Dociekania: w stronę filozofii niesubstancjalnej
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| Format: | Buch |
| Sprache: | Polish |
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Kraków
Wydawnictwo Aureus
2016
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| Online-Zugang: | Inhaltsverzeichnis Abstract Register // Sachregister Register // Personenregister |
| Beschreibung: | 315 Seiten 24 cm |
| ISBN: | 9788360741955 |
Internformat
MARC
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| 546 | |a Zusammenfassungen in englischer Sprache | ||
| 650 | 4 | |a Antropologia filozoficzna | |
| 650 | 4 | |a Filozofia | |
| 650 | 4 | |a Metafizyka | |
| 650 | 0 | 7 | |a Philosophische Anthropologie |0 (DE-588)4045798-9 |2 gnd |9 rswk-swf |
| 650 | 0 | 7 | |a Metaphysik |0 (DE-588)4038936-4 |2 gnd |9 rswk-swf |
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| 689 | 0 | 1 | |a Metaphysik |0 (DE-588)4038936-4 |D s |
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Datensatz im Suchindex
| _version_ | 1804178279626702848 |
|---|---|
| adam_text | Spis tresci
Slowo wst^pne — prof. Wladystaw Strdzewski 5
Od autora 7
I. Filozofowanie
1. Dziesi^d tez o filozofii (w kierunku filozofii niesubstancjalnej) 11
2. Trzy poczqtki filozofii: Gadamer, Colli, Hadot 23
3. Po co filozofowi prawda? 39
4. Zio filozoficzne 62
II. Metafizyka, ontologia
5. ObecnoSd metafizyki, czyli sztuka odnoszenia si$ do horyzontu horyzontdw 81
6. Akt stwdrczy 91
7. Natura Uniwersum 104
8. Negacja i nico^d 117
9. Dlaczego niepomyglalne daje do my^lenia? 128
10. NiepojmowalnoSd absolutna 137
11. Co znaczy skonstruowad umysi? 150
III. Osoba
12. Czysta samo£wiadomo£d w Swietle metafory Swiatia 167
13. W kierunku indywidualnoSci osoby 180
14. PowinnoSd - odpowiedzialno£d - norma tywnoSd 191
15. Godno^d: warto^d czy powinno^d? 207
16. Skqd si£ bierze powinnoSd? 216
IV. Cziowiek
17. M^zczyzn^ i niewiast^... 231
18. Sk^d ten l^k przed wolno^ciq? 252
19. Milczenie: mi^dzy semiotykq a metafizykq 276
V. Poczqtek I koniec
20. Poczqtek i koniec 291
Indeks nazwisk 303
Indeks rzeczowy 307
Abstracts 312
Wykaz pierwodruków 317
Abstracts
Ten theses on philosophy (towards the non-substantial philosophy)
The author proposes the following theses: 1. philosophising is not bom of astonish-
ment, 2. philosophising does not come from experience, 3. a philosopher does not ask and
answer questions, 4. philosophising is not learning, 5. philosophising does not create any-
thing; 6. philosophising does not have its subject, 7. philosophising serves no purpose, 8.
philosophising is not real, 9. philosophising is not a subject of metaphilosophy, 10. the
essence of philosophising is metaphilosophy.
Three beginnings of the philosophy: Gadamer, Colli, Hadot
In the article it will be examined critically the concepts mentioned in the title of three
philosophers, who try again to put the problem of the beginning of the philosophy. This
problem - understood as a philosophical - could be binding deal with the issue of under-
standing of philosophy by itself. This would involve, first, the philosophical answer to the
question about the possibility of placing philosophy in a broader context of social, or more
precisely - culture-human activity. Prejudging usually in advance of this possibility, it most
often goes straight to do demarcation line between the activity of non-philosophical and
philosophical one. The limit of this turns out to have usually dual nature: first - the range
one, the second - the temporary one. The first comes from the assumption of a broader
social context of the philosophy. The second one - comes from the assumption that philo-
sophical activity is not absolutely necessary in this context; if it turns out for some time, or
in a period of inevitable, it’s because of some additional historical circumstances. I will try
to show the difficulties arising from such prejudgements.
Why does a philosopher need the “truth”?
In my view, the basic tool for the analysis of the philosophical role of truth are genera-
lized intuitions concerning communicative acts and established by them dynamic structu-
re. The lesser or greater truthfulness of the acts and the structure is determined by the
accompanying input which aim is to reduce always present there manipulation. The made
assumptions allow to ask questions about the truth of a being itself and about the metaphy-
sical truth.
Philosophical evil
The author attempts to confirm the introduced at the outset, shocking thesis which
says that philosophical fight with the problem of evil and precisely with evil itself, proves to
be more heroic than fighting off the greatest, real-life misfortunes. The considerations are
based on several having metaphilosophical character assumptions. Nonetheless, the most
significant for the assumptions inspiration is oudined by J. Naberfs metaethical experien-
ce of “unjustifiable”. One of the key thesis of the article can be formulated in a following
way: acts of evil consist in having no reason rebellions against the act of good. Metaphori-
cally speaking, acts of evil are in fact a desperate cry for the absolute affirmation of a duty
ABSTRACTS
313
and for the absolute act of good.The final conclusions imply philosophical roots of this
attitude and call for their future, metaphilosophical study.
The presence of metaphysics or the art of referring to the horizon of all horizons
Trying to validate the traditional idea of metaphysics, I define the concept as refer-
ring to the absolute horizon, and the presence of metaphysics as the art of referring to it.
Metaphysical (in a broader sense philosophical) referring to the horizon is a pure activi-
ty oriented on the one hand, on their most primary sources and on the other, on its ultima-
te reasons. In this way, the aforementioned activity refers not only to the
absolute horizon but it makes the horizon manifest. The activity is also the most funda-
mental form of referring to the concept. It is bom in the opened by the horizon space,
tamed and recognised by it in an original way.
