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Subjekti është një ndër konceptet filozofike më të debatueshme në historinë e filozofisë moderne. Si një koncept i tillë, ai zë fill qysh në antikitet. Që nga Sokrati, sidomos Platoni e deri në ditët e sotme është problematizuar si koncept filozofik.
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The present essay aims to study the peculiarities of Plutarch’s impact on the works of Erasmus of Rotterdam, and the importance of the Cheronean for the Erasmian concept of bonae litterae. The paper starts by tracing the origins and character of Erasmus’ acquaintance with Plutarch’s writings, then it emphasizes Erasmus’ regard for the moral aspect of the Cheronean legacy and the privileged position of the Greek moralist within Erasmian thought.
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Aristotle has traditionally been aligned with conservative social and political philosophy. The conservative reception has been challenged by Alasdair MacIntyre and the Marx-inspired reading of Aristotle. Following MacIntyre’s arguments, this paper sketches an alternative conception of the critical theory beyond the Frankfurt School’s critique of the contemporary culture and the modern society. Critical theory is understood as an attempt to provide both historical analysis and normative critique of the contemporary society and its culture. It argues that normativity should be understood not in Kantian, but in Aristotelian terms. The articulation of Aristotelian conceptions of human flourishing and aretē, rather than that of the bürgerlich conception of Kantian duty, should be at the centre of contemporary theorising. The author claims that Aristotle’s practical philosophy allows us to conceptualise ethics beyond the dominant conceptions of ethical normativity prevalent in the capitalist modernity, while Marx is important because his analysis provides us with theoretical tools for the historically informed critique of the social and economic structures of the modern society.
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The article examines the earliest evidence of the transmission of Indian and Buddhist ideas. The aim is to outline a schematic mental “map” of the first contacts between Ancient Greece and Europe during the early Middle Ages and India in a socio-cultural and religious-philosophical aspect, without claiming absolute comprehensiveness. The historical-philosophical method was used in order to establish the lines of reception, to discover the specifics of the changes during its transmission and, accordingly, the differences that appeared, and to indicate the historical-philosophical connections and moments of “intersection” of the two traditions under consideration. The proposed article is the beginning of a series of articles that will explore in a similar manner the development of the “Indian thread” in Europe until the flowering of mature Indology in the 18th century, as until now there is no similar presentation in the Bulgarian language. The aim is not to bring to the fore a supposed influence on Christianity, nor to debate which came first, but only to show that familiarity with Indian philosophy-religious reality is not something that appears 'suddenly'. The study of the historical-philosophical context of each of the periods would provide clarity on the level of familiarity and the method of reception and interpretation of the "new knowledge" on which to base texts on East-West dialogue in modern times.
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Piotr Jaroszyński, Kultura. Dramat natury i osoby, seria „Monografie i Studia z Filozofii Realistycznej”, Polskie Towarzystwo Tomasza z Akwinu, Lublin 2020, s. 321, ISBN 978-83-65792-24-2. Św. Tomasz z Akwinu, Dysputa o uczuciach (Dysputy problemowe o prawdzie. Kwestie 25 i 26), przekład z jęz. łacińskiego Aleksander Białek, tekst przekładu przejrzeli M. A. Krąpiec, A. Maryniarczyk, seria „Teksty-Przekłady- Komentarze”, Polskie Towarzystwo Tomasza z Akwinu, Lublin 2020, s. 474, ISBN 978-83-65792-26-6. Vittorio Possenti, Powrót do bytu. Pożegnanie z metafizyką nowożytną, przekład Jarosław Merecki, seria „Monografie i Studia z Filozofii Realistycznej”, Polskie Towarzystwo Tomas z a z Akwinu, Lubl in 2020, s . 373, ISBN 978-83-65792-27-3. Henryk Kiereś, Filozofia sztuki, seria „Monografie i Studia z Filozofii Realistycznej”, Polskie Towarzystwo Tomasza z Akwinu, Lublin 2020, s. 423, ISBN 978-83-65792-25-9. Kim jest człowiek? Współczesne debaty antropologiczne, seria „Zadania współczesnej metafizyki”, red. nauk. A. Maryniarczyk, N. Gondek, Polskie Towarzystwo Tomasza z Akwinu, Lublin 2020, s. 504, ISBN 978-83-65792-30-3. Arystoteles, Analityki pierwsze. Analityki wtóre, przekład i opracowanie Marian A. Wesoły (UAM, Poznań), seria „Teksty-Przekłady-Komentarze”, Polskie Towarzystwo Tomas z a z Akwinu, Lubl in 2020, s . 454, ISBN 978-83-65792-29-7. Karol Wojtyła, The Lublin Lectures – Wykłady lubelskie, translated by Hugh McDonald, series „The Lublin Philosophical School”, Polskie Towarzystwo Tomasza z Akwinu, Lublin-Roma 2020, s. 683, ISBN 978-83-65792-28-0. Paulina Sulenta, Stwórcza moc Boga. Stanowisko św. Tomasza z Akwinu, seria „Scripta Philosophiae Classicae”, Polskie Towarzystwo Tomasza z Akwinu, Lublin 2020, s. 242, ISBN 978-83-65792-36-5. Filozof wpatrzony w naturę i to co boskie. Księga pamiątkowa z okazji Jubileuszu urodzin i pracy naukowej na KUL Księdza Profesora Andrzeja Maryniarczyka SDB, red. T. Duma, A. Gudaniec, Z. Pańpuch, K. Stępień, P. Sulenta, Wydawnictwo Academicon, Lublin 2020, s. 1340, ISBN 978-83-953549-3-9.
