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Forma i treść we współczesnym kontekście kulturowym

100%

Kaźmierczak Z.

2016

tom 28/1

41-60

The paper considers the issue of truth, pointing out that the truth as it is commonly understood is a reference of the personal truth of some elements of the public sphere, that is the public truth. Due to the crisis of European culture (pluralism, individualism, inflation of speech and expression, scientism) public truth cannot function as it used to, because it is not able to impose on society a single formula. This raises the impression that no truth is possible. The article argues that there is still a personal truth available, the development of which may be the goal of future culture. Patterns of this development are brought by the liberal Quakerism. It makes the public truth something formal – it believes above all in what Pink Dandelion called the “behavioral creed” - without forcing individuals to believe in any particular truth.

Husserl and Shestov: philosophical antipodes

80%

Szepieniec K.

nr 1

135-153

The paper contains a general characteristics of the relation between Lev Shestov’s philosophy of existence and transcendental phenomenology of Edmund Husserl. The analysis was largely inspired by Cezary Wodziński’s research on Shestov’s writings, including his book published in Polish Wiedza a zbawienie. Studium myśli Lwa Szestowa (1991). In 1931, inspired by Descartes’ Meditationes de prima philosophiae, Husserl began a total transformation of philosophy into a science absolutely founded, assumptionless and developed in the spirit of absolute self-responsibility. Thus, the idea of philosophy as an exact science and Descartes’ idea of a science absolutely founded became the aim. It resulted in a project of universal science which — according to Husserl — has been the aim of European philosophy from the beginning. Ultimately, this philosophy was to rebuild the whole model of European culture. Less than two years after the first edition of Die Krisis der europäischen Wissenchaften und die transzendentale Phänomenologie, Lev Shestov published his Athens and Jerusalem (1938) where he agrees with Husserl’s diagnosis that the whole European culture is in a stage of a deep crisis which goes to its very foundations. However, Shestov points at the radically different sources of that crisis. Paradoxically, a remarkable friendship connecting these two thinkers did not affect the similarity of their views. In fact, they are located at the opposite poles of the contemporary philosophical scene. The friendship of Shestov and Husserl was born in the atmosphere of an intense and uncompromising intellectual debate. Both thinkers are strongly convinced that the fate of European culture and European understanding what it is to be man are decided in the realm of philosophy. So, the philosophical projects they offer are two extremely critical visions of culture. At the same time they suggest a way the European culture should be thoroughly reformed at its very basis

Między przeznaczeniem a wolnym wyborem. Przygodność człowieka w filozofii Alberta Schweitzera

80%

Kusak L.

2016

nr 4(952)

65-78

Opisywany przez naukę świat jest – według Schweitzera – potworny przy całej swojej wspaniałości. Porządek świata pozostaje dla człowieka zagadką, zaś wszelkie próby uzasadnienia suwerenności jego woli napotykają nieprzekraczalną granicę obiektywnych wyznaczników ludzkiej egzystencji (nasze narodziny, ułomny intelekt, krótkość życia, to, co ogranicza człowieka jako podmiot myślący i działający). Tworzony przez człowieka świat cywilizacji i kultury również uniezależnia się od niego i przeciwstawia mu się jako wroga siła. Złowrogie skutki tej podwójnej kontyngencji mogą być – do pewnego stopnia – zneutralizowane przez ustanowienie uniwersalnego, obowiązującego wszystkich ludzi, moralnego drogowskazu. W filozofii Schweitzera funkcję taką pełni etyka czci dla życia. Założenia, konsekwencje, spójność i wiarygodność jego programu przeobrażenia człowieka stanowią przedmiot przedstawionych rozważań.

The world described by science is, according to Schweitzer, terrible despite its greatness. The order of the world remains a mystery to man, and any attempts to justify the sovereignty of man’s will meet the insurmountable barrier of objective determinants of human existence (our birth, imperfect intellect, shortness of life; what limits man as a thinking and active subject). The world of civilisation and culture created by man is also becoming independent of man and opposes man as a hostile force. The ominous consequences of this double contingency may, to some extent, be neutralised by establishing a universal moral signpost that is binding for all people. In Schweitzer’s philosophy, this role is performed by the ethics of reverence for life. The principles, consequences, cohesion, and credibility of his programme of transforming man are the subject of consideration in the article.