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Lucrarea e consacrată analizei coraportului dintre drept (jus) şi lege (lex) în filosofia dreptului a filosofului I. Kant şi a juristului şi filosofului dreptului G. Radbruch. Ambii savanţi întemeia-ză dreptul a priori pe raţiune, dar îl determină pe principii diferite: I. Kant – pe libertate, în contextul imperativului categoric, iar G. Radbruch – pe dreptate ca valoare ideală supremă.
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The article deals with the problem of stress resistance as one of the basic qualities of the support teacher. The factors that lead to the occurrence of stress in the workplace, as well as the conditions for developing stress resistance are highlighted: knowing the laws of the occurrence of occupational stress, respecting the principles of stress, practicing assertive communication, coping focused on the problem, coping focused on emotions.
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The book discusses Polish philosophical pedagogy against the European background. It examines the work of Tadeusz Kotarbiński and the figure of a docile tutor. The publication concentrates not only on examining the past, but also on diagnosing the present state of Polish philosophical pedagogy and its formative influence on contemporary education. It also looks into the future in order to make possible prognoses.
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One of the greatest theoretical achievements of philosophical pedagogy in the last century is Sergius Hessen’s worldview dialectic. According to this concept, philosophical thinking protects pedagogy and education against ideological degeneration. Ideology is understood here as a gesture of closure (one-sidedness, exclusion of otherness and imperious mobilization). Hessen’s concept allows us to combine issues of the traditional criticism of ideology (manipulation, falsehood) with a more recent approach to it (inevitable social construction). It is also a good starting point for emphasizing the hermeneutical, dialectical and axiological dimensions of philosophical pedagogy. In the historical situation in which we find ourselves, in the midst of neo-tribalism, narcissistic consumerism, the culture of mental distraction, neo-authoritarianism, etc. – i.e. phenomena conducive to the ideologization of social life (including education) – philosophical pedagogy becomes not only an academic way of refl ecting on issues of education, but also an area of existential hope.
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In the text, the author recalls the concept of self-instruction formulated 100 years ago by the Polish philosopher and educator Władysław M. Kozłowski. In Polish pedagogy it is almost unknown, and we learn about Kozłowski’s merits in the field of instruction and education mainly from texts written by philosophers. Thus, it is worthwhile to explore from a pedagogical perspective and to trace, firstly, the assumptions of Polish humanism, together with the ideal of comprehensive education on which it is based; secondly, elements of the influence of European philosophical thought that can be found in the concept of self-instruction; thirdly, what distinguishes it and what is its potential, which could also be presented to us today, to those that care for and are responsible for the quality of Polish education. This study aims to extract from Poland’s past, i.e. from the time of partitions and from the interwar period, the figure of W.M. Kozłowski, a distinguished educator and humanist, along with his original and still valid – as is assumed – concept of education as an important voice within the philosophy of education.
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In this article I discuss the philosophical history of idealism and ontology as well as of realism and metaphysics (direct inspiration for this text comes from a book by Piotr Jaroszyński: Metaphysics or Ontology? [Polish edition: Lublin 2011; English edition: Brill, 2018]). The dispute that takes place between these trends influences pedagogy and in many cases determines it. The text indicates the consequences resulting from the adoption of educational ontology or educational metaphysics. They also affect anthropology, ethics, axiology and the practice of upbringing and education.
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The article presents elements of the philosophy of education in the philosophical works by Sebastian Petrycy of Pilzno (1554–1626). The most important and pioneering pedagogical historiography of the last century has been reviewed (Jan Leniek, Wiktor Wąsik), and then the pedagogical interpretation of Petrycy’s “small pedagogical treatise.” The role of the philosopher from Pilzno in the shaping of Polish pedagogical terminology has also been mentioned.
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The existing educational system of Eastern European countries in the 20th century functioned in the paradigm of the socialistic existence of a person, which formed an appropriate culture in all branches of the economy. Eastern European countries’ entry into the global market system highlighted the educational problems that needed to be solved in the first place in order to adapt their society to the global community. The analysis conducted in this article made it possible to establish that the existence of a considerable number of concepts such as “competence,” “competent,” unfortunately, does not provide science with the sufficient methodological basis necessary for experimental identification and description of their substantive differentiation, determination of their role in the substantiation of the methodology of competent personality formation. It is suggested that the level of mastering concepts can be used as the level of formation of the phenomenon under study. It is shown that revealing the content of the concept of “design competence” will allow us to expand the boundaries of the system of scientific knowledge and to establish mechanisms for the formation of a certain phenomenon in the professional training of future teachers of technology. In this case, “design competency” can reflect both the low, generalized goal of education (presence of knowledge, skills, personal qualities) during the reproduction of an activity based on a pattern, and the high goal (generalized goal of education) – an active component of education, as part of which knowledge, skills, and personal qualities are used in non-standard situations that require the use of elements of creativity, that is, a higher level of generalization. It is clear that such self-management can be realized only if the student has the appropriate regulatory basis formed for his activity, namely: the conceptual basis (knowledge of design problems), the emotional and value basis (relation to the environment and society), and the operating basis (ability to interact with environmental objects).
