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U svom delu O revoluciji Hana Arent je pokušala da svede račune i sa liberalno-demokratskom i sa marksističkom tradicijom, to jest, sa dve dominantne tradicije moderne političke misli koje se, na ovaj ili onaj način, mogu pratiti sve od prosvetiteljstva.
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Značaj koji pojam društvenog ima kod Hane Arent je jasan, kao i njegovo poreklo, značenje i to kako je ona uspela da nasluti da bi ono moglo biti nešto poput Bloba,* ali, najznačajniji rad počinje tek ovde. Ako je problem na koji je htela da se njen pojam odnosi stvaran i svagde gotovo onoliko važan i neodložan kao što je mislila, onda su nam, za bavljenje njime, očajnički potrebni bolji načini razmišljanja.
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This paper addresses Jacques Derrida’s concept of hospitality as a critical one for his non-canonical understanding of the political. As a concept that is political par excellence, hospitality and/or the paradoxical gesture of welcoming the other opens up a space for different and diverse, unknown and unexpected guest, for the other, aporetically understood as impossible and unpredictable future to come, that cuts across, destabilizes and deconstructs all rational, established and safe ways of thinking and doing.
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When he concludes that the universality of legal norms sometimes excludes certain non-recurring acts, Aristotle often does not perceive motives and, as a rule, ignores the whole social behaviour of the individual. Furthermore, in his ethical-political-legal elaborations (with its foundation/ assumption that all research and all activities tends to realization of something positive and desirable) Aristotle comes up with the concept of justice as corrections of formal laws and norms enshrined. This “curtailment” (Hegel) of positive provisions (Aristotle’s original invention) is essentially the statement that the standards (as well as the state itself) are based on the agreement (therefore necessity to obtain the moral consent of individuals). Aristotle argues that depravation of the human nature (not the alienation of laws) should always be immanent basic demand of man - to be happy. For this reason, the term epieikeia ( Ἐπιείκεια) should be hermeneutical backbone of modern axiological interpretation of the law, bearing in mind that such views suggest imply legal standard correlated with moral which is (nowadays) not the case.
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Emberek vagyunk vagy sampinyonok Miért nem lehet a történelmet előre látni Mese a modernizációról, avagy a modernizáció és az iszlám
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A megváltás csillaga az asszimilációban A misztika fogalmáról Történelem és emlékezés határán Vallomás a Nyugatról Apocalypse Now
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Hatha-yoga in Western culture is often perceived as the practice of physical exercises (practice of the asana position), usually done to improve one’s health and emotional state. Even if that is the case, it is still based on the rule of “the silencing of the modifications of the mind.” It is about a containment of mind dispersion in terms of non-important, minute, everyday issues, which are not important for the basis of our existence, balance and inner harmony, the unity of body and mind. Even if we train only for our health and for improvement of our physical fitness, then the end result, in the case of many physical and sports activities, is stopping mind movement. The full concentration on one action, on one point in space, might not have any metaphysical meaning for us, but it still remains full concentration. This can be achieved by patiently practicing hatha-yoga.
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Theoretical introduction to the book overviewing the most recent phenomenological approaches to the otherness with particular emphasis on Bernhard Waldenfels' projects of responsive phenomenology, phenomenology as xenology, and so-called 'xenotopography' (topography of the other).
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Criticism towards a popular discourse on disability is rarely analyzed due to the fact that this discourse—created and performed by non-disabled people who examine disability from different points of view—can be biased. This powerful discourse creates some divisions in the public sphere founded on the concept of a norm. Consequently, a person who do not adhere to the norms may become excluded or perceived as the Other. The article critically examines the popular discourse on disability, emphasizing the fact that critical work on disability is still underdeveloped within the new branch of cultural studies gradually evolving in Poland. The main objective of the chapter is, therefore, to reconstruct the ideas, beliefs and images that establish the discourse in accordance to the autobiographical projects of the criticism of the popular discourse on disability that is based on the concepts of norm, deprivation, and otherness. The analysis takes into consideration Joanna Pawlik’s multimedial projects and a novel Dłoń (A Hand) by Michał Dąbrowski.
