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Wiele przemawia za tym, by osoby praktykujące nieposłuszeństwoobywatelskie uważać za wzory odwagi cywilnej. Czy jest tak jednak zawsze?Jakiego rodzaju odwaga cywilna kryje się za aktami łamania prawaw imię racji etycznych i moralnych? Pytania te skłaniają do analizy definicjinieposłuszeństwa obywatelskiego oraz jego społecznych funkcji. Artykułpodejmuje to zadanie, aby uzasadnić tezę o szczególnej roli nieposłuszeństwa obywatelskiego, a także pewnych form odwagi cywilnej w kształtowaniusię demokracji.It is often suggested that people who practice civil disobedience arerole-models of moral courage. But is it always the case? What kind of moralcourage underpins the acts of law-breaking in the name of ethical andmoral principles? These questions lead to an analysis of the definition ofcivil disobedience and its social functions. The article takes up this task inorder to argue for a special role of civil disobedience and specific forms ofmoral courage in the formation of democracy.
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W niniejszym artykule przedstawiam główne założenia niemieckiej ewangelickiej teologii liberalnej na podstawie tekstów Friedricha D. E. Schleiermachera i Davida F. Straussa. Zestawiam je z myślą teologiczną (radykalnym chrystocentryzmem, etyką praktyczną) Dietricha Bonhoeffera, znajdującą odbicie w podejmowanych przez niego działaniach – zarówno politycznych, jak i duszpasterskich, teologicznych. W pracy nad esejem posługiwałam się metodologią właściwą historii idei. W związku z tym w eseju pokazuję także kontekst ideowy i historyczny powstania omawianych tekstów i prądów intelektualnych. Ważnymi tropami są tu oświecenie niemieckie, model niemieckiej ewangelickiej religijności i tradycja katolickiej i ewangelickiej teologii niemieckojęzycznej. W eseju pokazuję, w jaki sposób myśl Bonhoeffera jednocześnie doskonale się w nie wpisuje i całkowicie im zaprzecza.In this article I show the main assumptions of the German Lutheran liberal theology, based on the thought and texts of it’s most important representatives: Friedrich D. E. Schleiermacher and David F. Strauss. I compare it with Dietrich Bonhoeffer’s theological thought (radical Christocentrity, practical ethics), which was reflected in his decisions and activity – both political and theological, pastoral.Since the history of ideas methodology was used during work on the essay, the text also points out the elements of the intellectual climate and historical background of these texts and intellectual currents, which may have influenced thoughts and works. Important ones are: German Enlightenment, German model of religiosity, and the tradition of German-speaking theology, both Catholic and Lutheran. In this essay, I show how Bonhoeffer's thought at the same time perfectly fits in there and completely contradicts them.
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In Freud’s example of the rat man, the symptom is jouissance: the signifying sequence of the story with the rats had awakened in the patient’s body a jouissance of which Freud managed to read the horror of a jouissance ignored by him. If the symptoms are at the origin of a demand for an analysis, then the symptoms bear witness to the existence of the unconscious and, also, the way in which they are formed pertains to the encounter between the words and the body. At the beginning of psychoanalysis, the symptom disappears under the effect of the interpretation, but some subjects, faced with the possibility of curing the symptoms that made them suffer, preferred to preserve them. Thus, the interpretation of the symptom as metaphor only suits its definition of belonging to the symbolic register, but it neglects satisfaction. Or, precisely satisfaction is an essential axis because the symptom is a sort of reparation, that is a way of saying that it constitutes an option of satisfying what has not been satisfied in the drive circuit. The notion of “real of the symptom”, as Lacan puts it, brings coherence between the symptom and the unconscious starting from the real. By inscribing the symptom between the symbolic and the real, Lacan does not define it anymore as metaphor, but by the effect of the symbolic on the real, insisting on the notion of jouissance in the symptom. In this way, the sense of a psychoanalysis is given by the reduction of the meaning that was masking the jouissance. The Lacanian perspective defines the unconscious as a means of jouissance of symptom, hence the analytical operation modifies the subject’s program of jouissance.
