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    Wyświetlanie 1-9 z 9
    Tytuł:
    Habitus or the Possibility of Science of the Contingent
    Autorzy:
    Gensler, Marek
    Powiązania:
    https://bibliotekanauki.pl/articles/600442.pdf
    Data publikacji:
    2015
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    Aristotelianism
    history of science
    change
    Arystotelizm
    historia nauki
    zmiana
    Opis:
    Numer został przygotowany przy wsparciu Ministerstwa Nauki i Szkolnictwa Wyższego (1222/P-DUN/2015).
    Most of sciences can be traced back to Aristotle. This is because in opposition to Plato he was able to find a way in which one could give a scientific form to reflection concerning contingent facts of every-day life. Knowledge of the contingent was made possible thanks to the Aristotelian concepts of category and state (habitus). It is the latter concept that was especially important for forming knowledge about change. Aristotle and his medieval followers apply it in analyses of various processes, from local motion to changes in temperaments, to formation of virtues.
    Źródło:
    Internetowy Magazyn Filozoficzny Hybris; 2015, 31 (4)
    1689-4286
    Pojawia się w:
    Internetowy Magazyn Filozoficzny Hybris
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Szkotyzm na tle paryskich kierunków filozoficznych i teologicznych przełomu XIII i XIV wieku
    Scotism against the Background of Principal Philosophical and Theological Currents Present at Paris University at the Break of the 13th and 14th Centuries
    Autorzy:
    Markowski, Mieczysław
    Powiązania:
    https://bibliotekanauki.pl/articles/2013160.pdf
    Data publikacji:
    2008
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    arystotelizm
    augustynizm
    szkotyzm
    filozofia
    teologia
    Aristotelianism
    Augustinianism
    Scotism
    philosophy
    theology
    Opis:
    The article discusses the philosophical and theological currents that made their appearance at the university of Paris in the thirteenth century and prepared the rise of the philosophy and theology of John Duns Scotus. The principal rival orientations were newly the introduced Aristotelianism, as represented by Roland of Cremona, Albert the Great, Thomas Aquinas and his Dominican pupils, Siger of Brabant, and Boethius of Dacia, and the traditional and conservative Augustinianism, which found its defenders above all within the Franciscan order, where two schools of thought can be distinguished before Scotus: the older school culminating in St Bonaventure, and the second school, with Matthew of Aquasparta, William of La Mare, William of Ware, Peter Olivi and others. The heterodox tendencies within the thirteenth century Aristotelianism lead to an official condemnation in 1277 by Church and university authorities of 219 of its tenets regarded as erroneous, yet this fact did not stop further continuance and development of this current. After this condemnation there appeared syncretistic solutions by Henry of Ghent and Giles of Rome; also mysticism of Pseudo-Dionysian inspiration (Eckhart) made its appearance. Against this background the origin and rise of the doctrine of John Duns Scotus can be explained as one more attempt to steer a middle course between the rival extremes of Aristotelianism and Augustinian Platonism and to include in a comprehensive synthesis the most valuable elements present in both currents.  
    Źródło:
    Roczniki Filozoficzne; 2008, 56, 2; 185-197
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Czy Bóg zna zło? Antyczne rozwiązanie problemu na przykładzie filozofii Temistiusza
    Does God know evil? An antique solution to the problem on the example of Themistius’ philosophy
    Autorzy:
    Komsta, Monika
    Powiązania:
    https://bibliotekanauki.pl/articles/488706.pdf
    Data publikacji:
    2019-03-30
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    Temistiusz
    arystotelizm
    Bóg
    zło
    Boża wszechwiedza
    Themistius
    Aristotelianism
    God
    evil
    divine omniscience
    Opis:
    Filozofia grecka, a w szczególności arystotelizm, ze względu na zawartą w niej koncepcję Boga nie podejmowała tematu Bożej wszechwiedzy, która wydawała się sprzeczna z boską doskonałością, a co za tym idzie — również zagadnienie Boskiej wiedzy na temat zła nie było rozważane. W czasach Temistiusza, którego myśli tutaj przedstawiam, pojawiają się jednak nowe możliwości ukazania tego problemu pod wpływem nowej koncepcji Boga w neoplatonizmie i neoplatonizmie chrześcijańskim. Temistiusz, będąc świadom tych nowych zagadnień i włączając je do swoich rozważań, nie zmienił jednak schematu, w jakim powstaje jego stanowisko (arystotelizm). Zadał więc pytanie o to, czy Bóg zna zło, ale jego odpowiedź ograniczyła się w zasadzie do powtórzenia nauki Arystotelesa: Bóg poznaje samego siebie, tj. najdoskonalszy przedmiot poznania, a nie poznaje tego, co niedoskonałe, w tym braku, jakim jest zło.
