Search results

1

K chápání interkulturního dialogu

100%

Svoboda J.

Filosofický časopis (Philosophical Journal)

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2009

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vol. 57

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issue 5

761-766

EN

The aim of this contribution to the discussion of intercultural dialogue is to point to two diametrically different approaches to the adoption of critical standpoints – between negativism and positive criticism – that is, between the attitude of passivity and the attitude of active courage to do. Because positive criticism – unlike mere negation – enables an opening out of thematic space to new possibilities, it is also capable of transforming the narrowly understood war–peace polarity into reality of a different quality, and, at the same time, to give it a new, so to speak global, meaning. In this way inter-cultural dialogue, not forgetting its reliance on historical contexts and the postulations of its own traditions, achieves its own justification.

2

K Hrubcovu pojetí interkulturního dialogu

100%

Bláha P.

Filosofický časopis (Philosophical Journal)

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2009

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vol. 57

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issue 1

105-109

EN

This contribution attempts to show the problematic character of certain assumptions that lie behind Marek Hrubec’s reflections on intercultural dialogue. The problematicity concerns, above all, the question of what are the conditions of the need of such a dialogue and whether it is an adequate reaction to the rising demands of a globalised world. The serious simplifications which this need gives rise to are pointed out.

3

Interkulturní boj o uznání

63%

Hrubec M.

Filosofický časopis (Philosophical Journal)

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2009

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vol. 57

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issue 2

263-269

EN

This paper is a contribution to the debate on intercultural dialogue, especially among Western, Confucian, and Islamic interpretations, presented in the volume An Intercultural Dialogue on Human Rights: Western, Islamic, and Confucian Perspectives that I edited last year. I stress the issue of mutual recognition among people from varying cultural backgrounds. I reply to Petr Bláha’s polemical analysis of my paper Preconditions of an Intercultural dialogue on Human Rights (which is part of the mentioned volume) and I concentrate on four themes which are the focus of Bláha’s analysis. These are, first, the topic of violence and human aggressivity, second, ahistorical explanation, third, criticism of my four models of cultural, political and other arrangements, and fourth, the macro-regional validity of the acceptance of democracy. I criticize, above all, the way Bláha gives up any attempt to solve the problems connected with violence.

4

„Profesorowie też potrafią bębnić”. Od demokratyzacji doświadczenia muzycznego po dialog międzykulturowy

51%

Chęćka-Gotkowicz A.

Estetyka i Krytyka

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2013

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issue 1(28)

29-41

EN

This article considers Kathleen Marie Higgins’s theory of musical experience. She examines the features of human perception that enable music’s ability to provoke the sense of a democratic, shared, crosscultural experience. Drawing on philosophy, psychology, anthropology, and ethnomusicology, Higgins provides a new understanding of what it means to be musical.

5

Dialog międzykulturowy w społeczeństwach pluralistycznych

51%

Paleczny T.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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issue 1(27)

107-132

EN

Multiculturalism is the wide social and ideological context for the transcultural and cross cultural relations. The model of intercultural dialogue is an essence of fundamental patterns creating common two direction interactions not only in the symbolic sphere but as well in the field of political and economical bonds among different cultural groups. Intercultural dialogue as the consequence of pluralism in the multicultural societies is not only the form of intercultural communication, it serves also as a structural model of building the citizen democratic society. This model can exist within the appropriate forms of cultural orientations and identities among members multicultural societies. The paper is dealing with the main rules and factors characterizing theoretical model of intercultural dialogue.

6

Jakiej podmiotowości potrzebuje nowoczesny świat? Wokół Senowskiej refleksji na temat wartości azjatyckich

51%

Augustyniak P.

Prakseologia

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2014

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issue 156

325-335

EN

The article is an attempt to analyze and determine problem assertions contained in A. Sen’s essay Human Rights and Asian Values. The essential thesis of the article is that, in his vision of the universality of the values which constitutes the basis of human rights, Sen is a hostage of a typically Western way of thinking. This should lead to a search for an in-depth dialogue with Eastern spiritual traditions, such as Buddhism, for example.

7

Polsko-serbski dialog teatralny. Novy Sad 14–17 X 2011

51%

Raszewska M.

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2012

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vol. 61

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issue 3-4(243-244)

167–172

8

Dialog interkulturowy na lekcji języka angielskiego w kontekście polskim

45%

Sobkowiak P.

