Wyniki wyszukiwania - Biblioteka Nauki

1

On Martin-Löf’s Constructive Optimism

100%

Peluce V. A.

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nr 1

EN

In his 1951 Gibbs Memorial Lecture, Kurt Gödel put forth his famous disjunction that either the power of the mind outstrips that of any machine or there are absolutely unsolvable problems. The view that there are no absolutely unsolvable problems is optimism, the view that there are such problems is pessimism. In his 1995-and, revised in 2013-Verificationism Then and Now, Per Martin-Löf presents an illustrative argument for a constructivist form of optimism. In response to that argument, Solomon Feferman points out that Martin-Löf’s reasoning relies upon constructive understandings of key philosophical notions. In the vein of Feferman’s analysis, one might be object to Martin-Löf’s argument for either its reliance upon constructivist (as opposed to classical) considerations, or for its appeal to non-unproblematically mathematical premises. We argue that both of these responses fall short. On one hand, to be critical of Martin-Löf’s reasoning for its constructiveness is to reject what would otherwise be a scientific advance on the basis of the assumption of constructivism’s falsehood or implausibility, which is of course uncharitable at best. On the other hand, to object to the argument for its use of non-unproblematically mathematical premises is to assume that there is some philosophically neutral mathematics, which is implausible. Martin-Löf’s argument relies upon his third law, the claim that from the impossibility of a proof of a proposition we can construct a proof of its negation. We close with a discussion of some ways in which this claim can be criticized from the constructive point of view. Specifically, we contend that Martin-Löf’s third law is incompatible with what has been called “Poincaré’s Principle of Epistemic Conservation”, the thesis that genuine increase in mathematical knowledge requires subject-specific insight.

2

Correlation Between Psychological Well-Being and Indicators of Optimism

100%

Svence G. , Golde S.

Signum Temporis

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2008

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tom 1

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nr 1

71-77

EN

Introduction The research is based on the theory that a high level of optimism of an individual correlates with the indicators of subjective well-being.Aim of the Study To test two problem issues. The first one was: is there any statistically significant correlation between the indicators of psychological well-being and a high level of optimism? The second was: did the respondents with higher levels of income also have higher indicators of psychological well-being?Materials and Methods Ryff''s Scales of Psychological Well-Being and Seligman's Attributional Style Questionnaire. The statistical method for the analysis of correlation was done with the help of Pearson's correlation coefficient.Results No statistically significant correlation was found between the indicators of the personality's positive sense of self and high level of optimisms, but it could be related to the low indicator of inner validity in Seligman's test (Cronbah's alpha: .3). As the test has not been standardised in Latvia, it could be the reasons for its low validity. Nevertheless, the analysis of the qualitative data obtained in the research showed that on the level of tendencies there is a correlation between the level of optimism and separate indicators of psychological and subjective well-being: personal development, sense of significance of one's life, relationships with other people.To test the second problem issue of the research, Ryff's Scales of Psychological Well-Being was used, and the results were correlated to the level of monthly income stated by the respondents. The statistical method for finding a correlation between two attribute features was done by using the criterion of chi-square.Conclusions The results confirmed that there is a statistically significant correlation between the level of a respondent's income and his/her psychological well-being.

3

Najlepszy czy najgorszy z możliwych światów? Studium porównawcze systemów ﬁlozoﬁcznych G.W. Leibniza i A. Schopenhauera

100%

Czerkawski A.

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2007

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tom 2

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nr 1

9-20

EN

The article discusses the views of two great philosophers, Georg W. Leibniz and Arthur Schopenhauer. In his optimistic system, Leibniz perceived the world as created by God. Schopenhauer, in his pessimism, claimed that God does not exist and that the world is ruled by the irrational Will. Surprisingly, the opposing views of Leibniz and Schopenhauer converge in the area of ethics, for both of them consider good action and compassion toward each other the most important things. The author claims that the convergence of their moral standpoints can be explained by their common discovery the metaphysical mystery of being.

4

O filosofickém eskapismu

88%

Vaškovic P.

