Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  ethical discourse
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

On the Modernization of Humanism

100%
Przhilenskiy V. I.
Dialogue and Universalism
|
2015
|
issue 2
133-142
EN
In the Renaissance period, being a “humanist” meant graduating from a philosophi-cal faculty and teaching the collection of disciplines necessary to become a university student. In this view, the humanist is the man of the unaccomplished higher education, or, a school teacher. Neither his status, nor the status of the disciplines he taught was high. Over time the situation changed. Studying ancient languages opened a whole world of the disappeared civilization, obvious ancestors to the Renaissance; a concep-tion of humanitarian-historical cognition was founded. The Renaissance was the first to formulate a problem of comprehension—of the historical epochs passed, of the texts based on other (alien) experience and different mentality. In the context of unique sin-gularity the concepts of fate and biography were overestimated. The thesis of micro- and macrocosm unity was revived. The humanists have created a new translation of the Holy Writ; as a result, the sense of many rite ceremonies of liturgy became clearer. Historicism and criticism have brought a new type of thinking and a new system of values in the long run. Humanistic values constructed the first system that had no need in religious foundation, and its relation with Christianity was not logical, but historical. All this, though well known, gains quite other sense today. The world becomes more and more complicated and multicultural. A post-secular, polio-confessional socium comes to replace the secular society. The former needs a new experience, as unique as that of Renaissance humanitarians.
2
Content available remote

The Relevance of Emotions for Ethical Discourse: A Thesis in Philosophical Anthropology

72%
Korkut Raptis B.
Studia Philosophica Wratislaviensia
|
2020
|
vol. 15
|
issue 1
19 - 26
EN
In this paper I propose a thesis in philosophical anthropology that aims to explain the relevance of emotions in ethical discourse. I introduce the concept of Gönül which, in Turkish language, stands primarily for the faculty of love and, generally, for that of emotions. In my analysis, I rely on the etymological connections between certain concepts in Turkish so as to understand the relevance of love in particular and emotions in general for ethical discourse. I argue that it is not the faculty of mind but that of Gönül which distinguishes humans from animals. Based on the distinction between “to understand” and “to know” in Turkish and their etymological relations with other concepts, I argue that understanding pertains to subjects, while knowledge pertains to objects. In other words, I claim that although we can understand subjects, we cannot know them, and that although we can know objects, we cannot understand them. Furthermore, given the familiar distinction between mechanical causation and teleological causation, I propose that “to know” is “to know how something works in terms of mechanical reasons” and that “to understand” is “to understand why someone acts in terms of teleological reasons.” Accordingly, based on the distinction between knowledge and understanding, the distinction between mind and Gönül can be rephrased: through mind we know how an object works based on mechanical reasons and through Gönül we understand why a subject acts based on teleological reasons. This means that we can understand a subject’s reasons for action only if we can sympathise with her emotions. I conclude that the realm of ethical discourse involves understanding through emotions, which is the task of the capacity of Gönül. In this sense, Gönül is a higher capacity than mind, for it presupposes the knowledge of objects but also requires understanding through emotions.
3

„Feminizm”, „feministka” i „feminista” w dyskursie pragmatycznym i etycznym na przykładzie wybranych tekstów feministycznych i portali konserwatywnych

72%
Niepytalska-Osiecka A.
Język Polski
|
2019
|
vol. 99
|
issue 2
5-21
PL
Celem badania było pokazanie sposobu użycia wyrazów feminizm, feministka i feminista w dyskursie konserwatywnym i feministycznym na podstawie analizy danych z wybranych tekstów wytwarzanych przez te dwa środowiska. Do badania zakwalifikowano wybrane teksty z Narodowego Korpusu Języka Polskiego, artykuły z portali Fronda.pl, Prawy.pl, listy Episkopatu oraz wybrane teksty z blogów feministycznych i prasy feministycznej. Artykuł stanowi próbę odpowiedzi na pytanie, z jakimi intencjami i w jakich celach użytkownicy języka z dwóch opozycyjnych względem siebie środowisk posługują się tytułowymi pojęciami.
EN
The main goal of the paper is to present the usage of the words “feminism” and “feminist” (male and female) in the conservative and feministic discourse based on the analysis of data from texts produced by these different social groups. Selected texts from the National Corpus of Polish, articles from the website Fronda.pl and Prawy.pl, samples of bishops’ letters to the congregation, comments and statements from feminist press and feminist blogs were qualified for the research. The author tries to answer the question: To what purpose and with what intention do language users from opposite environments use the terms “feminism” and „feminist”?
4
Publication available in full text mode
Content available

Dyskurs etyczny w kontekście mediów – „ukrywać, pokazując”, sepizacja, parafrazowanie i zamknięty obieg informacji

58%
Kawka M.
Studia Socialia Cracoviensia
|
2017
|
vol. 9
|
issue 2
EN
In axiological discussions, attention is paid to the integral and internal relationship of the natural language with values and their ubiquity as permanent components of all speech. Attempts to build a language free of all values ended in failure. However, not everything in the language is axiologically characterized in the same way, and their discovery and proper reading depends on the communication skills of the participants of the discourse and requires the use of appropriate interpretation procedures. In the media, there are texts defining order and chaos, ally and enemy, good and evil, importance and nullity of the discussed problems, which organizes the entire ethical discourse within a given culture, not only media, but above all real. This reality and we together with it and our values are then transformed into a reality and we start to live not in the circle of real values, but in the circle of values created in the virtual space of the Internet by the texts circulating in it.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.