In this essay I would like to outline the Christian perspective on solving economic issues based on documents of the Catholic Church. The term ‘economic personalism’ appeared in literature several years ago and has been used as a proposal of a new economic model which is supposed to be a synthesis of achievements of economic sciences and Christian moral theology. Pope John Paul II is believed to be one of its precursors or even founding-fathers. We shall sum up these significant (...) elements of papal personalism under the following heads: (1) A man is a person, namely an independent existence in material and personal, spiritual and material sense, rational and free. All these characteristics of a human being constitute a basis for his dignity and greatness; (2) A man is a free being. This means that he has to make choices between various values. Human freedom is closely related to the truth. The final objective of human freedom is love; (3) We can protect ourselves against alienation by acting and being together with others. We will avoid the danger of alienation when we make ourselves a gift for the other person and especially for God. Economic personalism develops John Paul II’s personalistic view in a creative way. Its program can be summarized by the following theses: (1) a man is the centre of economy; (2) a human being is the most important economic good; (3) work is part of the man’s calling; (4) reproducibility of goods is subordinated to the man’s integral development; (5) the right to participate constitutes inalienable human right; (6) the principle of subsidiary is an „intellectual” frame for social and economic order; (7) the market should not be absolutized; (8) solidarity with the poor and social justice constitute a basis of each economy. (shrink)

In the course of his lectures given in Como in 1927 Niels Bohr introduces a very important concept of complementarity. Two years later he publishes his first view of biological questions, which he includes in one series of lectures devoted to quantum mechanics and complementarity. In one of his later articles in the same series, explaining why he started publishing his opinions on biology, he states that this may help understand his interpretation of physics, and especially the category of complementarity. (...) He can see a possibility of using the category of complementarity also outside physics. He hopes that epistemological implications of his category of complementarity can broaden the spectrum of recipients when they will refer to well-known problems, especially in the sphere of biology. Bohr directs his attention to biology hoping to shed new light on the old problem concerning the understanding of the concept of life. He has no doubts that the \'epistemological lesson\' of quantum mechanics, by drawing attention to the observation conditions in biology, may be helpful in overcoming the controversy between \"vitalism\" and \"mechanicism\". He rejects the vitalistic doctrine with its \"vital force\" or \"entelechy\", as devoid of scientific valor. He also formulates arguments against \"mechanicism\". Bohr developed his biological interests directed to philosophy to the end of his life. His last work was devoted to exactly biological questions. Unfortunately, sudden death stopped him from completing it. Because of the fact that in some places Bohr presented his views on biology in an obscure way, some biologists included him in the circle of supporters of vitalism. A more profound analysis of his views proves that this opinion is groundless. (shrink)

W swym fundamentalnym dziele Krytyka władzy sądzenia Immanuel Kant podejmuje problem relacji opisu przyczynowego i teologicznego. Z tą kwestią wiąże trwający od wieków spór między mechanicyzmem a witalizmem. Kant, choć nie był witalistą we właściwym znaczeniu tego słowa, podkreślał konieczność zastosowania metody teleologicznej w opisie pochodzenia, rozwoju i funkcji organizmów żywych. Liczni polscy filozofowie, wraz z ostatnio zmarłym jezuitą Piotrem Lenartowiczem, odwoływali się do Kantowskiej dedukcji związku przyczynowo-skutkowego. W niniejszym artykule podejmiemy próbę przedstawienia Kantowskiej inspiracji w neowitalistycznej koncepcji życia autorstwa (...) Lenartowicza. (shrink)

Recenzja książki: The Philosophy of Biology. A Companion for Educators, Kostas Kampourakis, Springer, Dordrecht 2013, ss. 762.

The work is an analisis different ways occurrence of autobiography in poetic literary the priest, Jan Twardowski. Apart from remembrance formulation and repetitions some themes considers stylizing formulations, a part of titles, dedications and aphorisms. It is important what is the attitude of the receiver who looks for truth and authenticity in poetry.

