This comparative essay about two kinds of interpersonal-centric humanism is dedicated to the memory of professor Janusz Kuczyński and his conception of dialogical universalism as a metaphilosophy, and shows Immanuel Kant’s thought as a ceaseless source of inspiration for all anti-conservatives and universalists. Kant’s philosophy gave man an unforgettable sense of freedom, because it not only posed the imperative of building a pan-human community of all rational beings, but also revealed the above-natural sense of the human species’ imposition of purposefulness (...) upon itself, and the realisation of this purposefulness in the form of a republican federation of free states dedicated to co-creating eternal peace. Kantian ethics did not reach beyond the obligations people had towards one another, hence it was functionally anthropological and uninfluenced by religion, which re-situated philosophy with regard to scientific cognition and religious experience, giving rise to a metaphysics of anthropological responsibility for the condition of the spiritual freedom this ethic propounded. Kant revealed the existence of a metaphysical difference in the sphere of being—between the determinism of nature and the moral kingdom of freedom—without direct reference to the transcendental source of these two essentially different worlds. Kant was the first to set morality rooted in the autonomy and unanimous will of all rational beings—or true humanity—against legal and religious legalism. Kant laid weight on the processual character of man’s self-education to social life through the sense of commitment to self-improvement for the benefit of the solidary co-existence of all rational beings that he developed in himself as a rational being. Thus created freedom is founded on the selflesness of goodness and represents a new quality of being that only manifests itself and evolves in community, interpersonalcentrically. It is a universalistic approach capable of gradually neutralising the human inclination towards radical evil.My attempt to compare these two interpersonalcentric humanism conceptions aims to add some substance to this very delicate element in Kuczyński’s universalism as a metaphilosophy construct. (shrink)

The paper presents Professor Janusz Kuczyński’s life as well as his intellectual and organizational activities, his achievements as a publisher and his efforts to establish an environment of followers of his special kind of universalism.

My reflection is dedicated to a universalist and personalistic conception of Andrzej Grzegorczyk and his main idea on deriving the sphere of spiritual values from vital ones. I try to interpret Andrzej Grzegorczyk’s ethics in a broad way, that is, as a universalistic philosophy of life. I mean by “philosophy of life” the basic aspect of the practical realization of values, that is, social life as an attitude to fate. I use Martin Heidegger’s concept of human handiness, filtered through its (...) use by Grzegorczyk, as a tool of exposing vitality values which grow into universal spiritual values. (shrink)

The present volume contains the proceedings of an international conference that was held at the Faculty of Theology of the Catholic University of Leuven, October 28 to 31, 2008. Poetics' and religion' take an important place in Ricoeur's oeuvre; yet they still require further investigation. The common link between these two concepts may well be found in the creative dimension of language. Poetics reflect upon it; religion turns to it for help in expressing the experience of the transcendent. Ricoeur has (...) explored and offered ways for reflecting precisely upon this junction. Contributors have studied the many ways these concepts function in the earlier and in the later work, and how they have been used and received in various in various fields and disciplines, including theology. Scholars have been working with Ricoeur in anthropology, ethics, Biblical studies, systematic and practical theology, intercultural philosophy, spirituality, and other disciplines, which together makes for a wide palette of interpretations. Ricoeur's audacious explorations on the intersection of creative language, religion, and philosophical reflection continue to open new ways for reflection in many different fields. (shrink)

Une œuvre intitulée Expositio libri de anima a été publiée dans le volume III des œuvres philosophiques de Pierre d'Espagne éditées par le père M. Alonso. Mais tandis que les deux premiers volumes de la série contiennent des œuvres que les manuscrits attribuent explicitement à cet auteur, à savoir la Scientia libri de anima et le Commentaire précédé de Questions sur le De anima , l'Expositio libri de anima n'atteste aucun nom d'auteur dans le seul témoin du texte sur lequel (...) est basée l'édition d'Alonso, c'est-à-dire le manuscrit Madrid, B.N. 3314, fol. 68ra-89rb. Selon l'éditeur, l'absence d'un nom d'auteur est due au fait que le texte est incomplet. Celui-ci commence effectivement ex abrupto par les mots «ergo anima est actus ut scientia» qui, comme nous le verrons plus loin, se situent au milieu de l'explication du passage II 1.412a21. (shrink)

