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One position on the interpretation of purposefulness adopted by Neo-Thomists (in this case Czesław Biedulski) says that the principle of purposefulness has universal significance, because it concerns every entity that can be defined by the term “action”: i.e. every entity which exists and can only be known through some form of action (in accordance with its nature). Entities work to preserve their existence, and their pursuit of survival seems to be the purpose of their actions. So, if entities are already working, then they must also be working purposefully. We can encounter philosophers who hold that every action is purposeful in the representatives of the Lublin School, such as M.A. Krąpiec OP, A. Maryniarczyk, S. Mazierski. All three of these have based their views about purposefulness on Aristotle’s teleological considerations. The present article will examine how the views of the abovementioned scholars on teleology, based on Aristotle’s philosophy of purposefulness from 2000 years ago, explain reality.
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How can we get to know the man in the personalistic attitude, all in the specifity of his personal being, who regardless of his age and weight of his own experience retains his own identity? By understanding states/mental experiences cognition is not only coperception but also dialogical attitude to another person with the presentation of the entity in source and not in source. Both components, experience as well as specifically conceived character properties, are essential in this process. The description of these experiences is being enriched with the spiritual sphere acts. Empathic understanding metod, through dialogic meetings with people, led Edith Stein to the Absolute Eternal Existence. Our existence, which is a mystery unexplainable from the scientific point of view, can only be profoundly experienced. The spirit of man is immersed in the body whose vital dimension is the “core of a person” – a place to live the highest values, thoughts of the heart – as being in the fullness of phenomenological personalism. Thanks to the gifts of intellect and freedom, the choice of the spirit of good takes us into the “Kingdom of Light” and “Kingdom of Grace”, where love liberates us from fear of possessing whoever and whatever as an object. The evidence of our personal activity is directed towards the fulfillment of self, towards the awareness of the goodness of an act which is the way of revealing to the world and prospects. The experience of contingency of existence leads us to Eternal Personal Existence, that is to God as an Eternal Source, Eternal Model. Representation of God as a unity of three Persons builds in us our unity of spiritual life in the form of acts of memory, intellect and will. Ontological realism and altruistically oriented philosophy of dialogue lead us to the invisible, real and eternal. They create the basis for building an indestructible “spiritual fortress”, whose top value is love. The light of faith and mystery takes on depth and mysticism of the constituent element of creating a full sense of cognition and life. This way the “Knowledge of the Cross” is being constituted, which is a “Royal Route” in achieving full humanity, understanding the meaning of love and life. The Cross becomes the philosophy of action, weapon against poverty and evil world, a sort of compensation for them and a sign of objection. Joining reason with faith becomes the Truth of Love, of God and Man. It becomes a foundation built of “living stones”, a symbol of relationships, communication and meetings with Another and with God as a profound truth of existence, with the Absolute. The way of natural and supernatural intellect leads to the truth, its understanding from the perspective of faith – that is love and wisdom. The theory of empathic understanding allows us to experience insight into cultural and religous traditions. The world, which we are cast in, fills us with a wise charity, although it is unaccessible to the end. That is this charity and love that motivate and constitute the phenomenological personality.
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This article is focused on educational values included in Tibetan Buddhism. Author discussed here the pattern of human, which for Tibetans make up Siakiamuni Buddha and the pattern of personality – Bodhisattva. Author presents here also and values and the rules of person, that is representing altruistic attitude. It’s an important subject for the tutors in nowadays, globalization in time, when youth attends many social and religious movements.
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The article outlines philosophical theories that form theoretical and methodological basis of academic service-learning in the system of university education of the USA. It analyses the ways in which pedagogical principles of the philosophy of pragmatism, critical pedagogy, constructivism and postmodernism are reflected in the organization of academic service-learning. The author proves that the philosophical foundations of academic service-learning in the universities of the USA are focused on strengthening the role of students in the learning process as well as in social life, stimulating their cognitive activity, increasing internal motivation, formation of students’ responsibility for their own academic and social activities.
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The authoress focuses her attention on three major issues. She starts her deliberations by referring to the roots of philosophical and pedagogical ides of Europeanism. Then, she describes contemporary Europe from the perspective: of the world (external) and Europe itself (internal) creating a perspective for further analyses. Assuming that education is a screen of culture, the authoress points out interpretative bridges aimed at portraying education holistically understood as: being in the world, in Europe, “at home”. Ultimately, she shows the challenging areas for education, which should integrate three modi of contemporary man’s existence: cosmopolitan, European, ethnic.
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The essay is divided into an introduction, »The Dark Now«, which argues the focus on the oriented agents able or failing to dynamize the utopian locus, and three parts. Part 1, »Living in Fantasyland (Dystopia, also Fake Utopia and Anti-utopia)«, takes Disneyland and its analyses by Marin and others as the paradigm for our lives in such imaginary but also real spaces; it defines Dystopia, as well as its subform of Anti-utopia. Part 2, »We Intellectuals in Post-Fordism«, deals with the thesis that our dystopian rulers have wiped out the barrier between »culture« and economically based politics, with what is Post-Fordism, and what is the situation of intellectuals between wage-labour and self-determination. Part 3, »The Bifurcations and the Alliances« presents some suggestions about our oppositional interests in a capitalism engaged in large scale structural declassing of intellectual work. The conclusion is that there is no way out of dystopia except as orientation to utopia and viceversa: »And if you think this is utopian, please think why is it such« (Brecht).
