Wyspa. Kilka lekcji Śląska
My Silesia, before becoming a widely-branched, lush tree, grew very slowly, as it was in the habit of trees. Maybe it is better, because if it grew faster, I would probably know less about it than I know today.
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My Silesia, before becoming a widely-branched, lush tree, grew very slowly, as it was in the habit of trees. Maybe it is better, because if it grew faster, I would probably know less about it than I know today.
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In November 2007, in the “Dialog” monthly, in a column entitled Radość z odzyskanego hasioka (the joy of reclaimed trash can), I wrote: “Throughout my life I could not overcome the irrational resistance, and start speaking German. In my childhood, everything that was German was cursed, banned, terrible, both at home and at school”.
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Sport is one of the ways of living a good life in the philosophical sense. Sport is a dream of excellence. Sport evokes the desire for perfection. This spirit of perfection wants to jump over the history. He is going to win the race with everything around.
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The history of physical culture in Upper Silesia is the history of civilizational-cultural phenomena that have taken place on this land since feudal times. It has both native and foreign origin.
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In the book Wilimowski (Wrocław, 2016) Bosnian writer Miljenko Jergović describes the phenomenon of Silesian identity through the story of Ern(e)st Wil(l)imowski, one of the most outstanding Upper Silesian footballers of the 20th century.
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The relevance of research of ataraxia as achieved harmony with the world and ourselves is to improve understanding of the implementation of individual subjective form of human experiences about the surrounding objective reality in the aesthetic sphere of social life.At the beginning of XX century, after World War I, when people came to despair of the absurdities and horrors of the outside world, seemingly strong order collapsed and all the values that are usually considered inviolable got questionable, and the integrity of world order was destroyed, and people had around them nothing solid on which they could rely, and harmony with the world disappeared, there was only returning to their own internal, so that here find the unconditional support that was not belonging to the objective world order, and therefore was out of influence by the elements of total collapse .According to existentialists, a man first exists and then becomes its own merits. In other words, existence precedes essence of life and people do not always realize or want to realize own essence. Therefore, in the existential-philosophical understanding of man there are two opposite and sharply separated from each other states: the reliability and unreliability of individual human existence. These two modes represent two real ways in which a man exists.In terms of existential philosophy ingenuine life is not harmonious. In the theory of existentialism there are several ways that a person can use to overcome the unreliability of human existence, that is to find harmony in the life. But they did not create a complex method of exit beyond the existence, did not produce universal method of obtaining individual subjective harmony and finding harmony with the world. Existentiality as a philosophical setting does not specify ways and means to achieve happiness and harmony. Therefore, the focus of existence gets the nature of transcendence, which is faith, hope, love, which play an important role in the formation of subjective harmony and the harmony of man and the world .In existential philosophy the harmony is interpreted as a measure of life. Because of the polarity of spirit and matter appears their opposition. This is due to the fact that there no third component of the triangle that gives stability. In this case, the third component is a measure, that it gives stability to the unity of "spirit, matter and measure". Therefore, if a person is harmonious, it has an internal ordering. You also need to take into account the timeliness. So ataraxia as a state of harmony, proportion and eurhythmy of subject and object relations becomes the highest value.In the nineteenth century the loss of a single ideological concept together with social, environmental, moral and ethical crisis led to the desire to find new spiritual guide, rethinking of the central philosophical problems. From this perspective, aesthetic, artistic and practical activities by philosopher Rudolf Steiner, who founded spiritual science of "anthroposophy", was a response to the challenge of time, an attempt to solve the problems of the era. The greatest attention of researchers attracted characteristic for Steiner’s philosophy integrity, associated primarily with understanding of human fossil inclusion in the overall global process, the role of each individual in shaping the future of human culture.The most important Steiner's contribution to the field of artistic activity was the creation of a new art form – eurhythmy – the art of special harmonic motion. Important in eurhythmic movement is that the dance is not born spontaneously, not arbitrarily from the fantasy or experiences of the artist, but appears as the embodiment of the laws that rule the world movement. In eurhythmy an attempt to find a connection with the universal human content is implemented.Steiner’s anthroposophy is not a dogmatic religious doctrine, but nor an abstract theory. It focused on the lively knowledge that enables the human soul with direct experience of truth. The main conclusion of Steiner's epistemology is the claim that thinking is the essence of the world and the individual human mind is another form of this essence. So the leading idea of Steiner’s pedagogy is the idea of a free self-governing schools, that is not serving to the state, and even not to society as a whole, but focused solely on the individual's needs and requests. In the focus of this way stated problem there must be questioned about freedom and moral rights. Based on Steiner's philosophy, which is characterized by integrity, associated with understanding of human fossil inclusion in the overall global process, the role of each individual in shaping the future of human culture, we conclude that a man is like a piece of macroworld should maintain harmony with the environment, the harmony of "truth, virtue and beauty". As the highest purpose of human activity Steiner considers transformation of reality into a work of art.So Steiner's anthroposophy, as the analysis of the literature shows, is not an isolated phenomenon in the history of philosophy, but a link of the European idealist tradition, based on the philosophy of Stoicism and maintains its aesthetic values, such as ataraxia state of harmony, proportion and eurhythmy with the world. Sources 9.
