Search results

1

Solidarity: A Local, Partial and Reflective Emotion

100%

Heyd D.

Diametros

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2015

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issue Diametros 43

55-64

EN

Solidarity is analysed in contradistinction from two adjacent concepts - justice and sympathy. It is argued that unlike the other two, it is essentially local (rather than universal), partial (rather than impartial) and reflective (an emotion mediated by belief and ideology, interest and common cause). Although not to be confused with justice, solidarity is presented as underlying any contract-based system of justice, since it defines the contours of the group within which the contract is taking place. Finally, due to the fact that health is a typically universal value and being a primary good it is something which should be distributed justly, solidarity seems not to have any central role in bioethics.

2

Postpamięć krytyczna w narracjach potomków ocalonych z Szoa ( J. Dres, M. Grynberg, G. Rossenberg)

100%

Więckowski R.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2017

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issue 47

63-72

EN

The literary works of the offsprings of Holocaust survivors most frequently show that this is the inherited Shoah trauma, which was, and still is, very important or even the most important determinant of their lives. Among the similar voices of the so‑called second and third generation of survivors there appear some distinct ones, which make an attempt to work through the Shoah trauma. This article is aimed at presenting these distinct attitudes, which are the attempts to have a look at the personally experienced situation of the offsprings of Holocaust survivors. While analyzing the critical, reflective attitudes, the author refers to Marianna Hirsch’s conception of post‑memory; he also asks about the influence of the attitudes on polish collective memory.

3

Justice, Sympathy and the Command of our Esteem

100%

Taylor J.

Diametros

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2015

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issue Diametros 44

173-188

EN

I have shown here the different roles that sympathy plays in the accounts of justice in the Treatise and Enquiry. In the former work, a redirected sympathy naturally extends our concern, and subsequently our moral approval or blame, to all those included within the scope of the rules of justice. In the Enquiry, we find this same progress of sentiments, but Hume’s introduction of the sentiment of humanity allows him to make a stronger case for the importance of those virtues that are useful, particularly the virtues of justice. The command of our esteem and our moral approval of justice secure a place for justice at the heart of Hume’s ethics. This does not entail, however, that other useful virtues are not also essential. Benevolence and the care of children, friendship, and gratitude not only help to sustain sociability, but they are essential for living a properly human life.

4

Tłumacz, emocje i przekład

99%

Tokarz B.

Poznańskie Studia Slawistyczne

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2015

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issue 9

EN

A translator, recreating the original, creatively stimulates her/his intellect, knowledge, senses and emotions. At the same time, s/he remains in agreement with the emotions presented in the original by assuming with respect to it the only ethically possible attitude, namely empathy. The presence of her/his own emotions in translation, such as sympathy or antipathy, is ethically unacceptable. Emotions occupy an important place in translation because of the difficulty regarding their linguistic transfer, interpretation of their function in the original, intercultural communication differences, and because of the attitude of the translator towards the original. Problems related to emotions concern the art of translation and the need for emotional detachment of the translator, who at the same time needs to maintain an empathic attitude towards the original. Emotions should be considered both on the internal level of the text (the original and the translation) and on the external one – the translator’s perspective.

5

David Hume: Unwitting Cosmopolitan?

86%

Glowienka E. W.

Diametros

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2015

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issue Diametros 44

153-172

EN

If Hume is considered cosmopolitan in his ethics at all, he is said to be so through his anti-mercantilist approach to commerce. Prevailing commercial interpretations attribute to Hume a cosmopolitanism that is best described as instrumental and supervenient. I argue that Hume’s principles lead to a cosmopolitan ethic that is more demanding than commercial interpretations recognize. Hume’s cosmopolitanism is more than merely supervenient and its instrumentality is such that cosmopolitan regard becomes inseparable from healthy patriotic concern. I show sympathy and duty, not merely justice, central to Hume’s cosmopolitanism and address how Hume’s moderate cosmopolitanism might be enacted in society. I suggest Hume’s view can contribute to contemporary cosmopolitan discourse, aiding both those forms with which it is consonant and the practical ends of otherwise opposed, Kantian forms.

6

The Concepts of Responsibility and Sympathy in Thomas Kasulis Comparative Philosophy

86%

Vareikis Z. i.