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In the chapter entitled “Muriel Tramis’ »Méwilo« and »Freedom« as the First Postcolonial Games, Filip Jankowski examines two digital games accomplished by Muriel Tramis, a game designer from Martinique. The games picture the situation of African-Caribbean slaves and their descendants in a pioneering manner in terms of the medium used. “Méwilo” (1987) and “Fredom” (1988) were created under the influence of the philosophical thought in Martinique, shaped by the pioneers of postcolonialism such as Aimé Césaire and Frantz Fanon, as well as their critics impersonated by Édouard Glissant and Patrick Chamoiseau. Both games differ in terms of applied convention. “Méwilo”, which is a thorough documentary game, focuses on questioning the following inhabitants of the city of Saint-Pierre, the day before the devastating eruption of the Montagne Pelée volcano in 1902. The opposition between the black inhabitants of Martinique and their metropolitan torturers, although strongly outlined, is subject to problematization in both games. Among the main characters of the Tramis' works are black anti-heroes who imitate the French in their ambivalent attitude to the African-Caribbean community. Hence, they reflect the phenomenon of mimicry described by Homi Bhabha. All things considered, Jankowski argues both games to feature apparent postcolonial themes.
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The article addresses the problem of the temporal dimension of human existence and its importance for biographical research. The point of departure is the understanding of human fate in terms of constancy and change, as well as identity and difference (of another human being), outlined by the anthropological thought of Paul Ricoeur. In the light of the above philosophy, an exemplary narration is analyzed and interpreted – it is autobiography of Josef Ströder, a German doctor who was accused during World War II of having friendship with Poles. Ricoeur’s recognition of the personal identity as a narrative identity (and closely related ethical identity), as well as analysis of the selected narration, let us conclude that the narration of one’s own life is not a neutral description. This conclusion has clear pedagogical implications – it suggests the need to create a human (especially adult) conditions and opportunities for a reflective story about one’s own life.
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The doctrine of the ‘separation of spheres’, prevalent in 19th century Victorian England, attributed to women the roles of obeying daughters, submissive wives and dutiful mothers. Such roles were to be played within the narrow confines of the house, symbolized by the domestic, private sphere. The ideal woman, the ‘angel in the house’, was seen as a pure, pious, weak, dependent, fragile, self-sacrificing wife and mother. She was bestowed the major role in raising the children and taking care of the house. Men, the bread-winners, belonged to the social or public sphere and were seen as active, independent, strong and dominant.The Portrait of a Lady, belonging to James’ early period of creation and regarded as one of his best novels, introduces a wide gallery of feminine and masculine characters: sisters and brothers, wives and husbands, mothers and fathers. Thus, Isabel Archer, Madame Merle, Lydia Touchett, Mrs. Osmond and Amy Gemini, apart from other roles played in the novel, appear, to a greater or lesser extent as mothers in James’ text. On the other hand, Daniel Tracy Touchett, Gilbert Osmond and Isabel’s father are attributed the role of paternal figures.To what extent do these characters comply with the parental roles attributed by the patriarchal 19th century Victorian society? How motherly are the mothers and how fatherly are the fathers that populate James’ novel? The paper analyses the characters in The Portrait of a Lady in terms of their conformity to and/or departure from the mother and father roles prescribed by the society of the time.
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This multi-author monograph is a collection of eleven articles about current discourse on solidarity and egoism. The authors, representing different specialties, analyse the title phenomena from the ethical, social, economic and political perspective, focusing on the analysis of deep social changes in the modern world as well as modern and post-modern discourses which accompany them.
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The book contains a presentation of ministerial curricula for ethical education subjects in France, Spain and Portugal. Ethical education in these countries is carried out in the form of citizenship education. The common denominator of the curricula for the subjects presented in the book is the belief that the very institution of citizenship and the idea of human rights expressed in subsequent declarations from the Declaration of the Rights of Man and of the Citizen of 1789 to the Universal Declaration of the Rights of the Citizen is a source of ethical values that are worth promoting in school education. The book composes of three chapters. In each chapter there is a brief outline of the history of debates held in the public sphere, which accompanied the introduction of subsequent forms of ethical education in selected countries. In the second part of each chapter, there are translations of the core curriculum documents for subjects in the field of ethics and citizenship education in France, Spain and Portugal respectively.
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