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The article is devoted to the phenomenon of fear in A. Bierce’s («An Occurrence at Owl Creek Bridge», «A Tough Tussle») war stories. The fear works as a catalyst that stimulates characters to act. Spiritual and moral strength of characters in all his works have been analyzed.
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The aim of this article is to draw attention to interpretation problems which are integrally connected to the criminal law typification of the behaviour involving the illegal abortion, with the consent of the pregnant woman (Article 152§1 of the Polish Penal Code). By analysing this issue, attention was brought not only (de lege lata) to the prerequisites legalising abortion and lack of responsibility of the pregnant woman for an illegal abortion, but also to the de lege ferenda requirements developed in regards to these issues. In the considerations undertaken in the article, there is also an analysis of the issue of the so-called cross-border abortion, as well as of the criminal law status of a pregnant woman who, having willingly undertaken the abortion procedure, later submits a statement expressing the intention to act as an auxiliary prosecutor, as a replacement party (Article 52§1 of the Polish Code of Criminal Procedure).
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The paper aims at answering the question why death is not so bad. The author argues that death need not be as bad as Thomas Nagel, or Jeff McMahan say it would be. According to the author death is not absolute evil, there is also no better and worse death. There is also no reason to think that death is good (valuable) only in this sense as Bernard Williams, or Leon Kass say it would be. Death is good, because thanks to it person can achieve his potential (knowledge, desires, love), reaching the fullness of life.
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To many people, the perspective of being artificially kept alive while no longer capable of deciding their own fate is so disturbing, that they are extremely anxious to make provisions for such future situation in form of advanced directives. They are legal documents stating the author’s wishes concerning their health care in the event when they cannot make those wishes known. Closely linked to the entire issue of the relationship between patient and physician, modern concept of medical science and the place and role of ethics in it. The patient’s advance declaration may be critical in time of making medical decisions whether to apply or withhold extraordinary medical measures in his treatment. The patient himself gains a moral certitude that any medical intervention attempted during his mental and/or physical incapacity will be in concord with his specific wishes. It may establish and nurture mutual trust between patient and medical personnel. But they are also some ethical restriction concerning such documents. The future patients who are still healthy in moment of signing of the advanced directives can hardly make an accurate assessment of their hypothetical future situation. They may be influenced by many different factors first of all fear of prolonged suffering. Important is also the question whether advance directives concern terminal illness and end-of-life care only, or any prolonged state of unconsciousness of the patient? Some voices propose the institutions of the institution of Durable Power of Attorney as an alternative proposal to advanced directives.
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The authors set and solve the task of explication of the anthropological and ethical motive of philosophizing hidden in the Cartesian legacy. At the heart of their approach is the vision of the Modern Age, first of all, as a request for the development of anthropology, the implementation of which in the texts of the thinker is traditionally perceived fragmentarily and superficially. In the course of addressing his writings and the text of The Passions of the Soul, the authors defend the thesis of the possibility of their reception and as a manifestation of interest in the integral nature of man. Based upon the earlier texts, the content features of the anthropological position of Descartes in The Passions of the Soul are outlined. They include the emphasis on the significance of metaphysics, the focus on freedom of will, the interest in the volitional component of human nature, and the vision of passions as a form of expression of a substantive union of mind and body.
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This article presents the morality of a marital act in the light of the teaching of John Paul II contained in the Wednesday Catechesis. The essay includes the following themes: the norm of the marriage act and its ethical and theological interpretation, the ethical norm of the marital act interpreted in the perspective of “body language”, the natural regulation of conception and the virtue of abstinence, the Christian witness of spouses given in the power of the Holy Spirit and marital spirituality. In the light of the undertaken analyzes, the morality of the marital act is based on the recognition of the “dual function of the sign in conjugal love” and the “inseparable connection” of this dual function. John Paul II reinterprets the understanding of this norm with the category of “body language”, in which the inner truth of a marital act includes the meaning of love and procreation. This analysis also indicates the value of the virtue of abstinence in married life and the spirituality and witness of life of Catholic spouses implementing the moral standards of conjugal communion with the power of the Holy Spirit.
