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Tytuł:
O platonizmie w teorii mnogości
On Platonism in Set Theory
Autorzy:
Król, Zbigniew
Powiązania:
https://bibliotekanauki.pl/articles/2015765.pdf
Data publikacji:
2003
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
platonizm
teoria mnogości
hermeneutyka matematyki
fenomenologia
Heidegger
konstruktywizm
intuicjonizm
platonism
set theory
hermeneutics of mathematics
phenomenology
constructivism
intuitionism
Opis:
This article points at some (strictly) mathematical methods, which often tend to display not fully conscious treatment of mathematical reality as given, existing and already-present-there. This attitude is prequisite for mathematical research (including set theory), and not merely apsychological add-on, and the methods can be best described as „platonism as method ofenquiry in mathematics” (pl.Metod.) and „platonism as mode of existence of infinity” (pl.Niesk.). Thus, platonism becomes one of the problems internal to mathematics. Identifying pl.Metod. and pl.Niesk. as such, being described here with respect to set theory, is only astarting point in the process of grasping and explaining platonism. This requires phenomenological hermeneutics of mathematics to be conceived (cf. [Z. K.]).
Źródło:
Roczniki Filozoficzne; 2003, 51, 3; 225-252
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Kościół jako rzeczywistość wieczna w doktrynie Orygenesa
Autorzy:
Szram, Mariusz
Powiązania:
https://bibliotekanauki.pl/articles/1627217.pdf
Data publikacji:
2004
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Kościół
Orygenes
Platonizm
stoicyzm
filozofia grecka
Opis:
In Origens theological research, the term Church has a very wide meaning, which conveys the framework of the earthly religious institution and the community of believers. In its fundamental sense, it means the family of all rational beings created by God and His works relating to the history of angels and people. According to this Alexandrian, God created beings gifted with rational thinking, to make up one community closely bonded with Him, meaning the Church understood in a broad sense. There turned out to be an impediment to achieving this eternal plan of God because of the incorrectly used gift of free will by rational beings. The fall through sin caused a breakdown of the first heavenly and earthly Church, and at the same time initiated the long process of a return to the original state of harmony. It is divided into two stages: the Old Testament Church and the Church of Christ.The later, being the fullest manifestation of the community of united people by God in the annals of the visible world, does not have a status as the ultimate Church and only comprises an image of the eschatological reality. There will be a bringing together of the heavenly Church with the earthly Church and a complete union of rational beings with Christ. The Church understood in this way crosses the limits of the present time and becomes an everlasting reality, prepared in the preexistence and also having a continuation and fulfillment in eschatology. It is not eternity understood in an absolute way, pertaining only to God, but in the sense of a lengthy continuation which had a beginning but does not have an end.Origens ecclesiology wastonic teaching on the preexistence of the soul and the Platonic-formed in a climate of ancient Greek philosophy, under the strong influence of Platonic teaching on the preexistence of the soul and the Platonic-stoic theory of the wandering of worlds, which was a normal phenomenon in the Alexandrian environment at the turn of the II and III centuries. Despite such a dependency on erroneous philosophical theories and certain logical inconsistencies, Origen's concept of the eternal Church on many essential points turned out to be an inspiration for later Catholic ecclesiology, particularly in her ecumenical and mystical tendencies. It presents all of humanity as chosen from the beginning by God and called to be His Church. It acknowledges Christ as the foundation and Bridegroom not only of the Christian Church instituted by His incarnation, but the entire community of people for whom this Church of Christ is the visible sacramental sign and invitation to return to unity with God. It is proof that the world was created for Church which does not pass away but grows and changes, in order to finally become the perfect coronation of works as the only family under Christ as the Head, and through Him the Father of the universe.
