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    Wyświetlanie 1-7 z 7
    Tytuł:
    Plotinus’ Adoption of Aristotle’s Doctrine of Act (Energeia)
    Autorzy:
    Hancock, Curtis L.
    Powiązania:
    https://bibliotekanauki.pl/articles/512598.pdf
    Data publikacji:
    2012
    Wydawca:
    Wydawnictwo Diecezjalne Adalbertinum
    Tematy:
    Plotinus
    Plato
    Aristotle
    contemplation
    being
    act
    achieved perfection
    actuation
    activity
    Opis:
    Plotinus demonstrated his commitment to energeia by having devoted an entire treatise to the energeia/dynamis distinction, which seems to be important to Plotinus’ philosophical project as a whole. The article attempts to demonstrate that energeia, which is synonymous with contempla-tion (noēsis) and being (ousia, eidos, to on, noēton), should be translated in various ways out of respect for the fact that there are different levels of contemplation and being and that there are different ways of looking at being. It also maintains that Plotinus’ handling of energeia is gener-ally a reaction, in both positive and negative ways, to the philosophies of Plato and Aristotle. On account of delivered commentary on Enneads II, 5 (25) and VI, 2 (43), conjoined to its conclu-sions, the article strives for showing that Plotinus’ doctrine of energeia/dynamis unlocks his entire philosophy.
    Źródło:
    Studia Ełckie; 2012, 14; 117-135
    1896-6896
    2353-1274
    Pojawia się w:
    Studia Ełckie
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    GILSON ON THE RATIONALITY OF CHRISTIAN BELIEF
    Autorzy:
    Hancock, Curtis L.
    Powiązania:
    https://bibliotekanauki.pl/articles/507442.pdf
    Data publikacji:
    2012
    Wydawca:
    International Étienne Gilson Society
    Tematy:
    philosophy
    fideism
    faith and reason
    parables
    moral understanding
    grace and nature
    metaphysical distinction
    evidence
    authority
    Opis:
    The underlying skepticism of ancient Greek culture made it unreceptive of philosophy. It was the Catholic Church that embraced philosophy. Still, Étienne Gilson reminds us in Reason and Revelation in the Middle Ages that some early Christians rejected philosophy. Their rejection was based on fideism: the view that faith alone provides knowledge. Philosophy is unnecessary and dangerous, fideists argue, because (1) anything known by reason can be better known by faith, and (2) reason, on account of the sin of pride, seeks to replace faith. To support this twofold claim, fideists, like Tertullian and Tatian, quote St. Paul. However, a judicious interpretation of St. Paul’s remarks show that he does not object to philosophy per se but to erroneous philosophy. This interpretation is reinforced by St. Paul’s own background in philosophy and by his willingness to engage intellectuals critical of Christianity in the public square. The challenge of fideism brings up the interesting question: what would Jesus himself say about the discipline of philosophy? Could it be that Jesus himself was a philosopher (as George Bush once declared)? As the fullness of wisdom and intelligence, Jesus certainly understood philosophy, although not in the conventional sense. But surely, interpreting his life through the lens of fideism is unconvincing. Instead, an appreciation of his innate philosophical skills serves better to understand important elements of his mission. His perfect grasp of how grace perfects nature includes a philosophy of the human person. This philosophy grounded in common-sense analysis of human experience enables Jesus to be a profound moral philosopher. Specifically, he is able to explain the principles of personal actualization. Relying on ordinary experience, where good philosophy must start, he narrates moral lessons—parables—that illumine difficulties regarding moral responsibility and virtue. These parables are accessible but profound, showing how moral understanding must transcend Pharisaical legalism. Additionally, Jesus’ native philosophical power shows in his ability to explain away doctrinal confusions and to expose sophistical traps set by his enemies. If fideism is unconvincing, and if the great examples of the Patristics, the Apostles, and Jesus himself show an affinity for philosophy, then it is necessary to conclude that Christianity is a rational religion. Accordingly, the history of Christian culture is arguably an adventure in faith and reason. Since God is truth and the author of all truths, there is nothing in reality that is incompatible with Christian teaching. As John Paul II explains effectively in the encyclical, Fides et Ratio, Christianity is a religion that is rational and can defend itself. This ability to marshal a defense makes Christianity a religion for all seasons.
    Źródło:
    Studia Gilsoniana; 2012, 1; 29-44
    2300-0066
    Pojawia się w:
    Studia Gilsoniana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    The Elusiveness of Happiness in the Modern World
    Nieuchwytność szczęścia we współczesnym świecie
    Autorzy:
    Hancock, Curtis L.
