Wyniki wyszukiwania - Biblioteka Nauki

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Review: "Byt i sens. Księga Pamiątkowa VII Polskiego Zjazdu Filozoficznego w Szczecinie, 14–18 września 2004 roku," pod redakcją Renaty Ziemińska i Ireneusza Ziemińskiego.

100%

Bremer J.

Forum Philosophicum

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2006

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tom 11

283-286

XX

The article reviews the book Byt i sens. Księga Pamiątkowa VII Polskiego Zjazdu Filozoficznego w Szczecinie, 14–18 września 2004 roku.

2

The Beauty in Art as a Gateway to the Appearance of the Truthfulness of Existence. "On Beauty and Being: Hans-Georg Gadamer’s and Virginia Woolf’s Hermeneutics of the Beautiful", by Małgorzata Hołda, Peter Lang GmbH, Berlin 2021, pp. 310 (rev.)

71%

Rashelbach H.

Studia Philosophiae Christianae

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2022

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tom 58

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nr 1

185-193

EN

The book develops the current hermeneutic discourse concerning the notions of beauty and Being. It includes a discussion of melancholic beauty and its interconnection with the act of art’s creation. According to M. Hołda, the writings of both authors demonstrate a treatment of beauty based on ancient Greek thought, especially from the times of Plato and Aristotle. Gadamer reaffirms the intimate relationship between beauty and Being, which is also revealed in Woolf’s literary work.

3

AROUND “THE METAPHYSICS OF EXODUS”

70%

Filippi S.

Studia Gilsoniana

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2015

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tom 4

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nr 2

99-115

EN

The article is a contribution to the academic study on the transformations undergone by the notion of being, as the object of metaphysics, in the history of philosophy. It is concerned with the expression “Metaphysics of Exodus” forged by Étienne Gilson to describe the impact exercised by the Biblical passage of the Exodus 3:14 on the understanding of being in the Middle Ages. Beside Gilson’s understanding of being, in the scope of the article’s objectives a special place is taken by the analysis of Martin Heidegger’s interpretation of being and Jan Aertsen’s argument against Gilson’s position.

4

Aristotle’s Solution for Parmenides’ Inconclusive Argument in Physics I.3

70%

Angioni L.

Peitho. Examina Antiqua

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2021

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tom 12

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nr 1

41-67

EN

I discuss the argument which Aristotle ascribes to Parmenides at Physics 186a23–32. I examine (i) the reasons why Aristotle considers it to be eristic and inconclusive and (ii) the solution (lusis) that he proposes against it.

5

Egzystencjalna interpretacja Tomasza z Akwinu koncepcji bytu w ujęciu Étienne Gilsona

70%

Kunat N.

Studia Gilsoniana

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2016

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tom 5

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nr 3

451-464

EN

The article attempts to present Étienne Gilson’s approach to Thomas Aquinas’ existential interpretation of being. The French thinker’s apprehension of Aquinas’ system is characterized by accentuating existential perspective within the framework of the analysis of the structure of being. Gilson supported existential Thomism and, consequently, strongly emphasized the role of existence (esse) for being real. The French philosopher was of opinion that the existence of being should be depicted by means of existential judgments that affirm real and specific existence of beings. According to Gilson, the existential judgment of the affirmation-oriented being is the starting point for metaphysics.

6

Jean Paul Sartre i Karl Rahner w egzystencjalnym sporze o naturę wolności

70%

Bańka A.

Studia Pastoralne

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2016

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tom 12

220-244

EN

The first half of the eighties of the twentieth century is associated in history with the death of two great figures of contemporary philosophy and theology: Jean Paul Sartre – a leading representative of French existentialism and Karl Rahner – the author of transcendentally oriented existential theology. Both thinkers exerted a huge influence on the philosophical and theological reflection of their era. Taking as their starting point the necessity of the human freedom, they come to the different conclusions about the nature of man, the status of the subjectivity and the meaning of human destiny. Sartre joined the absurdity of freedom with nothingness and awe. Rahner saw in it a gift of hope and revelation of the Absolute. How could they come to such different conclusions? What made, that despite a similar starting point, their understanding of freedom is so different? This article reconstructs and compares the main lines of reasoning of both thinkers. It also attempts to answer, what is the reason of their different approach to the problem of freedom.

7

Fenomenologicko-existenciálna analýza krásy

70%

Démuth A.