Dialogue and Universalism

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2023

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issue 3

115-130

EN

The author of the article explores the views of Lithuanian–American thinker Thomas Kasulis on the interaction between emotions and ethical principles. This interaction is revealed in the contexts of the concepts of intimacy and integrity analysed by the philosopher. Intimacy is perceived as a framework of sociocultural structures of society, which determine the behavioural patterns and choices of individuals. In the ethical sphere, Kasulis attributes responsibility to integrity, which he links in his comparative analysis to Western and Eastern philosophies. Another philosophical concept, namely intimacy, is associated by the philosopher with relationships between people and values revealed in them. In communication, values are expressed not only through language but also through emotions. Kasulis particularly emphasizes sympathy, which is inherent in the cultural orientation of intimacy. For this reason, the article also analyses the nature of sympathy and its relationship to love, compassion, favour and trust. The article is based on the assumption that in the hermeneutics of the texts of comparative philosophy, it is possible to find both differences and similarities in the ideas of heterogeneous civilisations, and that the emotional-value vision emerging in these contexts makes it possible to look differently at cultural phenomena that appear in everyday life.

7

Česká verze škály emocionální empatie

72%

Seitl M., Charvát M., Juřicová K.

E-psychologie (E-psychology)

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2017

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vol. 11

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issue 2

47-70

EN

The main goal of the study is to introduce the Czech version of Emotional Empathy Scale (EES-R) and its psychometric characteristics. The scale, developed from the Emotional Empathy Scale (EES) by Caruso and Mayer (1998), is devoted to self-report assessment in the frame of multidimensional emotional empathy construct. Partial objectives of this study focus on the factor structure, reliability and validity of the scale with regard to verification of application possibilities. One of the objectives is aimed at a description of the subscales of EES-R, especially for the research use. The data were obtained on the sample of 317 respondents aged from 19 to 62 years, namely 44.2 % men and 55.8 % women. Besides the Czech translation of EES and the Czech version of the scale (EES-R), 3 subscales from the Business-focused Inventory of Personality (BIP) were used for the verification of the parallel validity. The exploratory factor analysis led to the three-factor solution. Three resulted subscales of the scale, labelled as Compassion – solidarity, Emotional feeling and Positive sharing, represented individual factors and showed an adequate prop in both data and theory. The confirmatory factor analysis conducted with EES-R confirmed a corresponding match between the model and data. The internal consistency of subscales items showed a reliability ranging from 0.72 to 0.87, with the value of 0.89 for the whole scale. Satisfactory values of test-retest reliability were obtained for the subscales (0.69 to 0.83) and the whole scale (.79) after three months. Results of the parallel validity for the emotional empathy construct measured by EES-R correspond with previous research findings. In case of growing emotional empathy also sensitivity and sociability were slightly growing. On the contrary, the emotional stability was slightly decreasing. The characteristics of EES-R were described on our sample with respect to gender and age. This method demonstrated good psychometric properties for the research. The main limitation of the study is in the research sample. Despite of balanced demographical variables, the range of the whole sample is quite small. The data were collected only on common population. Also there are not enough proofs of validity in case of EES-R.

CS

Cílem studie je představit českou verzi Škály emocionální empatie (EES-R) a její psychometrické parametry. Škála, odvozená od Emotional Empathy Scale (EES), byla konstruována k sebeposouzení v rámci multidimenzionálního konstruktu emocionální empatie. Dílčí cíle jsou věnovány faktorové struktuře škály, její reliabilitě a validitě ve směru ověření možné aplikace škály. Součástí cíle je také popis parametrů subškál EES-R na výzkumném souboru. Data byla získána na souboru 317 respondentů ve věku 19 – 62 let, z toho 44,2 % mužů a 55,8 % žen. Vedle překladu EES a české verze škály EES-R byly specificky pro ověření souběžné validity využity 3 subškály z dotazníku BIP. Explorační faktorová analýza vyústila do třífaktorového řešení. Tři výsledné subškály, označené jako Soustrast – sounáležitost, Emocionální dojetí a Pozitivní sdílení, reprezentují jednotlivé faktory a disponují odpovídající oporou v datech i teorii. Konfirmační faktorová analýza provedená na EES-R odhalila velmi dobrou shodu mezi modelem a daty. Vnitřní konzistence položek subškál EES-R vykazuje reliabilitu v rozmezí 0,88 – 0,72, pro celou škálu pak 0,89. Uspokojivé hodnoty test-retest reliability byly získány s tříměsíčním odstupem pro subškály (0,69 – 0,83) i celkovou emocionální empatii (0,79). Výsledky souběžné validity pro emocionální empatii odpovídají předcházejícím studiím. Se zvyšující se emocionální empatií se mírně zvyšuje senzitivita a sociabilita. Naopak se mírně snižuje emocionální stabilita. Pro ES-R byly popsány parametry subškál, zohledňující rod a věk. Metoda vykazuje dobré psychometrické parametry pro uplatnění ve výzkumu. Omezení studie spočívají ve výběrovém souboru, který má i přes dobré vyvážení demografických údajů malý rozsah. Data byla také získávána pouze na běžné populaci. Zatím chybí více důkazů validity u české verze metody.