    Powiązania:
    https://bibliotekanauki.pl/articles/2075877.pdf
    Data publikacji:
    2018-12-30
    Wydawca:
    Naukowe Towarzystwo Tomistyczne
    Tematy:
    kultura
    szczęście
    ludzka natura
    nauka
    teleologia
    culture
    happiness
    human nature
    science
    teleology
    Opis:
    Since Renaissance times, there has been a fashion, largely driven by Baconian science, that explaining the universe need not suppose the existence of formal and final causes. Because ideas have consequences, this elimination of forms and purposes affects society’s conception of happiness. It is hard to see how human life can be meaningful if there is no human nature and life is purposeless. Philosophers can help restore cultural health by challenging mechanism, by showing how its assumptions are not defensible and by showing how it has damaged our pursuit of happiness.
    W czasach Renesansu zaistniała moda, w dużej mierze napędzana przez naukę Bacona, że objaśnianie wszechświata nie wymaga odwoływania się do formalnych i ostatecznych przyczyn. Ponieważ idee mają konsekwencje, to eliminacja form i celów wpływa na społeczną koncepcję szczęścia. Trudno dostrzec, jak ludzkie życie może mieć sens, jeśli nie ma czegoś takiego jak natura ludzka, a życie jest bezcelowe. Filozofowie mogą pomóc przywrócić zdrowie kulturowe, rzucając wyzwanie mechanizmowi, pokazując, w jaki sposób jego założenia są nie do obronienia oraz pokazując, w jaki sposób zniszczył on nasze dążenie do szczęścia.
    Źródło:
    Rocznik Tomistyczny; 2018, 7; 71-78
    2300-1976
    Pojawia się w:
    Rocznik Tomistyczny
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Why American Education Today Ought to be Counter-Cultural
    Dlaczego dzisiejsza edukacja amerykańska powinna być kontrkulturowa
    Autorzy:
    Hancock, Curtis L.
    Powiązania:
    https://bibliotekanauki.pl/articles/2040487.pdf
    Data publikacji:
    2022-03-30
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    uniwersytet
    szkolnictwo amerykańskie
    marksizm
    lewica
    kultura
    university
    American education
    Marxism
    the Left
    culture
    Opis:
    In his article, the author points out the gradual domination of leftists in universities, which eventually affected all American institutions. This is very evident today in the leftist attitudes of the media, the legal profession, the bureaucracy, the government, and even the clergy. The author argues that because of this transformation, if one wants to assess the state of American society, one must address what has happened in the universities. As universities have normalized Marxist cultural principles and attitudes, the critic of higher education must expose these Marxist tendencies in schools. Because this Marxist tendency now dominates university culture, it must be demanded that higher education reform today be countercultural.
    Autor w swoim artykule zwraca uwagę na stopniową dominację lewicowców na uniwersytetach amerykańskich, która dotknęła w końcu wszystkie amerykańskie instytucje. Jest to dziś bardzo widoczne w lewicowych postawach mediów, zawodów prawniczych, biurokracji, rządu, a nawet duchowieństwa. Autor zwraca uwagę, że z powodu tej transformacji, jeśli ktoś chce ocenić stan amerykańskiego społeczeństwa, musi zająć się tym, co stało się na uniwersytetach. W związku z tym, że uniwersytety unormowały marksistowskie zasady i postawy kulturowe, krytyk szkolnictwa wyższego musi zdemaskować te marksistowskie tendencje w szkołach. Ze względu na fakt, iż ta marksistowska wrażliwość dominuje obecnie w kulturze uniwersyteckiej, należy domagać się, by reforma szkolnictwa wyższego była dziś kontrkulturowa.
    Źródło:
    Roczniki Kulturoznawcze; 2022, 13, 1; 81-90
    2082-8578
    Pojawia się w:
    Roczniki Kulturoznawcze
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Peter Redpath’s Philosophy of History
    Autorzy:
    Hancock, Curtis L.
    Powiązania:
    https://bibliotekanauki.pl/articles/507626.pdf
    Data publikacji:
    2016-03-30
    Wydawca:
    International Étienne Gilson Society
    Tematy:
    Peter Redpath
    history
    philosophy
    education
    culture
    politics
    leadership
    Western Civilization
    Christendom
    sophistry
    science
    wisdom
    theology
    liberal arts
    Thomas Aquinas
    metaphysics
    Petrarch
    humanism
    nominalism
    Descartes
    Rousseau
    Averroes
    Christian philosophy
    Opis:
    Peter Redpath is a distinguished historian of philosophy. He believes that the best way to acquire a philosophical education is through the study of philosophy’s history. Because he is convinced that ideas have consequences, he holds that the history of philosophy illuminates important events in history. Philosophy is a necessary condition for sound education, which, in turn, is a necessary condition for cultural and political leadership. Hence, the way educators and leaders shape culture reflects the effects of philosophy on culture. In light of this background, it is possible to discern in Redpath’s account of the history of philosophy a corresponding philosophy of history. This emerges as he explains how philosophers have produced changes in thinking that have profound consequences for the culture at large. Some of these changes, many of them significant, have been positive, but others have been disastrous. Much of Redpath’s philosophy of history diagnoses what went wrong in the history of philosophy so as to indicate why modern culture suffers considerable disorder. The good news is that Redpath’s philosophy of history prescribes ways to correct Western Civilization’s current malaise.
