Roczniki Filozoficzne

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/12375

Roczniki Filozoficzne są jednym z najstarszych filozoficznych czasopism naukowych w Polsce, ukazują się nieprzerwanie od 1948 roku. Obecnie są kwartalnikiem publikowanym zarówno w wersji elektronicznej, jak również w tradycyjnej wersji papierowej. Celem czasopisma jest publikowanie najlepszych, oryginalnych artykułów z dziedziny filozofii, a także przekładów, recenzji, sprawozdań i polemik. Wydawane jest przez Towarzystwo Naukowe KUL oraz Katolicki Uniwersytet Lubelski Jana Pawła II w Lublinie.

W repozytorium „Theo-logos” udostępniony jest tylko zeszyt 2: Filozofia moralności, filozofia religii.

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    Kategoria dziejowości w hermeneutyce i w filozofii klasycznej
    Bronk, Andrzej; Majdański, Stanisław (Towarzystwo Naukowe KUL, 1994)
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    Kłopoty nauk religiologicznych z definicją religii
    Bronk, Andrzej (Towarzystwo Naukowe KUL, 1996)
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    Kongres hermeneutyki w Halle/Saale (21-25 września 1994)
    Bronk, Andrzej (Towarzystwo Naukowe KUL, 1996)
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    Krytyczne wydanie Insight Bernarda Lonergana SJ (1904-1984)
    Bronk, Andrzej (Towarzystwo Naukowe KUL, 1992)
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    Stanisław Kamiński – filozof, metodolog i historyk nauki
    Bronk, Andrzej; Majdański, Stanisław (Towarzystwo Naukowe KUL, 1999)
    S. Kamiński (1919-1986) was a philosopher, philosopher of science and science historian. His main fields of interest were: history of science and logic, general and special methodology, methodology of philosophy and (medieval) semiotics. He, saw his main achievements in the domain of the theory of science and the methodology of classical philosophy, especially in the studies of the method and language of metaphysics. He gave a methodological description of general metaphysics, philosophical anthropology, ethics, philosophy of religion, philosophy of history and studies on religion (religiology). He investigated the beginnings of the mathematical induction in the Middle Ages and in modern times, modern history of the theory of definition (Th. Hobbes, B. Pascal, J. Locke, E. B. de Condillac, J. D. Gergonne), the theory of argumentation (reasoning), the structure and the evolution of scientific theory, the deductive method (B. Pascal, G. W. Leibniz, G. Frege), the achievements of logie and philosophy in Poland. A characteristic feature of S. Kamiński's philosophical and methodological approach was a specific historicism, consisting of referring to the heritage of the past and at the same time to the latest achievements in logic and philosophy of science. He looked to history for inspiration, for how to solve his own problems and for a partial confirmation of legitimacy of his answers. He also used history to better understand the context of the discussed problems. His methodological interests are characterized by a philosophical and historical approach. He had a broad concept of knowledge and was maximalist both in raising questions and in giving answers. He cultivated the ideal of rational knowledge. In accordance with classical philosophy he saw the substance of person as being ens rationale, a being realizing himself in a disinterested search for a theoretical truth, whose highest expression is philosophy. He stressed the epistemological and methodological plurality of knowledge and distinguished (with Kant) a material and formal part of knowledge, assuming that the formal element manifests itself as the logical form in the formal procedures of the (scientific) cognitive processes, that is in the (scientific) method and the (scientific) language. Making many attempts at a methodological characterization of different types of cognition and knowledge he distinguished - besides commonsense knowledge that lies at the bottom of any other type of knowledge - the scientific, philosophical and theological knowledge. None of them can be reduced to other type of knowledge, because each of them has its own problems, goals and methods. At the top there is a kind of sapiential knowledge which is much more than a simple generalization of all particular kinds of knowledge. S. Kamiński indebted his understanding of science to contemporary philosophy and to the classical philosophy. The nature of science was determined by him from the point view of its subject