Bohdan Dziemidok, Filozofia i sztuka życia, Wydawnictwo UMCS, Lublin 2017, ss. 164.
{"title":"Bohdan Dziemidok, Filozofia i sztuka życia, Wydawnictwo UMCS, Lublin 2017, ss. 164.","authors":"M. Błaszczyk","doi":"10.14746/H.2020.4.8","DOIUrl":"https://doi.org/10.14746/H.2020.4.8","url":null,"abstract":"Bohdan Dziemidok, Filozofia i sztuka życia, Wydawnictwo UMCS, Lublin 2017, ss. 164.","PeriodicalId":312956,"journal":{"name":"Humaniora. Czasopismo Internetowe","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121071435","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}
This article is about the philosophy of media developed in Germany as early as at the end of the 20th century. It was appeared as the Medienphilosophie – media philosophy – due to a coincidence of two different events that happened in social theory and practice – it’s when the end of certain period in German philosophy coincided then with the beginning of cyber civilization. The understanding of the latter situation demands the creation of a new language – a new analytical and critical apparatus capable of grasping reality becoming more and more medialized. The problem is not so much a question of particular media, but mediality itself. The reconstruction of the philosophy in question does not consist of the presentation of the views expressed by all its authors. It is less about substantive findings of this philosophy and more about its meta-theoretical aspects – the ontological and epistemological assumptions, conceptual apparatus, modes of justification. This text consists of five parts. The first two ones present origins and contexts of the development of the Medienphilosophie. The following two parts are concerned with the identity of media philosophy – its metatheoretical characteristics contained in the writings of two prominent figures – Frank Hartmann and Sybille Krämer. The last part is devoted to the specificity of the scientific and philosophical discipline after the so-called media turn.
{"title":"Nowa filozofia mediów w Niemczech","authors":"Jan P. Hudzik","doi":"10.14746/H.2020.4.6","DOIUrl":"https://doi.org/10.14746/H.2020.4.6","url":null,"abstract":"This article is about the philosophy of media developed in Germany as early as at the end of the 20th century. It was appeared as the Medienphilosophie – media philosophy – due to a coincidence of two different events that happened in social theory and practice – it’s when the end of certain period in German philosophy coincided then with the beginning of cyber civilization. The understanding of the latter situation demands the creation of a new language – a new analytical and critical apparatus capable of grasping reality becoming more and more medialized. The problem is not so much a question of particular media, but mediality itself. The reconstruction of the philosophy in question does not consist of the presentation of the views expressed by all its authors. It is less about substantive findings of this philosophy and more about its meta-theoretical aspects – the ontological and epistemological assumptions, conceptual apparatus, modes of justification. This text consists of five parts. The first two ones present origins and contexts of the development of the Medienphilosophie. The following two parts are concerned with the identity of media philosophy – its metatheoretical characteristics contained in the writings of two prominent figures – Frank Hartmann and Sybille Krämer. The last part is devoted to the specificity of the scientific and philosophical discipline after the so-called media turn.","PeriodicalId":312956,"journal":{"name":"Humaniora. Czasopismo Internetowe","volume":"165 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115815938","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}
This work deals with the visuality of the text, in the context of two paths of a reflection on its being: the illegibility/ legibility and transparenty/ opacity. Its aim is to prove, that the text is a visual medium. The first part of the work introduces the main topic by providing a short outline of the history of subject matter, which is typography, the area of visual communication that works with the text. The second part deals with the analysis of the text in terms of aforementioned paths of reflection. The issue of transparenty had to be claryfied first, because firstly it should be proven, that the text is not invisible for an eye. From this matter the work passes to the notion of illegibility: if the text is not transparent – visually neutral – but instead, highly graphically characterised, then the question is, if it does remain readable.
