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1

Socialismus, esencialismus a externalismus

100%
Hribek T.
Filosofický časopis (Philosophical Journal)
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2007
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vol. 55
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issue 6
879-897
EN
The paper defends two assumptions in Burge's externalist argument against materialism. One assumption is that the content of a belief is determined by the rules that govern its expression in a shared language. Hence, I call this principle linguistic socialism. According to the other assumption, a belief survives as long as it keeps its content. Content is regarded here as essential to a belief, so I call this principle semantic essentialism. The critics of socialism such as Davidson and Bilgrami reject it in favour of individualism, claiming that mental content is independent of conventionally fixed meaning. The opponents of essentialism such as Gibbons prefer accidentalism, arguing that content is inessential to a belief. I argue that individualism and accidentalism contradict empirical facts and modal intuitions about belief ascription, respectively.
2

ESSENTIALISM AND METHOD

100%
Vásquez Barba F. E.
Organon F. medzinárodný časopis pre analytickú filozofiu
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2017
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vol. 24
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issue 2
166 – 183
EN
This paper mainly addresses the relation between essentialism and philosophical method. In particular, our analysis centres on the anti-essentialist argument that proposed, given its essentialist bonds, the abandonment of the notion of method. To this end, we make use of the empirical evidence concerning essentialism provided by psychological research, which has shown that our proneness to essentialize is not a by-product of our social and cultural practices as some anti-essentialists have thought. Rather, it is a deeply rooted cognitive tendency that plays a major role in concept formation and so in our understanding of things. Thus, given that such inclination toward essentialism is certain to happen, we argue for a conception of method that, while not overcoming such tendency, avoids the presumed disastrous consequences feared by most anti-essentialists.
3

WAS SUAREZ ESSENTIALIST?

80%
Ziemianski S.
Studies in Logic, Grammar and Rhetoric
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2009
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issue 15(28)
9-23
EN
The author discusses modern arguments, trying to solve the problem: was Suarez essentialist? The conclusion is that Suarez should not be stigmatized as being harmful to philosophy, but, on the contrary, he should be praised as a respectful thinker who ordered the metaphysics of Aristotle, defended it against Occamist nominalism and clarified scholastic philosophical terminology.
4

THEORETICAL INSPIRATIONS OF THE PEDAGOGY OF REFORM FOR CONTEMPORARY EDUCATION (O teoretycznych inspiracjach pedagogiki reformy dla wspolczesnej pedagogiki)

80%
Danielik-Kowalska D.
Studia z Teorii Wychowania
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2011
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issue 2(3)
204-213
EN
Modern world influences the lives of not only adults but also young people. Conscious teachers are searching for alternative methods to sustain or reinforce the educational bond with students. Progressivism, essentialism and perennialism are philosophies adversarial to traditional forms of teaching. The three ideologies, pertained to personal, educational reflections could bring inspiration and encouragement to teachers looking for an alternative.
5

ESSENCE AND LOWE’S REGRESS

80%
Spinelli N.
Organon F. medzinárodný časopis pre analytickú filozofiu
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2018
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vol. 25
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issue 3
410 - 428
EN
Some philosophers believe that entities have essences. What are we to make of the view that essences are themselves entities? E.J. Lowe has put forward an infinite regress argument against it. In this paper the author challenges that argument. First, drawing on work by J.W. Wieland, he gives a general condition for the obtaining of a vicious infinite regress. He then argues that in Lowe’s case the condition is not met. In making his case, the author mainly (but not exclusively) considers definitionalist accounts of essence. He makes a requirement to which definitionalists such as Lowe are committed and which, he ventures, should also be palatable to non-naïve modalists. The author calls it the Relevance Principle. The defence trades on it, as well as on the distinction, due to K. Fine, between mediate and immediate essence.
6

ON IDENTITY (PARTICULARLY NATIONAL)

