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2 Estetyka i Krytyka

2 2012

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Filozofia jako wezwanie do pięknego życia. Filozoficzna terapia a piękno

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Gałązka B.

Estetyka i Krytyka

2012

nr 1(24)

35-48

Presented article originates from a deep anxiety about possibility, strategy and purpose of a philosophical thinking, such activity and practice directly expressed by the Greek verb askeo, as well as from strongly held belief that the most considerable philosophical problem, like also the source of the most philosophers troubling heaviest torment is – in fact – philosophy by itself – especially in the aspect of its absence, paradoxically stuck together with philosophizing deeply noticed need. Starting point is A. Berleant’ diagnosis of a state of separation among three Kantian “kingdoms”: kingdom of knowledge, kingdom of ethics and the one of judgement, that immobilizes philosophising in its aim to makes the man a perfect human being. An essential inspiration to cope with the problem brought us an American neopragmatist philosopher and (soma-)aesthetic R. Shusterman’s book Practicing Philosophy. Pragmatism and the Philosophical Life. Our inquiry starts with a set of directly posed and powerful questions about philosophizing, its aim and its derivable advantages. That is: What does it mean to live “philosophically”? Why is it worthy to care for a “philosophical” life (what most philosophers, beginning from Plato, strongly admit)? How to achieve life like this? And finally – whether it is a reasonable effort to strive for ones engagement into the sphere of philosophy? Premise of a proposed answer may be found in a conscientiously reed out Plato. The key is to recognize that Greek he philosophia should back be understood simply as a philosophikos bios, combined with its holistic strategy (the art of living).

Zadania filozofii postneokantowskiej w interpretacji José Ortegi y Gasseta

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Leszczyna D.

nr 4(26)

51-60

The aim of the paper is to characterize the neo-Kantian and post-neo-Kantian philosophy by José Ortega y Gasset (1883–1955). Ortega studied at the University of Marburg under the care of Hermann Cohen and Paul Natorp. He attended the lectures, together with Nicolai Hartmann, Paul Scheffer and Heinz Heimsoeth. A group of his comrades from Marburg he called “Generation 1911.” Representatives of “Generations 1911,” although formed in a closed, neo-Kantian fortress, created their own philosophical and original workshop. The characteristics of the philosophy of “Generation 1911,” Ortega presented in his work Prólogo para alemanes, pointing at the same time on the tasks and goals that can be reduced to three basics: practicing philosophy in a systematic way, the rebirth of ontological reflection and overcoming of idealism.