This article examines the evolution of Zygmunt Bauman’s theory of culture during his over-sixty-year-long scholarly activity. Bauman wrote his first books on the theory of culture (Culture and Society; Sketches in the Theory of Culture) when he was a Professor at Warsaw University. The ideas put forward at that time were later developed in his writings. This applies in particular to the critical nature of his thought, the combination of synchronic and diachronic perspectives, the inclusion of the context of the (...) social structure as well as his references to the structural dimension and to agency. Later years – starting with the publication of the book, Culture as Praxis – saw Bauman’s growing emphasis on the transcendence of the existing reality and the creative role of an individual in the transformation of cultural reality. This article shows how other theorists of culture inspired Bauman and how he critically referred to them. The article offers a holistic look at Zygmunt Bauman’s oeuvre. It also creates an opportunity for English-speaking readers to become familiar with Bauman’s writings in his mother tongue. (shrink)

The article has two aims: firstly, it provides a holistic account of Zygmunt Bauman’s oeuvre, and secondly, it presents an extensive up-to-date and multilingual bibliography of his published writings. The authors discuss Bauman’s prolificacy, as well as the stylistic, formal and substantive heterogeneity of his work. Taking this into account, they reflect on the curious reception of his oeuvre in the wider disciplinary field of sociology. The bibliography attached to the paper provides the most complete account of Bauman’s writings. Building (...) on previous bibliographies, and drawing on archival research in the Janina and Zygmunt Bauman Papers at the University of Leeds, the bibliography spans 63 years from his first publication to his most recent. Many of these papers – both in English and Polish – are presented for the first time in the list of his works. (shrink)

Zygmunt Bauman said of 1968 that he could not empathize with the enthusiasm of the Western Left, that this was some kind of party. In Eastern Europe 1968 stood for an end, not a hope. Soon Bauman would be forced into exile, opening a new and brilliant phase of his intellectual trajectory. Sketches in the Theory of Culture was his last Polish book. It was suppressed in 1968, the contract cancelled in retaliation against his support for reforming politics. Now it (...) has been rediscovered, originally in galley proofs, and translated by Dariusz Brzezinski for Polity Press. Like much of Bauman’s work, it is sprawling and inclusive, taking in anthropology, sociology of culture, ethnology and semiotics. It anticipates his life-long enthusiasm for Lévi-Strauss; and it also foreshadows some of the themes much later to be identified as liquid modern, though it may be the case that the theme of continuity is rather social turbulence from postwar reconstruction to the travails of socialist Poland. In this paper I review some of its themes and its status in the body of his work, and offer some introductory remarks on its importance to the study of culture. (shrink)

Table of ContentsAndrzej KLAWITER, Krzystof #ASTOWSKI: Introduction: Originality, Courage and Responsibility List of Books by Leszek NowakSelected Bibliography of Leszek Nowak's WritingsScience and Idealization Theo A.F. KUIPERS: On Two ...

EDITOR'S INTRODUCTION The present volume of "Poznari Studies in the Philosophy of the Sciences and the Humanities", entitled "Consciousness: methodological ...

Książka ta ma dwa, bliźniacze, tematy: ekspresję i doświadczenie. Ma także dwoje bohaterów: nasłuchujący podmiot i improwizację. Tym, co spaja przedstawioną tu refleksję, jest audioantropologiczna perspektywa, pozwalająca odsłonić kulturowe kryteria słuchania i improwizowania. A jednak z wielu zgromadzonych tu opowieści wyłania się obraz kultury, w której „nikt nie słucha” i „nikt nie improwizuje” – a może, poprawniej, „nikt słucha” i „nikt improwizuje”. Czy jest bowiem „kimś” podmiot słuchania – wystawiany nieustannie na pokusę fantazjowania i, ostatecznie, wydany na pastwę fantazmatów? Czy (...) jest „kimś” podmiot improwizujący, który czyni wiele, by stać się samoorganizującym się procesem improwizowania? (shrink)

