Andrzej Gniazdowski tries to describe and analyse some ideas of a famous German theologian Hans Küng. Küng strives for more enlightened and democratic system inside the catholic church. He says that what matters in a world is not a “free church” but the “church of freedom”.

L’objet de cet article est constitué par les motifs cartésiens dans la pensée de Leszek Kołakowski, l’un des philosophes polonais les plus connus et influents de la seconde moitié du xx e siècle. On essaiera ici de montrer que ce qui a organisé la pensée de Kołakowski, et ce non seulement dans sa dimension philosophique, mais tout autant politique, était une réflexion critique sur la légitimité et les limites de la quête cartésienne du savoir fondé sur l’évidence et, à la (...) fois, objectif et vrai. Pour l’auteur de cet article Kołakowski – et avec lui, toute une formation intellectuelle, dont il faisait partie, connue sous le nom d’École d’histoire des idées de Varsovie – interprétait le cartésianisme comme un essai de mise en place du radicalisme intégral, tant philosophique que politique. Dans cet article, on défendra également la thèse suivante : pour Kołakowski et pour bon nombre de ses collègues – anciens marxistes –, le cartésianisme était une philosophie radicale non seulement de la vérité, mais aussi de la liberté. La question que Kołakowski adressait aussi bien à Husserl qu’à Descartes, notamment celle de savoir s’il est possible de découvrir les fondements du savoir, inébranlables et absolument incontestables, sera présentée comme un élément de sa stratégie pour surmonter le marxisme envisagé comme une idéologie qui réduit la liberté humaine à un simple épiphénomène. (shrink)

The aim of the paper is to reconstruct the theoretical background and practical meaning of the so called war writings which emerged within the phenomenological movement during the First World War. The author exemplifies it by researching the works of two German representatives of this movement, Max Scheler and Kurt Stavenhagen. He focuses on their application of the phenomenological method to the analysis of Russian national identity, and historical as well as cultural foundations of Russian state. The paper’s main thesis (...) is that the politicization and militarization of phenomenology consisted in both “personalization” and “sociologization” of the phenomenological approach to the problem of the state. While interpreting Scheler’s personalism as an exemplification of the approach to the state as a problem of social ontology, the author reconstructs the theoretical conditions of analyzing the Russian imperial state in terms of the “world.” The focus of the paper is particularly on the phenomenology of, as Scheler put it, Russian collective personality and Russian national consciousness or “soul” as well as on the question of legitimacy of Ukrainian resistance against Russian imperialism. (shrink)

The aim of this paper is to contribute to the debate on the relation between phenomenology and philosophical anthropology by analyzing it in the selected, theoretical as well as historical contexts. The author focuses primarily on the problem of Edmund Husserl’s criticism of anthropologism and analyzes the practical meaning of the rejection by him of anthropology as a true foundation of philosophy. The thesis of the paper is that already by rejecting anthropologism in the logic and theory of knowledge, Husserl (...) presupposed some idea of philosophical anthropology in the “foundational” sense he criticized, and that this implicit idea was pursued by him not only from pure theoretical reason. In reference to Leszek Kołakowski and the methodology of the Warsaw School of the History of Ideas, which he applies in his interpretation of the idea of phenomenology, the author of the article attempts, unlike Kołakowski, to reveal not only the “religious”, but also the specific political meaning of this idea. What is argued here is that the only possible reconciliation between anti-anthropologism on the one hand and the outspoken humanism of transcendental phenomenology on the other lies in the adoption by Husserl of Johann Gottlieb Fichte’s ideal of humanity as its practical, worldview framework. The practical, if not directly political, motif of Husserl’s radical criticism of anthropologism is, in author’s interpretation, Husserl’s attempt to answer, in the reference to this ideal, to the main political question of his times as consisting in the rising racist and anti-Semitic tendencies in the German naturalistic anthropology. (shrink)

Das Buch ist eine systematische Bearbeitung der neukantischen Philosophie und enthält einen Überblick über die wichtigsten Vertreter aller sieben neukantianischen Richtungen und Schulen: physiologische, metaphysische, relativistische, psychologische, realistische, so wie auch Badische Schule und Marburger Schule.

This history of Russian thought was first published in Polish in 1973 and subsequently appeared 2005 in a revised and expanded publication. The current volume begins with Enlightenment thought and Westernization in Russia in the 17<SUP>th century and moves to the religious-philosophical renaissance of first decade of the 20<SUP>th century. This book provides readers with an exhaustive account of relationships between various Russian thinkers with an examination of how those thinkers relate to a number of figures and trends in Western (...) philosophy and in the broader history of ideas. (shrink)

There is a long-lasting controversy concerning our mind and consciousness. The book proposes a connection between the mind the brain and the multiverse. We introduce the main philosophical ideas concerning mind and freedom. Explain the basic principles of computer science, artificial intelligence of brain research, quantum physics and quantum artificial intelligence. We indicate how we can provide an answer to the problem of the mind and consciousness by describing the nature of the physical world. Our proposed explanation includes the Everett (...) Many-worlds theory. The book tries to avoid any non-essential metaphysical speculations. The book is an essential compilation of knowledge in philosophy, computer science, biology, and quantum physics. It is written for readers without any requirements in mathematics, physics, or computer science. (shrink)

The paper consists of two parts, outlined in the title.I. In the historical science time appears as an element of the historian’s workshop. The historian collects source information, evaluates them and assigns respective dates. Only on the ground of thus “processed” sources may he reproduce the past: events and longer development processes, setting them in time. This dated time is understood colloquially as something objective, which runs one way and may be measured.II. A historian who studies the past reality depends (...) on the extent to which those sources are preserved. As a result of their interpretation, with the use of increasingly excellent research methods, he reproduces that reality. He must carry out an ongoing selection of historical facts found. This exposes him to temptations of such selection of those facts so as to adjust the historical knowledge to serve well the national interests, his own political opinions, etc. In this way the historian exerts influence on social awareness, which may consists of various myths and stereotypes, which sometimes lead to negative social behaviors: aggression, chauvinism, etc. Therefore, for researcher honesty’s sake and in the sense of moral responsibility, he must be careful to be as impartial as possible in his work. (shrink)