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review of: Wojciech Torzewski: Hermeneutyka jako filozofia dziejowości. Studium myśli Diltheya, Yorcka, Heideggera, Gadamera i Vattima Wydanie pierwsze, oprawa miękka. Bydgoszcz: Wydawnictwo Uniwersytetu Kazimierza Wielkiego, 2012, 238 s. ISBN: 978-83-7096-850-2
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The base of presented deliberations is analysis of the interpretative practice concerning action called in the humanities as intentional. Showing the so -called technological effectiveness of interpretative prediction is assumption the proposed presentation. Accuracy of interpretation (effectiveness of the process of the communication) always envelops the fall-rope of interpretation. Conducted analysis includes pedagogics in the naturalistic perspective (positivist) which lets the man achieve the communication with oneself, with other and with world; in other words – is making him the subject. Next elements of analysis concern the pedagogics of the antipositivist turning point, of her philosophical and psychological proposal considered from a point of view practical-didactic effectiveness of taken action. The last part of analysis (of interpretation) is an attempt to refer to a pedagogics in postmodernist perspective, to proposed in this convention hermeneutic, neopragmatic and poststructuralistic positions.
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The God of philosophers was rigid, indifferent and too lofty to care about the plight of both the world and man. The gods presented in different mythologies used to possess animalistic passions, sensual desires, they were more capricious and egoistic than men, and man, uncertain of his plight, was merely a plaything in their hands. According to Heschel, the image of God, as presented in the teaching of the Israeli prophets, is far from what we can find out from the ancient (and not only) thinkers, as well as in the Greek and Babylonian mythologies etc. What is, according to the Jewish thinker, the proper image of God? First of all, the biblical God is personally concerned and moved by the acting and plight of man. On the one hand, this concern is highlighted by His mercy, on the other hand, it is immersed in the darkness of His wrath. God is transcendent and impossible to grasp by human reason, and at the same time, he is full of love, compassion, as well as regret, caused by the sins of man. This image of God was preached by the Old Testament prophets, and Heschel declared this to be the pathos of God.
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The ethos of the Enlightenment implies the recognition of the primacy of an autonomous Cogito. It also implies the recognition of the primacy of so-called “genius” – the power of proper imagination of unconditional free game. The study shows that St. Anthim the Iberian’s poetics, in his artistic creativity, requires an understanding of “post-byzantine” theological landmarks, perspectives, and codes of conduct for early modern European culture. St. Anthim’s poetical discourse is an image of the pathos of distance, differing from the mainstream aesthetics of his epoch.
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The author here presents a tafsīr of surah An-Nāzi’āt, the 79th surah in the Qur’an which comprises of 46 ayahs. It was named after the word it begins with, an-nāzi’āt (those who strip out harshly). According to the consensus of mufassirs it was revealed in Mecca. It is one of the first surahs revealed in Macca which is evident from its main topic and its context as well. The subject matter in surah An-Nāzi’āt is the resurrection and the life Hereafter.
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The aim of the text is to consider Gianni Vattimo's claim that hermeneutics needs to be more rational due to its criticised relativism and aestheticism. From this perspective, the author considers the projects proposed by Bartosz Brożek and Chrysostomos Mantzavinos, based on the assumption that the cognitive phenomena underlying the understanding of human behaviour and the resulting artefacts can be described using naturalistic methods. Finally, the question is considered whether these attempts, coming from outside the hermeneutic movement, offer hope for eliminating the flaws of hermeneutics mentioned by Vattimo, and what the prospects are for further research on this issue.
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The aim of this study is quite layered and could be expressed, in a broader sense, through the phrase: deconstruction of human nature in the Qur'an. In a more specific sense, this paper intends to argue for the effectiveness of the complementarity of the roles of "khalif" and "abd" (a ruler and a slave) in a man, in the three-dimensional tension between three essential elements related to humans as "endowed", "in charge" and "responsible" beings, along with "dependency" as a central and relevant determinant. In further elaboration of the topic, we will to a certain extent discuss the Qur'anic sources that emphasize the two-dimensionality of human nature and that suggest their equal and proportional treatment. This modest study will try to project an adequate treatment of two diametrically different dimensions of a human being - material and spiritual, whose heterogeneous structure unites and merges into a homogeneous and coherent whole, and as such realizes the predestination roles of "Khalif" and "abd" (a ruler and a slave) here and now.
