From a very young age till the last days of his life, Stanisław Staszic was occupied by the question of the relationship between God and Nature. In particular, the Polish thinker was interested in the vision of the world in which human life and Nature were seen in unison, in accordance with laws of reason and the outcomes of scientific investigations. His deliberations on Nature validated his monistic worldview, encompassed within a deistic general framework. Staszic pointed out many times that (...) natural order is the creation of God, however, earthly issues are in the hands of humans. In the last years of his life he withdrew from God. He did not accept the Church’s hierarchy, while his approach to the Creator was ambivalent. (shrink)

Osiemnastu autorów, uczestniczących w tym przedsięwzięciu, zamierzało zaprezentować panoramę intelektualną epok, główne osiągnięcia, ale także dylematy znacznie wykraczające poza omawiany okres, posiadające odniesienia jak najbardziej aktualne.

Spór między antropologią naturalistyczną a antynaturalistyczną, w którym każda partia usiłuje wyjaśnić osobliwość człowieka wychodząc z opozycji natura - kultura (człowiek jako byt do natury sprowadzony albo naturze przeciwstawny) jest zasadniczo nierozwiązywalny. Kulturalizm (stanowisko autorki) zakłada realność bytu jako pewnej całości, tzn. realność społeczno-historycznej obiektywności, w której opozycja miedzy naturą a kulturą zostaje zniesiona.

The abstract Everyone who gets to know deeper with the Nietzsche philosophy is forced to think about a mutual relationship of a culture and a biology. The main problem to correct show of above relationships is the understanding of the meaning of a language with reference to the culture and the biology. Considerations which are represented here are inspired by the Nietzsche philosophy. They are split by three parts. In the first part there is shown the meaning of the language (...) to create the herd in the Nietzsche philosophy. The second part develops his qualification of the language as a shortening of communication. The final part tries to refer the functioning of the language to the sphere of a biological human being. As I think, only the biological perspective permits to overstep the rhetoric of the individualism expressed in the Nietzsche philosophy by the opposition among weak and strong, or else among a priest and a superman. Thanks to drawn consequence from accepted by Nietzsche of the reduction my to the animal sort we are forced to the reversal of the perspective of his thought. The herd is not a centre to create the superman as the aim of the all mankind, but the sense of the exceptionality of an each subject is a centre to a fixation of the reproduction of the genetic definite population. (shrink)

The article offers a summary of a number of approaches to contemporary humanities in which the main dynamics of research and methodology could be characterised as emancipation. The humanities is seen here not merely as an open discipline, but it is viewed as a method of research able of accepting its relational and indeterminate progress. The soft dimension of its analysis, which is also rooted in an individual biography of the researcher, results from a particular attention paid to other than (...) human subjects. In particular, the humanities related to digital culture and virtual reality needs to redefine its research methods but also communicate with other sources of perception and experience. This relational nature of contemporary humanities in which it reflects the complexity of multiple subjects and perspectives challenges more traditional positions of analysis but simultaneously offers a chance of development. (shrink)

The book by professor Stanisław Kowalczyk, renowned scholar in the field of social philosophy, is, without doubt, one of the most important studies on the idea of freedom. The concept of freedom is as old as mankind. It has many meanings and has been interpreted in many different ways. For instance, we also have the word „liberty," which means „freedom or right" and is synonymous with the word freedom, which means „the condition of being free." The author indicates that in (...) our times the notion of freedom is most frequently used; however, it is often misused or deceptive. Mass media and people of all walks of life talk of liberty; everyone talks of freedom and, for many, it is the highest value. Longing for freedom is rooted in the heart of every human being, for freedom is an existential correlate and the fulfilment of the rational human being. The semantic confusion about the notion of freedom leads to many misuses of the concept. Personalism, as a philosophical concept in which a person stands in the centre of all discussion, serves as a framework for the author's delineation on the concept of freedom. He further states that the appropriate understanding of this value is possible in the context of the personalistic interpretation of a human being. This is the focus of this informative and insightful book. (shrink)

Zgodnie z klasycznym podejściem kultura jest przeciwieństwem natury, a człowiek jako istota przekształcająca świat jest motorem rozwoju cywilizacji. Pisma C. G. Junga zawierają nieklasyczną koncepcję kultury, zgodnie z którą nieświadomość zbiorowa determinuje sposób interpretacji i rozumienia rzeczywistości, a tym samym rozwój kultury. Psychiatra uważał człowieka za istotę tworzącą symbole. Pisał o „popędzie symbolu”, który sprawia, że powstają one spontanicznie. Istnieje związek między działaniem instynktów, które mają podłoże biologiczne, a archetypowym źródłem symboli. W nieświadomości tkwią siły natury – w szczególności (...) popęd libido i instynkty. Kultura powstaje pomiędzy nieświadomością a świadomością, a przy tym proces jej rozwoju ma aspekt gatunkowy. (shrink)

In this paper I reflect on the mythocreative potential of Gimbutas’ narrative reconstruction of archaic culture and its impact on the contemporary critique of culture. First, I revise the notion of ‘nature’ in the context of two opposing conceptual paradigms of change-over-time, namely cyclic and linear. Then, I discuss symbolic connotation of ‘Nature – Culture’ interrelationship with special reference to the ‘idyllic vision of Goddess’ proposed by Marija Gimbutas (1921-1994), American archaeologist of Lithuanian origin, the author of the groundbreaking books (...) on Neolithic religion The Goddesses and Gods of Old Europe (1974) and The Language of the Goddess (1989). Gimbutas’ work based on archaeological evidence and also anthropological, linguistic, ethnological and folklore studies, aims in supporting her general thesis that the European prehistoric culture, so called Old Europe (c. 6 500 – 3 500 BC), was peaceful, egalitarian, nature-revering, matrifocal and worshiped a Great Goddess as giver of all life. In conclusion, I undertake a question whether this ecofeminist mythization of Nature, inspired by the ancient artifacts and Gimbutas’ reconstruction of the narrative structure they represent, may provide inspiration for present and future cultural transformation, or rather remains merely past-oriented sentimentalism and outdated eco-romanticism. (shrink)

L'articolo prende in esame i più recenti studi sulla filosofia della natura di Hegel.

Il testo affronta, alla luce delle più recenti pubblicazioni, il tema del rapporto storia e natura in Hegel; e offre una sintesi del corso di Filosofia della storia tenuto da Russo A. nel corrente anno accademico.