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Mikołaj Olszewski
Mikołaj Olszewski
Wilhelm z Ware o ludzkich możliwościach poznania nieskończoności Boga
William of Ware on the Human Abilities to Know God’s Infinity
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Question 6: Whether God as infinite is an object of theology from the Prologue to the Commentary on the Sentences written by William of Ware is a polemic with Giles of Rome and Henry of Ghent. The former contends that God is the subject of theology through the specific notion, namely as Saviour, while the latter asserts that God’s infinity is accessible to men’s knowledge only if it is understood as something added to the proper object of theology, i.e. to God. William sharpens Henry’s criticism of Giles and puts forward a thesis claiming that God’s infinity is knowable as the direct object of theology. William’s proof of the cognoscibility of infinity paved the way to John Duns Scotus’s developed conception of infinity as the principal divine attribute.
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Paweł Sajdek
Paweł Sajdek
Advaitavedānta – pogląd Maṇḍany
Advaitavedānta – the view of Maṇḍana
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In the past centuries Maṇḍana Miśra was regarded as the most prominent figure of the advaita school of philosophy, to the extent that the whole system of advaita was frequently described by his name as ‘maṇḍana-matam’ (‘the view of Maṇḍana’). Nowadays advaita is almost exclusively associated, if not identified, with the name of Maṇḍana’s contemporary Śaṇkara. Both thinkers philosophised along advaita lines, their views on the ultimate being, the highest bliss, ignorance etc. were substantially different. The present paper is intended as a bird’s eye view on the whole of Maṇḍana’s legacy, including his Sphoṭasiddhi, being his contribution to the grammatical tradition of Bhartṛhari. It is also aimed at finding the reason why in the hierarchy of eminent advaita thinkers Maṇḍana was eventually supplanted by Śaṇkara and his oeuvre unacknowledged.
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Witold G. Salamon
Witold G. Salamon
Chronologia, struktura i analiza kwestii Jan Dunsa Szkota o jednostkowieniu z Quaestiones super libros Metaphysicorum Aristotelis VII, qu. 13
The Chronology, Structure and Analysis of John Duns Scotus’s Question On Individuation from the Quaestiones super libros Metaphysicorum Aristotelis VII, qu. 13
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The paper is devoted to the question of the principle of individuation in Bl. John Duns Scotus. This question is found in his commentary to Aristotle’s Metaphysics, namely the Quaestiones super libros Metaphysicorum Aristotelis VII, qu. 13. The first part of the paper discusses problems connected with the chronology and structure of the text, whereas the second one is presented as Scotus’s teaching on individuation.S. Dumont and T. Noone argue today on the traditional thesis about the origin of this question and the remaining philosophical writings from the juvenile stage of Scotus’s philosophical work. They claim that some questions from the In Metaph., including also qu. 13 from the book, were written later or in the same time as the commentaries to Peter Lombard’s Sentences. The authors support their views by indicating the following: 1) the text the In Metaph. is better organised, 2) the vocabulary used with reference to the principle of individuation, especially the term haecceitas, is employed twice in the text In Metaph., 3) the quotations from the later works of Scotus and the works of authors who wrote somewhat later than that date of the In Metaph. hitherto presumed, 4) some stylistic terms indicate that the author of the text was a mature person. The traditional thesis is defended by L. Modri on behalf of the Scotistic Commission. Having made a detailed analysis, Modri rejected all the arguments from the introduction to the critical edition of the In Metaph. The author of this paper agrees with Modri’s view. Therefore as long as we do not have a thesis to the contrary we shall hold the traditional opinion about the earlier origin of the In Metaph. in comparison to Peter Lombard’s commentaries on the Sentences.Scotus opens his lecture on individuation with a discussion of various standpoints on this issue. He divides them into positive and negative theories of individuation. This ordering ensures a clear exposition of various views without unnecessary repetitions and vagueness. Eventually, Doctor Subtilis rejects all hitherto views and provides his own solution. The principle of individuation is for him an individuating entity, the ultimate reality of the individual being. In combination with common nature it determines the most individual of possible characterisation of the individuum. This positive individuating entity is called an individual form (forma individualis) in the In Metaph., a degree of entity (gradus entis) and haecceitas. The latter became a technical term to define the Scotist principle of individuation.
