Zeszyty Naukowe Centrum Badań im. Edyty Stein
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Pomiędzy redukcjonizmem a poszukiwaniem pełni. Potrzeba integralnego rozumienia człowieka w dyskusji etycznej
No full textA late modernity is an age of the extremes. They are marking: reductionism (1), technologizing (2) and massification (3). Consequences of reductionism in understanding the man are negative for him and for surroundings. On such an anthropological theory, assuming determined metaphysics, based a majority of researches in the problem of the good and evil. However in the humanistic sciences integral theories are more often popular, what is probably results from unconscious seeking the plenitude. In order to undertake versatile presentations of the good and evil, anthropological concepts diverse and using up, though not arbitrarily are necessar
Dobro w kontekstach III Rzeszy. Refleksja wstępna
Full text linkSpeaking on good in context of Third Reich is a big challenge for a scholar.Realities of German national community – as projected and actualized by Nazis – which based on total exclusion (including physical extermination) of some ethic groups, causes that in order to find something or someone what/who was good there, one needs to refer to statements of the people who took exception to the system and stayed beyond it or on its rim. In this article authoress focuses on Dietrich Bonhoeffer’s diaries, where authordepicts years 1936-1942 spent on conspiracy, and chosen documents from Nuremberg trials which reveals enormity of crime made by Nazi system
Obiektywny charakter dobra w szkole lwowsko-warszawskiej: K. Twardowski, W. Tatarkiewicz, T. Czeżowski
Full text linkThe thesis that goodness and truth have objective and absolute nature is a solid feature of philosophers included to Lvov-Warsaw School. There are presented and analyzed critical arguments against thesis that goodness has relative and subjective nature formulated by Kazimierz Twardowski, Władysław Tatarkiewicz and Tadeusz Czeżowski. Apart from it there are described positive arguments for thesis the goodness is objective and absolute. In the end standpoinst of three philosopher
Współczesne zapytywanie o dobro jako pytanie o człowieka
Full text linkAxiological topics, especially the concept of right and good and questions concerning nature of good, are intrinsic part of philosophy of men. This can be observed in contemporary philosophical tendencies, in particular those originated from philosophy of dialogue. In this perspective the emphasis in question of good moves from ontology to the philosophical anthropology. Good turns out to be interpersonal phenomenon, which is cohere with mutual dialogue and the drama of human existence, rather than with a „scene” understood as noumenal universe. Interesting notion of such philosophical approach to good can be found in thought of contemporary philosophers of dialogue and Józef Tischner\u27s concept of philosophy of drama
Dwa systemy dobra? Fenomen sprawności
Full text linkIn this article two systems of understanding of good are presented: first, the philosophical one (connected with ethical system), and second – religious one (espe cially in case of Christianity, but also other monotheistic religions). It is possible, of course, to imagine a “mixed” system or one where those two could meet each other in specific point, or concept, or representation. In general, those systems have to be considered separately. Rational explanation is crucial for a philosophical system (achieving a specific good makes a reinterpretation of ethical situation from different point of view, for example as a sacrifice, impossible), while religious system needs a personal explanation (ethical situation could have a far-reaching consequences for interpersonal relations, because a supernatural factor, for example a grace, is included here)
"Czynienie dobra" w nieprzychylnym świecie w ujęciu
Full text linkThis article gives a short analysis of a greek word agathopoieō as “doing good” in a perspective of First Epistle of Peter. The Author of the letter shows the importance of “doing good” in a hostile society. Christians as members of a Roman society were often treated as “not citizens” (paroikos) with a resentment and disgust. Despite the fact they were often victims of verbal and physical violence they could become the witnesses of the faith by “doing good”. Surprisingly agathopoieō can become an element of a dialog in an antagonistic world
Oświeceniowo-humanistyczna wizja dobra i zła u Michaela Schmidta-Salomona
Full text linkThis article is on Michael Schmidt-Salomon’s ethical thought as well as intelectual traditions on which he refers explicitly or could be joined with. Schmidt-Salomon is against of considering good and evil as a scientific or intelectual categories. He claims that there are only good or bad consequences of human actions what exist, so it is impossible to choose and and represent good or evil, at most one can make a reasonalbe decisions
Fenomenologia i agatologia
Full text linkThe aim of this article is to prove the thesis that relation between phenomenology and agathology – as presented in Józef Tischner’s work – is essential to his philosophy. Two assumptions are discussed here in order to prove main point. First, that by beginning from Husserlian concept of transcendental ‘I’ and grounding his thought in phenomenological analysis, Tischner develops his idea of axiological and agathological ‘I’. Second, Tischner’s concept of ‘dramatic entity’ can be understood as a result of his reflection on Husserlians approach to subjectivity. As it is shown, acceptation of phenomenological point of departure doesn’t cause – for Tischer who follows Husserl – to fall into a dogmatism, but, in contrary, to reveal axiologically-agathological perspective
"Czy na to złym okiem patrzysz, że jestem dobry?". O możliwej reakcji na dobroć
Full text linkIn the parables of the workers in the vineyard and of the lost son, Jesus shows the relationship between goodness/forgiveness and justice. The protagonists of the two parables: the workers of the first hour as well as the elder son were expecting justice, while the vineyard owner and the father of the lost son showed goodness which rises above justice. This attitude triggers off “evil eye” of those whose sense of justice is disturbed. Whilst the Old Testament assumed the “eye for eye” rule as the fundamental social strategy, Jesus changes into the strategy of “do to others as you would have them do to you”. History shows that justice which is not counterbalanced by goodness, mercy, and forgiveness may deform into revenge, retaliation, vengeance. Although justice is still the basic norm of the society, it is goodness that should dominate in individual relations, even if it causes a negative reaction of those who construe goodness as injustice (trans. Agnieszka Piskozub-Piwosz
Piękno płaszczem dobra. Od Plotyna do Stróżewskiego i Tischnera
Full text linkRelationship between goodness and beauty has been considered byphilosophers since ancient times. Plato identified them with one another. According to Plotinus and other Neoplatonists beauty has its origin in the good, reveals it, and directs us to it. The Middle Ages continued this tradition, reflected in the theory of the transcendentalsand in the understanding of beauty as harmony and radiance. In contemporary Polish philosophy, Platonic and especially Neoplatonic themes can be found in the thought of Władysław Stróżewski and Józef Tischner. They represent a common featureof the two conceptions, which otherwise differ in many respects. For Tischner beauty turns out to be not only an element, in which one can lose oneself, but also light and grace, a gift of the highest good. According to Stróżewski beauty, understood as radiance and perfection, comes as a gift from above, and inclines one to rise to what is highest (trans. Jarosław Olesiak)