Wyniki wyszukiwania - Biblioteka Nauki

1

Investigadores do Centro de Estudos Filosóficos da Faculdade de Filosofia de Braga da Universidade Católica Portuguesa

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Silveira de Brito J. H. , Borges de Meneses R. D. B. d. M.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2015

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nr 4(13)

35-82

EN

E. Lévinas begins by considering that the Other reveals itself as the “distant”, where transcendence is ensured, then, the “philosopher of the Other”, to accept the Other as the next, affirming here transcendence. The Other is the one I meet - face to face - (facie ad faciem). The Other has a similarity with the “Un-valid”, on the way, in the street, (street man) of the parable of the Good Samaritan. It is the one who is helpless (Other) on the street and that the meeting in need, marginalized and treated by brother. According to Lévinas, the Face is the most expressive part of the Other. And it is in the Face that the other manifests as truly Another. It seems evident in the “philosophy of the Other” that it manifests itself in the Face. Who’s the other one? But, according to Levinas, transcendence would not be possible when the Other was initially the similar or the next. The effort of Lévinas that goes beyond considering the other just as the friend or relative. The Other arrives, confronts me with the “flip-flops,” facing me, as if he has all the rights to me, facing me regardless of my will or my adhesion to him. Inevitably, the Other presents me hostile, my friend, my teacher, my student, through my Idea of Infinity. It could be said that the Other (the next) is the man of the street, the man of the road (helpless), who passes, the first that arrives. The next as another, “says Lévinas,” does not allow himself to be preceded by any forerunner who would describe or announce his silhouette. Similarly, in the parable of the Good Samaritan, the Other is the man of the road - half-alive - (Jesus Christ), who was the first to be present because of the robbers (Luke 10:30). The Other is the “half-dead” on the side of the road of life. The Other is the first to appear, which falls into the hands of the robbers. The Other is the first to arrive. According to the parable of the Good Samaritan, the first who arrived, from the way from Jerusalem to Jericho, was the Other (represented symbolically in Jesus Christ).

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Personálna identita v preferenčnom utilitarizme Petra Singera

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Volek P.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 2

191-203

EN

Based on his preference utilitarianism and its metaphysical assumptions originating from Locke’s empiricism, and based on distinguishing between the human being and the person, Peter Singer argues in favor of abortion, infanticide, experiments on embryos, and euthanasia. This article points to Singer’s insufficient argumentation and states that his assumptions stemming from empiricism are not justified. The main flaw in Singer’s argumentation consists in his psychological understanding of the concept of the person and its separation from the concept of the human being. His definition of the person has manifests weaknesses and is based on Quine’s non-substantial ontology which is unable to explain personal identity through time. For this reason, it needs to be supplemented by a more adequate definition addressing the need for a substantial explanation of personal identity. Personal identity is established by the connection between a particular soul with a particular body. The human person’s principle of identity is thus guaranteed by a particular human soul. Singer’s bioethical conclusions are thus shown to be indefensible.

SK

Peter Singer sa na základe preferenčného utilitarizmu a jeho metafyzických predpokladov, vychádzajúcich z Lockovho empirizmu a odlišovania človeka a osoby, vyslovuje za potraty, infanticídu, pokusy s embryami a eutanáziu. V tejto stati som poukázal na nedostatočnú argumentáciu Singera a neodôvodnenosť jeho predpokladov vychádzajúcich z empirizmu. Jej hlavným nedostatkom je empirické chápanie pojmu osoby podľa Locka a jej odlíšenie od pojmu človek. Táto definícia osoby ukazuje svoje nedostatky a zakladá sa na quinovskej nesubstančnej ontológii, ktorá však nevie vysvetliť identitu osoby v čase. Preto ju treba nahradiť adekvátnejšou definíciou, ktorá vychádza z potreby substanciálnej ontológie, ktorá zdôvodňuje identitu osoby v spojení konkrétnej duše s konkrétnym telom. Princíp indetnity ľudskej osoby tvorí konkrétna individuálna ľudská duša. Tým som preukázal, že aj bioetické dôsledky Singerovej teórie sú neudržateľné.