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The ethical decision-making of managers based on ethical approaches has not been yet researched in Slovenia. The purpose of the study was to find out which basic normative ethical approaches managers use in different circumstances and which personal and organizational variables influence their choices. Moreover, the virtue ethics is included as a normative ethical approach, not as an independent variable. Based on analysis of vignettes among a sample of 166 managers, the research shows that in personal and business life virtue ethics is the dominant ethical approach, while deontology is the prevailing one for general ethical dilemmas. Only a limited number of independent variables influence managers’ choice of ethical approach. We conclude that moral pragmatism is the answer for the ethical decision-making of managers.
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The increase in material wealth in our culture makes it necessary for one to seek for other ways to gauge the quality of life. It becomes especially relevant in the face of issues threatening mental health and human condition itself, such as the number of suicides committed, addictions, depression, and chronic civilization diseases. When we are faced with these phenomena and processes, it results in investigation of factors that could possibly impact the perception and experience of happiness. The article presents research aimed at empirical verification of two models of happiness – hedonism and eudemonism. Hedonism understood as seeking for happiness in intense sensual experiences is equalled with pleasure, whereas eudemonism signifies seeking pleasure through moral development and life based on values. The main assignment given to persons participating in the study involved assessing the happiness of protagonists in each of eight narratives composing the tool devised by the author, namely the Narrative Patterns Questionnaire (Polish Kwestionariusz Schematów Narracyjnych – KSN). Moreover, relationships were sought between KSN scores and the Big Five personality traits (NEO-FFI) as well as the Self-Determination Questionnaire. Empirical indicators of hedonism and eudemonism were developed, which proved to be markedly different from assumptions of the theoretical model. The obtained results indicate among others that the level of happiness is low in persons characterised by high scores on neuroticism scale, and that persons scoring high on extraversion scale estimate their life satisfaction as high.
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This essay problematizes the complicated relationship between speciesist and racist oppression. Even though the live experience of exploitation and the long struggle for justice and rights makes racialized groups especially sensitive to the suffering of the Other, the link between human and non-human animals’interests is, suprisingly, not so easy to make. Things are additionally complicated by the fact that veganism is usually perceived as a white, privileged lifestyle, therefore culturally alienating to people of color. This sense of alienation can be explained by the interiorization of colonial notions of identity, which label people of color as „natural meat eaters”. The goal of radical vegans of color, a group of activists rapidly gaining visibility, is to dismantle the colonial matrix of power and struggle for a world free of all forms of oppresion. This essay attempts to present their ideological positions.
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Speaking truth to powers-that-be and overthrowing a “regime of lies” were both dissident trademarks during the Cold War era. But what if overreliance on such an idealized and static notion of Truth can be a problem in an age of post-factual politics and information warfare? In this essay, I first problematize the idea that “truth will set us free” and re-read Václav Havel’s The Power of the Powerless together with a contemporary work—the film Camouflage by Krzysztof Zanussi—to find other foundations for political strategies, beyond the “struggle for truth,” that might transcend the posttotalitarian situation and inform our normative choices and political agency today. In a reality over-flooded with information, where spreading doubt and forging counternarratives has become a weapon, and where conspiracy theories seem to gain ground, relying on a self-evident distinction between Truth and Lies no longer has the power for political mobilization. It is individual conscience—nesting moral and political responsibility within the individual—rather than an externally existing Truth that might prove a more productive compass in a world of multiple vantage points and continuous re-interpretations.
