Niniejszy artykuł podejmuje próbę odpowiedzi na pytanie, jak wyglądała praca redakcyjna Anny Kamieńskiej nad _Notatnikiem_. Spostrzeżenia na temat procesu twórczego czynione są na podstawie fragmentu rękopiśmiennego dziennika z okresu 31 X 1971–15 II 1972 oraz publikowanych w latach 70. odcinków dzieła na łamach czasopisma „W drodze” i wydanych w latach 80. książek. Analiza zmian redakcyjnych skupia się tu na wybranych formach językowych. Wśród nich możemy wyróżnić np. zamianę rzeczowników w zaimki, zdrobnień w formę neutralną lub skrót, pytania w twierdzenie, eliminację (...) partykuł i osoby „ja” w czasownikach i zaimkach. Wszystkie wymienione zabiegi prowadzą do skrócenia zapisów, nadania im aforystycznego charakteru. (shrink)

This article is an attempt at answering the question about Anna Kamieńska editorial work on Notatnik. The discussion of the creative process applies to a manuscript fragment of the journal from the period 31 Oct 1971–15 Feb 1972, the work published in instalments in the 1970s in the W drodze periodical, and the book releases published in the 1980s. The analysis of editorial changes applies to selected linguistic forms. Those include, e.g., replacement of nouns with pronouns, diminutives with neutral forms (...) or acronyms, questions with ascertainment, and the elimination of particles and first-person singular in verbs and pronouns. All of the listed interventions led to a shortening of passages and assigning them the nature of aphorisms. (shrink)

The article is built around the analysis of The critique of instrumental reason by Horkheimer, applied to issues connected with the philosophy of economics. Positive economics is under-stood as an example of a discipline where the pragmatic paradigm has been implemented. Therefore, economics functions within the boundaries of what Horkheimer called instrumental rationality. The starting point is the intellectual source shared by economics and the Frankfurt School, namely Kant’s philosophy of rationality. In the first part of the article, three of (...) Kant’s ideas that are fundamental to economics are presented, and then the development of their application in philosophy of science, as seen by Horkheimer in 1947, is laid out. The second part of the article consists of enumerating various distinctive features of economics that set it apart from other social sciences and which constitute factors for which it can be considered a realm of the reign of ‘instrumental rationality’, with all the threats such an approach provokes. The above-mentioned features concentrate on treating humans in economics as a means, not as a goal. This aspect of the philosophy of science of the Frankfurt School (unlike its critique of capitalism as an economic system) has not been widely received. (shrink)

The aim of the article is to analyse the function of the list in the works of Georges Perec, a French writer of the second half of the twentieth century. Writing by enumeration was one of the most important literary strategies practiced by the author and it took various forms depending on the specific text. Enumeration in Perec’s work can thus be perceived as a mnemontechnical tool, thanks to which it becomes a way to force one's memory to remember what (...) is forgotten. This mne-motechnical aspect will be particularly important in the literary project called Lieux où j’ai dormi. Simultaneously, the creation of literary lists and enumerations can be linked to author’s need to control his surrounding reality. From this perspective, the list gives the illusion of double control. On the one hand, it fights the obliteration of traces of the past, and on the other, by recording even the most trivial elements of the reality, it seems to be a way to consolidate it. (shrink)

After Arab Spring many hopes were dashed. However historical change must be happening now in the area of social awareness. The rise of extremism limits awareness and also endangers the Arab identity. The Arab revolution has to be more than the overthrowing of dictators. Bennabi created the concept of Post- Almohad Man and its “Colonsability” - a tendency to be colonized which allows the aggressor to be transformed into the colonizer. Is Bennabi’s theory applicable to Iraq? Should killing a Post- (...) Almohad Man be the aim, as Bennabi postulated, and only this will allow society to develop? Although Bennabi rather had in mind liberation from auto-stereotype and reconstruction of identity, many still interpret his words literally. (shrink)

Terence Irwin's edition of the Nicomachean Ethics offers more aids to the reader than are found in any modern English translation. It includes an Introduction, headings to help the reader follow the argument, explanatory notes on difficult or important passages, and a full glossary explaining Aristotle's technical terms. The Third Edition offers additional revisions of the translation as well as revised and expanded versions of the notes, glossary, and Introduction. Also new is an appendix featuring translated selections from related texts (...) of Aristotle. (shrink)

This volume offers a collection of in-depth explorations of pragmatism as a framework for discussions in philosophy of science and metaphysics. Each chapter involves explicit reflection on what it means to be pragmatist, and how to use pragmatism as a guiding framework in addressing topics such as realism, unification, fundamentality, truth, laws, reduction, and more. -/- .