    Greek philosophy, especially Aristotelianism, because of the concept of God present in this thought, did not raise the issue of divine omniscience and divine knowledge of evil. The divine omnisciene seemed to be contrary to God’s perfect being. In the time of Themistius, whose thought I present in this paper, Neoplatonism and Christian Neoplatonism showed new possibilities of solving this problem. Themistius being aware of these new topics and including them in his own philosophy, still however represents ancient Aristotelianism with all its limitations. He asked about divine knowlegde of evil, but in his answer he repeated only the Aristotelian doctrine: God knows only Himself, because He Himself is the most perfect object of knowledge and cannot know less perfect beings.
    Źródło:
    Roczniki Filozoficzne; 2019, 67, 1; 19-33
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    O NIEKTÓRYCH UWARUNKOWANIACH WSPÓŁCZESNEJ RECEPCJI ARYSTOTELIZMU W PERSPEKTYWIE WYCHOWANIA MORALNEGO
    ON SOME DETERMINANTS OF CONTEMPORARY RECEPTION OF ARISTOTELIANISM FROM MORAL EDUCATION PERSPECTIVE
    Autorzy:
    Rutkowski, Jan
    Powiązania:
    https://bibliotekanauki.pl/articles/549588.pdf
    Data publikacji:
    2014
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Tematy:
    arystotelizm
    filozofia
    sofistyka
    emotywizm
    wychowanie moralne
    Aristotelianism
    philosophy
    sophistry
    emotivism
    moral education
    Opis:
    Współczesne interpretacje, podzielonej na fragmenty, nauki Arystotelesa o etyce i polityce nie uwzględniają kontekstu całości myśli Stagiryty. Trudności pojawiające się w nowoczesnej percepcji arystotelizmu są związane z – kontynuowanym również obecnie – fundamentalnym sporem toczonym przez sofistów z filozofami. Istota tego sporu dotyczy istnienia niezależnych od ludzkiej woli, uniwersalnych norm moralnych.
    Contemporary interpretations of the fragmented Aristotelian ethical and political theory do not employ the context of the whole Stagirite's thought. The difficulties in the modern perception of Aristotelianism are reflected in the fundamental dispute between the sophists and philosophers, which has not ceased nowadays. In essence, this dispute concerns the existence of universal moral standards, independent of human will.