{"title":"Nieczytelność i nieprzezroczystość. Dwa wymiary wizualności tekstu","authors":"Dominika Depcik","doi":"10.14746/H.2020.4.5","DOIUrl":"https://doi.org/10.14746/H.2020.4.5","url":null,"abstract":"This work deals with the visuality of the text, in the context of two paths of a reflection on its being: the illegibility/ legibility and transparenty/ opacity. Its aim is to prove, that the text is a visual medium. The first part of the work introduces the main topic by providing a short outline of the history of subject matter, which is typography, the area of visual communication that works with the text. The second part deals with the analysis of the text in terms of aforementioned paths of reflection. The issue of transparenty had to be claryfied first, because firstly it should be proven, that the text is not invisible for an eye. From this matter the work passes to the notion of illegibility: if the text is not transparent – visually neutral – but instead, highly graphically characterised, then the question is, if it does remain readable.","PeriodicalId":312956,"journal":{"name":"Humaniora. Czasopismo Internetowe","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131603275","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}
This study is devoted to three artistic projects based on debris found on the shores of the seas and oceans: plastiglomerates discovered in Hawaii by Kelly Jazvac, recycled waste projects off the coast of river Thames by Inge Sluijs, and plastic waste from the coasts of Norway gathered by Þóra Pétursdóttir. The analyzed works are manifestations of the trend called “new materiality” in art. The artists’ goal is to encourage rethinking the status of objects of natural origin that surround us in the context of social relations, especially in the perspective of the nature/culture dichotomy. Cultural objects of natural origin are the result of human action. Stone and mineral formations are a special example in art practice. They can be studied due to their physical properties, but transformed due to contemporary climate change and pollution they turn into an object proving the cultural transformation of the environment. For this reason, stones found in coastal areas can no longer be considered as raw material for geologists, but as part of human life. The innovative and creative presentation of objects at exhibitions in the galleries and museums allows the wide audience to understand the relationship between human activities in the environment and its effects on material changes. By focusing on the physical dimension of the matter used, the artists emphasize the role of marine science and comment on socio-political agencies of things, as well as indicate the need for public engagement in activities for marine issues.
{"title":"New materialism in art – “new stones” in art@science discourse","authors":"M. Michałowska","doi":"10.14746/H.2020.4.3","DOIUrl":"https://doi.org/10.14746/H.2020.4.3","url":null,"abstract":"This study is devoted to three artistic projects based on debris found on the shores of the seas and oceans: plastiglomerates discovered in Hawaii by Kelly Jazvac, recycled waste projects off the coast of river Thames by Inge Sluijs, and plastic waste from the coasts of Norway gathered by Þóra Pétursdóttir. The analyzed works are manifestations of the trend called “new materiality” in art. The artists’ goal is to encourage rethinking the status of objects of natural origin that surround us in the context of social relations, especially in the perspective of the nature/culture dichotomy. Cultural objects of natural origin are the result of human action. Stone and mineral formations are a special example in art practice. They can be studied due to their physical properties, but transformed due to contemporary climate change and pollution they turn into an object proving the cultural transformation of the environment. For this reason, stones found in coastal areas can no longer be considered as raw material for geologists, but as part of human life. The innovative and creative presentation of objects at exhibitions in the galleries and museums allows the wide audience to understand the relationship between human activities in the environment and its effects on material changes. By focusing on the physical dimension of the matter used, the artists emphasize the role of marine science and comment on socio-political agencies of things, as well as indicate the need for public engagement in activities for marine issues.","PeriodicalId":312956,"journal":{"name":"Humaniora. Czasopismo Internetowe","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116499824","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 essay submitted is not purely scientific. The author is not a specialist in Polish-Russian relations, but is convinced that the analysis of relations with the eastern neighbor should not be left only to specialists. As a cultural anthropologist who has been dealing with the issues of collective memory for years, I am convinced that too little attention is paid by specialists to the mutual fascination of Russian and Polish cultures. Moreover, at present, the strongly Russophobic moods, in a significant part tof Polish society, influence the formation of too one-sided memory. Hence the political accents in the following text, which also does not avoid subjective accents. Needless to say, a possible polemic with the theses expressed by the author would be the best fulfillment of my expectations.
{"title":"Rosja i Polska. Fragmenty historii miłosnej wrogości","authors":"Stanisław Obirek","doi":"10.14746/H.2020.4.7","DOIUrl":"https://doi.org/10.14746/H.2020.4.7","url":null,"abstract":"The essay submitted is not purely scientific. The author is not a specialist in Polish-Russian relations, but is convinced that the analysis of relations with the eastern neighbor should not be left only to specialists. As a cultural anthropologist who has been dealing with the issues of collective memory for years, I am convinced that too little attention is paid by specialists to the mutual fascination of Russian and Polish cultures. Moreover, at present, the strongly Russophobic moods, in a significant part tof Polish society, influence the formation of too one-sided memory. Hence the political accents in the following text, which also does not avoid subjective accents. Needless to say, a possible polemic with the theses expressed by the author would be the best fulfillment of my expectations.","PeriodicalId":312956,"journal":{"name":"Humaniora. Czasopismo Internetowe","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126944027","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 main research task of the paper is to reconstruct The Little Prince’s philosophy. It is a philosophy of humanism created as a response to the spiritual crisis of Western culture. The mission of this philosophy is to save humans to save the world of fundamental values such as love, friendship, and responsibility. It is also the philosophy of the meeting, which enters into a dialogue with representatives of the philosophical tradition (Schopenhauer, Nietzsche, Žižek) and popular culture artists.