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RESEARCH OBJECTIVE: The article aims at presenting conditions affecting journalism in the era of information revolution and fulfilling journalists’ ethical standards. THE RESEARCH PROBLEM AND METHODS: The research problem forms of a question: whether, facing epistemological crisis, ethical values and norms established by the journalists in XX century need reshaping? As to the methodology – systematical analyze has been applied with elements of normative theory, media social responsibility theory, and critical analyze of the literature. THE PROCESS OF ARGUMENTATION: This article begins with reminding the most important ethical norms for journalists, the value pillars of the social order so far. Then contemporary conditions of a media activity are presented. Basing on the sentences of the Media Ethics’ Council the text analyzes then cases of violation of journalists’ standards. RESEARCH RESULTS: The analyze has led to a conclusion, that in journalism – as in other spheres – one may not morality for disobedience to moral norms creates an amoral attitude. The study underlines the importance of journalists’ standards for a democratic society and presents consequences of abandoning the standards in communications. CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: Regardless of competition between media companies to obtain readers and viewers, it will be crucial to remain credible and trustworthy to keep their attention. Thus, respect for ethical standards found the economical existence of the mass media.
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Review of: STEPHAN BLATTI, SANDRA LAPOINTE (eds.), Ontology after Carnap, Oxford, Oxford University Press, 2016, 253 p.
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Resilience is a concept borrowed from different fields of research like psychology, ecology and engineering and established in security studies. But the stability and relevance of the concept is not yet established as we have till the end of 2024, according to NATO agenda, to settle its substance and content. On the epistemological area, we need to establish the usefulness of such a concept as well as its identity and concrete added value to security studies since it overlaps with number of other concepts like security, vulnerability, good governance, sustainability and so on.
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Critical realism contributes to the development of actual knowledge of society by overcoming the shortcomings of many competing epistemological approaches to social reality. Realistic philosophy of science and social sciences stems from the work of British scientists, which have been for decades led by Roy Bhaskar. Bhaskar’s academic achievements are impressive, but remain largely unknown among Polish readers. The main aim of the article is to present the assumptions of critical realism relating to the first stage of theory development, known as Basic Critical Realism. The article presents more important references to ontological and epistemological issues and partly to the dimension of metaphysics. In the following series of the article, the description of Bhaskar’s work will be deepened and broadened, which increases our cognitive curiosity. The article is addressed to recipients interested in a critical and realistic vision of the description of reality, representing various fields of science and scientific disciplines, whose representatives wish to use this intellectual program in their planned research ventures.
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This allegorical postcard is organized around two groups of photographs. The first group was the result of a joint collaboration with the Vancouver artist Scott Saunders and produced photographs which have peppered several of my previous texts published by American, British and Canadian Studies. The second is a series of photographs taken by Scott Saunders from the window of his apartment in Vancouver in which he documents the street life constantly ebbing and flowing on the sidewalk below. The catalyst for bringing these two groups together was a photograph I took several years ago in Sambro, Nova Scotia (a small fishing village located just outside of the city of Halifax) depicting a forlorn sunken fishing vessel. The term “flotsam” is applied, according to the Oxford Reference Dictionary, to “the wreckage of a ship or its cargo floating on or washed up by the sea,” while “jetsam” describes the things or objects deliberately “thrown away, especially from a ship at sea and that float toward land.” Combined, these images of words and devastated human beings are caught in an apparently endless circulation of violence and contingency located at the heart of the urban fabric of a modernity bereft of any horizon of hope, redemption, or rescue.
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Benedictus de Spinoza was among the most important post-Cartesian philosophers who flourished in the second half of the 17th century. He made significant contributions to nearly every field of philosophy and his writings reveal the influence of such divergent sources as Stoicism, Jewish Rationalism, Machiavelli, Hobbes, Descartes and a variety of heterodox religious thinkers of his day. For this reason he is difficult to categorize though he is usually counted, along with Descartes and Leibniz, as one of the three major Rationalists. Supposing Spinoza’s devaluation of sense perception as a means of acquiring knowledge, his description of a purely intellectual form of cognition, and his idealization of geometry as a model for philosophy, this categorization is fair. However, it should not blind us to the eclecticism of his pursuits, nor to the striking originality of his thought.
