responsibility

  • Ku społeczeństwu obywatelskiemu. Czego dziś może nas nauczyć pragmatyzm?

    Author: Marcin Kilanowski
    Year of publication: 2017
    Source: Show
    Pages: 50-62
    DOI Address: https://doi.org/10.15804/kie.2017.01.03
    PDF: kie/115/kie11503.pdf

    It can be striking for us today that when so little divides us there is still so much that separates us from each other. We observe the fragility of social cohesion and witness the degradation of social capital even though some say that our religious belief as well as material conditions or differences in political rights no longer divide us. In the light of critical observations, one can say that there is a need to reconcile people with each other, to establish bonds between us, that we need to establish civil society. When trying to establish a well-functioning civil society we have to ask ourselves a few crucial questions. These questions include: How can Western individualism be combined with the values of community and social solidarity? What are the necessary conditions for freedom and solidarity among people? To answer these questions it is worth reaching the philosophical thought of John Dewey and Roberto Unger. In his text Roberto Unger points out that today’s social and political order is not something solid and stable. Even our democratic order that I was referring to in this paper faces challenges that may undermine its base. Without the right preparation to face these challenges-through responsible and critical public participation and deliberation-it is possible that instead of us having some sort of possibility of steering the growth of our societies and having an impact on political and economic evolution, the evolving situations will steer us. If this happens, we will be left behind, being unable to grasp and handle the different new situations.

  • What Kind of Politics Do We Need? Toward Freedom as Responsibility in Habermas’s and Rorty’s Visions of Democracy

    Author: Marcin Kilanowski
    Year of publication: 2017
    Source: Show
    Pages: 50-68
    DOI Address: https://doi.org/10.15804/kie.2017.02.03
    PDF: kie/116/kie11603.pdf

    Isaiah Berlin said that it is part of the human condition to make choices between absolute values. Obviously, this choice cannot be easy. To be well informed, it has to be made in full awareness of the contingency of our criteria. This ability to make choices between absolute values in the light of contingencies is what distinguishes a civilized man from a barbarian, says Berlin, following Joseph Schumpeter. Similar ideas can be found in the philosophy of Richard Rorty, who believes that our liberal societies create more people who understand the contingencies of their vocabularies, but at the same time are still faithful to them. He calls this “freedom as acknowledgement of contingency.” This freedom is bound by the existence of a plurality of voices, which does not mean that it is bound by the existence of chaos. In such a spirit, Jürgen Habermas emphasizes the fact that in spite of the plurality of contingent views, we can find a unity of reason. In spite of plurality of views, we can still come to an agreement thanks to dialogue. The close analysis of Rorty’s and Habermas’s philosophy allows us to see that they share a common stance: thanks to disenchantment of the world, as Rorty says, or thanks to decentralization of the world, as Habermas says. Both are seeing such stance as a precondition to use our freedom in a way to be more tolerant, more open to dialogue and responsible for it. Further analysis allows us to see that there is a possibility to present a new understanding of the notion of freedom-freedom conceived as responsibility.

  • Victim and Guardian: A Short Ethical Reconnaissance

    Author: Marcin Jaranowski
    Year of publication: 2016
    Source: Show
    Pages: 145-153
    DOI Address: https://doi.org/10.15804/kie.2016.02.11
    PDF: kie/112/kie11211.pdf

    The article Victim and Guardian: A Short Ethical Reconnaissance is a proposal for fundamental rethinking of the phenomenon of care and support in the context of the experience of evil. The author analyses the phenomenon of transitivity of evil, and describes suffering of a guardian as an extension of the harm done to the victim. He notices that the expectation of care occurring in a difficult situation is one of the fundamental claims in social life, and not receiving it is one of the most painful moral experiences. Finally, the author emphasizes the moral value of guardian’s participation in the defeat of the victim. He says that we do not need the notion of triumph over evil to recognize this value.

  • Przeciw pewności Karla Poppera Zmagania z koniecznością

    Author: Marcin Kilanowski
    Year of publication: 2016
    Source: Show
    Pages: 53-67
    DOI Address: https://doi.org/10.15804/kie.2016.01.03
    PDF: kie/111/kie11103.pdf

    All the time, we encounter social, political, or economic crises. Those crises were not and are not a sheer result of poorly designed and malfunctioning state institutions, supposed to control (or not) the sphere of individual activities. This is what we are presented with as their cause. This, however, is not a complete picture of the situation. Crises occur also due to inadequate stressing of the categories which have become central for our societies, as Karl Popper pinpoints. In The Open Society and Its Enemies, he claims that it is our attachment to thinking that there is a one history, progress, pursuit of power and glory, as measures of individual success in the hostile world, that contributes to the re­occurrence of crises and the violence that accompanies them. We live focused on abstract categories and interpretations detached from the everyday life experience. In consequence, we still have to struggle with the phenomenon of exploiting individuals, we still do not create opportunities for satisfying their needs and space for working out solutions which would aid us in tackling the emerging problems. As Popper preaches, if we want to break free from the limitations of our minds so as to act differently, as fully free, self­realized and responsible, we have to try to verify our beliefs, even if it turns out that we should abandon them. This essay is another attempt at presenting the crucial aspects of Popper’s thought that are particularly difficult to comprehend and accept: namely, that there is no history independent of our doing, there are only our descriptions; there is no progress; it is us that create history without even being aware of that.

  • Stazioni sulla Via verso la Libertà

    Author: Giovanni Ferraro
    Institution: Società Filosofica Europea di Ricerca e Alti Studi
    Year of publication: 2014
    Source: Show
    Pages: 286-299
    DOI Address: https://doi.org/10.15804/IW.2014.05.13
    PDF: iw/05/iw513.pdf

    STATIONS ON THE ROAD TO FREEDOM

    According to Dietrich Bonhoeffer acting ethically is to love one’s own land and become a neighbour to others. You learn to believe by participating completely in life and therefore to the being of Christ. Only a theology of life and for life is capable of overcoming the opposition between God and the world, recognizing the reality of God in the reality of the world. The mature Christian is not addressed to a “stop-gap” God because he is incapable of finding solutions or right answers, but he must profess his faith through responsible action.

  • Dialog z Innym wywiedziony z filozofii spotkania

    Author: Urszula Kusio
    Institution: Uniwersytet Marii Curie-Skłodowskiej w Lublinie
    ORCID: https://orcid.org/0000-0002-8938-7111
    Year of publication: 2020
    Source: Show
    Pages: 72-81
    DOI Address: https://doi.org/10.15804/em.2020.01.03
    PDF: em/12/em1203.pdf

    W ostatnich dekadach termin „dialog”, jako kategoria komunikacyjna, jest używany bardzo często; rzec można, że nadużywany. Wraz z intensyfikacją procesów migracji i upowszechnianiem się zjawiska wielokulturowości ugruntowuje się przekonanie o jego ważności i niezbędności. Owo powszechne użycie dialogu sprawia, że zatraca on swoją pojęciową ostrość i znaczeniową precyzję. Używany przez wszystkich, wszędzie i na każdą okoliczność coraz częściej staje się synonimem zwykłej rozmowy, a nawet kłótni. Uznano zatem za właściwe poszukiwanie na gruncie filozofii spotkania ram organizujących strukturę dialogu i warunków, które winny być spełnione, by zgodnie z wolą Martina Bubera mówić o dialogu autentycznym. W tekście starano się wykazać, jak istotna w dialogicznym kontakcie z Innym jest postawa etyczna, rozumiana jako źródłowy fundament porozumienia z drugim człowiekiem. Dialog jest ukazany jako forma trudna i wymagająca, a jednocześnie możliwa i konieczna.

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