8

Why Compassion Still Needs Hume Today

72%

van der Cingel M.

Diametros

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2015

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issue Diametros 44

140-152

EN

Over the past years the relevance of compassion for society and specific practices such as in healthcare is becoming a focus of attention. Philosophers and scientists discuss theoretical descriptions and defining characteristics of the phenomenon and its benefits and pitfalls. However, there are hardly any empirical studies which substantiate these writings in specific societal areas. Besides, compassion may be in the eye of attention today but has always been of interest for many contemporary philosophers as well as philosophers in the past, David Hume amongst them. Three themes related to Hume’s hypotheses on compassion are discussed and compared to outcomes of an empirical study amongst nurses and patients with a chronic disease. This comparison gives insights into the perception of those for whom compassion is of specific importance in their daily lives and into the usefulness of Hume’s notions on compassion.

9

W poszukiwaniu racjonalności ekonomicznej w dziełach Adama Smitha

72%

Turek K. M.

Zagadnienia Filozoficzne w Nauce

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2019

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issue 67

97-124

EN

In Adam Smith’s Inquiry into the Nature and Causes of the Wealth of Nations the term ‘rational’ occurs only twice. Neither of these uses assigns the property of rationality either to human beings or to economic agents. Despite that, Smith is widely recognised as the founder of modern mainstream economics, a science which is defined by the assumption of the rationality of an economic agent. This paper aims to locate and discuss the notion of rationality which is implied by Smith’s work. To achieve that a double-track approach is taken. First, the current paper reconstructs Smith’s general view on human nature which was presented mainly in his earlier book The Theory of Moral Sentiments. This is followed by a discussion of Smith’s theses on selected mechanisms which drive the economy as presented in The Wealth of Nations.

10

"Zrcadlo přírody" a druhých u Davida Huma:

72%

Hanzal T.

Filosofický časopis (Philosophical Journal)

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2020

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vol. 68

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issue 5

697-715

EN

The article interprets Hume’s theory of association of ideas, primarily with respect to resemblance as one of the principles of association and to general ideas (or concepts) as a principal consequence of association. On the basis of this interpretation, the author argues that Hume’s conception of resemblance and general terms is not conditioned by the acceptance of the so-called “myth of the given”. As a result of accepting this assumption, however, new questions arise; in particular, why is it that just those general concepts arise that in fact arise and how are they intersubjectively shared. These questions lead to the need to supplement the image of the mind as a “mirror of nature” from the beginning of Hume’s A Treatise of Human Nature, book I, with the image of the mind as a “mirror of others” from book II.

CS

Článek interpretuje Humovu teorii asociace idejí především se zřetelem k podobnosti jako jednomu z principů asociace a k obecným idejím (či pojmům) jako zásadnímu produktu asociace. Na základě této interpretace autor tvrdí, že Humovo pojetí podobnosti a obecných termínů není podmíněno přijetím tzv. „mýtu daného“. V důsledku přijetí tohoto předpokladu však vyvstávají nové otázky, zejména proč asociací vznikají zrovna ty obecné pojmy, které reálně vznikají, a jak dochází k jejich intersubjektivnímu sdílení. Tyto otázky vedou k nutnosti doplnit obrázek mysli jako „zrcadla přírody“ ze začátku první knihy Humova Pojednání o lidské přirozenosti obrázkem mysli jako „zrcadla druhých“ z jeho druhé knihy.