This article regards the field of neuroscience and indicates on the proper or erroneous functioning of the human brain. Intellectual virtues, especially practical wisdom play a significant role in capturing the truth and implementing it in life. The agile formation of the cognitive function of man encompasses both his reason as well as the sensual judgment of utility with all the bodily backup. The brain possesses great plasticity in the production of neuronal connections. Habit as a permanent wont utilizes the (...) reactions being developed to the construction of often inappropriate mechanisms, that in turn are not easy or completely impossible to eliminate. When practical reason is introduced into a false ethos, the brain responds by forming “ruts” of neuronal connections which seem difficult to consider as something appropriate. The reparation of the existing situation and the removal of the wrong habit require relevant virtues so as to unblock the psychological resistance that is deeply rooted within the physiological neuronal substrate. The learning about the virtues of St. Thomas Aquinas is the best warranty not only for theoretical explanations, but also for the practical application of virtues in dealing with the arised situation. Only well-formed virtues give the opportunity to correct the false instinctive cognition and liberate from erroneous actions. (shrink)

Obóz Kultury 2.0 Mirosław Filiciak, Alek Tarkowski, Agata Jałosińska, Andrzej Klimczuk, Maciej Rynarzewski, Jacek Seweryn, Stunża M., D. Grzegorz, Marcin Wilkowski & Anna Orlik .

Sur la théorie du contenu et de l'objet des représentations. Twardowski. Kazimierz4070.

v. 1. Translation -- v. 2. Roman and Sanskrit texts.

Notwithstanding the opportunities it provides, the implementation of some measures of the EU Common Agricultural Policy (EU CAP), including agri-environment-climate measures (AECMs), also generates threats. The study identifies an extremely disturbing process that can be referred to as “internal neo-colonialism”, which has been driven by the technocratic agrarian policy of the EU and transformations in Poland at the turn of the twenty-first century. The associated disadvantageous practices mainly affect areas under threat of marginalisation and peripheralisation, including Poland with its post-Socialist (...) heritage, which has shaped the attitudes and behaviour of society and has consolidated linkages between politics and business. In order to retrace such activities, the study analyses EU funds granted in support of farmers implementing AECMs, with a focus on analysing the place of residence of the “farmer” and the location of the farm. As the research shows, the attractiveness of CAP support causes Polish agriculture and Poland’s countryside, including its natural and financial resources, to be drained by so-called “suitcase farmers”, i.e. people/entities not tied to the place where the agricultural activity is pursued, many of whom live in cities. One common practice is to take over land located in legally protected areas noted for their high quality of natural environment. Not only does the practice of land grabbing strengthen the social exclusion of rural communities and the peripheralisation and pauperisation of these areas, but it also hinders discussion about environmental justice and the ecological integrity of rural areas. (shrink)

Boża ukrytość jest problemem, który domaga się potraktowania z należytą powagą. Nie należy od tego problemu uciekać. Nie należy również ułatwiać sobie sprawy z Bożym ukryciem przez wprowadzanie rozwiązań, które sprawiają, że napięcie związane z problemem ukrytości znika lub zostaje złagodzone. Zaproponowane przeze mnie w książce Źródło i noc. Wprowadzenie do współczesnego absconditeizmu rozwiązanie, które nazwałem absconditeizmem, jest próbą zmierzenia się z problemem ukrytości w jego najmocniejszej możliwej postaci. Rozważam ten problem, biorąc pod uwagę również najmocniejszą wersję teizmu, którą określa (...) się jako klasyczny teizm. Artykuł stanowi łączną odpowiedź na teksty, których autorami są Maciej Bała, Ryszard Mordarski oraz Marek Słomka. Odnoszę się do pojawiających się w wyżej wymienionych tekstach krytyk, doprecyzowuję moje stanowisko oraz przedstawiam racje, dla których uważam, iż proponowany przeze mnie absconditeizm, stanowiący poważne i unikające ułatwień ujęcie problemu ukrytości, jest właściwym sposobem podejmowania tego zagadnienia. (shrink)