The act of creation
In the first part the author puts together the most important intuitions which later will
serve as a base for further analysis of the act of creation. One of the theories presumes that
the idea which stands as the subject of the aforementioned act is reality.The reality is set up
by the same act simultaneously in four dimensions, i.e.: as existence itself, as the individual
existence of the whole in which participates everything that exists, as that whole itself, as
that whole taken in its individuality. In the second part the author takes up selected topics
related to the previously delineated understanding of the act of creation. He puts into
analysis, inter alia, the issue of nothingness and the issue of embedment of the act of
creation in the nature of the Absolute.
The Nature of the Universe
I would like to share a few reflections on the broader nature of the Universe, including
also the nature of our research over it. This subject requires a philosophical approach that
goes far beyond cosmology, or even the philosophy of nature. On the other hand, the
traditional ontological considerations are too general - concern for the rules and the struc-
ture of reality.
I start from definition of terminology, distinguishing: cosmos, the Universe, Meta-Uni-
verse, world, reality. Then I discussing some ontological conditions of being real at all.
A reflection of this type enables and set a formal paradigm of inquiry on the nature of the
Universe, which I understand as a whole, which consists of everything actually is. Then
considering the formal status of that total, which turns out to be a dynamic system constan-
tly generates its own “lack of coherence” and also “overcoming” it. It confronts us with the
problem of generating and assimilating of Otherness. Therefore, I consider the universe as
an Act, which, in a very sophisticated way, refer to its source and its reason. Calling for the
need for more detailed considerations concerning the nature of the universe, speak a few
comments with regard to the distinctive style of expression taking up the issue of physical
Theory of Everything.
Negation and nothingness
The author presents the way of constructing the most radically understood nothin-
gness by contrasting two metaphilosophical perspectives. According to the first one, called
traditional, philosophizing has a cognitive character. According to the second, called for by
the author, it is modeling a permanent self-constitution of sensibleness. The second of
these perspectives allows to understand the nothingness as the result of self-negating of
sensibleness. This self-negating, in turn, occurs in the permanent self-constitution of the
aforementioned sensibleness.
Why does the unthinkable give food for thought?
Assuming that the road to the unthinkable is through thinking, first I ask about thin-
king itself. How deep is it hidden in its philosophical essence? How far can we move from
314
ABSTRACTS
its psychological and Cognitive approach in the search for it? Is it always activated by the
situations “given something to think about”, practical problems or dilemmas?
The intention of asking about the relationship the unthinkable with pure thinking is
the unthinkable for thinking, and at the same time the unthinkable in thinking. Unable to
move beyond thinking itself, unthinkable should be understood as lack in itself. Lack of
clear thinking means as much as the relative lack of thinking, and thinking is not so inten-
se, Le. weakened. Coming back to the question of why and how the unthinkable leads to
thinking, I suggest that it is an inner challenge for thinking. Belonging thinking to the
thought over one s own nature cannot exist without the assumption that it is the value as
such. That means that its total lack, i.e. unthinkable derogates its value. Therefore, the
whole thinking activity can be read as subordinated to realization of its own value.
Absolute incomprehensibility
The author attempts to rethink the philosophical problem of „absolute incomprehensi-
bility”. The problem arises in connection with a quest for the possibility of a final and
absolute consolidation of sources and reasons of everything that aspires to have sense, that
is, in connection with the question of reasonableness itself. The key issue proves to be
relationships of categories like: absolute, reality, man and philosophizing. All this requires
serious metaphysical settlements. In the final conclusions the author postulates the com-
plementation of apophatic theology and apophatic anthropology.
What does It Mean: to Construct a Mind?
In this paper I intend to outline the theoretical status of the mind, and when the oppor-
tunity occurs, of such categories like consciousness or self-consciousness. I’m going to do
this from the philosophical or even metaphilosophical position, yet trying to make the
proposed explications show possibly least philosophical involvement and prove to be use-
ful in cognitive metareflection. The regulative idea of my findings, which to my mind is in
accordance with the mainstream and having appeared since the beginning of philosophy
and science insights, will be the understanding of the mind as a key category allowing for
the mediation of areas contractually called in the paper as material and spiritual. Unifying
theme of our discussion will be the question of constructability of objects corresponding to
such categories as mind.
Pure self-awareness in the light of metaphor light
The article tries to connect philosophical concept of self-awareness (self-creation) man
with its transcendent source and rightness. To clarify this relation the metaphors of light
are used, redefining concepts as the following categories: light as a light, luminosity, bri-
ghtness, clearance, visible - invisible.
Selected theses:
Entity constitutes as the value directed on its more effective participating in the value,
which in our model reflects the light. Gets to know itself, gains self-awareness, constitutes
the world participating in it. More precisely, the world is a space created by this entity in its
own interior as a place for free Neighbor participating. Dynamics of expansion this space
constitutes the measure of entity value.
Entity mediates between invisible lighting and visible lighting of objects. Mediates all
over - Alone become visible only thanks to participation in the invisible light, through
“photo-sensitivities”.
Pure self-awareness of the entity regards its most significant property, which we deter-
mined as “photosensitivity”, i.e. reacting to the light, what means the participation in its
luminosity (abilities to incite brightness). This participation creates openness shape of en-
tity for participating on the Neighbor.
The light alone is such an openness entity. Its openness is exactly luminosity -ability to
incite the most original brightness, i.e. the valency of par excellence.
What is possible to think about the light - entity relation, taking into account the
ABSTRACTS
315
participation in its relation the entity — Neighbor? - Unless in case of second from them the
openness of entity to Neighbor decides about self-awareness, freedom, value and being of
openness, at first it seems not to have analogous meaning. Occurring here disproportion
seems to be endless, what can induce the entity to very pessimistic and destructive for him
conclusions.
But conclusions can go also in the opposite direction. It s due the entity participating in
absolute openness and exactly to its measure that openness takes place, otherwise alone
couldn’t open. Therefore, absolute openness is endless, but to the measure finite. It de-
mands endless power and endless love. And appeals to believe in its endless power as well
as reciprocate this love for participating own good.