Filosofický časopis (Philosophical Journal)

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2023

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tom 71

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nr 1

21-41

EN

The study is concerned with the issue of philosophical pessimism and escapism in the work of Emmanuel Levinas and Arthur Schopenhauer. I start from Levinas’ early texts On Escape (De l’évasion), Existence and Existents (De l’existence à l’existant ) and Time and the Other (Le temps et l’autre), in which the French phenomenologist holds a strongly pessimistic point of view and where he also formulates a metaphysical need for an “escape from being.” That same tendency – i.e. the need to escape from an inhospitable existential situation – is then examined in Schopenhauer’s seminal work The World as Will and Representation (Die Welt Als Wille Und Vorstellung). In the first part of the study (i), I thematize the moods of boredom (Schopenhauer) and anxiety (Levinas), in which being appears to both authors as inhospitable. I then examine (ii) the metaphysical assumptions of Schopenhauer’s and Levinas’ pessimism and escapism, or more precisely the non-theistic starting points of their philosophical concepts. In the third part (iii), I focus on experiential assumptions, specifically on negative forms of the subject’s experience with the world – i.e. the experience of physical and psychological suffering, existential loneliness and aimlessness. The last part of the study (iv) briefly outlines the various “escape vectors” from being that both philosophers offer: Schopenhauer demarcates the way out of being – towards nothingness – through asceticism, through the gradual mortification of all bodily and spiritual desires; Levinas, to the contrary, holds in his early texts onto the emotion of pleasure [plaisir], whose ecstaticity pointing to transcendence seems to be for him – however inadequate it remains – a pathway towards the exit from being; in his late work, Levinas then finds a solution in the turn towards ethics.

CS

Studie je věnována problematice filosofického pesimismu a eskapismu v díle Emmanuela Lévinase a Arthura Schopenhauera. Vycházím z Lévinasových raných textů O úniku (De l’évasion), Existence a ten, kdo existuje (De l’existence à l’existant) a Čas a jiné (Le temps et l’autre), v nichž francouzský fenomenolog zastává silně pesimistické stanovisko a kde taktéž formuluje metafyzickou potřebu po „úniku z bytí“. Stejnou tendenci – tj. potřebu uniknout z nehostinné existenciální situace – poté sleduji v Schopenhauerově stěžejním spise Svět jako vůle a představa (Die Welt als Wille und Vorstellung). V první části studie (i) tematizuji nálady nudy (Schopenhauer) a znepokojení (Lévinas), v kterých se oběma autorům bytí vyjevuje coby nehostinné. Následně (ii) zkoumám metafyzické předpoklady Schopenhauerova a Lévinasova pesimismu a eskapismu, respektive tedy non-teistická východiska jejich filosofických koncepcí. Ve třetí části (iii) se soustřeďuji na předpoklady zkušenostní, konkrétně na negativní formy zkušenosti subjektu se světem – tj. zkušenosti fyzického i psychického utrpení, existenciální osamělosti a bezcílnosti. Poslední část studie (iv) stručně načrtává rozličné „vektory úniku“ z bytí, které oba autoři nabízejí: Schopenhauer vytyčuje cestu ven z bytí – směrem k nicotě – skrze asketismus, skrze postupné umrtvování všech tělesných i duševních tužeb. Lévinas se v raných textech naopak upíná k emoci potěšení [plaisir], jejíž extatičnost poukazující k transcendenci se mu zdá být – jakkoli však stále nedostačující – cestou k vystoupení z bytí; v pozdní tvorbě poté Lévinas nachází řešení v obratu k etice.

5

Un “libro terribile”, L’Imperio di De Roberto tra disincanto politico e nichilismo

87%

Ferraro G.