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The aim of this article is to examine the actuality of Simone Weil's concept of the impersonal, as expressed in La personne et le sacré. To this end, I address the theme of authenticity by proposing two alternative models. According to the first model, "being oneself" corresponds to the immediate self-expression. Weil's critique of the "person's right to self-fulfillment", on the other hand, gives rise to an anthropology of mediation, which constitutes a second model centered on the notion of work. Hence, my original contribution consists in the argumentation of the thesis that in Weil's oeuvre the access to the self is structured in concordance to a "work of desire", which constitutes the human being's essence. Taking up the various allusions to the "desire for the good", scattered throughout the Weilian corpus, the article unveils what this affective work, that transforms the subject, consists of, and emphasizes the importance of the experience of the transcendent Good as a condition for a free interpretation of the value of the desired goods.
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Thinking Incarnation as a New Beginning (ein neuer Anfang) is a challeng-ing hermeneutic task. The power of God’s self-manifestation in and throughthe divine Word calls for considering Logos as the principle of life. In the taskof understanding, what is most difficult is to bring together the beginning(ἀρχή) and the end (ἔσχατον): Protology and eschatology belong together(zueiandergehören). This task of thinking together is addressed not only todogmatic theologians but to every human being encountered by the mysteryof the Incarnation. As with every mystery, our human responsibility is to facedivine self-epiphany not as a problem to be answered and solved in formalstatements but as a genuine call for thinking (Denkauftrag).
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The text concerns the process of reception of German hermeneutics of art history in Polish art history over the last three decades. As the author was himself an active participant in this process, he adopted the narrative strategy of a reporter, who does not judge and does not enter into polemics, but organizes and problematizes issues, striving to make the outlined picture of their reception as coherent and legible as possible. This is the first attempt of its kind in specialist literature to date. The reception described herein has resulted in a large number of exegetical publications, which, together with an intense translation activity, have created a basic corpus of texts; this, in connection with the continuity of the inspiration/reception process, has had the effect of consolidating the awareness of the existence and importance of the hermeneutic current among Polish art historians. The most impressive event of the reception process was a polemic that lasted several years and concerned fundamental methodological issues of our discipline.
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The text constitutes an attempt to look at the potential sources from which originates the hermeneutics of the image, one of the most important methodological proposals in contemporary art history, or even within the broadly understood science of the image. In addition to certain traditions in the study of art, the hermeneutics of the image referred, in a more or less overt manner, to various philosophical concepts from within the philosophy of art, taking them as the foundation for, among others, its distinctive concept of the ontology of an artwork, the ways of recognising and describing it, as well as the aims of interpreting and elucidating the image. The article also draws attention to the paradoxical fact of the hermeneutic philosophy of the image being rooted in the currents of Romantic art theory but simultaneously displaying a critical approach to the Romantic legacy.
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The aim of the text is to assess the possibility of using the achievements of art-historical hermeneutics in the interpretation of Jacek Malczewski’s painting Christ and the Samaritan Woman (1912). The painting is the last in a series of four works devoted to the story from the Gospel of St. John, which Malczewski executed between 1909 and 1912. In all the versions, Malczewski gave Christ his own features, while the Samaritan woman had the face of Maria Bal, his mistress. Malczewski’s contemporaries generally misunderstood these paintings. Over time, attempts were made to interpret them in various ways. The view that has recently become widespread is that they were a form of an “artist’s confession” and should be read according to a biographical key. However, this explanation ignores the visual structure of the work, which is the focus of hermeneutics. The analysis of this structure undertaken in the current essay has led to the conclusion that Malczewski’s painting is an innovative visualisation of the biblical metaphor used by Christ in his conversation with the Samaritan woman, comparing himself to a vessel of water.