Towards the individuality of a person
At the beginning, the author presents some basic intuitions determining the necessity
for philosopher’s reflections on not only numerical singularity, but also individuality. Then
he considers briefly four selected types of individuality, namely: anything existing, the
universe, a person and the Absolute. Nevertheless, for different reasons, in each of these
cases it is possible to assume an impossible to fully express entity, that is, individuality. The
next part develops the idea of a person’s individuality which stays directly linked with his
or her permanent act of self-creation. The essence of the act would lie in a radical distinc-
tion between the person and any other human being as well as in generating the own,
absolute personal otherness. At more accurate, largely speculative characteristics of this
act it turns out to be necessary to redefine such categories like duty, responsibility, trust.
Duty, responsibility, normativity
I am going to clarify and analyse the most general insights into the idea of duties as a
source of ethical responsibility. Hence, our discussion will take mainly anthropological and
metaethical character. The key category for us will be the concept of entrusting oneselfIt
suggests the constitution of a person for the sake of the person of the Other, what means,
seeing in the Other the reason for their own becoming, and because of the person of the
Other, that is, seeing in the Other the necessary mediation for self becoming. Above all, it
enables the philosophical transition between the theory mode of existence (becoming) of
the person and the theory of becoming a person, as well as between the theory of duties
and normativity.
Dignity: a value or duty?
Looking at the ethical considerations basing on the categories of a person and his di-
gnity, there can be observed a tendency to blurring or even obliterating a distinction be-
tween the value and duty. More or less emphasized assumption which seems to be
responsible for the tendency can be formulated as follows: the source and reason for moral
behavior is a sense of personal dignity. The key term here is the “sense”. It implies a certa-
in experience or the experience itself, in which a person seems to constitute simultaneously
as a value and duty. What I suggest, is to examine briefly two following issues. The first of
these is the role of experience in ethical reflection. The second concerns the mutual de-
pendency of the categories of values and obligations, especially in relation to the person
and his dignity.
Where does duty originate?
The article puts forward the issue of duty in terms of its origin, that is, of absolute duty
- its sources and rightness. The duty consists in recognizing one’s whole being as well as his
or her existence as dutiful. What is more, it is the result of taking the absolute responsibility
for a neighbour/Fellow being. When asking about the origin of the above-mentioned re-
sponsibility, we consider the question if a man is inherendy active or passive. Gan any
experience have a decisive influence on his or her engagement? Do we find the source and
the rightness of our activity in ourselves or rather (come across them) somewhere beyond?
Emerging responses seem to break these dichotomies.
Ceated as a male and female ...
I am going to discuss the possibility of a philosophical approach to the issue of gemder.
At the same time I am going to outline my own concept of the beforementioned keynote. It
is pretty clear that the topic has been discussed by philosophers since Ancient history.
However, this does not mean that they were able to make it a philosophically valent issue,
that is, to show its power of settling certain passages of philosophical discourse.
Whence comes this fear of freedom?
When we ask about freedom in the most basic, primary meaning, we must turn to the
primordial conditions of our volition. My will is bom as the one forestalling a fellow human
being’s gradual sinking in my inside. My primary challenge is a continuous struggle for self-
improvement as well as making myself worthy of the fellow human being’s trust. This, in
turn, requires trust in his infinite valence to endlessly bear him its witness. Creative Act lies
in putting Creator’s faith in his creature - a human being. Creator’s faith in my person must
be understood as an infinite love. And honestly, the notion of the infinitive love is the one
for which I begin to fear. My anxiety becomes a part of the Creator’s. This is his fear of my
fear, the fear, which belongs to me as to a finite creature, and the fear of being paralysed by
the infinite extent of his infinite love. Fear of the infinite Creator who puts his faith in a
finite creature must be infinite. By entrusting the Creator I begin to sense his love and his
fear of my anxiety. Than his fear becomes my fear which turns out to be infinite as the fear
of an infinite creature who entrusts infinite Creator also has to be infinite.
Silence: between semiotics and metaphysics
The first goal of my paper is to try to organize various types of philosophical reflection
on silence. The second is to outline my own philosophical theory of silence.
Firstly, I am going to commence with establishing our initial intuitions concerning the
word „silence”. I mean this understanding of the term, which proves to be the most valid
for philosophical considerations (i.e. referring to deliberations in possibly many fields of
the philosophical system, and at the same time stimulating the discussions). All in all, it
seems that it must be ,»meaningful silence”.
Secondly, trying to find its place among most broadly understood acts of communica-
tion namely, widely understood dialogue, I am going to proceed to the analysis of semiotic
silence conditioning. I am also going to consider the special role of the acts of silence in the
aforementioned dialogue (When do we react with silence? What is its purpose?).
In the subsequent section I am going to consider the axiological, anthropological, onto-
logical and finally, metaphysical premises of acts of silence. In particular, I am going to
touch upon the issue of silence towards the inexpressible” and the inconceivable”. More-
over, I am going refer to the issue of the silence of God towards the Creature.
The beginning and the end
When we excessively rely on language, the headline terms seem to be antonyms and
their definitions seem to be subject to symmetry. In this approach the beginning and the
end would mean either two border points of a certain distance or duration of something.
They can also possibly mean two end sections of this distance or duration which remain in
close proximity to these points. On the one hand, this could mean the place or time from
which something begins or the first of its parts which can be distinguished, on the other,
a place or a moment in which something ends or its final part. However, in order to avoid
the circulas in definiendo mistake, it is essential to ask a question about the actual differen-
ce between the mentioned moments and places and the roots of their opposite meanings.
What is the thing which actually determines that one of them stands for the beginning and
the other for the end? What does it mean that one of them situates itself as the first, second
and last? As we will see, the closer to the answers to these questions we are, the more the
aforementioned symmetry turns out to be illusory. The only hope is to find some analogy
between the terms.
