The idea of incarnation is one of the Christian theological concepts that has exerted the strongest influence on philosophical thought in Europe and which was repeatedly referred to in the twentieth century. The paper presents three reinterpretations of this biblical category. Carl Gustav Jung interprets incarnation in the spirit of Gnosticism, as a process of the psycho‐ logical individuation of God and man; Hans ‐Georg Gadamer employs the idea of the inner Word, Verbum interius, to analyse the dogmas of incarnation and the Trinity: seeking in them a solution to the mystery of language; while Michel Henry reaches for the Bible and theol‐ ogy to face anew the issue of human corporeality. These attempts to rethink the theological aspects of the Incarnation of the Son of God reveal the role of this notion in the development of modern psychology, the hermeneutic philosophy of language as well as in anthropology. At the same time, a philosophical reinterpretation of incarnation provides an impulse to re‐ phrase the questions about the relationship between philosophy and theology, as well as faith and reason, good and evil, the relationship between God and man, the mind and the body, as well as speech and thinking. On the other hand, provisional answers to these questions may rekindle theological thought and contribute to the revival of reflection on issues such as the Holy Trinity, the Immaculate and Virgin Conception, or a privation theory of evil. The article provides a starting point for just such a multi ‐faceted analysis.
{"title":"The idea of incarnation revisited by Jung, Gadamer and Henry","authors":"P. Sznajder","doi":"10.24917/20841043.9.2.7","DOIUrl":"https://doi.org/10.24917/20841043.9.2.7","url":null,"abstract":"The idea of incarnation is one of the Christian theological concepts that has exerted the strongest influence on philosophical thought in Europe and which was repeatedly referred to in the twentieth century. The paper presents three reinterpretations of this biblical category. Carl Gustav Jung interprets incarnation in the spirit of Gnosticism, as a process of the psycho‐ logical individuation of God and man; Hans ‐Georg Gadamer employs the idea of the inner Word, Verbum interius, to analyse the dogmas of incarnation and the Trinity: seeking in them a solution to the mystery of language; while Michel Henry reaches for the Bible and theol‐ ogy to face anew the issue of human corporeality. These attempts to rethink the theological aspects of the Incarnation of the Son of God reveal the role of this notion in the development of modern psychology, the hermeneutic philosophy of language as well as in anthropology. At the same time, a philosophical reinterpretation of incarnation provides an impulse to re‐ phrase the questions about the relationship between philosophy and theology, as well as faith and reason, good and evil, the relationship between God and man, the mind and the body, as well as speech and thinking. On the other hand, provisional answers to these questions may rekindle theological thought and contribute to the revival of reflection on issues such as the Holy Trinity, the Immaculate and Virgin Conception, or a privation theory of evil. The article provides a starting point for just such a multi ‐faceted analysis.","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"9 1","pages":"289-302"},"PeriodicalIF":0.0,"publicationDate":"2020-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42584939","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Paul Natorp, John Dewey and Sergius Hessen are usually considered to represent three different philosophical and pedagogical doctrines developed at the turn of the Twentieth century. These are, respectively: neo‐Kantianism, pragmatism and humanistic pedagogy widely rooted in Wil‐ helm Dilthey’s philosophy. Contrary to this common classification, Hessen himself described his own concept of pedagogy as an applied philosophy as a continuation of Natorp’s thought. However, Hessen also noted that an approach very similar to his one can be found (with some restrictions) in John Dewey’s theory. In this case, the fundamental issue is to determine the relationship between philosophy and pedagogical theory and practise. The main part of this article will identify the specificity of this relationship: the specificity implied by the concept of pedagogy understood as applied philosophy. The concept of pedagogy, understood as an applied philosophy in its theoretical and practical aspects, is the basis for critical reconstruction of social life in general. It is the opinion shared by all three philosophers that this type of reconstruction should be based on the communal dimension of basic social interactions, that is, on the communal dimension of work. The only way for the renewal of a different form of social life leads through regaining through them an essential communal dimension of human work. All three authors agreed that to regain the communal dimension of human work by another form of social interaction would only be possible when certain conditions are present; that is, when work will be permeated by individual creativity. The presence of such conditions shall be ensured by the educational community. Thus, the educational community should be a starting and end point for any critical social reconstruction as well as for the pedagogy understood as an applied philosophy.