Neofilolog

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2012

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issue 38/1

107-128

EN

This article attempts to persuade the reader that in order to prepare our learners for using foreign languages (FL) efficiently in the global, multicultural world, FL pedagogy needs to reconsider its long-established goals of teaching and adopt a more openended, intercultural (IC), processoriented approach. Thus, the objective of language training, apart from the traditional work on the four skills, should be raising awareness of difference and diversity between representatives of various cultures and engaging learners in the process of decentering, acquiring desirable attitudes to otherness, fostering empathy, developing their ability to mediate, promoting tolerance, and benefiting rather than suffering from IC experience. The dialogic approach, which will be discussed in the paper, seems to be tailormade to achieve this. In the empirical part of the article, the author reports the results of qualitative research which involved observations of English lessons in several high schools in Poznań, Poland. The study aimed at answering the questions whether and to what degree a homogeneous FL classroom in Poland is conducive to developing IC sensitivity and competence. The results demonstrate that IC dialogue plays a marginal role and teachers do not engage learners in discussion, analysis or reflection about the interrelationships between language, identity, culture and communication. If culture appears in the classroom, it is taught in a very traditional way, namely it is limited mostly to transferring declarative knowledge about various aspects of foreign culture/s.

9

Možnosti a východiska dialogu mezi islámem a Západem

45%

Svoboda J.

Filosofický časopis (Philosophical Journal)

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2010

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vol. 58

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issue 1

87-91

EN

The aim of this article is to point to some problematic aspects of intercultural dialogue between Islam and the West which stem from the general character of the process of globalisation. The right of individual cultures to conceive this general process of modernisation from the point of view of their own cultural perspective brings with it the danger of discrimination in basic normative specifics. For this reason it is necessary to open up potentialities and to seek points of departure for wider inter-normative agreement

10

Worldviews and Intercultural Philosophy

45%

Evanoff R.

Dialogue and Universalism

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2016

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issue 4

119-132

EN

Having a better understanding of what worldviews are and how they function may be able to contribute to the resolution of conflicts which arise when people from differ-ent cultures holding different worldviews interact with each other. This paper begins by examining the nature of worldviews and how they might be approached from the perspective of intercultural philosophy. The paper then turns to meta-philosophical questions regarding the disciplinary boundaries, goals, and methods of intercultural philosophy with respect to worldviews. Attention is given to the possibility of adopting a constructivist, dialectical approach to cross-cultural dialogue on worldviews.

11

Ideals and Values: Pivots to Meaningful Intercultural Dialogue

45%

Ogbujah C. N.

Dialogue and Universalism

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2017

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issue 1

67-81

EN

Humankind’s natural disposition for social engagement makes the acquisition of in-terrelationships imperative. Life without ideals and values would utterly be brash and garbled like the cacophony of a “broken record.” This paper highlights the centrality of ideals and values within the spectrum of interactions between peoples, and demonstrates that intercultural dialogue is neither possible nor purposeful without some ideals and values acknowledged by all.

12

Theatre and performance as healing forces – saving the Open Society? A case study of The Workcenter of Jerzy Grotowski and Thomas Richards and Subpoetics performative endeavours as ways of enhancing empathy and building intercultural dialogue in the light of critical pedagogy

45%

Mackenzie D.

Kwartalnik Pedagogiczny

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2020

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vol. 65(3 (257))

66-84

EN

In the various versions of democracy’s orientations around the world nowadays, we can discern cracks, but still not a crucial break from the project of (an) open society. The inner reality of this phenomenon can be deciphered and dealt with in many ways. The two case studies (The Workcenter of Jerzy Grotowski and Thomas Richards as well as Subpoetics International) analysed in the article, present theatre as healing and pedagogical forces, which can save the core of Open Society. Generally speaking, this can be achieved by strengthening intercultural dialogue and empathy while applying strict rules of the craft and technique. The two mentioned theatre-performance groups present high-functioning varieties of open society and also focus on the threats and obstacles which may be encountered in contemporary society. Beyond varied activities, the Workcenter and Subpoetics also carry out educational and workshop-based work connecting people from all paths of life and all around the world, creating an international network, which is both healing and creative. In both cases they are groups producing works of very powerful physiology and intensity, which seek the human truth in troubled times.

13

Володислав Федорович та Артур Ґротґер. Забуті сторінки однієї приязні

45%

Nabytovych I.

