The theme of the text is the interpretation of the philosophy of Leonard Nelson and his place in the history of philosophy. The author asks whether his philosophy should be classified as Neo-Kantianism or outside its borders? In response to this question the author has developed his own instruments. On the one hand, he tried to determine the concept of Neo-Kantianism and thus, Fries's reference to Kant; on the other hand, he applied the four-point scale for the classification of different (...) philosophy communities and, in particular, the concept of philosophical school. In the light of these assumptions he has classified Nelson's philosophy as psychological Neo-Kantianism. (shrink)

Is the history of philosophy one of philosophical disciplines? Should not one give up pursuing the traditional history of philosophy on behalf of the history of philosophical culture as a historical discipline? Considerable divergences in defining the history of philosophy and its relation to philosophy and history show profound differences in the views on philosophy itself. The differences are an essential part of the history of philosophy. This paper does not intend to give a critical assessment of all positions that (...) concern the relationship between the history of philosophy and philosophy. We shall address the issue of consequences of historicism that bear on the history of philosophy. The main negative point of reference will R. Rorty\'s standpoint, which is representative of the radical version of historicism. The American neo-pragmatist\'s manners of pursuing philosophy and the relations between them will be submitted to criticism. In the perspective of radical historicism (historical and cultural relativism) the inquiries on the history of philosophy have no strictly philosophical importance. They may be cognitively interesting only from the historical point of view, for the history of culture, to be precise. Moderate historicism does not mean acceptance for the relativistic theory of truth. It makes us reconsider the issue of the difference between true knowledge and adequate knowledge, the difference well-known in tradition. Overcoming radical historicism prepares grounds for the pursuit of the history of philosophy as a philosophical discipline, the discipline that studies the history of philosophical problems in their variability and permanence. (shrink)

Príspevok rieši definičný rámec pojmov inštitúcia a organizácia v optike filozofických a etických nástrojov štúdia vývinových špecifík teórie a praxe axiologických systémov. Hlavným cieľom je teoretické určenie týchto pojmov v záujme ich korektnej aplikácie v oblasti filozofie a etiky, kde často dochádza k ich zámene, alebo stotožňovaniu. Inštitúciu chápe ako etický, a teda aj praktický fundament existencie človeka ako indivídua, ale aj celej spoločnosti, s dôrazom na jej axiologické vymedzenie, ktoré je jej podstatou. V historickom kontinuu si všíma metamorfózy hodnotových, (...) a inštitucionálnych základov fungovania západnej civilizácie, cez jej dominantné dejinno-axiologické systémy: Staroveké Grécko, kresťanstvo a moderné politické ideológie v logike vzájomnej komparácie. (shrink)

The third volume of The History of European Philosophy in the Fifteenth Century deals with the question of "being." In the closing paragraph, Stefan Swiezawski remarks: "Studies on the transformation and distortion of St. Thomas's doctrine on being, especially in regard to its existential element, are fundamentally important for understanding the factual historical development of Thomism as well as for understanding modern Christian thought. They are also of utmost importance for understanding the mainspring and resultant trends which have shaped the (...) direction of philosophical reflection in Europe during the last several centuries". The fourth volume of his opus magnum under review here, touches upon the problematics of God. It is this volume which serves as the best example of all those deviations and distortions which come from a mistreatment of the philosophy of being. Moreover, fifteenth century philosophy, in the disguise of metaphysics, can be seen as "a century of theology which in a more differentiated form and restless way" professed and used "pluralism of the conception of theology as a science". (shrink)

Źródeł koncepcji genocentrycznej należy dopatrywać się w dynamicznym rozwoju XIX- i XX-wiecznej genetyki – zwłaszcza współczesnej syntezy ewolucyjnej oraz genetyki molekularnej. Za ideą tą stoi teza, iż w naukach biologicznych wyjaśnienia odwołujące się do czynników genetycznych są uprzywilejowane; przy tym istotnym założeniem idei genocentrycznej w ramach genetyki molekularnej jest to, że geny oraz kod genetyczny pełnią szczególną rolę w determinowaniu rozwoju organizmu. Chociaż stanowisko genocentryczne jest jednym z fundamentów współczesnej teorii ewolucji, to przez długi czas nie podejmowano na tym gruncie (...) problematyki biologii rozwoju. W związku z tym w ostatnich latach można dostrzec zwrot w stronę nurtu alternatywnego, wykazującego istotność uwzględnienia czynników poza-genetycznych w wyjaśnianiu zjawisk i procesów biologiczno-rozwojowych. Najistotniejsze w tym kontekście są argumenty i idee stojące za odrzuceniem specjalnej roli genów, zwłaszcza na gruncie ewolucyjnej biologii rozwoju; kontekst evo-devo wydaje się interesujący ze względu na ambicję integracji biologii rozwojowej i biologii ewolucyjnej. (shrink)

Franz. Zsfassung u.d.T.: La philosophie et la science-fiction.

