regulacji gospodarki węglowodanowej i układu sercowo-naczyniowego

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Rosińska Z. , Boinska J. , Giemza-Kucharska P. , Przybyszewska J. , Żekanowska E.

Medical Review

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2013

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nr 3

370–378

PL

Apelina jest jedną z aktywnych biologicznie adipokin syntetyzowanych przez tkankę tłuszczową. Należy do grupy białek transbłonowych sprzężonych z białkiem G i wykazuje największą homologię z receptorem angiotensyny II. Badania ostatnich lat wykazały obecność apeliny w różnych narządach, takich jak: układ pokarmowy, układ krążenia, mózg, płuca, wątroba, śledziona, nerki, gruczoł sutkowy człowieka, tkanka tłuszczowa i łożysko. Apelina poprzez działanie na swoisty receptor jest zaangażowana w regulację funkcji układu sercowo-naczyniowego, gospodarki wodno-elektrolitowej (kontrola łaknienia i przyjmowania płynów), szlaku sygnałowego w centralnym układzie nerwowym, odpowiedzi immunologicznej, a także w proces embriogenezy i stymulację angiogenezy. Apelina wydaje się odgrywać istotną rolę w patofizjologii chorób metabolicznych. Wykazano, że poprawia wrażliwość komórek na insulinę i może opóźniać rozwój zaburzeń metabolicznych towarzyszących otyłości. Ponadto, jej silne działanie inotropowo dodatnie oraz hipotensyjne powoduje, że może ona znaleźć zastosowanie w leczeniu chorób sercowo-naczyniowych i nadciśnienia tętniczego.

EN

Apelin is one of biologicaly active adipokines synthesised by adipose tissue. It belongs to the group of transmembrane G protein-coupled proteins and has the highest homology to the angiotensin II receptor. Recent studies has shown the presence of apelin in many different organs, such as: digestive system, circulatory system, brain, lungs, liver, spleen, kidney, human mammary gland, adipose tissue, and placenta. Apelina by acting at specific receptor is involved in the regulation of the cardiovascular, gastrointestinal and immune functions, hypothalamus-hypophysis axis modulation, as well as fluid homeostasis (water intake control), embryonal development and angiogenesis. Apelina seems to play an important role in the pathophysiology of metabolic diseases. It has been shown that apelin improves insulin sensitivity and delays the development of obesity-related metabolic disorders. Furthermore, the strong positive inotropic and hypotensive effect of apelin may find application in the treatment of cardiovascular diseases and hypertension