This contribution to the Common Knowledge symposium “Fuzzy Studies” considers how the ultramodernist aesthetics of Central Europe has related to and reacted against the region's political history and cartography. Central Europe has been a rich source of “soluble” realities that can be observed as they emerge, mature, and rapidly decay. Central European modernism, represented here by Adolf Loos in architecture and by Arnold Schoenberg and Leoš Janáček in music, experimented with blurry regions between presence and absence, light and shadow, sound (...) and silence. Loos disrupted the logic of architecture, while Schoenberg and Janáček nearly dissolved the acoustic paradigm of sound. This essay argues that the curious positioning of Central Europe, with its frequently changing borders and national entities, conduced both to positive experiments in cultural vagueness and to a corrosive reaction against existing and potential identities, parameters, distinctions, foci, and logics. (shrink)

Przedmiotem artykułu jest recepcja filozofii Schopenhauera w Czarodziejskiej górze – najbardziej znanej powieści Tomasza Manna. Wpływ Schopenhauera na twórczość Manna jest sprawą znaną i omawianą w różnych kontekstach przez historyków literatury niemieckiej. W tym przypadku relacja głównych protagonistów powieści Hansa Castorpa i Kławdii Chauchat, zostaje przedstawiona jako literacka „ilustracja” doktryny filozofa. Tomasz Mann posługuje się „mistyką ciała” jako próbą doświadczenia Schopenhauerowskiej transcendencji. Analogiczną funkcję w oparciu o estetykę Schopenhauera wypełnia w powieści muzyka. Czarodziejska góra zostaje ukazana jako przykład koncepcji artystycznej (...) wyrosłej z systemu filozofa, choć traktowany jest on raczej jako punkt wyjścia, a nie jako cel. (shrink)

Niniejszy artykuł poświęcony jest analizie dwóch utworów (Samosiejki Dominiki Słowik i Renety Barbary Klickiej), które gatunkowowpisują się w fikcję klimatyczną. W pierwszej części artykułu (przed katastrofą) koncentruję się na zbiorze opowiadań Słowik, w drugiej (po katastrofie) na powieści Klickiej. Obie autorki opisują zmiany klimatyczne będące zapowiedzią bliżej nieokreślonej katastrofy. W obu utworach istotna jest konstrukcja czasu, wydarzenia są lokalizowane w przeszłości, teraźniejszości i przyszłości, co zwraca uwagę czytelnika na fakt, iż globalne ocieplenie to postępujący proces, w którym należy rejestrować i (...) reagowaćna dokonujące się zmiany w przyrodzie. Mimo że autorki wykorzystują konwencję realistyczną do mówienia o globalnym ociepleniu, różnije język. (shrink)

Many contemporary writers misunderstand early Christian views on philosophy because they identify the critical stances of the ante-Nicene fathers toward specific pagan philosophical schools with a general negative stance toward reason itself. Dariusz Karlowicz's Socrates and Other Saints demonstrates why this identification is false. The question of the extent of humanity's natural knowledge cannot be reduced to the question of faith's relationship to the historical manifestations of philosophy among the Ancients. Karlowicz closely reads the writings of Justin Martyr, Tertullian, (...) Clement of Alexandria, and others to demonstrate this point. He also builds upon Pierre Hadot's thesis that ancient philosophy is not primarily theory but a "way of life" taught by sages, which aimed at happiness through participation in the divine. The fact that pagan philosophers falsely described humanity's telos did not mean that the spiritual practices they developed could not be helpful in the Christian pilgrimage. As it turns out, the ancient Christian writers traditionally considered to be enemies of philosophy actually borrowed from her much more than we think-and perhaps more than they admitted. -- back cover. (shrink)

Name der Zeitschrift: Millennium Jahrgang: 10 Heft: 1 Seiten: 13-38.