{"title":"Concepts of pedagogy as an applied philosophy: Paul Natorp, John Dewey and Sergius Hessen","authors":"W. Hanuszkiewicz","doi":"10.24917/20841043.9.2.2","DOIUrl":"https://doi.org/10.24917/20841043.9.2.2","url":null,"abstract":"\u0000 \u0000 \u0000Paul Natorp, John Dewey and Sergius Hessen are usually considered to represent three different philosophical and pedagogical doctrines developed at the turn of the Twentieth century. These are, respectively: neo‐Kantianism, pragmatism and humanistic pedagogy widely rooted in Wil‐ helm Dilthey’s philosophy. Contrary to this common classification, Hessen himself described his own concept of pedagogy as an applied philosophy as a continuation of Natorp’s thought. However, Hessen also noted that an approach very similar to his one can be found (with some restrictions) in John Dewey’s theory. In this case, the fundamental issue is to determine the relationship between philosophy and pedagogical theory and practise. The main part of this article will identify the specificity of this relationship: the specificity implied by the concept of pedagogy understood as applied philosophy. The concept of pedagogy, understood as an applied philosophy in its theoretical and practical aspects, is the basis for critical reconstruction of social life in general. It is the opinion shared by all three philosophers that this type of reconstruction should be based on the communal dimension of basic social interactions, that is, on the communal dimension of work. The only way for the renewal of a different form of social life leads through regaining through them an essential communal dimension of human work. All three authors agreed that to regain the communal dimension of human work by another form of social interaction would only be possible when certain conditions are present; that is, when work will be permeated by individual creativity. The presence of such conditions shall be ensured by the educational community. Thus, the educational community should be a starting and end point for any critical social reconstruction as well as for the pedagogy understood as an applied philosophy. \u0000 \u0000 \u0000","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"9 1","pages":"201-223"},"PeriodicalIF":0.0,"publicationDate":"2020-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41962939","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The paper addresses the issue of the corporeal dimension of the learning process. The problem of the material side of education has emerged within the emancipatory education project, but, as will be argued, this was limited to a critique inspired by Marxist tradition. The perspec‐ tive on the materiality of education offered by Freire’s and Illich’s works can be significantly enriched by contemporary political thought. The latter perceives materiality in its complexity, that is, as economic conditions but also as the inherent needs stemming from our bodily con‐ dition. As will be demonstrated, the contemporary reflection could serve as a critique, one on the limited character of Freire’s and Illich’s emancipatory education, as well as providing ideas which might expand their project.
{"title":"Materiality of body, materiality of world — remarks on emancipatory education: Illich, Freire and contemporary political philosophy","authors":"Urszula Zbrzeźniak","doi":"10.24917/20841043.9.2.4","DOIUrl":"https://doi.org/10.24917/20841043.9.2.4","url":null,"abstract":"The paper addresses the issue of the corporeal dimension of the learning process. The problem of the material side of education has emerged within the emancipatory education project, but, as will be argued, this was limited to a critique inspired by Marxist tradition. The perspec‐ tive on the materiality of education offered by Freire’s and Illich’s works can be significantly enriched by contemporary political thought. The latter perceives materiality in its complexity, that is, as economic conditions but also as the inherent needs stemming from our bodily con‐ dition. As will be demonstrated, the contemporary reflection could serve as a critique, one on the limited character of Freire’s and Illich’s emancipatory education, as well as providing ideas which might expand their project.","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"9 1","pages":"237-251"},"PeriodicalIF":0.0,"publicationDate":"2020-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46337944","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The distinction between kinds of guilt has not lost its power to illuminate matters, and it remains a great tool to study the consequences of forgetting guilt of any kind. Karl Jaspers made the distinction between kinds of guilt mainly to ease the Germans coping with guilt, as all of them were blamed for the evil that happened under Adolf Hitler. Jaspers believed that in using this distinction the German nation could have come back to its origins, and thus purified, take its part in the possible future unity of the world and of all mankind. But soon after World War II ended, a confluence of political, social, psychological and philosophical factors contributed to a situation in which a large number of culprits were not brought to account: criminals were rarely rightly punished. In addition, many Germans believing in the ideology of National Socialism felt no guilt in terms of morality; they downplayed the political guilt; they negated the very existence of the metaphysical guilt. The process of forgetting