11

Hume, Justice and Sympathy: A Reversal of the Natural Order?

72%

Botros S.

Diametros

|

2015

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issue Diametros 44

110-139

EN

Hume’s view that the object of moral feeling is a natural passion, motivating action, causes problems for justice. There is apparently no appropriate natural motive, whilst, if there were, its “partiality” would unfit it to ground the requisite impartial approval. We offer a critique of such solutions as that the missing non-moral motive is enlightened self-interest (Baier), or that it is feigned (Haakonssen), or that it consists in a just disposition (Gauthier). We reject Cohon’s postulation of a moral motive for just acts, and also Harris’s attempt to dispense with motive as the source of their merit, by invoking extensive sympathy, and citing their beneficial societal consequences. These solutions assume that, if Hume remains a virtue ethicist, the natural virtues supply the paradigm. Taylor claims that a revolution in motivational psychology follows the inauguration of the artificial convention of justice, remoulding the natural virtues. This solution founders, we argue, upon unresolved contradictions besetting even these virtues

12

Adam Smith a znaczenie uczuć moralnych dla polityki i nauk o gospodarce

71%

Szulczewski G.

Studia z Polityki Publicznej

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2014

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vol. 1

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issue 4(4)

143-155

EN

The ethical analysis of The Theory of Moral Sentiments as well as 'n Inquiry into the Nature and Causes of the Wealth of Nations presents A. Smith's (1723-1790) works in a completely new light than it is conventionally presented in the neoliberal interpretation. One of the most important issues appears to be the classification of moral sentiments. He divides them into social, neutral, and antisocial. The neutral sentiment - the so-called 'self love' forms the basis of acting in the best interests of oneself and as such it constitutes the foundations of the development of entrepreneurship. This can be transferred into an antisocial sentiment, i.e. selfishness. In such a case it has a devastating influence on economic activity, social life as well as public life. For this reason A. Smith shows the importance of the social emotion of sympathy understood as empathy and the acceptance of the behaviours that are acknowledged as proper. As the findings of his analysis clearly show, selfishness was the characteristic trait of the businessmen at that time, i.e. merchants and the owners of manufacturing plants. With reference to the works of A. Smith we should therefore identify and then describe all the psychological as well as economic mechanisms that in effect postpone or minimise the chances of the transformation of self love into selfishness, i.e. the activities based on rational economic grounds into the ones that are driven by mere greed. The interpretation of the issue presented in the article questions the conventional neoliberal interpretation. The latter reiterates that in the works of A. Smith the most important ones are the sentences taken out of the context that define the state as a night watchman and the market that is controlled by the invisible hand. The ethical analysis holds that in the opinion of A. Smith alone, one of the most fundamental problems of capitalism lies in the fact that self love should be realised within the boundaries set by the community. The Theory of Moral Sentiments is so vital then, in which he analysed sympathy, social sentiment, and selfishness, i.e. an antisocial emotion, along with 'n Inquiry into the Nature and Causes of the Wealth of Nations, in which he addressed the issue of collective selfishness.

PL

Analiza etyczna Teorii uczuć moralnych oraz Badań nad naturą i przyczynami bogactwa narodów ukazuje twórczość A. Smitha (1723-1790) w zupełnie innym świetle niż jest to przyjęte w neoliberalnej interpretacji. Jednym z najważniejszych wątków staje się klasyfikacja uczuć moralnych. Dzieli je na uczucia społeczne, neutralne i aspołeczne. Uczucie neutralne - miłość samego siebie (selflove) jest podstawą działania ze względu na własny interes i tym samym stanowi podstawę rozwoju przedsiębiorczości. Może ono przerodzić się w uczucie aspołeczne: samolubstwo (selfishness). Wówczas ma ono niszczący wpływ na działalność gospodarczą, życie społeczne i państwowe. Dlatego A. Smith ukazuje znaczenie społecznego uczucia sympatii, jako współodczuwania i akceptacji zachowań uznanych za właściwe. Jak wynika z jego analiz, samolubstwo cechowało stosunkowo często ówczesnych biznesmenów, czyli kupców i właścicieli manufaktur. Odwołując się do twórczości A. Smitha, powinniśmy poszukiwać, a następnie opisywać te wszystkie mechanizmy psychologiczne i gospodarcze, które w ostateczności oddalają lub minimalizują możliwość przerodzenia się miłości własnej w samolubstwo, czyli działań opartych na racjonalnych motywach ekonomicznych w działania podyktowane jedynie czystą chciwością. Interpretacja zawarta w artykule przeciwstawia się interpretacji neoliberalnej. Ta ostatnia z uporem podkreśla, że najważniejsze u A. Smitha są wyrwane z kontekstu zdania o państwie jako stróżu nocnym i rynku, którym kieruje niewidzialna ręka. Analiza etyczna podkreśla, że według samego A. Smitha jeden z podstawowych problemów kapitalizmu polega na tym, by miłość własna realizowała się w wyznaczonych przez wspólnotę granicach. Dlatego tak ważna jest Teoria uczuć moralnych, w której analizował on sympatię, uczucie społeczne i samolubstwo, uczucie niespołeczne oraz Badania nad naturą i przyczynami bogactwa narodów, w którym to dziele wskazywał na problem kolektywnego samolubstwa.

