Estetyzacja epistemologiczna a modele symulacyjne - w kontekście modelu anatomicznego "Visible Human Project"

Author(s): Jarosław Barański / Language(s): Polish Issue: 17/2005

Epistemological esthetization of knowledge can have a lot of forms. In this article I focus my reflection on the person that is an electronic simulation model. The background for the reflections will be the simulation anatomical model Visible Human Project (VHP). The problem is what cognitive function the model fulfils and what it simulates. Conclusions: 1. VHP is not associated with real body, but with other anatomical models; it is not a simulation of real body, but only a simulation of its perception by us; 2. The function of anatomical simulation model has educational character. It also involves projecting medical intervention, which minimalizes invasiveness of actions. It is a part of training preparing to undertake computer-aided surgical procedures.

Pojęcie energii i jego konsekwencje w psychoterapii

Author(s): Piotr Szałek / Language(s): Polish Issue: 17/2005

Development of notion of energy resulted in appearing different interpretations in fields of physics and psychology. To psychology this concept was introduced by Mesmer. He believed that an influence of a physically perceptible fluid is the essence of therapeutic action. It was Freud who reformulated Mesmer's theory explaining that this influence should be understood as a transference. At the same time, the 19th century disputes between vitalism and mechanistic school of physiology brought a widespread consensus about the unity of all types of energy. This consensus led later to a gradual elimination of the concept of energy from psychology. In the 20th century interpretation of notion libido caused that idea of a specific vital energy returned in Reich's pieces. It is important that Reich was one of the most prominent psychotherapists of the 20th century. He created contemporary Bioenergetic Therapy. Representatives of this kind of therapy claim today that a notion of energy announces a rise of a new paradigm in science. Actually this notion creates a danger of introducing activities independent of any rational valuation into a field of healing procedures.

O co chodzi w paradoksie Protagorasa?

Author(s): Piotr Łukowski / Language(s): Polish Issue: 17/2005

The ancient paradox of Protagoras had the opinion of an unsolved problem. The two solutions proposed in the 20th century by W. Lenzen and L. Aqvist are considered to be the best. In fact none of them may be treated as proper. In the paper we show that both of authors avoid contradiction solely by means of mere neglect. However quite a simple solution seems to be feasible when the paradox is approached as an amphibolic construction, thus an ambiguity.

Idee a problem natywizmu w filozofii Kartezjusza

Author(s): Wojciech Zbroszczyk / Language(s): Polish Issue: 17/2005

According to Descartes ideas are the immediate objects of human mind. In "Meditationes de prima philosophia" there are three groups of ideas: "innatae", "adventitiae", "factae". However, in "Notae in Programma" Descartes says, that all human ideas must be innate. The ideas potentially exist in human mind. Descartes asserts human ideas are some kind of disposition to respond to sensory stimuli in particular way – by perceiving. The senses deliver occasions to actualizing our innate ideas. However, Descartes does not explain the way of actualizing of innate dispositions (ideas). This problem has not been resolved by now.

Uniwersalia a przedmioty ogólne

Author(s): Janusz Kaczmarek / Language(s): Polish Issue: 17/2005

In the paper we treat one of the most hotly debated and still current topics in ontology i.e. the problem of universals. By two formal representations of incomplete and complete objects we argue that only genera and species (as counterparts of Aristotle's Forms and Plato's Ideas) are universals. They only are what is called nature or essence of individuals named by general terms. On the contrary, although the concepts are second kind of objects signified by general terms, they have another status as complete objects. Hence, in that meaning "generality" stick in two different kind of objects – in universals and concepts. But being general is not equal to being universal in Aristotle's and Plato's sense.