matter, aims, methods, logical structure and genesis. The question of what science is concerned with, i.e. what is ifs subject matter, is a philosophical question, it presupposes an appropriate understanding of the nature of the world. S. Kamiński opted for a pluralistic approach to the world: the principal object of science is the objective world but so are subjective states of man and products of his mind and his language. The best diagnostic test of the scientific character of science is the scientific method. Also here - rejecting the scientism (i.e. the view, that the scientific method and knowledge is the pattern and the measure of each knowledge) - S. Kamiński takes a pluralistic attitude. Accepting that the scientific method is not simple, that there is not one uncomplicated ideal way of doing science, and that because of the multiplicity of questions and scientific aims it would be difficult to construct one universal scientific method as a uniform set of rules for every kind of science, S. Kamiński assumes that different subject matter and different goals of scientific cognition require different research strategies and types of cognitive procedures. One manifestation of S. Kamiński's methodological pluralism is his antinaturalistic position in the theory of the humanities where he supported the thesis of their methodological autonomy with regard to natural sciences. Closer to the philosophical cognition and knowledge, the humanities do not meet and can not meet the conditions imposed upon the natural sciences, as they differ from them in subject matter (the world of culture) and hence in method (understanding, interpretation) used. The publications of S. Kamiński include over 350 positions. During his life he published three books: Gergonne'a teoria definicji [Gergonne's Theory of Definition). Lublin 1958; Pojęcie nauki i klasyfikacja nauk [Concept of Science and Classification of Sciences], Lublin 1961, 1981; and [together with M. A. Krąpiec] Z teorii i metodologii metafizyki [On the Theory and Methodology of Metaphysics], Lublin 1962. After his death five volumes of Collected Papers have been published: vol. I: Jak filozofować? [How to Philosophize? Studies in Methodology of Classical Philosophy], edited by Tadeusz Szubka, Lublin 1989; vol. II: Filozofia i metoda. Studia z dziejów metod filozofowania [Philosophy and Method. Studies from the History of the Method of Philosophizing], edited by Józef Herbut, Lublin 1993; vol. III: Metoda i język. Studia z semiotyki i metodologii nauk [Method and Language. Studies in Semiotics and Philosophy of Science], edited by Urszula Żegleń, Lublin 1994; vol. IV: Nauka i metoda. Pojęcie nauki i klasyfikacja nauk [Science and Method. Concept of Science and Classification of Sciences], edited by Andrzej Bronk, Lublin 1992; vol. V: Światopogląd – Religia – Teologia [Worldview – Religion – Theology], edited by Monika Walczak and Andrzej Bronk, Lublin 1998.
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    Teologia i nauki przyrodnicze (Uwagi na marginesie)
    Bronk, Andrzej (Towarzystwo Naukowe KUL, 1992)
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    Wartości chrześcijańskie (uwagi amatora)
    Bronk, Andrzej (Towarzystwo Naukowe KUL, 1993)
    Since the concept of value was introduced in XVIII c. in economics it made a rapid career in other social sciences, philosophy, religion and everyday life too. Nowadays, it is used as a popular and fashionable word in many possible meanings probably filling some semantic vacuum. There is no clear, exact and commonly accepted definition of values and none of the philosophical − objective or subjective − theories of values is free from objections. The concept of Christian values inherits in present political and constitutional discussions in Poland all the vagueness and ambiguity of values themselves. The paper tries to clarify the general meaning of value in its philosophical history (Begriffsgeschichte) and to explain its ontological and epistemological status. By Aristotelian-Thomist philosophy values do not have their own existence but are attributes (modi essendi) of objective things. This holds somehow for Christian values too. The discussions upon the rational justification of the normativeness of Christian values have to include their embedment in Christian culture. Trying to identify and characterize the Christian values one has first to look at their genesis: the New Testament, Christian tradition and the religious behavior of the Christian believers themselves.