13

Sympatie jako "ekvivalent" atraktivity obličeje stránoucích žen

58%

Pavlíková L.

E-psychologie (E-psychology)

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2014

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vol. 8

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issue 3

34-43

EN

Attractiveness, including the face, is under the influence of evolutionary theory associated with youth, reproduction and a mate selection. The physically attractive face in this sense is a woman's face with clear sexually dimorphic (feminine) characters, symmetrical with average proportions and that, which possibly seems familiar to them. The vast majority of work dealing with a facial attractiveness uses for its assessment the static photographs of young women faces, whose average age does not exceed 25 years. The purpose of this study is not to deny the attractiveness of youth, but it is trying to find an answer to the question of whether even woman’s face bearing the signs of aging could be perceived as attractive by others. It was therefore used facial photographs of women aged between 50-65 years for evaluation, which were rated by 120 respondents, stratified by age and sex into four sub-groups - younger women, younger men, older women and older men. It turned out that to associate aging with a physical attractiveness is for evaluators unnatural and faces, which, by their own words, have been marked as „sympathetic“ gave to them the impression of a good character at first glance. It seems therefore, that in aging women is valued by others rather their "inner beauty" and a personal attractiveness in the form of traits, attitudes, beliefs, values or interests that respondents can project to, for them attractive, older women face.

CS

Atraktivita, včetně obličeje, je pod vlivem evolučních teorií spojována s mládím, reprodukcí a výběrem potenciálního partnera. Za fyzicky atraktivní je v tomto smyslu považována tvář ženy, která vykazuje jasné pohlavně dimorfní (femininní) znaky, je souměrná (symetrická), s průměrnými proporcemi a eventuelně se ostatním jeví jako povědomá. Valná většina prací zabývající se obličejovou atraktivitou využívá k jejímu zhodnocení statických fotografií tváří mladých žen, jejichž věkový průměr nepřesahuje 25 let. Smyslem předkládané studie není upřít mládí jeho atraktivitu, ale pokouší se najít odpověď na otázku, zdali i tvář ženy nesoucí již známky stárnutí, je ostatními jako fyzicky atraktivní vnímatelná. S tímto cílem bylo k hodnocení v předkládané studii využito obličejových fotografií žen ve věku 50 – 65 let, které z hlediska atraktivity hodnotilo 120 respondentů stratifikovaných dle věku a pohlaví do 4 podskupin – mladší ženy (RZM), mladší muži (RMM), starší ženy (RZS) a starší muži (RMS). Ukázalo se, že spojovat stárnutí s fyzickou atraktivitou je pro hodnotitele nepřirozené a tváře, které podle svých slov označili jako „sympatické“, v nich na první pohled vzbuzovaly dojem dobrého charakteru. Zdá se tedy, že u stárnoucích žen je ostatními ceněna spíše jejich „vnitřní krása“ a tím atraktivita osobní v podobě vlastností, postojů, názorů, hodnot či zájmů, které si respondenti do tváří pro ně atraktivních žen promítají.

14

On the grounds for morality in Sophie de Grouchy’s philosophy

58%

Markwart A., Markwart A.