Studia Romanica Posnaniensia

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2014

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tom 41

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nr 4

61-75

EN

book”. Published in 1929, when the Sicilian writer was not longer alive, this incomplete novel concluded the project of literary triptych including the novels L’Illusione and I Viceré. What could arouse dismay and abhorrence in its readers was the nihilistic outcome of the plot. In order to explain it, the authors of the present paper show how the political disillusionment, embodied in the novel by the figure of the young journalist Federico Ranaldi, discloses for De Roberto the horizon of European nihilism. Being symbolic of the Italian generation born after the Unification, Ranaldi loses his political ideals when he understands that the politicians have no faith and are no longer right. Disgusted by the conduct of Consalvo Uzeda di Francalanza, the last heir of the ancient “viceroys” of Sicily, now the minister of the Kingdom, Ranaldi is overwhelmed by a radical, pessimistic vision of the world. Thus it is evident that De Roberto was extremely influenced by such philosophers as Giacomo Leopardi, Arthur Schopenhauer and Eduard von Hartmann.

PL

In the correspondence with his mother, Federico De Roberto defined its own novel L’Imperio as a “a terrible book”. Published in 1929, when the Sicilian writer was not longer alive, this incomplete novel concluded the project of literary triptych including the novels L’Illusione and I Viceré. What could arouse dismay and abhorrence in its readers was the nihilistic outcome of the plot. In order to explain it, the authors of the present paper show how the political disillusionment, embodied in the novel by the figure of the young journalist Federico Ranaldi, discloses for De Roberto the horizon of European nihilism. Being symbolic of the Italian generation born after the Unification, Ranaldi loses his political ideals when he understands that the politicians have no faith and are no longer right. Disgusted by the conduct of Consalvo Uzeda di Francalanza, the last heir of the ancient “viceroys” of Sicily, now the minister of the Kingdom, Ranaldi is overwhelmed by a radical, pessimistic vision of the world. Thus it is evident that De Roberto was extremely influenced by such philosophers as Giacomo Leopardi, Arthur Schopenhauer and Eduard von Hartmann.

6

Concern, Pessimism and Neuroticism of Senior Undergraduates and Students

75%

Аnida V. A. , Belic M. , Erdes-Kavecan D.

The New Educational Review

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2021

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tom 64

273-282

EN

Th is paper explores the relations of concern, pessimism and neuroticism in two groups of young people, students in their fi nal year of high school, and senior undergraduates of diff erent faculties. In this research, we further want to check at what level these cognitive elements are expressed in young as well as whether there is a diff erence between the sexes. Th e study included 274 participants, average age of 20 from the South-Western Serbia. Th e following instruments were used: Scale of optimism / pessimism, Penn state questionnaire of concerns and GEN questionnaire for generalized neuroticism. Th e results showed that young people have a higher concern, pessimism, and that 17.9% of young people in our sample were neurotic. Female gender is more concerned and neurotic when compared to males.

7

W obliczu aksjologicznej próżni. O rozpadzie świata wartości w literaturze Młodej Polski i w prozie najnowszej

63%

Chojnacka E.

Prace Literaturoznawcze

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2013

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nr 1

151-166

EN

Experiencing the disintegration of world of the value is located in a range of universal subjects, letting for establishing the dialogue of the tradition with the present. Passed dissertations are concentrating on analysis of the literary way of expressing the axiological vacuum, referring to such issues, like the belief in God, the vision of love, the idea of the house as the space safe, giving feeling approval and closenesses. In the area of contemporary literature stressed also a crisis of the belief in humanity is remaining as the source of the good, returning in visions and dreams. In the conglomeration of showing resemblances and differences above all an attitude of the nihilism, resulting from experiencing reality as the chaos which is giving none is becoming apparent of hope, causes the disintegration of the subject.

8

Społeczny pesymizm w prozie Romana Sienczina

63%

Roman-Rawska K.

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tom 25

131-143

EN

The paper is an introduction to the problems of the contemporary works of a Russian writer Roman Senchin (born 1971). The author is considered to be a representative of the new realism current and his prose is a paradigmatic example of socially-oriented literature. Due to the sociological perspective, the article exposes social and political aspects of his work, but less attention has been paid to poetics as such. However, the psychological and existential aspect of Senchin’s work was also stressed. Furthermore, an attempt was made to resolve the dilemma, whether in relation to Senchin’s works it is relevant to use such theoretical concepts as politics of literature and politics in the literature.

