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Using Pedagogical Stylistics to Teach World Literature in English in Italian Upper Secondary Schools: Going Beyond Traditional English Literature Syllabi

100%
Marinaro I.
Academic Journal of Modern Philology
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2020
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vol. 10
163-182
EN
This paper aims to offer some examples of and reflections on how teachers can go beyond the traditional pedagogy of English literature used in Italian secondary schools (licei) in order to provide students with a wider view of World Literature in English (WLE). Since one of the main tasks of schooling is to teach students how to “go beyond” limits, it is essential in our globalised world to teach the young how to reach that ‘farther side’ of literature, language and culture represented by those writers who have hitherto been ignored by school syllabi. In Italy, English literature is essentially centred on British authors and such a frame provides a very partial overview of the reality of English-speaking countries and their literary production.This redesigned syllabus and pedagogical approach should provide students with a cosmopolitan overview of the various English-speaking literatures, with the objective of educating teenagers to be open to expressions of pluralism. Insisting on pedagogical innovation is fundamental, as any real change should start from what is commonly considered one of the pillars of any society, that is to say education. What is learnt at school and the experience gained from the long years of attendance are surely crucial for each of us, therefore it should be of paramount importance to carefully think over the content that should be delivered to students and the methods used to deliver it.As to the current situation regarding the pedagogy of English literature in Italian licei, what is usually dealt with in class is mainly British literature. Therefore, the parallel subliminal message which is transmitted is that only literature by British writers is worthy of the name “English literature” and that the only country which deserves to be represented and studied is the UK.This paper will also show how using the stylistic approach as a method for analysing literary excerpts in class is a valid tool to provide students with a more solid linguistic awareness, which can enable them to use the English language in a wide range of registers and situations. Using pedagogical stylistics to approach a literary text in upper secondary schools in Italy can be considered innovative,2 just as tackling WLE texts. The objective of this paper is to show how stylistics can be employed as a valid tool putting canonical passages of the secondary school English literature syllabus into dialogue with WLE excerpts.
2
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Znaczenie Zintegrowanej Polityki Produktowej w kształtowaniu wiedzy o jakości wyrobów

80%
Wojnarowska M.
Zarządzanie i Finanse
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2012
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vol. 3
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issue 2
192-205
PL
W artykule przedstawiono proces kształtowania wiedzy o jakości wyrobów opisując cele i instrumenty Zintegrowanej Polityki Produktowej począwszy od etykietowania środowiskowego przez systemy zarządzania środowiskowego po upowszechnianie informacji dla konsument ów. Podkreślono także wagę podmiotów zaangażowanych w propagowanie ZPP, co jest warunkiem koniecznym dla osiągnięcia jej celów. Autor zwraca uwagę na rolę dwóch podmiotów, tj. przedsiębiorstw oraz konsumentów. W artykule opisano także marketing ekologiczny w aspekcie kształtowania zachowań konsumentów oraz dokonano charakterystyki konsumentów ze względu na poziom świadomości ekologicznej.
3
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Główne typy metafizyki analitycznej

71%
Szubka T.
Filo-Sofija
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2011
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vol. 11
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issue 4(15)
849-864
EN
In a widespread general view about analytic philosophy it is often emphasized the supposed animosity or mistrust of that movement towards metaphysics. That opinion is in many respects one-sided and incorrect. First, one cannot find that animosity towards metaphysics in the works of G.E. Moore and B. Russell, the founders of modern analytic philosophy. Of course, they criticized the speculative, Hegelian metaphysics of their idealistic predecessors, but they did it in order to defend metaphysics of a different kind, more careful, empirical, and realist one. Moreover, even if it is to some extent true that over a few decades analytic philosophy was dominated by the attitude of mistrust towards more theoretical and comprehensive metaphysical investigations, it should be stressed that that attitude has almost completely disappeared in the last fifty years. Metaphysics has again regained the status of central and vigorously pursued philosophical discipline. One of the main originators of that metaphysical turn in contemporary analytic philosophy was Sir P.F. Strawson, the Oxford philosopher, who in 1959 forcefully articulated the idea of descriptive metaphysics. A somewhat similar way of doing metaphysics was later developed in the writings of D. Davidson, M. Dummett, and – in certain respects – H. Putnam. One may say that all those thinkers have attempted to identify the basic structure of reality by describing and elucidating the basic structural features of our thought and talk. Since in such a method of doing metaphysics one can discern some characteristic marks of Kantian transcendental arguments, there is a point to call it analytic-transcendental metaphysics. In a completely different way metaphysics has been pursued by those analytic thinkers who are under heavy influence of the conception of philosophy put forward by W.V. Quine. For Quine philosophy, including metaphysics, is continuous with science, and, to be more precise, constitutes the theoretical end of science. Among many followers of that kind of metaphysics, that may be called analytic-naturalistic one, there are D.M. Armstrong and D. Lewis. The paper presents those two varieties of analytic metaphysics, and succinctly discusses their main difficulties. Subsequently, it mentions those examples of contemporary analytic metaphysics that, for one reason or another, do not belong to either of those two varieties. The paper ends with a brief appendix discussing the most recent revival of metaphysics within the analytic movement and a critical response toit from the deflationary point of view.
4
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Analityczna epistemologia religii ostatnich pięciu dekad

