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Number of results: 13
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Abstract

The chuch dedicated to The Holy Spirit, erected in Wrocław, in housing estate Huby, was created during the communist period, hence it was very difficult to design it, and to build. But it was also the period close to the collapse of this regime, so communist leaders were pressed to be more tolerant towards human rights than before, including the religious freedom and towards building new churches. The author of the church mentioned – a very active political oppositionist – when designing the strongly innovative church building, was simultaneously forced by fate to fight formal difficulties caused by oppressive rulers. Author makes the reader closer to those complicated double troubles: artistic, parallel to the political. Finally, the church building was happily completed, then became widely popular and accepted.
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Abstract

In education, information and Communications Technologies mostly play the role of a medium of communication, as well as a means of imparting knowledge. ICT, however, is used less as a subject for student activity, i.e. a subject for students to learn, where they can operate the technology, as in robotics or mechantronics. Information technologies are also very rarely implemented in education as a way for students to build their identity and shape their attitudes towards their outside and inside worlds. In spite of this, in the history of educational technology there have been a number of researchers and educators who have promoted interesting ideas for implementing technologies as tools for human cognitive, affective, psychomotor and moral empowerment. Today such people are also present in education, however, they play unimportant roles on the periphery of formal education. This paper is a reminder of a number of ideas by theorists and researchers concerning the implementation of ICT, but mainly highlights the empowerment it gives students and its humanizing/humanitarian role.
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Abstract

The aim of the author is to present some messianic and prophetic ideas, which are intrinsically fused with Karl Marx’s doctrines, and which had also been expressed in Jewish mystical thought as well as in the ethical message of the Bible. Although Marx did not obtain any proper Jewish education, he was not able to reject his own being-a-Jew or his inborn spirituality together with the implicit axio-normative system of Judaism. Marxist philosophy, generally speaking, is dominated by the postulate of building a better and a more just world, and by the ethical demand of creating a new reality, from which poverty and social marginalization would be eradicated. However, such views were not new. For, it was the author of the Biblical “Book of Devarim”, who earlier emphasized the need for social solidarity. There had also been some Jewish prophets who criticized kings and priests, and Tsfat Jewish mystics who had formulated an ethically radical tikkun ha-olam postulate in the 16th century.
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Abstract

The article aims to prove that the narrative structure of The Stormy Life of Lasik Roitschwantz by Ilya Ehrenburg can be viewed as a starting point for understanding the overriding idea of the novel. In the material for interpretation among other things analysed what follows: the similarity between the narrative of the fi rst few chapters and the skaz narrative (Russian oral form of narrative) based on the defi nition of formal mimesis, the introduction to a “foreign word” narrative (the protagonist using reported speech and free indirect speech), the restriction of the storyteller’s role (which is the overriding element of the skaz narrative) and simultaneously putting the protagonist at the forefront, the language markers used in order to mask the convergence between the storyteller’s and the protagonist’s points of view. As a result, the article implies that the presence of a skaz storyteller allows analysing the fi gure of Lasik Roitschwantz not as a character from a book or of a certain type, but rather as a human being in a universal sense.
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Abstract

In this article, the imperial idea and civilising missions in the Habsburg Monarchy, mainly of the nineteenth century, are refracted through the prism of the legacy of enlightened absolutism. The article tries to dispel mythologies about its demise around 1800, and about those who could subscribe to its programme throughout the nineteenth century. It questions templates of national history writing which too unanimously connect the Enlightenment to the origins of the various national revivals of the early nineteenth century, and discusses concrete examples of enlightened absolutism’s civilising impulses, among them law, Roman imperial patriotism, and the Catholic religion.
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Abstract

Mesjanizm jako ogólna idea wywodzi się z religii. Idea ta może jednak w różny sposób przekładać się na poszczególne swoje elementy składowe. Nie wszystkie te elementy muszą zawsze występować razem w poglądach danego myśliciela czy artysty, którego jesteśmy skłonni uznawać za mesjanistę. Dla przykładu, mesjanizmowi narodowemu nie musi towarzyszyć wiara religijna, a jeśli towarzyszy, nie musi być ortodoksyjna. Dlatego niektóre z koncepcji polskich mesjanistów mogą być nawet ze sobą sprzeczne pod względem szczegółowych konsekwencji, wydobywanych z ogólnej idei mesjanizmu. Dla zobrazowania wielości stanowisk zostają przypomniane i skomentowane wybrane koncepcje „mesjanizmu poetów” (A. Mickiewicz, J. Słowacki, Z. Krasiński, C. Norwid) i „mesjanizmu filozofów” (J. Hoene-Wroński, A. Cieszkowski, K. Libelt, B. Trentowski).
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Abstract

