Wyniki wyszukiwania - Biblioteka Nauki

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PHENOMENOLOGY AS A FUNDAMENTAL INVESTIGATION (Fenomenologia jako badanie fudamentalne)

100%

Poltawski A.

Kwartalnik Filozoficzny

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2009

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tom 37

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nr 1

5-15

EN

The essay starts with Walter Biemel's report on the introduction of the concept of 'Lebenswelt' by Husserl who, in his lecture in Vienna in 1935, passed from accepting as basic the ideal world of science to stating that this world is grounded in the 'Lebenswelt', the world as we perceive it. The 'Lebenswelt' is for Husserl the topic of phenomenology as a discipline of the spirit - a discipline of a very special, not objectively-logical character. This leads to the problem of historicity, discussed by Ludwig Landgrebe in the context of its end. He argues that history may be understood as history only from the point of view of a teleological principle (Kant's regulative principle of action) mediating between expecting the Last Things and the actual consequences of actions. But this must be connected with understanding time as the time of 'action' as analyzed by Heidegger, not as a continuous linear process directed by causal laws. The continuity of history is achieved by the free actions of people and the unpredictability in question is one of the free actions themselves. An outline of a consistent philosophy of the human person acting and morally developing on the strength of his or her actions has been given by Karol Wojtyla's 'perfectiorism'. Wojtyla stresses as basic the seemingly trivial distinction between a free action and what merely happens in us. Thomistic metaphysics can express both of those dynamisms only by the same terms 'agere-pati'. This is due, argues Wojtyla, to its basically cosmological character. Thus, there exists a tension between the personalistic approach of Thomism and its alleged empiricism. Thomistic philosophy is based, in fact, not on experience as understood by empiricism, but precisely on the exploration of the 'Lebenswelt'; and this field of investigation, being the domain of free action and moral development, i.e. of what is basically human, is not that of scientific theories and demonstrations but one of vision, persuasion, and testimonies.

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Teodor Parnicki i Fryderyk Nietzsche — Jak „świat prawdziwy” stał się w końcu baśnią w cyklu Nowa baśń

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Gołuński M.

Sensus Historiae. Studia interdyscyplinarne

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2011

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nr 3(4)

33-55

EN

In the article the author is putting the cycle together New fairy tale the Polish writer and the fragment of Dusk of gods of German of the philosopher. He is advancing the hypothesis, in accordance which Parnicki is writing the Nietzschean thought down into his novel cycle, for especially with reference to moving away from the truth, making this scheme by Nietzsche unexpressed, but written down into the plot of the work. Essential, that both state the historicity of this process.

3

Świadomość historyczna (wnioski z badań empirycznych)

100%

Szacka B.

Studia Socjologiczne

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2011

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nr 1(200)

233-260

EN

Historical consciousness can has two meanings: either a set of images of the past or a feeling of individual's historicity, awareness of being between the past and the future. The article is devoted to the Polish society's historical consciousness in both meanings. The differentiation of the two aspects of historical consciousness allows demonstrating both the fluidity of everyday consciousness in ideological terms and the cultural transformations linked to the industrial and technological development. There are three national traditions that can be discerned within the aspect of remembered past: statehood, liberation struggle and national culture. Traditions are defined through values (e.g. strong state, patriotism, science and culture etc.) as well as historic figures symbolizing these values (e.g. Kazimierz the Great, Kosciuszko, Nicolas Copernicus). The boundaries between these traditions are however permeable, the attempts of drawing clear-cut socio-demographic profiles of the followers of these traditions were not successful (despite some notable differences, e.g. between men and women). This supports the thesis that national tradition in Poland homogenizes. The analysis of the historical consciousness' other aspect - the temporal dimension of the past - brought slightly different results. The research revealed that an attitude of accepting the past can have two different bases, these were coined an escapist attitude (the negative evaluation of the present without idealization of the own group's past) and a historicist attitude (tendency to idealize own group's past). The differentiation of these two attitudes was influenced by socio-demographic factors, especially by world view and age.

4

BREAK-BACK FROM HISTORY (PAVEL VILIKOVSKY: 'EVERLASTINGLY GREEN...')

100%

Barborik V.

