My paper is devoted to the most important and fundamental issues of Roman Ingarden’s philosophy, including the contention between idealism and realism, the controversy between objectivism and subjectivism in the area of axiology, the problem of validity of cognition, and the structure and role of language. I argue for the claim that Ingarden solved several specific philosophical problems (like, for instance, the issue of causality, theory of systems, etc.) and he also frequently shed new light on various issues that had (...) been discussed throughout the history of philosophy, showing how important and up to date they were. Moreover, it is worthy to say that his philosophy is marked by the precise and subtle character of the analyses and the range of the examined problems. It is the whole in which every specific problem finds a proper place for itself. (shrink)

My paper is devoted to the most important and fundamental issues of Roman Ingarden’s philosophy, including the contention between idealism and realism, the controversy between objectivism and subjectivism in the area of axiology, the problem of validity of cognition, and the structure and role of language. I argue for the claim that Ingarden solved several specific philosophical problems (like, for instance, the issue of causality, theory of systems, etc.) and he also frequently shed new light on various issues that had (...) been discussed throughout the history of philosophy, showing how important and up to date they were. Moreover, it is worthy to say that his philosophy is marked by the precise and subtle character of the analyses and the range of the examined problems. It is the whole in which every specific problem finds a proper place for itself. (shrink)

This collection of 12 essays at the 100th anniversary of Roman Ingarden is to show the actuality of the outstanding Polish representative of twentieth century philosophy. The authors take up Ingarden's main philosophical topics and, accordingly, deal with phenomenological and ontological problems on the various modes of givenness and existence in the wide range of real and intentional being, true and fictional existence, and they devote particular interest to Ingarden's conception of reality as well as to his aesthetics and theory (...) of arts. (shrink)

The article reviews the book Los, zło, tajemnica: ku twórczym źródłom poezji Aleksandra Wata i Czesława Miłosza [Fate, Evil, Mystery: Toward the Creative Sources of Aleksander Wat's and Czesław Miłosz's Poetry], by Marek K. Siwiec.

The article reviews the book Los, zło, tajemnica: ku twórczym źródłom poezji Aleksandra Wata i Czesława Miłosza [Fate, Evil, Mystery: Toward the Creative Sources of Aleksander Wat's and Czesław Miłosz's Poetry], by Marek K. Siwiec.

Problems connected with the questions of: being-nonbeing, existence, modes of existence and alike, belong to the basic and most important in metaphysics. The article discusses some answers to the aforementioned issues, as proposed by the ancient philosophers, St Thomas Aquinas, R. Ingarden and A.N. Whitehead. In the Appendix some remarks are made on Aristotle’s and S. Thomas’ theory of act and potency.

The axiological structure of man is by its nature defined by its relation to values. Its main task consists in their “implementation.” In this sense, the axiological structure has a teleological character. Its most important determining factor is the attitude of its subjects, man, towards values, or, to be more precise, towards the choice of values and their realisation within oneself. The arguments present a proposition of a multi-aspect stude of man in the context of values. It is remarkable that (...) so far this background has not been taken into consideration, or at least not satisfactorily enough, in attempts aiming at explaining the essence of personality. Yet it does seem that what we call “man’s axiological structure” significantly affects an individual’s personality, and possibily constitutes it. (shrink)

The article reviews the book Los, zło, tajemnica: ku twórczym źródłom poezji Aleksandra Wata i Czesława Miłosza [Fate, Evil, Mystery: Toward the Creative Sources of Aleksander Wat's and Czesław Miłosz's Poetry], by Marek K. Siwiec.

Problems connected with the questions of: being-nonbeing, existence, modes of existence and alike, belong to the basic and most important in metaphysics. The article discusses some answers to the aforementioned issues, as proposed by the ancient philosophers, St Thomas Aquinas, R. Ingarden and A.N. Whitehead. In the Appendix some remarks are made on Aristotle’s and S. Thomas’ theory of act and potency.

Problems connected with the questions of: being-nonbeing, existence, modes of existence and alike, belong to the basic and most important in metaphysics. The article discusses some answers to the aforementioned issues, as proposed by the ancient philosophers, St Thomas Aquinas, R. Ingarden and A.N. Whitehead. In the Appendix some remarks are made on Aristotle’s and S. Thomas’ theory of act and potency.

These are reflections on Rev. Professor Hryniewicz’s substantial essay presented by an eminent historian of philosophy.

The paper attempts to show that Christian hope is not a product of religious fantasy. It finds today an ally in the dialogue with the natural sciences which started in recent years on the topic of the ultimate destiny of the world. The natural sciences have confirmed that the universe is doomed to physical annihilation. Humanity with its cultural riches, scientists say, is only an episode in universal history and doomed to perish. Hence, if the Earth is nothing more than (...) an island of rationality in a cosmic void, then the only thing we can do is to keep up a heroic attitude worthy of human beings towards our own fragile existence. Contemporary science’s visions of the future are pessimistic: abundant, though short-lived, evolution culminating in a sense of final futility and the ultimate destruction of all life in the universe. Such forecasts question religion’s claims for the eschatological transformation of all creation. Christian eschatology does not accept, however, reductionist presuppositions about the very nature of reality. The universe contains levels of meaning far richer than what we have been able to discover sofar. Theology’s task is not to provide easy consolation, or generate false hopes. It has a good reason to avoid catastrophism, and maintain calm in its strivings to keep up our faith in God’s concern for the destiny of all His creatures. Theologians have to take a serious stand on the very concept of finitude, furthered by natural and social sciences. This, in turn, will require critical review of such concepts as the world’s future in God, hope and new creation. This effort must be undertaken in dialogue with the scientific views of the world’s finitude. Both sides are prone to stereotype judgements and shallow answers which must be corrected in consideration of the complexity of the issue at hand. Christian theology has to justify its claim to truth, but certainly not by launching battles with science. Christian hope shows the new creation not as annihilation and destruction of the old but as its ultimate transfiguration and salvific transformation. It speaks about the paradox of continuity/discontinuity in this new universe’s emergence. Special attention is paid in the paper to the “logical” structure of matter. If the world ofultimate events is, in fact, to be a new world of the resurrection, created by transition into new reality, then certain scientific suggestions and data on the present world’s processes could prove helpful in grasping the truly cosmic dimensions of Christian hope. Crucial here will not so much be particular data but rather a sort of meta-science allowing the deduction of general concepts from the detailed achievements of scientific research. Such generalized insights include today the following elements: 1) the dynamic concept of physical reality, 2) the relationality of its processes and, 3) a deeper understanding of the complexity of matter/energy as carriers of a specific information-bearing pattern. It appears that there are some similarities in science’s and theology’s strivings for a deeper understanding of the truth of reality, which continues to evade our theories and teaches us modesty. Neither method nor concept has yet managed to explaineverything. There exists no universal key to a comprehensive interpretation. The postulate to avoid reductionism in approaching the manifold richness of reality is addressed to scientists and theologians alike. (shrink)