9

Pokusa życia mimo wszystko w myśli Emila Ciorana

63%

Piechaczek S.

Kwartalnik Filozoficzny

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2014

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tom 42

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nr 1

109-125

EN

The article considers why it is not worth committing suicide, despite the negative character of human existence. According to Cioran, man’s greatest curse is his self-consciousness, which frequently reminds him of the transitory character of everything and of death, making life unbearable. The best solution would be not to have been born, but if that misfortune should fall upon someone, the solution is to die as soon as possible. Should someone live longer, the best solution is to think how to bear life and to defeat and silence the fear of death. What makes life more bearable is the ability to commit suicide. This gives man a power greater than that of God because one can reject the world and one’ own birth, thus becoming master of one’s own existence. Although death seems to be the only reasonable solution, Cioran does not take his own life away. He chooses the temptation to exist, to live an authentic and full life, and he even offers something resembling wisdom following defeat.

10

Jerzy Stempowski i Lew Szestow – egzystencjalizm spowity wschodnią melancholią. Krótka historia przyjaźni

63%

Zimnowoda A.

ARGUMENT: Biannual Philosophical Journal

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2018

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tom 8

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nr 2

PL

Jerzy Stempowski and Lev Shestov - existentialism imbued with eastern melancholy. A short history of a friendship: The main objective of this article is to present the friendship between Jerzy Stempowski - Polish writer, essayist and Lev Shestov - Russian writer and philosopher. The article consist of three parts an and short conclusion. In the first part I focus on Stempowski’s predilections for Eastern Europe, and I also explore Stempowski’s complicated, though clearly evident, relation with existentialism. It is in this context that I show both Stempowski’s close affinity with Shestov philosophy, and his evident antipathy to French existentialism. In the second part I attempt to answer the following question: why did Stempowski have such a strong aversion to Albert Camus’ work. In this part of my essay I briefly refer to a Serbian writer and dissident - Mihajlo Mihajlov. In the third part I explore Stempowski’s friendship with Shestov and I also sketch the ideological horizon they both shared. Moreover, I mention Shestov’s presentations at the philosophical conferences in Kraków and Berlin as well as his meeting with Edmund Husserl in Amsterdam. In the short conclusion to my article I suggest that Stempowski’s existentialism is an individual, original project even if his existentialism draws upon most of the major themes in philosophical treatises and literature of existentialism. His “existential project” is based on: 1. reason which rationally orders reality, 2. sympathy towards antirational and prophetic philosophy of Russian thinkers which he analyses from the positions of a professed atheist and 3. deeply-rooted humanistic values.

11

Tragedy and the Limits of Pessimism in Ancient and Modern Realist Political Thought

51%

Humphries C.

In Gremium. Studia nad Historią, Kulturą i Polityką

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2020

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tom 14

223-235

EN

This article explores the question of what we might discover about the nature and significance of contemporary forms of so-called “political realism” – particularly with regard to their relationship to pessimism – from a philosophical consideration of Ancient Greek tragedy on the one hand, and of such supposed ancient precursors of this way of thinking about ethical and/or political matters as Thucydides on the other. The principal thesis put forward here will be that Greek tragedy can prompt us to notice a revealing equivocation within the thinking of prominent recent and contemporary exponents of such realism, connected with what, in practice, it means to withhold assent from forms of morality-centred optimism on the grounds that they are perceived to be dogmatic or speculative. Such political realism, I conclude, when thus formulated, implicitly involves elements that are dogmatically pessimistic, even when expressly aspiring to be anti-dogmatic themselves. In order to clarify the significance of this equivocation, I draw a parallel with some issues that have emerged in the context of the reception of Wittgenstein’s later philosophy.