Bayerische
Staatsbibliothe
München
Indeks rzeczowy
Absolut, absolutnoSd 6, 18, 21, 24, 60,
61, 77, 89, 93, 94, 95, 96, 98, 99,
100, 101, 102, 103, 107, 110, 122,
141, 142, 144, 149, 150, 151, 152,
187, 189, 190, 195, 232
akt, aktywno££ 11, 12, 13, 16, 17, 18,
19, 21, 22, 23, 24, 26, 28, 40, 41,
43, 44, 45, 46, 47, 48, 49, 50, 51,
52, 53, 54, 56, 57, 58, 61, 64, 67,
68, 69, 70, 71, 72, 73, 74, 76, 77,
81, 84, 85, 86, 87, 88, 91, 92-103,
112, 113, 114, 115, 122, 125, 126,
127, 132, 133, 138, 139, 142, 143,
144, 145, 147, 148, 156, 157, 158,
159, 160, 161, 162, 163, 164, 167,
168, 172, 173, 175, 176, 178, 180,
182, 185, 187, 188, 189, 190, 191,
192, 193, 194, 195, 200, 201, 204,
205, 206, 207, 208, 209, 213, 215,
221, 224, 225, 227, 228, 231, 232,
255, 256, 257, 258, 259, 262, 263,
265, 266, 267, 270, 271, 273, 278,
285, 286, 287, 288, 290, 291, 292,
293, 294, 308
akt czysty 127, 133, 134, 135, 150
akt stwdrczy 128, 277, 279
B6g 24, 32, 33, 36, 64, 66, 75, 77, 89,
91, 97, 98, 99, 100, 101, 102, 110,
115, 121, 122, 128, 141, 150, 151,
152, 153, 198, 208, 220, 231, 283,
284, 285, 296
blizni 72, 75, 76, 178, 179, 180, 181,
182, 197, 220, 221, 223, 234, 235,
263, 267, 268, 269, 270, 272, 273,
274, 275, 276, 277, 279
bycie 24, 40, 58, 60, 66, 67, 69, 83, 86,
90, 102, 113, 114, 119, 132, 167,
173, 174, 181, 192, 199, 201, 205,
207, 208, 223, 224, 235, 241, 252,
291, 303, 307
byt 13, 24, 31, 39, 46, 57, 58, 59, 60,
61, 69, 83, 86, 88, 91, 92, 93, 96,
97, 98,101,102,103,106,107,108,
109, 110, 111, 112, 113, 114, 121,
122, 123, 124, 125, 127, 128, 150,
153, 198, 202, 208, 219, 250, 252
czlowiek, czlowieczenstwo 19, 21, 23,
24, 26, 27, 28, 29, 33, 35, 36, 37,
39, 46, 49, 59, 64, 65, 66, 71, 75,
78, 88, 96, 98, 102, 105, 109, 117,
121, 123, 124, 125, 126, 132, 133,
142, 144, 145, 147, 152, 153, 155,
157, 165, 166, 171, 188, 189, 198,
199, 204, 207, 208, 210, 214, 221,
224, 227, 231, 239, 240, 241, 242,
243, 244, 245, 246, 248, 249, 250,
251, 252, 261, 262, 263, 268, 272,
273, 277, 279, 280, 281, 282, 283,
284, 285, 291, 294, 295, 296
dialog 26, 29, 30, 31, 33, 36, 40, 42,
44, 45, 48, 49, 50, 51, 52, 53, 54,
55, 56, 59, 61, 73, 88, 98, 149, 179,
193, 201, 221, 224, 226, 228, 247,
256, 257, 259, 285, 288, 289, 290,
292, 293, 294, 295, 296
308
INDEKS RZECZOWY
dobro 35, 44, 46, 48, 53, 64, 65, 66,
67, 68, 69, 70, 71, 72, 74, 75, 77,
78, 88, 89, 90, 99, 100, 103, 108,
122, 123, 124, 126, 144, 182, 183,
198, 205, 208, 211, 213, 218, 234,
243, 251, 254, 272, 281, 283
doswiaciczenie 13, 14, 18, 27, 32, 36,
37,68,121,122,125,126,127,157,
158, 160, 202, 203, 204, 213, 214,
215, 216, 217, 218, 219, 220, 225,
226, 227, 228, 229, 230, 231, 251,
265, 266, 267, 275, 294, 296
dyskurs 18, 29, 33, 35, 36, 37, 40, 57,
155, 230, 239, 240, 242, 248, 249,
293, 294, 295,
filozofowanie - czym jest 14, 15, 16,
17, 18, 19, 20, 21, 22, 27, 28, 30,
32, 33, 34, 35, 36, 37, 38, 64, 78,
81, 84, 85, 86, 87, 119, 125, 126,
127, 129, 135, 138, 144, 147, 148,
149, 156,
filozofowanie - poczqtki 11,12,13,14,
16,26,28, 29,36,38,143,146,149,
151
godnoSd 65, 124, 133, 199, 213-221
horyzont 21, 31, 32, 43, 51, 55, 56, 73,
77, 78, 81-90, 114, 115, 141, 148,
248, 255, 275, 291, 293, 294
indywidualnosd 42, 55, 63, 78, 92, 94,
95, 113, 114, 120, 125, 165, 185-
195, 202, 203, 205, 212, 220, 244,
245, 247, 248, 252, 255, 256, 257,
258, 261, 262, 264, 265, 267, 268,
271, 273, 286, 308
inny 14, 16, 17, 19, 20, 21, 30, 36, 37,
42, 46, 49, 52, 54, 67, 68, 73, 74,
101, 108, 110, 111, 112, 114, 120,
123, 124, 125, 128, 134, 137, 142,
145, 159, 162, 163, 166, 167, 172,
174, 176, 185, 186, 188, 192, 193,
197, 198, 199, 200, 201, 202, 203,
204, 207, 212, 217, 220, 227, 231,
245, 246, 247, 248, 252, 253, 256,
258, 262, 265, 268, 270, 273, 280,
281, 287, 302, 307
istnienie 28, 54, 61, 66, 71, 87, 88, 89,
90, 92, 93, 94, 95, 96, 97,101, 102,
103, 105, 106, 108, 109, 115, 119,
122, 123, 124, 125, 127, 128, 149,
150, 190, 199, 219, 224, 254, 299,
j ?zyk 26, 30, 32, 33, 34, 39, 41, 43, 44,
45,48,101,103,126,141,156,160,
164, 167, 176, 186, 213, 214, 218,
227, 228, 244, 248, 249, 252, 256,