    Źródło:
    Forum Pedagogiczne; 2014, 2; 15-24
    2083-6325
    Pojawia się w:
    Forum Pedagogiczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Klasyczne ujęcia problemu prawdy w „post-świecie”
    The Classic Approaches to the Problem of Truth in the “Post-World”
    Autorzy:
    Pawlikowski, Tomasz
    Powiązania:
    https://bibliotekanauki.pl/articles/2075958.pdf
    Data publikacji:
    2018-12-30
    Wydawca:
    Naukowe Towarzystwo Tomistyczne
    Tematy:
    prawda
    filozofia współczesna
    tomizm
    arystotelizm
    platonizm
    Truth
    Contemporary Philosophy
    Thomism
    Aristotelianism
    Platonism
    Opis:
    1. For many people, the contemporary culture seems to be something different from modernity, it is something resembling a special period of “post-”. At the same time, different trends are present in current culture. Some reach the genesis of nearly two and a half thousand years back, others have about half a century. Perhaps also breaks some modern belief that in every culture, “newer” means “better”. 2. Representatives of the philosophical and theological trend of “Radical Orthodoxy” noticed in this the approach of postmodernism to the pre-modern tradition. Therefore, we can say that we live and operate in a “post-world”, without leading currents of thought. On the other hand, is the current culture very different from the others when you look at it from the perspective of centuries? 3. For many philosophers, it is still important to reach to the great traditional approaches to the problem of truth. These are above all three concepts related to three great philosophical syntheses created by Plato, Aristotle and Saint Thomas Aquinas. This is also evident among the basic contemporary trends critical of the classics and philosophical tradition. 4. M. Heidegger created a certain idea of being reduced to the time determinant. For the supporters of his views, it became the overcoming of Aquinas’s theory. The German thinker also formulated a specific interpretation of Plato's views on truth. He contrasted it with Thomas's concept, especially with the definition of truth as the adequacy of thing to intellect. 5. T. Bartoś – Polish author of the new attempt to read the essence of the concept – believes, in turn, that the statements of the Angelic Doctor can be found close to the characteristics of post-modernity. He points to a certain incoherence and fragmentary nature of the problem, anthropocentrism and pragmatism of the approach, and a rejection of the unity of truth. It seems, however, that there is a lot of exaggeration in this interpretation. De facto, we are dealing here with radical criticism of Thomism as a trend that develops the views of Saint Thomas Aquinas, because none of the known Thomists do not even come close in their deliberations to the view that T. Bartoś formulated. 6. Finally, a group of philosophers using in the method of reflection the achievements of contemporary logic, representatives of analytic philosophy, generally seems to be aimed at getting rid of the term “truth” from his vocabulary. The idea of reaching their assumptions of logical positivism is difficult to discuss with his followers because of the difference in approach to the practice of philosophy itself between the “analysts” and “non-analysts”. The classic concept of philosophy, under which situates itself Platonism, Aristotelianism and Thomism, is different from the concept of linguistic or neo-positivist, which locates to analytic philosophy. 7. The classical approach to truth, especially the definition developed in the final shape in the Middle Ages, indicating the adequacy of things and the intellect as the essence of truth, therefore meets with criticism from various directions. This does not mean that they should go into oblivion, that they have been replaced by newer and better concepts, or simply refuted. The proclamation of the slogans such as “The End of the Era ...”, “The End of Truth ...” sounds propaganda. 8. The classical approach to the problem of truth has lost nothing in its argumentation. In fact, the current forms of criticism do not rely on any discussion, but on the rejection of the principles on which it is based. Heidegger proclaimed his vision of being and truth, supporting it with a hermeneutic analysis of ancient works. He claimed that this vision is contained in the properly read outlooks of ancient Greek thinkers. The current of philosophy practiced with the use of modern logic tools considers reality only in so far as it can be translated into a “language fact”. This is the analysis of language and not reality. The proposal to read the theory of truth contained in the works of Aquinas, submitted by T. Bartoś to be a projection of some interpretative grid on the expression Thomas's interpretation, wherein the radically differs from the recognized positions. 9. It seems that in the whirlwind of ideologies present in philosophy, science and culture in general, it remains to preserve the classical approach to the problem of truth and develop them according to their essential elements. Compilation with principles that are not appropriate to them will not result in the presentation of their authentic content. They are permanent achievements of culture, philosophically justified. Recourse to reality, confrontation with it, makes the classic approaches open in terms of development. None of them provides a closed system also adopted a priori or received by the conversion performed according to a specified number of regulations. The development of the classical approaches to the problem of truth is theoretically interesting for the whole field of philosophy and as such should be supported.