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Review of: Håland, Evy Johanne. 2019. Competing Ideologies in Greek Culture, Ancient and Modern. Newcastle upon Tyne: Cambridge Scholars Publishing. 477 pages.
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The article presents a philosophical and literary work which, despite its compiler character, played an important role in the history of culture. Thanks to him, important ideas of ancient philosophy were transferred to another era, that is, the Middle Ages. This work is a commentary on the VI book of De re publica by M.T. Cicero of A.T. Macrobius: Commentarii in Ciceronis Somnium Scipionis. This piece was for a long time the only trace of the mentioned piece by Cicero. It was also one of the main sources by which the ideas of Platonism and Pythagoreism as well as elements of ancient astronomical, musicological and mathematical doctrines reached the Middle Ages. This work was commented on very often by medieval scholars and is present in the minds of many of them. The numerous issues raised by Macrobius met with the interest of authors who know his Commentum. They took up macrobian threads and developed and transformed them according to their own way of thinking. Macrobius’ comment was repeatedly rewritten and commented on in the Middle Ages, as evidenced by the number of preserved manuscripts. In this article, I want to present an initial outline of the theological, anthropological and psychological views mediated by the commentary on the transmission of the Middle Ages.
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The article presents an attempt to outline, from a mainly typological and partly historical perspective, what the author considers the most important varieties of the relationship between philosophy and literature (which is, of course, understood here in a working and broad sense, as poesis). In the first of these varieties, for which the fundamental significance is Plato’s gesture of excluding poets from the state, the philosophical logos defines itself in opposition to literature, or mythos. In the second, which appears to predominate from Aristotle to the 18th century, the relationship between philosophy and literature takes on a more neutral character: the former provides the latter with motifs, themes, topics, mainly related to moral philosophy in the broadest sense, while the latter provides the former with discursive modes, such as genre. Modern aesthetics and the philosophy and theory of literature (fundamentally different from the tradition of the great poets and rhetoricians of the 16th and 17th centuries), which emerged together with transcendental philosophy and its reception in German Romanticism, contributed both to the increased interest among philosophers in literature and to a clear embedding, or even closing, of literature in philosophical notions, which originated mainly in the tradition of transcendentalism and dialectical thought. Finally, the beginning of the twentieth century is distinguished, in most of the major continental philosophical traditions, by a tendency to seek, or to find, in literature the most important partner of philosophical thinking, and sometimes even the identity of philosophy.
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In the history of philosophy, various theories have been proposed concerning the emergence of existence around concepts such as principle, cause, origin, hypostasis, and so on. Some of these theories, due to the weakness of their hypotheses, eventually lost their significance and faded away in the history of thought, while others have maintained their influence from the past to the present due to the strength of the principles they encompass. One of the most robust theories for the coming into existence and positioning of beings is the theory of emanation/overflow. Emanation is attributed to Plotinus, the founding philosopher of the Late Platonic Period (Neoplatonic Era). Although Plotinus is known as a Platonist philosopher, it is understood from his Enneads he also greatly benefited from Aristotle. While it is acknowledged that emanation is not prominently emphasized in the philosophies of Plato and Aristotle, the doctrines they articulated regarding being and oneness have greatly influenced various philosophical traditions. For instance, the Later Platonic tradition, which followed in Plato's footsteps, developed the theory of emanation based on his metaphysical framework concerning being and oneness. In this regard, it becomes necessary to establish a foundation for the concepts of “participation,” “oneness,” and “being” within the context of causality, which constitutes one of the most distinctive aspects of the philosophies of Plato and Aristotle, to comprehend the theory of emanation. The problematic issue to be addressed within the context of this study is the investigation of the philosophical background behind the emergence of the theory of emanation within the framework of Platonic philosophy, as opposed to Aristotelian philosophy. The fact that Plotinus is one of the important philosophers of the Platonic tradition does not seem to be an adequate explanation for the subject. The fact that such a theory did not emerge during the period from Plato’s death (347 BC) until the third century AD, that is, up to the time of Plotinus (d. 270) is not a matter that pure Platonism can explain. Therefore, it is philosophically important to identify the arguments that come to the forefront within the context of the theory of emanation in explaining of the matter. This study examines both metaphysical approaches within the theory of emanation.
