W tekście zostały poruszone kwestie dotyczące pracy operatora telewizyjnego: sposobu nagrywania newsa, obowiązujących obecnie tendencji w filmowaniu zdjęć newsowych, sytuacji, kiedy operator nagrywa materiał telewizyjny tzw. longiem lub tworzy master shot, pracy operatora przy dużej produkcji programowej, trudach pracy zawodowej (m.in. ciężkiej kamerze, szybkim tempie pracy na zdjęciach), współpracy z dziennikarzem i innymi członkami ekipy, czym jest i jak przebiega realizacja telewizyjna programu studyjnego (serwisu informacyjnego) i tzw. łączeń na żywo, wejść antenowych z terenu.

Historically, Ehrenfest’s theorem is the first one which shows that classical physics can emerge from quantum physics as a kind of approximation. We recall the theorem in its original form, and we highlight its generalizations to the relativistic Dirac particle and to a particle with spin and izospin. We argue that apparent classicality of the macroscopic world can probably be explained within the framework of standard quantum mechanics.

The article reviews the book Korespondencja Adama Adamandego Kochańskiego SJ, edited by Bogdan Lisiak.

The article reviews the book Philosophia Vitam Alere. Prace dedykowane Profesorowi Romanowi Darowskiemu SJ z okazji 70-lecia urodzin, edited by Stanisław Ziemiański S.J.

The book by professor Stanisław Kowalczyk, renowned scholar in the field of social philosophy, is, without doubt, one of the most important studies on the idea of freedom. The concept of freedom is as old as mankind. It has many meanings and has been interpreted in many different ways. For instance, we also have the word „liberty," which means „freedom or right" and is synonymous with the word freedom, which means „the condition of being free." The author indicates that (...) in our times the notion of freedom is most frequently used; however, it is often misused or deceptive. Mass media and people of all walks of life talk of liberty; everyone talks of freedom and, for many, it is the highest value. Longing for freedom is rooted in the heart of every human being, for freedom is an existential correlate and the fulfilment of the rational human being. The semantic confusion about the notion of freedom leads to many misuses of the concept. Personalism, as a philosophical concept in which a person stands in the centre of all discussion, serves as a framework for the author's delineation on the concept of freedom. He further states that the appropriate understanding of this value is possible in the context of the personalistic interpretation of a human being. This is the focus of this informative and insightful book. (shrink)

Sport plays today an eminent role in man's life and in societies. Various sciences have made it the subject-matter of their reflection, i.e. psychology, sociology, the natural and humanistic sciences, art, philosophy, and theology. The present work seeks to answer some fundamental questions connected with the phenomenon of sport: what is it for man? whether and when does it serve the social integration of a community? what are the premises and principles of the ethics of sportive activity? what is the (...) aesthetic dimension of sport? what are the relations between sport and religious faith? The philosophical profile is dominant in the book, taking into consideration various aspects of sport: anthropological, social, axiological, and theological. (shrink)

Do czasu sformułowania teorii kwantów istniało przekonanie, że rzeczywistość jest otwarta dla naszego poznania i ze poznanie polega tylko na biernym przyjmowaniu obrazów przedmiotów. Sądzono, że uogólniające działanie umysłu nie wnosi niczego nowego do treści przyjmowanej i że inny jest tylko sposób istnienia tej treści w umyśle. Niektóre jednak fakty z mikroświata wydają się domagać zmodyfikowania owego poglądu. Istnieje pewna naturalna granica naszego poznania indywidualnych przedmiotów, której w żaden sposób przekroczyć nie możemy. Stwierdzenie tego ograniczenia przybrało postać zasady nieoznaczoności. Wiąże (...) się ją z nazwiskiem Heisenberga, który sformułował ją w 1927 r. Słuszności samej zasady nieoznaczoności nikt nie kwestionuje, trudności pojawiają się w jej zrozumieniu. John Polkinghorn pisze: „Największym paradoksem teorii kwantów jest to, że po ponad 50 latach pomyślnego wykorzystywania jej technik, jej wyjaśnienie jest ciągle przedmiotem dyskusji. Wszyscy się zgadzamy co do tego, jak przeprowadzać rachunki, a nasze odpowiedzi pasują do doświadczeń jak rękawiczka, a jednak nie możemy się zgodzić wszyscy co do tego, o co właściwie tu chodzi". Istnieją więc przynajmniej dwie interpretacje TK: ontologiczna i teoriopoznawcza. (shrink)

