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document.body.onload="BodyResized()"; } var tInit = SetBodyProps(); </script> <!-- InstanceBeginEditable name="MainContent" --> <blockquote style='margin-top:5.0pt;margin-bottom:5.0pt'> <p align="right" style='text-align:right'><b><span style='font-size:10.0pt; font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'><a href="../index3.htm">  !!# $ &</a></span></b></p> </blockquote> <div style="text-align: center;"> <center> <table> <tr> <td> <img src="IMAGES/PPhS.png" border="0" alt="" /> </td> <td style="text-align: center; white-space: nowrap; vertical-align: middle;"> <span style="text-align: center; font: Georgia; font-size: 40px; font-weight: bold; font-variant: small-caps;">The Universe of Platonic Thought<br /> #=825@AC< ?;0B>=>2A:>9 <KA;8</span><br /> <span style="text-align: center; font: Georgia; font-size: 20px; font-weight: normal; font-variant: small-caps;">26th International Conferecne&nbsp;&nbsp;&middot;&nbsp;&nbsp;XXVI 564C=0@>4=0O :>=D5@5=F8O</span><br /> <span style="text-align: center; font: Georgia; font-size: 14px; font-weight: normal">28&ndash;30 August 2018&nbsp;&nbsp;&nbsp;St Petersburg, Russia&nbsp;&nbsp;&middot;&nbsp;&nbsp;28&ndash;30 023CAB0&nbsp;2018&nbsp;&nbsp;&nbsp;!0=:B-5B5@1C@3, >AA8O</span> </td> <td> <img src="IMAGES/pla150.png" border="0" alt="" /> </td> </tr> </table> </center> </div> <hr /> <div class="d1"> <table class="ovrBtn"> <tr> <td class="c1" style="vertical-align:bottom !important;"> <img src="IMAGES/ovrbrd_11.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_12.png" alt="" /> </td> <td class="c7"> </td> <td class="c1"> <img src="IMAGES/ovrbrd_15.png" alt="" /> </td> <td class="c1" style="vertical-align:bottom !important;"> <img src="IMAGES/ovrbrd_16.png" alt="" /> </td> </tr> <tr> <td class="c1"> <img src="IMAGES/ovrbrd_18.png" alt="" /> </td> <td colspan="3" class="c8" > <a href="upt26en.htm">Back to the Conference Program</a> </td> <td class="c1"> <img src="IMAGES/ovrbrd_19.png" alt="" /> </td> </tr> <tr> <td class="c1"> <img src="IMAGES/ovrbrd_23.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_24.png" alt="" /> </td> <td class="c9"> </td> <td class="c1"> <img src="IMAGES/ovrbrd_26.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_27.png" alt="" /> </td> </tr> </table> </div> <table border="0" cellspacing="0" cellpadding="0" width="100%"> <tr> <td><img src="tabs/tii_48.png" border="0" /></td> <td style="background:url(tabs/tii_45a.png) repeat-x"></td> <td><img src="tabs/tii_56.png" border="0" /></td> </tr> <tr> <td style="background:url(tabs/tii_68.png) repeat-y"></td> <td width="100%" bgcolor="#F0FFF0"> <div style="text-align:right;font-family:Tahoma, Geneva, sans-serif;font-size:16px;"><span style="color:#555">5B @CAA:>9 25@A88</span></div> <div style="font-family:Tahoma, Geneva, sans-serif;font-size:14px;"><p class='pcAuthor'><span class='pcName'>Tomasz Mróz</span><span class='pcAffil'>, University of Zielona Gora</span><span class='pcPosition'>, Professor</span><span class='pcDegree'>, Doctor habilitatus</span></p> <p class='pcTitleD'>Plato Reception in Polish Philosophy 1800-1950. An Outline</p><p class='hcAbstract'>The aim of this lecture<sup><a name='ret18_1' href='#ftn18_1' class='ftnLink'>1</a></sup> is to outline the reception of Plato s works and ideas among philosophers in Poland during the period 1800 1950. The efforts of most researchers in this period were scattered and they failed to create any lasting Polish school of research on Plato. Nevertheless, there were outstanding individuals who studied Plato. The relationship between the philosophical views of Plato scholars and their interpretations of Plato is often reciprocal, for the philosophical attitude of modern authors affects their interpretation of Plato, and their reading of Plato has an impact on various dimensions of their own philosophical thinking. Considering all this, Plato reception in Polish philosophy can be divided into three types, which essentially correspond  with only a few exceptions  to three chronological stages of the reception of Plato in Poland.&nbsp;</p> <p class='hcAbstract'> The first type concerns the passive reception of Platonism as a part of the wider process of the reception of contemporary philosophical currents by Polish authors who introduced the Polish philosophical milieu to the philosophy of Plato in its Kantian, Hegelian or neo-Kantian interpretations.&nbsp;</p> <p class='hcAbstract'> The second type consists of evaluations of Plato s philosophy provided by the representatives of the different philosophical currents and philosophical approaches, who referred directly to Plato and evaluated his philosophy from their philosophical position. Their studies on Plato had essentially no effect on the content and direction of their own philosophical research.