The existence of differences in time, meant to be structure ‹T,<›, where the earlier-later relation < is a linear ordering, dense and without the first and the last element, is a sine qua non condition of changes taking place at any temporal instant. Therefore it is impossible to give a definition of the operator of change ↑ (the intended meaning of the phrase „↑α” is „it is changing now what a states”) in the language Lͭ of Tense Logic calculi containing, (...) besides classical sentential connectives, temporal categories: G, H, F, P. The paper contains the proof of this statement. (shrink)

We report the identification of a recurrent, 520-kb 16p12.1 microdeletion associated with childhood developmental delay. The microdeletion was detected in 20 of 11,873 cases compared with 2 of 8,540 controls and replicated in a second series of 22 of 9,254 cases compared with 6 of 6,299 controls. Most deletions were inherited, with carrier parents likely to manifest neuropsychiatric phenotypes compared to non-carrier parents. Probands were more likely to carry an additional large copy-number variant when compared to matched controls. The clinical (...) features of individuals with two mutations were distinct from and/or more severe than those of individuals carrying only the co-occurring mutation. Our data support a two-hit model in which the 16p12.1 microdeletion both predisposes to neuropsychiatric phenotypes as a single event and exacerbates neurodevelopmental phenotypes in association with other large deletions or duplications. Analysis of other microdeletions with variable expressivity indicates that this two-hit model might be more generally applicable to neuropsychiatric disease. © 2010 Nature America, Inc. All rights reserved. (shrink)

Professor Bochenski, as he himself points out in the prologue, is a logician; he is best known in England and the United States for his work in the history of logic, and more recently in Soviet and East European philosophy. But he has taught philosophy for many years - in Rome, in Switzerland, and on a number of visits to the United States - and in this book provides an elementary introduction to contemporary work in the field. As a means (...) to this end he has chosen to deal with four alternative methods employed by philosophers in the twentieth century. Philosophical methodology has not attracted much attention, in English speaking circles, as a distinct branch of the discipline of philosophy; the term "methodologist", if used at all, would ordinarily be taken to refer to somebody concerned with scientific rather than philosophical method. When, therefore, Professor Bochenski refers, as he frequently does, to "contemporary methodologists", meaning people who debate the re spective merits of phenomenology and mathematical logic as ways of approaching the world, the phrase has an odd ring. But philosophical methodology really makes a great deal more sense than scientific method ology. In science methodology is almost superfluous; given all the avail able information and a reasonably clear idea of what is wanted, there is usually not much ambiguity as to the means of getting it, or not much that could be resolved by mere argument. (shrink)

W spisanych przez L. Wittgensteina pod koniec życia Bemerkungen über die Farben znajdujemy kilka 'zagadek' dotyczących kolorów, np.: 1. „Jak to się dzieje, że coś przezroczystego może być zielone, ale nie może być białe". 2. „niepodobna sobie wyobrazić czystą białą wodę". 3. „Ale kolor świeci za sprawą swego otoczenia, w swym otoczeniu. Szary jednak nie świeci. 4. „? W obrazie biel musi być najjaśniejszym kolorem". „Nieprawda, że w obrazie biel zawsze musi być najjaśniejszym kolorem. Z pewnością jednak jest nim w (...) płaskiej kombinacji plam barwnych". 5. „Dlaczego nie ma brązowego światła ani szarego?" „Dlaczego niepodobna sobie wyobrazić szarego żaru". 6. „Czyż nie mogliby istnieć ludzie, dla których istnieje niebieskawy żółty, czerwonawy zielony? A zatem tacy ludzie, których pojecia o kolorach odbiegają od naszych pojęć?". (shrink)

