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Dialogue and Universalism

Volume 15
Sources and New Dreams of Western Wisdom

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Displaying: 21-30 of 90 documents

21. Dialogue and Universalism: Volume > 15 > Issue: 9/10
Post scriptum
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22. Dialogue and Universalism: Volume > 15 > Issue: 9/10
Bibliographical Note
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23. Dialogue and Universalism: Volume > 15 > Issue: 9/10
Editor Editorial Afterword — Russia—Poland—Marxism from Perspective of Europeanism and Universalism
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24. Dialogue and Universalism: Volume > 15 > Issue: 7/8
Leszek Kołakowski, Aleksandra Rodzińska-Chojnowska Sounds of Many Waters
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This paper discusses the meaning of the Last Judgment as an act of fulfillment of justice, an inevitable “universal transformation” of mankind. The author points out the distinctive role of the Last Judgment in Western tradition, examines the consistency of the Western idea of God, and then suggests that our conceptualizations of the Last Judgment are distorted by discounting the question of how humankind might be embraced by “divine mercy”. The paper extensively refers to History as Apocalypse (1985) by Thomas Altizer, and The Drama of the Hope for Salvation (in Polish, 1996) by Wacław Hryniewicz.
paradigm of surviving: synergy of dialogue and universalism
25. Dialogue and Universalism: Volume > 15 > Issue: 7/8
George F. McLean Poland’s Contribution to Contemporary European Civilization Both Wise and Good: From Abstract Universals to Global Cultural Dialogue
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This article sees the potential for Poland’s contribution to Contemporary European Civilization in its not having been submerged by the Enlightenment with its materialism and scientism. As a result Poland has resources of culture and spirit now recognized as important for these post modern and global times. For this the article points to the Czech philosopher Patočka’s sense of solidarity of the ébranlé; Adam Mickiewicz’s sense of Polish Messianism, and John Paul II’s sense of the place of religion in Polish history.
26. Dialogue and Universalism: Volume > 15 > Issue: 7/8
Leszek Kuźnicki The Human in the Light of Contemporary Biology as a Subject of Universal Civilization
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Homo sapiens is a mammal of the order Primates. What most distinguishes primates from other mammals is their ability to cerebrate. Cerebration developed fastest among the Anthropoidea primates (monkeys, apes), and subsequently the hominids (Hominidae). The increase in brain mass only by Homo sapiens—and only over the past 10,000 years—possess superior Darwinian fitness: for the preceding 30 million years primates had played a rather marginal role in the world’s biological system.Homo sapiens’ success as the creator of developed civilization was possible only thanks to his special adaptation capabilities, shaped by natural selection at the dawn of his existence.Primates first appeared in the Oligocene about 30 million years ago, and the first two-legged anthropoid, Australopithecus, about 6.5–5.7 million years ago. The transition from Australopithecus to the species we call Homo was in many ways an evolutionary milestone. Australopithecus was exclusively herbivorous and formed neither organized communities nor settlements. His successor, Homo erectus, on the other hand, possessed heretofore unknown skills like hunting and gathering, which considerably influenced both his lifestyle and his diet—he increasingly ate meat from cadavers or animals he had killed himself. Fossil remains of Homo erectus dating back two million years have been unearthed throughout Africa, China, Indonesia, Pakistan, the Middle East, and Europe.Homo sapiens derives from the rather small Homo erectus population in East Africa and has been the earth’s only hominid for a relatively short time about 10,000 years ago before he still shared his world with Neanderthal man (Homo neanderthalensis) and the diminutive Homo floresiensis.Despite racial differences there is surprisingly little variation in the human genome. We are all 99 percent genetically alike, moreover genome variations do not correlate to skin color.Homo sapiens’ hunter-gatherer lifestyle led him to seek solutions which today find application only in human communities. In time his biological capabilities were enriched by the skill of speech, this in turn helping to develop creativity, self-awareness, a sense of dignity, and group, ethnic and national loyalty, eventually leading to the emergence of religion as a path to life’s fundamental truths and an antidote to the everpresent fear of death.The Neolithic Revolution began about 10,000 years ago. Several thousand years later the evolution of farming and breeding led to the emergence of the first civilizations. The transition from hunting and gathering to agriculture changed radically not only economic and social structures but, as speech developed, helped form civilizations and cultures.Over the past 2000 years humanity has changed the global environment but has itself remained unchanged in heritability. The awareness that despite all racial, ethnic, cultural, or linguistic differences we belong to an exceptionally homogeneous species, can be an inspiration for humanity to strive towards a universal civilization in which all these differences could be contained.