80%
Szacki J.
Kultura i Społeczeństwo
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2004
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vol. 48
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issue 3
9-40
EN
The article deals with some general problems involved in the current identity debate and addresses a number of questions which seem to be basic for the issue of national identity: (1) what we really mean when we attribute identity a nation?; (2) is it possible to speak about collective identity without falling into holistic fallacy?; (3) what is the meaning of constructivism v. essentialism controversy?; (4) is it possible today to consider national identity as a so-called master identity?
7

Przekroczyć esencjalizm. Zwrot ku antropologii przedtekstowej i fenomenologicznej

80%
Rakowski T.
Prace Kulturoznawcze
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2011
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vol. 12
191-199
EN
The article points to the need for transforming the notion of culture in a way that would make it more commensurate with research carried out in today’s globalising world. I believe that culture should be understood in a more functional manner, more connected with everyday practices. In this context I point to the possibility of revealing the potential of pre-textual and phenomenological ethnography. In this I draw on the phenomenological procedures of studying culture through reinterpretations, e.g. on C. Geertz’s concept of dense description and its philosophical background contained in P. Ricoeur’s works. In addition, I point to the possibility of developing anthropological interpretation not so much as text hermeneutics as action hermeneutics that uses, first of all, the procedures of direct and embodied
8
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Esencjalizm i społeczny rekonstrukcjonizm w Indiach

80%
Pietkiewicz-Pareek B.
Rocznik Andragogiczny
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2011
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vol. R. 2011
194-199
EN
In modern times occurred in India to confront two conceptions of man, two concepts of education: essentialism and reconstructionism. The philosophy of essentialism with the concept of man and the purpose of existence collided with a Reconstructionist-oriented social action and transformation of social and economic life. As stated Brameld, the world and, therefore, India, are at a crossroads. Social struggle takes place between the forces of conservative and progressive forces, represented by the poor people in Third World countries.
9

Esencjalizm vs antyesencjalizm – gdzie leży meritum sporu o definicję sztuki?

70%
Zmyślony I.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 2
25 - 47
EN
The goal of the article is to identify the main point of controversy between essentialism and anti-essentialism in the dispute about the definition of art. I construe the positions as two incommensurable ways of understanding how to define art: precisely what functions its definition should include; in what way and on what basis it should be formulated. I claim that the main motive of the divergence, and the hidden point of the controversy is not whether artworks have general properties (“the essence of art”), but the meta-aesthetic assumptions about how to conceive general properties at all and how one comes to know them. These assumptions can be identified by distinguishing between two aspects of the method of definition, habitual and verbal. A habitual definition of art is one that is formulated in competent verdicts within the art world, while a verbal reconstruction of the presupposed presumptions is the aim of aesthetics.
10

PRAGMATICKÉ A ESENCIALISTICKÉ IDENTITY V USUDZOVANÍ O SOCIÁLNYCH SKUPINÁCH MEDZI VEDCAMI

70%
Maur N.
Slovenský národopis (Slovak Ethnology)
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2014
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vol. 62
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issue 1
7 – 29
EN
The paper demonstrates social factors and interactions, which have an effect on reasoning about ethnic and racial groups among social and natural scientists. On one hand, the results demonstrate the social conditions and interpersonal communication interactions, which have an effect on the persistency of essentialist judgment. It turned out that the cognitive system is maintained throughout, no matter what the education and social background the people come from. On the other hand, the results show that it is not always and in every situation that people behave according to the essentialist model. Therefore, in the thesis the author points out also other various social factors and interpersonal discourse interactions, which have an effect upon the overlapping of essentialist judgment. The paper demonstrates that psychological essentialism is permanent and is not possible to overlay it completely, only partially, through education derived from pragmatic images, through liberal family background and under the influence of peer groups and institutions in which they are held, and expressed pragmatic socio-value attitudes.
11