Różnica a metafizyka Emmanuela Lévinasa

Author(s): Małgorzata Kwietniewska / Language(s): Polish Issue: 17/2005

Cet article se propose d'expliciter synthétiquement la philosphie d'Emmanuel Lévinas afin de mettre en relief ce qui la distingue de la philosophie de la différence représentée par certains penseurs contemporains français, tels Michael Foucault, Gilles Deleuze, Jacques Derrida ou Jean-Luc Nancy. Puisque dans le discours de Lévinas on retrouve un certain nombre de concepts et quelques mécanismes philosophiques qui font écho à la philosophie de la différence, on pourrait croire trop facilement que l'œuvre de Lévinas fait partie d'un grand project philosophique englobant le travaux de tous les penseurs de la différence. Or, malgré plusieurs affinités terminologiques et quelques opérations démonstratives rapprochant la position de Lévinas de celle des philosophes de la différence, il serait fautif de les assimiler. Le projet de Lévinas reste profondément ancré dans la tradition juive, tandis que la philosophie de la différence puise surtout dans la tradition philosophique de la Gréce antique où l'on a associé opur la premiére fois la notion de savoir et celle de pouvoir par l'intermédiaire de la métaphore héliocentrique. Pour Lévinas une telle conception du savoir s'accompagne nécessairement de la violence et contourne l'espace éthique qui est – à ses yeux – le seul espace efficace pour la réflexion philosophique. Il élabore dons sa propre philosophie premiére en tant qu'éthique fondamentale faisant appel à des vertus prônées par la théologie judaїque. D'un autre côté, sa critique touche aussi à des tentatives philosophiques récentes de déconstruire la métaphysique traditionnelle occidentale à l'aide de quasi concepts de différence. Par ce double geste critique, Lévinas se distancie non seulement du camp des traditionalistes métaphysiques mais aussi du camp des «réformateurs». Extériorisé dans son individualisme, il ne s'aperçoit même pas qu'il ne peut pas se passer des apports culturels de l'Occident. Par exemple pour critiquer la tradition grecque, il se sert des termes grecs : philosophie, métaphysique, etc. En plus, dans ses constructions ontologiques et axiologiques, il a constamment recours à des schémes philosophiques élaborés par des anciens maîtres à penser d’origine grecque. Sans nuire à la valeur intégrale de son œuvre, les inconséquences et la calques philosophiques de Lévinas nous forcent à nous reposer sincèrement la question difficile de notre «nationalité» philosophique. Cette question – articulée d'ailleurs pour la première fois par Jacques Derrida dans Violence et métaphysique – reste toujours ouverte : «Sommes-nous des Grecs? Sommes-nous des Juifs? Mais qui, nous? [...]».

Między racjonalnością a moralnością. O rozważaniach Kołakowskiego nad językiem wiary

Author(s): Ewa Linek / Language(s): Polish Issue: 17/2005

L'intention de ce texte est de présenter l'opinion de Leszek Kołakowski sur la relations entre le discours de la rationalité et celui de la foi. Chacun de ces domaines a son propre discours qui lui est specifique et intraduisible. En general, la réflexion de Kołakowski tand à prouver que la présence d'un Absolu est necessaire. Ici, cet Absolu a le visage de Dieu. C'est Lui qui permet de reconnaître comme valables les principes moraux qui en dehors de la foi sont dépourvus de fondement. Ces principes ont évolué à partir du discours de la foi et ont été adaptés à l'ordre de la vie quotidienne.

Theodor W. Adorno: pojęcie pięknej natury

Author(s): Beata Frydryczak / Language(s): Polish Issue: 17/2005

Theodor W. Adorno aesthetics is considered as the last and the most important theory, which is formulated from a perspective of the aesthetics of art. It established an understanding of the contemporary art and its mechanisms. In spite of its wide reception, the interpretations of Adorno's conception often overlook his notion of beautiful nature. The notion is the main subject of my article. I want to show that it is not only vividly present in "Ästhetische Theorie", but also takes an important part in Adorno's aesthetic theory and in his understanding of art and of aesthetic experience. Such an attitude allows me to interpret Adorno's theory from a perspective of the "extended aesthetics", which consider the aesthetics of nature as an important part of the field. Since Hegel, who rejected the concept of nature from the field of aesthetic, Adorno is the first aesthetician who re-entries the model of aesthetics understood as domain of both nature and art. Adorno admitted the notion of beautiful nature an important place in his aesthetics. For him, the acknowledgement of the beauty of nature is a condition of art and aesthetics experience. At the same time, the natural beauty is a medium of some utopian values. The involuntary perception characteristic of beautiful nature and a kind of memento "imprinted" in it are some archaic rudiments that do not correspond with the rationality of cultural industry.

