PHILOSOPHY WHAT IS CLASSICAL?
[Source: MA Krąpiec, What is the philosophy of classical, [in:] Annals of Philosophy 45 (1997)]
second current philosophical explanation existent actually occurs in error. John Duns Scotus, who, starting with the distinction of natures Avicenna, differently and controversially - in relation to St. Thomas - he understood the object of philosophical explanation. He stood in the position that featured the so-called Avicenna. "Third Life" is the real object of philosophical explanation. However, the nature of these should (I did Avicenna) to organize, for living together, they form a "layer" concrete existence. A first of every kind have the proper living conditions for her "way" - "modus" existence. The same nature, comprising the particulars, they are hierarchically ordered from the nature of concrete, the narrowest, John haecceitas specific to the nature of the broadest, all-encompassing "nature of being." Thus, for instance in a particular Janie (haecceitas is the nature of the unit), we see more and more general nature, the nature of humanity, the nature of animality, vegetative nature, the nature of corporeality-korpuskularności, substantiality and nature of the broadest, the ultimate nature of being. Nature is primarily a household knowable a simple act of intellect and intelligibility is the reason for everything, because everything is finally set on the nature of being. Shot of the cognitive nature of existence is made clear in the simplest notion of being. The notion of being so understood is its internal consistency, being such a structure, which excludes self-contradiction. Everything, therefore, what appears to be consistent, is a being. Thus, metaphysical thinking and analysis translate to a reduction in the basic states analyzed the concept of existence, or non-contradiction. This understanding of the concept of being, expressing the nature of existence, can be judged about everything and everything is shared. Nature of being is common to God and creation, with this, however, that being God is infinite and the finite being is created.
Commonality is fundamental existential nature of human knowledge, especially of metaphysics as the only discipline przedmiotbyt ACTION. In light of the concept of being everything is knowable, because everything can be "reduced" to being. Being consistent with the structure of the widest in themselves determining the nature of it: the substance, flesh, vegetation, animality, humanity and finally, the concrete human nature, "John" - haecceitas.
Each of these peculiar nature "exists", because in relation to the nature of its existence is proportional to the "modus" - "way" - and can not be of a nature which would have no way of existence, in that their existence is contained in the relevant kind. And those living nature are the object of cognition, not their existence as a means of living of those natures. The whole emphasis is focused on the cognitive approach which determines the appropriate nature of the very nature of being. And that is why it is especially important cognitive recognition of different classes of universals, expressing the appropriate nature of determining the nature of being. It is here that should look for sources of conflict of cognitive universals as the shots themselves in being natural. This dispute has caused a transformation in nominalizmie metaphysics of epistemology.
To William of Ockham, discussing the position of John Duns Scotus, wyakcentował only to the former existence as a viable and general nature - as flatus vocis - removed from the program in cognitive thought so. Occam's razor - "non sunt praeter necessitate multiplicanda Entia." The same generality understood not as a condition of household, but as a general rule, so a character with respect many items. Stressed by the pragmatic side of language, which was to be clear in the analytic philosophy.
cognitive nominalism has become a key issue in the late Middle Ages and Renaissance English scholastics. Emphasize individuality with the denial of necessary knowledge of nature seemed to emphasize the value of the unit and also point to the helplessness of the intellect. It is also conducive to the acceptance of theological Protestantism and tied, in large part, the movement of Protestant nominalism.
the English scholastics, headed by an eminent philosopher, a Jesuit, Francisco Suarez, a narrator as a moderate realism in conceptual understanding, it was the direction of Thomist "Suarezii ad mentem" - interpreted by Suarez - a widespread force in Jesuit schools. This, however, far different from the direction of thoughts and expressions St. Thomas, but rather the continuation of solutions of John Duns Scotus. Not because it was considered to be a real nietożsamości in its existence and essence, and subject to the nature of metaphysical inquiry was necessary, ie, living beings (awicenniańskie "nature country "), for which there is reduced to existential modification jawiącej differently in the abstract knowledge and cognition
otherwise individually-specific. Epistemological argument about the nature of metaphysical universals gained: understanding the structure of being, which needed a creature (capable of existence) has been the subject of metaphysics. And this state of affairs is - largely - restored by J. Kleutgena (one of the animators of the First Vatican Council) and as "neoscholastyka" taught at the institutes of the church (of course in such a "neoscholastyce" were different tomizmy). Understanding the nature of general together with their distinction between "objective concept" (being as is acknowledged), and "the notion of subjective" (created by the intellect, character conceptual), has become for Descartes, talented student Jesuit college of La Flèche, a good excuse to reject
otherwise individually-specific. Epistemological argument about the nature of metaphysical universals gained: understanding the structure of being, which needed a creature (capable of existence) has been the subject of metaphysics. And this state of affairs is - largely - restored by J. Kleutgena (one of the animators of the First Vatican Council) and as "neoscholastyka" taught at the institutes of the church (of course in such a "neoscholastyce" were different tomizmy). Understanding the nature of general together with their distinction between "objective concept" (being as is acknowledged), and "the notion of subjective" (created by the intellect, character conceptual), has become for Descartes, talented student Jesuit college of La Flèche, a good excuse to reject
(within the meaning of "razor Occam ") unnecessary" doubling "concept and to accept only a subjective term as" a clear and distinct ideas ", having now become the only object of knowledge. It is true that later in the school of analysis, these ideas (as natural signs) could be replaced by the notation itself language, ultimately subordinate to the rules of language games.
Not surprisingly, the philosophical movement after Descartes (GW Leibniz, Ch. Wolff, Kant, Hegel, neokantyzm, phenomenology, hermeneutics and existentialism) moved into positions of subjectivity analyzing the real world does not exist any more, but only the data of consciousness. It has ceased to be a classical philosophy, as lost and the object and method uniesprzeczniającego explanation. Topics classical philosophy had not been lost, but survived and developed in the circles specialized institutes, especially the church, where clergy and lay thinkers can develop and uściślać venerable, classic problems.