    Źródło:
    Rocznik Tomistyczny; 2018, 7; 313-344
    2300-1976
    Pojawia się w:
    Rocznik Tomistyczny
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Istnienie pierwszym aktem bytu
    Existence as the first act of being
    Autorzy:
    Andrzejuk, Artur
    Powiązania:
    https://bibliotekanauki.pl/articles/452489.pdf
    Data publikacji:
    2017
    Wydawca:
    Naukowe Towarzystwo Tomistyczne
    Tematy:
    esse
    essentia
    Aristotelianism
    Thomism
    Aristotle
    Avicenna
    Thomas Aquinas
    Étienne Gilson
    arystotelizm
    tomizm
    Arystoteles
    Awicenna
    Tomasz z Akwinu
    Opis:
    From the perspective of existential Thomism, and following Aristotle’s philosophy of being (metaphysics) as the nucleus and keystone of the whole philosophy, seeking there the most important claims of St. Thomas, the article asks the three following questions: 1) What is the novum of Thomistic metaphysics? 2) What was Thomas’ way of thinking that led him to formulate the thesis that existence is the act of being? 3) Would anyone else have discovered the uniqueness of existence if Thomas Aquinas had not done it? The answers to these questions were formulated in reference to Gilson’s views and his concept of the history of philosophy and to the study of the concept of being in the texts of Thomas Aquinas and the historical sources of that concept. 1) Thomas proposed a new understanding of the structure of being, in which existence is the act that makes essence real and constitutes being’s potency, together making a real individual being. Thus, Thomas formulated a new existential theory of being, overcoming the limitations of Aristotle’s theory, and consistently explaining the issue related to esse (a problem that Avicenna and his followers - Parisian theologians of the 13th century could not solve). 2) Thomas Aquinas - with the help of Avicenna’s metaphysics - outdistances Aristotle’s essentialism, perceiving being as composed of existence and essence. Then, examining thoroughly the proposition of the Arab philosopher, he sees there inconsistency of attributing the position of accident to existence. According to Avicenna the element of being considered as the cause of the reality of being became - at the same time, as the accident - an unimportant component of essence. That is why Thomas Aquinas recognized that existence is the act of everything that makes essence, which transcended Avicenna’s theory, and thus he formulated his own existential version of the metaphysics of being. 3) It seems that nobody else but Thomas Aquinas would have put up a thesis that existence is the first act of being. And what would have been if Thomas Aquinas had not done it? It is hard to say as we have no historical data to let us discuss it. Similarly, it is impossible to answer this question even assuming Gilson’s thesis that the detailed claims of a given philosophy are the conclusion of the set of principles adopted at the beginning because Thomas did not have such a set of principles as at the starting point he modified the principles of Aristotle and Avicenna. Would someone else have made the same modifications, thus creating a “Thomistic” set of principles? The history of philosophy analyzes the things that actually happened and left their mark; it has no interest in things that did not take place and leave any trace. This could be an area for historical and philosophical fantasy, if it ever exists, but we try to stay in the field of the history of philosophy.
    Źródło:
    Rocznik Tomistyczny; 2017, 6; 13-25
    2300-1976
    Pojawia się w:
    Rocznik Tomistyczny
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Teologia w czasach braku jedności nauki
    Theology in an Age of Disunified Science
    Autorzy:
    Schrader, David E.
    Powiązania:
    https://bibliotekanauki.pl/articles/2015806.pdf
    Data publikacji:
    2003
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    teologia
    nauka
    jedność nauki
    fallibilność nauki
    arystotelizm
    nominalizm
    Ockham
    Luter
    theology
    science
    unity of science
    fallibilism
    Aristotelianism
    nominalism
    Luthe
    Opis:
    Prior to the twentieth century, religious thinkers developed their understandings of the relationship between natural science and theology in contexts in which natural science presented a theoretically unified account of nature − first, for example, the Aristotelian account of nature that so powerfully influenced the work of Saint Thomas Aquinas; and later the Newtonian account of nature that influenced numerous directions in religious thought following the seventeenth century. The twentieth century, and now the twenty-first century has come to accept understandings of physical nature without a requirement of theoretical unification. This lack of theoretical unification within the natural sciences must lead religious thinkers to engage their theologies with natural science in a manner more piece-meal than in earlier times. This presents both opportunities and challenges for theological development. The nominalist tradition may be in this context seen as a source for this development.
