Jews in Polish Philosophy
2011; Purdue University Press; Volume: 29; Issue: 3 Linguagem: Inglês
10.1353/sho.2011.0083
ISSN1534-5165
Autores Tópico(s)Language and Culture
ResumoThis paper outlines briefly contribution of philosophers of Jewish origin to The author contrasts phrases and philosophy. The former refers to philosophical ideas created Poland as a territory, but latter indicates philosophy as a part of culture. Since paper deals with it omits representatives of Jewish philosophy living like Isserles (Remu), Gaon of Vilna, Maimon, or Krochmal. The participation of Jews academic life was a result of Haskala and began second half of nineteenth century. Various factors, political and social, determined restrictions of activities of Jews science, including The situation improved 1918-1939, although most Jewish people had no full chance to make successful academic careers. Nevertheless, several Jews played a prominent role philosophy, particularly Lvov-Warsaw School. The title of this paper requires some explanation, because word Polish is ambiguous (the same concerns any other adjective expressing a qualification). This word is almost synonymous with expression in most contexts. For example, if we say the development of sport, we mean the development of sport Yet some cases are disputed. Should we speak about concentration camps, like Auschwitz or Treblinka? When I saw phrasePolish concentration on Holocaust monument Boston, I protested, but my friend, an American philosopher, replied that this label refers to camps located Poland as a geographical unit. I explained that polski (Polish) is more attributive than English and is not always equivalent to w Polsce (in Poland). The problem is that concentration and death camps were organized and managed by Germans. Thus, they were German, though geographically located Poland. This example is full of emotional overtones, particularly on part of Poles, but it well illustrates what is going on. Another aspect of this problem is pointed out by following anecdote. The first meeting of Philosophical Society took place Lvov 1904. The Austro-Hungarian authorities were liberal and had nothing against adjective Polish, although Poland did not exist as an independent state. Kazimierz Twardowski, originator of Society, invited Piotr Chmielowski to deliver an inaugural talk. Since first meeting commemorated hundredth anniversary of Kant's death, Chmielowski chose as title of his presentation. He submitted a paper based on his talk to Przeglqd Filozoficzny (Philosophical Review), published Warsaw, located Russian zone. The censor protested against phrase Poland, arguing that it was improper as it referred to a non-existent country. Wtadysiaw Weryho, editor-in-chief, of journal replied: Well, I will change title toKant Warszawa province, Kant Lublin province, Kant Kielce province, etc. The censor retreated, and Chmielowski's paper appeared under its original title. Although no Poland existed between 1795 and 1918, 1 will speak about Poland this period as territory consisting of parts occupied by Austria (Austro-Hungary after 1966), Prussia (Germany after 1871) and Russia. The first example, rather serious, and second example, rather humorous, show that some care is required when we employ a national adjective. In case of Poland and its history, problem is additionally complicated because it was a multinational country through a long part of its history. The Polish-Lithuanian Commonwealth existed between fourteenth century and 1795 (the third partition of country), and its character is directly displayed by name; saying dualistic is actually misleading because Germans, Ukrainians (Russen, an Eastern slavic ethnic group), and Jews were considerable minorities Poland-Lithuania, and many other nationalities (for example, Tatars and Scots) were also represented. …
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