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1

BLÍŽNY – VEC

100%
Žižek S.
Filozofia (Philosophy)
|
2012
|
vol. 67
|
issue 8
670 – 676
EN
The fragment from the author’s book offers one possible approach to the phenomenon of violence from the perspective of the difference between the Neighbour and the Thing. The fear is nowadays the essential component of subjectivity. By postulating the immeasurable Other as the Neighbour Lévinas tries to approach the problem of the radical alien of the Other. The radical ambiguity of the alien reveals itself in a traumatized subject in whom the gap is permanently present as an inner split: the personal experience on one side and the horrifying deeds on the other. The offered “side-view” is based on the thesis that the inner content of every ethical stand is constituted in a violent gesture of exclusion, which also means scarifying the desire. The more universal the ethics, the more brutal is this exclusion, which is a manifestation of non-consistency and powerlessness. Paradoxically, this condition is a positive one, making the ethical attitude as such possible.
2

ČO, AK VÔBEC NIEČO, JE DRUHÝ?

100%
Dolar M.
Filozofia (Philosophy)
|
2012
|
vol. 67
|
issue 8
659 – 669
EN
The paper takes as its starting point the category of the Other which has deeply marked the contemporary philosophy, although in very different ways. The red thread is the category of the Other in psychoanalysis, where already Freud spoke of the unconscious as “the other scene”, and Lacan emphatically proposed formulas like “the unconscious is the discourse of the Other”, “the desire is the desire of the Other” and spoke about women as “the Other sex”. The paper tries to provide some clarity in the various uses of this term in psychoanalysis. Finally one has to confront the fundamental antinomy that on the one hand the dimension of Otherness presents the basic terrain of all psychoanalytic concepts, and on the other hand the key thesis proposed by Lacan that “the Other doesn’t exist”. But if the Other doesn’t exist it doesn’t mean that it doesn’t produce effects, and this is the main difficulty in conceiving the Other. The paper tries to situate this problem in a wider philosophical context, reaching from the ancient atomism via Hegel to the contemporary philosophy.
3
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The Coloniality of Perception: the Other as a Cannibal

87%
Kubiaczyk F.
Studia Europaea Gnesnensia
|
2013
|
issue 7
7-31
PL
The article analyses the way in which Western ethnocentrism perceives the otherness revealed through the ‘discovery’ of the New World. One of the first neologisms to be coined by the expansion in the New Worldis the word “cannibal” which, as a cultural trope establishes the manner of understanding Others. Therefore, in the history of Latin American culture, cannibal should be rather associated with thinking and notions than with eating. The figure of the cannibal became one of the most obsessive and recurrent topes of Latin America, which dominated the colonial discourse about the Other. Although at the beginning of the conquest „cannibal” was employed with regard to the natives due to their barbarity, with the advance of colonisation the term began to denote Indians who resisted colonisation on the areas where workforce was in short supply. Thus the matter of cannibalism is less and less an issue related to the consumption of human flesh by Indians, and more and more a consumption of the workforce by the encomenderos.  The testimony of such Europeans as Hans Staden, André Thevet and Jean de Léry, who spend some time among the Brazilian Tupinamba Indians in the latter half of the 16th century, prove that the ways in which cannibalism was presented have little to do with pure ethnography, whereas the expansion of the European trade capitalism becomes the core context. The relations of those travellers make a distinction between tribes considered to be allies, whose anthropophagy is presented as ritual, and the hostile tribes from outside the trade, whose cannibalism is motivated by sheer pleasure of eating human flesh.   In the early 19th century, when the Latin American countries gained independence, the cannibal trope is still present in the reality of the continent, albeit in a mutated form. In the 20th century the cannibal trope is replaced by the metaphor of Kaliban, which symbolizes that which is Latin American.  
EN
The article analyses the way in which Western ethnocentrism perceives the otherness revealed through the ‘discovery’ of the New World. One of the first neologisms to be coined by the expansion in the New Worldis the word “cannibal” which, as a cultural trope establishes the manner of understanding Others. Therefore, in the history of Latin American culture, cannibal should be rather associated with thinking and notions than with eating. The figure of the cannibal became one of the most obsessive and recurrent topes of Latin America, which dominated the colonial discourse about the Other. Although at the beginning of the conquest „cannibal” was employed with regard to the natives due to their barbarity, with the advance of colonisation the term began to denote Indians who resisted colonisation on the areas where workforce was in short supply. Thus the matter of cannibalism is less and less an issue related to the consumption of human flesh by Indians, and more and more a consumption of the workforce by the encomenderos.  The testimony of such Europeans as Hans Staden, André Thevet and Jean de Léry, who spend some time among the Brazilian Tupinamba Indians in the latter half of the 16th century, prove that the ways in which cannibalism was presented have little to do with pure ethnography, whereas the expansion of the European trade capitalism becomes the core context. The relations of those travellers make a distinction between tribes considered to be allies, whose anthropophagy is presented as ritual, and the hostile tribes from outside the trade, whose cannibalism is motivated by sheer pleasure of eating human flesh.   In the early 19th century, when the Latin American countries gained independence, the cannibal trope is still present in the reality of the continent, albeit in a mutated form. In the 20th century the cannibal trope is replaced by the metaphor of Kaliban, which symbolizes that which is Latin American.
4

Zło. Zdrada, a porządek społeczny. Porównanie koncepcji zła J. Tischner i A. Ophira

84%
Kamiński Ł.
Kwartalnik Filozoficzny
|
2017
|
vol. 45
|
issue 3
65-88
EN
This article is a comparison of two concepts of evil. The first is the concept of dialogical evil in Józef Tischner's philosophy, where the category of betrayal plays an especially important role. The second is to be found in the work of the Israeli philosopher Adi Ophir, who portrays evil as part of what exists and places it within social order. The main issues dealt with in the text are what evil is, where we should place it, and where it is born. The problem of evil in Tischner's philosophy is related to the human way of feeling and perceiving the world, and to the relations between people. Furthermore, it is related to the human mind and the ways it experiences pain or suffering. The main issue for Tischner was how evil is experienced, and how it arises and acts. In contrast, Adi Ophir in his philosophy of evil pays attention mostly to the social order and the order of things. On the one hand, he places evil in order of things, as part of what is there. On the other, he connects evil with social order, with its production and distribution. Ophir shows how evil is created and spread through the social system. He uses the category of superfluity to describe the main quality of evils. His theory refers to the way of evil is thematized as suffering and damage, and to the problems of prevention and compensation. The main issue of the article is the question of what evil is more closely related to – is it the constitution of the self, feelings, thinking, and perceiving, or is it the social order and human relations in a system of exchange. Generally, the thesis presented here is that evil should be the main interest of the moral domain.
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