PL

Artykuł ten porusza kwestię tego, co możemy odkryć o naturze i znaczeniu współczesnych form tak zwanego „realizmu politycznego” – zwłaszcza w odniesieniu do ich związku z pesymizmem – z jednej strony poprzez filozoficzne rozważania na temat starożytnej greckiej tragedii i z drugiej poprzez takich rzekomych starożytnych prekursorów tego sposobu myślenia o sprawach etycznych lub politycznych jak Tukidydes. Główna teza, którą tu postawiono, jest następująca: tragedia grecka może nas skłonić do zauważenia ujawniającej się dwuznaczności w myśleniu wybitnych niedawnych i współczesnych przedstawicieli tego realizmu, związanej z tym, co w praktyce oznacza powstrzymywanie się od przyzwolenia na formy moralnego optymizmu, postrzegając je jako dogmatyczne lub spekulatywne. Dochodzę do wniosku, że taki realizm polityczny, gdy jest tak sformułowany, zawiera w sobie implicite elementy dogmatycznie pesymistyczne, nawet jeśli same aspirują do statusu antydogmatycznego. Aby wyjaśnić znaczenie tej dwuznaczności, przedstawię paralelę z niektórymi kwestiami, które pojawiły się w kontekście recepcji późniejszej filozofii Wittgensteina.

12

Resource allocation under complete uncertainty – case of asymmetric payoffs

51%

Gaspars-Wieloch H.

Zeszyty Naukowe. Organizacja i Zarządzanie / Politechnika Śląska

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2016

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tom z. 96

247--258

EN

The resource allocation problem has been investigated in many contributions both for the deterministic (known parameters) and stochastic case (scenarios with known probability distribution). In this paper we propose a decision rule enabling one to find a proper solution under complete uncertainty, i.e. when possible scenarios are known, but the decision maker has no information (or does not intend to use it) about their likelihood. The procedure takes into account the decision maker’s nature and the specificity of particular sets of possible cumulative payoffs (range, average, asymmetry, dispersion).

PL

Problem rozdziału zasobów jest analizowany w wielu pracach zarówno dla przypadku deterministycznego (znane parametry), jak i stochastycznego (scenariusze ze znanym prawdopodobieństwem). W tym opracowaniu proponowana jest reguła decyzyjna umożliwiająca wyznaczenie odpowiedniego rozwiązania w warunkach całkowitej niepewności (znane są scenariusze, lecz decydent nie dysponuje wiedzą o prawdopodobieństwie bądź nie zamierza z tej wiedzy skorzystać). Podejście uwzględnia naturę decydenta oraz charakterystyczne cechy poszczególnych zbiorów możliwych skumulowanych wypłat (przedział, średnia, asymetria, rozproszenie).

13

There is No Hop(p)e neboli Blaise Pascal a ambivalence kosmické hrůzy

51%

Zika R. , Váša O.

Filosofický časopis (Philosophical Journal)

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2024

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tom 72

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nr Mimoradne_cislo_3

86-104

EN

The essay focuses on the survival of Pascal’s metaphors concerning the cosmic wasteland. It analyzes step-by-step the ways in which authors such as Immanuel Kant, George Milbrey Gould, Herbert George Wells, Thomas Henry Huxley, Howard Phillips Lovecraft, Vladimír Hoppe, Jacques Monod, and Eugene Thacker appropriated Pascal’s images of despair from the “eternal silence of infinite spaces”, which they have then used to develop their own arguments in favor of defending (or disparaging) the relevance of a human presence in the universe. The focus of the study lies in an analysis of these connections in the work of the Czech philosopher Vladimír Hoppe.

CS

Esej se zaměřuje na přežívání Pascalových metafor týkajících se kosmické pustiny. Postupně jsou v něm analyzovány způsoby, jakými si autoři jako Immanuel Kant, George Milbrey Gould, Herbert George Wells, Thomas Henry Huxley, Howard Phillips Lovecraft, Vladimír Hoppe, Jacques Monod a Eugene Thacker přivlastnili Pascalovy obrazy zoufalství z „věčného mlčení nekonečných prostorů“, které pak následně využili k rozvinutí vlastních argumentů ve prospěch obhajoby (či znevažování) náležitosti lidské přítomnosti ve vesmíru. Těžiště studie spočívá v analýze těchto souvislostí v díle českého filosofa Vladimíra Hoppeho.

