Filozofia Chrześcijańska
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Zrozumieć wolność. Rozum czy namiętności?
No full textWhat does human ability to take decisions depend on? Reason or passions? What mechanism governs the process of shaping our beliefs? Why do we consider a given opinion credible? All these questions are familiar to anyone who even once pondered on the phenomenon of human freedom – a phenomenon whose existence is commonly believed to be obvious. The article is yet another attempt to address the above questions. The presented reflections will be set against the background of the thought of William James.What does human ability to take decisions depend on? Reason or passions? What mechanism governs the process of shaping our beliefs? Why do we consider a given opinion credible? All these questions are familiar to anyone who even once pondered on the phenomenon of human freedom – a phenomenon whose existence is commonly believed to be obvious. The article is yet another attempt to address the above questions. The presented reflections will be set against the background of the thought of William James
Benjamin Libet\u27s experiment and its critique between 2000-2012
No full textThe article describes the results of Libet’s experiment and its resulting critique, as witnessed by the articles published between 2000 and 2012. As a result of his experiments, Libet concluded that conscious intentions of making a movement are preceded by brain activity registered as the readiness potentials (RP). In this interpretation, free will does not initiate the decision of making a move but is however capable of stopping this process. For this reason, Libet does not conclude that will is determined by biological processes. The resulting discussion in the literature concerns mainly methodology and conclusions drawn by Libet. The methodological points raised include an argument against the use of EEG as an accurate research tool and criticism of the method of timing the occurrence of the conscious intention of making a move. We note that subsequent modifications made to the original experiment, did however allow putting some of the methodological doubts to rest. On the other hand, the critique of Libet’s conclusions focuses on the problematic nature of correlation of physical movements with the readiness potentials. The most recent research also shows that the potentials might have a more complicated origin than previously thought. Libet’s interpretation is also criticised for its vagueness in defining intention and for not distinguishing it from wishes and desires. The last part of our article summarises the latest state of affairs as emerging from the analysis. We point out the difficulties in correlating potentials with movement, their interpretation and difficulties with the notion of veto, since it seems to require that contradictory intentions of making and refraining from a movement are present simultaneously. The article concludes that on the basis of the current research, the thesis about a biological determination of voluntary processes lacks a sound justification.
Bezdroża smutku. Zdrada źródeł radości.
No full textMan is a being created for joy. Joy has many sources – small and large. Thus, he experiences great and small, long and short joys, just as great and small love, great and small hopes, great and small faith. Man, by betraying joy, enters a world of grief and despair, he lives as if he did not live, he loses a sense of meaning and value of life. Sometimes man has the courage to ask: “Why am I like this?” Oblomov in Goncharov’s novel never answered the question why I “died miserably,” while E. Stein never betrayed her little joy, little hope and little love – her only joy and truth turned out to be God, whom she sought and found.Man is a being created for joy. Joy has many sources – small and large. Thus, he experiences great and small, long and short joys, just as great and small love, great and small hopes, great and small faith. Man, by betraying joy, enters a world of grief and despair, he lives as if he did not live, he loses a sense of meaning and value of life. Sometimes man has the courage to ask: “Why am I like this?” Oblomov in Goncharov’s novel never answered the question why I “died miserably,” while E. Stein never betrayed her little joy, little hope and little love – her only joy and truth turned out to be God, whom she sought and found
Filozoficzna analiza doświadczenia woli i jej słabości.