TUGENDHATOV PROBLÉM „PRAVDY“ V KONFRONTÁCII S HEIDEGGEROM

70%
Muránsky M.
Filozofia (Philosophy)
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2018
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vol. 73
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issue 10
790 – 803
EN
The aim of the study is to provide a critical commentary on the position held by E. Tugendhat in his work Egocentricity and Mysticism (published in 2003) in terms of his own criteria of the hermeneutic concept of truth. The article presents this concept of truth in its original negative-critical form, and explores two lines of inquiry in an attempt to explicitly grasp the implicitly understood „world as a whole“ in Wittgenstein's perspective of the impossibility of reflecting the boundaries of the language. The second, parallel theme is an attempt to investigate the „universe“ (understood as a whole) as the basis of his theory of mysticism. The first thesis of this study is that both of these levels, on the one hand the enlightenment worldview and on the other hand the existential concept of mysticism, have to be separated and thematized as a relationship between the condition of a possibility and the conditioned. The second thesis is that as a result of his theory of mysticism Tugendhat introduced the concept of „egocentricity“ in two mutually contradictory meanings. The third is that by his essentialism in the concept of „anthropology“ Tugendhat allowed the return of Heidegger's problem of the historical picture of the world to the place of universal truth, and also the return of the problem of authentic and no authentic existence beyond the sphere of ethics.
12
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Esencializmus a etnicita: sociálno-kognitívne vysvetlenie reprezentovania sociálnych skupín

70%
Kanovsky M.
Sociologický časopis. Czech Sociological Review
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2009
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vol. 45
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issue 2
345-369
EN
The aim of this article is to explore the various ways in which people represent social groups. The author shows that a prominent role in such processes is played by psychological essentialism. People represent some of their social identities as inherent qualities that are based on the sharing of a presumed 'essence': something unobservable, difficult to remove, irreversible, and causally responsible for overt behaviours. Empirical evidence suggests that no particular causal process of essence acquisition is constitutive for essentialism in folk models of society. Some authors believe that folk essentialism is necessarily connected with the presumed innateness of an essence (its biological transmission across generations). Innate potential and biological inheritance, however powerful they may be for the human cognitive mind in the domain of folk models for biology, are far from necessary in essentialist folksociological classifications. Essentialism in folk sociology is not defined by any particular causal process of essence acquisition. Even when it is possible to detect that a given group of people claim the innate essence of a particular folk sociology, it is always necessary to look for other features of essentialism (inherence, sharp boundaries, the immutability of identity, etc.). The article reviews some influential cognitive proposals concerning folk models of society (Astuti, Gil-White, Hirschfeld) and ethnicity, and provides arguments and empirical evidence collected in Western Ukraine in support of the claim that presumed innateness is not the constitutive part of folk models of society, let alone of psychological essentialism.
13
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Ontologia versus metafizyka? Geneza, rozwój i różne postaci nowożytnej teorii bytu

61%
Paź B.
Filo-Sofija
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2011
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vol. 11
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issue 4(15)
817-847
EN
The paper presents the process of modern metaphysics transforming into the ontology. The major points of this process became: 1) scholastic sources of Catholic metaphysics represented by Fonseca, Suarez, Śmiglecki on the one side and Protestant metaphysics, represented by Goclenius and Clauberg, on the other; 2) Descartes’ epistemology of representation and 3) Leibniz’s rational and pluralistic metaphysics (monadology). The climax of the transformation process appears to be “Philosophia prima sive ontologia” (1729), a masterpiece being written by Wolff, where the first system of the ontology (science about being as possibility) was presented as a discipline independent from the traditional metaphysics. However starting with the Kant’s works ontology no longer was the discipline of knowledge about the real world but has being turned into a field of aprioristic categories of thinking about an existence and the physical world.
14

Kobiecość odzyskana? Pomiędzy sex a gender i esencją a konstruktem, czyli historia zgubnych dualizmów

61%
Małecka M.
Kwartalnik Filozoficzny
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2014
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vol. 42
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issue 3
89-106
EN
The aim of the article is to depict the basic categories and problems concerning philosophical thought about femininity, as well as to offer a critique of dualisms assumed to be self-evident and necessary for an analysis of femininity and masculinity. These dualisms were created according to “either-or” logic and suggest that reality is based on hierarchical pairs of opposites (i.e. woman—man, sex—gender, essence—construct, nature—culture, body—mind), which lead to an ostensible alternative of essentialism - constructivism. This article traces the consequences of taking for granted a binary-oriented construction of reality, which determines the direction of analysis and leads to reductionist conclusions. Moreover, the article suggests a scheme of philosophical anthropology called “feminology”, which on the one hand aims to study femininity without political references or a reductionist approach, and on the other analyzes femininity not as opposed to masculinity, but as “different from” it.
15