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Marcin Tkaczyk
Marcin Tkaczyk
Temporalna interpretacja logiki modalnej
Temporal Interpretation of Modal Logic
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The temporal interpretation of modal logic consists in replacing possible worlds with temporal states of the world or any time determinates and the accessibility relation with a relation of passage of time. That issue has been raised by A. N. Prior, who was thinking of propositions as things which could change their truth-values (could become true or become false) with the passage of time. Under such interpretation Prior was reading a formula (□ϕ ) as: it (is and) will allways be the case that ϕ or: it (is and) has always been the case that ϕ . The formula (◊ϕ ) should be read respectively.In the present paper the interpretation in question is examined. Its sources are presented and its consequences are analysed. It is claimed that the interpretation is highly disputable because of its disagreement with the physical meaning of temporal statements, established in the special relativity theory
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Marian Wesoły
Marian Wesoły
„System analityczny” Platona w relacji krytycznej Arystotelesa
Plato’s “Analytic System” in Aristotle’s Critical Account
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Ancient Platonists and Aristotelians considered the heuristic method of reasoning to first principles as “analysis.” It was derived from Greek geometrical practice. Plato’s theory of first principles, as we reconstruct it following Aristotle, postulated such an “analytic system.” In this system both sensible things and mathematical objects, ideas and eidetic numbers are gradually reduced to the same principles (ἕν – μέγα – μιχρόν). In the reversal order, from the principles are genetically elicited eidetic numbers and through them numbers, mathematical objects, and sensible things. This is a great analytical system that in fact has a mathematical structure. It transcends the physical explanation of the Timaios and is a broad translation of the nature of things. Our considerations concern a reconstruction and debatable issues, and they follow the following topics: 1. Testimonia Platonica, 2. Analytic theory of principles and agrapha dogmata, 3. Contextual problem and the field of agrapha dogmata, 4. The construction of a system: a procedure from and toward the principles, 5. The alleged paradox: “Good – One.” Ethics or mathematics? 6. Written and unwritten dogmata: dialogue or system?
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Maria Marcinkowska-Rosół
Maria Marcinkowska-Rosół
Myśl jako ‘kyklos’ (DK 28 B 5) – aspekt refleksji epistemologiczno-metodologicznej Parmenidesa z Elei
The Idea of Circular Thought in the Philosophy of Parmenides of Elea (DK 28 B 5)
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The article deals with the Greek idea of circular thought and especially with the question of its presence and meaning in the philosophy of Parmenides of Elea. A new interpretation of the fragment DK 28 B 5, which is crucial to this issue, is proposed. It is suggested that the circularity of thought refers to the deductive mode of the arguments in the “Aletheia” and to the proleptic character of some of the Parmenidean statements. Both fragment B 5 (to be placed probably at the beginning of the deduction of the “Aletheia”) and B 8.50-51 (the end of the “Aletheia”) may be successfully interpreted on the basis of this idea. The proposed interpretation makes clear why the circularity of thought does not oppose the linearity of the reasoning and why the logical character of cognition does not contradict its immediacy for Parmenides.
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Justyna Łukaszewska-Haberkowa
Justyna Łukaszewska-Haberkowa
Prophetia Hildegardis:
Autorytet Hildegardy z Bingen w sporach między jezuitami i Akademią Krakowską
Prophetia Hildegardis
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Hildegard of Bingen and her spiritual writings are an interesting example of female thought in the Middle Ages. She was not only the abbess of a convent who had her visions, but also a politically active woman that took an important part in the social life of the twelfth century. Hildegard spoke about controversial problems. It remains true that while preaching she expressed her opinions, described her revelations and proclaimed the will of God. It is no doubt that not only Hildegard herself grew in fame but also her convent, things that we may attribute to her writings. Commonly, Hildegard of Bingen was remembered as a Benedictine nun and as a person who revealed the spiritual knowledge. Her visions were well known. The writings and authority of Hildegard as a prophet intensified so much that in the thirteen century it was used against the Dominican and the Franciscan Order. In this century some false visions were written and attributed to Hildegard herself. Later on one of them was also published against Jesuits. The copy of this print is in the Library of the Jagiellonian University in Cracow.