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The aim of the article is to remind that the concept of the social contract is not an outdated tool for analysing political reality. On the contrary, this liberal concept still retains its importance and usefulness. Democratic and liberal order seems to be in danger every time when one of the two parties – the authorities or demos – fails in its duty. Strictly speaking, where people will not listen and the political power demonstrates incompetence. Naturally, the parties to the social contract are not and cannot be equal. The authorities take on their shoulders a much heavier burden of responsibility. Therefore one can venture the opinion that riots, revolts and revolution erupt as a result of the unskillfulness of political power, where the authorities – instead of being a stabilising force supporting political reality and the rule of law – allow subversives to question the state and its legal order.Afiliacja: Uniwersytet Jagielloński
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Early mankind was concerned about the relationship between ethics and economics‒subject, which has often been a source of political and social tension. In the context of the current society in which we talk more about an economic imperialism and its negative consequences, it becomes increasingly difficult to establish a balanced relationship between ethics and economics. Even more, it is required an acute necessity to analyze more deeply the degree of interference of these two disciplines in order to establish a common denominator and highlight the specific chances of each. For a balanced report, characterized by cooperation, is essential for a positive development of society.
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The fundamental question the author puts in this text is that of the relation between the philosophy of Marek Siemek and Hegel’s theory of historicity and socialization. The concept of modern forms of socialization taken from Hegel’s thought makes it possible for Siemek to understand the phenomenon of the modern world and to confront the forms in question with modern ones. The central transformation in philosophy is that of the abstract figures of the Spirit found in Hegel into the material conditions of existence found in Marx. Marx, in Siemek’s opinion, in transforming Hegel’s project of social philosophy has brought to light, from the very process of work, the original reality of all socialization, within which historically defi ned forms of individual existence are only secondarily articulated. For Marx, ‘socialization’ is a primary category and it implies an intersubjective reality of relations established in the processes of work, in speech, and in reproduction. This ‘socialization’ is primary to the material reality of the effects of this process on the one hand and subjective existence and self-knowledge of the personal subject on the other. The commodity form of capitalist society is merely a symptom of the fact that the economy assumes a certain degree of socialization. For Siemek, the modern form of socialization is its single, ultimate and irreversible social and political reality. ‘Modernity’ is thought here as a collection of modern forms of empowerment. These, however, turn out to be functions of modern inventions, such as the institutions, the policies of mediation, and the negotiation and coordination techniques.
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The main matter of the philosophy of security concentrates on the defense of the public order. There are much of areas (cosmology, psychology, anthropology, sociology), where the public order needs a defense. Philosophers, in the world history have expressed their minds about the public order analysing the forms of the harmony and the forms of the chaos in their time, and have proposed much forms to securise the public order. A special topic was the chaos resulting from the collision (crash) of diverse orders. The contemporary task of the philosophy of security is to direct our attention to what today is our public order, whose are the dangerous forms of contemporary chaos and which are the protection strategy for our cosmos.
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The purpose of this article is to describe the notion of art in accordance with Georg Simmel’s views. The author presents this philosopher’s stance by referring primarily to his essays related to art, such as 'On Aesthetic Quantities', 'The Picture Frame: An Aesthetic Study', and 'The Ear: An Aesthetic Study'. The article focuses on the essence and the meaning of the art and the problem of the modern art.
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Changes in modern society are crucial to individuals. Article starts with analysis of control in nowadays societies. Then author tries to understand useful categories, as "Panopticon", "ban-opticon" and "synopticon". Last part is focused on stete surveillance, i.e. surveillance by American National Security Agency.
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In intercultural comparative studies there is a tendency to emphasize differences in the development of solutions to similar problems; but in this short article I am trying to present a stand, where the actual pursuit of truth based on the innermost experience of our lives transcends the limitations of a particular culture, and enables us to benefit; not from the alterity of different forms, but the unity of genuine philosophical endeavor. Based on that, we may notice an alternative; such that instead of westernizing Zen, we may as well try to understand and follow Socrates; a great master who we already have in our tradition; to help us appreciate what genuine Zen is about.
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This article is devoted to the question of the relationship of writers to power in one aspect: the dedication of their books to the representatives of secular or ecclesiastical authority. These dedications were very widespread in the second half of the 18th century and were characterized by diverse character. The peculiar texts, however, were dominated by the low status of the writer in the material sense, and the desire to find a patron "sponsor". But there were also polemical dedications (anti-depictions) that showed the rise of the self-consciousness of the authors and the desire to become independent from the mighty caprices of this world.
