PHILOSOPHY WHAT IS CLASSICAL?
[Source: MA Krąpiec, What is the philosophy of classical, [in:] Annals of Philosophy 45 (1997)]
classical philosophy can be understood:
I. In the sense of time - as a philosophy of Greek and Roman antiquity;
II. In an objective sense - as a philosophy determined, both subject and method used explanations;
III. formulated in terms of basic questions-problems-aporia, posed at the surrounding reality, which enforces the human response to more or less justified, intersubjectively meaningful, verifiable.
I. The philosophy of classical antiquity concerns of philosophers and thinkers of ancient Greece and Rome from the sixth century BC to the sixth century after Christ, (529 r. - Plato's Academy closed by Justinian the Great). During this period there were various schemes attempting to explain the reality, finally capturing it pluralistycznie monistycznie or - depending on the routes used to know a priori condition for understanding reality.
And so, using a naive empiricism, by a too hasty generalization of the perceived reality of the real element (water, air, fire, earth), hilozoiści jońscy, treating reality as reducing to some of the basic element - water, air, fire, earth - came to the monistic vision of reality. Moreover, the elements of systemic manifestations of religious and saw the mythical events and characters, personifying nature. Extreme, a priori intellectualism Parmenides and Heraclitus Eleatic tudziez, also a priori intuitionism fronetyczny underpinned static monism of Parmenides and Heraclitus mobilizmu tier.
Pluralism roads xvii know Plato from the monistic vision of the world, because following the adoption of noetic, and doksalnego dianoetycznego know he spotted the necessary realm, the same general and immutable ideas, the realm of mathematical entities tudziez pluralistic realm of entities on a one-material variables. Pluralistic vision of the world (without a priori thought) and to see different methods of cognition, resulting from the empirical rationalism, Aristotle allowed apriorism overcome their predecessors, the realism of the conceptual knowledge is consolidated and build a rational system of philosophical explanation pluralistic reality. Being in the knowledge of the fact - as the plural - can be rationally structured as living categories and can be explained in rational ostatecznościowo concept of scientific knowledge by showing how these factors, which are the raison d'interrogative living conditions.
Aristotle's conception of philosophy has dominated the ancient philosophical knowledge, as Stoicism and Neoplatonism monizujące brought back to the a priori position of thinking. Christian thinkers of the Greek and Roman antiquity have chosen mostly for portraying threads Platonic rationality of revealed faith. It seemed that, Platonic and Neoplatonic treatments of cognition, outgoing - in the grounds - from the 'downstream' living conditions (the reasons), more like a revelation, showing the derivation from the reality of God. Thus, reading the Bible. in the context of the thoughts of Plato and Plotinus (authors of the universally recognized) seemed to do the same revelation more understandable to an educated Christian: Jew, Greek, Roman. The classic thought of Aristotle frequented generally used by the logic and the "physical sciences", ie that which constituted the philosophy of nature. Metaphysics, including natural theology, had its Platonic and Neoplatonic understanding. This was manifested in both the fathers of the Church of the East (especially the Alexandrian schools) and Western (mainly St. Augustine).
II. classic philosophy of Aristotle characterized (and still is the principal determinant of the meaning of philosophy) appreciated in real terms, their research subjects pozapsychicznych tudziez characteristic uniesprzeczniającą by explanations. The object of philosophical explanation is pluralistic real world - things and people - Called entity. Of course, the understanding being varied in the history of philosophy, since it is not an easy thing to see something common to all objects in the real world. For all that is real, is a being. But the difficulty arises in giving answers to the question because of how this factor is actually being something? And so, Aristotle argued, correctly, that being is variously read (IS ON POLLACHOS LEGETAI), but it is always due to being independent, subjective way of living, called ousia - substance. Independent subjective existence - the substance - is a central category of being, everything in fact, whatever we call existence, is a substance or its formation and destruction, the property - or, finally, relations ailments thoughts on ways of living. Hence the substance is an essential object of Aristotle's metaphysics and followers of his thought.
be understood as the same substance? Aristotle distinguished the following understanding of the substance: a) as a self-existing being (ousia Kyrios - Tode TI), b) the general notion of substance (TO KATHOLU) c) the features that constitute the same substance as the subject of a definitional knowledge (TO TI EN einai). And moreover, have turned attention to the substance as an entity (TO HYPOKEI-Menon) and this can be called a matter of substance and the same form.
distinction Aristotle became a different kind of factor in understanding the metaphysics and the philosophy of the Middle Ages and later times. A special role was played here Avicenna, who questioned the metaphysics of Aristotle's understanding of the subject, he noticed that this can be a substance-nature. But to understand the nature of the substance-here is acceptable? Undoubtedly, it can not be a substance-nature "second" (or universal), as it is only being thought, and not real. There may also be subject to the metaphysics of substance-nature "first", ie the specific unit, as this would defeat the przedmiotowokonieczne know. Therefore, the subject of metaphysics can only be a substance-nature "third party", that is such a nature, which is only a set of traits as constitutive of the being. So in fact understood the nature of the structure is only a necessary, immutable, eternal. You can not usefully add to it any characteristic-element, should undertake because it is absurd. So for the "horse-Equus" nature itself is the third "końskość" equinitas of which you can not say anything more than just express it identically, hence, "it's just końskość końskość." This understanding of "third nature" are the subject of divine knowledge, since they are in themselves eternal. But when God has assigned them, coming from Him, exist, they become the real, existing entity. Therefore, it understood there, assigned to the third natures, is a natural for these "accidents", not necessarily related to their nature. And it is not necessarily linked to the nature of the existence of third party decides the so-called. the contingency of living conditions.