Sen bycia, śmierć bytu

Author(s): Włodzimierz Gromiec / Language(s): Polish Issue: 17/2005

"Traum des Seins, Todt des Seiendes" sketches centuries-old history, transformations, and consequences of the baroque identification of dream and reality. The first part of the essay demonstrates that, despite commonly accepted opinion this identification originates with Descartes. In the second part of the essay, the main theme – the claim that ontological positions are dependent on the grammar of ethic languages – is introduced within the context of Schopenhauer's remarks on life and dreams. The third part of the essay further develops the main theme in the course of an analysis of Descartes' "Meditation II". From a linguistic point of view, there are two following consequences for ego and cogito: either the subject (ego) does not exist, or its existence is temporarily non-continuous; either it does not exist as consciousness; or it is an unconscious being. Obviously, Descartes would accept neither. In the last analysis, ego exists merely grammatically, while (conscious) being differs from being in that it happens but is not. Since conscious being, only occurs in speech directed to somebody, death touches merely being, while being either dreams or remains silent.

Wittgensteina zmagania ze śmiercią, czyli co wiemy o nicości

Author(s): Radosław Krajewski / Language(s): Polish Issue: 628/2007

Der Reale Sozialismus im Lichte der Traditionen

Author(s): Mihály Vajda / Language(s): English Issue: 2/1981

The views of R. Bahro, G. Konrád, and I. Szelény expressed in their recent publications concerning the essential characteristics of the ruling type of socialism in Eastern Europe are discussed and criticized. Their studies fail to take account of the analysis of personality structures and behavioral patterns without which one cannot understand or explain the process by which the "revolutionary" principle of totalitarianism became dominant in the Soviet Union. Several problems and questions are raised in order to stimulate interest in finding a more adequate way for analyzing the differences among (and within) Western European, Central European, and Eastern European societies. The hypothesis is advanced that bureaucratic totalitarian socialism in the Soviet Union arose because of a traditional lack of rational behavior and a lack of respect and capacity for democratic procedures and institutions. This is supported by drawing upon the work of N. Elias, especially his Über den Prozess der Zivilisation. On trouvera ici une discussion critique des points de vue que R. Bahro, G. Konrád, et I. Szelény ont exprimés dans leurs publications récentes concernant les caractéristiques essentielles du modèle dominant de socialisme dans l'Europe de l'Est. Leurs études ne tiennent aucun compte de l'analyse des structures de la personnalité et des modèles de comportement sans lesquels on ne peut comprendre ni expliquer le processus par lequel le principe "révolutionnaire" de totalitarisme a prévalu en Union soviétique. L'auteur soulève un certain nombre de problèmes et de questions dans l'espoir de trouver une méthode plus adéquate d'analyse des différences entre les sociétés d'Europe occidentale, d'Europe centrale et d'Europe orientale et à l'intérieur même de ces sociétés. Il énonce l'hypothèse que le socialisme totalitaire bureaucratique de l'Union soviétique est dû à un manque traditionnel de comportement rationnel et à un manque de respect et de capacité pour les méthodes et

Growth, Legitimacy and the Modern Identity

Author(s): Charles Taylor / Language(s): English Issue: 2/1981

Une question se pose: "La société est-elle en train de se détruire?" On ne peut répondre à cette question en se plaçant exclusivement du point de vue des problèmes économiques. Il faut, plutôt, examiner à fond les problèmes de légitimation car les sociétés se détruisent elles-mêmes lorsqu'elles violent les conditions de légitimité qu'elles ont posées en principe. Dans cet article j'esquisse les grandes lignes du développement de l'identité moderne — la famille d'idées qui constituent notre vue du bonheur, j'explore ces traits caractéristiques de la société moderne qui reflètent et fortifient l'identité moderne, et j'examine les moyens par lesquels la même société peut détruire sa propre légitimité. On distingue deux phases de l'identité moderne qui sont en rapport instable l'une à l'autre. La première phase remonte au dix-septième siècle et s'appuie sur une conception nouvelle et une mise en valeur de la liberté, de la nature et de l'efficacité. La deuxième phase surgit à la fin du dix-huitième siècle et s'appuie sur une fusion d'accomplissement biologique et moral. Il se dégage plusieurs caractères de la société moderne qui, tout en soutenant l'identité moderne, ne cessent de l'ébranler. La société moderne est en "contradiction" avec elle-même en ce sens que ses succès mêmes détruisent les fondements de sa propre légitimité.

