Search results

1

Podmiotowość w Duchu utopii Ernsta Blocha. Powinowactwa, kontynuacje i krytyki

100%

Czajka-Cunico A.

Heteroglossia - studia kulturoznawczo-filologiczne

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2020

|

issue 10

187-198

EN

The text outlines the conception of subjectivity that the philosopher Ernst Bloch (1885-1977) presented in his work published 100 years ago: Spirit of Utopia (Geist der Utopie, 1918). After a short reconstruction of the context in which this conception arose (the reception of German idealistic thought: Kant and Hegel, the discussions with the philosopher and poetess Margarete Susman and others) the paper describes its elaboration in the work of Bloch (Traces, 1930, Heritage of Our Times, 1936), its receptions and criticisms (for example the narrative counterproposals by Siegfried Kracauer and Bert Brecht) as well as some transcultural affinities (among others with Stanisław Brzozowski, a Polish philosopher of culture).

2

Русский менталитет: социально-философская концепция

100%

Полежаев Д.

Przegląd Wschodnioeuropejski

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2012

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vol. 3

285-303

EN

The problem of investigation of mental phenomena is actualized in the article. Mentality appears to be a deep of social and cultural self-determination of the society and the individual. The elements of Russian national character are through the mental project developed by the author.

3

Postmodern Music and its Future

88%

Rychter M.

Eidos. A Journal for Philosophy of Culture

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2019

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vol. 3

|

issue 3(9)

43-56

EN

The essay presents an attempt at characterizing contemporary music’s culture by identifying a dialectical tension between “modern” and “postmodern” currents in it. After initial considerations on the manifold usages of the term “postmodernism,” five composers’ approaches will be analyzed: John Cage, Philip Glass (and other minimalists), Bernhard Lang, Mauricio Kagel and Johannes Kreidler. However different they may be from one another, all these composers are being interpreted as undermining, in various ways, the practice and theoretical background of modernist avant-garde music.

4

Geneze raných etnologických teorií a metod

88%

Dědovský D.

Národopisný věstník

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2021

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vol. 38_(80)

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issue 2

5-30

EN

In the post-Baroque era, science in the developed states of Europe gradually turned from theological scepticism to practical goals. The growing interest in the search for new sources of wealth resulted in the policy of mercantilism that developed in European powers from the Baroque period to the 1830s; this policy directly affected the nature of scholarly research, and in non-colonial states, it focussed, in the form of cameralist system, on the development of state administration and the improvement in and exploitation of economically marginal or directly poor regions. In connection with the Enlightenment ideal of a harmonious society, states aimed at a functional normalisation of relations among individual social strata; the scholarly interest, in the primary pursuit of economic and developmental objectives, focusses for the first time on folk culture, providing valuable reports on it and, last but not least, contributing to the popularization of its selected segments, with which Romantic philosophy as well as anthropology subsequently worked; in the period under study, anthropology was rather a natural science dealing with human evolution, including related cultural expressions. The aforementioned factors brought about the first ethnographic monographs applying the theories and methods that formed the basic building blocks of the future independent discipline; the treatise observes their development up to a noticeable ideological breakthrough in the pre-March period.

5

FAMILY IN THE CONTEXT OF RELATIONS BETWEEN FREEDOM AND RESPONSIBILITY: CRISIS OR EVOLUTION?

88%

Janicka J.

Forum Teologiczne

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2021

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vol. 22

51-60

EN

At the beginning of the twenty first century, Chantal Delsol wrote that the man of late modernity is characterized by his attempt to regress to a period in history before his attainment of autonomy and subjectivity, both of which Delsol associates, among other things, with the essential and formative role of the family. Turning to a society or a group with which he could identify, man – in her opinion – takes a step back towards a tribal form of existence, which deprives him of the right to self-government. Demographic data seem to confirm the tendencies which Delsol has described: the rising number of divorces, the dropping number of marriages, and the increasing presence of the welfare state in the life of an individual. We might tend to think that reality bears out the pessimistic vision of the man of late modernity Delsol puts forth. Yet it is the role of philosophy to call into doubt all that seems obvious and to ask questions where to all appearances there is no room for doubt. This article proposes this kind of undertaking as an attempt to examine Delsol’s diagnosis through the lens of Kołakowski’s philosophy. With the help of Kołakowski’s treatment of the relationship between freedom and responsibility, and by applying his thoughts on the irremovable tension between the individual and the collective man, a motif distinctly present in his considerations, this article poses anew the question of whether we indeed are facing a crisis or an evolution of the family. Are the changes which we are observing a threat to our culture and civilization, or evidence of progress?