W graficznym projekcie okładki najnowszego numeru _Rocznika Filozoficznego Ignatianum _przedstawiono bramę wjazdową na zamek królewski na Wawelu, czyniąc z niej łuk triumfalny otwierający się ku drodze, rozpoznawalnej dla każdego człowieka czującego więź z dziedzictwem kulturowym świata Zachodu. Ta zdefiniowana droga to via Appia, zbudowana niegdyś z woli Appiusza Klaudiusza Ślepego, uchodząca za jeden z najstarszych traktów rzymskich. Nazywana przez samych Rzymian „królową dróg”, u człowieka wychowanego na wartościach, jakie niesie ze sobą cywilizacja Zachodu, jest nierozłącznie związana z Wiecznym Miastem. To (...) o nim pisał w sławnym epitafium Mikołaj Sęp-Szarzyński: „dziś w Rzymie zwyciężonym Rzym niezwyciężony”, dając wyraz narzucającej się świadomości łączenia tego, co przeszłe, z tym, czego doświadczamy jako obecne. To na tej drodze rozegrała się legendarna scena przywołana przez Henryka Sienkiewicza, w której pytanie: _Quo vadis, Domine? _[dokąd zmierzasz, Panie?] zadaje uciekający z Wiecznego Miasta apostoł Piotr spotkanemu na trakcie apijskim Chrystusowi. Siłę tego pytania rozumie każdy, kto w korzeniach klasycznych i chrześcijańskich potrafi dostrzec to wszystko, co dla kultury zachodniej jest najważniejsze nie tylko w przeszłości, ale również w przyszłości. (shrink)

Truth is a value in that sense that a belief is correct just in case it is true, which is frequently expressed in the metaphor that beliefs aim at truth. But,what does it mean to say that beliefs aim at truth?There are three most prominent approaches to this issue:purposive(orcausal),teleological(orintentional), andnormative. A comprehensive discussion of these approaches is the goal of our article. We also offer the hierarchy of languages and meta-languages, which gives a fragmentary account of the concept of God’s (...) omniscience. (shrink)

W artykule omówiono kontakty dwóch znaczących osobistości w Polsce przełomu XVI i XVII wieku – wojewody Mikołaja Zebrzydowskiego i jezuity ks. Piotra Skargi. Pierwsze ich spotkanie nastąpiło, gdy Zebrzydowski rozpoczynał swoją publiczną działalność, a ksiądz Skarga był już doświadczonym kapłanem i jezuitą. Zebrzydowski nosił się wówczas z zamiarem fundacji kolegium jezuickiego w rodowych dobrach w pobliżu Lublina. Kolejna znacząca współpraca związana była z powołanym do istnienia w Krakowie przez ks. Skargę Bractwem Miłosierdzia. Ksiądz Skarga bardzo pozytywnie oceniał postawę i zaangażowanie (...) Zebrzydowskiego w obydwa dzieła. Sytuacja uległa dość znaczącej zmianie, gdy Zebrzydowski, obrażony na Króla Zygmunta III Wazę, przeszedł do opozycji antykrólewskiej i stanął na czele rokoszu. Ksiądz Skarga dwukrotnie udał się do wojewody, aby odwieść go od tego nielegalnego działania. Poselstwa nie przyniosły pozytywnego rezultatu. Wzajemnie relacje obu osobistości uległy oziębieniu, choć można przypuszczać, że Zebrzydowski pod ich wpływem w końcu pogodził się z królem. Pewne relacje z jezuitami dalej podtrzymywał, ale już bez poprzedniego zaangażowania. (shrink)

Compendium of the Mimamsa school in Indic philosophy.

Compendium of the basic tenets of the Mīmāṃsā philosophy.