Interpretational Avicenna has been emphasizing the position of the two great thinkers of the Middle Ages: St. Thomas Aquinas and Bl. John Duns Scotus. Both, though uneven, exposed the metaphysics of Aristotle. Both the general concept of philosophy and the concept of scientific knowledge were the basis for more precise philosophical attitudes, both authors zapoczątkowujących in different directions philosophizing. Philosophical understanding of reality-being specified by Sts. Thomas Aquinas caused major upheaval in explaining uniesprzeczniającym beings as beings, that is, being as really existing. It broke a fundamental shift in the Platonic-Aristotelian conception of existence as a band of the constituent elements (forms) for the understanding of reality as existing entities. Being is that which in itself precisely determined (by form), actually, really exist. Being so - as existing - appears to us (in the philosophical sense) as: a) the existing by itself - God, b) exists as an entity in itself - the substance, c) exists in some entity - ailment, d) the existing for being the second - the relationship. The key to the understanding of being is in the ratio of beings into existence. St. Thomas, after Wilhelm of Auvergne and St. Albert the Great, once again rethink the relationship beings into existence, initially expressed as a ratio of "third nature" into existence. Thomas made the cognitive revolution in philosophy, recognizing that real life is a concrete (not abstract - variously conceived), the content-being that exists. The existence of the concrete being, is the factor - ACT - through which this entity is real, because "being real" means currently exist. And in the current existing living being is different potentialities, which can be achieved in the respective domestic contexts. But the subject of metaphysics is being as existing, because it - metaphysics - are to clarify the koniecznościowe and ultimate reality, and not some speculation on the possibility of niesprzecznymi systems. Individually existing concrete entities, due to its relational (beings into existence) structure, is one of analogy, which excludes any form of monism and living standards of clarity. At the same time, by being included in the transcendental relationships, entities are associated with being koniecznościowo FIRST, On the existence PURE GOD as the supreme reality, the original, which is a source, model and goal of any really existing being. Thomas, accepting Aristotle's metaphysics in general, gave it new meaning, a thoroughly realistic, thoroughly rational, verifiable by reference to currently existing entities-reality.
philosophically wyjaśnianych The real objects is a substantial man, as being particularly difficult to explain. In the tradition of Platonic man seemed to as a spiritual substance, eternally living, as a reason - NOUS - incarnate as a penalty, after the collapse, the human body, which makes life difficult for the spirit. In the tradition of Aristotle and the man acted as a kind of animal, capable of rational thought - Zoon Logikon. St. Thomas, well aware of both traditions, made in the field of human understanding of the historical, fundamental breakthrough, significantly corrects EXISTING both concepts. Appealed to the inner experience of cognitive, directly experienced by human action, and - unique in the history of human thought - drew attention to the fact that man is by his own soul, though he has in itself - as an entity of its existence - give it - as life - organized (rubber) for each matter to be human flesh. The human soul does not arise as a result of transformation of matter, as Aristotle supposed, nor is there eternally, as Plato understood, but is immediately created by God, because none of the forces of nature are not proportionate to the creation of the soul that transcends all of reality in acts of cognition and love, and which is expressed in a human in the free acts of decision, ustanawiając sobie swe niepowtarzalne osobowe oblicze. Człowiek doświadcza siebie jako tożsamego podmiotu działającego zarówno w porządku biologicznym, psychiczno-zmysłowym, jak i psychiczno-duchowym. Warunkiem koniecznym wyzwolenia się ludzkiego działania jest ludzkie ciało, które nieustannie organizuje sobie (i zarazem dezorganizuje) ludzka dusza. Ona bowiem jako forma substancjalna – chociaż istnieje sama w sobie – działa tylko poprzez formowaną przez siebie materię swego ciała. Dlatego, mimo ukazywanych niematerialnych struktur poznania intelektualnego i woli, jawiących się w życiu osobowym, sam fakt i proces działania dokonują się jedynie through their own body.
Man himself, in his existential structure, as well as various forms of human action - as real beings - are subject to philosophical interpretation and explanation uniesprzeczniającemu, which consists in demonstrating such a necessary factor, which is also a possible negation of the negation of the fact that (being) subject to clarification. And such a method of philosophical explanation applies to both the metaphysics and all its
uszczegółowionych departments, especially those associated with various forms of human action. U-St. Thomas clearly sees objectively real object (being as existing) and a clear method to show the necessary form factor, whose eventual negation of negation is the existential fact, what we learn in the process of explanation.
uszczegółowionych departments, especially those associated with various forms of human action. U-St. Thomas clearly sees objectively real object (being as existing) and a clear method to show the necessary form factor, whose eventual negation of negation is the existential fact, what we learn in the process of explanation.
End Part I. ..
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