6

Na drogach człowieczeństwa - filozofia Henryka Elzenberga

88%

Cieciera E.

Folia Philosophica

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2014

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vol. 32

PL

The paper aims at grasping Henryk Elzenberg’s thought on human condition on both social and universal level. By showing an individual in the world doomed to relations Elzenberg tries to analyse distortion and over-interpretations of impulses coming both from human psyche and from civilization. By stigmatization of the shallowness of life and omnipresent utilitarianism he wants to find an alternative to raise the man to higher level, to salvation. For this he proposes focusing on perfect values, independent from man. Noticing the difference between the nature of human and other creatures he highlights the role discovering one’s personal capacities and the necessity of gathering them in what is called culture. Setting as the demand the turn first in mind, related to deepening of self-consciousness, and then also spiritual, he sets alternative roads of experiencing the world, both that given in senses and alternative-one. All of his ideas are ways of building humanity to be more essential and rewarding.

7

The Problem of Autonomy of the Philosophy of Culture

88%

Daszkiewicz W.

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2022

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vol. 11

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issue 1

89-117

EN

Philosophy of culture as a discipline exploring the way of human existence in the world is based on general metaphysics and philosophical anthropology. Taking into account the formal subject and the method, philosophy of culture is a type of metaphysical explanation that aims to indicate the final ontological reasons for the existence of culture, and therefore it is called the “metaphysics of culture.” The metaphysical perspective of explaining the phenomenon of culture is an original contribution to the contemporary discourse on culture. The understanding of culture requires solving the dispute about the understanding of the world, and above all about the understanding of human being. It is only in such a broad perspective that a fact of culture can be justified by pointing to its causative, exemplary and deliberate cause. in this context, the special attractiveness of the metaphysics of culture is revealed, which, paradoxically, manifests itself in the lack of autonomy in relation to general metaphysics and philosophical anthropology. Thanks to this, explanation of a fact of culture is placed in the field of cognitive realism, pluralism and in the context of understanding human being as a person. in this way, the metaphysics of culture provides a final justification (in the ontic order) of a fact of culture, while culture, as an intellectualization of nature, can form the basis for the particular aspects present in such rich forms in the area of the particular sciences.

8

Koncepcja sztuki w filozofii kultury Ernsta Cassirera

75%

Trochimska-Kubacka B.

Studia Philosophica Wratislaviensia

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2019

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vol. 14

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issue 3

81-99

EN

The presentation is dedicated to the discussion of the concept of art and aesthetics within Ernst Cassirer’s philosophy of culture. The considerations are connected with an attempt to answer the question about the meaning of art in the system of symbolic forms and the position of aesthetics in Cassirer’s thought. It includes a reconstruction of his position on the tradition of aesthetic thought, including the theory of mimesis and theory of expression, the notion of beauty and imagination. It shows the dialogical, dynamic and communicative nature of culture as viewed by Cassirer. In the context of his intuition of culture (art) as a “bridge,” the following is discussed: mediation between the “I” and “You,” subjectivity and objectivity, mimesis and creativity, rationality and emotionality. References are made to the positions adopted by Michaela Hinsch, Marion Lauschke, Birgit Recki.

9

Elementy estetyki w Wilhelma Diltheya ujęciu człowieka i kultury

75%

Musioł A.