Źródło:
Verbum Vitae; 2004, 6; 205-226
1644-8561
2451-280X
Pojawia się w:
Verbum Vitae
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ontologia Platona a ewolucja kosmiczna
Plato’s Ontology and Cosmic Evolution
Autorzy:
Życiński, Józef
Powiązania:
https://bibliotekanauki.pl/articles/2013402.pdf
Data publikacji:
2006
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
immanencja Boga
ewolucja
struktura nomiczna
platonizm
filozofia procesu
God’s immanence
evolution
nomic structure
Platonism
process philosophy
Opis:
Abstract mathematical formulae are our “mother tongue”, thanks to which we are able to develop a creative dialogue with our physical environment. The application of the language of mathematics gives us access to valuable information about events which occurred billions years ago and so allows us to reconstruct the history of the universe. This amazing property of nature inspires a non-trivial philosophical question: Why are there the mathematically described universal laws of physics at all, when nature could have been only an uncoordinated disorder? The existence of the universal laws of nature seems to constitute the essence of the ontological structure of the world. Various authors call this basic field of formal structures – the matrix of the universe, the field of rationality, the formal field, the Logos, the Absolute, etc. Jan Łukasiewicz, the well-known representative of the Polish School of Logic, argued that the reality of ideal mathematical structures independent of human experience could be regarded as an expression of God’s presence in nature. Regardless of our terminological preferences, this structure can be regarded as a basic level of physical reality where the necessitarian interpretation of the laws of nature is confirmed and the astonishing effectiveness of mathematics could be explained.
Źródło:
Roczniki Filozoficzne; 2006, 54, 2; 335-349
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dowód matematyczny z punktu widzenia formalizmu matematycznego. Część II
Mathematical Proof from the Formalistic Viewpoint. Part II
Autorzy:
Wójtowicz, Krzysztof
Powiązania:
https://bibliotekanauki.pl/articles/2013331.pdf
Data publikacji:
2007
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
program Hilberta
platonizm Fregego
intuicja matematyczna
Hilbert’s program
Frege’s Platonism
mathematical intuition
Opis:
In the second part I discuss Frege’s and Hilbert views on the nature of mathematical proof, in particular their discussion concerning the problem of implicit definitions. I also discuss Hilbert’s program and conclude with some remarks concerning the problem of the “decline of intuition” in the formalistic conception of mathematical proof.
Źródło:
Roczniki Filozoficzne; 2007, 55, 2; 139-153
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
MATEMATYKA A PRZYRODA W UJĘCIU ABPA JÓZEFA ŻYCIŃSKIEGO
MATHEMATICS AND THE NATURE ACCORDING TO ARCHBISHOP JÓZEF ŻYCIŃSKI
Autorzy:
Lemańska, Anna
Powiązania:
https://bibliotekanauki.pl/articles/488233.pdf
Data publikacji:
2012
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Józef Życiński
matematyczność przyrody
platonizm
mathematicity of nature
Platonism
Opis:
In the article the views of Archbishop Józef Życiński on the relationship between nature and mathematics are outlined. Życiński states that formal structures create the basic level of nature. This enables him to explain the effectiveness of mathematics in the scientific research of the material world. He therefore accepts Platonism and the thesis of mathematicity of nature. In the article some of the difficulties of this concept are pointed out.
W artykule zostały naszkicowane poglądy ks. abpa Józefa Życińskiego na temat relacji między przyrodą a matematyką. Życiński stwierdza, że podstawowy poziom rzeczywistości przyrodniczej tworzą struktury formalne. To pozwala mu wyjaśnić skuteczność matematyki w badaniach świata materialnego. Przyjmuje zatem platonizm i tezę o matematyczności przyrody. W artykule wskazano na niektóre trudności takiej koncepcji.