Współczesna kosmologia wskazuje na pewne przejawy jedności Wszechświata, np. uniwersalność praw przyrody, globalną czasoprzestrzeń, możliwość wyróżnienia uniwersalnego czasu i jednej, wspólnej historii, czy też ścisłe zależności między parametrami kosmologicznymi i stałymi fizycznymi a faktem istnienia życia. Wykorzystanie metody abstrakcji i wnioskowania analogicznego w analizie własności Wszechświata pozwalają, bez naruszania zasady autonomiczności nauki i filozofii, zasadnie argumentować za tezą o jego nomologicznej jedności. Z drugiej strony w kosmologii przyjmuje się założenia związane z określeniem przedmiotu jej badań oraz warunkujące jej uprawianie. Ich (...) podstawą jest przekonanie o stałym, niezależnym od czasu i miejsca, sposobie funkcjonowania przyrody. Pozwala to na formułowanie opisujących ją niezmiennych czasoprzestrzennie praw i ekstrapolowanie ich na cały Wszechświat. Uzasadnieniem takiej praktyki badawczej jest zgodność konstruowanych modeli kosmologicznych z obserwacją, efektywność wyjaśniania problemów badawczych, spójność z innymi działami wiedzy przyrodniczej oraz sukcesy programów unifikacyjnych i badań interdyscyplinarnych. (shrink)

Numerous studies have shown that people are more likely to fulfill requests made by a stranger when he or she touches their arm or forearm slightly while asking. In Poland, however, where male homophobia is widespread, interpersonal touch decreases compliance when man touches another man. It has also been demonstrated in previous studies that highly homophobic male participants are especially unwilling to fulfill requests while touched. In this paper the hypothesis that also confederates’ homophobia create an additional factor inhibiting compliance (...) with request formulated by men touching other men was tested in two experiments. No relations, however, was found between confederates’ level of homophobia and participants’ reaction. (shrink)

The article employs music to describe the dynamics of Central European identity at the turn of the 20th century. Conceptually, the analysis is based on the notion of cultural resonance and the distinction between political territories, which isolate identity, and cultural landscapes which let it escape. This theoretical understanding is derived from the acoustic philosophy and musical practice of two Central European composers, Leoš Janáček and Béla Bartók. Exemplified here is artistic ‘extra-territorial’ identity, which is indeed how Theodor Adorno at (...) one point referred to the ‘peripheral’ sound coming from the region. This process of identity construction amplifies paradoxical middle spaces, which Jean Luc Nancy describes evocatively as a cultural mêlée. The vitality of cultural resonance is fuelled by this primary contact with mundane reality and the ‘navigational hesitation’ underpinning identity and its many trajectories. (shrink)

The article is an attempt to treat Thomas Mann’s The Magic Mountain as a novel about Germany. According to its author the spiritual condition of Germany personified by Hans Castorp was established during the history through the collision of the elements of Western and Eastern cultures. The first protest against the West was raised by Martin Luter in his critique that led to the internalization of German life. As a consequence, the culture of the nation was dominated by music. This (...) domination mirrored the process in which both elements characteristic for both antagonistic spheres, namely arbitrariness and order, were united as in music counterpoint. Thomas Mann’s idea of humanism, being the continuation of Goethe’s and Nietzsche’s postulates, is a project of their synthesis. (shrink)

In this article we will consider the application of tense logics enriched with additional modal operators or additional logical values to construct logical systems in which the thesis of logical determinism cannot be expressed.