Przegląd Filozoficzny. Nowa Seria

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2020

|

issue 3

15

„Spasení Spasiteli“: poslední dílo o posledním díle

58%

Kolman V.

Svět literatury – Časopis pro novodobé literatury (World of Literature – Journal for Modern Literatures)

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2021

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vol. 31

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issue 1

79-92

EN

In this study, I discuss Roger Scruton’s last book, devoted to Wagner’s Parsifal, in the light of Scruton’s previous books on Wagner (particularly his book on Wagner’s Ring) and his aesthetics of music in general. This is done against the background of Scruton’s differentiation between symbolic and allegoric readings of art, and their implementation in an analysis of Wagner’s leitmotifs that, as I claim, is of a broader philosophical significance and can be made use of, e.g., in a complex reading of Hegel’s “master and slave” parable.

16

Gernot Böhme—Anima Naturaliter Japonica

58%

Müller R. W.

Dialogue and Universalism

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2014

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issue 4

91-102

EN

The author points to the spiritual relationship between certain underlying ideas in the philosophy of Gernot Böhme—especially in the areas of aesthetics and anthropology—and the typical features of Japanese culture as visible in its art, language and everyday life. For this, he turns to Böhme’s essay On the Aesthetics of the Ephemeral to show the typically ephemeral character of the Japanese painting school, he also reflects on the sophisticated aesthetics of Japanese culinary art. In Mueller’s opinion Japanese culture in many ways put some of Böhme’s philosophical postulates to practical use, notably those concerning the contemplative tendencies of individuals, the obliteration in experi-ence of the difference between the subjective and objective (and in language between the active and passive voice), and the passive acceptance of atmospheric factors.

17

Sympathy in the Works of Maria Konopnicka – a Category Originating in the Gospel or an Example of a Secularised Attitude to Social Relations

58%

Obsulewicz B. K., Pastwa R. J.

Perspektywy Kultury

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2022

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vol. 39

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issue 4

261-282

PL

Rok 2022 został ogłoszony przez Sejm Rzeczypospolitej Polskiej Rokiem Marii Konopnickiej. Obchody 180. rocznicy jej urodzin powinny być okazją do ponownego odczytania bogatej spuścizny autorki Roty i przyjrzenia się różnym aspektom jej życia. Wyjątkowy charakter twórczości Konopnickiej, a także redukcjonistyczne próby podejścia do jej biografii, skłoniły autorów niniejszego opracowania do znalezienia pomostu łączącego jej życie i twórczość z przesłaniem Ewangelii, z którego czerpała inspirację w kategorii cielesnego współodczuwania. Filozoficzna kategoria cielesnego współodczuwania (symphysis) została przyjęta na gruncie teologicznym, a jej głębia i uniwersalny charakter sprawiają, że można ją przenieść także na grunt literaturoznawstwa, np. somatopoetyki. Niniejszy artykuł dowodzi, że kategoria cielesnego współodczuwania może być w pełni rozumiana poprzez osobę i dzieło Jezusa z Nazaretu, a także, że jest ona jedną z cech charakterystycznych dla twórczości literackiej Marii Konopnickiej.

EN

The year 2022 has been declared the Year of Maria Konopnicka by the Sejm of the Republic of Poland. The celebration of the 180th anniversary of her birth should be an occasion to reread her rich legacy and to look at various aspects of her life. The unique nature of Konopnicka’s work, as well as reductionist attempts to approach her biography, led the authors of this study to find a bridge connecting her life and work with the Gospel message from which she drew inspiration in the category of somatic sympathy. The philosophical category of somatic sympathy (symphysis) has been adopted on theological grounds, and its depth and universal character make it also transferable to literary studies, such as somatopoetics. This article proves that the category of somatic sympathy can be fully understood through the person and work of Jesus of Nazareth, and that it is one of the characteristics of Maria Konopnicka’s literary works.

18

Geltung der Werte beim gestalten sozialer Relationen im Kontext ausgewählter Entitäten der Ethik von Max Scheler. Eine philosophische Skizze mit Blick auf die Migrationsproblematik

58%

Rynkiewicz K.