&nbsp;</p> <p class='hcAbstract'> The third type involves implanting, or integrating the Platonic material into the tissue of Polish philosophy. The authors classified into this stage used Plato s dialogues to build their own philosophical views and systems. Plato became the initial material, on the basis of which they developed their own philosophical work. Sometimes Polish philosophers integrated Plato so deeply into their philosophical thought that explanation and understanding of their own philosophical positions were made impossible without reference to Platonic sources and inspirations, Platonism was integrated with their philosophies.&nbsp;</p> <p class='hcAbstract'> A.I. Zabellewicz (1784 1831) belongs to the first type. His works can be considered as manifestations of the Polish reception of Kantianism in the field of Platonic studies. The same applies to F.A. KozBowski s (1805 1870) introduction to his translations of three dialogues, which bears the mark of Hegelianism. These studies, produced in the first half of the 19th century, are secondary and dependent on German philosophy. When the interest of readers in the philosophies of Kant and Hegel declined, and the anti-Hegelian trends in the second half of the 19th century arose, Zabellewicz and KozBowski s studies on Plato no longer attracted attention. W. Tatarkiewicz (1886 1980), though chronologically distant from Zabellewicz and KozBowski, owed his interest in Plato to his influential teachers from Marburg, H. Cohen and P. Natorp, and their interpretation of Platonism. Their neo-Kantian interpretation of Plato was for Tatarkiewicz the first and essential reference to Platonic studies, which he enthusiastically reported to Polish readers.&nbsp;</p> <p class='hcAbstract'> The second half of the 19th century moved the reception of Plato into another stage. Scholars started to confront and evaluate Plato from their own philosophical standpoint. The significance of Plato, the strength of his influence and the crucial, ethical and political questions he considered made him a philosopher who must be referred to. His works started to come under a widespread and diverse reception process, from criticism to enthusiasm. The main material referred to was related to ethical and political issues.&nbsp;</p> <p class='hcAbstract'> Catholic thinkers presented various approaches to Platonism, sometimes radically diverse. The most important issue for Catholic authors was the relation of Platonism to Christian thought. A number of issues were judged by them positively, such as the concept of innate knowledge or the belief in ethics as the purpose of philosophy in general, while Plato s idea of pre-existence was not assessed positively.&nbsp;</p> <p class='hcAbstract'> Plato as a political thinker and a remote predecessor of socialism inspired the works of B. Limanowski (1835 1935), but at the same time Plato was criticized as a revolutionary ideologist from the conservative position of W. Dzieduszycki (1848 1909). A little later, at the beginning of the 20th century, Plato s political project met with the enthusiastic reception of E. Jarra (1881 1973), who assessed <I>Politeia</i> from the viewpoint of the needs of a future independent Poland. Plato appeared to Jarra as a precursor of modern democracy, founded on <i>sophocracy</i>, in which someone s place in the social hierarchy depended solely on their merits.&nbsp;</p> <p class='hcAbstract'> The next type of reception of Platonism in Polish philosophy, and the most significant type, begins at the turn of the 20th century; here, mere reception and evaluation turn into transformation. In the case of scholars of that time it may be impossible to understand the origins of their thoughts, their intellectual biographies, without taking into account their meeting with Plato, which sometimes extended over half a century. It can be concluded that, starting with the late 19th century, Plato began to take roots in the fabric of Polish philosophy.&nbsp;</p> <p class='hcAbstract'> In the encyclical <I>Aeterni Patris</i> (1871) Christian philosophers found grounds and arguments for taking up studies on ancient philosophy: since Thomism cannot be provided with its historical explanation without Aristotle, it is necessary therefore to research Aristotelianism. Aristotle, in turn, could be presented correctly only in the context of Plato s philosophy. In this way, studies on Plato were justified for Catholic philosophers. The most important author of this current was S. Pawlicki (1839 1916). In his mature, though unfinished, synthetic study on the history of Greek philosophy, Plato occupied the most important place. The impressive development of the philosophy of Plato as presented by Pawlicki