Kultura i Wartości

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2012

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issue 4

89-96

EN

The cultural crisis at the turn of the 19th and 20th centuries expressed the impossibility of qualifying the truth in its absolute conditions, perception and understanding from the committed cognitive attitude of the subject: the human beings whose every action is subject to the influence of history and the way it forms their outlook on life. The remedy for cultural collapse expresses itself through the hegemony of naturalism and the reproach of the lack of full objectivity; methodological self-knowledge in the humanities is a form of authenticity which most distinctly reflects the spontaneous individual’s work, perceived in compliance through the foundations of humanistic descript_ive psychology. The individual, though conditioned by social determinants – and recognizing this – reaches far inside her own spirit to confirm the creative activity, which itself does not recur across a continuous extension of axiological perspectives – as well as of experience and understanding the perception of reality. Skillful, well-versed aesthetically, engaging with the argument from the borderland of the theory of literature, poetry and art also determined with the three categories: Ausdruck – Erleben – Bedeutung, the analysis of the product of the culture additionally qualifies not only the definition of all materially and spiritually acquired possessions of humankind produced by the historical process, but institutes also a manner for perceiving the human being. The conscious subject historically realizes herself in the continuity of life, which determines – as Dilthey suggests – the basis of all human occurrences and experiences. Life in its multidimensionality reveals the creative power of the human being as it appears in the realization of aims which is placed before her. There is an expression of psychical contents which express the human relation to the world; with the intensification sign which – as Zbigniew Kuderowicz suggests – grants the sense to circumjacent objects that change it by converting and acting intelligible in order to form a cultural environment. Taking into account the foundations of anthropology in Dilthey’s Lebensphilosophie, the author represents the attempt to define the human being and her form in reality of the epochal crisis as proposed by the German philosopher of culture.

PL

Kryzys kultury przełomu XIX i XX wieku, wyrażający się w niemożności określenia prawdy absolutnej, uzależnia jej postrzeganie i rozumienie od postawy zaangażowanego poznawczo podmiotu: człowieka, którego wszelkie działanie podlega wpływowi historii i kształtującym się w niej światopoglądom. Zgodnie z założeniami humanistycznej psychologii deskryptywnej, człowiek w poznaniu sięga w głąb własnego ducha i w sposób twórczy wyraża swoją niepowtarzalność poprzez ciągłą rozbudowę perspektyw aksjologicznych oraz przeżyciowo - rozumiejące postrzeganie rzeczywistości. Jak twierdzi Dilthey, życie w jego wielowymiarowości objawia kreatywną moc człowieka uzewnętrzniającą się w realizacji stawianych celów. Jest ekspresją treści psychicznych, wyrażających ludzki stosunek do świata; wyrazem intensji, które nadają sens otaczającym przedmiotom, przekształcając je i umożliwiając ich rozumienie. W analizie wytworów kultury (materialnego i duchowego dorobku ludzkości) Dilthey akcentował trzy kategorie: ekspresja (Ausdruck ), przeżycie (Erleben) i znaczenie (Bedeutung). Uwzględniając założenia filozofii życia Diltheya, w artykule przedstawi am zaproponowaną przez niego próbę zdefiniowania człowieka i jego kondycji w kulturowej rzeczywistości epokowego przesilenia.

10

Erotyzm ducha i życia w filozofii kultury Tomasza Manna

75%

Pakalski D.

Kultura i Edukacja

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2014

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issue 3(103)

37-51

EN

The article concerns Thomas Mann’s view on culture and on anthropology. The analyses of the works by the German writer point at the relations between his conception and Fridrich Schiller’s conception of man as a sensuous and sprititual being. Mann’s works, such as Death in Venice or The Magic Mountain are the literary equivalent of the unfinished essay on aesthetics On Spirit and Art. The author stresses the important role of eroticism in the description of culture. Eroticism should be conceived in a wide sense, not only in relation to bodily desire, but as a basis of aesthetic experience. Seen from this angle, Mann’s writings contain a series of reflections about culture and about man, reflections rooted in the modern conceptions presented by Kant and Schiller and later developed by contemporary psychoanalysis and the philosophy of existence.

11

Confucian Multiculturalism: A Kantian Reinterpretation of the Classic of Rites

75%

Ka Pok Tam A.