265, 286, 287, 288, 291, 292, 293,
299, 302
klamstwo 40, 45, 46, 47, 50, 53, 64
komunikacja 43, 48, 70,103, 248, 249,
286, 290, 291, 292, 293
koniec 26, 292, 299-309
l?k 277, 279, 283
metafilozofia 13, 21, 22, 28,37, 39, 78,
119, 125, 127, 142, 143, 153, 155,
metafizyka 18, 26, 55, 57, 61, 81-90,
106, 107, 109, 110, 115, 121, 122,
124, 129, 144, 148, 151, 153, 189,
201, 202, 206, 207, 208, 220, 251,
277, 279, 285-296, 299, 303, 309
milczenie 40, 89, 179, 285-296
milord 103, 150, 277, 283
model, modelowanie 12,15,16,25,54,
59, 60, 72, 74, 95, 112, 119, 126,
127, 135, 137, 138, 147, 148, 149,
151, 155, 156, 157, 159, 161, 163,
164, 165, 166, 167, 168, 173, 174,
175, 177, 178, 179, 180, 181, 211,
212, 227, 228, 235, 244,
mySlenie 27, 30, 36,42,43, 51, 78, 89,
131-139, 151, 156, 253, 270, 282,
291
negacja 69, 119-129, 301, 304
INDEK5 RZECZOWY
309
nicoáé 77, 83, 84, 93, 96, 97, 119-129,
135, 137, 219, 282, 284
nie ko munikowalnoá c 142, 295
niepomyálalne 131-139, 142
niepojmowalnoáé 11, 141-153, 285
normy, normatywnoáé 36, 55, 56, 65,
68, 69, 71, 124, 158, 197-212, 216,
218, 226, 246, 258, 309
nieskoñczonosé 42, 72, 73, 75, 76, 77,
83, 84, 85, 86, 88, 90, 96, 97, 105,
114, 115, 122, 133, 134, 141, 148,
149, 151, 152, 162, 174, 177, 182,
183, 186, 189, 191, 192, 193, 194,
201, 202, 208, 213, 221, 225, 232,
235, 243, 250, 253, 255, 259, 265,
269, 270, 271, 275, 278, 284, 296,
302, 309
Nieskoñczony 73, 74, 76, 77, 83, 84,
85,86,103,150,194,195, 202, 207,
208, 210, 233, 277, 278, 282, 283,
284
odpowiedzialnoáé 31, 52, 64, 69, 70,
71, 73, 74, 75, 85, 86, 93, 102, 105,
149, 179, 181, 182, 193, 194, 197-
212, 213, 220, 221, 224, 225, 226,
231, 232, 246, 261, 262, 263, 264,
266, 267, 271, 273, 274, 278, 279,
281, 284, 309
osoba 31, 42, 46, 47, 50, 63, 72, 73,
76, 78,121,127,134,142,151,171-
235, 240, 241, 243, 246, 247, 248,
255, 257, 258, 259, 261, 263, 269,
277, 278, 279, 287, 302, 303, 306,
308, 309
partycypacja 81, 87, 101, 107, 108,
121, 134, 137, 152, 153, 175, 178,
180, 181, 182,
philosophia perennis 17, 29, 129, 135,
148,
piçkno 89, 90, 124
pled, plciowoáé 239, 240, 241, 242,
243, 246, 248, 254, 309
poczqtek 23, 24, 25, 26, 27, 28, 29, 30,
31, 36, 37, 38, 42, 60, 76, 78, 89,
93,94,101,103,127,132,136,180,
181, 192, 226, 234, 242, 244, 247,
250, 251, 269, 270, 271, 288, 292,
299, 300, 301, 302, 303, 306, 307,
308, 309
podmiot, podmiotowoác 13,17,18, 20,
21, 22, 26, 29, 30, 41, 42, 43, 44,
48, 51, 52, 53, 54, 55, 56, 57, 58,
59, 60, 61, 63, 67, 70, 78, 84, 85,
86, 92, 93, 94, 95, 96, 98, 99, 100,
101, 102, 103, 105, 115, 124, 127,
131, 132, 133, 134, 135, 143, 145,
147, 149, 151, 152, 157, 158, 159,
160, 161, 162, 165, 166, 167, 168,
171, 172, 174, 175, 176, 177, 178,
179, 180, 181, 182, 183, 186, 187,
188, 189, 190, 191, 192, 198, 199,
202, 203, 204, 205, 206, 210, 215,
217, 218, 219, 224, 225, 229, 230,
231, 242, 246, 248, 271, 286, 288,
290, 292, 293, 295, 300, 302, 304,
305, 306, 307, 308, 309
powinnoáé 12, 67, 68, 69, 70, 74, 93,
149, 189, 192, 192, 197-212, 213-
221, 223-235, 256
prawda, prawdziwosc 14, 16, 18, 27,
29, 33, 39-61, 74, 75, 88, 89, 91,
124, 125, 126, 133, 141, 213, 214,
233, 243, 250, 253, 263, 269, 272,
276
preferencje 12, 56, 57, 158, 258
przedmiot 11, 12, 13, 15, 16, 17, 21,
26, 28, 30, 31, 50, 55, 58, 60, 64,
65, 66, 67, 82, 84, 85, 86, 88, 91,
92, 93, 94, 95, 100, 105, 106, 108,
109, 110, 115, 123, 124, 125, 127,
132, 133, 134, 137, 141, 143, 144,
145, 147, 155, 156, 157, 166, 167,
168, 171, 172, 173, 174, 175, 178,
179, 180, 181, 185, 186, 190, 191,
195, 199, 209, 211, 214, 215, 216,
217, 218, 220, 224, 230, 231, 239,
240, 248, 253, 262, 263, 274, 283,
300, 308, 309
310
INDEKS RZECZOWY
rzeczywistoáé 16, 17, 18, 20, 21, 25,
39, 40, 43, 44, 46, 51, 55, 56, 57,
58, 59, 60, 61, 75, 92, 93, 94, 95,
96, 97,102,103,105,106,107,108,
109, 117, 121, 122, 123, 124, 125,
126, 127, 128, 132, 143, 144, 145,
147, 148, 149, 150, 188, 190, 219,
220, 227, 228, 231, 240, 245, 247,
252, 253, 254, 255, 282, 293, 309
racja 11, 12, 14, 15, 18, 20, 21, 28, 48,
56, 63, 64, 68, 70, 73, 75, 81, 83,
