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The paper provides an analysis of the relationship between the concepts of justice and solidarity. The point of departure of the analysis is Ruud ter Meulen’s claim that these concepts are different but mutually complementary, i.e. are two sides of the same coin. In the paper two alternative accounts of the relationship are proposed. According to the first one, solidarity can be defined in terms of justice, i.e. is a special variety of liberal justice, viz. social liberal justice, which, apart from the value of liberty, also stresses the importance of the value of equality. An example of such a theory is Rawls’s theory of justice, within which the value of equality is ‘encoded’ in the principle of fair equality of opportunity and in the difference principle. According to the second account, solidarity is an expression of a special type of social relationships – the so-called ‘thick relationships’, which (as opposed to ‘thin relationships’) are non-superficial, positive, their paradigmatic examples being family and friendship; in other words, the rules of solidarity are rules that are built into ‘thick relationships’. On the first account, justice and solidarity are not different, while on the second account they are different but mutually exclusive rather than mutually complementary. In the last part of the paper some remarks on the social causes of solidarity are made.
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The author dwells on the concept of hospitality which has been replaced in our era by that of tolerance. The author introduces us to contemporary attitudes to the latter and points to its problematic nature, the counterpoint to which is the former. A description of changes in the understanding of hospitality is provided, ranging from antiquity, via the Enlightenment, to modern times, with references to Kant and Derrida. Besides this, he compares the differences and similarities between the concepts of tolerance and hospitality, suggesting that it is the latter which is useful when describing a globalised and cosmopolitical world, as well as positing that the concept of hospitality can be translated into the practices of human life.
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The article presents and analyzes a number of chosen major arguments of the New Feminists which base their theories on John Paul II’s theological anthropology of sexuality and theology of woman. The New Feminism is a kind of personalist humanism which centers its attention on the human person realizing his or her nature within relations of personal self-giving. Assumptions of male and female equality, difference, and complementarity together with the specific female sensitivity towards the human and relationships form the basis for the New Feminist theoretical argumentation and practical postulates. The New Feminism is also a theologically inspired social response to the modern crisis of community and the deficit of affirmation of values such as person or human relations. By offering a serious correction or completion of the modern perspective of freedom and independence with its vision of fulfillment of freedom by love, the New Feminism seems to constitute a necessary kind of social philosophy which does not try to substitute the one-sided concept of freedom with any equally one-sided view of the social bond or addiction to others, but it rather attempts at the reconciliation of values which seem to be complementary.
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The presented paper provides analysis of the notion ‘autobiographism’ contextualised in the literary output of the Polish poet of the enlightenment, Franciszek Karpiński. The question of autobiographism is presented in terms of the literature and philosophy of Jean Jacques Rousseau. This analysis of the phenomena of authenticity and autobiographicality is concerned with constructing oneself in literature as illustrated by certain works, with the primacy of the mundane The History Of My Age And People With Whom I Lived. The essay draws on The Confessions by Rousseau with a view to specifying the connections between these two novels. The consciousness of the impact Rousseau had on the European sense of literature breaks new ground in the interpretation of the legacy of Karpiński. It also enables the recognition of the complete and compact project situated on the verge of literature and philosophy. The breakthrough of this project is contained in the priority given to the Polish historical literary process and the novelty of the autobiographical attitude, which is considered through the application of basic conceptions concerning autobiographism and the modern identity project of the aesthetic human.
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Texts by Tadeusz Różewicz, as in the case of a “tzaddik”, contain inspirations by fragments of the holy Writ. The article attempts to recreate the method applied by Różewicz to introduce the Bible into his oeuvre and his key to interpreting the texts. From this vantage point the article analyses the examples of a fragment of the narrative poem: Et in Arcadia ego, and the poems: Nieznany list, *** [rzeczywistość], and Ocalony. In a fragment of Et in Arcadia ego the poet confronted two quotations from the story about Paradise and constructed a poem endowed with a theologically surprising meaning (a woman offers hope instead of punishment). Nieznany list includes two distinctive motifs: the woman taken in adultery from the Gospel of St. John and an apocryphal monologue of Jesus in Cana of Galilee, treated as a parenthesis. A confrontation of the motif of the woman taken in adultery with a suitable text from the Gospel demonstrates how the Poet – by rejecting the most famous elements of the narration, even the female protagonist – achieved the extraordinary effect of “the silence of the text”, including the “obliteration” of the only “letter from Jesus”. Różewicz replaced the “moral scandal” associated with this Gospel with a “hermeneutic scandal”, while a discreet motif of the “finger” introduces Moses in the Desert. The addition of the poem’s parenthesis to the reflections produces an astonishing effect: “the lost manuscript” turns out to be a Paschal palimpsest of the “blotting out the handwriting of ordinances that was against us”. An analysis of *** [rzeczywistość] refers to a discussion about the possibility or impossibility of metaphysics in Różewicz’s poetical experience.The introduced concept of the sui generis“transcendental grammar” used by him leads to the discovery of apophatic theology, known in the Orthodox creed, in place of the presence of transcendence. The fact of significant repetitions despite the laconic poetics (“he bent over”, “I turned around”) is subjected to a detailed analysis. Here, the source appears to be the Gospel of St. John in which such repetitions lead us, together with Mary Magdalene, towards Heaven. The poet, however, remains with ‘’Moses in the sand”. In his contact with the Writ Różewicz’sachieved astonishing interpretation results both for his poems and for theology. It has been suggested that he could have formulated some of his intuitions in profound contacts with Jerzy Nowosielski.