Studia Polsko-Ukraińskie

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2019

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vol. 6

115-134

XX

The article explores the history of the relationship of Volodyslav Fedorovych and Artur Grottger, an almost forgotten page of Ukrainian-Polish intercultural dialogue of the last quarter of the nineteen century. Their friendship undoubtedly had an influence on both of their lives, and it remains an important demonstration of Ukrainian-Polish intercultural and interpersonal dialogue on the border of the two cultures of the two nations. The first of the two aforementioned men was a famous Ukrainian philanthropist, the third head of Prosvita society, a member of the Polish circle in the lower house of the Viennese Parliament. Artur Grottger died at the age of thirty; however, he became a symbol of Polish Romanticism and a champion of the Polish rebellion in January 1863. Volodyslav Fedorovych spent two years in the capital of the Habsburg Monarchy, studying in a privileged educational institution for children of noble families – Collegium Theresianum. At the same time, Volodyslav attended lectures at the University of Vienna. Vienna, one of the cultural capitals of Europe, awakened his interest in paintings and art in general. In Vienna, he met the famous Polish painter Artur Grottger, who was to introduce him later to the Ukrainian painter Kornylo Ustyanovych. Later on, Ustyanovych will become a cult figure in Galicia. The article recounts a story of his cousin Alexandra. Volodyslav was in love with her. She died very young, but Grottger managed to draw a portrait of her.

14

Intercultural Dialogue as a way out of the present crisis.

45%

Ferrarotti F.

Academicus. International Scientific Journal

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2023

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vol. 14

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issue 28

9-28

EN

We live in a technical age. That is to say, modern societies have adopted technological innovation as a guide-principle. But technique is a perfection without an aim. It can only control its internal operations. It is the eternal return of the identical. Hence, a general feeling of social disorientation and anxiety. Moreover, in a nuclear age such as ours, there is no guarantee of survival for mankind. From a diachronic historical process, we are in a synchronic one. All cultures are to be considered at the same level. The only way out is dialogue, intercultural relations, based on a concept of «cultural co-tradition».

15

“… the ruins of Europe in back of me.” Jan Klata’s Shakespeare and the European condition

38%

Cieślak M.

Studia Anglica Posnaniensia

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2015

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vol. 50

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issue 4

67-77

EN

Jan Klata’s Shakespearean productions are famous for his liberal attitude to the text, innovative sets and locations, and a strong contemporary context. His 2004 H., a Teatr Wybrzeże production performed in the Gdańsk Shipyard, reaches to the Polish history of the eighties (the importance of Solidarity and the fall of communism) to comment on the state of the democratic Poland twenty years later. The 2012 Titus Andronicus, a coproduction of Teatr Polski in Wrocław and Staatsschauspiel Dresden, explores the impact of historical traumas on national prejudice and relations within the new Europe. The 2013 Hamlet with Schauspielhaus Bochum again tries to diagnose the contemporary condition and is again deeply rooted in a specific geopolitical context. Discussing both Titus Andronicus and Hamlet, I would like to explore Klata’s formula of working with Shakespeare. Primarily, he takes advantage of the fact that Shakespeare’s texts are not simply source texts but hypertexts with multiple layers of meanings accumulated over the centuries of circulation, production and adaptation. Perhaps similarly to Heiner Müller, whose plays he willingly incorporates in his productions, Klata anatomizes the plays and then radically reconstructs them using other texts, literary and paraliterary. What Klata eventually puts on stage is a hybrid that is rooted in the Shakespearean hypertexts but also heavily draws from historical, cultural and political contexts, and that is relevant to him as the director and to the particular specificities of the venues, theatres and companies he works with. The hybridized and contextualized Shakespeare becomes for Klata a way to comment on current issues that he sees as vital, like dealing with the burden of the past, confronting the reality of the present, or understanding and expressing national identity, problems that are at once universal and specific for a person living in the EU in the twenty first century.

16

Saamskie teatry: między lokalnością a obcością?

38%

Sibińska M.

Folia Scandinavica Posnaniensia

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2016

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vol. 19

233-249

EN

Institutional theatres in Sapmi have a relatively brief history but they are based upon traditional cultural heritage (the yoik, the art of storytelling, shamanistic seances). At the same time they are open to impulses from other cultures and theatrical traditions (European and non-European) that contribute to the distinct features of Samic theatrical performance when it comes to texts, the aesthetics of performance, and acting traditions. The article outlines the Samic theatre landscape in general and then proceeds to focus on the multicultural aspects of "Ridn'oaivi ja nieguid oaidni", a performance by the Beaivváš Sami Teáhter. The article also calls attention to the problematic nature of the concept "cultural dialogue" in a situation when the borderlines between individual cultures are no longer obvious, and when it is no longer easy to identify the partners in a dialogue unequivocally.