3

Espaço-Tempo: significados da Relatividade Restrita

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Borges de Meneses R. D.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2021

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nr 1(34)

131-156

EN

On this paper I aim to explain the fundamental aspects of the special theory of Relativity, that they are the sense of new creation to physical science, and carries out the celebration of this century in homage to Einstein (1905).

4

Můžeme si porozumět?

100%

Nesvadba P.

Filosofický časopis (Philosophical Journal)

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2010

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tom 58

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nr 2

263-272

EN

This article describes the prejudiced viewpoint“ involved in any perception of the world and its structures. This viewpoint is based on the degree to which the knowing subject is socially and historically anchored in a specific culture. In the opinion of the author, this „anchoring“ is by no means fatal. This is because a man can transcend it by consciously reflecting on it and also by „stepping back“ through asking questions about other things“. In the end the author may begin to understand otherness as a common place for meeting, and as a challenge to reveal the horizons of questions and the forming of their answers, and not as an appeal for unmasking of for a manipulative uniformism.

5

Homem – realidade expectante e projectiva em. Pedro Laín Entralgo

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Pinto Ribeiro M. d. F. , Borges Meneses R. D.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2017

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nr 1(24)

115-128

EN

Pedro Laín Entralgo, was born on 15-02-1908 in Urrea de Gaén (Teruel), descendant of province doctors (son and grandson), dedicated his life to the study of Philosophy, Science and History, becoming one of the Greatest thinkers of Spain. Considered a wise but modest man, he remained in the active until ninety-three years. Historian, humanist, physician and philosopher, must be seen and studied in the socio-political context of the time, although his work overcoming temporal barriers, leaving writings of great value to all who are interested in the study of the human person. He was a multidisciplinary scientist and an essayist and member of the Language Academies. Doctor of Medicine and a degree in Chemical Sciences. Doctor honoris causa by several Universities. His essays eventually led him from medicine to anthropology. He has authored many journalistic articles and more than forty essay books. Through the articulation between scientific knowledge and the most innovative impulses of contemporary philosophy, Laín Entralgo was able to keep the tradition of Spanish philosophy alive and prosperous and became a dedicated and vigorous teacher. Entralgo recognizes the intellectual debt he has with Xavier Zubiri, among others, but it is noteworthy that the former was able to autonomously pursue his line of thought.

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Schelerova kritika fenomenologického pojetí předmětného apriori u E. Husserla

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Zhang W.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 2

205-218

EN

Scheler’s critique of Kant and his concept of a priori does, on the one hand, show a notable debt to Husserl, although Scheler adds to and deepens Husserl’s critique. On the other hand, however, Scheler also criticises Husserl’s own understanding of the concept of a priori. The material a priori as an ideal object in Husserl is, above all, connected with the so-called “Bolzanian turn”. Scheler’s critique of Husserl is rendered more profound as he increasingly penetrates the depth of the relation between Bolzano and Husserl. According to Scheler Husserl does not subscribe to soulless Platonism, allow he always conducts himself in a Platonist way. He subscribes instead to neo-Platonism, or rather to logical Platonism. Because the phenomenological reduction in Husserl is not, according to Scheler, conducted in a “pure” way, Husserl’s phenomenological experience (categorical intuition) is problematic. More exactly the relation between categorical and sensory intuition is problematic. Scheler’s ultimate goal is to ensure a primary status for categorical intuition and its contents (material a priori), as well as for the moral view and its correlates (material values), and last, but not least, for the phenomenologically material value ethics.

CS

Schelerova kritika Kanta a jeho pojmu apriori na jedné straně v mnohém navazuje na Husserla, avšak Scheller Husserlovu kritiku ještě doplňuje a prohlubuje. Na druhé straně však Scheler kritizuje i Husserlovo chápání pojmu „apriori“. Materiální apriori jakožto ideální předmět je u Husserla spojeno především s takzvaným „bozanovským obratem“. Schelerova kritika Husserla se prohlubuje spolu s tím, jak stále hlouběji proniká do vztahu mezi Bolzanem a Husserlem. Podle Schelera Husserl nepodléhá bezduchému platonismu, přesto však postupuje vždy „platonisticky“, podléhá totiž „neoplatonismu“, resp. logickému platonismu. Protože fenomenologická redukce není u Husserla podle Schelerova názoru prováděna „čistě“, je Husserlova fenomenologická zkušenost (kategoriální názor) problematická, přesněji řečeno, problematický je vztah mezi kategoriálním názorem a smyslovým názorem. Konečným Schelerovým cílem je zajistit primární postavení pro kategoriální názor a jeho obsahy (materiální apriori), právě tak jako pro mravní náhled a jeho koreláty (materiální hodnoty) a v neposlední řadě pro fenomenologicky materiální hodnotovou etiku.