كتاب بحصي يتناول الصراع بين الصوفية والسلفية ويتناول قصة حياة الحلاج وابن الفارض والسهروردي ودواوينهم ويتناول الحب الإلهي عند الصوفية.

An English language translation accompanies the original Greek text of Aristotle's book about the nature of the state, constitutions, revolutions, democracy, and oligarchy.

"First published by Oxford University Press, 1916."--Title page verso.

This is the first complete, one-volume English translation of the ancient Chinese text Xunzi, one of the most extensive, sophisticated, and elegant works in the tradition of Confucian thought. Through essays, poetry, dialogues, and anecdotes, the Xunzi articulates a Confucian perspective on ethics, politics, warfare, language, psychology, human nature, ritual, and music, among other topics. Aimed at general readers and students of Chinese thought, Eric Hutton’s translation makes the full text of this important work more accessible in English than ever (...) before. Named for its purported author, the Xunzi has long been neglected compared to works such as the Analects of Confucius and the Mencius. Yet interest in the Xunzi has grown in recent decades, and the text presents a much more systematic vision of the Confucian ideal than the fragmented sayings of Confucius and Mencius. In one famous, explicit contrast to them, the Xunzi argues that human nature is bad. However, it also allows that people can become good through rituals and institutions established by earlier sages. Indeed, the main purpose of the Xunzi is to urge people to become as good as possible, both for their own sakes and for the sake of peace and order in the world. In this edition, key terms are consistently translated to aid understanding and line numbers are provided for easy reference. Other features include a concise introduction, a timeline of early Chinese history, a list of important names and terms, cross-references, brief explanatory notes, a bibliography, and an index. (shrink)

This incisive book deals with the use of the criminal law to enforce morality, in particular sexual morality, a subject of particular interest and importance since the publication of the Wolfenden Report in 1957. Professor Hart first considers John Stuart Mill's famous declaration: "The only purpose for which power can be rightfully exercised over any member of a civilized community is to prevent harm to others." During the last hundred years this doctrine has twice been sharply challenged by two great (...) lawyers: Sir James Fitzjames Stephen, the great Victorian judge and historian of the common law, and Lord Devlin, who both argue that the use of the criminal law to enforce morality is justified. The author examines their arguments in some detail, and sets out to demonstrate that they fail to recognize distinction of vital importance for legal and political theory, and that they espouse a conception of the function of legal punishment that few would now share. (shrink)

A classic exposition of Kant's ethical thought.

Engelhardt invites readers to understand what it means to live in a world after God, where questions of sin and virtue have been replaced with life-and-death-style choices. After God provides a dark prophetic vision. But there is still hope. As Engelhardt argues, In this culture, children now grow up apart from and defended against a recognition of the God Who lives. They are nurtured in a social fabric that is structured so as to avoid a recognition of, much less an (...) encounter with, God. Nevertheless... a traditional Christianity has endured, even though its morality and bioethics have become ever more strongly counter-cultural. The source of this traditional Christian otherness over against the surrounding post-theistic culture lies in the origins of Christianity itself, in the Christianity of the Apostles and the Fathers, namely, in Orthodox Christianity. Against the tenor of the times, disregarding the animus to set traditional Christianity aside, and despite heretics prominent within its fold, Orthodox Christianity remains a light in a world after God. --! From back cover. (shrink)

The paper defends the position that phenomenological interviews can provide a rich source of knowledge and that they are in no principled way less reliable or less valid than quantitative or experimental methods in general. It responds to several skeptic objections such as those raised against introspection, those targeting the unreliability of episodic memory, and those claiming that interviews cannot address the psychological, cognitive and biological correlates of experience. It argues that the skeptic must either heed the methodological and epistemological (...) justification of the phenomenological interview provided, or embrace a more fundamental skepticism, a “deep mistrust”, in which scientific discourse can have no recourse to conscious processes as explananda, with ensuing dire consequences for our conception of science. (shrink)