English title: The Issue of Evil in Philosophy of Józef Tischner. The paper presents several understandings of evil distinguished by Józef Tischner, like the axiological evil, agathological evil and structural evil. While exposing the phenomenological approach of Tischner, Gadacz discusses evil as ‘a phantom’ that accompanies the very source form of experience which, according to Tischner, stands for the episode of meeting another man. In this perspective evil as a ghost proves to be the source experience as well, alike the (...) episode of meeting being the source of happening of the good and freedom. Therefore, the original experience does not inform us whether something exists or it should be such and so, but rather tells us that there is something which ought not to be. (shrink)
Jozef Keulartz and Gilbert Leistra (eds): Legitimacy in European Nature Conservation Policy: Case Studies in Multilevel Governance Content Type Journal Article Pages 1-3 DOI 10.1007/s10806-010-9248-4 Authors Sarah Beach, Kansas State University Department of Sociology, Anthropology, and Social Work Manhattan KS USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
One of the most interesting aspects of Józef Bocheński’s philosophy was its relation to Henri Bergson’s thought, particularly to his philosophy of religion. Unlike the majority of the Catholic philosophers at that time, Bocheński did not stress the significance of dynamic religion, but rather focused on the role of static religion in human life. In his view, what was of particular interest within this religion was its fabulation function. This direction of the philosopher’s research stemmed from the realism and empiricism (...) proper to the analytic philosophy developed by Bocheński and became increasingly visible as the years passed. In this text the author shows how Bocheński’s analyses of religion, referring to both daily human experiences and logic, moved towards Bergsonian static religion, while diverging from dynamic religion and its key notion of mysticism. (shrink)
Józef M. Bocheński began his philosophical career as an eclectic philosopher, then switched to Thomism and finally became a representative of the analytic school. As a Thomist he wanted to reform this orientation by the resources of modern formal logic. This tendency culminated in the establishment of the Cracow Circle (established in 1936) whose members were Bocheński, Jan F. Drewnowski, Jan Salamucha, and Bolesław Sobociński. However, the program of the Cracow Circle was rejected by most Thomists who considered traditional logic (...) as an entirely sufficient device of philosophy. Bocheński was very disappointed by this attitude of his Thomist fellows. His evolution toward analytic philosophy, free of any ideological pressure, can be regarded as his reaction to the conservatism of Thomism. (shrink)
Discussions on original sin conduced over the last 50 years yield the conclusion that the second half of the 20th century brought about the most far-reaching changes in the perception of original sin since the times of St. Augustine. In spite of these profound changes, the matter in question continues to give rise to controversies. Thus, Alfred Vanneste considers the omission of monogenism in the Catechism of the Catholic Church 2 to be a gross oversight on the part of the (...) drafting committee. During deliberations on the transformations of modern culture, an issue may arise, which implied that the notion of human nature encumbered with the weakness of original sin is one of the truths of highest empirical confirmation. It should be noted, however, that an immense diversity of standpoints In expressing his truth exist. (shrink)
Bocheński claims that it would be very useful to apply logical tools to philosophical and theological investigations. His viewpoint can be ascribed to the fact that during Bocheński’s youth logic and reflections on the foundations of mathematics flourished. His seminal work on these issues is the book Gottes Dasein und Wesen. Logische Studien zur Summa Theologiae I, qq. 2–11 (2003). Due to the fact that it was necessary to introduce numerous corrections to it, the book was published over a decade (...) after submitting the manuscript to the publishing house in 1989 (according to certain sources, in 1991). There exist two manuscripts: one German (1989b) and one Polish (1993b). The latter contains also Bocheński’s unpublished works, including the analyses of Question 1 from St. Thomas Aquinas’ Summa Theologiae. In this Question, Aquinas focuses on the ways of understanding the term sacra doctrina. Bocheński’s text, which is a logical analysis of that Question, seems to be almost completed. With reference to the topic and the method of analysis, the text constitutes a whole together with the analyses of Questions 2–11, published in Bocheński (2003). (shrink)
The years in which Piłsudski headed the Polish state marked his “golden age” in Polish history, a period considered as the least controversial in his career despite the failure of his federation concept and troubles with Polish national leaders in the west, especially Upper Silesia. Piłsudski’s achievements in those years are numerous and important, they include among others: the definition of Poland’s borders after military victories over the Ukrainian, Bolshevik and Lithuanian armies and in result of insurgencies in Wielkopolska and (...) Silesia, the securement of international recognition for Poland, the construction of parliamentary democracy and local government, the promotion of a national service ethos through schools, the church, the armed forces and the media. (shrink)
A comparison of the maps of Europe from 1935 (Piłsudski’s death) and 1867 (his birth year) is the best testimony to the importance of his life’s societal creations: Piłsudski and the political side he had formed established a state that was missing on the maps of the 19th century. And yet, when describing Piłsudski’s activities, is it right to apply the category of creating, understood so broadly as to encompass military concepts alongside the economic reconstruction of the country? This question (...) must be answered with another question: whatever other category is adequate? Piłsudski himself said: Human soul is meant to create: conceptions is sudden creativity, a kind of inspiration. Allow us to inquire about Poland, an organized creative effort that would eventually result in notonly a state but also an organized nation. What we are dealing with here, then, is a creator and his associates. Any creation is self-creation. (shrink)