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    Wyświetlanie 1-4 z 4
    Tytuł:
    (Nie)ludzka natura człowieka w literaturze faktu II wojny światowej
    The Image of (In)humanity in the World War Nonfiction
    Autorzy:
    Grodecka, Monika
    Powiązania:
    https://bibliotekanauki.pl/articles/1038954.pdf
    Data publikacji:
    2018-10-20
    Wydawca:
    Akademia Ignatianum w Krakowie
    Tematy:
    człowiek
    człowieczeństwo
    natura ludzka
    II wojna światowa
    human
    humanity
    human nature
    World War II
    Opis:
    Artykuł ukazuje złożoność, a jednocześnie problematyczność natury ludzkiej. Jego cel to próba odpowiedzi na pytanie, kim jest człowiek i co kryje w sobie jego natura, skoro motywuje go do zła, które według innych pewnych kryteriów nazywa się dobrem. Tego typu wątpliwości nasuwają się, gdy sięgamy do okresu II wojny światowej, która zaznaczyła się w historii szczególnie jako czas hitlerowskiego ludobójstwa, choć każda epoka ukazuje człowieka z różnej perspektywy, podkreślając zarówno jego dobre, jak i złe strony. Poeci, pisarze, artyści od zarania dziejów próbują w swej twórczości nakreślić obraz człowieka, tak byśmy mogli lepiej zrozumieć nie tylko siebie, ale i drugą osobę.
    The article describes the complex and problematic nature of man. The aim of the book is to answer the question: what is the man? What hides deep in the nature of man if it justifies people to do evil, by some others considered to be good. These kind of questions come to mind when we investigate WWII that marked its place in human history as the moment of Nazi genocide; although we should remember that every era shows the man from various perspectives, emphasizing both the good and the evil. From the very beginnings of mankind, poets, writers, and artists try to capture the picture of man, so we could better understand not only ourselves but the other people, as well.
    Źródło:
    Perspektywy Kultury; 2018, 23, 4; 109-132
    2081-1446
    2719-8014
    Pojawia się w:
    Perspektywy Kultury
    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
    Tytuł:
    Człowiek jako stworzenie Boże w teologicznej refleksji Christosa Yannarasa
    Human Being as a Creature of God in the Theological Thought of Christos Yannaras
    Autorzy:
    Leśniewski, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/31343333.pdf
    Data publikacji:
    2011
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    antropologia prawosławna
    Christos Yannaras
    obraz Boży
    człowiek
    rozróżnienie płci
    dusza
    ciało
    natura ludzka
    Orthodox Anthropology
    Image of God
    Human Being
    the Distinction between the Sexes
    the Soul
    the Body
    Human Nature
    Opis:
    The mystery of human being as a creature of God has been explored by many generations of philosophers and theologians. This article is an attempt to analyze of the some aspects of anthropological thought of famous contemporary Greek thinker – Christos Yannaras. The starting point is a depiction of the creation of human being as an act of God. His love constitutes man as an existential event of personal communion and relationship and a partaker in the freedom of love which is true life. The second part of the article relates to the issue of God’s image in human being. The Greek Fathers interpreted the image of God in humanity trying to avoid dualistic and monistic conceptual definitions. The patristic interpretation sums up the truth of the words “in the image” in the triadic character of personal energies (mind, reason, spirit) or in the “sovereignty” and “self-‑determination” which sum up the ontological differentiation of the person with regard to nature. The distinction between the sexes, namely the differentiation of man and woman, in relation to the image of God has been examined in the third part of the article. From the biblical narrative of man’s creation follows that man should realize life as communion with the other sex and it is the way for human life to be constituted in new personal hypostases and to have dominion over the earth (Gen 1:28). The distinction of sexes does not function in man as it functions in the animals where it is exclusively subordinate to the natural necessity of propagation. The distinction of the sexes has its foundation in human nature, but it is not identical with this nature, just as it is not to be identified even with the hypostasis of man. How to understand the reality of soul from the Christian point of view? Some possible answers for this question are presented in the four part of the article. There are many meanings of the word soul in the Bible and in Christian literature. The soul it is often identified in the Old Testament with the manifestation of life on earth, while in the New Testament it appears also as a bearer of eternal life. Today what we call soul is a dynamically effected event, a complex of ceaselessly effected functions which reveal and express the living existence of man. For these functions we use various names: we speak of reason, imagination, judgment, creativity, ability to love, etc. The final part of the article shows relations between soul and body. Yannaras underlines that soul and body do not determine the mode by which the human person is, but are determined and marked as differentiations of the result of natural energy, that is of the universal-ecstatic reference of the bicomposite essence or nature. Both the body and the soul are energies of human nature. What each specific man is, this inmost I which constitutes him as an existential event, is identified neither with the body nor the soul. The distinction between soul and body refers to the semantic differentiation of the result of natural energy and does not refer to the mode by which humanity is as nature and person.
    Źródło:
    Roczniki Teologii Ekumenicznej; 2011, 3; 49-70
    2081-6731
    Pojawia się w:
    Roczniki Teologii Ekumenicznej
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Kim jest człowiek i jaki jest cel jego egzystencji? Koncepcja człowieka w filozofii Hryhorija Skoworody
    Autorzy:
    Misiejuk, Dymitr
    Powiązania:
    https://bibliotekanauki.pl/articles/643893.pdf
    Data publikacji:
    2016
    Wydawca:
    Uniwersytet Marii Curie-Skłodowskiej. Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej
    Tematy:
    Skoworoda
    Mensch
    menschliche Natur
    Welt
    Plato
    Epikur, Glück
    : Skoworoda
    human being
    human nature
    world
    Epikurus
    happiness
    człowiek
    ludzka natura
    świat
    Platon
    Epikur
    szczęście
    Opis:
    Im Artikel untersuche ich den Stellenwert des Menschen in der Philosophie von Hryhorij Skoworoda. Ich vertrete die Ansicht, dass seine Überzeugungen einen interessanten Versuch bilden, den Stellenwert des Menschen in der Welt aufzuzeigen und den Sinn seiner Existenz zu definieren. Ich schildere diese Fragestellung in einer breiteren philosophischen Perspektive, ohne mich nur auf die Schriften von Skoworoda zu beziehen. Ich versuche auch zu zeigen, was der Gedanke von Skoworoda dem heutigen Mensch anbieten kann.
    In this article I analyze who is a human being in Hryhorii Skovoroda’s philosophy. His anthropological views are an interesting attempt to show how to understand a position of men in the world and how to define a meaning of his existence. This issue are analyzed not only on base of  works of Skoworoda himself but also on base of the broader philosophical perspective. I also try to demonstrate what Skoworoda can propose to contemporary man.
    W artykule analizuję, kim jest człowiek w filozofii Hryhorija Skoworody. Jego poglądy to interesująca próba pokazania miejsca człowieka w świecie oraz zdefiniowania, co jest sensem jego egzystencji. Opisuję to zagadnienie z szerszej perspektywy filozoficznej, a nie tylko opierając się na tekstach Skoworody. Próbuję też pokazać, co myśl Skoworody może zaoferować człowiekowi współczesnemu.
    Źródło:
    Kultura i Wartości; 2016, 20
    2299-7806
    Pojawia się w:
    Kultura i Wartości
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-4 z 4

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