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Transcendent and immanent are not valued in Orthodox Theology as simple concepts and they give sense to existence and salvation only in a personalist register. Their existence, both in the plan of eternity, as well as temporary, it is professed by the Church, and in the manner of which they relate and co-exist is the determining factor for understanding and preaching the truth of the hypostatic union in Jesus Christ, real God and real Man. The absolutization of the transcendence and immanence by philosophy or ideology is not accepted by Theology for the harmful consequences with regard to God, man and creation; also, the absolutization of these two lead to the elimination of Christ’s deity, reduced to a historical condition, marked either by the genius, or by the powerlessness and instinctually. From missionary perspective, distortion of the relationship between transcendence and immanence leads to the intensification of the process of secularization, but also to anti-Christian phenomena such as desacralization, indifference and unchristianizing.
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The article indicates a common axiom of Karol Wojtyła's personalistic philosophy and theory of development: human dignity is the highest value in the natural world. The author analyzes the content of the encyclical – Laborem Exercens, Sollicitudo Rei Socialis, Centesimus Annus in the context of personological economic theory by Professor Franciszek Piontek. Studies on the category of dignity and development prove the connection between human welfare and sustainable economic development. This study argues that sustainable development cannot disregard economic efficiency and it should not be made only on the basis of price and market mechanism. Sustainable development of contemporary civilization depends on an aggregate: economic, natural and human capital.
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One of the most spectacular turns in the art of the 20th century was based on the linguistic reorientation of philosophy, whose extreme manifestation was Wittgenstein's non- denotational conception of meaning. It inspired the so-called analytical conceptualism that was trying in vain to overcome the heterogeneous nature of conceptism, from which it derived. This is reflected especially in Joseph Kosuth's confusion concerning the neo-positivist inspiration and one of the guiding themes of natural language philosophy which emphasizes the significance of metaphor and the fundamental role of the functor as in human thinking. The following article presents this process of inconsistent reduction of art to language, showing some of its consequences and its replacement by contextualism.
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The article discusses the complicated configuration of Gabrielė Petkevičaitė-Bitė’s moral attitudes and reflected problems in the Lithuanian cultural and political context in the late 19th and early 20th century. In a period of the coexistence of distinct world-views and intellectual cultures, Petkevičaitė-Bitė’s moral attitude as reflected in her epistolary, journalistic, and fiction writings, reveals problems which arise in the formation of a new progressive society. First, the article presents the historical, political, and cultural context of Lithuania in the late 19th and early 20th century. The moral attitude of Petkevičaitė-Bitė is analyzed revealing the sources and factors that determined her ethical decisions. The texts of G. Petkevičaitė-Bitė show us that she understands morality as the sum of responsibilities of which human beings must be made aware early in their family life. The basis of such a morality is a human being’s categorical duty to his nation and to humanity as a whole. Petkevičaitė-Bitė often refers to the moral conception of Immanuel Kant in her view on firm character formation, the individual’s moral purity, and his or her perception of responsibility. Kant’s unconditional moral law plays the central role in the whole of Petkevičaitė-Bitė’s moral conceptions and writings.
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The concept of self has preeminently been asserted(in its many versions) as a core component of anti-reductionist, antinaturalistic philosophical positions, from Descartes to Husserl and beyond, with the exception of some hybrid or intermediate positions which declare rather glibly that, since we are biological entities which fully belong to the natural world, and we are conscious of ourselves as 'selves', therefore the self belongs to the natural world (this is characteristic e.g. of embodied phenomenology and enactivism).Nevertheless, from Cudworth and More’s attacks on materialism all the way through twentieth-century argument against naturalism, the gulf between selfhood and the world of Nature appears unbridgeable. In contrast, my goal in this paper is to show that earlymodern materialism could yield a theory of the self according towhich (1) the self belongs to the world of external relations(Spinoza), such that no one fact, including supposedly private facts, is only accessible to a single person; (2) the self can be reconstructed as a sense of “organic unity” which could be a condition for biological individuality (a central text here is Diderot’s 1769 Rêve de D’Alembert);yet this should not lead us to espouse a Romantic concept of organism as foundational or even ineffable subjectivity (a dimension present in Leibniz and made explicit in German idealism); (3) what we call 'self' might simply be a dynamic process of interpretive activity undertaken by the brain. This materialist theory of the self should not neglect the nature of experience, but it should also not have to take at face value the recurring invocations of a better, deeper“first-person perspective” or “first-person science.”
