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    Wyświetlanie 1-3 z 3
    Tytuł:
    Étienne Gilson’s Influence on Philosophy in Poland
    Autorzy:
    Gogacz, Mieczysław
    Jałocho-Palicka, Małgorzata
    Powiązania:
    https://bibliotekanauki.pl/articles/507677.pdf
    Data publikacji:
    2017-03-30
    Wydawca:
    International Étienne Gilson Society
    Tematy:
    Étienne Gilson
    Stefan Świeżawski
    history of philosophy
    Polska
    philosophy of being
    metaphysics
    Opis:
    The article consists of the following parts: 1. Spreading É. Gilson’s thought by professor S. Świeżawski: (a) Achievements, (b) The history of contacts as a proof of the acceptance of É. Gilson’s thought. 2. Spreading É. Gilson’s thought through reacting to the translations of his books: (a) Remarks on the role of the translations, (b) The reactions of the philosophy of being proponents, (c) The reactions of the opponents against the philosophy of being. 3. Perfecting É. Gilson’s metaphysics as an actual form of his influence.
    Źródło:
    Studia Gilsoniana; 2017, 6, 1; 153-164
    2300-0066
    Pojawia się w:
    Studia Gilsoniana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Wpływ Étienne’a Gilsona na filozofię w Polsce
    The Influence of Étienne Gilson on Philosophy in Poland
    Autorzy:
    Gogacz, Mieczysław
    Powiązania:
    https://bibliotekanauki.pl/articles/2075829.pdf
    Data publikacji:
    2018-12-30
    Wydawca:
    Naukowe Towarzystwo Tomistyczne
    Tematy:
    Étienne Gilson
    Tomasz z Akwinu
    tomizm
    Stefan Swieżawski
    Mieczysław A. Krąpiec
    Thomas Aquinas
    Thomism
    Opis:
    After the Second World War, Stefan Swieżawski gave his lectures on the history of medieval philosophy and metaphysics at the Catholic University of Lublin. The lectures were based on the approaches and methodologies of Etienne Gilson. In this way, Gilson’s thought came in Polish culture. The influence of Gilson’s thought on Polish philosophers had three tangible effects. First of all, positive knowledge about the Middle Ages as such and in particular the medieval philosophy was more able to penetrate the insightful minds. Secondly, a completely new, different from Aristotelian definition of metaphysics was adopted. The definition was developed by Gilson who based on the texts of Thomas Aquinas. Finally, thirdly, Gilson’s theory of history was creatively developed in Poland philosophy, as a study of the philosophical problems that ancients authors took and which have been elaborated in ancient texts. Pedagogical activity of Swieżawski and Mieczysław A. Krąpiec, who in the creative way took over Gilson’s thought, caused that existential Thomism has become one of the most known philosophical trends in Poland. At the end of the Stalinist night in Poland, Swieżawski manager to send to Gilson a series of philosophical works done at the Catholic University in Lublin; the texts concerned the history of medieval philosophy and metaphysics. In a response, Gilson encouraged him to step up his efforts to initiate research on the history of Polish medieval philosophy and philosophy of the fifteenth century in Europe. With time, a number of translations of Gilson’s books appeared in Poland. Until today they influence their readers. Today, in 21st century, Gilsonian works are used by the next - after the Swieżawski’s and Krąpiec’s students - Polish generation of Thomists.
    Źródło:
    Rocznik Tomistyczny; 2018, 7; 119-128
    2300-1976
    Pojawia się w:
    Rocznik Tomistyczny
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Gilson i filozofia
    Gilson and Philosophy
    Autorzy:
    Gogacz, Mieczysław
    Powiązania:
    https://bibliotekanauki.pl/articles/1810424.pdf
    Data publikacji:
    2018
    Wydawca:
    Naukowe Towarzystwo Tomistyczne
    Tematy:
    Étienne Gilson
    filozofia
    tomizm
    historia filozofii
    filozofia chrześcijańska
    philosophy
    Thomism
    history of philosophy
    Christian philosophy
    Opis:
    The article considers Gilson’s view on medieval philosophy, the concept of Christian philosophy, the main tendencies of Gilson’s metaphysics in the context of more important biographical data and the documented reception of his works. Gilson as a historian of philosophy is the creator of the view that the proper history of philosophy concerns the history of philosophical problems. Showing them requires that the historian of philosophy was mainly a philosopher, not only a historian and philologist. Thus, the history of schools discussed by the historian and the history of the texts that philologist discusses, does not constitute a proper history of philosophy. They are auxiliary disciplines for history philosophy. Gilson as a historian of medieval philosophy showed the diversity and richness of the themes and themes of the medieval views. He showed that medieval philosophy is a direct source of modernity and that the Middle Ages fulfilled the philosophical achievements of Greece and Rome with the theological reflection. He also claimed that medieval theology and faith caused development of philosophy towards the formation of the metaphysics of existence. As a historian of philosophy, Gilson was the author of the view that Christian philosophy is mainly about the metaphysics of existing being, because the revealed name of God prompted theologians to reflection and they worked out the theory of existence and deepened the problem of being in this way. Agreeing with Gilson that the theory of existence is unusual refinement and fulfillment in the metaphysics of being and it finds a true path to the reality of all beings including the reality of God, we should not however consider this theory as a set of conclusions resulting from the theological explanation of Christian revelation. These conclusions result from the analysis of real individual beings, which is precisely what was shown by Thomas Aquinas who made a philosophical reflection on being and views on the object of metaphysics in the history of philosophy. We can only agree that the theory of existence, applied in theology, expresses the reality of God according to the revelation. As a metaphysician, Gilson introduced the philosophy of the twentieth century metaphysics of existence and became a co-creator with Maritain existential version of Thomism. His concept of Christian philosophy and the necessity of meeting methodological requirements of postulates of positivism is imperfect in this existential version of Thomism and it evokes the need for fidelity as a consistent metaphysics of being existing, showing the reality of Self-existence. Gilson as the theoretician of cognition convincingly questioned idealism, he defended epistemological realism, formulated the theory of cognition of existence and the theory of existential claims. Finally, he mobilized many generations of philosophers to rethink the metaphysics.
    Źródło:
    Rocznik Tomistyczny; 2018, 7; 39-52
    2300-1976
    Pojawia się w:
    Rocznik Tomistyczny
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-3 z 3

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