Filozofia Chrześcijańska, 2012, tom 9
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Item Wina i sumienie. Komentarz etyczny do epilogu Zbrodni i kary Fiodora Dostojewskiego(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Wierzbicki, Alfred MarekDostoyevsky’s famous novel Crime and Punishment can be interpreted as an argument with Nietzsche’s view on the genealogy of conscience. While Nietzsche believes that conscience is a product of a disease and inhibits the will to power, Dostoevsky shows the situation of crossing the border as a source of moral illness and self-destruction of the human person. Crime and Punishment, as well as Dostoevsky’s novel Demons and The Trial of F. Kafka, also criticize modern and postmodern society, in which there is a strong trend, stimulated by psychoanalysis, to liberate people from guilt. With reference to Martin Buber’s views, the author of the article formulates a thesis on the ontological nature of guilt, treating its confession as a necessary act of self-enlightenment in conscience. Examining the structure of conscience in the context of guilt, a deeper level must be indicated, called synderesis in the scholastic tradition. Considering the elements of experience present in the experience of conscience, the author criticizes the intellectualist interpretation of synderesis. He takes into account the deep level of understanding of conscience in the category of heart made by D. v. Hildebrand and the anamnesis category of J. Ratzinger.Item Skąd przychodzi wina? Aksjologiczne i dialogiczne źródła zawinienia(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Wieczorek, KrzysztofThe article searches for the sources of guilt. It evokes Nietzsche’s notion of guilt as a derivative of unpaid mercantile debts. In opposition to this is Buber’s socio-divine origin of fault. J. Tischner and J. Hołówka are also cited; they ascribe to guilt an objective status. There is an im- portant distinction between guilt and reconciliation, as well as a description of the possible con- tamination by guilt. The article also deals with Jasper’s call to accept one’s own fault, otherwise there is a risk of trivialisation of life. The source of fault lies in relations between people and in the „point of holiness” mentioned by M. Blondel.Item Problem trafu moralnego i winy według Thomasa Nagela i Norvina Richardsa Próba uzupełnienia krytyki Richardsa(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Strzyżyński, PrzemysławThe article discusses the problem of moral luck described by T. Nagel and B. Williams. It also presents the critique of N. Richards. In terms of Nagel moral luck causes a paradox: we judge morally random acts and break the principle of estimating only those acts which are under the control of the perpetrator. Richards criticizes the sole use of the criterion of effects of the act, without intentions. This criticism is extended and includes the objection of too far-reaching generalization of the role of luck made by Nagel.Item Charakterystyka związku między zdaniami opisowymi a zdaniami normatywnymi(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Jastrzębski, AndrzejThe philosophical problem that is the focus of this article was polemically coined by David Hume and expressed in a Latin phrase: ab esse ad obligare non valet illatio. Thanks to George Moore, this statement entered into the history of philosophy as the naturalistic fallacy. Hume questioned the possibility of deriving ethics from natural law. He was convinced that moral obligation has its roots rather in human emotions. Subsequently both Immanuel Kant in his categorical imperative, and Max Scheler in his material ethics of values, disputed Hume’s statement. In the present article we will try to address the issue of the naturalistic fallacy, which denies the possibility of deriving an „ought” from an „is”, first of all in the field of formal logic. Afterwards, we will analyze the relationship of descriptive and normative statements philosophically, psychologically and, in the end, neuroscientifically – all this in order to answer the question whether there is any possible link between those two types of statements.Item Ludzka potrzeba prawdy jako nadzieja wobec pękniętego świata w refleksji Gabriela Marcela(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Januszewski, ZbigniewGabriel 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 directly related to our human world. According to Marcel, the root of the broken world is the mystery 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.Item Problem trafu moralnego i winy według Thomasa Nagela i Norvina Richardsa Próba uzupełnienia krytyki Richardsa(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Strzyżyński, PrzemysławThe article discusses the problem of moral luck described by T. Nagel and B. Williams. It also presents the critique of N. Richards. In terms of Nagel moral luck causes a paradox: we judge morally random acts and break the principle of estimating only those acts which are under the control of the perpetrator. Richards criticizes the sole use of the criterion of effects of the act, without intentions. This criticism is extended and includes the objection of too far-reaching generalization of the role