17

Hate speech and identity politics. An intercultural communication perspective

38%

Wasilewski K.

Przegląd Europejski

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2019

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vol. 2019(3)

175-187

EN

Mowa nienawiści i polityka tożsamości. Perspektywa komunikowania między kulturowego Mowa nienawiści na stałe wpisała się we współczesny dyskurs polityczny. Co więcej, doprowadziła do zmiany samej struktury komunikowania. Dzięki mediom społecznościowym, mowa nienawiści przedostała się do sfery publicznej, gdzie łączy użytkowników za pośrednictwem różnego rodzaju akcji społecznościowych, co z kolei pozwala jej na konstruowanie i dekonstruowanie tożsamości. W konsekwencji, mowa nienawiści podważa same fundamenty społeczeństwa wielokulturowego. Tymczasem, powodzenie takiego społeczeństwa zależy od jego zdolności do zaangażowania po-szczególnych jednostek do dialogu międzykulturowego. Z kolei mowa nienawiści wyrzuca poza nawias społeczeństwa wszystkie głosy sprzeciwu, pogłębiając tym samym polityczną polaryzację. Artykuł przedstawia zatem innowacyjną i szeroką analizę mowy nienawiści z perspektywy komunikowania międzykulturowego. Posiłkując się dostępnymi badaniami i literaturą przedmiotu, Autor stawia tezę, iż mowa nienawiści, jako komunikacyjny fenomen, nie tylko zakłóca dialog międzykulturowy, ale także prowadzi do dezintegracji społeczeństwa wielokulturowego.

18

Leopold, Husserl, Darwin and the Possibility of Intercultural Dialogue

38%

Brown C.

Dialogue and Universalism

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2023

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issue 2

273-288

EN

Baird Callicott et al. have argued that Aldo Leopold developed a descriptive technique that has something in common with phenomenology and that it would not be farfetched to explore A Sand County Almanac as a kind of Heideggerian clearing in which usually unnoticed beings come to light. They further suggest that Leopold describes animal others as fellow subjects who co-constitute the world and that through his method of observation, description, and reflection Leopold reveals a “multi-perspective experience of a common environment” that discloses an inter-species intersubjectivity comparable to Husserl’s more formal descriptions of intersubjectivity. I shall argue that the similarities between Husserl and Leopold are stronger and deeper than Callicott et al. suggest. Husserl’s method is designed to expose what has been hidden by “ideological positivism,” while Leopold’s method is designed to reveal what has been concealed by what he labels “conventional physics. Both agree that what we might today call a “scientistic worldview” denies, devalues, and dismisses subjectivity, meaning, and value from rational discourse. In Husserl’s view this leads to cultural crisis and barbarism, while in Leopold’s view it leads to ecological catastrophe. For Husserl the only alternative is a cultural renewal rooted in a rethinking of the dominant scientistic worldview while for Leopold the alternative lies in the construction of a new ethical system. These two alternatives are deeply compatible. Finally, I will discuss the ways in which Husserl’s understanding of the intentionality of our subjective experiences and Leopold’s integration of the evolutionary and ecological kinship of humans and non-humans with the social sciences have important implications for the possibility of intercultural understanding and dialogue and thereby allow us to overcome the thesis of incommensurability that denies the possibility of meaningful intercultural understanding and dialogue.

19

The Impact of Natural Disasters on Intercultural Dialogue and its Reflection in Dave Egger’s Zeitoun

38%

Fakhrudinova E., Konovalova Z.

Dialogue and Universalism

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2023

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issue 2

169-183

EN

The paper addresses the issue of intercultural dialogue and its importance for ecological humanism and how this problem is reflected in American literary nonfiction at the beginning of the 21st century (as exemplified by nonfiction novel Zeitoun by Dave Eggers). The authors of the article come to the conclusion that the successful resolution of modern socio-ecological crises requires practical humanism and the actualization of the principles of ecological philosophy. The most important component of the dialogue among cultures at all levels is the moral component, since it is mutual recognition and respect for norms, customs, traditions, ideals, eternal moral values that are the basis for the mutual enrichment of cultures, as well as the socio-political, environmental and economic stability of society as a whole. The book Zeitoun by Eggers demonstrates the importance of intercultural dialogue especially in situations in which entire nations face global ecological disaster.