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Biologia to nie machanie rękami

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Drobniak S.

Zagadnienia Filozoficzne w Nauce

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2018

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nr 65

PL

Recenzja książki: J. Fodor, M. Piattelli-Palmarini, Błąd Darwina, Wydawnictwo Naukowe PWN 2018

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Filozoficznie prowokująca teoria kategorii

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Heller M.

Zagadnienia Filozoficzne w Nauce

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2018

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nr 65

PL

Recenzja książki: Elaine Landry (red.), Categories for the Working Philosopher, Oxford University Press, Oxford, 2017, ss. xiv+471.

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To be or not to be Yuval Noah Harari's Homo Deus

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Krzanowski R.

Zagadnienia Filozoficzne w Nauce

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2018

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nr 65

EN

Book review: Homo Deus. A Brief History of Tomorrow. Yuval Noah Harari. Vintage, UK. 2017. p. 512.

10

Autonomia: entre o deontologismo kantiano e a Neuroética

63%

Borges de Meneses R. D.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2017

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nr 3(26)

25-33

EN

The principle of Autonomy, according to Koenigsberg’s philosopher, will naturally be chosen only in such a way that the maxims of choice are simultaneously included in the same will as the universal law. That this practical rule is an imperative, that is to say that the Will of the whole rational being is necessarily bound to it as a condition, can not be demonstrated by the simple analysis of the concepts contained in it, since it is a proposition synthetic; it would be necessary to go beyond the knowledge of the objects and enter into a criticism of the subject, that is, of pure practical reason, since this synthetic proposition that orders apoditically must be able to recognize itself entirely a priori. By simple analysis of the concepts of morality, it can be shown very well, that the aforementioned principle of autonomy will be the only principle of morality. In this way, it is discovered that this principle has to be a “categorical imperative” and that it commands neither more nor less than precisely this doctrine.

11

Наука и христианство: возможности диалога и сотрудничества

63%

Бабосов Е. М.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2011

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nr 2(2)

7-15

EN

Sociological, philosophical and theological approaches to essence and role of a science are compared in offered article. Seven main principles by which Presidium NAS of Belarus and the Belarus orthodox church are guided in dialogue of a science and religion and in the cooperation are stated.

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Povznášející teologie: rortyánské úvahy o filosofii náboženství

63%

Madzia R.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 6

833-848

EN

The article concerns itself with an interpretation of the philosophy of R. Rorty from the point of view of post-modern philosophy of religion. In the first part the author gives a detailed account of the context in which Rorty’s philosophy developed, and describes the groundplan of the basic epistemological and philosophico-social sources of his writings. In part two it is argued that, despite the fact that Rorty’s philosophy can be interpreted as thoroughly secular, or even atheistic, it can be brought into harmony with some conceptions of post-modern Christianity. On the basis of an analysis of some of Rorty’s (especially later) texts and thoughts, it can be shown that his view of the problematic of objectivity is not only in keeping with a certain, increasingly prominent, conception of religiosity, but that we are presented with a perspective which we can treat as a further building of bridges between the cultural and intellectual traditions, so typical of Rorty’s thought. The author attempts to demonstrate that Rorty’s final vision of society – in the conceptual framework of which a central role is played by such concepts as solidarity, romance and hope – is in certain important respects similar to the vision presented by such authors as G. Vattimo and J. D. Caputo.