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Suzanne Stern-Gillet, Roman Majeran
Suzanne Stern-Gillet
Augustyn a filozoficzne podstawy szczerości
Augustine and the Philosophical Foundations of Sincerity
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Przemysław Gut
Przemysław Gut
Komentarz do tekstu „Prawdy konieczne i przygodne” Gottfrieda W. Leibniza
Commentary on Necessary and Contingent Truths by Gottfried W. Leibniz
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Gottfried W. Leibniz, Andrzej P. Stefańczyk
Gottfried W. Leibniz
Prawdy konieczne i przygodne
Necessary and Contingent Truths
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Linda Zagzebski, Marcin Iwanicki
Linda Zagzebski
Przedwiedza a wolna wola
Foreknowledge and Free Will
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Alvin Plantinga, Marcin Iwanicki
Alvin Plantinga
O rozwiązaniu Ockhama
On Ockham’s Way Out
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Nelson Pike, Marcin Iwanicki
Nelson Pike
Boża wszechwiedza a dobrowolne działanie
Divine Omniscience and Voluntary Action
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Ogyū Sorai, Maciej St. Zięba
Ogyū Sorai
Wyróżnienie Drogi (Bendō)
Distinguishing the Way [Bendō]
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Jacek Golbiak
Jacek Golbiak
Czy kosmologia w kryzysie?:
Kilka uwag z 12 Kolokwium Kosmologicznego w Obserwatorium Astronomicznym w Paryżu, 17-19 lipca 2008 roku
Cosmology in Crisis?
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Roman Majeran
Roman Majeran
„700-lecie śmierci bł. Jana Dunsa Szkota”:
Międzynarodowe Sympozjum Jubileuszowe. Katolicki Uniwersytet Lubelski Jana Pawła II, 8-10 kwietnia 2008 roku
„The 700th Anniversary of the Death of Blessed John Duns Scotus”.
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Hanna Waskiewicz
Hanna Waskiewicz
De legibus Cicerona — pierwszy w dziejach myśli europejskiej system filozoficzno-prawny
Cicero’s De Legibus — The First System of Legal Philosophy in European Thought
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The Greek thinkers discussed many problems belonging to legal phi- losophy but they never discussed the nature of legal philosophy itself, nor did they try to build up a system of legal philosophy. The first European thinker to try to establish the definition of legal philosophy, as well as to give a systematical explanation of its chief problems, was the famous Homan thinker and lawyer M. T. Cicero. In his dialogue De Legibus he gives a definition of legal philosophy, which he thinks to be a quite different science from the jurisprudence of the Roman lawyers. He defines legal philosophy as a science which deals with the nature of law and its first cause and gives a code of ideal law. According to his definition he builds up in his De legibus a system of legal philosophy composed of two parts. Part one is concerned with the problems of the nature of law, the nature of society and the state, the natural law, the law given by a human law-giver and its relation to the natural law, and the sources of legal obligation; part two gives the code of the ideal law. The present article is chiefly concerned with the formal structure of Cicero’s system of legal philosophy, leaving the discussion of its contents for another occasion.