Filosofický časopis (Philosophical Journal)

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2019

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tom 67

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nr 4

561-575

EN

The article presents a phenomenological-existential analysis of the experience of beauty (the aesthetic experience) through Heidegger’s approach to the examination of mood. It thematizes a subject that Heidegger undoubtedly had an immense interest in, but which he himself didn’t address with the methods that he developed in his work Being and Time (Sein und Zeit). The text therefore attempts to present what Heidegger’s answer to the question, “What is beauty?” might have looked like in this period of his work. The analysis that is presented respects the original structure of the question about mood and investigates beauty from three points of view concurrently: 1) what do beautiful objects have in common and what is it that characterizes them, 2) what characterizes the experience of living through an aesthetic experience and, for that matter, 3) what happens to us when we have an aesthetic experience. Thus, it attempts to interpret beauty in the spirit of Heidegger’s understanding of Dasein and being before the turn. The study points to the cognitive aspects of the aesthetic experience in the sense of the understanding of beauty as an uncovering of being and the worldliness of the world.

SK

Predkladaný text sa pokúša predstaviť fenomenologicko-existenciálnu analýzu prežívania krásy (estetickej skúsenosti) prostredníctvom Heideggerovho prístupu k skúmaniu rozpoloženia. Tematizuje tému, ktorá Heideggera nepochybne nesmierne zaujímala, ku ktorej však sám nepristúpil metódou, ktorú ponúkol vo svojom diele Bytie a čas. Text sa tak pokúša predostrieť, ako by mohla vyzerať Heideggerova odpoveď na otázku „Čo je to krása?“ v tomto období jeho tvorby. Predkladaná analýza pritom rešpektuje pôvodnú štruktúru otázky o rozpoložení a krásu skúma z troch hľadísk: 1) čo majú krásne objekty spoločné a čo ich charakterizuje, 2) čím je charakteristické prežívanie estetickej skúsenosti, a napokon 3) o čo nám v estetickej skúsenosti ide. Krásu sa tak pokúša interpretovať v intenciách Heideggerovho chápania pobytu a bytia pred obratom. Štúdia poukazuje na kognitívne aspekty estetickej skúsenosti v zmysle porozumenia kráse ako odkrývaniu bytia a svetskosti sveta.

DE

Der vorliegende Text stellt einen Versuch dar, eine phänomenologisch-existenzielle Analyse der Erfahrung von Schönheit vermittels Heideggers Denkansatz zur Befindlichkeit vorzustellen. Die Schönheit ist ein Thema, das Heidegger zweifellos sehr interessierte, dem er sich jedoch nicht mit derselben Methode näherte, die er in seinem Werk Sein und Zeit verwendete. Im vorliegenden Text wird daher versucht zu zeigen, wie Heideggers Antwort auf die Frage: „Was ist Schönheit?“ in seiner damaligen Schaffensperiode hätte aussehen können. In der Analyse wird dabei die ursprüngliche Struktur der Frage nach der Befindlichkeit respektiert und der Schönheitsbegriff aus drei Perspektiven untersucht: 1) Was ist schönen Objekten gemeinsam und wodurch zeichnen sie sich aus? 2) Wodurch zeichnet sich die ästhetische Erfahrung aus? 3) Worum geht es uns in der ästhetischen Erfahrung? Schönheit soll hier in den Intentionen von Heideggers Auffassung zu Dasein und Sein vor der Wende interpretiert werden. In der Studie wird auf die kognitiven Aspekte der ästhetischen Erfahrung im Sinne des Verstehens der Schönheit als Aufdeckung des Seins und der Weltlichkeit der Welt hingewiesen.

8

Byt jako tajemnica

70%

Niemczewski W.

Studia Pelplińskie

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2013

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tom 46

201-212

EN

While the approach of the classical philosophy draws attention to the things that exist and to the entities we can discern, the contemporary philosophy tends to emphasise the absence of the being and the impossibility to cognise it. Therefore, the classic theory can fully confirm that potius est esse quam non-esse, yet nowadays it seems that the opposite is true: potius est non-esse quam esse. It appears, we would miss one transcendental characteristic of the being, the one which refers to the opposite of the being, to what is not yet known, or in extreme case, does not exist, namely, the transcendental character of the “mystery”. This article presents the being as a mystery and the bipolar structure of all the beings created by God. This allows to indicate the consequences of such understanding of the being, especially for the relationship between philosophy and theology. For this purpose, the paper has been divided into three parts. First, we clarify what is meant by the being as a mystery. Then, knowing that being refers to the truth, we analyse the relationship between the truth and the mystery. Finally, we are able to describe the human vocation to participate in the mystery and we may perceive the faith, the prayer and the liturgy as the three ways to enter the mystery and to open ourselves to the knowledge of the truth.

9

Premises Of Creation In The Light Of The Psschal Eevent

70%

Ciećko S. K.

Studia Theologica Varsaviensia

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2019

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tom 57

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nr 1

107-118

EN

Author gives an answer to the question of how to understand creation in the light of Passover by referring primarily to the reflections by a contemporary Italian philosopher and theologian Giuseppe Maria Zanghí. The substance of the article consists of three points: the Easter trinitology, the ontological implications of the Paschal event and the premise of creation in the perspective of the Paschal event.