{"title":"About the usefulness and harmfulness of forgetting the German guilt","authors":"Paweł Wójs","doi":"10.24917/20841043.9.2.6","DOIUrl":"https://doi.org/10.24917/20841043.9.2.6","url":null,"abstract":"The distinction between kinds of guilt has not lost its power to illuminate matters, and it remains a great tool to study the consequences of forgetting guilt of any kind. Karl Jaspers made the distinction between kinds of guilt mainly to ease the Germans coping with guilt, as all of them were blamed for the evil that happened under Adolf Hitler. Jaspers believed that in using this distinction the German nation could have come back to its origins, and thus purified, take its part in the possible future unity of the world and of all mankind. But soon after World War II ended, a confluence of political, social, psychological and philosophical factors contributed to a situation in which a large number of culprits were not brought to account: criminals were rarely rightly punished. In addition, many Germans believing in the ideology of National Socialism felt no guilt in terms of morality; they downplayed the political guilt; they negated the very existence of the metaphysical guilt. The process of forgetting","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"9 1","pages":"271-287"},"PeriodicalIF":0.0,"publicationDate":"2020-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49623957","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The source of the following considerations is the observation that academic philosophy at universities does not fit well with philosophy education processes, e.g., those at school. Both sides seem to be separate from each other. I assume that the two areas rely on two very dif‐ ferent concepts of philosophy. To work out a concept of philosophy more appropriate to the educational context, I methodically apply the practical turn to our philosophising in very dif‐ ferent contexts. Moreover, I elaborate that it is precisely the modern scientific paradigm that underlies philosophy as scientific practice and that the former represents a problematic con‐ striction of philosophising in educational contexts. For where the ideal is objective scientific knowledge — from which everything subjective has been removed — there can be no deeper transformation of the subject through philosophy. My thesis is that philosophy is better suited to the educational context as transformative and not as scientific practice. As a consequence, the question arises as to whether the study of philosophy on teacher training courses needs a new impulse in the direction of philosophy as transformative practice.
{"title":"Philosophy as transformative practice: a proposal for a new concept of philosophy that better suits philosophy education","authors":"P. Thomas","doi":"10.24917/20841043.9.2.1","DOIUrl":"https://doi.org/10.24917/20841043.9.2.1","url":null,"abstract":"The source of the following considerations is the observation that academic philosophy at universities does not fit well with philosophy education processes, e.g., those at school. Both sides seem to be separate from each other. I assume that the two areas rely on two very dif‐ ferent concepts of philosophy. To work out a concept of philosophy more appropriate to the educational context, I methodically apply the practical turn to our philosophising in very dif‐ ferent contexts. Moreover, I elaborate that it is precisely the modern scientific paradigm that underlies philosophy as scientific practice and that the former represents a problematic con‐ striction of philosophising in educational contexts. For where the ideal is objective scientific knowledge — from which everything subjective has been removed — there can be no deeper transformation of the subject through philosophy. My thesis is that philosophy is better suited to the educational context as transformative and not as scientific practice. As a consequence, the question arises as to whether the study of philosophy on teacher training courses needs a new impulse in the direction of philosophy as transformative practice.","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"9 1","pages":"185-199"},"PeriodicalIF":0.0,"publicationDate":"2020-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43154420","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mysticism and life. Religious relationship in Michel Henry’s phenomenologyThis article discusses the concept of mysticism in the phenomenology of Michel Henry, which involves the relationship of life and the living, as set against two opposing views on the connection of life to the living: Arthur Schopenhauer’s naturalistic philosophy of life and the religious doctrine of Master Eckhart. In the first approach, life is identical with the will to live, a natural force inherent to everything that is alive. In the other one, life is identified with the Christian God (infinite or absolute life), encompassing all individual livings and constituting the foundation for all creation existing out of him. Hermeneutic analyses carried out in the article consider those texts by Michel Henry which comment on the works of Master Eckhart and Schopenhauer and provide for his own interpretations of them. They aim to show that Henry’s thought involves the religious understanding of mysticism as pertaining to the connection of life and the living identified with the relationship of God (absolute life) and humans (finite life). Moreover, the mysticism of life should be distinguished from Schopenhauer’s naturalistic metaphysics of life, while its main inspiration are the Christian teachings of Master Eckhart, therefore the former may be considered as one of the interpretations of the latter. Irrespective of its Christian background, Henry’s thought can be also of interest to non‑Christians, as it presents a way of accessing (absolute) life through the experience of a living body (French: chair) underlying self‑affectivity, largely forgotten in modern times but which can be revived by communing with art, because aesthetic experience is one of the forms of feeling one’s own being. In Henry’s thought, aesthetics, ethics and religion are closely interrelated, providing an effective remedy for the contemporary cultural crisis.