W artykule przedstawiono twórczość jako integralny składnik procesu poznania. Podział pola percepcyjnego na figurę i tło jest przejawem obecności twórczości w procesie poznania, podobnie jak jej efektem jest konstrukcja spostrzeżenia składającego się z: czucia i informacji (teoria J.Gibsona), czy z informacji przetwarzanych „od góry” i „od dołu” (teorie poznawcze). Konsekwencją ścisłego związku twórczości z poznaniem są odstępstwa twórców (in plus lub in minus ) od tzw. normy psychicznej.

Author: Herbut Józef Title: DIRECTIONS AND PROBLEMS IN THE PHILOSOPHY OF RELIGION (Filozofia religii: jej problematyka i jej odmiany) Source: Filo-Sofija year: 2011, vol:.15, number: 2011/4, pages: 911-917 Keywords: PHILOSOPHY OF RELIGION, ANALYTIC PHILOSOPHY OF RELIGION, PHENOMENOLOGY OF RELIGION, DEFINITION OF RELIGION, RELIGIOUS BELIEFS, RELIGIOUS LANGUAGE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The main task of the philosophy of religion is to adequately define the concept of religion – it should be (...) comprehensive enough to cover all historically known forms of religion and restrictive enough to exclude any other cultural forms which are only similar to religion. How we understand the nature of religious beliefs (their propositional, volitional and emotional content) determines the method of philosophizing about religion. The religious doctrine plays a decisive role in religion, in one way or another motivating and justifying moral norms and worship practices. Traditionally oriented philosophers of religion have been chiefly interested in reasons for accepting a religious doctrine and in metaphysical problems; analytical philosophy of religion has brought into focus the semiotics of religious propositions. (shrink)

Starting with the words that finish, or interrupt Master Wincenty’s Polish Chronicle, I interpret its historiographic content as characteristic of 12th century humanism, expression of love, of wisdom. The infallible condition of ethicalarete may be found to be formulated in the last words of the Chronicle concerning humanity which consists in tolerant indulgence of others’ vices and modesty about one’s virtues.

Fr. Tomasz Czernik Charles Taylor’s Concept of Self-identitySelf-identity, according to Charles Taylor, comes from the community, especially through intersubjective communication. Self-awareness develops from contact with other people. The subject enters this way a moral dimension and public space. On this basis, he can talk about himself because he can describe himself in a social context. The self-identity is represented and conditioned over time. Its stability is rooted in social cohesion, which is based on culture. In the absence of such consistency, (...) there is a modernist and romantic tendency in society. Keywords: Self-identity, Charles Taylor, society, community. (shrink)

This paper examines how the Polish communist intelligence service attempted to recruit professor Stefan Węgrzyn, who was a prominent specialist on automatic control and computer science in post-war Poland. Eventually, Węgrzyn’s refusal to cooperate with the Polish spy agency, together with his profound relationship with French scientist and servomechanism expert Jean Charles Gille, made them both targets of surveillance orchestrated by the communist security apparatus. In the broader context of human-intelligence studies, this case study involves the problem of moral ambiguity. (...) We experience informative examples of scientists, who often – not only during the Cold War – have had to choose between commitment to the rules of the academic world, along with its openness and transparency on the one hand, and patriotism including an ethos of secrecy for the sake of the homeland’s prosperity, on the other hand. (shrink)

