This study discusses the issue of emotional crisis and trauma in terms of opportunities to develop and grow. The article seeks to show the complex psychological conditions pertaining to emotional crises, a constructive way of dealing with them, and the possibility of growing and developing thanks to having experienced such a crisis. These issues are usually omitted when describing crises; however, as the author postulates, they constitute a foundation for differentiating — as we surely must do — between emotional crisis (...) and trauma, development and growth through crisis, and the positive adaptive changes observed in cases of post-traumatic disorder. Such changes cannot always be identified as instances of so called post-traumatic growth. The latter is described by the author, with reference to Maslow's theory, as development “resulting from the lack of something”, where this in turn reflects some trauma or other. Moreover, considerations pertaining both to current work in health psychology, and to the distinction between emotional crisis and trauma proposed here, could well prove relevant where practices of intervention are concerned. (shrink)

Celem artykułu jest przedstawienie aktualnego stanu wiedzy na temat spektrum ludzkich reakcji poznawczych, afektywnych oraz wyrażonych behawioralnie w obliczu kryzysu klimatycznego. Różnorodność postaw wobec zmian klimatu i stopień zaangażowania w działania, by tym zmianom przeciwdziałać, wynika z poziomu wiedzy i przekonań na temat aktualnej sytuacji, w tym stopnia wiary w mity klimatyczne. Konsekwencją świadomości niebezpieczeństwa, jakie stanowi postępujący kryzys ekologiczno-klimatyczny, jest nasilenie trudnych emocji i złożonych stanów uczuciowych, takich jak solastalgia, depresja klimatyczna czy ekożałoba. W odniesieniu do tej wiedzy (...) wskazano, w jaki sposób można zapobiegać doświadczaniu kryzysu klimatycznego w kategoriach osobistego kryzysu i jak mobilizować do działania w odpowiedzi na wyzwania sytuacji klimatycznej. (shrink)

While crises are omnipresent in history and historiography, the meaning of the concept of ‘crisis’ is becoming more elusive than ever. The authors scrutinise how historians use this concept with respect to contemporary history, the twentieth century and modernity in general. After briefly sketching the conceptual history of ‘crisis,’ the article addresses the questions of how the concept structures historiographical narratives, what types of crises historians distinguish, and whether we should retain the concept or refrain from using it, considering its (...) vagueness, suggestive power and political instrumentalisation. (shrink)

The purport of the article is a reflection on the operating conditions of the philosophy of politics, beginning with its crisis, as described by Leo Strauss in the early 20th century and continuing up to the latest proposals, which emerged at the turn of the 20th and 21st centuries. First, the author poses a question regarding the essence of this crisis; was it related to the scientific paradigm of the philosophy of politics applied hitherto or, rather, to the very subject (...) matter of this scholarly pursuit, which is to say, to politics itself. A scientific discipline must be able to delineate its subject matter and if the latter undergoes an unexpected modification, the former suffers a crisis. Was this what happened to politics itself? What was the decisive factor which caused it to escape a theoretical consideration that ceased to be a systematic reflection, in short, ceased to be science, only to become philosophy again, whereby the author understands ‘philosophy’ as a level of reflection such as to allow itself to posit subliminal questions purely in order to set up the determinants for further thinking as to what science is, what politics is and what makes politics different from non-politics. (shrink)

The title concepts of criticism, crisis, and wisdom are taken from the paradigm of Kantian philosophy and are characterised in the development given by the contemporary philosopher Odo Marquard. In this connection I present the relationship between wisdom and thinking in the Enlightenment usage. The call for philosophy to be self-understanding in the sense of the Enlightenment Bildung and the autonomy of science and wisdom sounds particularly strong here. I conclude that philosophy becomes stupidity when it turns into a field (...) that—because of some kind of philosophical fundamentalism—would like to become this one-sided attitude towards reality that eliminates and replaces other attitudes. (shrink)

The great vision of logical empiricism brought up a hope for ultimate solving the problem of understanding our knowledge. Starting, for the first time in the history of empiricism, from a point of view typical for mathematicians not empiricists, i.e. from the program of logicism, the philosophers of Vienna Circle aimed at creating a consistent philosophy which makes possible both mathematics and empirical knowledge. Today, after more than a half century, their efforts seem to be completely futile. The topic of (...) the paper is to find out the reasons why the program failed. It seems that the deepest reason for the failure lies in the philosophy of mathematics adopted by logical empiricists - namely logicism. The main problem of the contemporary methodology is to find a remedy for this ilness. the paper suggests some ideas in this direction. One of them is more serious approach to the philosophy of mathematics. Another is the recognition of the crucial role epistemic and other values play in scientific research. (shrink)

The author asks whether the danger of an imminent ecological crisis affects the problems of cognitivism vs. non-cognitivism, absolutism vs. relativism and naturalism vs. non-naturalism. The ecological crisis is assumed in order to make the contrast between the above metaethical and general axiological oppositions more pronounced.

We shall look for the essence of the contemporary crisis: whether it is only the economic crisis which results in the drop of income, production, demand, crash on the stock exchange and the spectre of bankruptcy of whole states, or whether the economic phenomena originate in the sphere of human spirit and moral values, acquired insufficiently or simply questioned. We put forward a thesis that the economic crisis has its source in the sphere of spirit. Denying the natural law and (...) God’s law included in the Ten Commandments does not make a man happy but introduces divisions, social conflicts and exploitation. For that reason the moral renewal of individuals and societies, showing respect for the dignity of a human being and his/her natural rights must go along with reasonable political and economic actions for the sake of solving the contemporary ‘social issue’. Without moral renewal any other solutions, sooner or later shall turn against a man and cause irreparable damages. (shrink)

One of the causes of the financial crisis of 2008 can be found in neglecting the norms of business ethics, many of which were broken by bank officers. This claim leads to the global assessment of the new shape of global capitalism, commonly called turbocapitalism. Its financial products are marked by high risk. Hence ethical rules should be recalled as they help to judge actions which bring about many side effects as well as to assess liberal freedom, responsibility and professional (...) integrity. Their application may prevent disastrous decisions made by individuals and financial institutions. (shrink)

Celem artykułu jest pokazanie, że Husserlowska diagnoza kryzysu, szczególnie kryzysu nauki wiąże się z konsekwencjami prowadzącymi do kryzysu europejskiego człowieczeństwa. Kryzys człowieczeństwa jest stałym motywem Husserlowskiej filozofii i polega zapoznaniu kwintesencji podmiotowości, jaką jest jej transcendentalny charakter. W związku z ideą kryzysu człowieczeństwa Husserl ukazuje, że nauki trwają w zaślepieniu, skutkującym utratą ich odniesieniu do życia, co powoduje ogólny kryzys. Możliwość przezwyciężenia kryzysu oznacza zwalczenie przesądów oraz wymaga przeprowadzenia autentycznej analizy świadomości jako zadania, któremu ma sprostać fenomenologiczna filozofia. (...) Problem kryzysu człowieczeństwa zostanie rozpatrzony w niniejszym artykule w postaci dwóch wątków: pierwszy dotyczy trudności związanych z ujęciem korelacji między podmiotowością i światem; drugi poświęcony jest koncepcji Lebenswelt która wiąże się z możliwością przezwyciężenia naturalistycznego sposobu myślenia. (shrink)