Źródło:
Roczniki Filozoficzne; 2012, 60, 4; 283-296
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ajdukiewicz alternatywny: pragmatysta i platonik
Autorzy:
Marciszewski, Witold
Powiązania:
https://bibliotekanauki.pl/articles/705798.pdf
Data publikacji:
2013
Wydawca:
Polska Akademia Nauk. Czytelnia Czasopism PAN
Tematy:
asercja
definicja realna
empiryzm
fallibilizm
fundamentalizm
intersubiektywność
matematyka obiektywna
metodologia empiryczno-historyczna
nauka dedukcyjna
nauka empiryczna
niewyczerpywalność matematyki
obiekt abstrakcyjny
platonizm
pragmatyzm
Opis:
Ajdukiewicza postrzega się jako myśliciela, który przeszedł ewolucję od radykalnego konwencjonalizmu do empiryzmu. W proponowanym tu ujęciu alternatywnym, ewolucja prowadzi do empiryzmu, ale typu pragmatycznego i z pewnym elementem platonizmu. Wyrazem pragmatyzmu jest m.in. arty-kuł Logika a doświadczenie (1947), gdzie twierdzenia logiki uważa autor za pokrewne metodologicznie zdaniom nauk przyrodniczych. Różni je stopień zależności od doświadczenia, nie zaś pełna zależność w jednym przypadku, a niezależność w drugim. Taka wizja stopniowalności cechuje też Quine'a w jego manifeście pragmatyzmu Two dogmas of empiricism. Orientacja pla-tońska pojawia się w studium Trzy pojęcia definicji (1958), gdzie Ajdukiewicz przyznaje obywatelstwo w nauce definicjom realnym, świadom, iż dotyczą one powszechników, czyli idei w sensie platońskim. Jak pogodzić empiryzm, pragmatyzm i platonizm? Tego problemu Ajdukiewicz nie podjął, staje się to więc zadaniem jego interpretatorów. W artykule proponuje się interpretację po myśli Gödla, czołowego platonika XX w. Dystansował się on od klasycznie platońskiego pogłdu, że wszystkie twierdzenia matematyki cieszą się tym samym, najwyższym stopniem konieczności. Dostrzegał między nimi, podob-nie jak Quine, róznice zależne od stopnia odległości od doświadczenia. Jest ona szczególnie duża np. w hipotezie continuum, a minimalna w przypadku elementarnych twierdzeń o liczbach naturalnych. Te drugie sprawdzają się wciąz doświadczalnie w praktyce obliczeniowej, co jest na rzecz ich prawdzi-wości argumentem pragmatycznym. A skoro dotyczą obiektów nie-fizycznych i nie-psychicznych, odnoszą się do świata platońskiego5.
Źródło:
Przegląd Filozoficzny. Nowa Seria; 2013, 4; 239-253
1230-1493
Pojawia się w:
Przegląd Filozoficzny. Nowa Seria
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Józefa Życińskiego koncepcja relacji między religią a nauką
Autorzy:
Gutowski, Piotr
Powiązania:
https://bibliotekanauki.pl/articles/705425.pdf
Data publikacji:
2013-03-01
Wydawca:
Polska Akademia Nauk. Czytelnia Czasopism PAN
Tematy:
J. Życiński
A.N. Whitehead
metodologiczny naturalizm
metafi- zyczny naturalizm
panenteizm
platonizm w filozofii matematyki
filozofia procesu
filozofia analityczna
Opis:
W artykule omówione zostały zasadnicze idee filozoficzne, jakie abp Józef Życiński (1948-2011) wykorzystywał do ukazania harmonii teizmu chrześcijańskiego i współczesnej nauki. Są to m.in.: naturalizm metodologiczny, panenteizm, platońska filozofia matematyki, antypozytywistyczna filozofia nauki, interpretacja ontologicznych implikacji teorii naukowych, która pozwala na teistyczne dopełnienie. Koncepcje te nie składają się na wykończony i detalicznie opracowany system, ale są świadectwem samodzielności, odwagi intelektualnej i pomysłowości Życińskiego w takim modyfikowaniu teizmu za pomocą „narzędzi” filozoficznych, które pozwoliłoby na pozostawanie w ramach ortodoksji chrześcijańskiej i umożliwiało akceptację naukowego obrazu świata. Apologetyczna motywacja, widoczna w pracach Życińskiego, w żadnym razie nie podważa ich filozoficznej wartości. Jako filozof inspirowany analitycznym sposobem myślenia, dbał on bowiem o jak najbardziej bezstronne uzasadnianie swoich przekonań.