bears testimony to his erudition and knowledge of the subject. While interpreting Plato, Pawlicki emphasized, above all, those of Plato s ideas which brought him close to Christian thought. These included the polemic against relativism, recognition of the purposefulness of the world, the existence of its wise and good creator, the emphasis on the primacy of the spiritual realm in human nature and the attempts to improve human beings by means of social and political change. Pawlicki did not agree to consider Plato as a socialist; moreover, he criticized, but also justified Plato for a number of issues of dubious moral value which were found in the dialogues and which were difficult for Pawlicki s contemporaries to accept. Pawlicki s work is the most comprehensive  yet the most favourable  presentation of Plato s philosophy to originate in the Polish neo-Scholastic movement. Pawlicki s enormous enthusiasm for Plato was so evident, that a decade after his death other Catholic scholars warned any future Christian readers from following Pawlicki, since Plato s spiritual proximity to Christian thought was only apparent.&nbsp;</p> <p class='hcAbstract'> A separate and unique position in the history of Polish reception of Plato is occupied by W. LutosBawski (1863-1954). Whereas other Polish Plato scholars only incidentally announced their results in Western languages, mostly in German, LutosBawski published his papers in Polish, but mostly in English, German, and also French. When he announced his results to the international public, he proposed both a complex method of linguistic statistics and the solution to the problem of the chronology of the dialogues based on this method. <I>Stylometry</i> was rejected by some, others accused its author of plagiarism, while still others modified the method, and in the modified form they used it to refute LutosBawski s chronological conclusions. The chronology of the dialogues was for LutosBawski only the foundation of his own philosophical thought which was founded on the Polish Romantic tradition. Plato s spiritualism in the late dialogues, as interpreted by LutosBawski, was an argument for the ancient roots of Polish philosophy and, in particular, 19th century Polish Messianism as a spiritual outlook, thus confirming the universal nature of Messianism, as well as the historical continuity of philosophical tradition from Plato to Polish philosophy. LutosBawski undertook philological and historical studies to interpret Plato s evolution from idealism to spiritualism as the transition from ideas as transcendent entities in the mature dialogues to concepts in mind in late works of Plato. His work, as a whole, represented an attempt to introduce Polish historians of philosophy to international discussions on Plato, but unfortunately, in this respect he did not find creative followers in Poland. The outbreak of WWII appeared to LutosBawski to be a confirmation of his vision of Plato s philosophy. Plato, the philosopher, who had travelled the long road from communism to spiritualism, and at the same time had in fact laid the foundations for personalism and Christian thought  this was the image of Plato that appeared to LutosBawski to be a remedy for the problems of totalitarianism and communism with which Europe was at that time afflicted.&nbsp;</p> <p class='hcAbstract'> The next scholar, almost totally forgotten in Poland, was S. Lisiecki (1872 1960). Polish audiences knew only his translation of <I>Politeia</i> and his studies on Plato s <I>Phaedo</i>. Lisiecki did not share the enthusiasm which some researchers had for Plato s political philosophy. He was disappointed by the economic conditions in the independent Poland after WWI, and Plato s political project did not seem to him to be achievable at all. Because of his complicated biography (he lost his priest s vocation and became an apostate), Lisiecki was relegated to the margins of academic life in interwar Catholic Poland, though his diligence and skills should have predestined him to take an academic position. He considered himself to be a Platonist, and followed Cicero by saying that it is much better to be wrong in Plato s company than to be right together with others. He translated a dozen or more dialogues, which were regrettably never published.