CS

Článek se zabývá interpretací filosofie Richarda Rortyho z pohledu postmoderní filosofie náboženství. V první části se autor blíže věnuje kontextu, v němž se Rortyho filosofie vyvíjela, a mapuje základní epistemologická a filosoficko-sociální východiska jeho tvorby. Argumentační linie části druhé naproti tomu směřuje k prokázání skutečnosti, že byť může být Rortyho filosofie interpretována jako veskrze sekulární, až ateistická, je uveditelná do souladu s některými koncepcemi postmoderního křesťanství. Na pozadí analýzy některých (zejména pozdějších) Rortyho textů a myšlenek lze totiž dokázat, že je jeho pohled na předmětnou problematiku nejen slučitelný s určitým, stále výrazněji se prosazujícím pojetím religiozity, ale že se jedná o perspektivu, kterou můžeme nahlížet jako další rortyovské stavění mostů mezi kulturními a intelektuálními tradicemi. Autor se snaží prokázat, že Rortyho konečná vize společnosti, v jejímž konceptuálním rámci sehrávají centrální úlohu takové pojmy, jako jsou solidarita, romance či naděje, se v nosných momentech podobá té, kterou prezentují autoři jako Gianni Vattimo či John D. Caputo.

13

Czy filozofia może być „sposobem na życie”?

63%

Heller M.

Zagadnienia Filozoficzne w Nauce

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2006

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nr 39

132-140

PL

Philosophy can become a way of living. Sometimes as a purpose, sometimes as a kind of passion. Like every passion, it requires devotion. It requires time - for thinking, reading, learning, discussing... In this paper some remarks about making philosophy a way of living are sketched.

14

Tři pohledy na první světovou válku

63%

Hála V.

Filosofický časopis (Philosophical Journal)

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2011

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tom 59

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nr 3

377-395

EN

Each of the philosophers whom the author focuses on in this article addressed not only the question of the meaning of the First World War, but also of war in general as a certain kind of phenomenon. Scheler and Patočka both share a generally phenomenological starting point and in particular they share an orientation that treats the war experience as one of transcendence (sacrifice, being “shaken”) of the everyday and its institutional bonds. In this respect, however, the two philosophers reflect wartime experience in an almost contradictory way: Scheler adores the engagement of war in the interest of nationalistically-understood goals, Patočka exalts the attitude of the „shaken“, consisting in „self-possession“ and in refusing „the appeals to mobilise“. Transcendence has, then, an opposite meaning in the two thinkers. Despite the generally problematic (especially nationalistically extreme) character of Scheler’s views, even here we find a stimulating reference to the nontransparency of a distinction between just and unjust wars and of its identification with aggressive and defensive wars. Patočka’s thought about being “shaken” does not, however, concern only wartime experience, but also plays an important role in a conception of the „spiritual man“, which had a significant resonance in the Czech intellectual milieu. Masaryk, against the background of the events of the First World War in their wider context of „world revolution“, formulated his own conception of the meaning of Czech history, consisting in the struggle between theocracy and democracy. This interpretation drew a critical reaction from J. Patočka. Masaryk was the only one of the philosophers treated here who, in his thoughts about war, reflected on the meaning of the First World War for political organisation and cooperation among nations in general. In his exaltation of the significance of democracy as the guarantee of the realisation of human rights, Masaryk can be seen as a philosopher who is close to the modern conception of moral and political philosophy (J. Rawls, M. Walzer, V. Hösle).

15

Definícia etiky

63%

Czarnecki P.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2016

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nr 2(15)

37-49

EN

The definition of ethics reveals a number of problems associated with determining the identity of ethics and demarcation separating it from other disciplines. Choosing definition There is essential question: each definition introduces some new concepts that are most often prove to be far less clear than the defined concepts and leading to the said difficulties.

16

La Nada de Pascal

63%

Nakatomi K.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2017

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nr 4(27)

65-80

EN

Pascal intuited nothingness. As it is too strong, from Job and King Solomon in the Bible and beyond, intuition continued. Job met with misfortunes, diseases and lost his children. He intuited nothingness as the difficulties and darkness. In the extremity of glory of fame and fortune, King Solomon lost sight of truth and the essence of life. He intuited nothingness as emptiness and vanity. Pascal wrote about such two people in “Pensées”. We must not overlook this description. He was attacked by and suffered from illnesses from his boyhood. His condition was like that of Job. Pascal who left behind bright achievements in physics and mathematics is not found there. It is a light and a shadow of Pascal. However, he intuited nothingness in the shadow and in “Pensées” he developed a theory to deal with nothingness as the first principle. Energy is necessary to divide a particle. Further, a huge energy is necessary to subdivide a microscopic particle. Energy near infinity is necessary to subdivide it in the domain near nothingness. Nothingness continues to infinity. This viewpoint accords with that of the writer. Furthermore, Pascal preaches the world linkage of things, but this is extremely near the thought of the Engi of the Buddhism. This study is a development of the thoughts of Pascal.