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The subject of the article is the concept of a reliable guardian viewed from the perspective of the school context. The reflection on its educational and teaching potential as well as its relevance to the contemporary teacher becomes the key theme. The model created by Tadeusz Kotarbiński is an attractive ideal, which, however, is difficult to find in a lively form in the school reality. The text will discuss the possibilities of the application of this model as part of tutoring and mentoring in school and will present some proposals of cultural references that provide inspiring patterns and methods of carrying out reliable guardianship.
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In Tadeusz Kotarbiński’s outlook on life, both in his attitude toward the world and in the cognitive and practical, real aspect, praxeology and ethics of reliable guardianship are unexpectedly, creatively and masterfully joined with one another within the art of living and education. The most important thing about Tadeusz Kotarbiński is his radically rational drift. Reism, understood in the personally-carnal sense, dictates ethics’ independence from religious beliefs, and praxeology determines the activism of this ethics. Its aim is thus to improve thinking and acting by eliminating appearances, to specify the language in use and to make the mind structures verifiable. The article shows – in some necessary briefness – Kotarbiński’s developed and deepened views upon the general condition of contemporary reality from ethics’ and pedagogics’ point of view, the ethical condition in accordance with the basic assumptions as well as the condition of pedagogics and some postulates for pedagogy. The defense of the so-called invariants, i.e. the resources of empirically and rationally well-founded “ethical truths” – as Maria Dąbrowska and Maria Ossowska used to say – “some simple moral truths humanity leans on” – constitutes one of the biggest tasks for educators. The conclusion resulting from here is that praxeology is helpful in proper pedagogical activity in the process of initiating ethics. The co-existence of ethics, pedagogics and praxeology in the work of improving man’s quality and improving our world, according to Professor Kotarbiński, leads to a general remark that the most important thing in the teacher’s activity is “the real status of the pupil.” The place and the role, the subjective roles of participants taking part in the whole of the personal and social activities, determine both pedagogics’ quality and the sense of one’s whole life. There is a great difference between “doing good” and “doing right.”
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The article presents philosophical and educational concepts of Tadeusz Kotarbiński. It discusses the Polish philosopher’s ontology – reism (pansomatism) – and his realistic epistemology. According to Kotarbiński, there are only individual bodily objects; therefore, one should not assign attributes of being to the properties of things, relations and events. The object of cognition is, therefore, constituted by only material things and not mental contents and sensory data. Accepting the above thesis, a follower of reism becomes a practical realist, who considers the realities of the material world and maintains that the material world is the only existing reality. These concepts influenced Kotarbiński’s so-called independent ethics and his educational views. He believed that moral norms and conscience are a product of the evolution of the material world. Evolution developed the people’s belief that a respectable man (a reliable guardian) is a person who protects others from suffering and alleviates the pain of fellow human beings. The aim of education should be to instil the qualities of a reliable guardian in pupils. As part of upbringing, one does not have to refer to religion, but only to independent ethics, based on human conscience and a natural sense of good and evil.
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Taking care of the quality of education is one of the priorities of a democratic society. What kind of philosophy of education do we need today to prepare members of a democratic society to be better, wiser and more creative? The attempt to answer this question will be presented in the context of the consumptionism, neoliberalism and the problems of the young generation caused by rapid and profound political, social and economic transformations of a global character. The history of philosophical reflection about education is one of the sources of inspiration, especially including the significant contribution of Tadeusz Kotarbiński and his thoughts on independent ethics, praxeology, practical realism and universal patriotism. The other sources of inspiration, which provide us with important information, are the analysis of current problems of young people, such as loneliness, phonoholism, consumerism, egoism, depression, high suicide rates, deepening social inequalities and poverty. These two perspectives: philosophical reflection and life experiences of the young generation as well as educational practice may be important determinants for defining the direction of innovative changes in the Polish education and in the democratic society. These include cognitive, communication and ethical competences, which are important in the process of gaining professional qualifications by teachers and in the process of the school education of students – ethical and philosophical education viewed as an area of realizing Kotarbiński’s praxeological and ethical guidelines and developing sensitivity to the system of democratic values and the virtues of democracy.