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Florentyn Z. Piwosz
Florentyn Z. Piwosz
Wpływ zabezpieczenia społecznego na życie rodzinne
The Influence of Social Security in Family Life
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The task of social security is to bring into action the right of man of freedom from want. Nowadays this problem is being solved on the ground of public law. The state, issueing adequate laws, takes over the responsibility and the management of the social security systems created in this way. In some countries these systems protect all their citizens from lack of means and want.The following article, after a superficial examination cf the essential and actual conditions of social security in the world, tries to come to the conclusion whether this method of liquidating of want among citizens has a positive or a negative influence upon family life.Social security based upon law is a great achievement of the social policy and while liquidating want, it liquidates all its consequences in family life. Poor financial conditions are often the reason why it is so difficult, if not impossible, to found a new family. On the other hand, families that have already been founded have quite often to separate just because of a lack of money that makes it impossible to provide the whole family.Through a progressive increase of the children allowances, the social security may contribute to the growth of the population. The aim of social security is to enable a working woman-mather to stay at home which is a positive factor in family life too. The social security enables the widow to keep her children without being obliged to make her living out of home. The father of the family can, by no means, be deprived completely of his source of income which is necessary for the livelihood of his family.Besides its indubitable achievements, the social security, unfortunately, has also its negative consequences. Here one can mention a certain weakening of the responsibility for the well-being of the other members of the family and the weakening of family ties. The anticipation that the newly-founded family will be no means suffer from want may contribute to a more careless decision of contracting marriage. The members of existing families are not really taxing enough care nowadays of the financial conditions of their families. That is why the percent of men who abandon their families is ever increasing since they know that their families wait suffer from want. The children who are more independent, have fever reasons to be grateful and affectionate than they used to be years ago.The negative consequences of the social security results from a mechanic approach to man. Social organisations are more inclined to threat man as a human being and so this part of the problem which they can execute, should be entrusted to them. Yet, it is doubiful whether they will be able to reach every individual who needs help. A certain interference of the public law seems to be inevitable, yet the state should interfere only in case of need leaving to the social organisations the utmost freedom. A precise division of tasks should depend on many factors existing in every particular country and must be left with the politicians dealind with social problems.
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Czesław Strzeszewski
Czesław Strzeszewski
Bona superflua w etyce społecznej św. Tomasza z Akwinu
Bona Superflua dans l’Ethique Sociale de Saint Thomas d’Aquin
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L’auteur nous présente la théorie thomiste des devoirs sociaux des propriétaires prives. C’est qu’ils sont obligés de rendre à la société (l’aumône) le superflu de leurs biens — bona superflua thomiste.En analysant les textes de q. 32 de II-—IIae de la Somme Théologique Tauteur parvient aux conclusions suivantes.Bona superflua ce n’est pas le superflu du capital, mais des revenus. Le propriétaire privé peut subvenir licitement à ses propres besoins et à ceux de sa familie dans les limites des besoins de son état (de son milieu social) — status personae. Mais d’autre part il ne peut pas descendre au dessous des limites de la „décence“ (decentia sui status) en gardant trop peu de moyens pour subvenir aux besoins déterminés par sa fonction sociale (les frais de représentation d’un dignitaire d’Etat ou de l'Eglise). C’est qu’à de plus grands devoirs sociaux correspondent, selon Saint Thomas, des besoins économiques plus étendus. La théorie thomiste des bona superflua est done purement sociale.
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Józef Majka
Józef Majka
Rola dobroczynności w życiu społecznym i gospodarczym:
Na przykładzie działalności dobroczynnej w Polsce po II wojnie światowej
The Role of Philanthropy in Social and Economic Life
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The author discusses the problem of philanthropy, the usefulness of which has sometimes been questioned from the social and economic point of view. As a basis for his analysis he takes the activities of charitable institutions working in Poland after World War II. To begin the discussion he provides a stricter definition of the concept of philanthropy taking as a starting point the encyclical „Quadragesimo Anno“. Philanthropy, as defined by him, consists in offering to others material benefits in an organized way and without any motive for one’s own gain. The author presents this sociological concept of philanthropy as distinct from the ethical or psychological one. Taking this definition for the basis of his discussion, the author discusses philanthropy as a social activity and tries to answer the question whether philanthropy should be taken into consideration in economics and, if so, in what form.After providing a definition of the concept of philanthropy and after a theoretical analysis of the problem, the author goes in to present the needs for an extent of the philanthropic activities in Poland after World War II. He outlines the difficult situation of the country after the destructions of the war, he presents the needs of the population and characterizes the activities of the country’s charitable organizations. He speaks about the forms of their work and the range of their activities. Then he passes on to a discussion of the work of foreign charitable organizations active in Poland after the war; he discusses the forms of their work and, again, gives data concerning the range of their work and nature of their help.An answer to the problem formulated at the beginning is reached through the analysis of the result — moral, social and economic — of the activities of charitable organizations, both Polish and foreign. The author concludes that the contribution of philanthropy to the reconstruction of the country was considerable; above all philanthropy helped the Polish people to survive. This help was specially important for the younger generation which is now beginning to work.
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