W liście do B. Russella z 19 VIII 1919 r. L. Wittgenstein pisze: „Zasadniczy sprawy jest teoria o tym, co można wypowiedzieć w zdaniach - to znaczy za pomocy języka -, a czego nie można wyrazić w zdaniach lecz tylko pokazać. Jest to, moim zdaniem, główny problem filozofii." Tym właśnie problemem zajmuje się w swojej pracy H. Watzka, wykładowcy historii filozofii w Wyższej Szkole Filozoficzno-Teologicznej Sankt Georgen we Frankfurcie nad Menem. Omawiana książka jest skróconą wersją rozprawy doktorskiej: Logik und Metaphysik. (...) Zur Statusbestimmung der Philosophie bei Wittgensein, obronionej przez Autora w 1997 roku w Uniwersytecie Humboldta w Berlinie. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:PROFESSING THE CREED AMONG THE WORLD'S RELIGIONS For Hans-Georg Gadamer FRANS JOZEF VAN BEECK, 8.J. Loyola University Chicago, Illinois The Creed, the Created Order, and the Religions T:HE CHRISTIAN CREED is a particular profession of aith, yet it is not Hie creed of a sect; it is essentially niversalist. Both are dear not only from the Creed's oontent but aJ,so fr.om. the act by which it is professed. By (...) means of the Creed, one particular, identifiable (" visible ") eommunity----the Christian Church-profosses, both to its own membership and to eviery pa,rt1cu1ar person or community 1that wants to listen, its faith :in God in the name of Jesus Christ. The part]cular profession is offered with a universa1ist intent, in the context of a communa:l missionary commitment to the whole world and, beyond that, in the perspectivie of the supernwbural, all-1 encompassing, escha:tologrcal "life of the world to come." It is not surprising, the1~efore, thait even those primitive trinitarian creeds that lack every trace of christoJogica.l narrative (and rthus also every ireferenoe rto Christ's coming to do justice to the living and the dead) still include a profession of at least a few eschatolog1erwl artides of belief at the end. The most nota.b1e among these features are il:he univiersaJ chm,ch (which represents and anticipates the finaJ gathering of the saints), rthe (definitive) forgivieness of sins, the resurrection of the flesh,,and rbhe life that fasts forever.1 But the Creed harbors another universraJism as well. It is 1 Cf. DS 1-6. 539 540 FRANS JOZEF VAN BEECK, S.J. natural, fuilldamentail, p:mtoilogiical. In!the text of the Creed, this univiersalism surfaces in the professwn of God,as Creato!l' of aJil,thait is, whether seen or unseen, and of Jesus Christ a:s God's 1agent in creation. In.addressing itself to humanity at ~arge, the Creed relies on this. It 'appeals to humanity's native eras-its native.attunement.to God am!d 1to the whole worLd, its limitless caipacity for ;authentic understanding, and its unquenchable thirsit for ioommunion. In the rhetoric of the Christian profiession of £aith, :the fO!l'IDer univiersalism enjoys pride of plare. The Creed's primary profession is positive: thematiicailly, the Creed is designed to formuilate the Christian £aiith in its mnc11ete, historic partioofarity, :in :i:ts commitment to the Christian mission to the whole worLd, and in its anticipation of :the eschaton. But if it is rtrue that the Creed primariily ·addresses itself to :ail:l of humanity with the es1chato1ogiterul message thrut is the horizon of the Christi,an faith, this positivie profoss,ion is undergirded by a commitment to humanity allld the wol'lld in their natu1~ail integrity, by means of ra "suhsidiairy universwlism." If, in the actualiity of its hisrboric e:~istence, the Coorch ·aiddresses itself to all of humanity :and the wor1d with its partrowlar message of sru1vati.on, it is only by virtue of.a fundam.entail, natural universalism thrut it can so aiddress them. And it is on the strength of this 1aitber univiersailism that the Christian community it·self, itoo, acknowledges an whl-iillclusive natura.l order which it shares with all. of humanity. " All of humanity " is no:t an 1abs:tmntion; it comes in the form of ithe greiat variety of "rull nations" (Mt ~8: 19), along with their great religions. The theologircail. 'bask of interpreting the Creed in light of ilts.commitment to £UDJdamentail universalism, therefo11e, must.somehow raise the issue of Christianiity ';s relationship with the world's great religions. ln taking on this issrue, we must remind ourselv;es of an important ooail:ity-one heavy with consequence, as will be1come ·dear in the oomse of this es1 say. This 11eality was not unknown to the first Christian apologists: the Consrtantinian THE CREED AND THE RELIGIONS 541 and Theodosian settlements of the fourth century slowly but surely, and ever more fo11cefolly, eased it ~nto abeyance. But it began to J.~eturn with a vengeance in the early eighteenth century, when the Enlightenment, iinereasingJy fascinated by the variety of religions and cultures in... (shrink)