14

Essentials of Wolniewicz’s thought

51%

Okołowski P. , Okołowski P.

Przegląd Filozoficzny. Nowa Seria

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2018

|

nr 3

15

Setkání svobodných duchů. Friedrich Nietzsche a Blaise Pascal

44%

Soška B.

Filosofický časopis (Philosophical Journal)

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2024

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tom 72

|

nr Mimoradne_cislo_3

67-85

EN

The text presented here is dedicated to the specific features of Pascal’s thought that Nietzsche pursued in his middle period – especially in the works Human, All Too Human and Dawn of Day. The key question that the author tries to answer is: How does Pascal’s tragic view of the world relate to the negative conception of freedom of Nietzsche’s “free spirits”? In his analysis, the author focuses primarily on the opposition between the concepts of the herd and the contemplative life, as well as on the motifs of distraction, boredom, and despair. Last but not least, the article analyzes Nietzsche’s concept of the strong and predisposed temperament, which he applies specifically to Pascal, Montaigne, and Nietzsche himself. In the conclusion of the study, the author attempts to prove the connection between the process of liberation and healing in all three of the above-mentioned authors.

CS

Předkládaný text je věnován specifickým rysům Pascalova myšlení, na které Nietzsche navazoval ve svém středním období – především v dílech Lidské, příliš lidské a Ranní červánky. Klíčovou otázkou, na niž se autor snaží nalézt odpověď, je: Jak souvisí Pascalovo tragické vidění světa s negativním pojetím svobody Nietzschových „svobodných duchů“? Ve své analýze se zaměřuje především na protiklad pojmu stádnosti a rozjímavého způsobu života, dále pak na motivy rozptýlení, nudy a zoufalství. V neposlední řadě analyzuje Nietzschův pojem silného a náchylného temperamentu, který aplikuje konkrétně na Pascala, Montaigneho i Nietzscheho. V závěru studie se autor snaží prokázat souvislost mezi procesem osvobozování a uzdravování u všech tří výše zmiňovaných autorů.

16

ILUZJA BUDDYJSKIEGO WYZWOLENIA W MYŚLI EMILA CIORANA

44%

Piechaczek S.

Roczniki Filozoficzne

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2013

|

tom 61

|

nr 4

53-72

EN

Wishing to defeat or silence a fear of death and not being able to find support from religion, neighbours, culture and ideas, turns Emil Cioran towards the philosophy of the East. Buddhism, which is not an institutionalized religion, refers to reflection and a cognitive effort, and aims at the purification of the consciousness from illusions of the external world. Those illusions create a number of attachments and desires and in this way, they arouse in a man constant anxiety and suffering at the thought of disappointment, failure and loss. In striving for purification from illusions, desires and sufferings, Cioran reaches for Buddhist contemplation techniques over what is left from a man after death, and for the Buddhist notion of emptiness, which helps in removing the content from the world, and thanks to all of this, the fear of death disappears, the impression of undisturbed completeness and happiness is attained, moreover, the state of blissful indifference is achieved. Ultimately, the author of Drawn and Quartered cannot consent to such an existential limbo and imputes to Buddhism, that by renouncing desires, attachments and sufferings, in fact, it renounces life due to pointless indifference, it creates only an illusion of liberation, in the essence, it is strange for a man from the West and therefore, it quickly arouses a desire for a re-involvement in the agitated course of illusions, objects, issues, passions and a common pursuits.