No full textThe starting point of the analysis of the will and its weaknesses is the experience of the will, which the author brings first to experiencing morning awakening and undertaking daily activities. He does this in order to capture the different forms of manifestation of the will and the ways of its operation, especially weakening. Such forms are: (1) automated, habitual, enslaved will; (2) weak, sluggish, lazy will, (3) autonomous, bossy will, implementing the provisions in a certain distance from their adoption; (4) strong will, persistently focused on overcoming weaknesses, putting out a challenge to them; (5) willfulness, will undergoing desires unacceptable by reason, the extreme lack of self-control. The author notices that the first and fifth form of the participation of the will in the management of human behavior show certain resemblance because in fact they are weakening as we are giving in to habits and addictions. The second form of the will is discussed in the context of the theory of sloth. The third one is treated as the power responding to tasks and duties assigned by the mind, but also motivated by the awareness of evil hurting the subject as a result of not--undergoing orders of reason. The strong will is associated with the need to protect values as well as with the need to strive after perfection and to overcome barriers. The author is comparing the above interpretations of experiencing the will with the classical and contemporary analysis of it, with the discovery of its relationship to the intellect and with identifying the causes of the inability of implementing its precepts. It results from these analyses that the weakness of the will is an indication of the axiological disintegration of man and that overcoming the axiological chaos is the way to improve the will.The starting point of the analysis of the will and its weaknesses is the experience of the will, which the author brings first to experiencing morning awakening and undertaking daily activities. He does this in order to capture the different forms of manifestation of the will and the ways of its operation, especially weakening. Such forms are: (1) automated, habitual, enslaved will; (2) weak, sluggish, lazy will, (3) autonomous, bossy will, implementing the provisions in a certain distance from their adoption; (4) strong will, persistently focused on overcoming weaknesses, putting out a challenge to them; (5) willfulness, will undergoing desires unacceptable by reason, the extreme lack of self-control. The author notices that the first and fifth form of the participation of the will in the management of human behavior show certain resemblance because in fact they are weakening as we are giving in to habits and addictions. The second form of the will is discussed in the context of the theory of sloth. The third one is treated as the power responding to tasks and duties assigned by the mind, but also motivated by the awareness of evil hurting the subject as a result of not-undergoing orders of reason. The strong will is associated with the need to protect values as well as with the need to strive after perfection and to overcome barriers. The author is comparing the above interpretations of experiencing the will with the classical and contemporary analysis of it, with the discovery of its relationship to the intellect and with identifying the causes of the inability of implementing its precepts. It results from these analyses that the weakness of the will is an indication of the axiological disintegration of man and that overcoming the axiological chaos is the way to improve the will
Wybrane sposoby interpretacji procesów wolicjonalnych i wolności woli we współczesnej psychologii. Realizacja motywów ja jako podstawa rozwoju dyspozycji wolicjonalnych.
No full textIt is an attempt to show how the contemporary psychology interprets the volition acts and the problem of freedom of will. The author tries to determine what conditions are necessary in order to develop the skillfulness of the will and its freedom. Some psychologists try to avoid the notion of will, some others use it together with the notion of decision and intention, subject and person. Freedom of will can increase or decrease.It is an attempt to show how the contemporary psychology interprets the volition acts and the problem of freedom of will. The author tries to determine what conditions are necessary in order to develop the skillfulness of the will and its freedom. Some psychologists try to avoid the notion of will, some others use it together with the notion of decision and intention, subject and person. Freedom of will can increase or decrease
Wcielenie i zmartwychwstanie - intellectus quaerens fidem
No full textThis article discusses two events from Jesus Christ’s life: incarnation and resurrection. They constitute a problem in philosophy. These events in the light of Christian faith do not require the type of epistemological reasons, because it is the mystery of faith. In philosophy, however, up to this day they are analyzed by many philosophers and are getting rationalization. These events are a scandal for the modern philosophy, in the words of Pope Benedict XVI in his book Jesus of Nazareth, and counterpoint to the contemporary, as Cardinal Gianfranco Ravasi said.This article discusses two events from Jesus Christ’s life: incarnation and resurrection. They constitute a problem in philosophy. These events in the light of Christian faith do not require the type of epistemological reasons, because it is the mystery of faith. In philosophy, however, up to this day they are analyzed by many philosophers and are getting rationalization. These events are a scandal for the modern philosophy, in the words of Pope Benedict XVI in his book Jesus of Nazareth, and counterpoint to the contemporary, as Cardinal Gianfranco Ravasi said
Kłamstwo w życiu publicznym, red. Władysław Zuziak, Joanna Mysona Byrska, Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, Kraków 2009, ss. 296.