10

Problem istnienia w filozofii greckiej (ujęcie Charlesa H. Kahna)

70%

Kokoć D.

Racjonalia. Z punktu widzenia humanistyki

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2016

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tom 6

PL

Scholars agree that question of existence was ignored by the ancient Greeks. The main cause of such a state was the way that the ancients perceived the world. We can found this imgage not only in their mythology, but also in their philosophy. Jacek Wojtysiak claims, for antic Hellenes the world was relatively contingent, which means that for them anything that was, was not something necessary, because the whole reality was constantly changing. Therefore, the universe and its laws could receive different form that they have now. But the ancients didn’t perceived reality as radically contingent, which means that they received the universe as eternal and it was impossible that it would not exist. This is the way Greeks concentrated on the question of nature of the reality, what was it basic substance, and what decide that the universe was what it was.Charles H. Kahn’s considerations are important in the study of the ancient conception of being and existence. Basing on the analysis of language of ancient Greeks, he answers the question why they didn’t considered the question of existence. Kahn claims that for ancients the main issue in Greek’s theory of being was not the question of the existence, but truthfulness meaning of the verb einai. This linguistic investigations are useful because, as he claims, the way how we are perceiving the reality depends on language we use. It also applies to ontological consideration.

11

Are Zeno’s Arguments Unsound Paradoxes?

70%

Calenda G.

Peitho. Examina Antiqua

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2013

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tom 4

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nr 1

125-140

EN

Zeno’s arguments are generally regarded as ingenious but downright unsound paradoxes, worth of attention mainly to disclose why they go wrong or, alternatively, to recognise them as clever, even if crude, anticipations of modern views on the space, the infinite or the quantum view of matter. In either case, the arguments lose any connection with the scientific and philosophical problems of Zeno’s own time and environment. In the present paper, I argue that it is possible to make sense of Zeno’s arguments if we recognise that Zeno was indeed a close follower of Parmenides, who wanted to show that, if the plurality of beings existed, then various absurd consequences would follow. He intended to highlight the compact and inarticulate nature of the being, and the human character of the system of world partitions producing the entities and the objects on which our knowledge is based.

12

O egzystencji w dziele literackim i o egzystencji dzieła

70%

Wachowski J.

Przestrzenie Teorii

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2017

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nr 28

EN

The concept of existence is rooted in (at least) two traditions: philosophical and literary theory. This does not mean, however, that it means the same for both fields. The first tradition is wide ranging because it includes diverse – physical, emotional and spiritual (as well as intellectual) – aspects of being. The second tradition is narrow and it closely refers to literary output. Literary existence – which is based on physical reality – is permanently separated from it. Literature refers to the representation and imagination of the world, not to the empirical experience of physical reality. In addition, literature does not apply the categories of truth and falsehood that we know from social reality (because literary existence stands, beyond the assertion). It is also imprisoned in genology – inscribed in the genre. Literary existence has more to do with poetry, style, artistic convention than what philosophers are examining. Sometimes great literary works deal with great philosophical problems, but sometimes do not and it do not detract from their artistic nature. Both of these tradition – literary and philosophical – however, have many common places, require careful study and analysis. The article is an attempt to show these places and characterize their features.

13

On the Origins of the Word “Substance”

61%

Maryniarczyk A.

Peitho. Examina Antiqua

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2017

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tom 8

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nr 1

371-378

EN

The present article discusses the emergence of the term “substance” (ousia). It is shown that while the word obviously has its roots in Greek language and tradition, it presupposes a much broader context. Thus, to comprehend the full meaning of the term one must take into account the whole philosophical tradition in which it occurs and the whole of reality to which it refers. Furthermore, it is demonstrated that from the very beginning ousia (substantia) was linked to that which exists actually and constitutes the internal principle (essence) of being. This causal nature of the substance is frequently overlooked and the sense of the word is very often reduced to an eternal and immutable substrate (i.e., something static and unchanging).

14

Language of Being in Heidegger’s “Turn” (Kehre)

60%

Surzyn J.

Folia Philosophica

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2021

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tom 46

1-17

EN

In this article, I attempt to analyze some of the contexts of the language of being after Heidegger’s “turn” (Kehre), a clearly discernible change in his philosophy in the second half of the 1930s. Heidegger proposed a new concept to revealing being itself, namely its “event‑enowning” (Ereignis). The key to this understanding of being is that now language becomes “the house” of being. Heidegger combined this with the “joint” (fugue) function. Language as a fugue joins with being itself, and therefore constantly follows and touches upon the boundary of silence. Silence is the ultimate complement of language and constantly limits it, because what is said only reveals a part of being, while the rest remains hidden and “expresses” silence, as it is in the case of a fugue, where the main motif of the theme “escapes” into silence. In the text, I first consider the fugue of being, then the language of being as its expression, in order to consider the problem of saying further, and finally analyze the limit of language, i.e. the way to silence.

