The article discusses selected dramas of Samuel Beckett in reference to George Berkeley’s notion of esse est percipi and Martin Buber’s idea of I-Thou relationship. The playwright was familiar with the Bishop’s philosophy and many of his characters express a wish to be seen or heard as this would objectify their existence. At the same time it may be argued that the need to have a companion (be it someone or even something) results from the necessity of having a meaningful relationship as described in Buber’s philosophy of the need of the other. There is no evidence that Beckett knew Buber’s works yet, taking into account the fact that both of them were interested in existential issues, it is not surprising that the philosopher’s views may be a useful tool in analyzing the Nobel prize winner’s output. One thing must be stressed here, namely the fact that whereas in the case of the two philosophers the ideas of esse est percipi and I-Thou relationship are used as a proof of God’s existence, in Beckett’s oeuvre God seems to be absent, this being an expression of the playwright’s attitude to religion.
The article presents ethical ideas of Martin Buber (1878–1965). His main feature is the connection of morality with the religiosity. Buber understood religiosity as the dialogue of God with the man in the world. His ethics is the trial of the answering Kant’s quastion – what should I do? Morality is the choise of the valuable relation. A very important thing is a human conscience. Buber denyed the absolute worth of the moral rules and God as a lawgiver. The central idea of his morality is responsibility. The man is responsible for human beings, situations and future of God in the world. The escape from the responsibility causes the state of existential guilt. The improvemant of the man rests on the renewing of the dialogical relation with the world.
I stand for a philosophical writing engaged in an ethical relation with discussed authors. The relation despite its obvious immeasurable value is based on a concrete context of the encounter, performed by a signifier. Gratitude is the phenomenon, which describes properly the ethical relation, for it at once opens the absolute dimension of an unique other and expresses some onthical content of gestures, gifts and signs, which Myself receives from the others. The article criticises Buber’s theory, due to its ignorance of difference, corporeality, linguistic sign, passivity, etc. For that reason I use Derridian concepts, that enhance (but consequently deconstruct) Levinasian principles.
This article presents an interpretation of the book of poetry Relearning the Alphabet, written by Denise Levertov in 1970, with references to the Hasidic tradition of perceiving nature and music. My interpretation focuses on the poet’s use of stories and symbols taken from the tradition of her ancestors and the way in which she employs them in her poems in order to emphasize the uniqueness of the world. Eclecticism is mentioned as it also contributes to Levertov’s spiritual development. The main thesis of my article is that the source of the poet’s sensitivity to the environment and music is derived from her Hasidic heritage.
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W artykule dokonano interpretacji tomu poezji Denise Levertov, Relearning the Alphabet (1970), posiadającego liczne odniesienia do tradycji chasydzkiej, z której wywodzi się poetka. Najistotniejszymi elementami, do których nawiązuje Levertov, są natura i muzyka, odnoszące się do tradycji jej przodków. Istotną rolę odgrywa również eklektyzm, dzięki któremu Levertov rozwija swoją duchowość. W artykule skoncentrowano się na symbolach, opowieściach oraz na mistyce chasydzkiej, w której zakorzeniony jest szacunek dla środowiska oraz uwielbienie muzyki. Główną tezą artykułu jest twierdzenie, że źródłami wrażliwości na piękno natury oraz muzykalności wierszy Levertov są chasydzkie korzenie poetki.
John Friedmann has taught at MIT, the Pontifical Catholic University of Chile, UCLA, the University of Melbourne, the National University of Taiwan, and is currently an Honorary Professor in the School of Community and Regional Planning at the University of British Columbia in Vancouver, Canada. Throughout his life, he has been an advisor to governments in Brazil, Venezuela, Chile, Mozambique, and China where he was appointed Honorary Foreign Advisor to the China Academy of Planning and Urban Design.
In this paper I undertake anattemptindication of dependences binding philosophy with coaching. Round the coaching grew many myths. Thereby in the paper I refer coaching as the present form of helping professions with the second man (with the customer/coachee); the profession whose method and the tool reach philosophical thought of different epochs, determining a permanent foundationunder the humanities. This foundation determines till now elaborate by thinkers the knowledge about the man, to his form and the place in the world. The reflection over philosophical aspects in coaching I begin from the description of chosen thoughts the ancient epoch in which the philosophy - accenting its own practical character - appears as art of living; across analysis of the meaning of Max Scheler and Nicolai Hartmann axiological ethics; finishing of the twentieth century eternal philosophy of dialogue.
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W artykule podejmuję próbę wskazania zależności wiążących filozofię z coachingiem. Wokół tematyki coachingu narosło wiele mitów. Dlatego w tekście przedstawiam coaching jako współczesną, pomocową formę pracy (helping professions) z drugim człowiekiem (klientem/coachee); profesję, której metody i narzędzia sięgają myśli filozoficznej różnych epok, stanowiąc trwałą podbudowę pod humanistykę. Podbudowę tę stanowi dotychczas wypracowana przez myślicieli wiedza o człowieku, jego kondycji i miejscu w świecie. Refleksję nad filozoficznymi aspektami w coachingu rozpoczynam od opisu wybranych myśli epoki starożytnej, w której filozofia – akcentując swój praktyczny charakter – jawi się jako sztuka życia; poprzez analizę znaczenia etyki aksjologicznej Maxa Schelera i Nicolaia Hartmanna; kończąc na XX-wiecznej filozofii dialogu.
I argue that it is through an integrative dialogue based on the Ijing (Book of Chang-es) model of cooperative and cyclical change rather than a Marxist or neo-Marxist dia-lectical model of change based upon the Hegelian model of conflict and replacement that promises the greatest possibility of peaceful coexistence.1 As a case study of a dia-logue between civilizations, I utilize both a mythical and an historical encounter betwe-en Martin Buber, representing the West, and Zhuangzi, representing the East. I show that despite the vast temporal, historic, linguistic and cultural differences, that the dialo-gue between Zhuangzi and Buber is complementary and not adversarial.
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