Fortschrittsglaube und Ökologie im Denken von Marx und Engels

Author(s): Iring Fetscher / Language(s): German Issue: 2/1981

Marx and Engels acknowledged the progressive character of the capitalist mode of production and analyzed the harmful effects of technological progress under capitalist conditions. Although Marx and Engels emphasized the significance of technical innovations in the development of productive forces as well as the ways in which they contributed to the increasing contradictions within capitalism, they were equally aware of the dangers that new technology (introduced to maximize production) entailed for human beings and nature. The possibility that "progress" might become barbarism was familiar to them. They stressed the necessity of a scientific planning of production that would conserve the environment and thereby avoid the destruction of human life. This aspect of Marx's analysis of capitalism was almost totally ignored by Lenin and his successors in the course of constructing the economic base in the Soviet Union. A similar attitude in the West was taken by members of the Second International, and is perpetuated by Marxists like Althusser who fails to acknowledge the dialectical relationship between an increased rate of production and heightened destruction and alienation.

Społeczeństwo i nowoczesność. Rozważania semantyczno-fi lozofi czne o historyczności pojęcia „społeczeństwo”

Author(s): Paweł Kaczorowski / Language(s): Polish Issue: 31/2013

The aim of the semantic and philosophical deliberations pursued in the article is to answer a question concerning the genealogy and, at one and the same time, the particular nature of the contemporary notion of ‘society’. The historical variability of the notion and its successive, objective designations are also presented. Is this notion universal, or is it relative, tightly bound up with the post-revolutionary epoch within it which it emerged, synchronously becoming a fundamental concept for a new science that was concurrently being born; sociology? Viewed from the historical perspective, ‘society’ first made its appearance as a concept closely related to the notion of community, going on to become manifest as the specifi c ‘feudal society’ and, fi nally, to emerge as ‘society’ with no adjective, an autonomous sphere of reality studied through sociology. In the course of these deliberations, what also comes into sharp relief is an essential difference between society sensu largo, in other words as the subject of sociology and sensu stricto, which is to say, a constituent part of the society-state juxtaposition. The article concludes with the posing of some questions which, in the author’s firm opinion, can only refer to society in the present-day, and thus modern, sense; questions which, on account of that same specific reference, by the same token reveal its particular nature.

Ibn ’Arabi – mislilac istoka i Zapada

Author(s): Rešid Hafizović / Language(s): Bosnian Issue: 5/1999

Abu Bakr Muhammad Ibn 'Arabi al-Hatimi at-Tai je rođen 560/1165. u gradu Mursiji na jugu Španije. U islamskom svijetu je bio poznat kao Ibn 'Arabi, aš-Šayh al-Akbar (Doctor maximus) i po pridjevku Muhyuddin ili oživotvoritelj vjere. Njegov svakidašnji život bio je u tolikoj mjeri naglašen duhovnim pregnućem: molitvom, zazivom, usredotočenjem, duhovnim posjetama prijašnjim rodoslovnicima sufijske gnoze i teognostičkim uvidima, tako da i dan-danas nije lahko opisati njegov životopis a da on jednodobno ne predstavlja neku vrstu duhovne biografije nekoliko excellence koja ima nekolikoadigmatičku vrijednost za sve potonje pustolove i tragače za tajanstvenim vrelima žive sufijske gnoze. To je, jednodobno, razlog zbog kojeg Ibn 'Arabijevi biografi još uvijek zaokružuju njegovu duhovnu biografiju, čija punina ovisi o potpunom identificiranju njegova nesvakidašnje razuđenog, ezoterijskog, sufijskog književničkog opusa. Pošto ni dan-danas nije potpuno istražen njegov književni opus, to ni njegova duhovna biografija nije do kraja napisana. Kada taj čin bude do kraja izveden, to će značiti da je do krajnjih granica osvijetljen preširoki i preduboki duhovni obzor ezoterijske tradicije islama kao takve, jer tu tradiciju je, upravo, ovaj mistični filozof iz Andalusa snagom svog vlastitog duhovnog genija i bogatstvom svog književničkog opusa normirao i izveo do potpune sustavnosti, a sam se toj tradiciji nametnuo kao njen neprevazidljivi zasvodni kamen i krunski dovršetak.

Despre temeiul şi puritatea motivaţiei morale

Author(s): Ioan Lucian Muntean / Language(s): Romanian Issue: 01/1995

Review of Bernard Williams, "Introducere în etică", published in Bucureşti, Editura Alternative, collection Filosofie&Societate, 1994. ISBN 973-96300-4-9, 103p. Translation by Valentin Mureşan after Bernard Williams, Morality. An introduction to Ethics, Cambridge, Canto Edition, Cambridge University Press, 1993.

