Panorama inna niż wszystkie
Book review of: Panorama współczesnej filozofii, Jacek Hołówka, Bogdan Dziobkowski (ed.), Wydawnictwo Naukowe PWN, Warszawa 2016, pp. 559.
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Book review of: Panorama współczesnej filozofii, Jacek Hołówka, Bogdan Dziobkowski (ed.), Wydawnictwo Naukowe PWN, Warszawa 2016, pp. 559.
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As an interdisciplinary field of scholarship, transitional justice is still in its pre-theoretical stage, focusing mainly on the case and comparative studies, supported by general considerations concerning justice in the times of transition. To entrench the field as a distinct area of studies, a theory of transitional justice needs to be formulated. The article explores the possibility of making a step towards such a theoretical basis with the use of the tools of analytical philosophy, methodology and legal theory. First, drawing on Leszek Nowak’s procedure of idealisation, three basic models of responses to a painful past are formulated. Then, distinct transitional justice values are attributed to each of the models. Finally, with the use of Jerzy Kmita’s concept of humanistic interpretation, the article seeks to conceptualize the way in which these values – among other factors, such as the need to uphold the rule of law or to preserve the stability of a democratic system – influence the choice of a model of transitional justice response. Thus, the aim of the presented models – which I described in more detail elsewhere (Krotoszyński 2017) – is to provide a sound theoretical basis for some of the fundamental claims formulated in the field of transitional justice.
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One of the essential postulates of political orientation and determination for the building of stable societies and a functioning political system in its content recognizes and imposes the need to examine the relation of relevant political actors to constitutionalism and human rights as concepts and preoccupations for any modern society. Also, constitutionalism and human rights and freedoms as its inseparable category manifest the political values and the corpus of essential and common political goals and commitments of a particular political community. Political Islam as an ideological political subject has its own sources and a valuable orientation framework through which prisms and perceptions can be interpreted or extracted by individual axiological determinants to certain issues. This paper analyzes exactly the relations of political Islam with constitutionalism and human rights, and similarly to the so-called framework it draws attention to the concepts of power, the mechanisms of control and compliance with the Sharia regulations. At the same time, the importance of human rights and freedoms in the Islamic narrative, their nature and scope, as well as the differences with the western established documents in this area are emphasized and analyzed.
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The aspirations of post-colonial political elites in Africa can be summed up as the quest for development. This quest since independence, involves, in part, the pursuit of a common citizenship, shared nationality and common interests and values, the evolution of which provide the bedrock for mutual co-existence and the commitment of all to the common good. It also involves the establishment of institutions that will guarantee peace, justice, and fairness. However, the process of realizing these goals of broadening the scope of socio-political interactions have been vitiated by our colonial experiences and consequently unleashed certain centrifugal forces that have made the quest for community development in most African states a daunting task.The divisive tendencies of the colonialists created communal identities, which provided a new symbolic and ethnocentric focus for each group where none existed and thus complicated the task of welding diverse elements in each colony into a coherent whole. This became the source of the proliferation of many life threatening conflicts which has impeded the process of community development in Africa. But why has these conflicts persist in spite of the several attempts to meet them? This paper argues that the above account fails because it ignores the values Africans place on human worth given expression in their communal context. The attempt here is to explore South Africa`s indigenous unifying social ethic of Ubuntu in arriving at a humane society that has a participatory value; founded on co-operation, charity, reconciliation and justice rather than the individualism of the West. This paper will, therefore, employ the analytic descriptive method to examine the above in a manner many scholars have ignored in an attempt to develop a viable sense of community in Africa. Hence, it is expected that this paper will initiate a perspective that will challenge extant interpretation of this discourse.
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The intensification of world processes has acutely raised the problem of preserving traditional ethnic culture. Preservation of cultural heritage in a mass society is the most important problem of our time. In this regard, the question of influence of mass culture on the culture of an ethnos and its overcoming is actualized. In the article, on the basis of the literature review, the concepts of “mass culture” and “ethnic culture” are analyzed. It is revealed that ethnic culture is multi-component and includes both traditional components and elements of mass culture. The consequences of the impact of mass culture on the culture of the Yakut ethnos- acculturation and marginalization – are revealed. Conditions for overcoming the influence of mass culture on the culture of an ethnos – the dialogue between western and eastern cultures, the cessation of mindless copying of the Western way of life – are developed.