Summary. Religious differences may rise and actually historically rose tensions and even wars. In the history, Christians also caused wars and were a threat to social integration and peace, despite the fact that Christianity is a religion of peace. God in Christians’ vision is a God of peace, and the birth of Son of God was to give peace «among men in whom he is well pleased». Although Christians themselves caused wars, died in them, were murdered and had to fight, (...) the social doctrine of Christianity is focused on peace. Also the social thought of the Roman Catholic Church strives to build peace. Over the years, the social teaching of the Roman Catholic Church was formed, which sees the conditions and foundations for peace. These are: the dignity of the human person, the natural law, human rights, common good, truth, freedom, love and social justice. The development of the Roman Catholic Church’s teaching on peace was contributed by popes of XX century: Pius XI, Pius XII, with high impact – John XXIII, Paul VI, Pope John Paul II and Pope Benedict XVI. After Pope Benedict XVI’s resignation, the most important role of the preceptor in the Church of Rome fulfills Francis – the pope from Argentina. Although his pontificate is not long, and teaching is not complete, but you can tell that he continues to build the social doctrine of the Roman Church in matters of peace through the development of so-called «culture of encounter». Based on selected speeches and letters of two years’ pontificate of Francis, the first figure of «culture of encounter» can be lined out as a way of preventing and resolving tensions in the contemporary world. Fundamentals of the concept of dialogue Francis created in the days of being a Jesuit priest and professor at Jesuit universities. He based it on the concept of Romano Guardini’s dialogue. Foundations of the look at the dialogue – in terms of Jorge Mario Bergoglio are strictly theological: God enters into dialogue with man, what enables man to «leaving himself» and enter into dialogue with others. Bergoglio dealt with various aspects of the dialogue: the Church and the world, culture and faith, dialogue between religions and cultures, dialogue inter-social and inter-national, dialogue rising solidarity and co-creating the common good. According to him the dialogue is a continuous task, not a single event; is overcoming widespread «culture of effacement» and «culture of fight» towards a «culture of encounter»; it releases from autism, isolation, gives strength and meaning of life, renews the ability to listen, lets looking at community in the perspective of the whole and not just selected units. As Bishop of Rome Jorge Mario Bergoglio continues and develops his idea of «a culture of dialogue and encounter». In promoting dialogue, he sees his own mission and permanent commitment imposed on him. He promotes the atmosphere – a kind of «music» – of dialogue, by basing it on emotions, respect, intuition, lack of threat and on trust. The dialogue in this sense sees a partner in each person, values the exchange always positively, and as a result it leads to making life ethical, bringing back respect for life and rights of every human being, granting the world a more human face. «Culture of encounter» has the power of social integration: it removes marginalization, the man is the goal not the means of actions, it does not allow a man to be reduced to a mere object, tools for profit or authority, but includes him into a community that is created by people and for their benefit. Society integrated in this way, constantly following «culture of encounter» rule, renews itself all the time and continually builds peace. All people are called to such building: believers and those who do not believe, all of good will. Also, the heads of state have in this effort of breaking the spiral of violence and a «culture of conflict» – both in economic and political dimension – big task and responsibility. Pope Francis reminded about this in a special letter to president of the Russian Federation Vladimir Putin on September 14, 2014 year. In the letter he wrote: «it is clear that, for the world’s peoples, armed conflicts are always a deliberate negation of international harmony, and create profound divisions and deep wounds which require many years to heal. Wars are a concrete refusal to pursue the great economic and social goals that the international community has set itself, as seen, for example, in the Millennium Development Goals. Unfortunately, the many armed conflicts which continue to afflict the world today present us daily with dramatic images of misery, hunger, illness and death. Without peace, there can be no form of economic development. Violence never begets peace, the necessary condition for development». On thebasis of the current teaching of PopeFrancisthe following conclusion can be drawn, thatthe key topeace in the worldin many dimensions- evenbetweenreligions–isadialoguedeveloped under «cultureof encounter». (shrink)

Divine Omniscience and the Problem of Evil from the Perspective of Open Theism In the first part of the article, I present the argument for theological fatalism consisting in the thesis that if God has an infallible knowledge of future contingents, then whatever happens in the world happens necessarily. Next, I discuss the open theism view, whose rejection of theological fatalism rests on the claim that God does not know future contingents in advance. In the second part of the paper, (...) I analyze the open theism view in the context of the evidential argument from evil. The evidential argument from evil says that the occurrence of great and pointless suffering in the world makes the existence of God very improbable. The open theism view implies that since God does not know the future contingents (great and pointless evils included), the occurrence of such evils does not compromise his omnipotence or his benevolence, and, hence, it does not make his existence improbable. In the last part of the article, I make some critical remarks on the theodicy of open theism recently put forth by William Hasker and I emphasize that this theodicy is based on axiological assumptions which are not evident enough in themselves. Keywords: problem of evil, open theism, evidential argument, divine omniscience. (shrink)