W spisanych przez L. Wittgensteina pod koniec życia Bemerkungen über die Farben znajdujemy kilka 'zagadek' dotyczących kolorów, np.: 1. „Jak to się dzieje, że coś przezroczystego może być zielone, ale nie może być białe". 2. „niepodobna sobie wyobrazić czystą białą wodę". 3. „Ale kolor świeci za sprawą swego otoczenia, w swym otoczeniu. Szary jednak nie świeci. 4. „? W obrazie biel musi być najjaśniejszym kolorem". „Nieprawda, że w obrazie biel zawsze musi być najjaśniejszym kolorem. Z pewnością jednak jest nim w (...) płaskiej kombinacji plam barwnych". 5. „Dlaczego nie ma brązowego światła ani szarego?" „Dlaczego niepodobna sobie wyobrazić szarego żaru". 6. „Czyż nie mogliby istnieć ludzie, dla których istnieje niebieskawy żółty, czerwonawy zielony? A zatem tacy ludzie, których pojecia o kolorach odbiegają od naszych pojęć?". (shrink)

W liście do B. Russella z 19 VIII 1919 r. L. Wittgenstein pisze: „Zasadniczy sprawy jest teoria o tym, co można wypowiedzieć w zdaniach - to znaczy za pomocy języka -, a czego nie można wyrazić w zdaniach lecz tylko pokazać. Jest to, moim zdaniem, główny problem filozofii." Tym właśnie problemem zajmuje się w swojej pracy H. Watzka, wykładowcy historii filozofii w Wyższej Szkole Filozoficzno-Teologicznej Sankt Georgen we Frankfurcie nad Menem. Omawiana książka jest skróconą wersją rozprawy doktorskiej: Logik und Metaphysik. (...) Zur Statusbestimmung der Philosophie bei Wittgensein, obronionej przez Autora w 1997 roku w Uniwersytecie Humboldta w Berlinie. (shrink)

Cet essai développe une approche «trichotomique» du désir transcendantal de l'être humain pour la croissance et le développement. Le but principal de l'article est de s'enquérir du monde «après la vertu», pour citer les paroles de Alasdair MacIntyre. On le fait en montrant qu'après la réalisation légitime du bien-être psycho-physique, la recherche de la justice humaine poussera l'humanité jusqu'au point où cette recherche se supprime elle-même. Les biens, en effet, auxquels nous ne pouvons qu'aspirer - comme une connaissance définitive, une (...) jouissance inconditionnée d'une identité authentique, une justice pleinement satisfaisante - sont en soi et pour soi au-delà de notre capacité. De cette façon, la recherche produit un résultat strictement mystico-théologique: nous sommes incapables de nous assurer du Dieu que nous cherchons naturellement. Dans l'angoisse qui s'ensuit, il ne reste qu'une option, et elle est radicale: l'abandon aimant de soi-même en Dieu ou l'entretien moral de soi-même. Nous nous trouvons donc devant la porte qui ouvre sur le chemin de la forme la plus radicale du péché, qui n'est pas seulement morale, mais proprement théologique: il devient impossible de vivre avec le Dieu vivant, et l'humanité s'installera dans l'idolâtrie et l'athéisme comme options religieuses. Mais laissée à soi-même, la religiosité humaine deviendra une recherche troublante, capable de rendre acceptable des actes immoraux inouïs: 'Tantum religio p. (shrink)

Józef Alojzy [Josephus Aloisius] Dmowski was one of the precursors of the nineteenth century renewal of Thomism and this was a few dozen years before the promulgation of Pope Leo XIII's encyclical, Aeterni Patris. He was one of the most famous Christian philosophers of the nineteenth century. His work was also the first extensive philosophy textbook of that time which included a l l the disciplines of the time, published by the Jesuits after the re-establishment of the Order in (...) 1814.. Until now Dmowski's philosophy has not been the subject of an extensive study. I aim to remedy this in the present article. (shrink)

Józef Alojzy [Josephus Aloisius] Dmowski was one of the precursors of the nineteenth century renewal of Thomism and this was a few dozen years before the promulgation of Pope Leo XIII's encyclical, Aeterni Patris. He was one of the most famous Christian philosophers of the nineteenth century. His work was also the first extensive philosophy textbook of that time which included a l l the disciplines of the time, published by the Jesuits after the re-establishment of the Order in (...) 1814.. Until now Dmowski's philosophy has not been the subject of an extensive study. I aim to remedy this in the present article. (shrink)

Józef Alojzy [Josephus Aloisius] Dmowski was one of the precursors of the nineteenth century renewal of Thomism and this was a few dozen years before the promulgation of Pope Leo XIII's encyclical, Aeterni Patris. He was one of the most famous Christian philosophers of the nineteenth century. His work was also the first extensive philosophy textbook of that time which included a l l the disciplines of the time, published by the Jesuits after the re-establishment of the Order in (...) 1814.. Until now Dmowski's philosophy has not been the subject of an extensive study. I aim to remedy this in the present article. (shrink)

