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Dionizos Szymanowskiego. Różne oblicza boga w „Królu Rogerze”

(Towarzystwo Doktorantów UJ, 2013) Sielska, Matylda; Uniwersytet Jagielloński

The Shepherd, who introduces a radical and irreversible change in life of the eponymous character of Karol Szymanowski’s opera King Roger, is an enigmatic and mysterious figure. Portrayed as possessing godlike qualities, he nevertheless cannot be fully identified with one particular supernatural being, as shown in the works of scholars that describe him as sharing several traits with Narcissus, Eros, John the Baptist or John the Evangelist. In spite of the Shepherd being commonly referred to as Dionysus, this name (like any other) does not appear in the opera’s libretto. As stated by the author of the article, the principal three forms of this ambiguous character are Jesus Christ, Dionysus and Apollo, each of them dominating in turn in the successive acts of King Roger.

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Przestrzenie otwartości w Przyczynkach do filozofii Martina Heideggera

(Towarzystwo Doktorantów UJ, 2011) Lubecki, Marcin; Uniwersytet Jagielloński

The article presents Martin Heidegger’s late (non-metaphysical) philosophy and main theses of Beiträge zur Philosophie, concerning in particular openness, Being, and the way to the philo-sophy of another beginning, which is called the thinking of the beginning or the fugue of Being. The main subject of the text is the meaning of openness in this philosophical concept.

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Eklektyczny wymiar epistemologii Marsilia Ficina

(Towarzystwo Doktorantów UJ, 2013) Papiernik, Joanna; Uniwersytet Jagielloński

Marsilio Ficino is widely recognized as a leader among the Platonists of the West and was also a humanist of scholastic provenance. His style, the literary form of many of his writings, the sources he used and his way of posing philosophical problems allow us to call Ficino a humanist. However, the influence of the scholastic thought was also significant (and that can be perceived as a paradox because of the frequently emphasized antagonisms between humanists and scholastics which are also well documented e.g. the texts of Petrarch against his scholastic opponents). How strongly medieval schools influenced the thought of Ficino is evident in: the way he proved his argument, the way he chose subjects for his deliberation and finally in the terminology that he applied in his writing. It is exactly his terminology that this paper is concerned with. Epistemology constitutes an important element of Marsilio Ficino‟s philosophy. It has a thoroughly eclectic character. The philosopher expounded it most extensively and most accurately in his in-depth work “Theologia Platonica”. When it comes to the mechanism of cognition, it is mostly based on four elements: senses (sensus), imagination (imaginatio), fantasy (phantasia), intelligence (intelligentia). The meaning of these notions has scholastic provenance. Ficino‟s imaginatio plays the same role as one of the external senses in Aristotle, which functioned in scholastics as sensus communis. The function of fantasy in the Florentine‟s thought seems to be similar to the one performed by vis cogitativa in St. Thomas‟s philosophy. The ultimate stage of the process is named intelligentia, i.e. mind. A terminological inconsistency occurs here, as more frequently the philosopher describes the mind as intellectus or mens. In addition, mens is used both a broader sense and in the narrow one, as it constitutes one of the powers of the intellect. The other one is ratio, i.e. reason. The Florentine philosopher sometimes uses the expressions mens agens and mens capax as synonyms for mens and ratio respectively. These expressions are related to the aristotelian conceptions which during the scholastic period were connected with a famous philosophical discussion of the unity of the possible intellect. The platonic character of Ficino‟s theory of knowledge can be seen in the concept of the aim of the cognitive process – that is the contemplation of God. This is the final phase of the intellectual effort which in itself indeed exceeds rational endeavour. At this point the philosopher refers to the Platonic thought most extensively. The contemplation of ideal beings in Plato here becomes the act of knowing God. For Ficino Plato is the greatest thinker whose works represent a reference point for those who seek the ultimate knowledge.

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Kategoria zatrzymania (standsning) w filozofii Sørena Kierkegaarda

(Towarzystwo Doktorantów UJ, 2013) Krawerenda-Wajda, Katarzyna; Uniwersytet Jagielloński

The subject of this article is the inquiry into the category of „halt‟ or „pause‟ of mind (Standsning) and the dialectics of the paradox of faith. This category shows us the limits of thinking and the mind which which stops its cognitive processes and becomes forceless when it comes to the paradoxical concept of God. Halt of mind is a necessary condition for the existential leap. The author proves that Kierkegaard's dialectics of the paradox of faith is rather the process of existentialization of faith and not its irrationalization. Intellectual systems are formed in oppostion to it, for paradoxes go beyond any system. Kierkegaard‟s paradox is a reaction aganist Hegel's philosophy of religion which accepts the congruity of faith and mind.

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Skończoność a nieskończoność w Liście do Rzymian

(Towarzystwo Doktorantów UJ, 2013) Moroz, Kamil; Uniwersytet Jagielloński

The Epistele to Romans was written to the addressee who is under the double power of the law and death. St Paul understands the conscience on one hand as the thougts that accuse and acquit, and on another hand as the awareness of the behaviour which is incompatible with itself. By ocusing on the law and death St Paul’s man descovers his individuality. Because it is discovered as not sovereign, at once it demands to be rescued from the generality of the law and the nothingness of the death; only love makes the man sovereign over general, but abstract bans and orders and from the very close, but annihilating temporality. What St Paul is trying to say is that only because man is a finite being he can take part in infinity. The hope of St Paul’s disciple is not of this world, but it can be told by the speech act of the infinity only in this world.

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