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The author of the text performed a reconstruction and a creative interpretation of the ethical views of Tadeusz Kotarbiński, especially those related to the principal ideal of the moral upbringing, i.e. the shaping of the so-called decent human being. The text is an attempt at providing answers to several research questions, including: 1. How to define “a decent human being”? What traits of character, personality or behavior should be used? The following will be considered: dignity, valor, resourcefulness, entrepreneurship, responsibility, solidarity, truthfulness, honesty, kindness, ethical alertness. 2. What part does the field of moral sensitivity, referred to as “conscience,” play in the upbringing of “a decent human being”? 3. How, in the context of intellectual ethical minimalism, does “a decent human being”perceive suffering, wrongs or injustice? 4. What is moral upbringing (of “a decent human being”) in the upbringing environment (school, family, society)?
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The three areas that constitute specific vectors of T. Kotarbiński’s research in the field of philosophy of education are reism, praxeology and ethics. The concept of anthropagogy developed by him on this basis included the theory of effective and efficient action, acting in a real, concrete world with a clearly defined ethical model of a mature man. Anthropagogy for Kotarbiński was a way out of the traditional mode of education, usually narrowed down to a small age group and typical educational institutions, such as family, school and church. His anthropagogical ideas led him to oppose the past but historically long-standing tendency in our culture of encyclopedic education. He also wanted to pursue the classical, ancient ideal of education through art when he was creating his poetry. The philosophy of education that Kotarbiński propagated in his anthropagogy was heading in a diffrent direction than realizing any social ideology. His first concept was that of a reliable guardian, who could be any man building any social system. This was possible due to the specificity of his independent ethics, which included three areas that were of particular interest to Kotarbiński and that deepened the understanding of anthropagogy. These were: felicitology, praxeology and proper ethics, which he understood to be reflection on decent life. The philosophical foundation of anthropagogy consisted of, among others, atheism, materialistic ontology, determinism, analysis of principles of social development, understanding of history.
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The book discusses Polish philosophical pedagogy against the European background. It examines the work of Tadeusz Kotarbiński and the figure of a docile tutor. The publication concentrates not only on examining the past, but also on diagnosing the present state of Polish philosophical pedagogy and its formative influence on contemporary education. It also looks into the future in order to make possible prognoses.
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This paper aims to outline the way in which bibliotherapy could be used during philosophical counselling sessions in order to address the problem of evil from a secular point of view. It touches upon some of the most important features of philosophical counselling, drawing a brief parallel with psychiatry and psychology, respectively, as well as referring to the therapeutic and pedagogical dimensions of philosophical counselling. The book chosen for bibliotherapy is Pierre-Henri Castel’s “Pervers, a Conceptual Analysis, suivi de Sade à Rome” [Pervers, a Conceptual Analysis, Followed by Sade in Rome].
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At every moment of time, a single context becomes real. Therefore, every moment splits the class of all contexts into two parts, the realized ones until that moment and the contexts that are not yet realized. The first part represents the past at a certain moment. A proposition is necessarily true at a given moment if it is a consequence of the past. From this definition of necessity it follows that the modal values of propositions depend on time, namely, the modal value of a proposition can be different at two given moments. For instance, there are propositions so that they are possibly true at a moment and become impossibly true later.
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From Descartes until now, coordinates have played a useful and crucial role in combining the geometry as developed by the Greeks with the Analysis that began to be developed at the time. However, it is now obsolete to use coordinates when dealing with conceptual issues and more efficient to use more sophisticated mathematical tools. In the paper there is shown how to afford a mathematical physical problems without the use of coordinates.
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This paper focuses on the various ways in which astronomers in early modern period viewed the progress of astronomy Some of the Renaissance astronomers and scholars thought that it is necessary to find and restore ancient astronomy which had been given by God to the first humans. Gradually, however, among astronomers and the early historians of mathematical sciences the view prevailed that the true astronomy is not hidden in the past of the human race, but awaits humanity in the future as a result of long–term, international and trans–generational cooperation.
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Human endeavors can be understood at the levels of evaluating what is good (values identification) and judging what is right (norms identification). These ethical considerations ideally find expression by becoming embedded in daily activity, with the ideal often buttressed by formal laws and regulations. Commitments to a strategy of sustainable management remain principally an ethical (rather than a regulatory) issue and are addressed primarily by non-governmental organizations (NGOs) rather than states. The United Nations’ 17 Sustainable Development Goals (SDGs) offer a blueprint for a more sustainable future. Faced with the consequences of climate change, natural disasters, environmental degradation, armed conflicts, and mass migration, NGOs’ commitments to the SDGs may be expressed in their engagement with meeting the immediate basic needs of present generations (e.g., for clean air, clean water, food, clothing, and shelter) and by humanitarian or developmental actions (which are part and parcel of sustainability development strategy and its implementation). In the present paper, I will offer a preliminary exploration of the question, to what extent do NGOs’ ethical commitments encompass strategy-led sustainable development capable of contributing to improving the likelihood of survival of a vulnerable population?
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