This article is devoted to the work of Józef Czapski, a Polish painter, writer, epistolographer and diarist who died in Maisons-Laffitte in 1993. The artist was also engaged in the matters of human life and politics. The article deals solely with his paintings. After a short presentation of Czapski’s artistic biography, a more in depth analysis of his works is provided. The article uses the artist’s letters and memoirs on top of the basic literature. The analysis shows that the (...) Czapski’s artistic work constitutes a closed whole; no new work, neither drawing nor painting will be added to his legacy, but, at the same time it is open because the threads of Czapski’s art remain unclosed. Czapski’s works constitute a logical whole in the sense that one can draw a circle around which they are arranged, except that the beginning of the journey does not coincide with the end. Czapski abandoned his first, rather inept expressionist works to take up in the broad sense a challenge of Post-Impressionism. However, not satisfied with the vision of Post-Impressionism and the painting focused on pure color delectations, he returned to his initial interest in de l’horreur de la vie, absorbing the lessons and experiences that his life gave him, digesting and consequently abandoning Post-Impressionism. To him, color is understood not as Impressionism understood it, but rather, as it was treated by Expressionism, howewer, he tempered it according to the school of Post-Impressionism and the French art. Czapski’s painting completes the full circle: his journey begins with “the scary head”, experiences post-impressionism, and blossoms with paintings depicting l’horreur de la vie and anxiety hidden in the stark colors of his late landscapes. The author describes Józef Czapski’s art as the great one, what is ultimately determined by the whole output, which, like a keystone brings together all the themes: of the painter, of the writer and of the man devoted to public affairs. (shrink)

We suggest edits to Part Four of the Ethical and Religious Directives (ERDs) to help the US bishops address and clarify essential Church teachings on specific beginning-of-life issues facing Catholic health care today. As a teaching tool, Part Four must be updated so that Catholic health care professionals and the lay faithful can understand and apply Church teachings to new ethical challenges. Further, more direction and clarity from the ERDs is needed in applying general principles to assisted procreative technologies, pre- (...) and post-viability induction of labor, ectopic pregnancies, genetic screening and diagnosis, and contraception. Catholic health care clinicians and administrators also need to receive ongoing instruction on the ERDs’ teachings as well as the theological and philosophical rationales that undergird them. (shrink)

"Mennesket behøver ikke at reflektere på sin egen selvstændiggørelse, det behøver ikke at reflektere på den opgave at blive sig selv, det har bare at realisere sig i den suveræne livsytring, så sørger livsytringen – ikke refleksionen – for at mennesket er sig selv. Kierkegaard tager fejl, når han mener, at kun med en religiøs refleksion kan mennesket løse opgaven at blive et selv, som om vi ikke var udstyret med suveræne livsytringer, der løser opgaven for os." Uddrag fra bogen (...) 'Opgør med Kierkegaard' er Løgstrups hovedværk om Søren Kierkegaard. Den flankeres i Løgstrup Biblioteket af den mindre udgivelse 'Kierkegaards og Heideggers eksistensanalyse og dens forhold til forkyndelsen'. "Det vidunderlige ved den danske teolog K. E. Løgstrups bog ' Opgør med Kierkegaard' fra 1968, som nu bliver genudgivet, er, at han tager Kierkegaard alvorligt. [...] han ser, at der er behov for et opgør med den tænker, som han selv fra sin ungdom har været stærkt påvirket af. Det opgør gennemfører han overbevisende og klart." ♥ ♥ ♥ ♥ ♥ Rune Lykkeberg, Politiken "Der er drama for alle pengene og infight med Kant og Heidegger i K.E. Løgstrups 'Opgør med Kierkegaard', der har næstekærligheden og den etiske fordring i centrum" Information, Peter Tudvad. (shrink)

1. Hŏryŏng, t'ŏng piŏ yŏnghwarhan maŭm -- 2. Ajik tŭrŏnaji anŭn maŭm esŏ chigak i kanŭng han'ga -- 3. Mibal kwa kijil ŭn ŏttŏn kwan'gye in'ga -- 4. Umjiginŭn maŭm kwa koyohan maŭm -- 5. Chigak ŭi sŏnggyŏk kwa kŭ yŏnwŏn e kwanhan munje.