Filozofia Chrześcijańska
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Samotność i doświadczenie mistyczne
No full textThe article is an attempt of analysis of the category of loneliness in the mystical experience. The loneliness is a natural space of cognition and a necessary condition of the contemplation enabling the experience of God, but it is also irremovable element of all stages of the mystical experience. Three of the principle problems of this question were subjected to the analysis. Faithful loneliness constituting the essence of the concept of anachorese. From such point of view the isolation from the world (as well as the escape from the body) turns out to be a way to experience of God. Holy loneliness as a durable spiritual state connected with narrow path of the dark contemplation of St. John of the Cross (mystical loneliness in God and for God). Inner loneliness (Eckhart’s seclusion as a basis of the project of inner man)
Projektowanie egzystencji. Samotność. Właściwe bycie sobą?
No full textThe author, following Heidegger’s analysis of Dasein way, starts with a description of common understanding of a project of existence. Then he passes on to its ontological understanding. Both common and Heidegger’s way of understanding treat these issues in a different way. Despite significant differences, both ways of understanding the existence project – as a suggested answer to “how to live” question claiming to be the right ones – result from the same paradigm of viewing a human-being, mostly as somebody apart, who is distinguishable by possessing a self-imposed task, which could be “discovered” and put into reality only by an entity alone – and be oneself. Such a human, as a unique in his existence, is his own biggest problem and a task (a project) for all life
Paradygmatyczne konceptualizacje samotności i wspólnotowości w dyskursie monoseologicznym
No full textThe author of this paper is concentrated on a controversial and having not only one and satisfactory for different discussing it parts solution problem of the limits of the phenomena of loneliness and communitiveness. It is placed on a ground of the monoseological discourse as being intrinsic to it. The term ‘monoseology’ is derived from two combined ancient Greek words – ‘monosé’, which means ‘loneliness’, and ‘logos’ – translated as ‘science’. Hence monoseology, in its wider meaning, is used to designate all sciences interested in analyzing and conducting systematic research on loneliness; in a narrower sense the term ‘monoseology’ means simply just the philosophy of loneliness. It is quite commonly agreed that loneliness has only got bad sides in itself but communitiveness on the contrary has got only bright ones. Therefore loneliness deserves on clear and firm criticism while communitiveness is assessed in a univocally positive way. This, in turn, translates to an unquestionable preference to ideas, feelings, motives and acts which are of community character and use. On the other hand, loneliness is recognized as a reason of our pain, suffering, fears, sadness and horrible despair. It results that our key ambition, need and aim should be avoiding and preventing each form of loneliness in our private and social life at all costs. But, as it occurs, this causes a lot of further – not only theoretical but unfortunately also practical – problems, which some researchers and ordinary people must face. This kind of unilateral and unambiguous interpretation both loneliness and communitiveness is called in the article “monolectical”. In addition, it is shown in it that ‘monolectics’ of communitiveness or loneliness is insufficient for possibly objective and complete picture of this two. In consequence it is argued that monoseological discourse is able to gain it and to develop itself only by turning to the dialectical method of explaining. The fundamental thesis and belief as well, expressed on the ground of the dialectics of loneliness and communitiveness, is that loneliness and communitiveness are not at all isolated but strongly complementary. A practical conclusion arises from this statement according to which each of us should intertwine in his or her life some periods of communitiveness and then some periods of loneliness
O możliwości komunikacji egzystencjalnej w filozofii Karla Jaspersa
No full textThe author tries to present different aspects of communication, which can be found in the philosophical work of Karl Jaspers. The beginning point is an immediate communication taking place in existence, and the goal is an existential communication, which enables existential elucidation. Jaspers believes that only in contact with other people one can be himself. Solitude is never a good answer to our problems
Kategorie samotności i wspólnotowości w filozofii Miguela de Unamuno
No full textThe most important issue in our life, that everyone has to solve is relationship with the others. This article is an attempt to analyze the original views of the Spanish writer and philosopher about the importance of solitude in people’s life and in shaping their spirituality. There’s an attempt to answer the question why, according to Unamuno, the great solitaries have made more contribution to the humanity than the great leaders, inventors and politicians
Samotność pacjenta i lekarza wobec decyzji o leczeniu inwazyjnym w chirurgii
No full textWhat we usually call loneliness is surely something experienced by: Palamedes and Ajax at Troy – the victims of Odysseus’s envy, Antygone – after meeting her sister Ismene, Prince Hamlet – after speeking to his mother. The author added to K. Jaspers b order situations his own loneliness research model: about invasive modality in surgery. It consists of two obligatory components parts: 1. Surgeon’s decision given to the patient in the form of proposal – suggestion.2. Patient’s approval – consent. Without surgeon’s proposal – patient consent is meaningless. Without the patient’s approval, the operation cannot usually take place. Patient’s approval, or refuse, is this part of the surgical decision, were we can distinguish: 1. Man’s sovereignty in disposing of his health and life. 2. Existence of a distinct self – individuality of existence “I”. The research model reveals, perhaps even more clearly than the another ones, the ontic dimension of loneliness. Loneliness is the price of identity – oneselfness. In conclusions the author stressed: Necessity of discussing patient’s consent in conjunction with surgeon’s decision. Attempts to isolate the issue of patient’s approval lead to aporia, in particular cases to unhappiness. Whilst describing, by the surgeon, diagnosis and treatment plan, the patient does not gain any competence in the branch of surgery; he is preoccupied with examining the doctor. The most important thing is whether he can trust him. Even the best functioning institutions and community customs cannot remove loneliness completely, especially in border situation s. Therefore they may not be blamed for the fact that the loneliness exists. Time is a strong generator of tensions connected with loneliness. Agreeing with N. Hartmann, that the man exists in his achievements, the author adds: and in decisions made in solitude. There is also creativity here
Samotność z perspektywy nieśmiertelności.Refleksje Henryka Elzenberga
No full textThe starting point for the considerations are three versions of the text of Henryk Elzenberg, kept in manuscripts, and not published until now, devoted to “meditations” over the possibility of reaching immortality in earthly life. The author, on the basis of their analysis and other statements on immortality, presents Elzenberg’s attitude towards solitude, to which people who do not follow the main social stream and are able to retain autonomy of their views independently of outer conditions are all doomed. To indicate such kind of people Elzenberg has introduced the category of “spirit aristocracy”. This category is indispensable for existing of every society. And both scientists and artists are classified to it. They reach immortality, but it is conditioned, because during their lives nobody will get to know if it is worth to make a sacrifice of their own solitude. According to the author, Elzenberg’s life may be set as an example of such a solitary spirit aristocracy
