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Michel HENRY, „Eu sunt Adevãrul“. Pentru o filozofie a crestinismului, traducere si prezentare: diac. Ioan I. Icã jr., Deisis, Sibiu, 2000, 366 p. Michel HENRY, Incarnation. Une philosophie de la chair, Seuil, Paris, 2000, 378 p., traducere: Ioan I. Icã jr., Deisis, Sibiu, 2002
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Approaches to the understanding of creativity are divided in relation to the “ontological measure”. Accordingly, the positive approach involves the addition of a new Being to the world through creativity; the negative approach involves the subtraction of the Being from one of the components of the creative process, for the possibility of creativity. It is possible to allocate “the direction” of creativity, in relation to the addition or subtraction through the study of “creator – creation” relations in every conception of creativity. For example, negative creativity is possible only through subtraction of the Being from the position “creator”. The conceptions of Berdyaev and Blanchot are chosen as representative approaches. In addition, the researcher notes that there are more complicated approaches to the understanding of creativity, for example, “neutral” or transformative ones, which are based on the transformation of the existing Being in the world. The anthropological aspect of creativity is revealed through the notion of intentionality. This concept shows equal opportunities of different approaches and concepts in the field of practice of creativity.
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The present paper deals with the concept of identity crisis, as it was originally created by Eric Erikson in the context of his psycho-historical researches. Starting with some reflections on the impact caused by the spreading of Freudian theories about the unconsciousness, it argues that the American psychoanalysis, also known as “Ego psychology“, have been trying to reinforce the weakened role of the Self, as global personality, trough a theory focused on the strength and the adaptive abilities of the Ego. This shift of accent give way to some startling reflections on the identity creation processes, delineating the main features of the developmental stages that undergoes every human being in his effort to find a place and an image of the sameness in society as well as in life history.
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Review: Bogdan Dembiński "Późny Platon i Stara Akademia" , Kęty 2010
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"Picture, time, movement. The cinema according to Gilles Deleuze" Review: G. Deleuze "Kino. 1: Obraz-ruch. 2: Obraz-czas" Tłum. J. Margański, Gdańsk 2008.
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Using E. Wolicka book "Consideration on Kant" as an anchoring point, the author investigates the conditions under which 'kingdom of ends' can successfully play a role of institution of culture, i.e. be translated into rules of action and empirical facts in the sphere of every day life and history.
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The article "Philosopie als strenge Wissenschaft" ("Philosophy as a Rigorous Science") by Edmund Husserl published in 1911 at the request of the editors of "Logos" is a specific manifesto of phenomenology. The article combines Husserl’s early philosophy, the so–called eidetic phenomenology, with transcendental phenomenology. Also, it presents an outline of the project of philosophical, scientific and cultural revival. This project is a return to the classical ideal of philosophy as theoretical cognition that constitutes the ultimate reason. Philosophy so understood gives priority to the thing itself, and its aim is truth as an absolute value. The project of philosophical revival as outlined by Husserl was born in a particular intellectual situation of the 19th century. This situation was marked by two great philosophical traditions: Kantism and positivism. The former was the formalism a priori, the latter – the empiricism (however it restricted the object of possible experience to the material world). Both of them eventually departed from the thing itself, either considering it unknowable or accepting its depiction proposed by natural sciences. It resulted in agnosticism, scepticism, scientism and psychologism. The remedy for such a state of things lay in building a new philosophy of the absolute beginning. This philosophy was supposed to be a rigorous science in the form of phenomenology as the science of pure consciousness.
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The present state of research reveals that basically Fr. J.M. Bochenski (1902-1995) left three versions of the formalizations of St. Thomas Aquinas’ fifth way. The first version comes from the article “Die fünf Wege”, published in 1989, and the third one, which is unauthorized, from the book “Gottes Dasein und Wesen. Logische Studien zur Summa Theologiae I, qq. 2-11”, published in Munich in 2003. These works are completed by the second version from two manuscripts of the book: one German (1989) and one Polish (1993). The above mentioned texts have shown the contribution made by Fr. J.M. Bochenski into the realization of the intended application of the tools of contemporary logic in the field of philosophy of God as well as theology. One of the main followers of these ideas in Austria has been Paul Weingartner (born 1931). In 2010 he published “God’s Existence? A Logical Commentary on the Five Ways of Thomas Aquina”s, a book which makes direct references to J.M. Bochenski’s works, and like Bochenski’s work it is a logical commentary to certain fragments of St. Thomas Aquinas’ “Summa Theologiae”.