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Vegetarianism is – simply speaking – not eating meat. Veganism is a bit more radical option – it is not just not eating meat, but generally animal products: eggs, milk, dairy products, honey. These are relatively simple definitions for these types of diets. However, the problem begins when we define vegetarianism or veganism as a type of diet. Vegetarianism and veganism are therefore not only related to food, we can already speak of a certain lifestyle understood primarily as “the size and form of consumption.” In my article I want to follow the motives behind choosing this type of diet and to reflect not only on the health but also on the cultural aspects of veganism. There are more and more vegetarian and vegan products, new restaurants and fast food restaurants, if not completely vegetarian or vegan, at least including meatless or simply vegetable dishes in their menu. Multitudes of forums and online communities, YouTube channels and blogs with vegetable recipes are multiplying. All this lets us wonder whether the vegetarian/vegan diet has become something of a fashion that will soon pass or whether there are other reasons, and if so, what these reasons are.
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Sue Coe, an English artist, said that animal slaughter has become normalized because it was hidden. Plastic-wrapped pieces of meat on supermarket shelves do not resemble living beings. Meat intended for mass consumption is no longer real, while in the contemporary art we can find examples of the reverse. Meat art puts viewers in an uncomfortable situation because what the food industry conceals (killing animals, blood, guts), they can experience directly in an art gallery. It seems that meat in the contemporary art enables symbolic reference to many issues. In my text, I would like to show examples of the use of animals/meat by artists to shock and collide viewers with the Real, as well as to ask them ethical questions.
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Review of: Paweł Jędrzejko - Lech Witkowski, Humanistyka stosowana. Wirtuozeria, pasje, inicjacje. Profesje społeczne versus ekologia kultury. Wydawnictwo Impuls i Wyższa Szkoła Biznesu w Dąbrowie Górniczej, Kraków 2018, 790 stron. Oprawa twarda, publikacja polskojęzyczna.
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My aim in this article is to analyse tools that are used to improve the processes of memory in video games. The discussion will open with a look at the methods used by game developers to reconcile the antithetic trends of discourse: the structural narrative and the interactive nature of the medium. Consequently, narrative clichés in the form of amnesia as well as innovative techniques that use tools characteristic of interactive entertainment will be analysed. The main thesis of this analysis is that in comparison to traditional narratives the processes of memory loss, forgetting and consequent emergence of post-memory, play a more important role in video games. This way of reinterpreting memories will largely shape our perception of the concept of temporality in interactive entertainment. It will require a departure from the traditional perspective of time and a transition to the interpretation of time from the perspective of Bergson and Deleuze.
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Review of: Mateusz CHRÓL - Emilia Kaczmarek’s Gorzka pigułka: Etyka i biopolityka w branży farmaceutycznej, Warszawa: Wydawnictwo Naukowe Scholar, 2019
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The article addresses one of the most important aspects of the ethics developed by Tadeusz Styczeń, namely, that of the interdependence of freedom and truth, discussing also the related issue of identity and self-transcendence. First, the author describes seven areas of the debate initiated either by Styczeń himself or by his adversaries, at the same time showing his ethics as grounded in thelived experience of both history and the eternal truths. Next, the author presents a distinction, proposed by Styczeń, between two ways of discovering truth: by external cognition and by an act of conscience, where acknowledging truth is tantamount to the subject’s self-affirmation. Styczeń argued that truth, once it is known, must be acted upon by a person and thus acknowledged by her in particular situations of her life. Remaining faithful to the Aristotelian and Thomistic tradition, Styczeń explored ‘particular’ truths found in current existential contexts and attested to in an actual persons’ lives. He described the human being as an individual who exists but in a relation to society and not merely as a thinking and knowing subject, separated from others. In Styczeń’s view, the experience of personhood is the starting point for the search for truth and goodness. The concluding part of the text focuses on the influence of Styczeń’s ideas on Polish and international intellectual milieus and on an analysis of his diagnosis of the crisis of the European thought.
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