PL

Pragnąc pokonać lub uciszyć strach przed śmiercią i nie mogąc znaleźć oparcia w religii, bliźnich, kulturze i ideach, Emil Cioran zwraca się w kierunku filozofii Wschodu. Buddyzm, nie będąc zinstytucjonalizowaną religią, odwołuje się do refleksji i wysiłku poznawczego, i zmierza do oczyszczenia świadomości z iluzji świata zewnętrznego. Iluzje te stwarzają cały szereg przywiązań i pragnień, i w ten sposób wzbudzają w człowieku ciągły niepokój i cierpienie na myśl o rozczarowaniu, niepowodzeniu lub stracie. W dążeniu do oczyszczenia się ze złudzeń, pragnień i cierpienia Cioran sięga do buddyjskich praktyk kontemplacji tego, co zostaje z człowieka po śmierci oraz do buddyjskiego pojęcia pustki, które pomaga opróżnić świat z treści, i dzięki któremu znika strach przed śmiercią, dostępuje się odczucia niczym niezmąconej pełni i radości, a także osiąga stan błogiej obojętności. Ostatecznie jednak autor Ćwiartowania nie jest w stanie przystać na takie zawieszenie istnienia i zarzuca buddyzmowi, że wyrzekając się pragnień, przywiązań i cierpienia, w rzeczywistości wyrzeka się życia na rzecz jałowej obojętności, stwarza jedynie iluzję wyzwolenia, jest istotowo obcy człowiekowi Zachodu i w związku z tym szybko rodzi pragnienie ponownego włączenia się we wzburzony nurt iluzji, rzeczy, spraw, namiętności i powszechnej gonitwy.

17

Emil Cioran’s approach to the tragedy of human existence

44%

Lerka T. , Lerka T.

Przegląd Filozoficzny. Nowa Seria

|

2021

|

nr 1

18

Homo malus. Zło jako zasada świata w myśli Emila Ciorana

44%

Piechaczek S.

Przegląd Humanistyczny

|

2016

|

tom 60(2 (453))

57-69

PL

The article, referring to Emil Cioran’s thought, focuses on the philosophical analysis of the phenomenon of evil and the role it plays in human life. According to Cioran, a man does not incline to good, but as a slave of own individuality, wants to affirm his existence, thus human relationships are a chain of envy, hatred, resentment and revenge. Despite the fact that life in society founded on these feelings is unbearable, a man deliberately chooses the way of being based on them, as they are the only ones which add strength, drive his actions and the whole history. This, in turn, leads Cioran to the conclusion that only evil has substance and really exists, and its ubiquity and the role of the principle of movement indicate that the world could not be created by a good god, but an evil demiurge. Imperfection of a demiurge led him to create the world, which took over all his qualities. This is the bungled world, where everything gets destroyed, and in which everybody must cope with his destructibleness and passing on his own.

19

Człowiek ponowoczesny jako podstawowy problem nowej ewangelizacji

38%

Sienkiewicz E.

|

2015

|

nr 22

145-163

PL

Podstawowym kryterium rozumienia nowej ewangelizacji jest dzieło Jezusa Chrystusa. Ogłoszone przez Niego bliskie panowanie Boga przesądza o istocie nowości Jego wydarzenia wobec Starego Przymierza. Dodatkowym aspektem tej nowości jest każdorazowy kontekst, do którego należy obecnie postmodernizm jako wyjątkowe wyzwanie wobec misji ewangelizacji. Wyznacznikiem rozumienia kontekstu jest najpierw postępowanie historycznego Jezusa, a następnie Jego uczniów i pierwszych nauczycieli wiary wychodzących na spotkanie antycznego świata z jego kulturą, charakteryzującą się dążeniami uniwersalistycznymi. Najbardziej skuteczną podstawą spotkania kultur i zarazem zachodniej cywilizacji okazało się chrześcijaństwo stawiające w centrum poznanie obiektywnej i wszystkich zobowiązującej prawdy. Ponowoczesność hołdująca relatywizmowi i negująca obiektywny charakter prawdy dąży do radykalnej redefinicji obrazu rzeczywistości. Jej początkiem ma być dekonstrukcja rozumiana jako negacja dotychczasowych osiągnięć kulturowych i cywilizacyjnych, jednak bez propozycji jakiejkolwiek nowej wizji świata oraz człowieka. Stąd ponowoczesność należy określić jako radykalną formę współczesnego sceptycyzmu i pesymizmu, czemu chrześcijanie muszą przeciwstawić wciąż aktualną apologię – jako obronę wiary i ewangelizację – jako jej świadectwo. Przymiotnikowe ich dookreślenie – „nowa apologia” i „nowa ewangelizacja” podyktowane jest ich nowym kontekstem.