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The paper looks at the problem of national and human security in many parts of Africa today, seen in the inability of most governments to guarantee the adequate protection, peace and well-being of the citizens due in part to foreign dominating ideas. Cabral in his cultural and political thought offered philosophical insights and applied culture to the analysis of security for modern Africa. His theory of security is build upon the struggle for liberation from the colonial ordinance and his philosophy of identity is based on a combination of theory and praxis in the pursuit of reality. This requires the unearthing of the deep cultural roots and causes of things. This harmonization of interests is not just between men and men, but also between men and nature. The question is; what principles and values can best facilitate the crucial sense of security in most African societies?
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This paper deals with the question of Tunisian and Moroccan womenpresence on social networks. An analysis of how they grab these digital tools tomake their new right claims visible. Our methodology and our questions ariseessentially from the ethnography of electronic communication and semiopragmatics. Our objective here is to observe and describe devices, uses and actorsinvolved in these new online mobilization and activism media for women benefit inTunisia and Morocco. Two web corpuses are analyzed. The first corpus comes froma regular watch on Facebook accounts of associations, activists and ordinary netusers in Tunisia. The second one is made up of 12 episodes of “Marokkiates” webseries broadcast on Facebook and Youtube in 2017-2018. These corpuses have led toa contrastive study of new digital forms of mobilization, circumvention of social orreligious prohibitions, activism for women new rights detailing as well the currentfeminism uses in the two north Africa countries.
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The article is an attempt at a comprehensive, synthetic description of the attitude of Gustav Herling-Grudzinski (1919–2000) – a great Polish writer in exile, a prisoner of Stalinist labour camps (1940–1942), and then the author of A World Apart (1951) – to the work of Varlam Shalamov (1907–1982) – an eminent Russian writer who wrote in the USSR and had been a former long-term prisoner of the Soviet labour camps (1929–1931; 1937–1951). Shalamov is primarily known as the author of the brilliant, but extremely dark Kolyma Tales (written in 1954–1962, and published 1966–1967), autobiographical, but above all describing the state of the human being of the first half of the 20th century in extremely inhuman conditions. Eagerly reading Shalamov from the beginning of the 70s until the end of his life, Herling sought from this Russian brotherly soul of his (whom he had obviously known from his publications only) the answers to both historical and metaphysical questions. On the one hand, the attitude and creative works of people like Shalamov proved to him that “another Russia” did exist – as a sort of “underground source” in the process of liberating of Eastern and Central Europe from the yoke of Communism – inevitable in Herling’s view. On the other hand, the Polish writer did not accept Shalamov’s extremely pessimistic picture of the world and the human being, strongly believing that there is a “hard core” in man, in Franz Kafka’s language, that cannot be eradicated by even the most inhuman system, neither Nazism nor Communism, referred to by Herling as “twin brothers”. The Polish writer finally recognized Shalamov – a convinced atheist it should be added – as a saintly person, alongside with the noteworthy figures who were so important for Europe – Father Maksymilan Kolbe, Janusz Korczak, Albert Camus or Franz Kafka.
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The Vatican II fundamentally changed the ecclesiastical view towards the human person. Especially in Nostra aetate, Gaudium et spes, and Dignitatis humanae it strengthens the dignity of the human person and personal freedom as base for a world with equal rights for all mankind. Therefore, the council qualified discrimination of all kind as against God’s will. These statements have a huge impact on the necessary further development of theology and canon law.
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Our paper is a comparative analysis of Alexander Dugin's The Fourth Way and Karl Popper's The Open Society. Both works of the two thinkers are viewed as completely concrete (and real) conceptual frameworks, offering two radically different models of perception of the world, the individual and community relations, of the international relations. Our analysis takes into consideration both the internal, that is the “intimate enemies of democracy”, and the new (old) enemies of the open society that “relapse” through the Fourth Way. Our theoretical research is focused on the parallel between the negative starting premises for the functioning of the Open Society – historicism, utopian social engineering, collectivism and chieftainism – studied in relation to the same principles, which, respectively, are the foundation of the Fourth Political Theory. The article also considers another important problem: the thesis, that the internal, autoimmune diseases of the Open Society, are in fact the preconditions, on which the doctrines of its external opponents are based.
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The deportations from the Moldavian SSR took place during the first decade of the Sovietization of Bessarabia and represent a traumatic event in the contemporary history of the Republic of Moldova. Given the collective silence during the Soviet period on this phenomenon, the last two decades have been marked by efforts to create scientific and cultural representations of this historical event. Being part of the category of anthropogenic historical traumas, in which the traumatic factor is individually human, the subject of transformations of human relations in a totalitarian context is a central one for research projects dedicated to deportations. This article deals with deportees' representations of the causes and conditions of deportations and highlights hypotheses formulated by deportees. One of the deportees' hypotheses refers to local social animosities, and the issue of envy is invoked. The article presents the deportees' arguments, followed by psychoanalytic theorizations of this hypothesis.