15

Free Time versus Occupied and Unoccupied Time in a Philosophical Context

60%

Kosiewicz J.

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nr 1

77-94

EN

In the paper, previous conceptions of free time and the various definitions that are connected with it are challenged. The author assumed that the subject might not have free time at his/her disposal, because that time does not concern the subject at all. The subject did not have free time in the past; the subject can neither shape it in the present nor in the future. Free time does not concern him/her at all, because free time as such does not exist at all. We have only to do with occupied and unoccupied time. The first form of time concerns the past and the present. Future time is not occupied both in that sense that it does not exist yet and that it never exists. Moreover, the author considers the existence, understanding, and possibility of the cognition of time as such. Thus, he rejects various common theories of time. He refers to the Kantian, subjective, “self-related” conception of time and he attempts to strengthen it with the Heideggerian transcendental theory of time. According to the author, it is derived from, among other things, the considerations on being done by some of the ancient philosophers: Anaximander, Pythagoras and his followers, Parmenides, Plato, and Aristotle.

16

Rola poznania naukowego w filozofii Karla Jaspersa

60%

Kolasa D.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2012

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nr nr 18

43-57

EN

Karl Jaspers’ doctrine was a continuation of the great tradition of Western philosophy, which sought “the being”. In his conception “the being” was conceived in three ways: as objective being (“being of things”), as subjective being (“me”) and as absolute being (“the being itself”). In this article we deal with the ways of knowing the objective being, especially about science. The author shows how scientific knowledge is an indispensable prerequisite for philosophy. On the other hand, metaphysic is an important stimulus for doing science. According to Jaspers – the relationship between science and metaphysics can’t be broken.

17

BONUM SEQUITUR ESSE

60%

Maryniarczyk A.

Studia Gilsoniana

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2014

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tom 3

335-345

EN

The article discusses the connection of the good with being along three steps. First, it briefly considers the history of the word “good” to see what is hidden behind it and to what one should direct his or her thoughts and searches. Second, it looks at the beginning of inquiries on the nature and sources of the good. Three, it analyzes the originality of one of the most interesting solutions in this controversy surrounding the good, which appeared in the thirteenth century and which was contained in the short sentence, “bonum sequitur esse rei”—the good is a consequence of the existence of a thing.

18

Trzeci rodzaj w “Timajosie”

60%

Krajewski P.

Kwartalnik Filozoficzny

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2010

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tom 38

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nr 4

35-49

EN

The aim of this paper is to present a coherent understanding of Plato’s third kind. Firstly, I take a critical look at the explanatory procedure proposed by Plato himself to indicate the difficulties it encounters. Then I put forward my own approach, which is to establish two most general criteria of understanding the third kind and to overlap them with one another. As each of them leads to two different interpretations of the third kind, we arrive at four interpretive possibilities, which I then examine one by one as to their internal coherence and sense. Next, I compare them to see to what extent they are compatible with each other. Thus “the best possible” interpretation of the third kind will be chosen, namely the one that can justify most of the attributes Plato wishes his third kind to possess.

19

Specific Research Elements in Andrzej Maryniarczyk’s Realistic Metaphysics

60%

Gondek N.

Studia Gilsoniana

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2021

|

tom 10

|

nr 4

813-828

EN

The paper deals with the specific nature of research in realistic metaphysics by Andrzej Maryniarczyk. The first part presents the method of realistic metaphysics, i.e., metaphysical separation, which constitutes the basic method of forming the understanding of being. The second part focuses on the characteristics of the system of metaphysics as a cognitive response to the existence of reality. The third part concentrates on the metaphysical theory of creation ex nihilo, showing the essential aspects of this theory. All the presented issues constitute important complements, which integrate the metaphysics practiced by A. Maryniarczyk into a whole.

20

Participation: A Descending Road of the Metaphysical Cognition of Being

60%

Maryniarczyk A.

Studia Gilsoniana

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2016

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tom 5

|

nr 4

673-688

EN

When we see in the world the fact that there are many beings, and we indicate that the particular beings exist in a compositional way, we face the task of learning about a new problem: how can we define and determine the relations between beings and between the elements within a being? Although the theory of participation has roots that go back to Plato, and so to a philosophy in which the pluralism of being was rejected and which accepted an identity-based conception of being, participation finds its ontological rational justification only (and ultimately) in the pluralistic and compositional conception of being. With the description of participation as a “descending road” in the cognition of being, we are restricting ourselves to the presentation of how participation is understood in realistic metaphysics (while we shall leave aside the history of the question). We will show the aspects of participation that provide a foundation for wisdom-oriented cognition, and we will show the specific character of participation-oriented cognition as a “descending road.”