There have been many papers on the Jesuit relationship with the State and with the civil powers in the Western Countries. But there are no such elaborations concerning Poland. However, it was not a central aim, the Jesuits had to engage in the political situation of the country where they did His apostolic work though they did not commit themselves personally in the policy. The Jesuits had their own concept of the State and the state policy. And they showed great (...) caution in preparing the policy treaties in order to save impartiality. (shrink)

This is a reprint of chapters 4–5 of The Medieval Polish Doctrine of the Laws of Nations: Ius Gentium by Stanisław Wielgus (Lublin: Redakcja Wydawnictw Katolickiego Uniwersytetu Lubelskiego, 1998), 55–101. The original chapter and section numbering has been retained, but footnote numbers have been adapted. Reprinted with the Author’s permission. In attempting to summarize in a few sentences the achievements of the medieval scholars of the Polish school of ius gentium, we must emphasize that by employing the inherited legal (...) and philosophico-theological tradition and intellectual achievements of the University of Kraków, coupling it with their own genius, they manager to create a coherent and universal system of international law. It was a system so modern, wise, tolerant and universal that it was able to be applied not only in solving the painful problem stemming from the lengthy conflict between Poland and the Teutonic Knights but was also used in resolving global problems of the contemporary Christian’s world conflict with the non-Christian one. That legal system, based upon the eternal principles of Divine and natural law, taking account of the Gospel Law of Love and inseparably connecting law with morality and justice with truth, remains valid even today. (shrink)

Aspect-perception is a phenomenon described in detail by L. Wittgenstein in part XI of Philosophical Investigations. The most famous example is the duck-rabbit figure, which can be viewed either as a duck or a rabbit, but the phenomenon extends well beyond visual Gestalt pictures and permeates various fields of human life, including aesthetic, moral and linguistic experience. Recently there have been attempts to apply the notion of aspect-perception to religious faith. It has often been observed that religious faith involves a (...) particular way of ‘seeing’ different objects and events (recall the famous phrase from the hymn Amazing Grace, ‘I once was lost, but now am found; Was blind, but now I see’). For this reason, the attempt to use the category of aspect-seeing to analyze religious faith may appear promising. My aim in this paper to analyze critically one such attempt, made by N. K. Verbin in ‘Religious Belief and Aspect seeing’ and ‘Can Faith be Justified?’. In these papers Verbin argues for two closely related theses regarding religious belief. The first is conceptual; she proposes that we should understand ‘certain kinds of religious beliefs which we view as central to a person having a living faith’ as ‘a type of aspect-seeing’. The second follows from the first: we should modify accordingly the way we construe justification for religious belief. In what follows I expound Verbin’s conceptual claim and present arguments against equating religious belief with seeing religious aspects. Basing myself on examples of people who see religious aspects but do not reach religious belief, I conclude that the two categories should not be conflated. Although I reject Verbin’s overall claim, however, I concede that aspect-seeing does play a significant role in justifying religious belief, although not in the way Verbin proposes. (shrink)

Recenzja książki O Tolerancji, Michaela Walzera, przekł. Tadeusz Baszniak, wyd. Aletheia, Warszawa 2013, 202 str.

The article discusses the category of interest, which is an explanatory category of social phenomena in materialist ontology, particularly the Marxist variety. The considerations are guided by Hegel’s conviction that every category taken in abstraction loses its exploratory value, so instead of asking for such an ultimate basis for explanation, one should investigate what else should be assumed for something – interest – to really mean something. Following this advice, the text carries out a conceptual analysis of the categories of (...) life, teleology and identity and their mutual relationship based on Hegelian philosophy. Overcoming the ambiguity of Hegel’s argument makes it possible to uncover the dialectically negative identity of spirit that is society and nature, which, transferred to the dimension of social relations, makes it possible to talk about the internal connection of interest with its negation, which is disinterestedness. It turns out that interest can only mean something if it is related to disinterestedness, which, again, on the grounds of social relations and especially class conflict, proves to be the interest of the possibility of being disinterested. In the final part of the article, the result of these considerations is referred to Hegelian social philosophy, where it turns out to be reflected in the relation between the two main categories of ‘ethical life’ and ‘moral life’ usually devalued by interpreters. At the same time, the relation between these categories corresponds to the relation between the universal model of the bourgeoisie with their economic interests and the disinterested representatives of the general estate. (shrink)

This article sets out to propose some characteristic features of the intellectual and ethical attitudes which, in the popular belief and scholarly communities alike, stand for ideals worthy of promoting as ones which could underpin a modern society where both believers and unbelievers can feel at home. The “ethos” is construed to be about the sort of behaviour logically stemming from a tolerant outlook on the one hand, and an intellectual commitment to a noble cause worthy of one’s efforts, on (...) the other. (shrink)