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The aim of the article is to investigate the significance of Seneca the Younger in Cyprian Norwid’s reflections. Norwid, a Polish 19th-century writer, artist and thinker, focused on those aspects of Seneca’s life and work in which some connections with Christianity can be seen.
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The Stoics argue that philosophy as an art of living (techne) is not only a theoretical and intellectual pursuit of knowing the rational order and harmony (or logos) of nature/physics/God but it is also a practical activity that aims to transform and shape our lives in accordance with this knowledge. In this sense, the Stoics argue that philosophy is not an abstract subject to be considered but rather a practical matter that has a direct influence on our way of living. Based on this main Stoic conception of philosophy, in this paper, I fundamentally take issue with the general claim about the the Stoic moralism entails that philosophy is solely grounded on the purpose of achieving moral virtue, suggesting that all other elements are excluded from its purview. By arguing that Stoic moralism is not contrasted with the conception of moral beauty, I adopt the view that Stoic moralism is not free from the conception of beauty, such that it encapsulates the idea that beauty is within the virtuous. In light of this, I focus on the conception of philosophy and suggest that, for the Stoics, although the ultimate goal of philosophy is to lead a virtuous life that is grounded on our understanding of the rational order and harmony (or logos) of nature, the philosophical life does also correspond to a moral life, which has the aesthetic aspect of embellishing our lives with beauty, harmony, and order.
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Civilization gave birth to a new type of worldview and philosophy, and then to rationalism and science. Ancient Greece saw the emergence of the paradigms of Parmenides (existence is fixed and integrated in essence) and Heraclitus (existence is motion in essence), On the basis of the former paradigm, rationalism and science were formed, while the latter was used in philosophy, humanities and art. In the first century, synergy and other theories were combined with dialectics, giving rise to rationalism and the “moving concepts.” The development of mathematics and logic also went underway. This article shows the unity of and the internal relationship between civilization, knowledge, rational thinking and science in the process of their evolution.
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Seks nema povijest. On je prirodna činjenica utemeljena u funkcioniranju tijela te, kao takav, leži izvan povijesti i kulture. S druge strane, seksualnost se zapravo ne odnosi na neki aspekt ili svojstvo tijela. Za razliku od seksa, seksualnost je kulturalna tvorevina: ona predstavlja prisvajanje ljudskoga tijela i njegovih psiholoških kapaciteta od strane ideološkog diskursa. Seksualnost nije somatska činjenica; ona je kulturalni učinak. Seksualnost, tako, ima svoju povijest – premda (kao što ću argumentirati) ne jako dugačku. Dakako, reći to ne znači ustanoviti nešto očigledno – unatoč samopouzdanu prizvuku s kojim sam to učinio – nego predložiti kontroverznu, sumnjivo pomodnu te, možda, izrazito kontraintuitivnu tvrdnju. Čini se da opravdanost takve tvrdnje ne počiva ni na čemu čvršćem od prestiža briljantnog, pionirskog, no uvelike teorijskog rada pokojnog francuskog filozofa Michela Foucaulta. Prema Foucaultu, seksualnost nije stvar, prirodna činjenica, nepromjenjivi i nepomični element u beskonačnoj gramatici ljudskoga subjektiviteta, već „skup učinaka što ih je u tijelima, ponašanjima, društvenim odnosima izazvao izvjestan dispozitiv (...) jedne složene političke tehnologije“. „Seksualnost“, Foucault inzistira u drugom odlomku, „ne treba shvaćati kao neku vrstu prirodne datosti koju bi vlast pokušavala ukrotiti, ili kao neko slabo poznato područje što bi ga znanje malo pomalo pokušavalo otkriti. To je ime koje se može dati jednom povijesnom dispozitivu: ne pozadinska stvarnost koju bismo teško dokučili, nego velika površinska mreža na kojoj se podsticanje tijela, pojačavanje zadovoljstava, podstrek na govor, stvaranje spoznaja, pojačavanje kontrola i otpora nadovezuju jedni na druge prema nekoliko velikih strategija znanja i vlasti.“
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The main goal of this paper is to explore the continuity and discontinuity in how different philosophical systems understand the concept of substance. At the beginning of the paper, I draw a distinction between formal criteria for what it means to be a substance and the question of what satisfies those criteria. I then analyze Aristotle’s, medieval and modern views on substance in order to show that, in spite of other considerable differences among them, Aristotle, Thomas Aquinas, Duns Scotus, Descartes, Locke and Hume all identify the same criteria for being the substenc. The differences between them, I then claim, lie in the way they answer the question of what satisfies the criteria. The most radical conclusion, as will be clear, is drawn by Hume, who famously believes that there is nothing that really satisfies traditional formal criteria for substantiality. In the last part of the paper, I analyze Kant’s idealist view and show that it is his only within his philosophical system that we can find a complete break with the philosophical tradition and quite differing criteria for substantiality. It will be shown that, for Kant, substance is no longer something that should be the basis for the properties of objects that exist independently of us, but the way in which human cognitive powers understand some key aspects of the phenomenological domain of the knowable. The upshot of this discussion is that the history of the idea of substance can be divided on the period before and after Kant, where it is Kant, rather than Descartes, the one who truly diverges from the traditional philosophical pardigms about substance.