20

Przekłady literatury polskiej w Słowenii w 2015 roku

38%

Muszyńska-Vizintin A.

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2016

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vol. 7

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issue 2

187-198

SI

Leta 2015 je v slovenskih prevodih izšlo 15 poljskih knjig, kar je skoraj dvakrat več v primerjavi z letom 2014. Dominirala je proza; glede poezije poljsko leposlovje sta predstavljala dva pesnika različnih generacij: Tadeusz Różewicz, katerega dve zbirki (Profesorjev nožek in Siva zona) prevedla je izkušena prevajalka Jana Unuk ter Justyna Bargielska, mlada poljska avtorica, katere je izbor pesmi z naslovom Serija manjših ran pripravila prevajalka Staša Pavlović. Zanimivo je, da so Slovenci leta 2015 prevedli celo 6 knjig za otroke in mlajše bralce (Onichimowska, Maleszka, Żółtowska -Darska) ter dve knjigi o verskih tematikah (Sestra Faustina Ewe Czaczkowske ter osebni zapiski Janeza Pavla II z let 1962—2003). Popestren izbor, ponudba prevajalcev ter z leta v leto naraščajoče število slovenskih prevodov poljskega leposlovja (ki so jih večinoma izdale zelo prestižne založbe, kot so Beletrina, Družina, Modrijan in Cankarjeva založba) pokazujejo, da se slovenski bralci zanimajo za poljsko kulturo in rade volje berejo poljske knjige.

EN

In 2015, fifteen Polish books were translated into Slovenian, which is almost twice as much when compared to 2014. Prose has been dominant; Polish poetry was represented by two poets of different generations: Tadeusz Różewicz, whose two collections (Profesorjev nožek and Siva Zona) were translated by the experienced translator Jana Unuk. Furthermore, Justyna Bargielska, a young Polish poetess, whose poetry selection entitled Serija manjših ran was prepared by Staša Pavlović. Interestingly, in 2015 Slovenes translated six books for children and young readers (Oni- chimowska, Maleszka, Żółtowska -Darska) and two books on religious topics (Ewa Czaczkowska’s Sestra Faustina and John Paul II’s personal notes from 1962 to 2003). The varied selections, translators’ offerings and the growing number of Slovenian translations of Polish literature (which were mostly published by very prestigious companies such as Beletrina, Družina, Modrijan and Cankarjeva založba) demonstrate that Slovenian readers are interested in Polish culture and interested in reading Polish books.

Refine search results

K chápání interkulturního dialogu

K Hrubcovu pojetí interkulturního dialogu

Interkulturní boj o uznání

„Profesorowie też potrafią bębnić”. Od demokratyzacji doświadczenia muzycznego po dialog międzykulturowy

Dialog międzykulturowy w społeczeństwach pluralistycznych

Jakiej podmiotowości potrzebuje nowoczesny świat? Wokół Senowskiej refleksji na temat wartości azjatyckich

Polsko-serbski dialog teatralny. Novy Sad 14–17 X 2011

Dialog interkulturowy na lekcji języka angielskiego w kontekście polskim

Možnosti a východiska dialogu mezi islámem a Západem

Worldviews and Intercultural Philosophy

Ideals and Values: Pivots to Meaningful Intercultural Dialogue

Theatre and performance as healing forces – saving the Open Society? A case study of The Workcenter of Jerzy Grotowski and Thomas Richards and Subpoetics performative endeavours as ways of enhancing empathy and building intercultural dialogue in the light of critical pedagogy

Володислав Федорович та Артур Ґротґер. Забуті сторінки однієї приязні

Intercultural Dialogue as a way out of the present crisis.

“… the ruins of Europe in back of me.” Jan Klata’s Shakespeare and the European condition

Saamskie teatry: między lokalnością a obcością?

Hate speech and identity politics. An intercultural communication perspective

Leopold, Husserl, Darwin and the Possibility of Intercultural Dialogue

The Impact of Natural Disasters on Intercultural Dialogue and its Reflection in Dave Egger’s Zeitoun

Przekłady literatury polskiej w Słowenii w 2015 roku