Koncepcja idei Romana Ingardena wiele zawdzięcza wypracowanej przez Jeana Heringa teorii idei, istoty i jakości idealnych. Celem artykułu nie jest jedynie prezentacja obszarów pokrewnych dla obu myślicieli i ukazanie twórczej kontynuacji myśli Heringa dokonanej przez Ingardena, ale przede wszystkim wskazanie na miejsca, w których rozchodzą się drogi obu koncepcji, i przedyskutowanie motywów, dla których tak się stało. Perspektywa ta pozwala zrozumieć powody zmiany stanowiska Ingardena w sprawie struktury idei, a także racje, które stały za przyjęciem takiej a nie innej ostatecznej ich postaci. Odmienność Ingardenowskiego projektu od wcześniejszych teorii idei najwyraźniej uwidacznia się dzięki uznaniu zmiennych w zawartości idei i ich doniosłej funkcji, co zresztą w opinii samego Ingardena stanowiło pewne novum. W artykule nie zostały pominięte również liczne problemy związane z typami i funkcją samych zmiennych.
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Nauka | 2018 | No 4 | 131–164

Abstract

Krzysztof Maurin was an extremely versatile intellectual and academic teacher. He worked in mathematics (monograph “Methods of Hilbert space”), philosophy (publication “Karl Jaspers – a philosopher of truthfulness”), theology (essay “The Son of Man as the foundation of great religions”) as well as in psychology and he taught in the Faculty of Physics of the Warsaw University: I was taught by Him during a second half of His life since the beginning of the 70s. Now we are seeing and presenting his various activities in the time analysed by him in senses of quantum and cosmic physics, Heidegger's philosophy, Schweitzer's theology and human and humanitarian psychology. Therefore we remind below his lectures on Medieval Universities, Humboldt's reform, the XIX century mathematics and indeterministic interpretation of quantum mechanics. Then, according to a chronological order, we are switching our attention to Krzysztof Maurin himself as a student of university underground courses during the time do Nazists occupation in Poland, then as a silent university employee resisting communist totalitarian ideology and after 1956, as a methodical professor of the University of Warsaw collaborating with Western Europe scientists such as LDrs GDrding, Werner Heisenberg, Rene Thom and Friedrich von Weizsacker as well as admiring especially intellectual achievements of Hermann Weyl and Martin Heidegger. To the end of biographical considerations we can observe successes and obstacles encountered by Krzysztof Maurin while He has tended to conciliate various or opposite ways of philosophical understanding or social behaving by his beloved thinkers.
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Abstract

Stanowisko Feuerbacha nazywam antropomorfizmem co do pojęcia Boga, krócej – antropomorfizmem teologicznym. Uznaję je za teorię, i akceptuję. Teza główna tej teorii głosi (w sformułowaniu semantycznym): w każdej deskrypcji „Bóg” (takiej, że jej skrótem jest nazwa „Bóg”) występują wyłącznie wyrażenia dotyczące człowieka. W języku mentalistycznym natomiast (endemicznym Feuerbachowi): nie ma w pojęciu Boga niczego, co wykraczałoby treściowo poza pojęcia dotyczące człowieka. Antropomorfizm Feuerbacha ma wersję słabą oraz wersję mocną. Słaba – pojęcie Boga ma faktycznie feuerbachowską charakterystykę. Mocna – feuerbachowska charakterystyka pojęcia Boga jest konieczna na sposób konieczności przyrodniczej. Wersje te można zespolić, korzystając z dictum znalezionego dla opisu analogicznej sytuacji – ignoramus et ignorabimus. Antropomorfizm Feuerbacha konfrontuję z najmocniejszym argumentem, jaki potrafię sobie wyobrazić – z argumentem wymierzonym w naturalizm, rezerwuar przesłanek Feuerbacha. Argument ten dozbrajam obiecującą ontologią pojęć, zaczerpniętą od Bernarda Bolzano. Pokazuję na koniec, że maszyneria ta nie pracuje, a (niefeuerbachowskie) absolutne pojęcie Boga jest (uwaga: zależność o kontrintuicyjnym przebiegu!) niekonstruowalne, bo nieskonstruowane. W tym położeniu, mając antropomorfizm teologiczny za hipotezę przyrodniczą, czekam cierpliwie (zgodnie skądinąd z postulatem Stratona) na jej obalenie.
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