GENDER, HISTORY, AND ROMA IDENTITIES: FROM CULTURAL DETERMINISM TO THE LONG SHADOW OF THE PAST

61%
Kapralski S.
Slovenský národopis (Slovak Ethnology)
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2018
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vol. 66
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issue 4
467 – 486
EN
In this article, I criticise two main approaches to Roma identity: cultural essentialism and social relationism. As a result of this criticism, I argue for a multidimensional concept of identity which would incorporate the cultural and social perspectives supplemented by an historical approach. I develop this concept in relation to empirical data collected in my research to prove false the thesis that the cultural substance of a group’s life can be treated as an independent variable and to show that groups with similar cultural values may have different standpoints regarding some important issues (for example gender constructs) and that culturally different groups may have similar views. Then, with the help of system theory and symbolic anthropology, I present Roma identities as the result of “double encoding” where by the existential anxieties associated with transgression of the social boundary are transformed into concrete fears related to cultural boundaries, and vice versa. This process is framed in history which means, firstly, that it takes different forms in different times and, secondly, that the transgression of boundary that has occurred in the past has a significant impact on the present identities. I illustrate this impact by the different fate of Polish and Slovak Roma communities during the Holocaust which still influences the way in which these communities encode the boundary between Roma and non-Roma into the boundary between cultural constructs of men and women.
16
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OSIADŁY TADŻYK VS. KOCZOWNICZY UZBEK. OSIADŁOŚĆ JAKO WARTOŚĆ W TADŻYCKIEJ IDEOLOGII NARODOWEJ

41%
Włodek L.
Studia Migracyjne - Przegląd Polonijny
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2016
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vol. 42
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issue 4 (162)
57–75
PL
We współczesnym Tadżykistanie, który jako państwo jest kontynuatorem Tadżyckiej Socjalistycznej Republiki Radzieckiej, osiadłość stała się naczelną wartością i głównym elementem tadżyckości. Tadżyccy politycy, zarówno z partii rządzącej, jak i związani z opozycją, a także tadżyccy historycy i publicyści starają się stworzyć wrażenie, że Tadżycy są jedynym narodem Azji Środkowej o tradycjach wyłącznie osiadłych, co ma jednocześnie wykazać, że ich przodkowie pojawili się w regionie znacznie wcześniej niż przodkowie mieszkańców sąsiednich państw, w szczególności Uzbecy. Przypisanie Uzbekom domniemanej koczowniczej przeszłości ma zdyskredytować ich dorobek kulturowy przez ukazanie, że w istocie wszystko, co wartościowe we współczesnej kulturze Uzbekistanu, pochodzi od etnicznych Tadżyków, mieszkających – dziś i w przeszłości – na terytorium obejmującym obszar dzisiejszego państwa uzbeckiego. Omawiając kategorię osiadłości, autorka pokazuje, jak współczesna polityka narodotwórcza w Tadżykistanie odwołuje się do odziedziczonych po czasach radzieckich esencjalistycznych schematów rozumienia narodu.
EN
Sedentism became a core value and a critical element of Tajikness in contemporary Tajikistan, which as a state is a hereditary of the Tadjik Socialist Soviet Republic. Tajik politicians, both from the governing party and from the opposition, as well as Tajik historians and journalists try to present Tajiks as the only Central Asian nation with exclusively sedentary traditions. This is to prove that the ancestors of contemporary Tajiks resided in the region much earlier than the ancestors of Tajik neighbours, especially Uzbeks. The alleged nomadic past of Uzbeks is invoked in order to diminish their cultural achievements and present them as the achievements of ethnic Tajiks who lived in the territory of contemporary Uzbekistan. Using the category of sedentism, the article shows how the contemporary Tajik nation building policy appeals to old essentialist patterns embedded in Soviet national policy.
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