EN

The basic criterion for understanding new evangelization is the work of Jesus Christ. Announced by Him the close reign of God prejudges the novelty essence of His event to the Old Covenant and in the universalist sense. Another aspect of this novelty is every-time context that postmodernism belongs to and that is as a unique challenge to the mission of evangelization. For better understanding of the context we have to, first and foremost, carry out a historical investigation of Jesus, and then His disciples and the first teachers of the faith, that go out to meet the ancient world with its culture which is characterized by universalistic aspirations. The most effective basis for the meeting of cultures and the Western civilization was Christianity that puts in the center of learning the all requiring objective truth. The postmodernism that favours relativism and recognizes that truth impossible to determine, and the desire to know her as dangerous, calls for a radical redefinition – the reconstruction of the image of reality. Its beginning is to be deconstruction understood as a negation of the existing cultural and civilizational achievements. Unfortunately, postmodernists just stop at that point without offering any systematic and competitive vision of the world and of man. Postmodernism should therefore be defined as a radical form of modern skepticism and the collapse of the meaning of pessimism which Christians must still resist still the current apologia – as a defense of faith and evangelization – as her testimony. The adjectival clarification – „a new apology” and „new evangelization” is dictated by their new context.

20

„Wieszczek białoruski” i Nikołaj Karamzin. O poezji Jana Onoszki w perspektywie komparatystycznej

38%

Dąbrowska M.

Acta Albaruthenica

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2021

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nr 21

71-80

PL

Artykuł zawiera omówienie zbioru poezji Jana Onoszki (Połock, 1828–1829–1830?; 47 wierszy w języku polskim i przedmowa) z perspektywy kompa-ratystycznej (polsko-białoruskie związki literackie, polsko-rosyjskie związki literackie, europejska tradycja literacka od starożytności do Oświecenia). Słowo "wieszczek" ("nasz", "prowincjonalny") pochodzi z przedmowy do zbioru i arty-kułów naukowych o J. Onoszce (T. Wróblewska; D. Samborska-Kukuć). Związki z poezją rosyjskiego sentymentalisty Nikołaja Karamzina (1766–1826) są omó-wione w oparciu o wiersz Z Karamzyna (problem z ustaleniem źródła w poezji N. Karamzina) oraz wiersze o wymowie pesymistycznej i melancholijnej.

BE

У артыкуле разглядаецца зборнік паэзіі Яна Аношкі (Полацк, 1828–1829–1830?; 47 вершаў на польскай мове і прадмова) у параўнальным ракурсе (польска-беларускія літаратурныя ўзаемасувязі, польска-расійскія літара-турныя дачыненні, еўрапейская літаратурная традыцыя ад старажытнасці да эпохі Асветніцтва). Слова “вяшчун” (“наш”, “правінцыяльны”) паходзіць з прадмовы да зборніка і навуковых артыкулаў пра Я. Аношку (Т. Урублеў-ская; Д. Самборска-Кукуць). Сувязь з паэзіяй рускага сентыменталіста Міка-лая Карамзіна (1766–1826) разгледжаны на падставе верша Z Karamzyna (праблема ўстанаўлення крыніцы ў паэзіі М. Карамзіна) і вершаў з песі-містычна-меланхалічным выказваннем.

EN

The present paper presents a book of poetry by Jan Onoszko (Połock, 1828–1829–1830?; 47 poems in Polish and a preface) in view of the comparative studies (Polish-Belarusian literary relations, Polish-Russian literary relations, European literary tradition from Antiquity to the Enlightenment). The expression “the little prophet” (“our”, “provincial”) comes from the preface to the collection and several research papers about Onoszko (T. Wróblewska; D. Samborska-Kukuć). Its links with the poetry of the Russian sentimentalist Nikolay Karamzin (1766–1826) are discussed on the basis of the poem From Karamzin (the problem with determining the source in Karamzin’s poetry) and the pessimistic and melancholic poems.