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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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Czym jest to, co istnieje rzeczywiście? O znaczeniu słowa „rzeczywistość” i wynikających stąd konsekwencjach dla rozstrzygnięć metafizycznych Adwaita-Wedanty
(Towarzystwo Doktorantów UJ, 2013) Kłeczek-Semerjak, Kinga; Uniwersytet Jagielloński
It may be said that metaphysics began as a consequence of the unsatisfactoriness of the first impression of things. At first phenomena are treated as real, but after some scrutiny the question arises whether the first impression of things reveals their ultimate nature. As a consequence, the division is made between that which is ultimate (self-subsistent reality) and that which is transient and only appears as real. The usual way of working out this dilemma is to prove the existence of the former as based on the latter. In the philosophy of Advaita Vedānta which is most distinctively represented by Śankara this typical scheme is changed. The fundamental question is posited as „what is real‟, as opposed to „what exists‟. There is no question of proving the existence of things. After all, something that exists may not be real, and that which does not exist, may be. The ultimate axis, around which all the speculation revolves, is finding being, as opposed to mere existents. There are no attempts to prove the existence of the ultimate reality (Brahman), as this is accepted a priori; the speculation focuses on the nature of reality and its relation with the word of phenomena. The objective of the paper is to show how closely metaphysical ideas of Advaita Vedānta are connected with the accepted definition of the term „reality‟. On the one hand, the meaning of the term is connected with the theory of levels of reality, which divides all the objects according to their degree of realness. On the other, the term „reality‟ means Brahman – one and constant principle that is the basis of everything.
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Motyw drogi we współczesnej filozofii niemetafizycznej. „Wege, Nicht Werke” Martina Heideggera
(Towarzystwo Doktorantów UJ, 2013) Lubecki, Marcin; Uniwersytet Jagielloński
This article presents an analysis of the motive of road in modern and postmodern philosophy, especially in the works of Martin Heidegger. The motive is used metaphorically since antiquity, both in philosophical and literary works. First I characterize the hermeneutic approach to the motive of road and then the intersections between literature and philosophy which are important in Heideggerian poetical thinking. The reflection on hermeneutics refers to Heidegger‟s early works from the „hermeneutic phenomenology‟ phase. In his later works the motive of road can be interpreted as one of the most important and fundamental elements of non-metaphysical philosophy which is called the philosophy of another beginning.
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Periechontologia Karla Jaspersa
(Towarzystwo Doktorantów UJ, 2013) Urbanek, Maciej; Uniwersytet Jagielloński
The primary objective of the article is an attempt to analyze the meaning and scope of the term "periechontology" and to show how it affects the whole philosophy of Karl Jaspers. In order to do this I concentrate on determining the basic feature of the whole of Jaspers' philosophy, which will allow me to demonstrate how the term and the whole philosophy interact with each other. This analysis will show the mutual relation between part and the whole as a kind of dialectic discourse which can lead us to a conclusion that no part of the dialectic relationship exists in isolation from the other. When we apply these methodological observations to Jaspers' philosophy of existence, it appears that the fusion of the part and the whole which we find at the core of a dialectical relationship, is not only a methodological but also a substantive feature of Jaspers' concept of human being. Man is necessarily related to the world and this makes them two sides of one dialectic process. Therefore, whenever we make a distinction between the subject and the object of knowledge, we break the original unity which resides at the basis for all human-world relationships.The analysis of this original unity shows that the basis itself is not something to be known. As an origin of all objectivity or subjectivity it eludes cognition and is not to be reached directly. This unknowability causes a need for indirect knowledge which can be achieved with the help of “philosophical faith” and by exceeding the subject- -object relationship in the direction of its basis. This indirect approach (“philosophical faith” and description of the all-encompassing being) is a characteristic feature that is the first clue on the way to determine the meaning and scope of “periechontology”. The second part of the article will include the ways of understanding of the term “periechontology” itself: from Elżbiata Wolicka's interpretation included in her introduction to the Polish translation of Der philosophische Glaube angesichts der Offenbarung, to the meanings of the term stated in An Intermediate Greek-English Lexicon and prepared on the basis of the seventh edition (1882) of LSJ. This part also discusses the semantic references of the term “periechontology” and its divine origins. Finally, a summary of the two previous parts will allow us to identify two main aspects of the term and its meaning. The first aspect which refers to meta-philosophical sources of Jaspers' philosophy, shows us “periechontology” as an attempt to revitalize philosophy and re-direct it to its source – the all-encompassing being. The second aspect of the term can be determined by the comparison with the other, historically grounded terms for “knowledge of being”. Names like “ontology” or “metaphysics” refer to a certain kind of knowledge of being which cannot (as knowledge) be achieved on the basis of Jaspers' philosophy. Insufficiency of historically grounded terms makes it necessary for Jaspers to create his own name and theory for knowledge of all-encompassing being. In the end, “periechontology” is Jaspers' response to this need.
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Człowiek w Mokszadharmie
(Towarzystwo Doktorantów UJ, 2013) Budziszewska, Nina; Uniwersytet Jagielloński
Mokṣadharma, a part of The Twelfth Mahābhārata’s Book, is an epic compendium of knowledge about human beings in the sāṁkhya-yoga tradition. The Book takes the form of a dialogue between the winning king and his wise ancestor; it takes place after an immense and bloody battle. The conversation focuses on the methods ofattaining freedom, on human duties, on the structure of the human psychophisics that in simple terms can be called the body. We find here a very important question: what travels in the process of reincarnation? Human being is compared to a chariot. The same metaphor is present in the Kathopaniṣad, Buddhist Milinda-Pañha or Phaedrus by Plato.

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Affiliation: Uniwersytet Jagielloński Subject: filozofia Start date: 2013 End date: 2013
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