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The paper discusses the prospects for the formation of strong Artifici-al Intelligence in its relation to the realization of human immortality. Russian cosmism, NBIC-technologies, as well as the latest achievements in the fields of science, technology and philosophical discourse are taken for the premises for the formation of a transhumanism, posthumanism and essentiocognitivism pa¬radigms. The theme of immortality is studied in history, philosophy, culture and the natural sciences. The tendencies towards augmentation of Homo sapiens for overcoming diseases, suffering, senility and death are studied. The purpose of the research is to conduct a consistent analysis of the phenomenon of immortality and the ethical foundations of the stated philosophical trends. The inquiry provi-des for a number of results: the achievement of immortality seems feasible, and leading to the good of all intelligent living species; humanism requires renewal to create imperatives of new ethics; scientific education and support of scientific and technological progress contribute to the development of the philosophy of transhumanism, posthumanism and essentiocognitivism; anti-scientism leads to regression and degeneration of species; creation of artificial intelligence requires the preloading of the values of the new ethics. The article will be interesting to philosophers of science, specialists of the indicated directions, specialists in the field of life extension technologies.
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In this paper, we will try to present the basic concepts of “historical truth” and the construction of history, according to the views of recent historiography, referring, in the first part, to the works of foreign theoreticians and philosophers of history,in order to present the views of prominent representatives of domestic historiography in the second. There is a tendency in the modern age for everyone to believe in that“truth”, even the historical one, which is the most believable for him, according to subjective criteria. So that both historians and the historical audience themselves choose the scientific direction, the historical “school” and the methodology that will guide them through research, that is, the historiographical literature that they will read and accept its conclusions. Also, it has long been accepted by most historians that historical texts have multiple meanings and multiple possible interpretations and that historical science, which is a realistic category for many historians, should provide a multitude of possibilities, not final answers. The belief that everyone has the right to their own view of the past is also accepted, and that is why the “I” appears in many historians’ works, in the form of a first-person presentation. The author of this text believes that a historical science that does not doubt its scientificity is needed, as well as that the number of historical interpretations is not unlimited. Regardless of everything, there are established criteria of scientific criticism in historiography and historical interpretations are not arbitrary but depend on historical sources. The historical discipline also needs to constantly develop its methodology, construct and test its theories.
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Transdisciplinary concepts have a particular cognitive value: they enable us to cross disciplinary boundaries and to establish new categories of the explored reality. This paper attempts to analyse conceptual relationships within the transdisciplinary concept attractors of self-evaluation which emerged at the intersection of social psychology and systems theory The analysis is based on the Conceptual Blending Theory. The genesis of the concept as well as salient relationships and cross-space mappings have been presented. Furthermore, explicative cross-space connectors in transdisciplinary knowledge transfer have been identified and described.
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The primary objective of this article is to give an overview and to philosophically explore the main ideas of an emerging, relatively new mystical dimension within Christianity which is called the sapiential Christianity. This paper is based mainly on the work of Bruno Barnhart (1931-2015), Camaldoli monk, mystic and theologian who spent most of his monastic life developing and systematising ideas of sapiential Christianity. This specific approach to the whole Christian tradition focuses on the Unitive Reality and its expression in the world, especially in the incarnational Christ-event, aiming towards divinisation of the whole reality. It also places a great emphasis on the position and role of human being in this process of divinisation. In the article, the philosophical analysis concentrates on the three aspects of this mystical movement: (1) epistemology, where wisdom as the way of knowing has its unique place in the whole process of gaining knowledge about Unitive Reality; (2) anthropology, where we look at the source of dignity of human person in the sapiential perspective: (3) metaphysics, where we explore the notion of the Unitive Reality and its characteristics. Overall, the purpose of this article is to show the significance and relevance of sapiential Christianity in our modern world; to encourage philosophers that are interested in religion and mysticism to explore and enter into a dialogue with this unique way of seeing the Christian tradition.
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Mentalne funkcije takođe su podložne modama, kao i haljine, frizure ili bolesti. Ponekad se poludi za njima, a malo kasnije od njih. Krivulja mode oličena je sinusoidom hirovitih ljubavi i odbacivanja. Tokom poslednjih decenija memorija je proživljavala svoje najteže sate. Bila je simbol ponavljanja i rutine. Prateći trag prošlosti, što jednom društvu koje hrli ka budućnosti više predstavlja mrtav teret nego živu energiju. Ovu veliku nepravdu koju, na svu sreću, počinjemo da ispravljamo, pedagogija je prihvatila zdravo za gotovo i tako nanela štetu obrazovanju.
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Šta se želi reći frazom „učiti nešto napamet“? Ova davno skovana fraza služila je da se etiketira ceo sistem obrazovanja. Ali, da li ona išta znači? Da li postoji neki drugi način učenja koji ne bi bio „napamet“?
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This work examines Plato’s teaching on the immortality of the soul. What constitutes our Self, with which we identify as a person, is found in the soul, not in the body. That is why Plato’s Socrates, when Crito asked him how to bury him, replied that they would first have to catch him in order to bury him, and that what they would bury would be his body only. Plato’s key thought is that dying is not disappearance, but only the separation of the soul from the body. In this view, the life is a preparation for parting. If man is destined for something after death, and that something is good for those who were good, and bad for those who were bad, as Plato believed, then it’s not the same what kind of life is lived, and the purpose of life is to deserve the greatest possible reward, which is that the soul will never return to the body, but will gain eternal bliss in existence for itself.
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