Źródło:
Przegląd Filozoficzny. Nowa Seria; 2013, 1; 15-30
1230-1493
Pojawia się w:
Przegląd Filozoficzny. Nowa Seria
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Zarys filozoficznej doktryny Henry'ego More'a
The Sketch of the Philosophical Doctrine of Henry More
Autorzy:
Ługiewicz, Paweł
Powiązania:
https://bibliotekanauki.pl/articles/423090.pdf
Data publikacji:
2014
Wydawca:
Uniwersytet w Białymstoku. Wydawnictwo Uniwersytetu w Białymstoku
Tematy:
Cambridge Platonism
soul
thinking
God
platonizm z Cambridge
dusza
myślenie
Bóg
Opis:
This paper constitutes an endeavor to present the thought of dr Henry More, a seventeenth century English philosopher and theologian, who is regarded as one of the so-called Cambridge Platonists. Historians usually consider thinkers such as Descartes, Hobbes and Spinoza as their adversaries, but it is only partially true in relation to Henry More because in his early years he was a follower of Descartes. More perceived him as a committed defender of faith and spirituality; eventually Descartes argued in favor of God’s existence and defended the immortality of the soul as well. However, a few years after Descartes’ death, More realised that the main framework of his philosophy (in particular his doctrine of the soul as a thinking thing and his explanation of natural motions in mechanical terms) was overwhelmed with errors and inaccuracies, which led to materialism, ontic accidentalism and moral relativism, and thus made a loophole to atheism and nihilism. This article illustrates both episodes in More’s life, but it also focuses on the variety of his representative conceptions. These include: his strongly non-orthodox belief in reincarnation and universal salvation influenced by the work of Plotinus and Origen; a conception of The Spirit of Nature (similar to the Platonic conception of World Soul); evidence of the existence of God; a conception of infinite space, which might have been an influence on Isaac Newton. Finally, the article deals with relations between More and his students (especially Anne Conway) and Christian Kabbalists. By describing all these aspects of More’s philosophical journey, the author of this work wishes to show his thought as an original and eclectic marriage of influences, which can be an interesting study in itself, but the author’s aim is also to draw the reader’s attention to several problems which make the designation of More as a “Platonist sensu stricto” very controversial.
Źródło:
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych; 2014, 26; 39-58
0860-4487
Pojawia się w:
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Baśń o Erosie i Psyche Apulejusza z Madaury. Duchowe aspekty baśni
The tale of Cupid and Psyche by Lucius Apuleius Madaurensis. The spiritual aspects of the tale
Autorzy:
Pawłowski, Kazimierz
Powiązania:
https://bibliotekanauki.pl/articles/614250.pdf
Data publikacji:
2016
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Apulejusz
Eros i Psyche
Metamorfozy
starożytne misteria
misteriozofia
średni platonizm
Apuleius
Cupid and Psyche
Metamorphoses
ancient mysteries
mysteriosophy
Middle Platonism
Opis:
This work will discuss the eponymous tale of „Cupid and Psyche”, originally written as a part of Lucius Apuleius Madaurensis’ „Metamorphoses”. The tale’s main thread, the motif of Psyche making an effort to reclaim Cupid’s lost affection, is depicted through the means of mysteriosophic context of Apuleius’ philosophy, as well as his theory on love. The work will draw upon the characteristic motifs of the ancient sacred mysteries, thus suggesting that the story of Psyche’s trials and tribulations is somewhat an allegory of the spiritual development of man, who searches for love to find the meaning of his life and the fulfillment of his spiritual yearning for the eternal and the divine.
Źródło:
Vox Patrum; 2016, 65; 533-546
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Geneza herezji wczesnochrześcijańskich w ujęciu Filastriusza z Brescii
The origin of early Christian heresies according to Philastrius of Brescia
Autorzy:
Szram, Mariusz
Powiązania:
https://bibliotekanauki.pl/articles/614216.pdf
Data publikacji:
2016
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Filastriusz z Brescii
herezje wczesnochrześcijańskie
judaizm
starożytna filozofia grecka
platonizm
stoicyzm
epikureizm
gnostycyzm
manicheizm
montanizm
Philastrius of Brescia
early Christian heresies
Judaism
ancient Greek philosophy
Platonism
Stoicism
Epicureanism
Gnosticism
Manichaeism
Montanism
Opis:
The original Latin catalogue of heresies, produced by Saint Philastrius of Brescia in the second half of IVth century, encompasses several observations regarding the source of early Christian heterodox movements. These views are dispersed and interwoven into the analysis of particular heresies, and as such do not constitute an integral and standalone teaching on the nature of unorthodoxy and its genesis. The present work attempts at enucleating this standpoint and summarising it in a comprehensive and complementary manner. Regarding the issue of the foundation of heresy, Philastrius proposed his own point of view based on the following threefold argumentation: the theological (Satan is the father of all the world’s heterodoxy – comprehended as a lapse form God’s truth), the moral (heresies rise due to one’s pride), and historical and cultural (errors in early Christian doctrine derive from the Judaic sects or else from the counterfactual views of the ancient Greek philosophers). Philastrius’ perspective refers back to an extensive and modestly younger work Panarion by Epiphanius of Salamis, in which the topic of Jewish-deriving deviations from the doctrine was treated even more at length. The Bishop of Brescia’s index has been the inspiration for the later catalogues of unorthodoxy by St. Augustine (narrow in the topic of Judaic origins of heretical movements and rather focused on influences from the ancient philosophical schools) and Isidore of Seville (intermingling both sources of early heretical movements – i.e. Judaic and Greek – withholding the determination which of them has in fact more influenced the uprising of heterodoxy and the doctrine itself).