17

Luxus - prejav a sučasť postmoderny

63%

Šeptáková I.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2016

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nr 4(17)

77-86

EN

The post-modern era inherently include phenomena such as fashion and luxury. These two attributes are now being physical manifestation of human existence, uniqueness and individuality. Man has always wanted to like to be someone he wants to show, show. The theme of luxury is associated mainly with the outer material life, where one perceives their goods than, those being left in the priorities of the drive. Mark Twain once said that clothes make the man and the naked people have no or little impact on society. This is us today more than known. Many social experiments showed that people naturally behave prosociálnejšie to those who look decent, neat or clean. Many of us, and it’s natural to humans, respond primarily on appearance, not the inner being. The reason is, in my opinion, the so-called selfish gene that encourages a person internally to help and prosocial acted only on selected types of people - a stronger individual. The Selfish Gene just does not make the other prosocial behavior based on sympathy and appearance, this gene also determines the universal human values and preferences of external nature. Selfish gene transforms a person evaluates himself and also expects more out of life - beauty, wealth, success, all the fashion (Dawkins 2003, S.205). Fashion elements affect us in every area of life. Fashion in clothing, over eating, shopping, to the ordinary human relations. In this paper, among other things to look at contemporary forms of luxury and luxurious style of life which is closely linked to some kind of internal standard of living modern people and their values just changing under the influence of this phenomenon - luxury. The paper uses expressions such as luxury, extravagance and wealth that are the problem of luxury in postmoderne closely linked. I also attempt to answer questions regarding the harmfulness of the value orientation of man to the phenomenon of luxury and splendor.

18

Néant de Pascal

63%

Nakatomi K.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2016

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nr 4(17)

51-66

EN

Pascal also had the intuition of nothingness. Since it is too strong, from Job to King Solomon in the Bible and through the centuries, intuition continues. Job encountered mishaps, illnesses and lost his children. He had the intuition of nothingness as difficulties and obscurity. At the extremity of glory, reputation, and fortune, King Solomon lost sight of the truth and essence of life. He had the intuition of nothingness as emptiness and vanity. Pascal writes about these two people in "Thoughts". We must not let this description escape. He was assaulted by and suffered illness at the time of his childhood. His condition was like that of Job. The Pascal who left many good results in mathematics and physics is not recognized. It is a light and a shadow of Pascal. However, in the shadow he had the intuition of nothingness and Pascal developed a theory to treat of nothingness as the first principle in "Thoughts". Energy is needed to divide a particle. In order to subdivide a particle near the void, an energy close to infinity is necessary. The nothingness continues to infinity. This view is consistent with the author’s point of view. Moreover, Pascal preaches the world relativity of things, but it is extremely close to the thought of the Engi of Buddhism. This study is the development of Pascal’s thought.

19

Konfese Vojtěcha Kolmana

63%

Materna P.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 4

601-623

EN

This is a critical study of Kolman’s philosophy as it is expressed in the book specified in the text. The author concerns himself with specific places in the book which he takes to be important in the overall standpoint, and he comes to two conclusions one of which is critical while the second emphasises positive points.

CS

Toto je kritická studie Kolmanovy filosofie vyjádřené v uvedené knize. Autor se zabývá jednotlivými místy v knize, které pokládá za důležité z hlediska celkové koncepce, a dospívá k dvěma závěrům, z nichž jeden je kritický a druhý vyzdvihuje kladné rysy.

20

Дебюрократизация госаппарата в устойчивом развитии белорусского общества

63%

Рыбчак С. В.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2011

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nr 1(1)

123-134

EN

In offered article author examined the major making ideologies of the Belarus state such as social well-being of people and construction of the state for people. The analysis of sociological researches about a condition of work on deburocratization of the state machinery is resulted. The state of health of the population of Belarus in aspect of formation of the Belarus society.