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Can the 'grand theory' return to economics? Notes on the theoretical history of the system paradigm

100%
Madarasz A.
Kozgazdasagi Szemle (Economic Review)
|
2008
|
vol. 55
|
issue 2
95-106
EN
The study starts from János Kornai's concept of a system paradigm and the list of economists there to lift certain elements from its antecedents in intellectual history. The sociological writers of the 1960s thought it was inopportune to create a grand theory, while the social scientists of the 1980s were busy celebrating the return of the great traditional system-creating process and its mode of narration. Adam Smith presented his economics as part of a comprehensive theory of social organization that would cover the principles and history of law, politics and morality. This is illustrated by his analysis of the paradox of commercial society and his demonstration of how wealth led to the restoration of liberty and the establishment of regular governance. Marx and the German historical school both strove to identify laws of the historical development of society, although they each rejected the other elements of the other's concept. Schumpeter's oeuvre was marked by an effort to combine theoretical analysis with historical description, so that from an analysis of economic development he could arrive at a theory presenting the interdependence of the various areas of social activity.
2
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UNITY IN DIVERSITY, OR THE ROMANTIC ROOTS OF FELIKS KONECZNY'S IDEA OF THE NATION

100%
Nowak J.
Sprawy Narodowościowe
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2007
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issue 30
75-94
EN
The article investigates the Romantic origins of the views on the idea of the nation expressed by Feliks Koneczny, a Polish historian and specialist in the philosophy of history at the turn of the 20th century. It compares the thought of Koneczny with that of the Romantics in reference to such ideas as the nation, culture, state, and civilization. The analysis confirms that the two attitudes are united, first of all, in assuming that the nation and the general understanding of the world have a pluralistic basis, while their uniformity is absolutely artificial, and is thus against nature, and - for the Romantics - even opposes the plan of Providence. These assumptions have had a great impact on the definition of the nation - perceived as a union which is homogeneous in terms of ethnicity - as a historical community of thought and feelings. In turn, monism was perceived as binding in the ethical kingdom, due to the Romantic principle of 'unity in diversity'. Both attitudes also emphasize personalism, oppose coercive power in relations between communities and acknowledge the value of free will. The nation is seen by both bodies of thought as an organism, entirely different from the artificial communities which Koneczny terms 'mechanisms'. He also believed in moral principles in politics but opposed, as very harmful, the so-called 'policy of feelings', vastly postulated in the Romantic period.
3

Rousseau, Diderot, and the birth of authenticity

88%
Warchala M.
Teksty Drugie (Second Texts)
|
2006
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issue 1/2(97/98)
205-224
EN
This essay attempts at analysing the notion or concept of authenticity (approached as a moral postulate) in Jean-Jacques Rousseau's works. The basic subject of analysis includes: the 'Lettre á d'Alembert sur les Spectacles' (Letter to Alembert on the Theater); 'Les Confessions' (The Confessions); and 'Les Reveries du Promeneur Solitaire' (Reveries of the Solitary Walker). These are treated as parts of a peculiar 'monologue' in which Rousseau endeavours to present himself to the reading audiences, seeks to find his 'self proper', associable with the notion of 'nature'. The tools used include, at first, a critique of theatre and mask, then, a subjective attempt at describing his own life, and, finally, an intimate meditation. Partly inspired by a deconstructionist analysis, the author argues that all three attempts end up in a failure: a triumph of mask (Letter..., The Confessions), a loss of subjectivity and the 'self' getting melted in a mechanistic order of nature (Reveries...). This is indicative of certain aporiae occurring within the very notion of 'authentic self'; in order to emphasise them even stronger, Rousseau's texts are juxtaposed with Diderot's 'Rameau's Nephew', an ironical description of subjectivity to which theatricality and guise is the proper element. The essay is part of a larger work devoted to the history of the notion of authenticity in modern thought.
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