Modern civilization changes have pointed out the necessity of redefinition of basic mechanisms that create the public space. When it comes to defining problems, the first idea generally, is to announce „the end” of certain values. So as it is claimed, there has already been the end of the history and the end of human. We are also experiencing the end of politics at the moment. However, the praxis sphere cannot disappear. It is the sphere of human activity that politics belong to. In this context, the necessity of arranging and organizing the public space would not also disappear. New standards for political actions are desirable. There is a new model of power, a new model of society, a new model of communication and a new model of symbolic narration and role of the politician – hypocrite. What is more, reflection upon reality determines the nature of changes and supports creating process of political tools, identification of new, political rationality – based on its well known standards. The article is an attempt to pre-reflection indicating a need for recognition of the present, methateoretical, broad contexts, as well as combining the past and present experiences.
The National Collegiate Athletic Association (NCAA) and member institutions' presentation of major college basketball in the United States as an endeavor of amateurism is contradictory to the realities of college basketball. Discussed are the following amateurism related hypocrisies: a) requiring players to fully engage in formally structured basketball activities as a priority over education, b) expansion of the post season March Madness tournament regardless of the fact that players will miss more classes, c) compensating basketball coaches with salaries contingent on success defined by winning, and d) the athletic scholarship. Literature supports amateurism hypocrisies in major college basketball (Bermuda 2010, Colombo 2010, Sundram 2010). Understanding the effect of NCAA and member institution hypocritical behavior on determining the moral standing of major college basketball is discussed in the context of claims by Grant (1997), that Machiavelli recognized the necessity of political hypocrisy. A utilitarian analysis using Jeremy Bentham's holistic utilitarian approach calling for the agent to "sum up all the values of all the pleasures on the one side, and those of all the pains on the other" (p. 39) to determine the degree of morality, indicates a presence of morality in major college basketball. Under the premise that major college basketball is an extension of core values held by higher education, Aristotle's Golden Mean (Aristotle, 1941) is used to help identify a point of balanced moral perspective concerning sentiments of the sporting community held for the sport. The end goal is to maintain major college basketball's strong level of satisfaction among members of the sporting community, while controlling the false representation of amateurism surrounding it to preserve the moral and structural integrity of major college basketball.
The article refers to the phenomena of cynicism and hypocrisy existing in the political space, in particular paying attention to the perception of the phenomena by research and, first and foremost, by societies. Cynicism and, above all, hypocrisy are inextricably connected to politics. In the article, a special place is devoted to the conceptualization of normality related to the aforementioned cynicism and hypocrisy, which are also subjects of analysis. An issue was taken up of not only the pathological nature of the phenomena, but also positive sides were pointed out which allow for applying other than a negative evaluation of their mechanisms. These considerations are accompanied by examples related both to historic and modern times, being only an exemplification of the formulated theses, in particular, the thesis of a thin line between what we consider as a negative aspect and what we recognize as having positive aspects. Secondly, it looks at how the phenomena of cynicism and hypocrisy can be relativized depending on the so-called point of view. Thirdly, it is discussed how interesting psychological and social phenomena are attitudes and behaviours of individuals and large social groups, very often unaware of the importance of their activities. However, it needs to be admitted that sometimes we encounter individuals (not only in politics) who use these means deliberately. Most frequently, hypocrites and authors of cynical behaviours are exposed by their social environment.
Twilight of Democracy by Anne Applebaum is a unique book for at least two reasons. Firstly, thanks to the artistry of synthesis, the narrative structure used by the author perfectly exhibits the ideological core of the contemporary discourse of (neo)liberal opposition. At the same time, thanks to her eristic talent, the very persuasive load of the text is worth recognition and in-depth insight. This publication aims to reconstruct the narrative base of the Twilight of Democracy and to reveal its persuasive apparatus. Then this case study is used to identify the more widely functioning ideological patterns associated with political actions, which are based on resentment, bitterness and the longing of (neo)liberals who were left out of power.
PL
Zmierzch demokracji Anne Applebaum to książka wyjątkowa z co najmniej dwóch powodów. Po pierwsze, dzięki kunsztowi syntezy, struktura narracyjna wykorzystana przez Autorkę doskonale ukazuje ideologiczny rdzeń współczesnego dyskursu (neo)liberalnej opozycji. Zarazem dzięki jej talentowi erystycznemu, sam ładunek perswazyjny tekstu wart jest uznania i pogłębionego wglądu. Niniejsza publikacja stawia sobie za cel rekonstrukcję bazy narracyjnej Zmierzchu demokracji oraz ekspozycję jej aparatu perswazyjnego. Następnie owo studium przypadku wykorzystane zostaje do rozpoznania szerzej funkcjonujących schematów ideologicznych towarzyszących działaniom politycznym, u którego podłoża spoczywa resentyment, gorycz i tęsknota odsuniętych od władzy (neo)liberałów.
Opozycja: prawda – fałsz dotyczy wiedzy i przynależy do obszaru epistemologii. Opozycja: prawdomówność – kłamstwo wiąże się z uczciwością lub jej brakiem i ma charakter moralny. Kłamstwo dokonuje się w języku (najczęściej werbalnym), który odbiega od tzw. mowy wewnętrznej (myśli, świadomości). Prawdomówność, jeśli znajdzie się w konflikcie z innymi wartościami, zmusza do aktu tragicznego, wyboru tzw. mniejszego zła. Nieszczerość rozumiana jako maska kultury stanowi trwały element relacji międzyludzkich. Może stać się czynnikiem destrukcyjnym, gdy obejmuje także relacje prywatne bądź intymne.
EN
Opposition: truth – falsity concerns knowledge and belongs to the area of epistemology. Opposition: truthfulness – lie connects with honesty or its lack and has moral character. Lie comes up in language (most often verbal), which differs from so called internal speech (thought, consciousness). Truthfulness, if it finds in conflict with other values, forces to the tragic act – choice of so called smaller evil. Insincerity understood as a mask of culture constitutes permanent element of relations between people. It may become destructive factor, if also embraces private and intimate relations.
The text is an attempt to analyse the latest novel by Dorota Masłowska as a manifestation of culture of authenticity described by Charles Taylor, namely the culture in which one strives to discover one’s true “self.” The author argues that Dorota Masłowska considers the desire to be original and true to oneself as the most important human activity and condemns those who are not successful in that regard. At the same time, unlike her characters, she presents herself as a self-aware and authentic individual. Masłowska’s linguistic ingenuity has long been overshadowed her reflection on what actually the writer actually wants to communicate. This work is an attempt to fill this gap.
PL
Tekst stanowi próbę analizy powieści „Kochanie, zabiłam nasze koty” Doroty Masłowskiej jako przejawu opisanej przez Charlesa Taylora kultury autentyczności, tj. kultury dążenia do odkrycia swego prawdziwego „ja”. Autor przekonuje, że Dorota Masłowska żadnej ludzkiej aktywności nie przypisuje takiego znaczenia, jak pragnieniu bycia oryginalnym i wiernym sobie, a także piętnuje tych, którzy takowych starań nie uwieńczyli sukcesem. Jednocześnie, w odróżnieniu od swych postaci, przedstawia samą siebie jako jednostkę świadomą i autentyczną. Geniusz językowy Masłowskiej od dawna spycha na dalszy plan refleksję o tym, co rzeczywiście autorka ma do przekazania. Niniejszą pracą autor stara się zapełnić tę lukę.
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