This article is drafted on the basis of three complementary essays by Professor Jerzy Janik. The author takes a look at selected issues in the field of quantum mechanics – especially the problem of quantum superposition and supersymmetry – from perspective of great philosophical systems. The author draws attention to the fact that some of these issues reflect old philosophical problems, and – in some cases – philosophical perspective may save interpretations of quantum mechanics from paradoxes.

paper discusses the concepts of truth and appearance and the function they perform in the philosophy of Theodor Wisengrund Adorno.

The main purpose of the paper is to criticize materialism in the philosophy of mind and to search for alternative approaches to the problems of mind, consciousness and body. According to the author, materialism does not present a satisfactory explanation of the mental life of human beings, because it fails to explain phenomena such as conscious experience, sleep, unconsciousness, death. These phenomena point to the fact that consciousness is not identical with the body and can be detached from it. The (...) author adopts the conclusion that the solution to the problem of consciousness is closely connected to the problem of identity of a human individual. A human being plays certain social roles, he or she possesses a body, he or she possesses a mind, but is not identical with them. In its essence, the human being is identical with consciousness. (shrink)

Autorka rozważa relacje między wartościami, szczególnie moralnymi, a dziełem muzycznym. Przedstawiając najpierw rozumienie wartości w filozofii Romana Ingardena, a następnie przywołując przykładowe sformułowania moralizmu w odniesieniu do muzyki (autorstwa Rogera Scrutona, Platona i Petera Kivy’ego), autorka pyta, czy możemy uważać dzieło muzyczne za nośnik wartości moralnych. Następnie badając, w jaki inny sposób dzieło muzyczne może być związane z wartościami moralnymi, autorka dochodzi do wniosku, że relacje między wartościami moralnymi a dziełem muzycznym należą do stosunków subtelnych i być może tym, (...) co zawdzięczamy dziełom muzycznym jest umiejętność słuchania. (shrink)

The paper presents the sources and the development of the medieval doctrine of transcendentals. In Aertsen's opinion transcendental philosophy of the Middle Ages differs considerably from the ontological doctrine of the Ancients as well as from the modern theory referring to the sphere of cognition. The beginnings of the medieval doctrine of the transcendentals were inspired mostly by considerations concerning primary conceptions of human mind included in Avicenna's "Metaphysica". Furthermore, they were connected with the Aristotelian idea of science, the Boethian (...) axiomatic method of "common conceptions of the soul", and theologians' interest in the horizon of human intellectual knowledge. Beside the Aristotelian-Avicennian reduction to the most universal predicate Albert the Great acknowledge another reduction (originating from the Christian-Neoplatonic tradition): reduction to the first cause. In his opinion, these two resolutions are complementary to each other. In the philosophy of Thomas Aquinas, transcendentals are most fundamental insofar as they are the foundations of theoretical and practical science. The principle of contradiction – considered as the beginning of theoretical science – rests on the understanding of "being", and the first precept of natural law is founded on "the good". The development of the doctrine of the transcendentals in 13th century aloows to call the period "the second beginning of metaphysics" – since it changes the understanding of the proper subject of First Philosophy. In Albert the Great, for example, matephysics ceases to be the science of the divine, and becomes the science concerning what is first and the most fundamental – "being-as-being". In St. Bonaventure's philosophy, the doctrine of the transcendentals undergoes a theologizing transformation: that, which is first in the cognitive order is, at the same time, first ontologically. For Bonaventure, the latter "first" is God. (shrink)

The author presents two different accounts of the origins of the Russian philosophy. According to the first one, Russian philosophical thought has grown as an autonomous discipline, whereas the second depicts it as a compilation of trends and ideas borrowed from the Western tradition. The author stresses the religious character of the Russian philosophy, focusing on its two fundamental categories: Sophia (Divine Wisdom) and Godmanhood, that result in an original account of the relation between faith and reason.