61%
Pepliński M.
Filo-Sofija
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2011
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vol. 11
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issue 4(15)
919-938
EN
There are three chief aims of the paper. First, it presents in short the beginning of the analytic philosophy of religion, its development, issues, and methods. Second, it puts forward a hypothesis that in the last five decades analytic philosophy of religion has been dominated by the epistemological paradigm, i.e. in most cases, any problem in question has been studied as part of the general problem of rationality of religious belief. That situation is changing slowly towards achieving more balance between the issues of epistemology of religion and those concerned with philosophical theology. Third, the paper provides criteria for the classification of the different ways to understand the rationality of religious belief: the rationalistic and evidentialist approach, the natural theology approach, the Wittgensteinian fideism and Reformed epistemology approaches. A brief description of each of those four positions in epistemology of religion is included.
5
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Współczesne postaci ontologii. Od Hegla do Quine’a

61%
Paź B.
Filo-Sofija
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2012
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vol. 12
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issue 1(16)
9-38
PL
The article presents some prominent figures of modern ontology from Hegel to nowadays. It takes into account the diverse forms of ontology in three distinct trends of philosophy: Hegelianism, phenomenology and analytical philosophy. Each of these trends has its own subject, aim and method of ontology. The subject of Hegel’s ontology is understood as something originally undefined, being on the border of nonentity. When presented this way, the subject presupposes a dialectic method of ontology, which the German philosopher defines as “the consciousness of the form of the inner self-movement of the content of logic.” It is based on reflection, which, according to Hegel, is both a tool and medium to knowledge, though in his Phenomenology of spirit he identifies it as being by itself. Thus understood ontology is to be found both in the works of Hegel’s students and his critics (S. Kierkegaard, M. Heidegger, J.-P. Sartre). In Husserl’s phenomenology it is not reflection but eidetic intuition (Wesensschau) that is the main method of ontology, and its subject is not just being, but the essence – a correlate to the eidetic intuition. To Husserl’s phenomenological presumptions referred, among others, N. Hartman and R. Ingarden, who understood ontology as eidetic analysis of ideas. Though Heidegger saw the problem differently: the goal of ontology is defining the meaning of Being (Sinn vom Sein), its method is phenomenological. In none of the approaches was the subject of ontology understood in a classic way as Being, but rather as a certain form of its representation, as the content of consciousness (ideas), or as a certain sense for a definite subject. A different approach to ontology is observable within analytic philosophy, which involved lots of different personalities and different traditions, such as the new positivism, scholastics (J.M. Bocheński, E. Nieznański), Leibnizian rationalism (A. Plantinga), empiricism and pragmatism (W.O. Quine, P. Strawson). Remarkable achievements in ontology belong to some Polish logicians, representatives of the Polish school of analytic philosophy, such as S. Leśniewski and T. Kotarbiński. Leśniewski was the founder of formal ontology – logical calculus of names, while Kotarbiński discovered nominalistic and materialistic ontology – reism (from Latin: res ‘thing’) based on Leśniewski’s ontology. The main thesis of reism was the claim that “every object is a body.”
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