Slovenská literatúra (Slovak Literature)

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2007

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tom 54

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nr 1

41-53

EN

The starting point of the study is an interpretation of the novelette written by Pavel Vilikovsky: 'Vecne je zeleny..' (Everlastingly Green...), published in 1989. Except of the revealing of the inner structure of the book the author tries to show connection with several stages of development in the Slovak literature. The prose of Vilikovsky was written in the first half of 70s, about 15 years before its publishing, and a part of its semantic potential relates to that period of time. The book was also inspirational in a new literary situation after 1989. The author could confront the reading and interpretation through operative probes of the history of literature with some other controversial configurations of the Slovak literary development (60s -70s – 90s). The study is a reflection of wide scale of genres appeared in the novelette of Vilikovsky. They are united by the ironic modality as direct intertextual ways-out of the publication. The historical events (affair of a colonel Redl) as well as their literary realisations (reportages of E. E. Kisch) are parts of the book. Vilikovsky's 'transcription' is not a polemic with some interpretations of the character and stories flowing to us in the stream of the historical events but he polemizes with the historicity as a principle and contemporary praxis. The novelette is also a concrete reaction to the revitalisation of historicity in the second half of 60s representing in the literature by the nationally oriented essayistic works of Vladimir Minac. Coming out from the analysis of the novelette 'Vecne je zeleny...' the author characterises the book as an example of a flexibly transitive structure maintaining its semantic productiveness in the various and sometimes even the controversial receptive situations.

5

Historizität und Intersubjektivität der ästhetischen Erfahrung. Eine Positionierung zwischen Jauß und Kant

88%

Capdevila P.

Estetika: The Central European Journal of Aesthetics

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2009

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tom 46

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nr 2

119-143

EN

This article seeks to formulate a theory of aesthetic experience, which includes a historical dimension. It first takes some historical examples of aesthetic experience and looks for similarities amongst them. It then presents a personal reading of Jauss's theory of aesthetic experience, which, though historicist, presents a general or universal structure. The article aims to demonstrate that Jauss's theory is highly productive for the purpose of the current argument, but offers no satisfying solution to the problem of intersubjectivity. To solve this problem, the author turns to a recent reading of Kantian aesthetics, providing a complement to a general theory of aesthetic experience, which includes a non-relativistic factor of historicity.

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O strukturze ontycznej historyczności: uwag kilka

88%

Rzęchowski C.

Sensus Historiae. Studia interdyscyplinarne

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2011

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nr 1(2)

23-27

EN

In this work an author wants to present an ontic historicity, which contains transcendental relations as well as consecutive relations using transcendental method. An ontic structure is the whole relations which that occur between individual existence and their elements. Transcendental relations determine historicity as a whole become and to last process of men in his individual and social existence. Consecutive relations are universal relations. Historicity is becoming in act of history a consciousness of subject specific time and designate place. Transcendental method is examining an ontic structure of historicity. Field of apply it is determine every existence. Historicity it is something which exist. Transcendental method to consist in examines everything which exists, by analogy how to analyze transcendental terms.

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THINKING DESCARTES IN CONJUNCTION, WITH MERLEAU-PONTY: THE HUMAN BODY, THE FUTURE, AND HISTORICITY

88%

Griffith J.

Filozofia (Philosophy)

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2019

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tom 74

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nr 2

111 – 125

EN

This article addresses a debate in Descartes scholarship over the mind-dependence or -independence of time by turning to Merleau-Ponty’s Nature and The Visible and the Invisible. In doing so, it shows that both sides of the debate ignore that time for Descartes is a measure of duration in general. The consequences to remembering what time is are that the future is shown to be the invisible of an intertwining of past and future, and that historicity is the invisible of God.

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Prolegomena do etnografii „pomników historii i kultury narodowej”. Dziedzictwo jako wymiar nowoczesnej historyczności

88%

Klekot E.

Rocznik Antropologii Historii

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2011

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nr 1-2

33-48

EN

Taking as her starting point the concept of “historicity”, understood as a way of conceiving the past through different social practices [Hirsh and Stewart 2005], the author reflects on the results of her long term ethnographic research on two prominent “monuments of Polish history and culture”: namely the royal castles in Warsaw and Cracow. Following up on Hirsh and Stewart’s insight that academic history is one of the modern historicities, the article proposes taking “history” and “heritage” (understood by David Lowenthal [1998] as two co–existing sets of past–oriented practices) for two modes of modern historicity, arguing that to some extent they also correspond to different modes of representation of the past in modernity, as described by Bann [1984]. Pointing to the late modern crisis of representation, the author studies the politics of the representation of the past, focusing on historic monuments. It is suggested that their status is legitimized on two levels of power relations. On the macroscale the stance of subsequent political systems and governments are considered, and the material and institutional solutions that result from them are considered, while on the micro–scale the political involvement of the two historic monuments emerges from expert discourses and practices. It is on the micro–scale level of power relations, that historic value is ascribed to objects, and they become heritagized. Ethnographic research of historic monuments should therefore recognize the modes of historicity involved, and describe their selective character and legitimizing practices, opening up the field to further analysis of the power relationships involved.