MARTIN HEIDEGGER’S FUNDAMENTAL ONTOLOGY – REALITY ENCLOSED IN DASEIN Martin Heidegger’s fundamental ontology was supposed to divert philosophy towards the absolutely fundamental issue, which in the history of philosophy, unfortunately, as the author claimed, had been neglected. It was an attempt to designate the real foundation, which western metaphysics – while forgetting about being – had never touched. Thus, Heidegger focused on being. He asked about its sense, the way in which it can be described and explained. The answer was (...) to be found in the analysis of some special being – the human being. Only man, who exists in such a way (Heidegger uses the concept of Dasein) that by his very nature refers to being, is “open” to being. This article shows Heidegger’s explanation based on the analysis of man’s being, connecting the existence of reality with human existence, in its essence making the world thoroughly dependent on man, enclosing the world in Dasein. The world ceases to be the whole reality consisting of particular essences existing independently of man. It becomes “the condition”, the way of being. In the first part, the author presents how the fundamental ontology, while placing being at the centre of the discourse and using the phenomenological method, directs the attention to man. When asking about being, it asks about Dasein, about the way of man’s being. Then, the paper presents the existential analytics, the hermeneutics of Dasein, which is crucial from the point of view of Heidegger’s philosophy. The author explains what Heidegger’s existentials are and what it means that man exists as “being-in-the world”, that he exists in a way of “care”. Finally, it is shown that such an understanding of human being, the way in which he cares about the world and understands the world, i.e. designs it, results in enclosing the world in Dasein. The very sense of reality becomes thus the sense of human existence. Keywords: FUNDAMENTAL ONTOLOGY, MARTIN HEIDEGGER, REALITY, DASEIN. (shrink)

The correspondence between Meinong and Kazimierz Twardowski highlights the relationship between two philosophers who influenced the history of philosophy and psychology in Austria and Poland. The two correspondents discuss, among other things, their epistemological approach and the university politics of their times. In addition, there is an extensive introduction that places the correspondence in its proper historical and philosophical context.

Compendium of the Mimamsa school in Indic philosophy.

The increasing trend concerning loosing respect towards honoured authorities can nowadays be observed in most of the areas of social life. This refers also to universities and decreasing respect towards academics. The study at Karol Adamiecki Univeristy of Economics in Katowice, focused on structure and hierarchy of values declared by its students, were expected to reveal whether this assumption is true. The study characterized reasons for and directions of change in the declared hierarchy of values among the young. It was (...) of high importance to diagnose the core of interactions between students and academics, i.e. to answer a question whether academics employed by the University are perceived by the students as persons whose personal approach and behaviours could be followed. The results show that nowadays academic is not respected as an authority for her/his students. The way to regain respect seems to be based on reinforcement of traditional master (tutor) – student relations, as university is this particular place where this kind of interrelations should develop. The task of building this relation needs time and efforts, as well as sets a high standard for academics to present unimpeachable ethical approach as well as openness towards students and dynamic changes in the environment. (shrink)

Artykuł jest odpowiedzią na krytyczne uwagi zgłaszane pod adresem książki Ukrytość i Wcielenie. Teistyczna odpowiedź na argument Johna L. Schellenberga za nieistnieniem Boga przez Stanisława Judyckiego, Ryszarda Mordarskiego, Marka Peplińskiego i Jana Sochonia. Główny zarzut wobec mojego stanowiska głosi, że jest ono zbyt przychylne wobec argumentu J.L. Schellenberga, który niekoniecznie powinien być wzorem ujęcia problematyki ukrytości. Jednym z przejawów przyjęcia założeń kanadyjskiego autora jest zgoda na tezę o istnieniu niewierzących przy braku oporu.

Artykuł jest odpowiedzią na polemikę Stanisława Ruczaja z argumentem z Wcielenia, który został zaprezentowany w książce Ukrytość i Wcielenie. Teistyczna odpowiedź na argument Johna L. Schellenberga za nieistnieniem Boga. Ruczaj zarzuca tzw. obronie inkarnacyjnej, że nie rozważa ona możliwości, zgodnie z którą Bóg jest zarazem wcielony, jak i nieukryty. W niniejszym artykule koncentruję się na uzasadnieniu, dlaczego uważam, że jest możliwe, iż owa opcja jest dla Boga wykluczona. Według mnie istnieją racje przemawiające za tym, że jest ona (a) logicznie sprzeczna, (...) (b) niespójna z doskonałym moralnie charakterem Boga, (c) nie skutkowałaby wyeliminowaniem niewiary bez oporu we Wcielenie. (shrink)