Eidos. A Journal for Philosophy of Culture

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2023

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vol. 7

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issue 1

26-46

EN

Chinese Communist monocultural policies, notably the re-education camps for the Uyghurs in Xinjiang, have recently been condemned for violating human rights. In response to critics, the Chinese Communist Party frequently replied that one should not impose Western concepts of democracy, liberty, and human rights on the Chinese people. Nevertheless, instead of introducing Western philosophies criticizing the current Chinese Communist monoculturalism; with the help of a modern reinterpretation of the Classic of Rites, this paper aims to construct a Confucian Multiculturalism and argues that: (1) the Classic of Rites explicitly warned against cultural assimilations of “barbarians” into the “civilized” Empire, (2) the Classic of Rites acknowledges cultural diversities, and (3) although the Classic of Rites does not explain clearly why the imperial court should tolerate cultural diversities, a Kantian reinterpretation of the Chinese concept of 敬 Jing implies the respects for minority rights. In doing so, this paper formulates Confucian Multiculturalism as a new model of the Chinese philosophy of culture which asserts cultural diversity.

12

Lem’s Philosophy of Chance in his Fiction and Non-Fiction

75%

Graefrath B.

Filozofia i nauka. Studia filozoficzne i interdyscyplinarne

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2022

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vol. 10

27-30

EN

Stanislaw Lem recognizes the far-reaching role of chance both in gaining knowledge and in explaining the development of cultural norms. The consequences are explored by him in fiction and non-fiction.

13

Spersonalizowana reklama iPhone’a X jako mikrokosmos komunikacyjny

75%

Pułka L.

Academic Journal of Modern Philology

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2020

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vol. 10

193-206

EN

The author of the article describes the effects of the personalized advertising of the iPhone X and considers the functional world of smartphones – the essence of this device and the spiritual and physiological changes caused by it. Hand-held smartphones have become a tool and object shaping the personality and character of the cybercommunication user, separating him from classic analogue communications and body spectacles. The cultural and marketing principles of this new type of social communication were pointed out in May 1998 by Steve Jobs. According to personalized advertising, iPhone X is a medium with an aesthetic graphic interface and communication applications. Definitions and expansive practices of contemporary design are as unobvious as the concept of the Internet. Apple has translated the power of design into an effective marketing strategy and philosophy of culture. To put it simply, design recreates and consolidates communication, while art initiates and inspires it. But design is also the language of the individual but contextualized choices. In summary, appleization is a marketed culture format. First of all, it means to design sales. In fact, Apple proposed, by presenting the iMac, iPod, iPhone and – iPad, all consistently designed by Jonathan Ive, a pro-social marketing strategy, personalizing advertising, employer branding as the philosophy of the organization, and original typography as the basis of the company’s communication and off-line-user experience, unboxing rituals, and product placement; these are selected examples of professional activity, whose aim is to build the philosophy of a modern brand and, as a consequence, to remodel the user’s awareness. Therefore, if we recognize that the essence of the cult of (each) brand lies in the image and product creation, Apple supports this cult by drawing on synergy of employer and personal branding. Design is not so much a global philosophy as it is a part of the process, a fragment of such branding, which is one of the lifestyle paradigms.

14

Kultura wychowania jako fenomen drogi okrężnej

63%

Gara J.

Parezja. Czasopismo Forum Młodych Pedagogów przy Komitecie Nauk Pedagogicznych PAN

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2017

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vol. 1

PL

Pojęcie „kultury wychowania” traktuję w kategoriach umownego konstruktu teoretycznego, dzięki któremu ujęte są, z punktu widzenia myślenia i działania pedagogicznego, swoiste sensy i znaczenia. Przestrzenna metafora drogi okrężnej stanowi tu heurystyczny trop w próbie ujęcia owych sensów i znaczeń. W tym kontekście: 1) odróżniam zakresy znaczeniowe metafor drogi bezpośredniej, drogi na skróty, drogi okrężnej oraz drogi donikąd, 2) przywołuję wybrane kulturowo-filozoficzne zastosowania toposu drogi okrężnej, 3) dookreślam pojęcia homo culturalis oraz mondo civile z perspektyw pojęcia kultury jako drogi okrężnej. To zaś jest podstawą do ujęcia samej kultury wychowania poprzez: 1) sformułowanie założeń określających rozumienie tego pojęcia z perspektywy metafory drogi okrężnej, 2) określenie egzystencjalnego etosu, wyrażonego w nastawieniach i racjach myślenia i działania pedagogicznego, 3) wyodrębnienie czterech postaci racjonalizacji i utrwalania egzystencjalnych habitusów w ramach oddziaływań pedagogicznych.