{"title":"Mistyka i życie Relacja religijna w fenomenologii Michela Henry’ego","authors":"Andrzej Gielarowski","doi":"10.24917/20841043.9.2.8","DOIUrl":"https://doi.org/10.24917/20841043.9.2.8","url":null,"abstract":"Mysticism and life. Religious relationship in Michel Henry’s phenomenologyThis article discusses the concept of mysticism in the phenomenology of Michel Henry, which involves the relationship of life and the living, as set against two opposing views on the connection of life to the living: Arthur Schopenhauer’s naturalistic philosophy of life and the religious doctrine of Master Eckhart. In the first approach, life is identical with the will to live, a natural force inherent to everything that is alive. In the other one, life is identified with the Christian God (infinite or absolute life), encompassing all individual livings and constituting the foundation for all creation existing out of him. Hermeneutic analyses carried out in the article consider those texts by Michel Henry which comment on the works of Master Eckhart and Schopenhauer and provide for his own interpretations of them. They aim to show that Henry’s thought involves the religious understanding of mysticism as pertaining to the connection of life and the living identified with the relationship of God (absolute life) and humans (finite life). Moreover, the mysticism of life should be distinguished from Schopenhauer’s naturalistic metaphysics of life, while its main inspiration are the Christian teachings of Master Eckhart, therefore the former may be considered as one of the interpretations of the latter. Irrespective of its Christian background, Henry’s thought can be also of interest to non‑Christians, as it presents a way of accessing (absolute) life through the experience of a living body (French: chair) underlying self‑affectivity, largely forgotten in modern times but which can be revived by communing with art, because aesthetic experience is one of the forms of feeling one’s own being. In Henry’s thought, aesthetics, ethics and religion are closely interrelated, providing an effective remedy for the contemporary cultural crisis.","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"9 1","pages":"303-316"},"PeriodicalIF":0.0,"publicationDate":"2020-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48229938","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The issue of liberation is a recurrent theme in all schools of Indian classical thought. In case of advaita-vedānta it is deeply rooted in ontology. The problem of ontological status of the world was the bone of contention for two competing non‑dualist schools of vedānta — vivaraṇa and bhāmatī. Maṇḍana’s Brahmasiddhi can be regarded as an important source of inspiration for the latter. The present paper is an analysis of Maṇḍana’s statements pertaining to the issue of mukti (or mokṣa) in contrast with those of Śankara, the exponent of advaita commonly (though erroneously) considered the creator and the most prominent representative of the school.
{"title":"The liberation doctrine in Brahmasiddhi of Maṇḍanamiśra","authors":"Paweł Sajdek","doi":"10.24917/20841043.9.1.3","DOIUrl":"https://doi.org/10.24917/20841043.9.1.3","url":null,"abstract":"The issue of liberation is a recurrent theme in all schools of Indian classical thought. In case of \u0000advaita-vedānta it is deeply rooted in ontology. The problem of ontological status of the world \u0000was the bone of contention for two competing non‑dualist schools of vedānta — vivaraṇa and \u0000bhāmatī. Maṇḍana’s Brahmasiddhi can be regarded as an important source of inspiration for \u0000the latter. The present paper is an analysis of Maṇḍana’s statements pertaining to the issue of \u0000mukti (or mokṣa) in contrast with those of Śankara, the exponent of advaita commonly (though \u0000erroneously) considered the creator and the most prominent representative of the school.","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86522581","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
De-Kanting Rawls: evolutionary justifcation of the theory of justice by Ken Binmore: The article discusses the criticism of John Rawls’s theory of justice formulated by Ken Binmore. Binmore criticizes Rawls in his work for inadequate justifcation of fairness norms. In his opinion, their proper justifcation requires the rejection of Kant’s “metaphysics” in favor of Hume’s empiricism. To explain how fairness norms actually work, one must frst provide a convincing account of evolutionary processes that could lead to such norms being encoded in our genome. Secondly, it should be explained how this biological mechanism interacts with our cultural heritage and generates a selection of balance points in games that describe our social interactions.