No full textRecenzowany tu tom składa się z 21 tekstów i jest podzielony na pięć zasadniczych części tematycznych oraz zapis dyskusji panelowej. Wprowadzeniem w całość jest tekst redaktorki tomu, Joanny Mysony Byrskiej, wskazujący na przedmiot i cel przedsięwzięcia oraz zawierający krótkie omówienie tematyki poszczególnych artykułów
Is There an Ethics Independent from Revelation - Ralph McInerny\u27s Reappropriation of Aquinas\u27 Theory of Natural Law
Full text linkRalph McInerny, bazując na swej interpretacji teorii prawa naturalnego Tomasza z Akwinu, wychodzi z interesującą teorią etyki niezależnej względem objawienia. McInerny swą teorię opiera na przekonaniu, że tak jak rozum może poznać podstawowe zasady w porządku teoretycznym, tak jest on w stanie uchwycić takowe zasady w porządku praktycznym. Teoria ta stara się być mocną obroną teorii prawa naturalnego, która szuka niezmiennych, etycznych zasad w złożonym moralnie postmodernistycznym świecie. Ralph McInerny, bazując na swej interpretacji teorii prawa naturalnego Tomasza z Akwinu, wychodzi z interesującą teorią etyki niezależnej względem objawienia. McInerny swą teorię opiera na przekonaniu, że tak jak rozum może poznać podstawowe zasady w porządku teoretycznym, tak jest on w stanie uchwycić takowe zasady w porządku praktycznym. Teoria ta stara się być mocną obroną teorii prawa naturalnego, która szuka niezmiennych, etycznych zasad w złożonym moralnie postmodernistycznym świecie
Ludzka potrzeba prawdy jako nadzieja wobec „pękniętego świata" w refleksji Gabriela Marcela
Full text linkGabriel Marcel is known as a Christian existentialist and a philosopher of hope. Hope for human beings in the broken world is the main thesis of the article. Marcel introduced the idea of a broken world to philosophy as a negative in the moral sense, multidimensional notion that is di- rectly related to our human world. According to Marcel, the root of the broken world is the mys- tery of evil. The broken world occurs everywhere where a human being is left alone without an authentic community, without brotherhood, without hope. However, even in the broken world there is hope for us. In the human soul Marcel discovered a mysterious sensitivity to the light of the truth and the deepest need for the truth. Those qualities of the human heart prove that it is possible for us to turn away from the broken world and to turn to the spirit of truth.Gabriel Marcel is known as a Christian existentialist and a philosopher of hope. Hope for human beings in the broken world is the main thesis of the article. Marcel introduced the idea of a broken world to philosophy as a negative in the moral sense, multidimensional notion that is di- rectly related to our human world. According to Marcel, the root of the broken world is the mys- tery of evil. The broken world occurs everywhere where a human being is left alone without an authentic community, without brotherhood, without hope. However, even in the broken world there is hope for us. In the human soul Marcel discovered a mysterious sensitivity to the light of the truth and the deepest need for the truth. Those qualities of the human heart prove that it is possible for us to turn away from the broken world and to turn to the spirit of truth
Charles Taylor, Współczesne imaginaria społeczne, tłum. Adam Puchejda, Karolina Szymaniak, Znak, Kraków 2010, ss. 262.
No full textWspółczesne imaginaria społeczne to licząca 262 strony książka składająca się z podziękowania, wprowadzenia oraz 14 rozdziałów. Jej celem jest krytyczna analiza i prezentacja wyobrażeń leżących u podstaw nie tylko zachodnioeuropejskiej, ale też amerykańskiej wizji społeczeństwa nowożytnego