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The interpretation of written texts demands from the reader a certain hermeneutic methodology of reading. In this paper we aim to propose the logic of question and answer constructed by the British philosopher Robin George Collingwood as such an instrument. We seek to demonstrate his thesis through the four objectives we set out in this paper, namely (1) to clarify the context in which the idea of such a logic arises; (2) to what extent it differs from ordinary logic as a discipline; (3) to examine whether Collingwood is a revolutionary in this field; and finally (4) to discuss the principles according to which this logic of question and answer operates. The manner in which we approach these issues is intended to make this paper an illustration for the discussion at hand. The consequences of such an approach are welcome as they are hermeneutical in nature, not only facilitating the interpretation of textual materials, but above all helping the reader in understanding them. Thus, the present study can be of value and is helpful to the reader interested in dealing with a wide range of texts, especially those in the [human] spiritual and social sciences.
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The purpose of this article is to trace the essential foundations of the reduction carried out by young Heidegger, whereby the most primordial experience of life emerges from religious experience. The considerations presented below consistently follow the path described above leading back to the thing itself, that is, precisely back to life itself. Hence, we will not be interested here simply in the religious thinking of the young Heidegger, nor in his relation to the problem of God. Instead, we will try to reconstruct his path back towards life itself. This article admittedly focuses on Heidegger’s early philosophical explorations. It seems, however, that Heidegger remains faithful to the very end to the ambitious goals set by the inconspicuous schema for the Kriegsnotsemester lecture of 1919, outlined with youthful enthusiasm for the search for real life. It is hard to resist the impression that the whole long path of his thinking is just such a constant return to life.
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The basis of classical/traditional (Western) astrology was defined by a unitary – hierarchical and spherical – world view until the 17th. century. This world view, which we now call the „astrological world view,” was based on the Hermetic–Pythagorean–Platonic tradition on which astrology as „applied hermetics,” the science of the Platonic World Soul, was built. The present paper discusses the basic principles of the astrological tradition from a philosophical approach. These principles are inseparable from the creation and functioning of the World which Plato transmitted to us in his dialogue Timaeus.
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Review of: Istoria filosofiei ca hermeneutică. Studii şi eseuri ȋn onoarea profesorului Gheorghe Vlăduțescu, Oana Vasilescu, Ion Tănăsescu, Mircea Dumitru (editori), Bucureşti, Editura Academiei Române, 2022, 344 p.
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Review of: Oana Vasilescu, Ion Tănăsescu, Mircea Dumitru (editori), Istoria filosofiei ca hermeneutica. Studii şi eseuri în onoarea profesorului Gheorghe Vlăduţescu, București, Editura Academiei Române, 2022, 344 p.
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The article analyzes the interpretation of Witold Gombrowicz’s The Wedding by Józef Tischner, the founder of the philosophy of drama. It distinguished and describes three stages of exegesis. It also explores what hermeneutics defines as pre-understanding of the text. In Tischner’s case, there are four constitutive assumptions of his own philosophy of drama. The article also points to the passages of the text that were omitted by the philosopher and explains the reasons for this decision. The most important of these is the ambiguous status of such concepts as mimesis, reciprocity and desire, which Gombrowicz developed in the drama.
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The article contains introductory remarks on the Mongolian manuscript „The Tales of King Bikramijid and Kisna” (mong. Boγda Bikramiǰid qaγan Kisna qaγan qoyar-un üliger), from the collection of the Asia and Pacific Museum in Warsaw, cataloged under the number MAP 9025. The manuscript is unique, as it is probably the most comprehensive collection of Mongolian stories related to the Indian king Vikramaditya (Skt. Vikramāditya, Mong. Bikramiǰid). It seems that the creator of the manuscript wanted to collect in one work all three cycles of stories connected to the king Vikramaditya, i.e. the stories of Bikramijid, Arji Borji and Kisna. Other available manuscripts contain only one of these cycles or even a part of them. The article discusses the current state of research in the field as well as information on the Mongolian, Oirat and Tibetan manuscripts gathered in Western and Asian collections.
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The paper focuses on the role of distributed mechanisms in cognitive processes. It discusses the results of research in economics, geography and organization theory on the spatial concentration of actors in innovative industries. Although geographic economics and other disciplines have demonstrated a relationship between geographic concentration and inventiveness and innovation, they have not offered explanation in terms of mecha- nisms. Employing the concept of distributed mechanisms, this article proposes a reinter- pretation of concepts such as buzz and the knowledge spillover effect that geography and economics refer to.
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