{"title":"Od-Kantować Rawlsa: ewolucyjne uzasadnienie teorii sprawiedliwości w ujęciu Kena Binmore’a","authors":"S. Szymański","doi":"10.24917/20841043.9.1.4","DOIUrl":"https://doi.org/10.24917/20841043.9.1.4","url":null,"abstract":"De-Kanting Rawls: evolutionary justifcation of the theory of justice by Ken Binmore: \u0000The article discusses the criticism of John Rawls’s theory of justice formulated by Ken Binmore. Binmore criticizes Rawls in his work for inadequate justifcation of fairness norms. In \u0000his opinion, their proper justifcation requires the rejection of Kant’s “metaphysics” in favor \u0000of Hume’s empiricism. To explain how fairness norms actually work, one must frst provide \u0000a convincing account of evolutionary processes that could lead to such norms being encoded \u0000in our genome. Secondly, it should be explained how this biological mechanism interacts with \u0000our cultural heritage and generates a selection of balance points in games that describe our \u0000social interactions.","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87805148","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Yoga for Poles: a glance at the reception of Indian spirituality in Poland: The article starts with a review of data on the religious afliations and involvement of contemporary Poles, with special focus on religious traditions originating in India. Then, outlined briefy is the Polish reception of the Hindu and Buddhist religio-philosophical ideas, regarding the period between the mid-nineteenth century, through the 1990s and on to the present day. Both the oriental religions and psychophysical exercises associated with yoga have various connotations for Poles, who mostly identif themselves as Christians. Along with the gradually growing popularity of modern postural yoga, one can observe increasing fears and prejudices developing, ones which are usually based on ignorance or confusion. In the following part of the article the term “yoga” is elucidated. The author also discusses the origin and the signifcance of yoga as a phenomenon within the context of Hindu culture. Finally, she considers the question as to whether yoga, as it has been adopted in Polish society, should be rather associated with physical culture and a method of relaxation or with a religious movement and a spiritual path. In conclusion, the author addresses the issue of the alleged incompatibility and discrepancy between the non- -western ideas implied by yoga and the Roman Catholic worldview predominating in Poland.
{"title":"Joga dla Polki i Polaka. Rzut oka na recepcję indyjskiej duchowości w Polsce","authors":"M. Jakubczak","doi":"10.24917/20841043.9.1.7","DOIUrl":"https://doi.org/10.24917/20841043.9.1.7","url":null,"abstract":"Yoga for Poles: a glance at the reception of Indian spirituality in Poland: The article starts \u0000with a review of data on the religious afliations and involvement of contemporary Poles, with \u0000special focus on religious traditions originating in India. Then, outlined briefy is the Polish \u0000reception of the Hindu and Buddhist religio-philosophical ideas, regarding the period between \u0000the mid-nineteenth century, through the 1990s and on to the present day. Both the oriental \u0000religions and psychophysical exercises associated with yoga have various connotations for Poles, \u0000who mostly identif themselves as Christians. Along with the gradually growing popularity of \u0000modern postural yoga, one can observe increasing fears and prejudices developing, ones which \u0000are usually based on ignorance or confusion. In the following part of the article the term “yoga” \u0000is elucidated. The author also discusses the origin and the signifcance of yoga as a phenomenon within the context of Hindu culture. Finally, she considers the question as to whether \u0000yoga, as it has been adopted in Polish society, should be rather associated with physical culture \u0000and a method of relaxation or with a religious movement and a spiritual path. In conclusion, \u0000the author addresses the issue of the alleged incompatibility and discrepancy between the non- \u0000-western ideas implied by yoga and the Roman Catholic worldview predominating in Poland.","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"84 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79354845","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Selected works of the contemporary Polish abstract painting in the light of Ingarden’s conception of metaphysical qualities: The main thesis of my article is that Roman Ingarden’s concept of metaphysical qualities can be adapted to analyze and interpret artworks that represent some tendencies in abstract painting. I start by summarizing this concept, taking into consideration the elements of its reconstructions that are present in the source literature, especially those aspects that concern art. Although Ingarden’s idea can be used with many examples, I employ it to analyze chosen artworks by the outstanding Polish abstract artists Tamara Berdowska, Władysław Podrazik, Tadeusz G. Wiktor and Jan Pamuła. I do not intend to refer to these paintings strictly in Ingarden’s terms, but I use these criteria in a way that allows me to enrich the interpretation of these artworks by showing them in a new light. By recognizing the role of contemplation of art, I try to fnd the genesis of the analyzed examples and reveal how metaphysical qualities manifest in them and infuence the viewer. I underline aspects that are distinctive of the presented artists and are related to the exceptional ability of abstract language to correspond to Ingarden’s idea. Subsequently, when developing my point of view I maintain the relationship between aesthetic and metaphysical sense that creates a kind of interdependence. These artists intentionally go beyond purely aesthetic efects to relate to transcendence. By adapting Ingarden’s concept to some contemporary abstractions, I try to link philosophical and critical ways of approaching these artistic phenomena with special regards to their metaphysical connotations that tend to be overlooked in contemporary discourses.
