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141. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Andrew Targowski, Maciej Bańkowski The Big History of Young Europe
142. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Marek J. Siemek, Maciej Bańkowski Hegel and the Modernity Ethos
143. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Jacek Dobrowolski Baudrillard and Postmodernist Nihilism
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The following is an attempt to grasp synthetically the strategy and development of Jean Baudrillard’s intellectual standpoint. My view emphasizes late ideas by French Philosopher, while the earlier ones are treated from this perspective as preliminary. After having left Marxist and post-Marxist positions, Baudrillard developed an original and idiosyncratic way of thinking about contemporary world that—inspired by Nietzschean idea that the power of interpretation prevails over representation of truth—evolves around rejection of the traditional ideas of the social, reality and revolt, while employing categories of mass, simulation or catastrophe. This attitude took him not only beyond good and evil, but also to affirmation of death and terror, conducting to an extreme standpoint of “intellectual terrorism”.
144. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Werner Krieglstein Universalism Versus Nihilism: In the Absence of a Universalist Narrative — Is a New Virtue Ethics Possible?
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Both nihilism and universalism are historical products of Western speculative philosophy. The failure of this philosophy to discover universally valid laws resulted in widespread despair, which at times created a suicidal atmosphere. The other worldly promises offered by dualistic world models made an escape into an alternate world attractive. This paper investigates whether Nietzsche’s proposal to rekindle the fire of life by recovering the Dionysian spirit in creative work is a feasible alternative to nihilistic despair. It goes on to investigate whether a new sense of community and collaborative ethics can be distilled from a renewed engagement with nature. Recent scientific discoveries and experiential evidence could lead to a reformulation of virtue ethics based on naturalistic sources.
145. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Jakub Kloc-Konkołowicz Historicity of Rationality. The Notion of History in Marek Siemek’s Thought
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Marek J. Siemek’s idea of the transcendental social philosophy seems paradoxical, because it aspires to combine the allegedly “non-historical” and “timeless” transcendental sphere with the social and historical dimension. But the uniqueness of Siemek as a philosopher consists precisely in being Fichtean as well as Hegelian. Siemek’s philosophy is an undertaking to reconstruct the field of rationality in its social and historical dimension. The leading question of this philosophy is not if history is rational, but how it is possible for the rationality to be historical. Siemek seems to maintain, that the noninstrumental rationality has it’s own history: it is a history of self-de-instrumentalization of the initial one-sided instrumental reason. Historical process can be seen as a vehicle of rationality, although not always and necessary rational itself. For Siemek, as well as for Hegel, the historical contradiction is a contradiction of the thing itself, not a development scheme imposed on the history by theoretician from his allegedly external position. On one side: there is no history without the rational interpretation of history. On the other side: the interpretation itself is a part of historical process.
146. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Zofia Rosińska, Grzegorz Czemiel Nachträglichkeit
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I can’t say that I resent the Germans, nor that I expect or demand anything from them. I would only like them to know what they have done to me. They have destroyed my childhood and ruined my eight-year-old imagination, leaving only a pile of rubble, heap of corpses, great cesspool—gigantic hole filled with black blood. (K 53)
147. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Andrew Targowski Civilization Wisdom in the 21st Century
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This paper defines a quantitative model of civilization wisdom potential in terms of its wisdom capacity potential and wisdom activity potential. Four minds such as the Basic, Whole, Global, and Universal ones are defined and their wisdom potential is assessed for eight particular civilizations, such as Western, Eastern, Japanese, Chinese, Hindu, Islamic, Buddhist, and African. In conclusion the study states that civilization wisdom should be applied in almost every facet of civilization and its future depends on civilization wisdom.
148. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Mieczysław Jagłowski The Unity of the Divided Mind. Some Remarks on Universalism in Connection with the Book by Eugeniusz Górski
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Under the influence of today’s post-modern human sciences and their relativistic, skepticism-imbued theories the universalism idea, until recently the philosophical driving-force behind efforts to build a global human community based on universal principles of rationality, has lost much of its attractiveness to pluralism. However, despite the recognition that human rationality expresses itself in many different ways, strivings towards a universal human community have by no means ceased. Some take the form of political projects, others are more spontaneous and take place beyond both politics and philosophy. The present reflections on these strivings’ success chances go out from ideas formulated by Eugeniusz Górski in his study Civil Society, Pluralism and Universalism(Washington DC, Council for Research in Values and Philosophy, 2007).
149. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Roman Zawadzki Psychology in the Theory and Practice of Civilization Studies
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This article is a speculative review of psychology’s approach to the cultural and civilizational determinants of the development of human identity. It discusses the relation between human freedom and necessity as it is determined by culture and its alternative suggestions concerning normative human existence. As his point of departure the author adopted Feliks Koneczny’s quincunx philosophy of history together with its five basic categories of existence. One can try to transpose these categories into the factors which constitute human intra-psychic space and also into measures of description of the mechanics of human behavior. Attention is drawn to the fact that, in this context, the axiological shortcomings of psychology are exposed, especially the deliberate refusal to evaluate behavior in terms of good and evil or the exclusion of ethics, moral obligations, conscience and responsibility from psychological discourse.
150. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Andrzej Targowski A Recollection about Professor Bronisław Geremek (1932–2008)
151. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Lorella Cedroni Politics of Culture and Cultural Policies in the European Union
152. Dialogue and Universalism: Volume > 19 > Issue: 3/5
Andrew Targowski Wisdom as a Mental Tool of the Symbolic Species
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This paper investigates the reason why humans developed a brain and mind and the latter’s mental processes employed in the search for wisdom. The Anthropological and Cognitive Approaches are applied in defining major cybernetic anatomies of a brain and mind. The INFOCO Systems are defined and applied in defining the stage-oriented development of humans’ kinds. A concept and evolution of a mind is defined too and eight minds are recognized which are grouped in four clusters: Basic, Whole, Global, and Universal Minds. Their development in particular civilizations is analyzed and a model of wisdom’s bifurcation is presented.
153. 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”.
154. 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.
155. Dialogue and Universalism: Volume > 25 > Issue: 1
Georgia Xanthaki-Karamanou Moral and Social Values from Ancient Greek Tragedy
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The paper deals globally with the history of human and social values from Homer and Hesiod to the end of the fifth century. Special emphasis is given on the moral and social concepts expressed in some fundamental texts of the three major tragic poets (Aeschylus, Sophocles and Euripides). The paper is particularly focused on the significant discrimination between the competitive values, such as wealth and noble origin, and the cooperative ones, expressed in the concepts of justice, wisdom, temperance, modesty, and nobility of character, as well as the respect for the law and the human and political rights, which shaped the development of democracy.
156. Dialogue and Universalism: Volume > 25 > Issue: 1
Basarab Nicolescu How Can We Enter in Dialogue? Transdisciplinary Methodology of the Dialogue between People, Cultures, and Spiritualities
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When two people try to communicate there is inevitably a confrontation: a representation against a representation, subconscious against subconscious. As this confrontation is subconscious, it often degenerates into conflict. A new model of civilization is necessary, the keystone is dialogue between human beings, nations, cultures and religions for the survival of humanity. In forming a new model of civilization a methodology of transdisciplinarity can be helpful. In 1985 I proposed the inclusion in the word “trans-disciplinarity,” introduced by Jean Piaget in 1972, the meaning “beyond disciplines,” and I developed this idea over the years. Interdisciplinarity has a different goal than multidisciplinarity. The latter concerns a transfer of methods from one discipline to another, whereas the former overflows disciplines, but its goal still remains within the framework of disciplinary research. Interdisciplinarity has even the capacity of generating new disciplines.
157. Dialogue and Universalism: Volume > 25 > Issue: 1
Panos Eliopoulos The Epicurean Views on the Human Soul in Lucretius’ De Rerum Natura
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Epicurean physics elaborates on a system of universal kinetics as regards the creation of the world. One of the main principles is that there is no genesis without motion. The human being, as all other beings, is the product of the motion of atoms within the cosmic void. Due to a sudden swerve in the motion of some atoms, it can be upheld, according to the Epicureans and Lucretius, that there is no determinism in the universe and the human being is capable of free will. The atomic motions and the swerves also take place in the space of the human soul. Lucretius, in the De Rerum Natura, follows with precision the content of the Epicurean dogmas, and divides the soul into an irrational part, which he calls anima, and a rational one, animus, according to the distinction between ψυχή and διάνοια.
158. Dialogue and Universalism: Volume > 25 > Issue: 1
Raghunath Ghosh The Advaita Concept of Contentless Cognition: Some Problems
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The present paper shows whether there is cognition without any content (avişayaka-jňāna). Generally, “cognition” means “cognition of something.” But in the Advaita Vedanta system of philosophy there is pure knowledge having no content called contentless cognition (avişayaka-jňāna) leading to certain philosophical problems.
159. Dialogue and Universalism: Volume > 25 > Issue: 1
Adriana Neacşu Between Heaven and Earth: the Human Being in Porphyry’s Conception
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For Porphyry, the human being is a compound of soul, its divine and immortal part, which represents the essence of man, and body, its perishable part, that is only the image of the soul, its headquarters and sensitive instrument. Man can achieve happiness only by a spiritual life, according to its nature, a life free of physical needs as much as it is possible. The methods used in this sense imply the weakening of the link between mind and body. In this way the soul of man returns to the sky, meaning the sphere of God, which is its native country.
160. Dialogue and Universalism: Volume > 25 > Issue: 1
Andrey I. Matsyna The Archaic Perception of Death—an Integrated Model
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Studies of ancient funerary rituals lead to the philosophical problem of the opposition of life and death. Ancient cultural forms that remove this opposition are based on the specifically irrational and correlate with irrational ideas about the soul and its destination after death. The modern rational mind eliminates these forms. Based on an ontologically balanced paradigmatic synthetic approach, considering the features of ontology and myth, a dynamic model of the archaic perception of death—metaphysics of overcoming—was formed. This integrated model most accurately reflects the pre-philosophical way of the transcendence of the being. The metaphysics of overcoming can be the core of the ancient ritual comprehension theory.