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

Results found: 7

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  life-world
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

Codzienność i świat przeżywany: gdzie jest miejsce dla znaczeń religijnych?

100%
Królikowska A. M.
Kultura i Edukacja
|
2017
|
issue 1(115)
79-93
EN
The paper analyses categories of every-day reality and of a life-world, reaching also for a related notion of intersubjectivity. Whereas all of them have phenomenological background, only the category of every-day reality has made a career in sociology, breaking offthe connection with its philosophical roots. Its phenomenological interpretations are recurred to in the article, together with showing its relation to Lebenswelt. The main concern is the extent to which it is possible to find religious meanings in every-day life in contemporary societies of the broadly-understood West. A degree to which it is allowed to bring meanings deriving from other spheres into the scope of every-day reality, as well as a concrete symbolic domain to be privileged, are historically and culturally changeable. Secularization that affects a society in an institutional dimension and its common sense, makes religious interpretations being less and less intersubjectively supported and loosing their status of being taken for granted. This situation encourages further secularization of individual life-worlds, and at persons who still identify themselves as religious strengthens the separation of religious province from the other domains of meanings and ways of experiencing the world. There is also a number of people who, despite the decline of presence of religious elements in widely shared common sense, perceive their lives through the prism of religious interpretations, and try to shape their own every-day life in this perspective. A remedy to the evanescence of confirmation in every-day communication are smaller communities clustered around shared meanings, as well as a stronger emphasising an experiential aspect. In the circumstances of the multitude of potentially internalizeable interpretative systems, differentiation of world-views and attitudes to the religious stuff, and lesser presence of religious meanings beyond religious institutions, the life-world category, meant as an individual representation of reality and a frame for experiences, can become an adequate tool of studying.
2

Why Should We Prevent a Global Anglo-American Life-World? A Democratic-Deliberative Answer

100%
Morales-Gálvez S.
Acta Universitatis Sapientiae, European and Regional Studies
|
2016
|
vol. 9
|
issue 1
15-22
EN
Should English be promoted as a worldwide lingua franca for justice-related reasons? Philippe Van Parijs answers affirmatively in order to promote global distributive justice. In contrast, I argue that a rapid expansion of English could lead to one undesirable consequence that ought to be prevented: the globalization of an Anglo-American life-world that impoverishes democratic-deliberative debates. Inspired by John Stuart Mill, I will defend the idea that the more dominant the Anglo-American life-world is, the less diversity of life-worlds and, therefore, the less diversity of substantial voices in the global democratic-deliberative process there will be. It might be that more voices could be heard (because of the lingua franca), but with less substantial diversity of opinions. In that sense, the life-worlds (and language as an access key to them) have an instrumental value that enables plurality and better deliberative discussion. For that reason, I contend that there is a pro tanto reason to prevent the expansion of English as a lingua franca.
3
Publication available in full text mode
Content available

Husserlowski świat życia codziennego i jego znaczenie pedagogiczne

99%
Gara J.
Studia Edukacyjne
|
2016
|
issue 42
131-153
EN
The world of everyday life was for Husserl the most original expression of the "radical beginning" of human experience and the accompanying senses and meanings. It is a world limited by time-space, one to which we all belong, together with our traditions, habits and interests. Whatever happens in the horizon of the world of everyday life thus relates to ourselves, because it is the world of the living organisms – and these can experience joy and fear, can work and rest, attack or flee, expect, await or desire something. In this sense, it is the world dialectically interpenetrating contradictions and aporias. It is a world where what is limited and unlimited, physical and spiritual, ordinary and extraordinary are intertwined, but also in an a priori manner are determined by the specific relationships between them. From this point of view, there are three basic general relationships which allow to classify and clarify the pedagogical principles: 1) what is infinite in the finite, 2) what is cultural in the natural, 3) what is extraordinary in the ordinary. Experiencing the world of everyday life remindsus, after all, that the infinite, the spiritual, the extraordinary is de facto encompassed by and found in what is finite, physical and ordinary.
4

Co to znaczy rozumieć? Alfreda Schütza koncepcja świata życia jako perspektywa poznawcza i metodologiczna