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The question of the importance of education in democracy is as old as democracy itself. Greek thinkers devoted much of their fruitful oeuvre to the concept of education, aiming at realization of better and more just life in the community. Modern thinkers, especially Locke, Rousseau and Mill, showed great interest for the issue of education of citizens in the democratic societies of their time. Dewey emphasized the importance of education in democracy like no one before, or after him. He devoted a significant part of his extensive work to the question of the role of and the kind of education that is fundamental for the members of community who want to prepare for participation in public life, in the best possible way. The issue of interrelation of democracy and civic education completely neglected after Dewey, again become relevant with appearance of deliberative democracy. Following Dewey’s tradition, I will argue that the form of democracy that calls for broad participation of citizens in solving public problems requires some education. The ability of people to participate in public deliberation depends on whether they have acquired certain skills, values and knowledge.
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The article highlights the main points of the specificity of metaphysics in the European philosophical tradition. The division of wisdom as a unity between knowledge and practice in ancient philosophy is emphasized. Kant's thesis that metaphysics is possible only in the realm of practical reason and only as a metaphysics of freedom is recapitulated. The forms of transcendence are revealed. Two approaches regarding metaphysics are analyzed – as a metaphysics of “questioning”, the logos type, and of a metaphysical act as overcoming causal dependencies in human individuality and truly achieving freedom.
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Socrates is the type of philosopher, theoretician who falls victim to criticism of the Athenian society towards the errors of his disciples, but, on the other hand, also to his desire not to abandon the principles which he had devoted his life to. Socrates becomes the ideal archetype of the “guiltless culprit”, paying the price of theorizing what we call “consciousness” today, that “daimon” that helps us pass through our own filter what is delivered to us from society, through theoretical and practical channels. This article illustrates the stages of Socrates' trial, conviction, and death by drawing cultural parallels with the post-Socrates world. We will better understand Socrates through the examples of personalities who lived after him and built models of philosophical, religious or political thought.
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Review of: Universal Encyclopedia of Philosophy, ed. A. Maryniarczyk, Vol. 1 (A-Ch), Lublin 2022, Polskie Towarzystwo Tomasza z Akwinu, ss. 1390 (ISBN 978–83–65792–34–1; ISBN 978–83– 65792–35–8 Vol. 1).
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The purpose of the article is to present the role and significance of Hesiod's poetry for the formation and development of the moral canon and the moral-philosophical thought of ancient Greece. For this purpose, the text traces and analyzes various biographical information, comments and evaluations about Hesiod's life and work. Special attention is given to the uses and meanings of the world ethos by Homer and Hesiod and their evolution under the influence of Hesiod's moral maxims (gnomes) in „Works and Days “. The main conclusion is that Hesiod's individualized, systematic and rational reading of archaic myths played a decisive role in the transition from myth to logos and the formation of the moral-philosophical views of ancient Greece about the happy life, the good person and the ideal state.
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According to some critics, Aristotle’s elenctic defence (elenchos, elenchus) of the Law of Non-Contradiction (Metaphysics IV) would be ineffective because it viciously begs the question. After briefly recalling the elenctic refutation of the denier of the Law of Non-Contradiction, I will first focus on Filippo Costantini’s objection to the elenchus, which, in turn, is based on the dialetheic account of negation developed by Graham Priest. Then, I will argue that there is at least one reading of the elenchus that might not be viciously question-begging. In doing so, I will leverage, reinterpret and adjust the distinction between two senses of epistemic dependence, offered by Noah Lemos and originally based on some thoughts about George Edward Moore’s ‘proof of an external world.’ The key point of my counter-objection to recover the elenchus is to use the distinction between a necessary-condition relation between propositions (p only if q) and a grounding relation between facts (the fact that an epistemic agent S believes that p is grounded in the fact that S believes that q), where p and q are the content of S’s beliefs.
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