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Displaying: 61-80 of 86 documents


iii. 2009: marek siemek year. in the circle of the german philosophy of history
61. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Janusz Ostrowski Law, Recognition and Labor. Some Remarks on Marek Siemek’s Theory of Modernity
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From the perspective of Marek J. Siemek’s theory of modernity, one of the most important problem is to include conflicts into institutional framework of the modern society. He reinterprets Hegel’s dialectics of the struggle for recognition by conceptual tools of Hobbes and Marx in order to uncover hidden assumptions and conditions of possibility of the social rationality. For Siemek, law as purely formal, autopoetic social system or social subject (intersubjective automaton), which produces individual subjects (persona in the sense of Roman law), is the first of the conditions of possibility of modernity. The second one is the convergence of formal and material presuppositions (such as recognition and labor) of law—or, speaking generally—the convergence of form and content of the social reason. Form and content, facticity and normativity, instrumentality and communicativity (or teleology) are aspects of the process of rationalization andof the only one reason, self-generating in the history. So for Siemek, the Hegelian model of the struggle for recognition gains its theoretical power only when it is interpreted from the perspective of economical, technical and legal rationalization of modernity. Only such perspective is able to construct “the transcendental social philosophy” which starts from critique of “the non-instrumental reason”.
62. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Marcin Julian Pańków The Meaning of History in Siemek’s Philosophy of Marek Siemek
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In the paper I try to define some basic ideas and sketch a style of Marek Siemek’s epistemological reflection and its influence on the notion of do called “meaning of history”. I referee some elements of his interpretation of Kant and Hegel as a background to paradox of “meaning of the history”—the paradox of its necessary transcendence and immanence, the contradiction between a history as an eschatology, and history as a “project”, a dialectic of sense and non-sense. The conclusion is following: the “history” for Siemek is the becoming of self-sufficiency of the “modern spirit” and therefore a tragicomedy in the Hegelian sense. It excludes any transcendent point of view or any utopia.
iv. polish between young and old europe
63. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Andrew Targowski, Maciej Bańkowski The Big History of Young Europe
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64. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Wiesław Jan Wysocki, Maciej Bańkowski The Commonwealth of Two Nations and the “For Our Freedom and Yours” Tradition
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65. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Andrzej Targowski A Recollection about Professor Bronisław Geremek (1932–2008)
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v. european society of culture (sec)
66. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Michelle Campagnolo Bouvier European Society of Culture / Société Européenne de Culture (SEC)
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67. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Paolo Costa, Katarzyna Kasia Constructing Europe Step by Step?
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68. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Lorella Cedroni Politics of Culture and Cultural Policies in the European Union
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69. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Katarzyna Kasia International Summer School of Société Européenne de Culture “European Citizenship and Politics of Culture”, Venice 2008
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vi. from theory of art
70. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Napoleon Ono Imaah The Architecture of History
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The paper examines the bond between architecture and history on the premise that everybody is familiar with both architecture and history. The paper views architecture as a profession that is satiated with imaginative and creative thinking; and contends that architecture extends, historically, into wherever human beings live their life. The author opines that architecture easily extends its influence, as a vivid universal metaphor into every sphere of human activity as a synonym, in building either concrete or abstract forms. Thus, the paper proceeds to demonstrate that architecture chronicles the achievements of peoples in creatively constructed concrete forms, which it infuses with the histories of abstract concepts in time and space. Conversely, the paper points out that history, which highlights the living memories of humanity, chronicles the antecedences, precedence, sequences, and consequences of man’s concrete achievements incogent abstract forms. Consequently, the paper concludes that while architecture builds conceptualized concrete forms from and for history; history builds its concrete abstract forms from and for architecture. Thus, the paper concludes that The Architecture of History and The History of Architecture ultimately coincides in their complementarity, as mutual witnesses to the activities of man in time and space.
71. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Alicja Sawicka George Steiner: the Primariness and Secondariness of the Creation Act
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The paper presents George Steiner’s view of the right conditions for the contemplation of art. The position has been presented as motivated by a certain concept of artistic creation and the reception of art.Steiner’s vision of art finds its legitimacy in a belief which describes the linguistic activity of man as one which is at the same time creative (innovative) and conditioned by external discourses. In this view both the speaking subject and the subject of an artistic activity are motivated by a desire to become independent from an impartial discourse of mind. An artist is someone who opposes the past and present forms of expression in an attempt to incarnate a sense which in the light of the established forms of discourse appears inexpressible. The key point of Steiner's concept is his argumentation in favor of the ambiguity of dividing the human activity into the original and the derived (mediated by secondary narratives). An artist, a recipient of art or a theorist do not have the tools which could point at the divide.The analysis sets out to make an outline of Steiner’s rendition of the problem of interpretation and development o art. The originality of the position on the issue results from attributing a major significance to interpretative errors for the survival and the constant appeal of art. The process of interpretation is also described as one which yields to no theoretical taxonomy. According to Steiner, a recipient of art disposes of no tools that would warrant access to a transcendental sense of a work of art. Therefore, it ought to be ascertained that a reliable act of reception is one which does not pursue agreement with its object. The recipient must remain detached from the work of art. Paradoxically, only thanks to such an attitude can they make art part of their experience.
72. Dialogue and Universalism: Volume > 19 > Issue: 1/2
Piotr Bołtuć From the Guest Editor: Web-Based Technology and the New University
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implications of information technology
73. Dialogue and Universalism: Volume > 19 > Issue: 1/2
Gaetano Aurelio Lanzarone Computational Reflection, Machines and Minds
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The purpose of this paper is to argue that, in order for the debate in Computing and philosophy to move forward with respect to its current state, the advances of Computer Science and Artificial Intelligence of the last decades must be taken into account. Computational reflection, one of these advances, is presented in detail and its philosophical implications are discussed, in contrast with old-fashioned views of computational systems such as those presented by Lucas’ papers on Minds and Machines.
74. Dialogue and Universalism: Volume > 19 > Issue: 1/2
Luciano Floridi Artificial Companions and their Philosophical Challenges
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In this paper I argue that recent technological transformations in the life-cycle of information have brought about a fourth revolution, in the long process of reassessing humanity’s fundamental nature and role in the universe, namely the idea that we might be informational organisms among many agents, inforgs not so dramatically different from clever, engineered artefacts, but sharing with them a global environment that is ultimately made of information, the infosphere. In view of this important evolution in our self-understanding, and given the sort of IT-mediated interactions that humans will increasingly enjoy with their environment and a variety of other agents, whether natural or synthetic, we have the unique opportunity of developing a new ecological approach to the whole of reality.
75. Dialogue and Universalism: Volume > 19 > Issue: 1/2
Piotr Bołtuć Paradigm Change in Higher Education Due to the World Wide Web
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Electronic technologies, from the internet to virtual reality and advanced robotics, are transforming the world we live in, and especially our methods of learning, far more radically than any factors since the invention of the printing press. The process is at its beginnings; it is largely unavoidable; it also presents an opportunity for learning and research. We academics ought to meet this educational and civilizational challenge and make it our own. Otherwise, the process may be appropriated by bureaucratic and narrow business interests, largely to the detriment of academic learning. We have a chance to enjoy shared knowledge as never before, which I call opening the doors to the true Library of Alexandria.Structural changes are necessitated by this new paradigm. Those incorporate three aspects: First, integration of the web into our lives; second, the use of such integration in research and education, which highly increases the opportunities but is unforgiving of excessive individualism and other inefficiencies; third the philosophically broad perspective of non-reductive naturalism facilitated by this global integration.
technology, philosophy and academia
76. Dialogue and Universalism: Volume > 19 > Issue: 1/2
Tom P. Abeles Does Philosophy Have a Future?
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In today’s world driven by technological innovation and change, publisher John Brockman has proclaimed scientists as the new “humanists”. Many in the science arena have seized the public podium not only to discuss advances in their area of expertise, but often to speak almost ex cathedra, on the social and philosophical implications for humans and the planet itself. The break with The Church in the 15th & 16th century set in motion a secular humanism which began the movement within the scholarly communities to separate knowledge into disciplines. Following the Enlightenment, many in the social arena turned from the theory based, deductive, approaches toward the sciences with the hope that this inductive methodology would yield the same success found in the bio-physical arena. While this approach has failed to achieve such heights, “science envy” is now driving academic institutions, particularly in the United States and manydeveloping countries, to reposition The Academy to become innovative and contribute to both the private and public sector much in the same manner that Science’s handmaiden, Technology, has contributed in the bio/physical arena.The Humanities, as sensed by Brockman and others, has turned inward or has been ineffective in responding except to utter the mantra that its area represents humanity’s soul and thus provides the critical knowledge needed to save the planet and thus humans. Yet philosophy has not been able, or is unwilling, to accept the challenge and enter the academic lists or command the public pulpit. In this default, a surrogate, religious fundamentalism, has raised its head above the trenches reminiscent of the ancient Science/ Church confrontation and seeks to restore the idea of salvation in the next world, hoping to destroy the Gnostic ideal of humans being able to create such peace on earth.