    Źródło:
    Studia Gilsoniana; 2016, 5, 1; 55-93
    2300-0066
    Pojawia się w:
    Studia Gilsoniana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    DLACZEGO GILSON? DLACZEGO TERAZ?
    WHY GILSON? WHY NOW?
    Autorzy:
    Hancock, Curtis L.
    Tarasiewicz, Paweł
    Powiązania:
    https://bibliotekanauki.pl/articles/507390.pdf
    Data publikacji:
    2013
    Wydawca:
    International Étienne Gilson Society
    Tematy:
    Western Creed
    Christian philosophy
    philosophical realism
    modernism
    postmodernism
    Opis:
    The author identifies and discusses the most important elements of Étienne Gilson’s thought which emanate out of his articulation and defense of the Western Creed. To the question: why Gilson, why now?, the author offers a following answer: because we need to champion the Western Creed, defend philosophical realism, rightly interpret the history of philosophy, correctly comprehend Christian philosophy, and show that modernist and postmodernist systems are arbitrary. The author maintains that Gilson delivers us with the realist philosophy of the human person, shows us the undeniable advantages of philosophical realism, and formulates an original notion of Christian philosophy which appreciates that genuine philosophy is non-systematic in its nature, and that it can expose the failure of modernist philosophies that strive to be systems.
    Źródło:
    Studia Gilsoniana; 2013, 2; 7-20
    2300-0066
    Pojawia się w:
    Studia Gilsoniana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    GILSON O RACJONALNOŚCI WIARY CHRZEŚCIJAŃSKIEJ
    GILSON ON THE RATIONALITY OF CHRISTIAN BELIEF
    Autorzy:
    Hancock, Curtis L.
    Chodna-Błach, Imelda
    Powiązania:
    https://bibliotekanauki.pl/articles/507652.pdf
    Data publikacji:
    2013
    Wydawca:
    International Étienne Gilson Society
    Tematy:
    philosophy
    fideism
    faith
    reason
    parables
    moral understanding
    grace
    nature
    metaphysical distinction
    evidence
    authority
    Opis:
    The underlying skepticism of ancient Greek culture made it unreceptive of philosophy. It was the Catholic Church that embraced philosophy. Still, Étienne Gilson reminds us in Reason and Revelation in the Middle Ages that some early Christians rejected philosophy. Their rejection was based on fideism: the view that faith alone provides knowledge. Philosophy is unnecessary and dangerous, fideists argue, because (1) anything known by reason can be better known by faith, and (2) reason, on account of the sin of pride, seeks to replace faith. To support this twofold claim, fideists, like Tertullian and Tatian, quote St. Paul. However, a judicious interpretation of St. Paul’s remarks shows that he does not object to philosophy per se but to erroneous philosophy. This interpretation is reinforced by St. Paul’s own background in philosophy and by his willingness to engage intellectuals critical of Christianity in the public square. The challenge of fideism brings up the interesting question: what would Jesus himself say about the discipline of philosophy? Could it be that Jesus himself was a philosopher (as George Bush once declared)? As the fullness of wisdom and intelligence, Jesus certainly understood philosophy, although not in the conventional sense. But surely, interpreting his life through the lens of fideism is unconvincing. Instead, an appreciation of his innate philosophical skills serves better to understand important elements of his mission. His perfect grasp of how grace perfects nature includes a philosophy of the human person. This philosophy grounded in common-sense analysis of human experience enables Jesus to be a profound moral philosopher. Specifically, he is able to explain the principles of personal actualization. Relying on ordinary experience, where good philosophy must start, he narrates moral lessons—parables—that illumine difficulties regarding moral responsibility and virtue. These parables are accessible but profound, showing how moral understanding must transcend Pharisaical legalism. Additionally, Jesus’ native philosophical power shows in his ability to explain away doctrinal confusions and to expose sophistical traps set by his enemies. If fideism is unconvincing, and if the great examples of the Patristics, the Apostles, and Jesus himself show an affinity for philosophy, then it is necessary to conclude that Christianity is a rational religion. Accordingly, the history of Christian culture is arguably an adventure in faith and reason. Since God is truth and the author of all truths, there is nothing in reality that is incompatible with Christian teaching. As John Paul II explains effectively in the encyclical, Fides et Ratio, Christianity is a religion that is rational and can defend itself. This ability to marshal a defense makes Christianity a religion for all seasons.
    Źródło:
    Studia Gilsoniana; 2013, 2; 131-143
    2300-0066
    Pojawia się w:
    Studia Gilsoniana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-7 z 7

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