84, 85, 92, 93, 94, 95, 96, 97, 99,
100, 103, 110, 112, 113, 114, 115,
126, 132, 136, 141, 142, 143, 144,
145, 146, 149, 150, 151, 152, 158,
160, 161, 162, 163, 164, 173, 175,
176, 177, 180, 181, 182, 189, 190,
191, 192, 194, 197, 200, 201, 207,
208, 213, 215, 216, 217, 218, 219,
220, 223, 226, 230, 232, 233, 234,
235, 256, 257, 258, 259, 267, 268,
269, 270, 271, 277, 291, 296, 302,
304, 305, 306, 309
samokreacja 16,18,129,172,173,178,
191
samotranscendowanie 77, 128, 136,
137
samoswiadomoáá 13, 16,18, 20, 21, 22,
42, 60, 65, 77, 78, 134, 137, 155,
158, 160, 161, 165, 166, 167, 171-
183, 191, 192, 193, 197, 202, 210,
218, 225, 228, 229, 251, 261, 265,
267, 271, 283
samozgiçbianie 73, 86, 193, 194, 195,
201, 202, 209, 221, 233, 235, 268,
269, 270, 273
sens 14, 19, 25, 31, 32, 36, 39, 41, 42,
60, 61, 64, 72, 73, 77, 81, 82, 83,
84, 87, 88, 91, 93, 94, 95, 97, 103,
107, 108, 113, 115, 116, 120, 121,
122, 124, 126, 127, 128, 132, 133,
135, 136, 141, 143, 146, 147, 148,
149, 150, 151, 152, 157, 161, 162,
164, 167, 168, 172, 182, 193, 194,
198, 203, 205, 206, 208, 209, 211,
219, 221, 223, 225, 226, 228, 229,
233, 249, 251, 252, 253, 256, 261,
262, 263, 265, 270, 274, 276, 286,
288, 289, 290, 291, 293, 295, 301,
302, 304, 309
sensownoáé 58, 91, 93, 100, 119, 122,
126, 127, 128, 129, 135, 138, 141,
142, 143, 144, 146, 147, 148, 149,
150, 162, 167, 172, 188, 194, 206,
208, 216, 240, 243, 245, 293, 294,
303
soboád 18, 51,172, 186, 193, 202, 204,
209, 264, 270, 271
struktura 12, 28, 29, 30, 41, 43, 44, 48,
49, 50, 51, 53, 54, 55, 56, 59, 89,
97, 105, 106, 108, 109, 115, 116,
125, 147, 157, 158, 160, 162, 163,
167, 168, 198, 199, 205, 208, 210,
212, 220, 221, 224, 227, 230, 231,
240, 252, 280, 293, 309
Stwórca 25, 61, 85, 92, 93, 94, 95, 96,
97, 98, 99, 100, 101, 102, 103, 128,
150, 151, 152, 277, 278, 279, 283
áwiadomoáé 13, 16, 18, 20, 21, 22, 42,
60, 65, 77, 78, 137, 155, 158, 160,
161, 162, 165, 166, 167, 171, 172,
173, 179, 180, 182, 191, 192, 193,
197, 202, 218, 228, 229, 251, 261,
265, 271, 283
áwiat 13, 24, 26, 27, 29, 32, 33, 35, 43,
50, 59, 64, 77, 88,97,102, 105, 106,
108, 109, 110, 119, 120, 121, 133,
145, 147, 148, 151, 156, 157, 167,
174, 175, 176, 178, 179, 180, 181,
198, 218, 231, 241, 245, 251, 280,
281, 293, 309
áwiatfo, áwietlistoáé 50, 171, 173, 174,
175, 179, 180, 181, 182
tozsamoáé 7, 30, 54, 55, 60, 77, 87, 94,
101, 107, 108, 110, 115, 120, 121,
137, 157, 163, 164, 172, 186, 187,
188, 190, 192, 202, 225, 242, 245,
INDEKS RZECZOWY
311
246, 248, 251, 255, 256, 258, 259,
265, 271, 276, 280, 303, 305, 308
transcendens 16, 21, 69, 97, 110, 122,
144, 149, 150, 158, 160, 161, 189
transcendentalia 122, 123, 124, 125,
127
transeendowanie 21, 22, 60, 68, 76, 77,
78, 81, 88, 135, 136, 148, 161, 163,
164
twarz 45, 208, 263, 272, 273, 277
umysl 33, 58, 59, 60, 153, 155-168,
231, 249
Uniwersum 105-117, 187, 188, 189,
190, 192, 195, 254, 293
wartoáé 12, 26, 35, 41, 42, 44, 48, 50,
51, 52, 53, 55, 56, 57, 64, 65, 66,
67, 70, 73, 81, 85, 86, 87, 89, 90,
93, 98,103,122,123,124, 125, 126,
127, 132, 137, 139, 150, 158, 175-
-182, 189, 193, 195, 197, 198, 199,
201, 207, 208, 210, 213, 214, 215,
217, 218, 219, 220, 221, 224, 226,
228, 232, 233, 234, 235, 241, 243,
247, 253, 256, 258, 259, 262, 263,
264, 268, 269, 272, 273, 274, 275,
277, 282, 292, 293, 294, 302, 309
wartosciowoáé 52, 73, 75, 93, 98, 125,
161, 221, 274, 275, 290
wola 46, 64, 69, 70, 71, 75, 99, 100,
149, 150, 151, 158, 178, 179, 182,
198, 204, 206, 209, 211, 216, 218,
221, 232, 235, 261, 262, 263, 264,
265 266, 267, 268, 270, 271, 272,
273, 274, 275, 276, 277, 279, 307
wolnoáé 28, 50, 65, 69, 83, 98, 99, 113,
128, 133, 181, 182, 189, 198, 200,
202, 204, 205, 206, 208, 216, 232,
261, 262, 263, 264, 265, 267, 268,
269, 270, 271, 272, 273, 275, 277,
279, 280, 281, 282, 283
wspóístwarzanie 152, 186, 202, 277,
278, 286
zawierzenie 48, 49, 72, 73, 74, 76, 85,
86, 179, 180, 182, 183, 193, 194,
197, 201, 202, 206, 207, 208, 210,
221, 259, 266, 271, 273, 275, 277,
278, 279, 283, 296, 309
zlo 44, 63-78, 178, 261, 276
¿ródio 144, 270
zródfowanie 270