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APOLOGIE KATOLICISMUS NA INDEXU ZAPOVĚZENÝCH KNIH. K NĚKTERÝM ASPEKTŮM SPORU OKOLO SPISU EVANGELIUM A CÍRKEV ALFREDA LOISYHO

75%

Petráček T.

Verba Theologica. Teologický časopis

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2020

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tom 19

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nr 2

7 – 21

EN

In this study, the author deals with the thought of Alfred Loisy (1857–1940), especially the reasons for his disputes with the ecclesiastical authorities, that ended in his works being put on the Index and eventually in his excommunication. He examines his apologetic work The Gospel and the Church and the subsequent treatise Autour d´un petit livre not only in the context of the time, but also in terms of the further development of Catholic biblical science. In the main part of the study, the author analyses the strengths and difficulties of Loisy’s thought and the main reasons why his approaches, especially redaction criticism and form criticism, to the study of the New Testament and the beginnings of the Church were sharply rejected at his time by the ecclesiastical authorities.

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WALTER BENJAMIN AND THE DEPTH OF HISTORICITY (BENJAMIN AND THE VIENNESE SCHOOL OF ART HISTORY)

75%

Bakos J.

Slovak Review. A Review of World Literature Research

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2007

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tom 16

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nr 1

27-36

EN

The first half of the study shows the depth of the kinship between the problem understanding of art historicity in W. Benjamin and a significant representative of the Viennese school of art history, A. Riegl; the key notion here is 'Kunstwollen', a notion adopted from Riegl, which in the time perspective includes the dynamics of historical metamorphoses of art depending on its perception (which is, apart from social determination, other explicit postulate i.a. also in Benjamin's essay on the reproducibility of the work of art). At the same time, since 1925, it is possible, within Benjamin's reading of Riegl, to disclose also moments of over-interpretation (for example introducing the notion of a crisis, or a decline into the concept of developmentality). The deepening of art historicity in Benjamin heads, in the following parts of the author's study, further - similarly as in M. Dvorak - to radicalization in the sense of transformations of his essence. At the same time, the notion on the history-formation of art corresponds with the opinions of Benedetto Croce, and his Viennese followers, Julius von Schlosser and Hans Sedlmeyr. It is possible, from the perspective of the Vienna school, to consider also Benjamin's key notion of 'aura', to which to a large extent Riegl's notion of 'Alterswert' corresponds, whereas the background of Benjaminian art history as a history of a loss of the aura creates Hegelian prophecy about the end of art. The depth of historicity, which is shown in Benjamin's perception of the art metamorphoses in the course of time, is at the same time a sign of a historical pluralism, adopted from the Vienna school.

11

MODERNISATION AND/OR CHANGE OF THE SYSTEM?

63%

Kulcsar K.

Tarsadalomkutatas (Social Science Research)

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2008

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tom 25

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nr 4

403-434

EN

It is not unusual in science as in common life that a concept emerges but becomes useless after some time, or, it becomes fashionable then disappears. A scientific concept that initially appeared to be capable of explaining everything, having almost absolute value 'shrinks' to its real content with the development of learning. As such, it fits into the system of often similarly born concepts this time expressing real phenomena, with its true explanatory meaning. 'Modernisation' seems to be one of those concepts. Though the word itself appeared already in the 19th century, it became fashionable in academic literature a couple of decades ago. After World War II and nowadays its real content has unfolded, and the phenomena covered by the concept can be outlined, hence it can be used with real explanatory force in understanding our social phenomena and processes.

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K ANTROPOLOGICKÉMU PROJEKTU V TEOLOGII E. SCHILLEBEECKXE. ČLOVĚK JAKO HOMO HISTORICUS

63%

Kolářová L.

Studia theologica

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2013

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tom 15

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nr 2

45–64

EN

Through an analysis of the human experience structure in Schillebeeckx’ theology, this article examines the anthropological conditions of the potential religiosity of humankind. The methodical validity of the approach: comprehending the image of humanity used in Schillebeeckx’ theology presupposes a formal division of epistemic levels in its attitude towards humankind. The differentiation between the “first”, “pre-religious” basic level in theological language usage clarifies the given theological intention better. The validity of the content: in his theology Schillebeeckx works with the principle of the autonomy of the world and of humankind. As he seeks a field of values proper to religion, he allows the general human level to maintain its authenticity. The human experience structure in Schillebeeckx’ concept displays human authenticity on its basic level, while at the same time it proves to be a transcending system in principle. As such it can and should be the starting point for an explicit understanding of humanity’s religious dimension.