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In the article, Anna Musioł, by referring to the assumptions of Marian Massonius’s doctoral dissertation and taking into account the assumptions of his several smaller works, considers Massonius’s approach to the Kantian system of critical philosophy. Analyzing, inter alia, the problem of analytical and synthetic judgments, and a priori synthetic judgments, Musioł addresses the issue of the possibility of pure mathematics. She considers the problem of time and space and analyzes the ways of presenting Kantian antinomies and the theory of cognition developed in the context of idealism and realism as well as the realism of time and space. Additionally, Musioł focuses on the problem of Massonius’s moderate agnosticism and his scientific approach to philosophy. Finally, she proposes an answer to the fundamental question, Why did Massonius, like the early neo-Kantist Liebmann in 1865, challenge a return to Kant (Zurück zu Kant!) and advocate as necessary the development of a critical formula of the a priori forms of the mind?
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The article presents one of the components of the intellectual legacy of Polish positivism, a philosophical position which proposed a new attitude towards ethical issues. Its representatives put forward the notion of scientific ethics, reducing moral philosophy to it. They strongly emphasized their critical attitude towards traditional ethics, for which there was no place in the positivist model of science, and proposed a distinction between theoretical and practical ethics. Their project was motivated by an ambition to make ethics into jurisprudence, a discipline whose accuracy would make it similar to other sciences. Their efforts were consistently motivated by the idea of making ethics into an empirical and applied science. This scientific ethics would fulfill the important task of forming a set of moral requirements, which, by referring to moral knowledge (“ethology”), would have a chance of influencing the conduct of individuals and society. The new ethics was expected to contribute to the change in social morality and thus greatly support moral progress, an issue which was hotly debated. All positivists subscribed to the idea of progress, including that of morality; however, some differences can be discerned in how they defined progress. Some defined it in realistic categories, while others focused on optimistic visions of the future. Among the first advocates of scientific ethics and of the idea of moral progress, differences notwithstanding, were Aleksander Świętochowski, Julian Ochorowicz, Feliks Bogacki, Władysław Kozłowski, and Bolesław Prus. The article gives an overview of some of their views.
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The article is focused on the poetic work of Joanna Mueller. The author is interested in how the issue of the form-of-life is functionalized in her poetry and how her critical project, focused precisely on the modern category of life, translates into strictly literary activities. He begins with a polemic against the accusations of the conservativeness of Mueller’s poetics and her apparent experimentalism, referring to romantic gestures of defending subjectivity rather than its neo-avant-garde transgression, and tries to show how this stance actually is coupled with the feminist, new-materialist struggle for the form-of-life and the unveiling of immaterial labour. The stakes of Mueller’s poetic game, then, are not a poem that articulates social anger or acts as a dialectical negation of the capitalist system but an affirmative lagging that accommodates and secures a precarious life.
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The text uses two tools to interpret the relationship between employee and employer. The first tool is anthropological, while the second is a legal one. In this way, the complex relationship between an employee and an employer is analyzed in the larger context of doubling the real identity of the two participants with a virtual identity for each of them. Therefore, the relationship will include two levels of reporting from the employee to the employer and vice versa. The employee will be viewed by the employer both as a natural person, therefore real, but also as a virtual person with the virtual identity or profile. In turn, the employee will refer to the employer both as a legal person and as a virtual legal person. In the following lines we propose to establish a possible ethical boundary between the employee and the employer as virtual entities capable of orienting the anthropological and legal analysis.
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In the article, I outline the main layers that are fundamental to the construction of Bulgarian political culture. At the beginning of the text, I clarify the concept of political culture. The examined layers are four: geographical, Balkan, Orthodox, and national. These layers, in particular, have a determining influence on the character of Bulgarian political culture in the modern history of Bulgaria.
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This article aims to present a detailed analysis of the “Christian natural philosophy” elaborated by the German humanist philosopher and theologian Otto Casmann (1562–1607) in his various works. To this end, Casmann’s general idea of philosophia Christiana is discussed and critically evaluated. Regarding natural philosophy, or physics, attention is paid mainly to topics such as cosmogony and cosmology, which Casmann promised to have developed biblically and independently of the pagan (namely Aristotelian) tradition. However, when Casmann’s natural philosophy is analyzed in detail, his resolute emphasis on the literal reading of the Bible, the cornerstone of his entire concept, turns out to be problematic. Similarly, despite his resolutions, his natural-philosophical views are, to a considerable extent, still dependent on Aristotelian terms and concepts.
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