27. Dialogue and Universalism: Volume > 15 > Issue: 7/8
Charles S. Brown Ecofascism and the Animal Heritage of Moral Experience
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Part One of this paper defends biocentricism, the view that all life has intrinsic value, against the charge of ecofascism. I argue that theocentric and anthropocentric worldviews are structured by a logic of domination that the radical egalitarianism of the biocentric world does not generate. In Part Two I sketch the foundations of a philosophical anthropology that unites a phenomenological understanding of human existence with a Darwinian view of human nature. The understanding of moral experience generated by this philosophical anthropology moves away from a metaphysical interpretation of intrinsic value toward an experiential account of moral phenomena.
28. Dialogue and Universalism: Volume > 15 > Issue: 7/8
Werner Krieglstein Toward a Universal Ethics Based on a Naturalistic Foundation of Community
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This article explores a new scientific understanding of cooperative processes within the natural world, and demonstrates how this understanding could reshape our need for community. From this a new approach to a global ethics can be extrapolated. Instead of looking back in an attempt to rescue ancient values the author offers hope in looking forward. The author proposes to use a synchronizing process he calls Collective Orchestration to describe a dialectical transition from individuals to wholes. He employs concepts gained from system theory, cybernetics, and chaos theory to make his point. Collective Orchestration offers a novel solution to the problem of Macro evolution, the evolutionary developing of brand new species. From this naturalistic foundation the author derives a new global ethics, based on the principles of self-organization, cooperation, and connectedness.
29. Dialogue and Universalism: Volume > 15 > Issue: 7/8
Amani Fairak, X. Dai Rao Universal Practices across Religions: Ecological Perspectives of Islam
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This paper discusses diverse practices across religions from a universalistic view. Various religions define their beliefs and rituals within an ecological context. Whether it is an Abrahamic, African or humanistic religion, they all have one ritual ground to facilitate their beliefs on. This ground takes the form of environmental or earth-based practices. Religious initiations and the history of spiritual leaders have illustrated that human spirituality is connected to nature and Mother Earth. In addition, Islam views contemplation about natural wonders as an essential pathway to approach God. Despite the variety of religious traditions held, ecology is what universalizes all religions.
30. Dialogue and Universalism: Volume > 15 > Issue: 7/8
Andrew Targowski Universal-Complementary Civilization as a Solution to Present-Day Catastrophic International Conflicts
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The purpose of this study is to define the sources of crisis affecting civilization, and to define a solution by the development of a Universal-Complementary Civilization. The study’s conclusion is that neither Western nor Global Civilization can improve the order of civilization. Even worse, these civilizations threaten sustainability by depleting strategic resources at a fast pace, driven by the market forces only. World Civilization at this time is driven by two conflicting civilizations, Christianity and Islam, and is hurdling towards a huge disaster. Neither Christianity nor Islam has the right to impose its own values upon the other. To avoid wars and conflicts among civilizations one must break the human history of permanent negations and integrate eight autonomous civilizations and a global one by a set of Common-Complementary Universal Values, selected by each autonomous civilization and accepted by all the others as common values. Theimplementation strategy of this new civilization may take several centuries, but to start this civilization one must create a group of pioneers and “show cases” as soon as possible.