EN

I treat the concept of “culture of education” in terms of contractual, theoretical construct, which presents specific meanings and significances from the point of view of pedagogical thinking and action. The spatial metaphor of a detour is a heuristic clue in an attempt to approach these significances and meanings. In this context: 1) I distinguish between the meaning of metaphors of a direct road, a shortcut, a detour and a road to nowhere, 2) I recall selected cultural and philosophical applications of a detour topos, 3) I clarify the concepts of homo culturalis and mondo civile from the point of view of culture as a detour. This is a basis for recognition the culture of education by: 1) formulation the guidelines for defining the understanding of this concept from the perspective of a detour metaphor, 2) definition of existential ethos, expressed in attitudes and reasons of pedagogical thinking and actions, 3) separation four forms of rationalization and preservation of existential habitus within the educational interactions.

15

Persuasive argumentation as a cultural practice

63%

Gałkowski P.

ARGUMENT: Biannual Philosophical Journal

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2014

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vol. 4

|

issue 1

123-134

EN

In this article author traces relation between argumentation and cultural practice. The first part focuses on definition of argumentation in informal logic tradition. In particular, it discusses argument in terms of verbal and social activity involving the use of everyday language. Author claims that there is no argumentation beyond language. The second part explains persuasive argumentation as a form of cultural practice. The persuasive arguments found in “social practice” can be understood as a social activity, analysable within the context of a given cultural system. Author refers to an approach taking the argumentative expression as a certain type of communicative practice, directed towards respecting, recognising or accepting specific actions. The inclusion of persuasive argumentation in the “circuit of cultural activities” to be studied makes it possible to compare this type of argumentation with other social practices, and to posit a clear historical dimension in the study of argumentation. It also makes it possible to view persuasive argumentation as one of many cultural activities aimed at changing or perpetuating behaviours, attitudes, thinking, etc. The third part of the paper concerns the problem of humanistic interpretation of persuasive argumentation. Author attempts to develop this intuition, at the same time demonstrating the problems that arise from this approach. In conclusion, author tries to analyze argumentation in terms of culture theory and humanistic interpretation.

16

Botanical Microphotography in the Perspective of Philosophy of Culture

63%

Bogaczyk-Vormayr M.

Ethics in Progress

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2019

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vol. 10

|

issue 2

135-154

EN

The aim of this article is to briefly outline my own cognitive experience, characterized by knowledge transfer and aesthetic experience, which arises from making BioArt. Specifically, I do nature photography, using the micro-photography technique. In this article, I distinguish – in terms of methodology and value - between interdisciplinary research in the social sciences and the postulate of transdisciplinary research, which leads me to reject the so-called plantality model - a linguistic concept employed by G. Deleuze and F. Guattari (Rhizome). I argue for a critical approach to this line of post-humanist reflection on non-human life that is not characterized by knowledge transfer. The article includes a report on the course of my research (parts 2 and 3), and a reflection of its relevance to the philosophy of art and philosophy of culture (parts 1, 3, 3.1, 4). The report from my own research and artistic activity includes a description of the transformation of my working space, the process of acquiring new disciplinary tools and skills - an experience that I call a change of attitude - and a presentation of nature microphotography (mainly plant photography). I provide a technical commentary on the presented photographs with regard to the process of their creation (e.g. botanical and optical information related to the microscopic slides and equipment), as well as philosophical comments. The philosophical reflection includes the postulate of alterity, which, in my view, is endemic to post-humanist thought, as well as a postulate called the primacy of abstraction, which reflects the non-naturalistic, anti-illustrative, and interpretative character of artistic microphotography (in contrast to the illustrative nature of “the plantality discourse of philosophy”).

17

Max Scheler’s Two Approaches to Philosophy of Culture

63%

Stikkers K. W.