&nbsp;</p> <p class='hcAbstract'> When philosopher, psychologist, translator and artist, W. Witwicki (1878 1948), first began his works on Plato, his interest resulted from literary and anti-religious premises. The position of this scholar in the reception of Plato in Poland is unique because of his versatility, being influential as a translator, commentator and promoter. Witwicki s method of explaining Plato s dialogues was based on psychological analysis. He searched for the sources of Plato s concepts in his biography, in his psyche, in the type of vulnerability, and finally in homosexuality. In the commentaries to the dialogues Witwicki deliberately claimed that Plato s works were still up-to-date, thus transforming them into a tool for criticizing the negative aspects of Christianity, of modern philosophy, or simply  human stupidity. He compared the irrationality of religion to the rationalism of philosophy, and took the side of the latter. He compared the empty verbalism of analytic philosophy and philosophy of language to the colorful philosophizing which touches the most essential problems of human life, and again took the side of the latter. The image of Plato produced by Witwicki is primarily the image of an artist and a thinker, a poet and a philosopher, who, while attempting to reconcile his own conflicting aspirations, produced excellent work in terms of art and philosophy. The image of Plato created by Witwicki, a student of K. Twardowski in Lvov, cannot be considered as a product of the Lvov Warsaw school, but as the work of an exceptional scholar whose creative individuality went far beyond the typical set of interests of the representatives of this philosophical school. WWII proved to be an event which affected Witwicki s reading of Plato. In contrast to LutosBawski, Witwicki did not regard Plato as a remedy, but rather blamed him for what had happened in 20th century Europe, for all the disasters of war and totalitarianism. According to Witwicki, Plato was to a great extent responsible for the appearance of oppressive state institutions. Witwicki observed how Plato s social and political institutions were applied in post-war Poland, including censorship in literature and music, dictated national unity, attempts to control citizens lives and children s education, but he believed that all this lacked Plato s universal and holistic vision, and could not lead to the improvement of man. It is interesting to see that the extreme experience of war and the political conditions in post-war Poland resulted in two conflicting assessments of the philosophical and political heritage of Plato, produced by the two most eminent Polish experts on Plato, LutosBawski and Witwicki.&nbsp;</p> <p class='hcAbstract'> It was only at the end of the interwar period in Poland that there appeared a current of research on Plato which did not touch upon Plato s philosophical outlook. Z. Jordan (1911 1977) was the most prominent representative of philosophical studies on Plato s mathematics which were free from the influence of ideology. He did not consider Plato to be a mathematician, but he confirmed Plato s thorough knowledge of the mathematics of his time. Jordan s interest in Plato was an effect of the works of his supervisor, Z. Zawirski (1882 1948). It is to him that Jordan owed his methodological correctness, as well as the theoretical assumptions about the relationship between natural and formal sciences in their historical development. Jordan applied this theoretical framework to the field of ancient thought. The result of this research consisted in ascribing to Plato the discovery of the axiomatic method. Plato s mathematical reflections, based on indirect testimonies, were also developed by B. Bornstein (1880 1948), who sought for the basis of his own original and abstract philosophical and metaphysical constructions in the reinterpretation of Plato s unwritten teachings.&nbsp;</p> <p class='hcAbstract'> To sum up: In the history of Polish studies on Plato a number of contentious issues appeared. These include, above all, the argument between Pawlicki and LutosBawski. It was concerned with issues of the chronology of the dialogues, with the overall vision of Platonism and with some specific problems, including the alleged socialism of Plato. On the one hand, Plato was transformed by LutosBawski into a distant precursor of the Polish Messianic tradition; on the other  Pawlicki presented Plato as a moral thinker close to Christianity. Other disputes were of less importance, they concerned the issues of chronology, the presence of the mystical element in the works of Plato, or the role of indirect sources for knowledge about Platonism. Sometimes the disputes on Plato were only exemplifications of broader issues, such as the dispute over the methodology of the history of philosophy between Pawlicki and LutosBawski; metaphilosophical issues concerning the ideological function of philosophy were also disputed between Witwicki and other representatives of the Lvov Warsaw school, especially whether it should have such function. Plato s works were also material for non-philosophical disputes, such as the method of translation of the ancient texts.