of luck made by Nagel.Item Potrzeba przełomu. Dialogiczne spojrzenie z Ferdynandem Ebnerem na rozwój sytuacji duchowej we współczesnych społeczeństwach Europy(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Skorulski, KrzysztofThe „Tischner-Days” Symposium of 2010 examined the topic: „The World and Faith in a Time of Breakthrough”. The newly published conference papers try to define the situation of culture and faith in western civilisation today. The Symposium participants concentrated their efforts mostly on such terms as „individualisation”, „secularisation” and the „holy”. In this article we try to reread these terms as the description of ongoing changes in the context of Ferdinand Ebners’ dialogical view of the person. Our attempt is therefore to evaluate whether the processes result in a more personal (inter-personal) world or, rather, in a new ideology, experienced in „I-aloneness” (Ebner). Individualisation – the key term of our analysis – could signify a positive process (as for example K. Popper suggests), when it truly leads from collectivism with its ideology to individualism understood as a (dialogical) person (as in Ebner, Guardini or Mounier). Currently secularisation (Ch. Taylor, K. Gabriel) stands in opposition to Max Webers’ old „secularisation thesis” of pluralisation according to the individual situation of the person, rather than the disappearance of faith. The changes in the sphere of the „holy” could be positive if seen as focusing on the „I-Thou” relation. However, when the ongoing individualisation is not grounded in a dialogical view of the person, it can end up merely as a shift from one ideology to another; secularisation could end up merely as the dissipation of consciousness in a superficial and impersonal „vision”, and the experience of God could become impersonal as mere energy or radiation. When the real life of the person must be seen in terms of his real „spirit”, we are, instead, dealing here with a „dream of the spirit” – as Ebner says. What then is to be done? To make our times more human (so the humanity of the person will subsist in the dialogical dimension), the „need for a breakthrough” becomes urgent. We should not only foster the interpersonal dialogue, but also fight against „structural loneliness”, i.e. to convert abstract (inhumane) notions into human (dialogical) notions (for example as D. Graebers’ attempts with „debt”).Item Is Therean Ethics In dependent from - Revelation RalphMcInerny's Reappropriation of Aquinas' Theory of Natural Law(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Siemionek, RadosławRalph 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.Item Charakterystyka związku między zdaniami opisowymi a zdaniami normatywnymi(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Jastrzębski, AndrzejThe philosophical problem that is the focus of this article was polemically coined by David Hume and expressed in a Latin phrase: ab esse ad obligare non valet illatio. Thanks to George Moore, this statement entered into the history of philosophy as the naturalistic fallacy. Hume questioned the possibility of deriving ethics from natural law. He was convinced that moral obligation has its roots rather in human emotions. Subsequently both Immanuel Kant in his categorical imperative, and Max Scheler in his material ethics of values, disputed Hume’s statement. In the present article we will try to address the issue of the naturalistic fallacy, which denies the possibility of deriving an „ought” from an „is”, first of all in the field of formal logic. Afterwards, we will analyze the relationship of descriptive and normative statements philosophically, psychologically and, in the end, neuroscientifically – all this in order to answer the question whether there is any possible link between those two types of statements.Item Przyznanie_się_Teoretyczne_trudności_związane_z_przypisywaniem_sobie_działań(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Giebułtowski, Jerzy; Piłat, RobertThis paper deals with validity conditions of admission to an act. We shall look at admission first as a speech act that has a certain gravity as a legal act. We reconstruct Searle’s success conditions for admission and supplement them with particular legal conditions in legal acts of admission and pleas. We focus on the preparatory conditions of admission and we show difficulties involved in fulfilling these conditions.Item Wina jako węzeł moralności(Uniwersytet im. Adama Mickiewicza, Wydział Teologiczny, 2012) Wiśniewski, RyszardThe author analyzes the main problems in defining semantic, psychological and social dimensions of conscience. Starting with etymology and the research of linguistic tradition he distinguishes causative fault and guilt. Internalisation of guilt is treated as the most important issue for morality. This issue essentially creates a major „knot” of morality, however, it points to the objectified, social sense of guilt. From the perspective of conscience guilt reveals and enables genuine morality and the chance to adapt a human’s own guilt in view of their personal development and of preserving dignity. The perspectives of the conscience analysis distinguished in the article require a thorough examination and discussion.