Eidos. A Journal for Philosophy of Culture

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2020

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vol. 4

|

issue 4

EN

Max Scheler seems to present two distinct approaches to philosophy of culture. In the early period of his Formalismus in der Ethik und die materiale Wertethik and “Ordo Amoris,” he describes cultures as being defined by their distinct order of value preferencings. In his later period of his “Probleme einer Soziologie des Wissens,” however, Scheler explains the dynamics of culture in terms of the interaction of what he calls “real” and “ideal sociological factors,” rooted in various drives (Triebe) and spirit (Geist), respectively. These approaches are fully compatible and complementary, the former describing culture’s vertical structure and the latter, its horizontal structure. Together these two approaches offer a comprehensive philosophy of culture, deserving greater attention.

18

O powstaniu polskiego kulturoznawstwa

63%

Łukasiewicz K.

Kultura Współczesna. Teoria. Interpretacje. Praktyka

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2018

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vol. 100

16-26

EN

The article presents the rise of Polish cultural studies into a scientific discipline and academic trend, placing it in a broader perspective of culture as such and of early-modernist intellectual approaches to it. Revealing the philosophical, social and political context behind cultural studies, the paper uses it as a background to discuss different approaches to reflection on culture which cultural studies had to confront on its path to its cultural identity. This is where culture in its general theoretical dimension meets the specific Polish historical conditions.

19

Jeszcze jedno wprowadzenie do filozofii kultury

63%

Łukasiewicz K.

Kultura Współczesna. Teoria. Interpretacje. Praktyka

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2018

|

vol. 103

|

issue 4

228-232

20

Rzeka memów

63%

Majchrowski L.

Humanistyka i Przyrodoznawstwo

|

2017

|

issue 23

355-371

XX

Celem niniejszego tekstu jest próba odpowiedzi na pytanie, co wyróżnia człowieka na tle innych gatunków. W tym kontekście omawiam teorię memów Richarda Dawkinsa i rozważam związane z nią zagadnienia, nawiązując (w mniejszym lub większym stopniu) do myśli takich autorów jak: Mariusz Biedrzycki, Goeffrey Miller, Karl Popper czy Norbert Elias. Sądzę jednak, iż ważniejszą częścią tego artykułu są nie tyle zawarte w nim analizy, co postawione pytania. Mam nadzieję, że zainteresują one Czytelnika tematem i pobudzą do filozoficznej refleksji.

EN

The purpose of this text is an attempt to answer the question “What distinguishes a man against other species?” In this context, I discuss Richard Dawkins’s theory of memes and consider the issues related to it, referring (to a greater or lesser degree) to the thoughts of authors such as Mariusz Biedrzycki, Goeffrey Miller, Karl Popper, and Norbert Elias. I think, however, that a more important part of this article is not the analyses contained in it, but the posted questions. I hope that they will interest the reader with the subject and stimulate them to philosophical reflections.

Refine search results

Podmiotowość w Duchu utopii Ernsta Blocha. Powinowactwa, kontynuacje i krytyki

Русский менталитет: социально-философская концепция

Postmodern Music and its Future

Geneze raných etnologických teorií a metod

FAMILY IN THE CONTEXT OF RELATIONS BETWEEN FREEDOM AND RESPONSIBILITY: CRISIS OR EVOLUTION?

Na drogach człowieczeństwa - filozofia Henryka Elzenberga

The Problem of Autonomy of the Philosophy of Culture

Koncepcja sztuki w filozofii kultury Ernsta Cassirera

Elementy estetyki w Wilhelma Diltheya ujęciu człowieka i kultury

Erotyzm ducha i życia w filozofii kultury Tomasza Manna

Confucian Multiculturalism: A Kantian Reinterpretation of the Classic of Rites

Lem’s Philosophy of Chance in his Fiction and Non-Fiction

Spersonalizowana reklama iPhone’a X jako mikrokosmos komunikacyjny

Kultura wychowania jako fenomen drogi okrężnej

Persuasive argumentation as a cultural practice

Botanical Microphotography in the Perspective of Philosophy of Culture

Max Scheler’s Two Approaches to Philosophy of Culture

O powstaniu polskiego kulturoznawstwa

Jeszcze jedno wprowadzenie do filozofii kultury

Rzeka memów