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1

Nomadic Models of Postmodern Aesthetics: Soteriological Choice of the Teacher

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Kondratska L. , Romanovska L. , Kravchyna T. , Kozachenko S. , Novak M.

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nr 1

435-450

EN

Aim. The aim of the article is to define the concept of aesthetic competence of the nomad teacher of postmodern era based on a comparative analysis of two aesthetic models (metis paraesthetics and soteriological aesthetics). Methods. The subject of study is anthropotemporal methodology of acquiring aesthetic competence as an act of spiritual transformation (approaches, paradigm, priorities, criteria of effectiveness). The analysis of the stages of nomad’s dianoic choice in the process of understanding beauty as a boon was carried out using the method of epistemological design, according to which emotions function cognitively in aesthetic experience. The technology of spiritual self-coaching was chosen to activate all the structural components of aesthetic competence – the intention to correct aesthetic apperception and the competencies of emotional-reflective, value-semantic, aesthetic and worldview revaluation. Results. The implementation of the chosen technology opened up the possibility of reorientation for the nomad teacher: from the drive of the performer-trickster to a humble and grateful anticipation of the beauty as transcendent – to overcoming the power of inertia of previous dependence, responses to the calls of a pure (still “adventurous”) mind. A cluster analysis of the results of the completed tasks was carried out for the regression description of the efficiency of the technology. Conclusion. The soteriological concept of the aesthetic competence of the nomad teacher focuses attention on the essential coexistence of the teacher with students throughout the entire process of his self-determination. The practical experience of its implementation can make a positive contribution to reforming postmodern aesthetic education.

2

Proekologiczna metanoia współczesnego człowieka jako warunek przetrwania cywilizacji ludzkiej

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Gawor L.

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nr 4

45-59

EN

An intensifying megatrend of ecological threats has in dicated that human civilization is heading towards its own self-destruction. As a result, one must understand the need for radical change in the current global strategy of humankind, and to rebuild the current model of civilization progress. This is the core of sustainable development. From this point of view, it is only possible to rescue modern civilization through the vast and determined reconstruction of a traditional, anthropocentric worldview which favours environmental awareness. This mental change must be profound and groundbreaking, hence the use of the Greek notion of metanoia. In leaving the anthropocentric position and ascension to a level where there is a holistic sense of oneness with nature, a new way is opened up through which the contemporary human being can perceive the world. It allows her to climb to a higher level of species evolution, evolving into homo ecologicus. Without such a metanoia there will come “the end of the world as we know it”.

PL

Megatrend nasilającego się zagrożenia ekologicznego wskazuje na to, że cywilizacja ludzka prostą drogą zmierza do samozagłady. Jest to przyczyną zrozumienia konieczności radykalnej zmiany dotychczasowej globalnej strategii ludzkości i przebudowania aktualnego modelu cywilizacyjnego postępu. Stanowi to motyw przewodni idei zrównoważonego rozwoju. Z tego punktu widzenia warunkiem uratowania współczesnej cywilizacji jest powszechna i zdecydowana przebudowa tradycyjnego, antropocentrycznego światopoglądu na rzecz świadomości ekologicznej. Owa zmiana mentalna musi być głęboka i w perspektywie dziejowej przełomowa, stąd też jest określana greckim pojęciem metanoi. Opuszczenie antropocentrycznych pozycji i wstąpienie na poziom poczucia holistycznej jedności z naturą otwiera przed współczesnym człowiekiem nowy sposób percepcji świata. Pozwala mu on wspiąć się na wyższy szczebel gatunkowej ewolucji; przekształcić się w homo ecologicus. Bez takiej metanoi nastąpi „koniec świata takiego, jaki znamy”.

3

Etyka chronienia osób. Zarys problematyki

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Andrzejuk A.

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2014

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tom 3

23-41

EN

Ethics of person protection has been based on theory of person and emerging from it concept of personal relations. Thus, it should be recognized as personalistic ethics, if we understand personalism as a theory based on an account of a person. Such an ethics is an example of inferring conclusions from Thomistic metaphysics of person and human being – thus, it is Thomistic ethics par excellence. There could be question posed, in what extent proposed by Mieczysław Gogacz and his followers version of Thomistic ethics refers to classical Aristotelian and Thomistic eudaimonism? It seems that the core of the proposition relies on inferring conclusions from Thomas’ theory of love, in which love is the source of every human acts, is the principle of habituation and virtues as well as the most desired interpersonal relation. All these aspects Aquinas poses in his modifications of the Greek eudaimonism. For Thomas, the only good which results in happiness relies on relations with person – God or people. Mieczysław Gogacz continues this thread, but he does not concentrate only on problems of aims and happiness, because protection of person is an proper aim for him and protection is accomplished within relating with person through faith, hope and mainly love, and results in human happiness. We could therefore say, that ethics of protection of person is a modification of Aristotle’s ethics inasmuch as Thomism is modification of his metaphysics: Thomas Aquinas pays attention on the basic role of love in ethics and life, Mieczysław Gogacz has established love the basic pivot of his ethical and pedagogical theories.

4

Henryk Skolimowski’s Ecophilosophy in the Aspect of Philosophy of History

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Gawor L.

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tom Vol. 7, nr 1

95-103

PL

Przedstawiany tekst jest próbą rekonstrukcji filozofii dziejów Skolimowskiego, dającej się wyczytać z jego różnorodnych tekstów. Koncepcja ekofilozofii Skolimowskiego jest de facto filozofią społeczną, krytycznie oceniającą kondycję dzisiejszej cywilizacji ludzkiej. Ratunkiem dla niej jest postulowana metanoja (przemiana) człowieka początku nowego tysiąclecia. Ta konieczna transformacja człowieka współczesnego w homo ecolo-gicus, co jest centralnym punktem ekofilozofii, oparta jest na określonej wizji dziejów. Ukazuje ona z jednej strony logikę historii doprowadzającą ludzkość na skraj przepaści. Z drugiej zaś snuje optymistycznie prospek-tywną refleksję nad przyszłością człowieka mistycznie wręcz odrodzonego, jako aktywnego elementu wyższego poziomu rozwoju ludzkości – kosmokracji.

EN

The presented text is an attempt to reconstruct the philosophy of history of Henryk Skolimowski – the idea can be extracted from his various works. The concept of eco-philosophy by Skolimowski is a de facto social philos-ophy that critically evaluates the present condition of human civilization. The rescue for it is postulated metanoia (change) of man of the new millennium. This necessary transformation of contemporary man into homo ecologicus, which is the central point of eco-philosophy, is based on a certain vision of history. On the one hand it shows the logic of the history that brings the humanity to the brink of a precipice, on the other, it spins an optimistic prospective reflection on the future of man almost mystically reborn as an active element of a higher level of human development – cosmocracy.