Polski święty, głowa Kościoła katolickiego na świecie, a wcześniej krakowski kardynał, Karol Wojtyła odwiedził Nową Zelandię dwukrotnie. Pierwsza podróż odbyła się w 1973 roku, ale szczególnie zapamiętana w Aotearoa jest druga – z roku 1986. Do dzisiaj to jedyna w historii Kościoła pielgrzymka papieża do tego kraju. Obie wizyty w bardzo widoczny sposób obudziły pamięć o ojczyźnie, wierze i kulturze przodków u potomków polskojęzycznych migrantów, a także pomogły podtrzymać w wierze miejscowy Kościół katolicki w laicyzującym się społeczeństwie na kolejne dekady. (...) Śmierć Jana Pawła II nie przeszła bez echa w Nowej Zelandii, pamiętającej wizytę pielgrzyma w bieli, który nie zapomniał o braciach w wierze mieszkających tak daleko od Watykanu. Obecnie wyniesiony na ołtarze święty Polak pamiętany jest w Kościele katolickim Nowej Zelandii szczególnie przez na stałe zamieszkujących tam jego rodaków. (shrink)

Opatrzność Boża a przypadek w świecie: odpowiedzi W artykule przedstawiam odpowiedzi do zarzutów, zawartych w innych artykułach tego numeru, wobec proponowanej przeze mnie w artykule otwierającym oraz monografii z roku 2014 koncepcji opatrzności i przypadku. Argumentuję, że istnienie różnie rozumianych zdarzeń przypadkowych nie implikuje tezy, że Bóg Stwórca świata nie interesuje się losem indywidualnych bytów stworzonych, w tym istot ludzkich. Staram się w swoich odpowiedziach pokazać, że powodem, dla którego Bóg może dopuszczać występowanie zdarzeń przypadkowych jest Boża wola stworzenia świata (...) względnie autonomicznego, który ma zdolność samodzielnego rozwoju. W świecie takim może występować zło bezcelowe, za które Bóg nie ponosi bezpośredniej odpowiedzialności. (shrink)

Author: Łukasiewicz Dariusz Title: THE THEORY OF EXISTENCE ACCORDING TO FRANZ BRENTANO (Franciszka Brentana koncepcja istnienia) Source: Filo-Sofija year: 2011, vol:.15, number: 2011/4, pages: 899-909 Keywords: FRANZ BRENTANO, EXISTENCE, JUDGMENT, PRESENTATION Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The paper presents Franz Brentano’s theory of existence. In particular, we discuss Brentano’s arguments for the thesis that existence is not a predicate. The most important role in the defense of such a concept (...) of existence is played by the theory of judgment, according to which, judging consists in the acceptance or rejection of the object of presentation. However, the analysis of Brentano’s arguments for the existential theory of judgment demonstrates that there are no sufficient reasons to accept Brentano’s thesis concerning the nature of existence. (shrink)

Brzezinski predicts that the interface between ethics and science will be the new frontier of politics, and it will place on the shoulders of democratic leaders and those concerned with human rights, the obligation to be at least part-time scientists and philosophers.

Polski święty, głowa Kościoła katolickiego na świecie, a wcześniej krakowski kardynał, Karol Wojtyła odwiedził Nową Zelandię dwukrotnie. Pierwsza podróż odbyła się w 1973 roku, ale szczególnie zapamiętana w Aotearoa jest druga – z roku 1986. Do dzisiaj to jedyna w historii Kościoła pielgrzymka papieża do tego kraju. Obie wizyty w bardzo widoczny sposób obudziły pamięć o ojczyźnie, wierze i kulturze przodków u potomków polskojęzycznych migrantów, a także pomogły podtrzymać w wierze miejscowy Kościół katolicki w laicyzującym się społeczeństwie na kolejne dekady. (...) Śmierć Jana Pawła II nie przeszła bez echa w Nowej Zelandii, pamiętającej wizytę pielgrzyma w bieli, który nie zapomniał o braciach w wierze mieszkających tak daleko od Watykanu. Obecnie wyniesiony na ołtarze święty Polak pamiętany jest w Kościele katolickim Nowej Zelandii szczególnie przez na stałe zamieszkujących tam jego rodaków. (shrink)