Źródło:
Vox Patrum; 2016, 65; 631-651
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Odkrycie niecielesności i nadprzyrodzoności w filozofii średnioplatońskiej i jego egzystencjalne konsekwencje
The Discovery of Incorporeality and the Supernatural in Middle Platonism and its Existential Consequences
Autorzy:
Pawłowski, Kazimierz
Powiązania:
https://bibliotekanauki.pl/articles/1048296.pdf
Data publikacji:
2016-07-04
Wydawca:
Uniwersytet im. Adama Mickiewicza w Poznaniu
Tematy:
Middle Platonism
Apueius
Alcinous
Plutarch
Maximus
mysticism
średni platonizm
Apulejusz
Alkinous
Maksymus
mistycyzm
Opis:
The most important and enduring input of Middle Platonism is the way it unveiled the fascinating depths of human nature in its supernatural dimension, and its greatest secrets, including the most important and most sacred mystery of human love, which is the initiation into divinity itself. The discovery of the supernatural dimension of the human nature enforced a change from materialistic life preferences to spiritual ones — it was the consequence of accepting the supernatural aspects of human existence, but also, above all, it revealed its fascinating and mysterious depth in which divinity itself is both hidden and somehow exposed (although only to those who are initiated). Middle Platonic philosophers returned to Platonic postulates: “follow God” and “imitate to God,” which replaced the Stoic “live in accordance with nature” and “follow nature.” In the eyes of the Platonics, the new direction of human ethical development was to be found in imitating the transcendent and incorporeal divinity.
Źródło:
Filozofia Chrześcijańska; 2016, 13; 77-95
1734-4530
2450-0399
Pojawia się w:
Filozofia Chrześcijańska
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pogańskie idee polityczne w chrześcijańskim świecie. Władza, jej granice i źródła legitymizacji w ocenie autora dialogu περι πολιτικησ επιστημεσ (De scientia politica)
Pagan political ideas in a Christian world: power, its limits and legitimization in the eyes of the author of περι πολιτικησ επιστημεσ (De scientia politica)
Autorzy:
Wolińska, Teresa
Powiązania:
https://bibliotekanauki.pl/articles/611870.pdf
Data publikacji:
2016
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Justynian I
cesarz
władza cesarska
platonizm
teoria polityczna
Justinian I
emperor
imperial power
Platonism
political theory
Opis:
De scientia politica was written in the form of a Platonist dialogue and constituted a political and philosophical theory of a state and its ruling king or emperor. The writing was created in the 6th century A.D., during the reign of Justinian I. The information about its existence had been known from a short note in Photios Library, long before its parts were found and published in 1827. The author – excellently educated and continuing the Platonist and Neo-Platonist tradition – preferred to remain anonymous, despite some attempts of identification. The work is highly intellectual, addressed to educated readers, capable of understanding sophisticated literary references and allusions. The author’s effort to give it a scholarly character is clearly visible. Book IV was devoted to military affairs, whereas Book V – to imperial power, where the author discussed the problem of its origin, limitations, principles of choosing a ruler and ruler’s obligations. While expressing the principles which a 6th century ruler (i.e. already a Christian ruler) should obey, the author makes references to the Greek and Roman writers – Homer, Plato and Neo-Platonists, Cicero, Seneca, Titus Livius and others. The Persian model was not alien to him either and it is not always clear if he took from the pagan or the Christian heritage. Frequent references to the predecessors’ thought do not mean that the author of De Scientia politica uncritically took over all of their views. He rather selected from the antique heritage what he thought to be current and at the same time he tried to adjust his work to the reality of a 6th century world. The work, albeit preserved only in fragments is, according to P. N. Bell: „the only surviving example of a Neo-Platonic political theory outside the Arab world”.