III. Classic current philosophy is characterized by many-questions-aporiami problems, forcing a response in proportion reasoned, intersubjectively meaningful, continuously throughout history qualifies and objectively - by reference to reality - verifiable. Aristotle in Book "B" Metaphysics pointed to just such aporias-problems which derive their legitimacy from the already very system of things, now with the historical context of cognition. Posing questions-aporia is transformed into "diaporezę", ie the process of searching for an answer wrong by showing the pros and cons, and comes to the "euphoria" or find an answer, which usually comes in turn the new "aporia"-question, the emerging with the answer. System "diaforetycznego" knowledge is the hallmark of the philosophy of finding - reasonably - objectively existing state of things.
Questions a significant philosophical content puts every man when he begins to reveal "the use of reason." It is in childhood we are witnessing the questions that we often temporary, sometimes transferred the answer. However, these questions determine the sequence of intellectual knowledge for life. A former, even vague answers are already seeds of philosophical explanation, as they cause the understanding to see things through the wrong evidence. And it is a matter of interesting questions that children are actually the content of what Aristotle called "aporiami.
Pytanie bowiem typu: „co to jest?” jest pytaniem o byt, o rzeczywistość jawiącą się pluralistycznie. Pytanie takie domniemuje i samą rzeczywistość pluralistyczną i docieka tego, co w tej rzeczywistości wyróżnia dany byt od drugiego i „dzięki czemu” – „dla-czego” – taki byt jest, jest oddzielony od bytów drugich i czymś istniejącym w sobie. Oczywiście sens pytania można rozbudować, dociekając w „tym, co jest” (bycie) jego elementów i czynników „istotnych”, koniecznych for the existence, and in different ways-overall (species), partial, potentially (type); current (difference of species) can be traced to factors more or less random, as the properties and characteristics of random. So the question: "What is it?" May be fragmented - as it happened - according to the logic instructions of Porphyry, the distinctive language predykabiliów categories (species, genus, differentia specifica, proprium, accidens). And when we transferred the child to answer, they already are instilling the understanding of being incomprehensible for himself.
The same is true with other fundamental questions (which also puts the child starting the use of reason): "what is it?", "Of which is it?", "Where it is - who did it?" This kind of questions relate to the reality that surrounds us, not the internal mental states. I can easily see that these types of sentences (what is this?, Where is it?, Of which it is?, What is this?), Concerning the reality of actually existing, express what Aristotle called the long four causes: formal,
material, the efficient and purposeful. Child forced states poznawanej things he asks for existence, and in a way not accidental, but the very being addressed.
material, the efficient and purposeful. Child forced states poznawanej things he asks for existence, and in a way not accidental, but the very being addressed.
more general question of survival are becoming more inquisitive and expounded upon closer contact with it. And then formulate questions about the properties of being, his actions or circumstances of living. And so we ask: "how?" Is a particular thing, "what?" She is, we ask: "How much?" It is, "with whom, with what?" She is, we ask: "Where?" And "when?" " that is, "if it works?"; "or acts?, or" Whose? "it is ...
A closer przypatrzymy the content on these questions and answers dawanym on it, it is easy to perceive that, in fact, these questions relate to various categories of living, which he wrote Aristotle. Questions about understanding the supreme being, mostly its substantial, and to detail the question - the various categories of living. And so the question "how?" Refers to the quality of being, a question: "How much?" - The amount of t; question "with whom, with what?" - Relationships, "where, when?" - The place and time, and Feeling any action related to the questions: "if it works?", "Or acts ?, "" how are you? "is associated with the category called. location - situs, and the question: "Whose?" marks a category of property - haber.
Thus, the questions formulated spontaneously by a man when he uses reason dociekającego understanding of the thing itself and its internal structure and the context of living, envelop the "perennial philosophy", that philosophy in its classic sense. Indeed all the questions arise from the overview of the reality that "wakes up" questions, because it is being non-simple, but variously, "a complex, requiring knowledge of the relationship binding together existing real - being made. This is because some "right" real fact that there is an existence as it consists of many factors making it. And this requires knowing the reason, "for-you" is just as it is. The appearance of this reason - it's showing in variously binding correlates in a variety of relationships, depending on the flipped, binding "in a" relationship.
Hence the question: "for-what?" Is the essence of the "pytajności. And so Aristotle understood it, recognizing the role poznawczotwórczą questions: DIA TI? (For-what?). The answer is an attempt to show such an existential factor that justifies and cognitive rozumiejąco calms (being separated from the non-existence), restlessness born of not understanding the subject poznawanego-being.
Launched by Aristotle, metaphysics is not only the formulation and justification of aporia-formulated questions, but is also the basis of reasonable answers, which for centuries are
deepened and broadened. Even a child when he begins to use reason, raises important questions at the reality - of being actually existing, and probably every person constantly repeats the question, because the desire to understand existence (reality) is still alive and unexpired. Thus every man is a philosopher of his sources of knowledge, trying to understand the "seen" the real object. Understand, however, viewed the subject may be varied: understanding the philosophical, or ostatecznościowe (base), and a closer understanding of directly taking into account the relationships of methods suited to a science. Today leader leads the quantitative understanding of the relationship, although the structures are quantitatively measurable, and therefore the number of categories, whose function is to organize a rational matter itself by putting its parts complement one another in a string outside the household. So ask questions, and a variety of rational and reasoned response to the final dimension (base) decide on classical philosophy, its proper meaning, its outstanding continuity and eternal youth, living forever as a rational learning about the world actually existing people and property.
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