REV - Scientia et Fides - Vol 3, Nº1 (2015)
Permanent URI for this collectionhttps://hdl.handle.net/10171/37250
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Results
- Ciencia y religión: metodología, historia y perspectivas en Latinoamérica [RESEÑA](Servicio de Publicaciones de la Universidad de Navarra, 2015) Moros-Claramunt, E. (Enrique)
- Editorial(Universidad Nicolás Copérnico de Torun, 2015) Roszak, P.P. (Piotr Pawel); Sánchez-Cañizares, J. (Javier)
- Thomas Nagel: la rebeldía de la razón(Universidad Nicolás Copérnico de Torun, 2015) Collado-González, S. (Santiago)
- Historiosophy of August Cieszkowski in the context of contemporary consciousness(Universidad Nicolás Copérnico de Torun, 2015) Roland-Sobota, D. (Daniel)Cieszkowski’s philosophy embodies the most influential trends in philosophy and culture of the nineteenth century. This does not mean, however, that Cieszkowski’s philosophy has today only historical character and it is good topic for some historians of philosophy. On the contrary. Although Cieszkowski used Post-Hegelian language and concepts, at the core his philosophy is an experience which has got a fundamental complexion. It is an experience of the dialectic of history. It underlies not only the history of philosophy of the nineteenth century, but also lies at the root of modern consciousness, as determined by hermeneutics and postmodernism. The ancestor of the transversal reason is a cunning reason of history. Postmodernism, which focuses on pluralism and diversity, is closely related to the era of the “end of history” and post-history. The last term, just as the “post-modernism” is a historiosophical concept. The present of Cieszkowski’s philosophy of history allows us better understanding the philosophical foundation of contemporary culture.
- Does the change have to be revolutionary? August Cieszkowski’s philosophy of future(Universidad Nicolás Copérnico de Torun, 2015) Lisiecki, M. (Marcin)The main purpose of this article is analysis of question of future in philosophy of August Cieszkowski. Amog Polish philosophers Cieszkowski was one of the most important thinker, who creatively developed the philosophy of George Hegel, added new question, such as “future”. For clarity of analysis the essay is divided into two parts. The first part is connected with problem of future in Cieszkowski’s philosophy with references to social and religious fields. The second one included analysis of relations between social and religious changes and revolution.
- Oblicza religii Augusta Cieszkowskiego. Temporalny i dziejowy wymiar doświadczenia religijnego(Universidad Nicolás Copérnico de Torun, 2015) Szulakiewicz, M. (Marek)August Cieszkowski is one of the greatest philosophers of Polish philosophy of nation and history. He was also a thinker for whom religion played a formidable role in his philosophical system. If it had not been for religion, this system would not have existed at all. The present paper shows the importance of religious thinking in the whole historiosophical system of Cieszkowski. It underlines the fact that while the developing science was striving to “disenchant the world”, Cieszkowski as a philosopher wanted to “enchant the reality” afresh. However, this “enchanting” was not being performed “against science”. Quite to the contrary, this Polish thinker was employing scientific achievements to demonstrate that “religion is everything”. Divinity is not placed in the mysterious and isolated sacred any more but constitutes our daily life and action.
- La evolución, entre ciencia, razón y fe*(Universidad Nicolás Copérnico de Torun, 2015) Lorda, J.L. (Juan Luis)La evolución es un tema que interesa a las ciencias, a la filosofía y también a la teología cristiana. Vamos a buscar los puntos de diálogo. Seguiremos este itinerario: 1. Una introducción donde aprovechamos dos citas, de Chesterton y Tolstoi para situar nuestra reflexión. Además, pensaremos en lo que se requiere para hacer verdadera ciencia. 2. Nos plantearemos qué está demostrado científicamente sobre la evolución y qué no. 3. Trataremos sobre las afirmaciones que se inspiran en las ciencias pero son filosofía (o ideología). 4. Añadiremos lo que se puede decir desde la fe cristiana.
