Historically, Ehrenfest’s theorem is the first one which shows that classical physics can emerge from quantum physics as a kind of approximation. We recall the theorem in its original form, and we highlight its generalizations to the relativistic Dirac particle and to a particle with spin and izospin. We argue that apparent classicality of the macroscopic world can probably be explained within the framework of standard quantum mechanics.

Our article is an overview of a selection of findings in physics relating to the issue of time—we do not present in it any “time theory” of our own. After making some general remarks on the issue of time, we present historical outline and a brief description of the current state of time interval measurements. Subsequently, we go on to discuss certain (relating to the concept of time) consequences of both theories of relativity: special and general. Here, time is a (...) geometrical component of space-time continuum. Following section is dedicated to time in the so-called Hamiltonian formulations of the theory of particles, where it appears as a parameter of evolution. The last section contains remarks referring to certain attempts of going beyond the recognized physical theories relating to the question of time. (shrink)

The article deals with the perception of the Pope John Paul II and Poland in the two speeches of the Presidents of the United States of America. The George W. Bush’s speech given on the occasion of the dedication of the Pope John Paul II Cultural Center in Washington DC on March 22, 2001 and the Donald Trump’s speech delivered in front of the Warsaw Uprising Monument on the Krasinski Square in Warsaw on July 8, 2017 were used as the (...) sources for the study. The former speech is a laudation in honor of the Pope from Poland, whose biography was considered by the 43rd President of the United States as one of the most interesting in human history. Among the most notable episodes of the pontificate, George W. Bush listed the 1979 pilgrimage to his homeland, the 1995 visit to Manila in Philippines, the unprecedented visits to a synagogue and a Muslim country, the forgiveness shown to Ali Ağca – the would-be assassin, and the visits to the United States during which the Pope from Poland reminded the people of human dignity and the virtues of a just society. The latter speech is a laudation on the spirit of the Polish nation. Donald Trump emphasized the steadfastness of the Poles in the struggle to preserve their cultural identity despite the loss of their homeland. He recalled the period of partition and extermination of the Polish nation by the German Nazis and the Soviet Communists during World War II. The 45th President of the United States reminded the world about famous Poles: Nicolaus Copernicus, Frederic Chopin, Casimir Pulaski, Thaddeus Kosciuszko and Saint John Paul II. He also spoke about the lasting ties between the Americans and the Poles and about the common values cherished on both sides of the Atlantic. On the example of social transformations in Poland and Europe initiated by John Paul II’s pilgrimage to Poland in 1979, Donald Trump emphasized the influence of faith in God on political and social transformations in the world. He also expressed hope for the survival of Western civilization based on faith in God and the preservation of family and freedom. (shrink)

Henryk Elzenberg is one of the most prominent Polish philosophers of this century. His main publications are: the brilliant Foundations of Leibniz’s Metaphysics of 1917; a philosophical diary published in 1963 as Trouble with Being; and a collection of papers Man and Value. Elzenberg’s principal field of inquiry was axiology, in which he put forward a deep and original conception of his own. That, however, remains still mostly in the form of manuscripts and lecture notes, of which we publish (...) two pieces above: a critique of the utilitarian concept of value, and an analysis of Meinong’s position on the same topic. (shrink)

The 'Discussion' section of this issue contains the following responses to Wilfred Beckerman's article 'Sustainable Development: Is it a Useful Concept?' Environmental Values 3,3 (1994): 191-209. Herman Daly, 'On Wilfred Beckerman's Critique of Sustainable Development'; Michael Jacobs, 'Sustainable Development, Capital Substitution and Humility: A Response to Beckerman'; and Henryk Skolimowski, 'In Defence of Sustainable Development'. These criticisms are answered by Beckerman in Environmental Values 4,2.

Crises come and go, but it is good if, from the perspective of the past, we can point to some positives of the crisis that has just passed. Indeed, in the article we first find a snapshot of the export activity of the Polish economy in recent years, a picture which is positive, despite the very serious crises in the global economy. This picture may not be complete due to the scope of the study, but it shows what is most (...) important in author opinion – our place in the international division of labor over the last 15 years. This place has steadily improved, with particularly spectacular increases in importance observed during the years of the Covid-19 pandemic crisis and after the outbreak of war in Ukraine. The second section of the article presents an analysis of agri-food exports in a broader time frame, dating back to the 2000s. It aims to highlight the rise of agri-food exports as a proportion of GDP and total exports. Equally fascinating is the geographical and commodity structure and the mportance of Polish agri-food imports in the total of those made by selected countries. As a result, an interesting picture of Polish agri-food exports appears to have emerged, allowing positive assessments to be formulated. Quite optimistic prognoses for the future are also noticeable. (shrink)

This article deals with basic changes in Polish society over past 20 years. On the basis of sociological surveys, the author attempts to answer the following questions: to what extent has systemic change brought about significant changes in social stratification? In which dimensions did it take place? What are the consequences of these changes for individuals and the social system? How does Polish society differ from others? As for social stratification, the only clear and unambiguous tendencies were growing inequality and (...) more marked effects of educational credentials on incomes. Contrary to expectations, barriers to mobility have not become more rigid, nor is there any clear evidence of social origins mattering more for educational achievement. Transformations in social structure have been accompanied by rising discontent with material conditions, the government, and the system as a whole. Interestingly, this wave runs counter to positive evaluations in the private sphere, displayed in relatively high self-esteem and satisfaction with friendships and family life. These optimistic attitudes contrasted with disapproval of the political class, and with the workings of democracy. The degree of legitimization of the political system in Poland appears to be the lowest among 21 European societies. When compared with the capitalist West, this constitutes one of the obstacles to modernization along Western lines. (shrink)