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Adolf Eichmann was seen by Hannah Arendt as a lesson on the “banality of evil” in which everyone can understand what happens when a person behaves without thinking; he supports the creation of absolute evil. The goal of this paper is to show how thoughtlessness and superficiality of Eichmann contributed to form fictitious world of totalitarianism. Firstly this paper analyses different aspects of totalitarian regime as elements of a new fictitious world and then shows how Eichmann integrated himself to this world and what he had in common with its mentality. In the end it explains why Arendt characterizes both – Eichmann and “fi ctitious world” of totalitarianism as too far away from reality. Ultimately the article can be understood as mosaic which shows how “banality of evil” and “fictitious world” of totalitarianism are mutually dependent and interconnected.
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In the beginning of the 21st century, a number of buildings with neomodernist elements were erected in Madrid. Modernist theory of forms should be juxtaposed with such residential buildings as Mirador (2005) and Celosia (2009) in the district of Sanchinarro, which were designed by the renowned Dutch office MVRDV in collaboration with the Spanish architect Blanca Lleó. Equally notable are the achievements of the Madrid-based architectural office, A-Cero (Joaquín Torres and Rafael Llamazares). Its main activity focuses on designing residential buildings: both entire complexes and individual houses (Vivienda 10, Moka House). The paper will not only present some of such buildings, but also the context of their creation, both in the formal and ideological terms. It is also worth considering the theoretical reflection on architecture whose authors are the architects themselves. The most interesting of them not only design, but also seek to present their artistic philosophy, in which we can find many neomodernist threads.
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Der Autor geht von der Krise des Heldentums in der gegenwärtigen Mediengesellschaft aus. Der Mangel an echten Helden wird durch die Projektion von unechten im Raum der Imagination kompensiert. Der Säkularisierung von Mythen entspricht im Bereich der Populärkultur die Erschaffung von „Superhelden” auf der Leinwand. Die Aufgabe des Beitrags ist es, anhand des Beispiels der Filmreihe über den Marvel-Helden Thor die Transformation der mythischen Strukturen und die Problematik der Darstellung von göttlichen Wesen aufzuzeigen, welche immer an der Grenze zwischen Entsprechung und Simulation, Authentizität und Idolatrie, Kunst und Schund geschieht.
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The aim of this paper is to provide context for and historical exegesis of Carnap’s alleged move from syntax to semantics. The Orthodox Received View states that there was a radical break, while the Unorthodox Received View holds that Carnap’s syntactical period already had many significant semantical elements. I will argue that both of them are partly right, both of them contain a kernel of truth: it is true that Carnap’s semantical period started after his Logical Syntax of Language — in one sense of semantics. But it is also true that Carnap had already included semantical ideas in LSL: though not (just) in the sense that URV maintains. This latter sense of semantics is related to what is usually called inferentialism, and by getting a clearer picture of Carnap’s original aims, context, and concept-usage, we might be in a better position to approach his alleged inferentialism.
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U ovomu radu govoriti ćemo o hipotezi koja se ogleda o pionirskome radu priznavanja hinduističkih teoloških i filozofskih učenja kroz Al-Birunijev dolazak u zemlju Hinda, Al-Birunijevo djelo između komparativnih religija i komparativnih filozofija, Al-Birunijevu interpretaciju hinduizma kao fiktivne monoteističke teologije, te pregled filozofije hinduizma kao pitanje komparativnih filozofija u kojima će biti govora o nekim pitanjima komparativnih filozofija kojima se pozabavio Al-Biruni u prvih osam, odnosno, jedanaest od osamdeset poglavlja.
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U posljednje vrijeme uočljiva je tendencija traganja za modelom koji utjelovljuje (obuhvata) znanje i naučna dostignuća savremene psihologije i viših, duhovnih aspekata bića zvanog čovjek, pritom oslanjajući se na dosadašnja saznanja o naprednom, duhovno integriranom modelu blagostanja. Dr. Arthur Deikman psihijatar sa diplomom sa Harvarda i predavač kliničke psihijatrije na univerzitetu Kalifornija (University of California), pionir u znanstvenom istraživanju veze i odnosa duhovnosti i psihoterapije, kaže: “Moguće je da su značenje i svrha ljudskog života izvan spectruma uobičajene svijesti, čije je širenje i produbljivanje predmetom bavljenja duhovnih tradicija. Ustvari, neki evoluciju svijesti smatraju osnovnim zadatkom ljudske rase. Zapadna psihologija, u pokušajima da objasni osjećaj besmisla i njemu pripadajuće simptome, mnogo može naučiti od duhovnosti, u kojoj se značenje smatra nečim realnim i svijesti dokučivim, uz pomoć razvoja i nadgradnje odgovarajućeg perceptualnog kapaciteta.”
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