- Ragionevolezza della fede. Rapporto tra fede e ragione in Tommaso d’Aquino(Universidad Nicolás Copérnico de Torun, 2015) Oleksowicz, M. (Michal)La razionalità della fede cristiana è una tematica discussa per secoli. Il rapporto tra fede e ragione è una realtà intrinseca del sapere cristiano. Ma, d’altra parte, dall’inizio il cristianesimo è stato una forma di religione basata sull’assenso di fede e non su una giustificazione umana. Qui nasce il cuore del problema nel rapporto tra fede cristiana e ragione, perché l’oggetto della fede non è evidente. Invece, in termini generali la conoscenza razionale si basa sull’evidenza e i principi della logica. Ma l’atto di fede, come dimostra San Tommaso, è qualcosa di più rispetto alla razionalità: “atto dell’intelletto dà l’assenso alla verità divina sotto la spinta della volontà mossa da Dio per grazia”. S’intende dimostrare, sulla base del pensiero di San Tommaso, che la sua posizione possa considerarsi come un tentativo di realizzare un equilibrio riguardando il rapporto tra fede e ragione. Da una parte la fede non cade nell’irrazionalità del fideismo. D’altro canto, la fede nella concezione tommasiana non è stata ridotta a una forma di razionalismo. Un tentativo di rileggere il pensiero tommasiano può essere molto fecondo per promuovere un dialogo fra fede e ragione.
- La possession du degré d’autonomie chez les vivants(Universidad Nicolás Copérnico de Torun, 2015) Dalleur, P. (Philippe)In the numerous attempts to define the concept of life, the use of prefixes like “self”, “auto” appears recurrently. This shows the fundamental importance attached to autonomy among the living beings. The author first analyzes the various types and degrees of autonomy, beginning from some contemporary thinkers, like Jonas, Morin, Varela, Davies, Wandschneider; and afterwards, the various types of systemic autonomy are compared with the four systemic levels of contemporary biological theories (genetics, cytology, cybernetics, evolution / ecology). The dependent autonomy of morphogenesis relative to the genetic level is presented as a paradigm of systemic autonomy. Stratified emergence and relative containment of systemic levels and their causal interdependencies (upward and downward), reveal life’s tendency to increase and maximize autonomous levels. A study of individual autonomy is also presented and developed around the concepts of feedback and feed-forwards, homeostasis, motor and feeding autonomy, to develop more fully towards the emancipation and exploratory autonomies, as self-determinacies. These types of higher autonomies are the result of several properties, especially the equipotentiality related to attractors exhibiting flat spread basins of attraction. These properties are shaped by the lower functional levels as logistical granting for autonomous decision-making capability at the higher level. The author follows Jonas’ theory affirming the intrinsic tendency of living systems to produce increasingly refined autonomies, whose supreme analog degree is found in human freedom. So, autonomy is presented as an analog concept applicable to all living, biological and spiritual.
- Spór o możliwość wykrywania projektu w naukach przyrodniczych(Universidad Nicolás Copérnico de Torun, 2015) Sagan, D. (Dariusz)According to intelligent design theory, certain biological and cosmic phenomena are designed by an intelligent being and this design is scientifically detectable. However, critics refuse to regard this theory as scientific, thereby suggesting that it does not deserve serious discussion in scientific circles. The article presents main methodological objections to intelligent design theory, indicating its unscientific or pseudoscientific character and impossibility of scientific design detection (at least in specific research areas). Critics try to show that this theory: 1) violates the principle of methodological naturalism (and thus that it is a supernatural, creationist, religious concept); 2) is empirically untestable; 3) it does not invoke natural laws, says nothing about the designer and the designing mechanism; 4) it does not offer predictions; 5) it is an argument from ignorance, and 6) it does not lead to fruitful research program and hence is not useful for science. These objections will be analyzed from the perspective of methodological thesis of design theorists that the sufficient condition of design inference are the characteristic effects (signs, traces) leaved by the activity of the designer, which indicate the final cause, although they do not have to be the basis for determining the designer’s identity. If this thesis is sound, then the objections that intelligent design theory is not scientific are rebutted or weakened. Moreover, it turns out that, basically, detecting design of supernatural beings does not differ from detecting design of natural beings. For that reason, there is no qualitative difference between these two procedures and both can be regarded as scientific.