Indeks nazwisk
Adorno T. W. 55, 136
Albert K. 36
Antas J. 45, 46
Apel K.-0. 293
Augustyniak P. 153
Arendt H. 27, 28, 78, 132
Arys to teles 26, 27, 31, 32, 57,132, 134,
187, 215
Augustyn z Hippony 90, 153, 272
Balcerzan E. 295
Balthasar H. U. von 29
Barthes R. 286
Banasiak B. 253, 295
Barker Ch. 242
Barrow J. D. 116, 117, 188
Baudrillard J. 242
Bern S. L. 241, 242, 245
Berger P. 40, 293
Bergman I. 89
Bibler W. 43
Bobko A. 219
Boczkowski K. 242
Brentano F. 13, 66
Buber M. 49
Buczkowski A. 242
Buczyhska-Garewicz H. 16, 28, 39,132,
294
Bugajski M. 286
Butler J. 242
Buytendijk F.F.J. 242
Camus A. 268
Chardin P.T. de 242
Casaro M. 296
Chodasewicz K. 309
Choîuj B. 242
Chomsky N. 46
Chudy W. 45
Colli G. 23-35
ConeU R. W. 242
Copleston F. 29
Curran D.J. 242
Czamik T. 197
Davidson D. 43, 292
D^mbska I. 286
Deleuze G. 242, 253
Demokryt 107
Delsol Ch. 188
Derrida J. 5, 34, 95,111,146, 147, 148,
230, 242, 252, 253, 254, 295
Deselaers M. 75, 77
Domaniewski A. 211
Dostojewski F. 281
Drozdz A. 198
Duméry H. 151
Dummett M. 292
Duns Szkot 187
Dupré L. 91, 97
Dybel P. 246, 249, 253
Dziadkowiec J. 309
Dziamski S. 216
Eco U. 43, 286
Ekman P. 45
Eliade M. 241
Elzenberg H. 218
304
INDEKS NAZWISK
Eriugena Jan Szkot 110
Evdokimov P. 250
Fellini F. 87
Fichte J.G. 40, 263
Filek J. 224
Foucault M. 242, 253
Freud Z. 242, 246
Fritzhand M. 216
Froehle V. A. 278, 279, 281
Fromm E. 280
Gadamer H.-G. 23-37
Gajda-Krynicka J. 23, 29
Galarowicz J. 243
Galkowski J. W. 198, 213
Ganoczy A. 98
Genet J. 70
Gloy K. 229
Grabowski M. 251, 252, 283
Grzegorz z Nyssy 153
Hadot P. 23-37
Hall E.T. 40, 293
Handke K. 286, 287, 288, 291
Hartman J. 37, 39
Hartmann N. 198, 218, 219
Hegel G.W.F. 28, 54, 55, 107, 136, 262,
295
Heidegger M. 5, 27, 82, 95, 97, 102,
113, 133, 148, 179, 202, 205, 206,
252, 291
Heller M. 116, 188
Heraklit 24, 89, 95
Hick J. 150
Hintikka J. 186
Hueck Doherty C. de 296
Husserl E. 13, 18, 59
Irigaray L. 242
Ingarden R. 13, 105, 106, 107, 185,
186, 187, 215, 218
Jadacki J.J. 286, 288
Jakubik A. 87
James W. 159, 160, 230
Jan od Krzyza 153
Jan Pawel II 46, 53, 90, 250, 251
Jaspers K. 82
Judycki S. 58, 99
Jung C. G. 247, 248
Kant L 13, 36, 59, 132, 198, 211, 218,
261
Kierkegaard S. 282, 283, 284
Kim J. 309
Kitlihski T. 249
Kloczowski J. A. 49, 50, 152, 153
Kolodziejczyk S. T. 57, 58, 86
Krqpiec M. A. 125, 188, 197
Kripke S. 186
Kristeva J. 249
Kuczyhska A. 88
Kurek t. 309
Lacan J. 242, 248
Lacoue-Labarthe P. 34
Leibniz G.W. 107, 128, 230
Lepa A. 46
Leszczyhski W. 88
Lévinas E. 5, 69, 262, 270, 270, 274,
295
Lubowicka G. 206, 209
Luckmann T. 40, 293
Luhmann N. 40
Marcel G. 15, 151, 272
Marczak M. 88
Marion J.-L. 86, 102, 205, 230, 231
Maritain J. 198, 199, 213
Markowski M. P. 249, 294, 295
Maryniarczyk A. 96
McAffe N. 249
Mead G.H. 42
Meinong A. 143
Merleau-Ponty M. 294
Michalski K. 171
Mistrz Eckhart 141, 153, 272
Montaigne M. de 45
Morgan D. 242
INDERS NAZWISK
305
Mounier E. 213, 262
Nabert J. 68, 121
Narlikar J. 115
Neher A. 96
Nietzsche F. 33, 34, 53, 111, 231, 275
Norwid C.K. 90, 290
Ortega y Gasset J. 242
Ostrowicki M. 242
Pakszys E. 242
Pisarkowa K. 288
Paprzycka K. 288
Parmenides 57, 107, 128
Pascal B. 65, 281, 282
Peirce Ch. S. 286
Pienicjzek P. 53, 147, 151, 295
Pieper J. 36
Pilât R. 229
Piörczyhski J. 102
Platon 5, 27, 31, 32, 57, 89, 90, 107,
108
Prokopiuk J. 247
Prokopski J. A. 282
Przeiçcki M. 141
Przybyszewski S. 287
Reale G. 29, 108, 109
Rahner K. 243
Renzetti C.M. 242
Rickert H. 219
Ricoeur P. 121, 202, 205, 206, 207,
208, 209, 210
Rokosz T. 287
Rokoszowa J. 287
Ross D. 211
Russell B. 185
Sade Markiz de 70
Sartre J.-P- 70, 97
Saussure F. de 160, 286
Scheler M. 66, 189, 218, 242, 258
Schopenhauer A. 64, 263
Scott S. 242
Sedlak W. 171
Siemek M. 43
Siemianowski A. 50
Sieradzan J. 241
Sikora P. 295
Skarga B. 5, 24, 27, 69, 113, 133, 148,
151, 152, 256
Spaemann R. 188
Spinoza B. 107
Storr A. 247
Strawson P.F. 17, 186
Strózewski W. 5-6, 24, 27, 57, 58, 60,
66, 89, 91, 96, 97, 150, 218, 221,
244, 288
Styczeñ T. 199, 213, 214, 218, 250
Swiezawski S. 38
Szabala H. 267, 268, 279, 280, 281
Szczesniak M. 116, 117, 188