    Źródło:
    Roczniki Filozoficzne; 2003, 51, 2; 47-64
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ziemia jako część Wszechświata w kosmologii św. Tomasza z Akwinu
    The Earth as Part of the Universe in Saint Thomas Aquinas’ Cosmology
    Autorzy:
    Karas, Marcin
    Powiązania:
    https://bibliotekanauki.pl/articles/2013440.pdf
    Data publikacji:
    2006
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    kosmologia św. Tomasza z Akwinu
    geocentryzm
    arystotelizm
    metodologia w kosmologii
    miejsce Ziemi w kosmosie
    Saint Thomas Aquinas’ cosmology
    geocentric system
    Aristotelianism
    methodology in cosmology
    place of the Earth in the universe
    Opis:
    The present article aims at presenting the place the Earth takes in the universe in Saint Thomas Aquinas’ cosmology. The author of the article is of the opinion that Aquinas’ writings, exceeding Aristotle’s commentary, were a comprehensive attempt at answering the question about the real structure of the universe. In the Dominican scholar’s methodology a creative aspect can be seen of the critical assessment of the knowledge available in those times. Such an attitude facilitated a further development of cosmology and is the basis of the value of Saint Thomas’ considerations. He still remained within the system of a geocentric world, but he prepared the data for building a new model of the universe.
    Źródło:
    Roczniki Filozoficzne; 2006, 54, 1; 41-68
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Simone Simoni: Stefan Batory’s ‘vita medica’
    Simone Simoni: Stefana Batorego „vita medica”
    Autorzy:
    Ryczek, Wojciech
    Powiązania:
    https://bibliotekanauki.pl/articles/2087769.pdf
    Data publikacji:
    2021
    Wydawca:
    Polska Akademia Nauk. Czytelnia Czasopism PAN
    Tematy:
    Poland in the 16th century
    Stefan Batory, King of Poland (1576–1586)
    the king's health and royal doctors
    Simone Simoni (1532–1602)
    medicine and natural philosophy
    Aristotelianism
    Rzeczypospolita w XVI wieku
    Stefan Batory, król Polski (1576–1586)
    nadworni lekarze Batorego
    medycyna i filozofia naturalna
    arystotelizm
    Opis:
    Simone Simoni (1532–1602) was an Italian philosopher interested primarily in early modern Aristotelianism and court physician to King Stefan Batory of Poland. After the king's sudden death at Grodno on 12 December 1586, Simoni was accused of having made serious mistakes while attending his royal patient. In a bitter dispute with his rival, Niccolo Bucello, he came up with a spirited defence of his diagnosis and the adequacy of the treatment in view of the circumstances which played a crucial role in the last days of his patient. This article examines Simoni's argument concerning the king’s health, diseases and death, entitled Divi Stephani Primi Polonorum Regis Magnique Lithuanorum Ducis etc. sanitas, vita medica, aegritudo, mors (Nyssa 1587). Simoni fleshes out his polemic with a wide range of rhetorical devices, including many forms of irony and arguments ad personam. He also brings into it the larger context of interrelations between medicine and early modern philosophy, especially natural philosophy, summed up in the adage ubi desinit physicus, ibi medicus incipit (where the philosopher finishes, there the physician begins). Basically a vita medica of the king in his last days, it is also a fascinating portrait of a monarch with a passion for game hunting.
    Źródło:
    Ruch Literacki; 2020, 4; 341-357
    0035-9602
    Pojawia się w:
    Ruch Literacki
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-9 z 9

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