Roczniki Teologiczne

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2022

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vol. 69

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issue 10

93-107

PL

Artykuł podejmuje zagadnienie wartości u Maksa Schelera i zwraca przy tym szczególną uwagę na pojęcie „sympatii“ w kontekście problematyki migracyjnej. Najpierw analizowane są takie elementy jak współczucie i miłość, których znaczenie hermeneutyczne i fenomenologiczne jest oparte na fundamencie osobowym. Aby osoba mogła rozwinąć w świecie realnym właściwą sobie dynamikę, musi koniecznie wyjść poza uwarunkowania etyki Maksa Schelera, opartej na fundamencie apriorycznym. W tym celu można by wykorzystać pojęcie „suppositum” Karola Wojtyly, gdzie osoba jest traktowana jako podmiot istnienia i działania. Prowadzi to nie tylko do realnego umocnienia harmonii społecznej, lecz także do udoskonalenia porządku osobowego w wymiarze etyczno-antropologicznym. Wpływa to ostatecznie na podejście do problematyki migracyjnej i uchodźczej.

EN

The essay deals with Max Scheler´s value problem, looking back at the term “sympathy” in the context of migration question. First of all, phenomena such as compassion and love are taken up, whose hermeneutic and phenomenological relevance are personally based. In order for the concept of the person to be able to unfold its actual dynamics in the real world, however, it must transcend the framework conditions of Scheler’s material vaule ethics, whose concerns appear on the a priori foundation. For this purpose, Karol Wojtyla’s term „suppositum“ is used, which reveals the person as the subject of existence and action. Not only is soocial harmony promoted in real terms, but personal order is also refined from an ethical-anthropological point of view. Ultimately, this has an impact on how the issue of migrants and refugees is dealt with.

DE

Der Aufsatz befasst sich mit der Wertproblematik bei Max Scheler, rückblickend auf den Begriff „Sympathie“ im Kontext der Migrationsfrage. Dabei werden zunächst die Phänomene wie Mitgefühl und Liebe aufgegriffen, deren hermeneutische und phänomenologische Relevanz personal fundiert sind. Damit der Begriff der Person seine eigentliche Dynamik in der realen Welt entfalten kann, müsse er allerdings die Rahmenbedingungen der materialen Wertethik Schelers transzendieren, deren Anliegen auf dem apriorischen Fundament erscheint. Zu dem Zweck wird der Begriff „Suppositum“ von Karol Wojtyla herangezogen, der die Person als Subjekt des Existierens und Handelns zum Vorschein bringt. So wird nicht nur die gesellschaftliche Harmonie real gefördert, sondern auch die personale Ordnung aus ethisch-anthropologischer Sicht verfeinert. Dies wirkt sich letzten Endes auf den Umgang mit der Migranten- bzw. Flüchtlingsfrage aus.

19

Burkean Beauty in the Service of Violence

44%

Emmer C. E.

Dialogue and Universalism

|

2017

|

issue 3

55-64

XX

Examining the images of war displayed on front pages of the New York Times, David Shields makes the case that they ultimately glamorize military conflict. He anchors his case with an excerpt on the delight of the sublime from Edmund Burke’s aesthetic theory in A Philosophical Enquiry. By contrast, this essay considers violence and warfare using not the Burkean sublime, but instead the beautiful in Burke’s aesthetics, and argues that forming identities on the beautiful in the Burkean sense can ultimately shut down dialogue and feed the lust for violence and revenge.

20

"Bezstronny obserwator" Adama Smitha a neutralne kryteria oceny w etyce społecznej

44%

Kalita C.

Analiza i Egzystencja. Czasopismo Filozoficzne

|

2016

|

vol. 36

93-112

EN

Ethical theory for Adam Smith is first of all the basic mechanism of social controls. Going out from decisions of the matter of the moral feelings, which the ‘sympathy’states the foundation; it tries to work out the neutral criteria of ethical opinions introducing the ‘impartial spectator’ figure. Superiority of this category in relation to John Rawls ‘veil of ignorance’ depends on this, that the Smith places his philosophical theory in the strong empirical context (the kind of sociological philosophy). Social ethicist is the base to build more folded regulators of community life, or social, such as economy and politics. The neutral criteria of ethical opinions are the foundation of different derivative social workings (economy, politics).

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Burkean Beauty in the Service of Violence

"Bezstronny obserwator" Adama Smitha a neutralne kryteria oceny w etyce społecznej