Szczuciñski A. 115, 116, 117, 188
Szkaradnik K. 287
Swi^toniowski G. 244
Swiercz P. 24
Tarnowski K. 5, 51, 75, 121, 132, 219,
262, 264, 269, 272
Tomasz z Akwinu 91, 99, 100, 101, 103,
150, 188, 190
Tresmontant C. 95, 96
Tymczyszyn A. 248
Tatarkiewicz W. 89
Taylor Ch. 188
Tillich P. 66, 69
Tischner J. 5, 14, 53, 71, 75, 105, 121,
132, 210, 214, 218, 220, 245, 272,
273, 280
Ulinski M. 239, 247
Varillon F. 98
Waldenfels B. 111, 191, 203, 225, 226,
229
Waligura M. 230
306
INDEKS NAZWISK
Watzlawick P. 40
Weil S. 151
Welte B. 97, 129
Wieczorek E. 286, 287
Wieczorek K. 59
Witkowski T. 46
Wittgenstein L. 294
Wojda D. 287
Wojtyia K. 213, 242, 250
Woleñski J. 45
Zdybicka Z.J. 91
Zenon z Eiei 33
Zegleñ U. 156
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| author | Buda, Stanisław 1958- |
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| author_sort | Buda, Stanisław 1958- |
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| building | Verbundindex |
| bvnumber | BV044759935 |
| ctrlnum | (OCoLC)1048216546 (DE-599)BVBBV044759935 |
| format | Book |
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| id | DE-604.BV044759935 |
| illustrated | Not Illustrated |
| indexdate | 2024-07-10T08:01:27Z |
| institution | BVB |
| isbn | 9788360741955 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-030155358 |
| oclc_num | 1048216546 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 315 Seiten 24 cm |
| publishDate | 2016 |
| publishDateSearch | 2016 |
| publishDateSort | 2016 |
| publisher | Wydawnictwo Aureus |
| record_format | marc |
| spelling | Buda, Stanisław 1958- Verfasser (DE-588)1162594128 aut Dociekania w stronę filozofii niesubstancjalnej Stanisław Buda Kraków Wydawnictwo Aureus 2016 315 Seiten 24 cm txt rdacontent n rdamedia nc rdacarrier Zusammenfassungen in englischer Sprache Antropologia filozoficzna Filozofia Metafizyka Philosophische Anthropologie (DE-588)4045798-9 gnd rswk-swf Metaphysik (DE-588)4038936-4 gnd rswk-swf Philosophische Anthropologie (DE-588)4045798-9 s Metaphysik (DE-588)4038936-4 s DE-604 Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030155358&sequence=000005&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030155358&sequence=000006&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030155358&sequence=000007&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA Register // Sachregister Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030155358&sequence=000008&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA Register // Personenregister |
| spellingShingle | Buda, Stanisław 1958- Dociekania w stronę filozofii niesubstancjalnej Antropologia filozoficzna Filozofia Metafizyka Philosophische Anthropologie (DE-588)4045798-9 gnd Metaphysik (DE-588)4038936-4 gnd |
| subject_GND | (DE-588)4045798-9 (DE-588)4038936-4 |
| title | Dociekania w stronę filozofii niesubstancjalnej |
| title_auth | Dociekania w stronę filozofii niesubstancjalnej |
| title_exact_search | Dociekania w stronę filozofii niesubstancjalnej |
| title_full | Dociekania w stronę filozofii niesubstancjalnej Stanisław Buda |
| title_fullStr | Dociekania w stronę filozofii niesubstancjalnej Stanisław Buda |
| title_full_unstemmed | Dociekania w stronę filozofii niesubstancjalnej Stanisław Buda |
| title_short | Dociekania |
| title_sort | dociekania w strone filozofii niesubstancjalnej |
| title_sub | w stronę filozofii niesubstancjalnej |
| topic | Antropologia filozoficzna Filozofia Metafizyka Philosophische Anthropologie (DE-588)4045798-9 gnd Metaphysik (DE-588)4038936-4 gnd |
| topic_facet | Antropologia filozoficzna Filozofia Metafizyka Philosophische Anthropologie Metaphysik |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030155358&sequence=000005&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030155358&sequence=000006&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030155358&sequence=000007&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030155358&sequence=000008&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA |
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