77. Dialogue and Universalism: Volume > 19 > Issue: 1/2
Jerzy Mischke The Role of e-Learning in Paradigmatic Transformation
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There are few opinions as soundly rooted and commonly acknowledged as the notion of usefulness of education. There is a deep belief, proved right by the experience of mankind, that an educated person has the advantage over a simpleton. It is considered (rightly) that educated individuals understand themselves and the world around them better. Therefore, they are more a homo rationalis than uneducated ones.In the world changing as in a kaleidoscope an educated person must have the skill to absorb incoming information easily and quickly, to select it and then process into substantial knowledge about the world. At the same time, they need to be reliable and highly efficient in its particular applications. In a word, an educated person needs to know how to develop their individual capital of knowledge. The average age of starting a career increases. Keeping up with fast occurring civilisation changes requires some outside assistance, and so the tasks for higher education are expanding to include theneed to organise lifelong learning.I think that the more effectively will an educational system deliver the abovementioned objectives-acquiring knowledge as such, understood as acquiring the truthabout the world and as increasing the intellectual potential of the society-the ’better’ it will be. This leads to perceiving also the system’s effectiveness as a value in itself, and achieving this value becomes the system’s priority.However, are the values and goals of the higher education mentioned above exclusive? What tradition is backing the priorities of universities nowadays? What should be changed to make the education in universities more efficient in the changing world?I am asking those difficult questions while not quite convinced that my opinion is the best and the only one possible, but I would like to make a small contribution to the discussion on values of education.
78. Dialogue and Universalism: Volume > 19 > Issue: 1/2
Boria Sax Knowledge and Wisdom in Academia
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This paper traces the shifts in relative emphasis on knowledge and wisdom as educational ideals from the time of Plato to the present. In the Industrial Era, the increasing pressure towards specialization made professors serve primarily as content experts. This role, however, often threatened to trivialize the academic calling, and there were many attempts to restore a lost unity to knowledge. Today, with the advent of the Internet, the easy accessibility of information diminishes the importance of specialized knowledge. It is no longer essential for an instructor to serve as a provider of factual material. He or she will, however, be more necessary than ever to assist students in placing information in a meaningful personal, professional, and socio-historic context. Pre-industrial, even ancient, educational models such as those of Aesop or Socrates assume renewed importance. Wisdom, rather than knowledge, may again become the most important quality of the educator in post-industrial society.
79. Dialogue and Universalism: Volume > 19 > Issue: 1/2
H. E. Baber The Virtuous and Vicious Circles of Academic Publishing
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Traditional hardcopy publishing brought about a division of labor between producers and disseminators of information. Online publishing makes it feasible for authors to disseminate their work much more widely without any investment in equipment beyond the ubiquitous laptop, without labor costs and without any special technical expertise. As a consequence, the division of labor is no longer important and is, in a range of cases, inefficient. For some scholarly works and teaching materials in particular, traditional hardcopy publishing rather than rather than facilitating the dissemination of creative works not only restricts access to these materials but also undermines their production. Arguably, hardcopy journals and textbook anthologies, are inefficient and only persist because of institutional inertia and what has become the vicious circle of academic publishing.
80. Dialogue and Universalism: Volume > 19 > Issue: 1/2
Viorel Guliciuc How Do We Need Universities in a Technological World?
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The changing of our way of being, toward homo sapiens digital, is also responsible for the transformation of the learning/teaching in the 21st century. In K12 education we could speak about “Digital Natives/Digital Immigrants” “herding”, “digital multipliers” etc. In Academe, the focus has to be on creativity and digital wisdom.