L'ambito del discorso. II tema deirimmortalitä deiranima e un tema antico quanto la riflessione dell'uomo ed e tema comune a dottrine filosofiche ed a fedi religiose. L'immortalita dell'anima presuppone necessariamente una dimensione metafisica della realta. II problema della soprawivenza dell'uomo depo la morte puo essere affrontato sotto diversi punti di vista. In modo teologico s. Tommaso d'Aquino risolve il problema alla luce della fede rivelata attraverso la dottrina della risurrezione dei morti, vista in rapporto alla risurrezione di Gesu Cristo. In (...) modo filosofico esso viene affrontato da s. Tommaso con gli strumenti della ragione umana. (shrink)

The volume collects classics of Marxist historiography of science, including a new translation of Boris Hessen's “The Social and Economic Roots of Newton's ...

Dla Schopenhauera miłość płciowa jest zależną od Erosa zasadą świata powiązaną z działaniem potężnej woli życia. Kwestia płciowości i wynikającej zeń płodności ma też fundamentalne znaczenie religijne, o czym świadczy symbolika grzechu pierworodnego. W chrześcijaństwie jest to znaczenie negatywne - jako że funkcje cielesne przeciwstawiają się rozwojowi ducha, ujmowane są w kategoriach zła. Najbardziej radykalna krytyka ciała i materialnego świata uwidacznia się w poglądach gnostyków, ale również myśliciele patrystyczni, ze św. Augustynem włącznie, opowiadając się za duchem, wyraźnie występują przeciw ciału. (...) Zajmujący się problematyką miłości współczesny filozof Max Scheler usiłuje aksjologicznie „wyważyć” proporcje między duchem a ciałem. Jego zdaniem przepojony miłością akt płciowy wyraża jedność wszystkich ludzi w uniwersalnie pojętym życiu w świecie, a nawet w kosmosie. Jednak i ta koncepcja miłości i płciowości musi ustąpić przed realnie samospełniającym się życiem, którego właściwości zostały bardzo dobrze scharakteryzowane przez Schopenhauera. (shrink)

L'uomo si rivela in varie dimensioni, ma la sua dignità è un aspetto che ai nostri tempi viene sottolineato in modo del tutto particolare. L'uomo è consapevole di avere una dignità per il semplice fatto di essere uomo. La nostra cultura è molto sensibile a questa dimensione che si svela come una conquista nei diversi campi. Dove entra il senso del dover essere all’altezza della propria natura, cioe nel comportamento, nella conquista e nel raggiungimento dei fini, li si rivolge alla (...) dimensione etica della dignità dell'uomo. La dignità umana deve esser riconosciuta dagli altri, rispettata e promossa nella vita sociale. In questo caso si accede cosi alla radice dei diritti deiruomo. Quest'articolo tratta invece della dimensione metafisica della dignità dell’uomo in San Tommaso d'Aquino. (shrink)

Polemizując z poglądami Kanta i Hegla, Goethe stworzył własną filozofię przyrody i filozofię człowieka. Jego zdaniem ludzie są cząstkami świata przyrody, dlatego poznają siebie w takiej mierze, w jakiej poznają przyrodę. Humanistyczny światopogląd Goethego jest trudny do pogodzenia z doktryną chrześcijańską, ponieważ sprzeciwia się dualizmowi ciała i ducha oraz zakłada istnienie pełnej wolności, będącej podstawą autonomicznego kształtowania przez człowieka własnego środowiska życiowego. Tym niemniej Goethe nie zamykał się na pewne treści religijne, które poszerzają perspektywę widzenia świata, a nawet dość chętnie (...) wypowiadał się językiem mistyki religijnej i korzystał z bogatej symboliki chrześcijańskiej. To człowiek jednak jest dla niego wyłącznym panem Ziemi i tylko od niego zależy, jak będą przebiegać na niej procesy rozwoju. Główny bohater Fausta uosabia niezbywalną życiowo potrzebę czynnego poznania i działania oraz metafizyczną potrzebę wieczności, respektującej wymogi skończoności i czasowości wszelkiego istnienia. W oczach Lowitha Goethe jest myślicielem zawsze aktualnym, bo jego poglądy są zgodne z duchem każdego czasu. Mimo, że przedstawi on najgłębsze prawdy o człowieku i świecie, to pozostał – niestety – w dużej mierze nierozpoznany i niedoceniony przez współczesnych mu intelektualistów i działaczy społeczno – politycznych. (shrink)

Współczesny coaching dość dobrze sprawdza się w praktyce wychowawczej i terapeutycznej, ale brakuje mu solidnego fundamentu antropologicznego, to znaczy takiej koncepcji człowieka, która mogłaby stać się podstawą konstruktywnego rozwoju w duchu autentycznej wolności. Wydaje się, że w teorii coachingowej warto posłużyć się stworzoną przez Fryderyka Nietzschego koncepcją nadczłowieka. Oczekiwany przez Zaratustrę-Nietzschego nadczłowiek jest człowiekiem, który przezwyciężył własne słabości i potrafi twórczo działać w świecie, kierując się poczuciem odpowiedzialności za Ziemię. Korzystając z tej koncepcji człowieka, coach mógłby skutecznie pomagać swym podopiecznym (...) i wychowywać ich „ku wolności”, zarazem nie uzależniając ich od żadnej doktryny psychologicznej, społecznej czy etycznej. (shrink)