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Majakowski was a typical, masterful Utopian, a spiritual type of heroic, revolutionary hero. The sources of his utopianism were out of total disapproval of the world's current order, with the need to happiness and to make others happy. In Majakowski's work all elements of the modern Communist, Marxist-Leninist utopia are celebrated: praise of absolute equality for all, social property, collectivism, central planning, governance and organization of life, industrialism, communist education and secular, Soviet messianism. Being aware of the impossibility of fulfilling the requirements of utopia: crossing the limits of what is possible, the condition of the human being, the awareness that he becomes merely an apologist of "utopian power", who must "kill himself by the throat of his song", has probably become his cause of death.
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The work presents the complex relations between M. Cajeev and the Soviet power, taking into account the poet's relationship to the historical heritage and the monarchy. Tragic personal experiences make the poet's revolution seen as a painful life experience, which is reflected in the anti-Soviet series of poems about the White Guard and in the poem of Siberia about the murder of the tsar's family. Comprehensive emigration experiences alleviate the attitude of Cewesteva (Poems to a son). Not actively taking part in the political life of his time, Cajeev has always defended humanitarian values and openly demonstrates his reluctance to European totalitarian regimes.
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We present here a Russian translation of the 8th paragraph of Husserl’s book “Experience andJudgment” (1939). The paragraph includes a systematic outline of the phenomenological conceptionof horizonedness, while in no other Husserl’s book — from “Ideas I” to “Crisis” — we can finda fragment dealing with the idea of horizon elaborated so deep. The idea however is a substantialelement of Husserl’s conceptualization of experience as an open, indefinite process. In the7th paragraph of “Experience and Judgment” the world is conceived as a universal “ground ofcertainty”, upon which all our experience is based, and in the 8th paragraph the intentional structureof experience (mostly as perception) is explicated. That structure is characterized as horizontal. Thecrucial difference here is between the “inner horizon” and the “outer horizon” of an object. The outerhorizon stretches finally into the “world-horizon” — the ultimate, universal horizon comprising allpartial horizons and perspectives. In its turn, typization functions here as a way of representation ofobjects laying beyond the field of what is given. Typization also covers latent aspects of present objectsand concerns even their patent aspects. The most general type, according to Husserl, is “object assuch” — a basic category of formal ontology. The idea of horizon has been a fundamental principleof classical phenomenology. Nowadays it provokes hot discussions among such authors as Jean-Luc Marion, Emmanuel Levinas, and Jacques Derrida. The discussions relate to the very essence ofphenomenology. That’s why we find publication of the fragment to be important.
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To appreciate what is at issue here consider what I take to be the increasingly common notion that the truly intriguing question to investigate is not “how was it to be made to suffer?” but instead “how was it to be the one causing the suffering?” There is presently no end to the number of books on the market that in some way or other revolves around the theme “how ordinary people become mass murderers”. Perhaps it is a question of supply meeting demand. We do not want to enter the heads and hearts of those victimized by the violence, those who suffer it, more or less passively, impotently. Instead, we are – ambivalently, apprehensively – curious about the mindset of the doers, wondering whether we, under similar circumstances, would turn out like them and – God forbid – do the same.
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Kako biste cijenili o čemu je ovdje zapravo riječ, razmislite o tome kako jedino pitanje zaista vrijedno odgovaranja nije „kako je bilo biti učinjen paćenikom?“ nego radije „kako je bilo biti uzrok patnji?,“ što je u mojim očima sve uobičajenija misao. Na tržištu trenutno nema kraja broju knjiga koje se u ovom ili onom pogledu tiču toga „kako obični ljudi postaju masovni ubice.“ Možda je to čisto stvar zadovoljenja potražnje. Mi ne želimo ući u umove i srca onih koji su postali žrtve nasilja, onih nad kojima se vrši nasilje te koji to nasilje iskusuju manje ili više pasivno, nemoćno. Umjesto toga, mi smo – neodlučno, prestrašeno – znatiželjni o načinu razmišljanja nasilnika, pitajući se da li bi i mi sami, u sličnim okolnostima, ispali poput njih i – Bože sačuvaj – učinili isto.
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Although not an anti-rationalist, Hayek established his discourse against constructivist rationalism. He distinguished between two kinds of rationalism: evolutionary rationalism and constructive rationalism. Hayekian epistemology emphasised the interest in evolutionary rationalism by criticizing the constructive rationalism. Evolutionary rationalism (or British tradition) is based on the interpretation of traditions and institutions that have spontaneously developed. Meanwhile, constructive rationalism, which emerged in France, is known as French tradition. Constructivist rationalism has aimed at constructing a utopia according to some assumptions about the unlimited powers of human reason. Hayek’s economic and political thoughts are part of or a prolongation of this epistemology. In parallel with this epistemology, the political structure proposed by Hayek is a limited state and the restriction of any power. We aim to explain the relationship between Hayek’s important key concepts—namely, anti-constructivism and spontaneous order. Hayek’s main thesis is that even a small intervention in spontaneous order, such as free market or great society through planning (or anything else), might lead to the destruction of freedom. In addition, Hayek established his theory against a welfare state containing the concept of planning. His emphasis has been reflected as a defence of the free market concept and the critics of planning or interfering in the state. According to Hayek, political power or the state behaves according to the rules.
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