Analecta Cracoviensia, 1972, T. 4
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Pozycja Zagadnienie możliwości filozoficznej argumentacji za początkiem czasowym wszechświata w oparciu o teorię jego ekspansjiŻyciński, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Od prawdy sądu do prawdy egzystencjiTischner, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Poglądy Wacława Potockiego na sztukęStraszewicz, Maria Marzenna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Dzieciństwo Pana. Tzw. Ewangelia TomaszaStarowieyski, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Sesja naukowa poświęcona dziejom Polski i Krakowa w XI wieku (Kraków, 29–30 XI 1972 r.)Przybyszewski, Bolesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Chrystocentryzm w „Sądzie Ostatecznym” Michała AniołaPrzybyszewski, Bolesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Ewolucja zasady kosmologicznej (studium kopernikowskie)Heller, Michał; Rudnicki, Konrad (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Most generally speaking, one may understand by a Cosmological Principle a set of assumptions concerning the construction of the model of the Universe, reaching partly beyond observational conclusions. In this sense any comprehension of the world as a whole (scientific or pre-scientific), must be based on some Cosmological Principle. In this article an attempt is presented to follow the evolution of concepts which enter the contents of the Cosmological Principle. 1. Pre-Hindu Cosmological Principle. If a contemporary philosopher of science were to formulate the Cosmological Principle on the basis of pre-Hindu concepts (7 – 5 thousand years B. C.), he would say: Earth with inhabitants does not occupy any distinguished position in the Universe, both with respect to space and time duration. Apart from the „earthly world” there exist other worlds which existed before Earth, and other worlds will exist when Earth no longer exists. „Earthly existence” is treated as completely irrelevant in comparison with the „spiritual existence”. Only later, in the pra-Persian culture is the material world felt to be equally important as the spiritual one. 2. Antique Cosmological Principle. In antique Greece the methodological principle was born (formulated for the first time probably by Ockham in his famous „razor”), demanding to study the world without referring to extra-worldly reasons. By the physical world the average Greek understood primarily everything subject to sensory perception, that is every thing which may be found on Earth. These tendencies were somewhat expressed by the belief that Earth is the central body of the Universe. This is seen in the view of Aristotle, with his division into spheres of ’below and above Moon. A mathematical model of such Universe was constructed by Hipparchius and Ptolemei. 3. Philosophical Background of the Copernican Revolution. The Middle Ages inherited the dual concept of „earthly world” and „celestial world” after Antiquity. A process of unification of these „worlds” must have met with strong opposition. Copernicus had believed Earth to be one of the planets but, at the same time, he still used the physics of Aristotle. Only later Newton had treated the Universe as one physical set. 4. Fundamental Issue of the Copernicus Revolution – Copernican Cosmological Principle. Copernicus had not „stopped the Sun and moved the Earth”. The attempt to interpret in such a way the work of Copernicus, evolved by Fock and his school, has not withstood discussion. Copernicus had only moved the frame of reference from the Earth to the Sun. This was a prerelativistic operation. This operation had lead to the formulation of the following Cosmological Principle: an earthly observer occupies a position typical in the Universe. Such a sentence was never formulated by Copernicus himself, however it follows from the spirit of his system. Nowadays the Universe differs from that of Copernicus, and this has led to differences in the text introduced into the Cosmological Principle. In the contemporary sense we speak of the Generalized Principle of Copernicus. 5. Models of the Universe. The Generalized Copernican Principle leads to far-reaching symmetries in the models of Universe evolved with the aid of contemporary science. Some authors (Heckman, Schiicking) understand the Cosmological Principle as the postulate of the homogeneity of the Universe („no centre”), more often however, by the Cosmological Principle one understands the simultaneous postulates of homogeneity and isotropy. The cosmological Principle thus understood, excludes rotation of the Universe. The so-called perfect (strong) Cosmological Principle includes with the postulates of homogeneity and isotropy of the Universe also the postulate of stationarity. 6. Substratum and Geometry. The General Theory of Relativity, as it is well known, does not realize the postulate of one-to-one correspondence between the distribution of matter and the geometry of space-time. Owing to this fact, one must distinguish in relativistic cosmology between the Cosmological Principle for the Substratum (distribution of matter) and the Cosmological Principle for the Geometry, as two logically independent assumptions. 7. Cosmological Principle and the Real Universe. The Cosmological Principle for the Substratum is subject to direct observational testing, whereas the Cosmological Principle for the Geometry only through its consequences. The Cosmological Principle is fulfilled only statistically; locally, it is not true. Hence the tendencies to build cosmological models which diverge from homogeneity. An interesting example of such worlds is the zone model of Zięba (Zone-Universe). It is composed of concentric spheres alternating between empty ones (Schwarzschild geometry), and spheres filled with matter (Friedmannian geometry). The spheres are joined smoothly. In attempts of this kind, it is aimed to make the typicality of the earthly observer agree with the accidental distribution of matter in the real world. 8. Cosmological Principle as a Law of Nature. Both Newtonian and relativistic cosmologies lead to Hubble’s law. It turns out that this follows not from the „inner” assumptions of these cosmologies, but from the Cosmological Principle. If one were to remove from the cosmologies of Newton and Einstein the rigorously understood Cosmological Principle, one obtains non-Hubblean motions of galaxies. Hence one should understand the phenomenon of the expansion of the Universe as an observational test of the correctness of the Generalized Principle of Copernicus. Thus, this is not a philosophical assumption, but has a general physical meaning. 9. The Cosmological Principle as a Model of the Universe. A way is shown in which, from the Cosmological Principle, one may build a simple model of the Universe, without assuming any dynamical equations whatsoever. The work of Copernicus should be understood as an extremely important step in the development of scientific thought. It has also implications concerning the philosophical outlook on the world. The exact knowledge of the material world, basing on experiment and logic, elimination of naive concepts about the dependence of this world on extra-natural reasons, is necessary stage in recognizing the total, not only material, reality.Pozycja Dzieło dekretysty Omnibona w rękopisie Biblioteki Miejskiej w CambraiVetulani, Adam; Uruszczak, Wacław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Reforma kanonicznego procesu małżeńskiego według motu proprio pap. Pawła VI „Causas matrimoniales”Pieronek, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Apokaliptyczna szata literacka opisów paruzji Chrystusa z Listów do TesaloniczanMycielski, Ludwik (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Kosmologiczne poglądy Mikołaja Oresma i Mikołaja KopernikaMarkowski, Mieczysław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Sieć seminariów duchownych ob. łac. w okresie niewoli narodowej (1772/95–1918)Kumor, Bolesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Prymat papieski w ujęciu I i II Soboru WatykańskiegoKubiś, Adam (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Teoria duchowości duszy ludzkiej w ujęciu św. Tomasza z Akwinu. Próba jej dalszego rozwinięciaKłósak, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Ujęcie kategorii u Nicolai HartmannaKijowski, Ryszard (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Duch Odnowiciel. Szczególny aspekt eschatologicznego posłannictwa Ducha ŚwiętegoJankowski, Augustyn (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Współczesna antropologia prawosławnaHryniewicz, Wacław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)Pozycja Możliwość zastosowania analizy pola stylistycznego w egzegezie biblijnejChmiel, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1972)