&nbsp;</p> <p class='hcAbstract'> As for the topicality of the studies considered in this research, it is necessary to point to just a few names that are still cited as a source of sustainable results. These include LutosBawski s research, which, despite the criticism it has received, still presents synthetically and viably the results of research conducted by generations of scholars who preceded him. What is significant is that he is more frequently referred to by foreign authors than in Poland. Another relevant and constantly cited work, but only in Poland, is Jordan s dissertation. Polish contemporary authors of works on Plato s late philosophy, or those studying the history of philosophy of mathematics, still refer to Jordan s results and confirm their validity. In yet another sphere of influence, it is the works of Witwicki that have proved unbeatable. The widespread impact on Poles of his translations and commentaries is sometimes much stronger than admitted. Due to changes in the education system after WW II, Plato ceased to speak to his readers in his original language. Instead, the reading public received the easily assimilated translations by Witwicki, decorated with drawings, enriched with comments that presented Plato as an up-to-date philosopher, though perhaps the popular image of Plato was a little too simplified. On the one hand, the wide circulation of his translations has helped to popularize the dialogues themselves to an extent previously absent in Polish culture, which is obviously significant; on the other hand, however, Witwicki has become a kind of monopolist on Plato in Poland, as the author who still introduces the audience to the world of Plato s dialogues.&nbsp;</p> <p class='hcAbstract'> Finally, Plato in Polish reception appears to be a complex of unfulfilled projects. It seems that some kind of fate weighed heavily on Platonic studies in Poland. For none of his most productive interpreters was able to translate all of his legacy, though all of them declared such an intention. Lisiecki, the greatest rival of Witwicki in the field of translation, was rejected by the Polish academic milieu on non-scientific grounds, despite his talent, hard work and the style of his translations, which would have attracted readers today; moreover, his lengthy monograph on Plato was destroyed by the Germans during the war. The doctoral thesis on Plato by B. WoyczyDski (1895 1927), written under the supervision of LutosBawski in Vilnius, proved to be his swan song, though it was meant to be just a starting point for his subsequent Platonic studies. Pawlicki was unable to complete his synthetic work on Greek philosophy, managing only to get as far as the lengthy chapter on Plato, which he left unfinished. Jarra, having written his Ph.D. thesis on the social and political philosophy of Plato, promised to conduct further research on this subject, but after WWI he took a position at the Faculty of Law at the University of Warsaw, and thereafter he published on the history of philosophy of law, never to return to Plato again. Both Jordan and Bornstein, the philosophers who, just before WWII, drew attention to mathematical issues in the dialogues, had plans for further research, but they were unable to continue their studies after the war. Bornstein died in 1948 and Jordan remained in Great Britain as a political exile. He still dealt with philosophy, but for financial reasons he did not return to his Platonic studies and took up the problems of contemporary Polish philosophy and Marxism, for he was able to gain scholarships for this area of study. <p class='pcEndnotesSection'>&nbsp;</p> <p class='pcFootnote'><sup><a name='ftn18_1' href='#ret18_1' class='ftnLink'>1</a></sup>&nbsp; More extensive presentation of the topic of the present paper can be found as a chapter in an English book (<I>Selected Issues in the History of Polish Philosophy</i>, Vilnius 2016, pp. 39 66; available online) and as a book in Polish (<I>Platon w Polsce 1800 1950. Typy recepcji  autorzy  problemy</i>, Kty 2012).</p></p> </div> </td> <td style="background:url(tabs/tii_69.png) repeat-y"></td> </tr> <tr> <td><img src="tabs/tii_72.png" alt="" /></td> <td style="background:url(tabs/tii_74.png) repeat-x"></td> <td><img src="tabs/tii_79.png" alt="" /></td> </tr> </table> <p class="MsoNormal" align="right" style='text-align:right'><span style='font-size:10.0pt;font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'>© ;0B>=>2A:>5 >1I5AB2>, 2018 3. </span></p> <p align="right" style='margin-top:0mm;margin-right:3pt;margin-bottom: 0mm;margin-left:-36.0pt;margin-bottom:.0001pt;text-align:right'><b><span style='font-size:10.0pt;font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'><a href="../index3.htm">  !!# $ &</a></span></b></p> <!-- InstanceEndEditable --> </td> </tr> </tbody> </body> <!-- InstanceEnd --></html>