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Platońska i epikurejska filozofia śmierci

100%

Kopania J.

Kwartalnik Filozoficzny

2013

tom 41

nr 4

59-84

Our attempts to answer the question about the sense of life are determined by the fact that we are mortal creatures. This led to the formation of two essential opposing philosophical attitudes towards life and, consequently, two philosophical attitudes towards death: the former is identified with Plato, the latter with Epicurus. The Platonic attitude is based on the hope that human life goes beyond worldliness. In that attitude, earthly life is supposed to be a preparation for eternal life, and philosophy becomes mainly meditation on death. Principally, such an attitude has been adopted by all currents of Christian thought. The Epicurean attitude is based on the conviction that human existence has only an earthly dimension. In this attitude, earthly life is supposed to be lived as if every moment was infinitely long. Such a life becomes a finite sequence of moments which are lived in an infinite dimension. Consequently, philosophy is not reflection on death, but meditation on life. Such an attitude has been adopted principally by all varieties of materialistic philosophy and atheistic existentialism.

Metafizyka Karola Rarnowskiego – rozumienie poszukujące wiary I nadziei

86%

Gomułka J.

Kwartalnik Filozoficzny

2013

tom 41

nr 3

43-53

The article concerns the philosophy of Karol Tarnowski. I depict his perspective as metaphysical in its goals but phenomenological and hermeneutical in its starting point and method. Tarnowski begins with an experience called “eschatological awareness”, particularly vivid in recent times, marked by a feeling of uncertainty about the sense of life. It includes a sense of the fundamental inadequacy of the factual world that is grounded in a much less obvious metaphysical longing. Tarnowski's analyses of metaphysical longing are deeply rooted in both Plato and Levinas. However, his thought is closer to the views of the former, since he does not accept the latter's claim that the longing is structurally unsatisfiable. He believes that longing without any hope of satisfaction is absurd, desperate, and irrational. The only way to avoid despair is to maintain hope and faith in God as the source of being and the real and attainable aim of our metaphysical longing. There is, however, no rational necessity of choosing this particular hermeneutics of our existential situation, so the metaphysics of (satisfiable) longing remains conditioned by faith and hope.

Henryk Elzenberg i tragizm religijnego materializmu

86%

Kopania J.

Kwartalnik Filozoficzny

2015

tom 43

nr 3

53-79

The Polish philosopher Henryk Elzenberg (1887-1967) describes a person who is religious but is also a materialist. In doing so, he makes reference to the Roman poet Lucretius. Elzenberg argues that to give meaning to his existence such a person must create spiritual islands in the sea of material things. His consciousness of the transience of spiritual creations makes him a tragic figure. World War II changed Elzenberg’s perspective, forcing him to realize that the sense of life is established not by one’s attitude to the material world, but by one’s attitude to man. The aim of this article is to argue that in this new context, a religious materialist is a tragic figure who constructs the meaning of his life on false assumptions about human nature.

Stany trzecie w ujęciu Władysława Tatarkiewicza

72%

Szutta A.

2011

tom 11

nr 2-3(13-14)

617-627

The article treats on the concept of “third states” (as opposed to the other two kinds of states: those of work and entertainment) introduced by Władysław Tatarkiewicz in his treatise On Happiness. A thorough analysis of the passage on “third states” as well as of the very concept allows to see its relevance to the considerations on such important philosophical questions as those of the nature of doing philosophy, the meaning of life, intellectual intuition, theoria or contemplation. The paper consists of five parts. The first part is focused on Tatarkiewicz’s understanding of “third states” as well as on a phenomenological analysis of the concept itself. The second part is a kind of extension of the analysis enriched by Josef Pieper’s interpretation of the idea of leisure which I find very close to what Tatarkiewicz means by “third states”. In the light of the analysis the concept of the ‘third states’ turns out to be very inspiring and useful in dealing with a number of philosophical questions, which is shown in the fourth part of the paper. The final step consists of questioning the above conclusion by short outlining a possible naturalistic interpretation of the ‘third states’ in the light of which the picture of philosophy, human life or human cognition, based on the concept of the ‘third states’ might turn out to be a mere illusion. I do not give a final answer to this question but treat the conclusion of the paper as an invitation to a deeper consideration of the matter.