Despre un alt început al filosofiei

Author(s): Gheorghe Ştefanov / Language(s): Romanian Issue: 01/1995

This paper is an attempt in presenting another beginning of Philosophy. The starting point of this hypothesis is the regarding of an opposition or distinction between 'man' and 'world' (or: subject/object; 'the same'/'the different') as meaningful for conscious philosophical reflection, differing from the classical tradition in the history of philosophy according to which the first moment of philosophy is represented by the searching for a principle of the world. In this manner of reading it can be identified (with the support of some uchronical suppositions) an undeclared philosophical school, developed in Chimera (Sicily). Its representatives, Stesichoros, Epicharmos, Petron and Idaios, are looked like being each one an important figure in the gradual configuration of philosophy and its later evolution.

Remarci asupra relaţiei dintre filosofia politică şi politică

Author(s): Thomas Schmidt / Language(s): Romanian Issue: 01/1995

This paper explores issues which are related to the question for the relevance of political philosophy for politics. Although it contains arguments establishing that high expectations in the practical relevance of normative political theory are bound to remain unsatisfied, attempts are made to show that there is a sense of „relevant“ in which political philosophy can be relevant for politics.

Neoplatonismul şi filosofia indianã – Prolegomene pentru o istorie ascunsã a gândirii europene de la Plotin la Renaştere

Author(s): Liviu Bordaş / Language(s): Romanian Issue: 01/1995

_ La dispute autour des sources orientales de la philosophie grecque a déjà une longue et sinueuse histoire. Les positions prises dans le cadre de cette polémique épuisent, pratiquement, toutes les variantes logiquement possibles, et la richesse des arguments et des matériaux apportés dans la discussion réclame, à celui qui veut se faire une idée concernant le fond du problème, un bon but de temps. Mais le problème a suscité plutôt l'intérêt des historiens, des philologues et des orientalistes que celui des philosophes. Nous considérons que, de par ses implications profondes pour la culture et l'histoire européenne, cette question nécessite une démarche philosophique, peut-être la seule capable d'éclaircir ses significations qui, elles, sont de nature philosophique. Mais, la philosophie européenne a laissé de côté ce sujet, tout comme elle s'est désintéressée à la pensée orientale, surtout à celle indienne. De qui s'agit-il, en fait? L'esprit néoplatonicien a traversé la pensée européenne d'une façon manifeste jusqu'à la Renaissance et plus tard par des voies souterraines. Les humanistes de la Renaissance ont redécouvert les Grecs à la source même. Quelques siècles plus tard, une nouvelle „renaissance“, appelée cette fois-ci „orientale“, est apparue dans le romantisme allemand. Les chercheurs enthousiastes de l'Orient, mécontents de l'humanisme partiel, méditerranéen de leurs prédécesseurs, rêvaient à une humanisme intégral et à l'homme universel. L'échec de cette deuxième „renaissance“ est bien connu. Celle-ci n'a pas produit, notamment en philosophie, une véritable rencontre de l'Occident avec l'Orient, de la Grèce avec l'Inde. On a invoqué des causes diverses pour pouvoir expliquer cet échec. Mais toutes les explications emploient des arguments superficiels et des déterminismes extérieurs. Nous considérons que l'échec de la „Renaissance orientale“ est intimement lié au mécanisme intérieur par lequel s'est produit l'oubli de l'Inde dans la conscience...

Prezenţă şi interioritate

Author(s): Ioan Lucian Muntean / Language(s): Romanian Issue: 01/1995

We discuss here the wide semantical opening of the 'presence' concept. First, we mark out the differentiation between prae-esse, prae-ens and prae-sensus. It is not only an etymological distinction, but a conceptual one. We briefly mention the Greek idea of parousia, the thomist concept of praesentia, the bergsonian and the empiricism's trial to determine what the presence really is. Nevertheless, we consider that Heidegger's philosophy accomplishes the concept of presence as he defined it in Sein und Zeit, but rather after 'the turning point', when he grasped it as 'state-of-presence of things-as-presences'. This is the final term of our discussion concerning the philosophical development of this concept. Finally, we outline the mystical notion of presence as Presence of God, the most important concept of the mystical consciousness. Our hypothesis is that the presence keeps up the same steadiness during the two development (the speculative and the mystical one), so it is one of the concepts fitted to draw up together the philosophical consciousness and the mystical one.