Źródło:
Vox Patrum; 2016, 66; 327-351
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Darwin i naturalizm
Darwin and Naturalism
Autorzy:
Sober, Elliott
Powiązania:
https://bibliotekanauki.pl/articles/553337.pdf
Data publikacji:
2017
Wydawca:
Uniwersytet Zielonogórski. Instytut Filozofii
Tematy:
kreacjonizm
Karol Darwin
deizm
boska interwencja
teoria ewolucji
naturalizm
platonizm
creationism
Charles Darwin
deism
divine intervention
evolutionary theory
naturalism
Platonism
Opis:
Darwinowską teorię ewolucji zwykle postrzega się jako zgodną z wymogami naturalizmu metodologicznego, jak jednak można pogodzić to z faktem, że w O powstawaniu gatunków Darwin wielokrotnie mówił o Bogu? Odpowiedź na to pytanie łączę z objaśnieniem znaczenia naturalizmu metodologicznego. Przy okazji zastanawiam się, czy twierdzenia dotyczące istot nadnaturalnych są kiedykolwiek testowalne i czy uprawianie nauki byłoby niemożliwe, gdyby porzucono naturalizm metodologiczny. Inne pytanie dotyczy tego, czy teoria Darwina oraz jej współczesne następczynie są niezgodne z izolowanymi aktami boskiej interwencji, a kolejne brzmi: jeśli liczby rozumiane są na sposób platoński (jako istniejące poza czasem i przestrzenią), to czy tym samym współczesna zmatematyzowana teoria ewolucji sprzeniewierza się naturalizmowi metodologicznemu?
Darwin’s theory of evolution is usually thought to conform to the requirements of methodological naturalism, but how can this be reconciled with the fact that Darwin talks about God more than a few times in the Origin of Species? Answering this question involves clarifying what methodological naturalism means. In the process, I consider whether propositions about supernatural beings are ever empirically testable and whether science would come to a halt if methodological naturalism were abandoned. Another question is whether Darwin’s theory and its modern successors are incompatible with isolated acts of divine intervention. And if numbers are understood Platonistically (as existing outside of space and time), does the modern mathematical theory of evolution thereby violate methodological naturalism?
Źródło:
Filozoficzne Aspekty Genezy; 2017, 14; 7-52
2299-0356
Pojawia się w:
Filozoficzne Aspekty Genezy
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Metamorfozy Platońskiej „metafory słońca” (Respublica 509b) w hetero- i ortodoksyjnej teologii (I-III w.): gnostycyzm, Klemens z Aleksandrii i Orygenes
The metamorphosis of the Platonic “metaphor of the sun” (Respublica 509b) in heterodox and orthodox theology (I-III centuries): gnosticism, Clement of Alexandria and Origen
Autorzy:
Mrugalski, Damian
Powiązania:
https://bibliotekanauki.pl/articles/612819.pdf
Data publikacji:
2017
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Idea Dobra
transcendencja Boga
platonizm
gnostycyzm
Klemens Aleksandryjski
Orygenes
wpływ greckiej filozofii na chrześcijaństwo
Idea of the Good
transcendence of God
platonism
gnosticism
Clement of Alexandria
Origen
the influence of Greek philosophy on Christianity
Opis:
The metaphor of the sun, in which Plato (Republic 509b) compares the idea of the Good to the sun that dwells above the earth yet affects the phenomena occurring on it, was an inspiration for both heretical and orthodox theology in the first Christian centuries. The Gnostics, Clement of Alexandria and Origen all believed that God, like the Platonic idea of the Good, is radically transcendent in relation to the world, but at the same time is the cause of everything that exists in it. Unlike Plato, who believed that the idea of the Good is knowable and can be the subject of science, the Christian theologians of the first centuries believed that God was like a blinding light. This means that God, according to them, though intelligible, is unknowable in His essence. Therefore, God cannot be the subject of science. Another modification of the Platonic metaphor was the introduction of the element of sunlight, to which the philosopher from Athens did not refer. For the Gnostics, the rays of the sun were “eons” – spiritual beings that existed in the space between the first principle of all things and the material world. For Clement and Origen, the light that comes from the sun was the Son – the power and wisdom of God. In contrast to the Gnostics, who believed in the progressive degradation of the spiritual world through successive emanations, the Alexandrian Fathers believed that the Son possessed all the knowledge of God and therefore revealed to man the true God. Yet the revelation of God by the Son, and even the grace that assists human beings in the process of learning about God, do not give man complete knowledge of the essence of God. Thus the Gnostics, Clement and Origen, despite some doctrinal differences, all accepted the concept of the radical transcendence of God on the ontological and epistemological levels.
Źródło:
Vox Patrum; 2017, 68; 21-58
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
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
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