72%
Zemło M.
Roczniki Nauk Społecznych
|
2016
|
vol. 8(44)
|
issue 4
67-94
PL
W niniejszym artykule zostały nakreślone ramy, w których można prowadzić dyskusję na temat kategorii rozumienia, uwzględniając propozycje, które wyszły spod pióra Alfreda Schütza. Wstępnie także ta dyskusja została zainicjowana. Dotyczyła ona uwarunkowań decydujących o możliwości rozumienia, jak i samego rozumienia. Kwestię rozważono w dwóch kontekstach: działania przebiegającego w świecie życia oraz procedur badawczych podejmowanych przez uczonego. Poglądy Schütza starano się zarysować nie tylko w sposób referujący, lecz także na stworzonej kanwie prezentacyjnej zasygnalizować słabe punkty lub kontrowersje, jakie budzą się w związku z jego ustaleniami, a odnoszą się do kluczowej kategorii. Niniejsze ustalenia można zatem traktować jako zaproszenie do głębszych studiów nad inspirującymi pismami reprezentanta „socjologii fenomenologicznej”.
EN
The following article sets the parameters in which one can introduce the discussion about the category of understanding, establishing the propositions which were conceived by Alfred Schütz. It encompasses the reasoning and grounding principles of the ability of understanding to exist as well as the concept of “understanding” itself. The question at hand was considered in two contexts: those of the efforts of someone within the life-world and the research methodology undertaken by researchers. The aim was to give a general idea of Schütz’s viewpoint in a referral manner to bring to light the weak points and controversies which are presented in connection with the key category of understanding.
5
Publication available in full text mode
Content available

Hall of Mirrors: Toward an Open Society of Mental Health Stakeholders in Safeguarding against Psychiatric Abuse

72%
Fulford K. W. M. B., King C., Bergqvist A.
Eidos. A Journal for Philosophy of Culture
|
2020
|
vol. 4
|
issue 2
23-38
EN
This article explores the role of an international open society of mental health stakeholders in raising awareness of values and thereby reducing the vulnerability of psychiatry to abuse. There is evidence that hidden values play a key role in rendering psychiatry vulnerable to being used abusively for purposes of social or political control. Recent work in values-based practice aimed at raising awareness of values between people of different ethnic origins has shown the importance of what we call “values auto-blindness” – a lack of awareness of one’s own values as a key part of our background “life-world” – in driving differential rates of involuntary psychiatric treatment between ethnic groups. It is argued that the vulnerability of psychiatry to abuse stems from values auto-blindness operating on the judgments of rationality implicit in psychiatric diagnostic concepts. Acting like a “hall of mirrors,” an international open society of mental health stakeholders would counter the effects of values auto-blindness through enhanced mutual understanding of the values embedded in our respective life-worlds across and between the diverse perspectives of its constituents. The article concludes by noting that a model for the required open society is available in the contemporary interdisciplinary field of philosophy and psychiatry.
6

Refleksyjny podmiot w świecie społecznym. O paradygmacie i założeniach socjologii interpretacyjnej

72%
Hałas E.
Roczniki Nauk Społecznych
|
2016
|
vol. 8(44)
|
issue 4
35-50
PL
W artykule analizowane jest użycie Thomasa Kuhna koncepcji paradygmatu w socjologii, przedstawianej w XX wieku jako nauka wieloparadygmatyczna. Kwestionowana jest jedność tzw. paradygmatu interpretacyjnego oraz omawiane jest przekształcanie orientacji interpretacyjnych w socjologii wskutek oddziaływania postmodernizmu i krytycznej teorii praxis. Problematyka refleksyjności podmiotu i intersubiektywności świata życia, mająca swoje źródła w pragmatyzmie i fenomenologii, dyskutowana jest na tle nowych dążeń do rekonstrukcji socjologii systematycznej.
EN
The article analyses the use of Thomas Kuhn’s concept of paradigm in sociology, presented in the 20th century as a multiparadigm science. The unity of the so-called interpretive paradigm is questioned and the transformation of the interpretive orientations in sociology under the influence of postmodernism and critical praxis theory is analysed. The problems of the subject’s reflexivity and the intersubjectivity of the life-world, which have their roots in pragmatism and phenomenology, are discussed on the backdrop of new attempts to reconstruct systematic sociology.
7
Content available remote

Dějinnost a racionalita v Husserlově pozdním myšlení

72%
Trnka J.
Filosofický časopis (Philosophical Journal)
|
2017
|
vol. 65
|
issue 5
721-738
EN
In this article, the author treats of some of the main concepts in Husserl’s late thought as a means to reconstructing Husserl’s specific conception of historicity and rationality. Historicity, phenomenologically conceived, presents the logical genesis of a shared cultural world from the constitutive activities of the subject: that is, as the genesis of inter-subjectively valid forms of sense, which undergo sedimentation and then ground further, and yet further, phases of this whole constitutive process. In this way, there emerges the shared, concrete world, as a special cultural form, although making claim to universal validity. The author goes on to present Husserl’s idea of rationality, which is built on this concept of historicity, and he follows it up to the ideal of Europe, as a special philosopho-theoretical project, which in Husserl’s view raises human historicity and rationality to a new, specifically teleological, level
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.