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    Wyświetlanie 1-2 z 2
    Tytuł:
    Humanizm tragiczny jako następstwo kulturowej śmierci Boga
    The Humanism of Despair as a Result of the Death of God in Contemporary Culture
    Autorzy:
    Życiński, Józef
    Powiązania:
    https://bibliotekanauki.pl/articles/2015937.pdf
    Data publikacji:
    2002
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    egzystencjalizm
    humanizm
    kultura
    nihilizm
    osoba ludzka
    postmodernizm
    sekularyzacja
    śmierć Boga
    existentialism
    humanism
    culture
    nihilism
    human person
    postmodernism
    secularisation
    death of God
    Opis:
    The philosophy of the death of God, pronounced by Friedrich Nietzsche in 1882, resulted in many negative consequences experienced in contemporary culture. The Nietzschean critique of the classical hierarchy of values inspired radical declaration about the death of metaphysics and the end of human history. In its form developed in deconstructive postmodernism, this philosophy proclaims the dissolution of the human subject. Consistently, it rejects the very concept of human person and tries to reduce human existence to the level of psychoanalytic, social and/or cultural phenomena. In this conceptual framework, either the classical version of humanism must be questioned or its nihilistic reinterpretation, in terms of a humanism of despair, should be adopted.
    Źródło:
    Roczniki Filozoficzne; 2002, 50, 2; 5-22
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Filozofowanie w kontekście języka. Refleksje w związku z dociekaniami Anny Wierzbickiej
    Philosophising in the Context of Language. Reflections in Relation with Anna Wierzbicka’s Investigations
    Autorzy:
    Bronk, Andrzej
    Majdański, Stanisław
    Powiązania:
    https://bibliotekanauki.pl/articles/2015653.pdf
    Data publikacji:
    2004
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    językoznawstwo
    filozofia
    kultura
    człowiek
    natura ludzka
    język
    umysł
    indefinibilia
    uniwersalia językowe
    linguistics
    philosophy
    culture
    man
    human nature
    language
    mind
    linguistic universals
    Opis:
    The linguistic studies written by Anna Wierzbicka have been an occasion for the remarks on the relationship between linguistics and philosophy and for the question whether linguistic enquiries entitle us to put forward philosophical theses. In particular, whether and to what extent we indeed learn something philosophically significant about the world (of culture) and the nature man and his mind by examining language. Defining here position as interdisciplinary, Wierzbicka draws on the studies of the relationship between language and culture, language and mind (language is a mirror of the mind – Leibniz). She claims that philosophy can be made a reliable science, provided it is based on linguistics, and the results of linguistic analyses can be found at the grounds of philosophical theses. Such philosophical references are A. Wierzbicka's attempts to combine semantics with generativism (Chomsky). Her intention to bring about a holistic description of language through defining elementary expressions (concepts, meanings), the so-called indefinibilia (“primitives”) can also be called philosophical in character. They suffice to define all the remaining expressions, and basic universal syntactic constructs in the form of a grammar of elementary units, i.e. the ways of combining elementary units into greater wholes. We think that Wierzbicka's procedure, her quest after primary elements (of language) are reducing. A. Wierzbicka's main idea, with regard to the relationship between language and mind, may be understood as follows: this is a Janus-faced relationship – one face (empirically accessible) is language, the other one is the mind accessible through investigations on language. Both “faces” (spheres) are somehow functionally “glued together”. In fact, however, Wierzbicka speaks little about the philosophically comprehended nature of man, whereas she speaks much about linguistic varieties and similarities among people. Generally speaking, while she declares herself to be a linguist, she has a philosophical temper and ambitions to generalise, i.e. she conducts linguistic studies with an intention to arrive at philosophical theses (by examining language she wants to obtain knowledge about the world and man). She issues statements which go beyond a purely linguistic knowledge and strictly linguistic data, hence they are not made legitimate by the linguistic material itself. A. Wierzbicka does not explain in more detail her way of understanding philosophy, assuming its intuitive comprehension. From some contexts it can be deduced that she takes it to mean a worldview. Should we call some parts of her reasoning a philosophy, it is then not a realistic philosophy but subject-oriented (first-person philosophising), such that touches upon the problems of the borderline between linguistics and philosophy, more concerned with the axis language-user than language-the world. Simultaneously, it is a non-demarcated and non-autonomic philosophising, exactly within the context of science, for it takes advantage of the results of empirical sciences to pose philosophical theses. The belief that philosophy can be pursued within a linguistic context coincides with the approach of analytical philosophy with its linguistic turn. Despite her declarations to make philosophy more scientific, Wierzbicka's arguments on behalf of the generalised (philosophical) theses are more their illustration and explication than a decisive legitimacy. Her belief that one can find some common, primitive linguistic units (simplicia) in the form of a complete set of independent concepts for all languages of the world seems utopian. It is difficult to do it even in deductive systems, constructed by way of the axiomatic method and with a finite set of initial expressions.
    Źródło:
    Roczniki Filozoficzne; 2004, 52, 2; 57-73
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-2 z 2

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