{"title":"Ocal siebie, aby ocalić świat – filozofia Małego Księcia","authors":"Łukasz Czajka","doi":"10.14746/H.2020.2.6","DOIUrl":"https://doi.org/10.14746/H.2020.2.6","url":null,"abstract":"The main research task of the paper is to reconstruct The Little Prince’s philosophy. It is a philosophy of humanism created as a response to the spiritual crisis of Western culture. The mission of this philosophy is to save humans to save the world of fundamental values such as love, friendship, and responsibility. It is also the philosophy of the meeting, which enters into a dialogue with representatives of the philosophical tradition (Schopenhauer, Nietzsche, Žižek) and popular culture artists.","PeriodicalId":312956,"journal":{"name":"Humaniora. Czasopismo Internetowe","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121380420","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}
In his Christianity as Old as the Creation Matthew Tindal has reduced Christian religion to the natural religion. His reduction was the last stage of purification of Protestant religion from its supernatural elements. This whole process was taking place in England between 1534 and 1730. The main conclusion of this English deist sounded: the revealed religion was the only repetition of the eternal natural religion, based on the law of nature and human reason. Simultaneously he claimed that any Christian proprium (specific Christian content) did not exist in relation to any other non Christian religion. In this article I put this problem through critical assesment, making analysis of Tindal’s argumentation and confronting it with (to some degree) Thomas Becconsall views, expressed in his The Grounds and Foundation of Natural Religion. In contrast to Becconsall Tindal understands the nature of man in another way. This latter rejects the opinion that human nature was burdened with certain moral ineffectuality. According to it human being is more prone to misdeeds than to good deeds. In Christian religion it was possible to explain by the original sin and its hereditary effects in the history of mankind. Matthew Tindal rejects this Christian dogma. In reality he understands man’s existence in the state of pure nature and with reason acting without limitations. It corresponds to the situation of man before the Fall into the original sin. But Tindal is not any atheist. He is convinced of God’s existence as the Creator of the world and people. The reason of human beings participates in the light of Divine Wisdom. Thus cognition of God and human moral duties are possible (in practice) by intellectual effort directed to the sensible creatures only. This kind of rational investigation is characteristic for methaphysical cognition. In fact, there is small step from deism to atheism. English Enlightenment, based on the enlightened reason, was initially deistic character, afterwards on the Continent (especially in France) it quickly assumed atheistic form. In considerable degree it was possible owing to English deists like Matthew Tindal. They draw the ultimate conclusion from the plurality of Protestant denominations.
{"title":"Matthew Tindal i redukcja chrześcijaństwa do religii naturalnej","authors":"A. Szwed","doi":"10.14746/H.2020.2.3","DOIUrl":"https://doi.org/10.14746/H.2020.2.3","url":null,"abstract":"In his Christianity as Old as the Creation Matthew Tindal has reduced Christian religion to the natural religion. His reduction was the last stage of purification of Protestant religion from its supernatural elements. This whole process was taking place in England between 1534 and 1730. The main conclusion of this English deist sounded: the revealed religion was the only repetition of the eternal natural religion, based on the law of nature and human reason. Simultaneously he claimed that any Christian proprium (specific Christian content) did not exist in relation to any other non Christian religion. In this article I put this problem through critical assesment, making analysis of Tindal’s argumentation and confronting it with (to some degree) Thomas Becconsall views, expressed in his The Grounds and Foundation of Natural Religion. In contrast to Becconsall Tindal understands the nature of man in another way. This latter rejects the opinion that human nature was burdened with certain moral ineffectuality. According to it human being is more prone to misdeeds than to good deeds. In Christian religion it was possible to explain by the original sin and its hereditary effects in the history of mankind. Matthew Tindal rejects this Christian dogma. In reality he understands man’s existence in the state of pure nature and with reason acting without limitations. It corresponds to the situation of man before the Fall into the original sin. But Tindal is not any atheist. He is convinced of God’s existence as the Creator of the world and people. The reason of human beings participates in the light of Divine Wisdom. Thus cognition of God and human moral duties are possible (in practice) by intellectual effort directed to the sensible creatures only. This kind of rational investigation is characteristic for methaphysical cognition. In fact, there is small step from deism to atheism. English Enlightenment, based on the enlightened reason, was initially deistic character, afterwards on the Continent (especially in France) it quickly assumed atheistic form. In considerable degree it was possible owing to English deists like Matthew Tindal. They draw the ultimate conclusion from the plurality of Protestant denominations.","PeriodicalId":312956,"journal":{"name":"Humaniora. Czasopismo Internetowe","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126594399","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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