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Review: Christina H. Tarnopolska: Prudes, Perverts, and Tyrants: Plato’s „Gorgias” and the Politics of Shame, Princeton 2010
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In this paper, an argument is developed in favour of further integration of “Europe” and, most importantly, its increased “politicization”. It is not based on any romantic or idealistic vision of a positive European cultural identity, but on an assessment of Europe’s reality as already integrated economically, socially and ecologically, however lagging behind politically in terms of democratic government and citizenship. The seemingly endless discussions about Europe’s identity, limit, unity, civilization, etc. are not a problem that is yet to be solved, but are, precisely, the core of what makes Europe what it is: a plurality in unity instead of a “unity in plurality”, as one of the official slogans of the European Union (EU) has it. Current social, economic and environmental problems require European solutions as well as a more active European citizenship. However, European civil identity that is to match European societal reality, will not be a unitary and homogeneous identity, but heterogeneous and diverse, covering a plurality of perceptions, preferences and ideals – it will be plural, not as a first step towards unity, but in its core; and it will be divided, but not along national lines.
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Research of demonstration of “justice” in Homer’s Odyssey by kings or magistrates in actual situations of the time, showed that these were particular procedures rather than abstract concepts, always applied to resolve concrete and specific ad hoc situations and never to the depersonalized and general laws, so their role was being exhausted in the course of negotiations and settlement of rival parties. Their intention was to reestablish destabilized continuity of morality-based community, therefore it can be said that the mentioned procedure de facto represented “justice” applied to a given context. The author concludes that the concept of “justice” in this sense was merely a suitable methodology, i.e. the rule of conservation of existing mores, or simply a correction of a violated mode of existence in a certain polis.
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from: "Prawda" (Moscow) 1956-12-26. original title: "For a close relationship between Philosophy and Life. Problems of the historical Materialism in the periodical "Woprosy Filosofii" Nr.1-5/1956"
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Without doubt “Prolegomena filozofii pracy” by Stanislaw Brzozowski sets in a historical perspective the trail which we can go through not only thanks to our serious effort, but also to the intangible internal gesture. According to this philosopher, the work irreversibly determines the shape of our lives; it creates a world of culture. What is more, life is its purpose in the sense that it makes permanent transformations in the world that protects human life – not necessarily our own! According to this new logic, man creates his life and the cognition of himself. Reconstruction of murderous mental rite of work is impossible, because living matter wears just down through the work. However, according to Brzozowski, we cannot know anything except our own life. We constantly think about it, we give it some shape. The author passionately draws from Hegel’s philosophy of process, but he arrives at his own implications. Brzozowski has made a specific identification of consciousness with a deep philosophy. In his opinion, our fear of the future would not be justified if we could rely on the work of our ancestors. However, work remains our constant challenge. In general, a person is very weak and fragile in the face of the world of nature. We are weak when we are subordinated to the objective rules. If a human develops in the work – he and she protects and cares for their truly human dignity. Brzozowski was a rebelious thinker. He believed in the cause of the working class even more than their own strength. I would like to dedicate my article to Stanislaw Brzozowski to demonstrate what a piercing philosopher and a theorist of social thought he was.
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In my paper I raised the issue of time and focused on its recentivistic aspect. While discerning physical time from anthropological time I emphasized the meanings of “thymical” time. Such an aspect of time indicates not so much the relation of present time with the human as the direction of the lapse of time. Everything starts from and ends with our “now”, our present as the only existing one. The recentivistic concept of time is a return to the source of philosophy, source of philosophic considerations about the existence in view of contemporary “blurring” of philosophic deliberations. “Escape from the present” drives the humans into the cave of life through the past of the wasted chances or the future of the envisaged successes. The principal thesis of the deliberations conducted says there is no existence, thoughts, world, and, finally, the very human being without recens. Without recens there is even no present which continues the time.
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Një trashëgimi e pasur kombëtare që ka bërë historinë e kinemasë europiane dhe botërore, dhe një shirit i grisur 35 milimetërsh që rrëshqet nën mëngë, ky është identiteti kinematografik i regjisorit italian, Paolo Sorrentino
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The author of the present article provides a description of the continually strengthening trend of thought that became manifest in Western theoretical culture since the second half of the 19th century. It was defined by theoreticians variously as "linguistic turn", "interpretative turn" or "interpretive and pragmatic paradigm". The main features characteristic of the semantic approach to reality are dicussed in the article. The notions of interpretation, understanding, and meaning are examined in more detail. Arguments are provided in favour of the propostion according to which the interpretative process and meaning must be seen as indispensable factors for a conception of the particular ontological status of artefacts and their sociocultural functions. The article ends with conclusions summarising the main findings of the investigation.
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The paper offers a kind of a critical reflection on the discussion about the philosophy of Skolem-Lowenheim’s theorem between J. Życiński and A. Lemańska. This discussion appeared on the pages of "Studia Philosophiae Christianae" between 1986 and 1988 and focused on the question of the limits of extrapolation of the Skolem–Löwenheim’s theorem outside the area of formalised discourse. The author takes an intermediate position between the “extrapolation’s optimism” of J. Życiński and the “extrapolation’s scepticism” of A. Lemańska.
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