This article seeks to show that E.A. Milne’s philosophy of science has its roots in the philosophy of Aristotle and it could be an inspiration for Popper’s philosophy. The similarities with Aristotle’s concept are as follows: 1) the aim of science is to explain phenomena by discovering general principles; 2) the mind is responsible for discovering them, although experience guides the search; 3) deducing detailed statements from general assumptions is the most important element of research. On the other hand, Milne’s (...) proposal is consistent with Popper’s main ideas: 1) criticism of the principle of induction; 2) preference for the hypothetical-deductive method ; 3) appreciation of falsification and confidence in the effectiveness of deductive logic. (shrink)

In the article I present briefly selected views in the analytical philosophy of religion, in particular Reformed Epistemology and the volitional epistemology. I also try to explain the relationship between semantic realism and religious pluralism in the context of the possibility of peaceful coexistence within one community or state of believers accepting and practicing different religions and worldviews. I also refer to the concept of the Real as understood by John Hick and John Schellenberg’s idea of the ultimate reality as (...) proposals intended to indicate further directions of the spiritual development of multicultural societies. (shrink)

Genocide as a part of nation or ethnic group extermination process is not a well-defined concept. Its meaning is understood intuitively. When law intervenes, the issue of defining the term comes back. Nevertheless, the Polish nation has been recognized as subjected to genocide activities during the Second World War by the Nazi Germany and Soviet Union. The paper focuses on the genocide against mainly one group of Poles that is to say foresters. The martyrologic evidence proves that foresters were an (...) occupation group which for a variety of reasons suffered most. The research carried out in this respect by the National Forests in Poland has revealed that over 20% of pre-war staff of the institution actually lost their lives. They were killed by the German and Soviet occupiers, as well as the Ukrainian Insurgent Army. In the eastern parts of Poland foresters and their families were deported and sent to various labour and extermination camps e.g. in Siberia. The aim of the paper is to present the scale of genocide with the main emphasis on genocide against foresters. The definition of genocide provided by Lemkin, who coined the term, is a starting point for the analysis. The main research methods included the analysis of pertinent literature and source materials as well as the semiotic analysis of genocide circumstances. The thesis put forward by the authors is that foresters due to their education, practical skills, professional experience and insight knowledge turned out to be the group especially vulnerable and subjected to extermination on purpose. (shrink)

W artykule rozważam sformułowaną przez Jacka Wojtysiaka krytykę probabilistycznego argumentu z istnienia wielkiego faktu zła za nieistnieniem Boga. Sugeruję, że proponowana przez J. Wojtysiaka krytyka tego argumentu powinna zostać zmodyfikowana w taki sposób, aby nie prowadziła ona do wniosku, że Bóg jest przyczyną zła. Proponuję korektę dotycząca koncepcji Bożej przyczynowości. Wskazuję również na inny sposób osłabienia argumentu probabilistycznego ze zła niż ten wybrany przez J. Wojtysiaka. Proponuję podważyć przesłankę głoszącą, że zło istnieje, przy założeniu naturalizmu. Sygnalizuję krótko trudności naturalistycznego realizmu (...) moralnego i wskazuję na ewolucyjne argumenty podważające moralny realizm. W kontekście tych trudności rozważam stanowisko Paula Drapera, pioniera probabilistycznego (Baysowskiego) argumentu ze zła za ateizmem, i staram się pokazać niektóre słabości jego poglądów. Następnie formułuję teistyczny argument dedukcyjny z istnienia zła i sugeruję, że ze względu na prostotę należy preferować argumentację dedukcyjną, a nie probabilistyczną na rzecz teizmu. (shrink)