从因加登的形而上品质观看当代波兰抽象绘画作品选集:本文的主要论点是，罗曼·因加登的形而上品质观可以用来分析和解释抽象绘画中代表某种倾向的艺术作品。我首先总结了这个概念，考虑到它的重建元素存在于源文学中，特别是那些与艺术有关的方面。虽然英加登的想法可以用于许多例子，但我用它来分析杰出的波兰抽象艺术家Tamara Berdowska, Władysław Podrazik, Tadeusz G. Wiktor和Jan Pamuła的作品。我并不打算严格地用英加登的术语来指代这些画作，但我使用这些标准的方式，使我能够通过以一种新的视角来展示这些艺术品，从而丰富对它们的解释。通过认识艺术沉思的作用，我试图找到所分析的例子的起源，并揭示形而上学的品质是如何体现在它们身上并影响观众的。我强调的是所呈现的艺术家的独特之处，并与抽象语言的特殊能力有关，以符合英加登的想法。随后，在发展我的观点时，我保持了美学与形而上感觉之间的关系，这种关系创造了一种相互依存的关系。这些艺术家有意超越纯粹的审美效果，与超越联系在一起。通过将英加登的概念应用于当代的一些抽象概念，我试图将哲学和批判的方式与当代话语中往往被忽视的形而上学内涵联系起来，以接近这些艺术现象。
{"title":"Wybrane dzieła współczesnego polskiego malarstwa abstrakcyjnego w świetle Ingardenowskiej koncepcji jakości metafizycznych","authors":"Agnieszka Tes","doi":"10.24917/20841043.9.1.5","DOIUrl":"https://doi.org/10.24917/20841043.9.1.5","url":null,"abstract":"Selected works of the contemporary Polish abstract painting in the light of Ingarden’s \u0000conception of metaphysical qualities: The main thesis of my article is that Roman Ingarden’s concept of metaphysical qualities can be adapted to analyze and interpret artworks that \u0000represent some tendencies in abstract painting. I start by summarizing this concept, taking \u0000into consideration the elements of its reconstructions that are present in the source literature, \u0000especially those aspects that concern art. Although Ingarden’s idea can be used with many \u0000examples, I employ it to analyze chosen artworks by the outstanding Polish abstract artists \u0000Tamara Berdowska, Władysław Podrazik, Tadeusz G. Wiktor and Jan Pamuła. I do not intend \u0000to refer to these paintings strictly in Ingarden’s terms, but I use these criteria in a way that \u0000allows me to enrich the interpretation of these artworks by showing them in a new light. By \u0000recognizing the role of contemplation of art, I try to fnd the genesis of the analyzed examples \u0000and reveal how metaphysical qualities manifest in them and infuence the viewer. I underline \u0000aspects that are distinctive of the presented artists and are related to the exceptional ability of \u0000abstract language to correspond to Ingarden’s idea. Subsequently, when developing my point of \u0000view I maintain the relationship between aesthetic and metaphysical sense that creates a kind \u0000of interdependence. These artists intentionally go beyond purely aesthetic efects to relate to \u0000transcendence. By adapting Ingarden’s concept to some contemporary abstractions, I try to link \u0000philosophical and critical ways of approaching these artistic phenomena with special regards to \u0000their metaphysical connotations that tend to be overlooked in contemporary discourses.","PeriodicalId":30403,"journal":{"name":"Argument Biannual Philosophical Journal","volume":"45 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83334006","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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