The volume collects classics of Marxist historiography of science, including a new translation of Boris Hessen's “The Social and Economic Roots of Newton's ...

Author: Mamzer Henryk Title: TRANSFORMATION OF PHILOSOPHICAL PROBLEMS INTO THE CULTURAL STUDIES ONES AS THE DEMONSTRATION OF THE PROCESS OF WORLD’S HUMANIZATION (Przekształcanie się problemów filozoficznych w kulturoznawcze jako wyraz procesu humanizacji świata) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 263-278 Keywords: NOTION OF CULTURE, CULTURAL STUDIES, PROCESS OF WORLD’S HUMANIZATION Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:This text is inspired by main research problem undertaken by Jerzy Kmita in (...) his book Konieczne serio ironisty. O przekształcaniu się problemów filozoficznych w kulturoznawcze (Poznań 2007). The mentioned problem is related to this area of culture to which „The human being had invaded and thanks to this started to construct both the world and himself”. Beginning from this moment the way followed by humans equals the process of the world’s humanization. This is not a continuous process. Each epoch, each culture, has its own vision of own functioning and the way which surrounding world functions, the world in which the social actor participates and creates. The practice proves that usually ethnocentric human attitudes influence the way in which original assumptions are introduced into the life. Reaction to this fact is giving up practicing philosophical practices related with the notion of “absolute” and, as consequences, moving into the field of cultural studies. This process is the demonstration of the world’s humanization. The notion of culture is the superior one. In a way – a priori – of all types of human activities. The science and philosophy are produced by the culture as well, and they are shaped by the values and expectations present in given culture. Because of this cultural studies (knowledge on the culture) appears to be “broad meaning type of knowledge”, exceeding the borders of the philosophy. (shrink)

Decisions concerning price development are best visible in view of their direct impact on the market activities of the company and the general level of profitability. In every activity, the success is measured by an excess of sales revenue over the costs of used resources. In an ideal case, a determined price provides the highest margin resulting from an analysis of the sales volume, takes into consideration the customer's evaluation of the product/service, and allows to react to competitive threats and (...) to fend off the competition's attacks. There is no single universal way to develop prices for various enterprise types, regardless of the conditions of demand, the specific character of the sector they operate in, or the competitive situation, even if we assume that the enterprise has only one goal of activity. That's why, Author recommends three price determination methods. The ways of price determination presented in this article are just the first step on the way to reach the optimal prices. The prices determined in such way, as well as product or service prices already functioning in the market, are subject to modification depending on the assumed goals, taking into consideration the character of demand for a given commodity and the behaviour of the competition. (shrink)

We start from the assumption that the main problem, and at the same time the goal, is socio-economic development. We also assume that this pursuit is universal, development is the ambition of entities at all levels of aggregation, development is a desire of each country, as well as of business entities and individuals. From the other side, the governments create conditions for entities at the microeconomic level which generate additional value, that is, contribute to the creation of this development. Peculiar (...) to them they are developmental paths. That’s why, the main hypothesis of this article, as stating that the choice of economic policy financed by excessive public debt does not, in the long run, serve well real socio-economic development. At the beginning of the 21st century, the vast majority of these countries had serious problems with public debt. These problems already had their history and were so serious that some efforts to discipline the forum of this group appeared. It is, in a sense, natural in the sense that integration itself is heading to a high degree of coordination and to the unification of all economic policies. The picture of public finances of the European Union does not look good despite the fact that this group can boast a long history of making efforts to control and monitor the budgets of its member states. Moreover, one can even talk about a certain intensification of this process, especially with respect to the euro area countries, but we still can not say that satisfactory results have been achieved. (shrink)

The article deals with the perception of the Pope John Paul II and Poland in the two speeches of the Presidents of the United States of America. The George W. Bush’s speech given on the occasion of the dedication of the Pope John Paul II Cultural Center in Washington DC on March 22, 2001 and the Donald Trump’s speech delivered in front of the Warsaw Uprising Monument on the Krasinski Square in Warsaw on July 8, 2017 were used as the (...) sources for the study. The former speech is a laudation in honor of the Pope from Poland, whose biography was considered by the 43rd President of the United States as one of the most interesting in human history. Among the most notable episodes of the pontificate, George W. Bush listed the 1979 pilgrimage to his homeland, the 1995 visit to Manila in Philippines, the unprecedented visits to a synagogue and a Muslim country, the forgiveness shown to Ali Ağca – the would-be assassin, and the visits to the United States during which the Pope from Poland reminded the people of human dignity and the virtues of a just society. The latter speech is a laudation on the spirit of the Polish nation. Donald Trump emphasized the steadfastness of the Poles in the struggle to preserve their cultural identity despite the loss of their homeland. He recalled the period of partition and extermination of the Polish nation by the German Nazis and the Soviet Communists during World War II. The 45th President of the United States reminded the world about famous Poles: Nicolaus Copernicus, Frederic Chopin, Casimir Pulaski, Thaddeus Kosciuszko and Saint John Paul II. He also spoke about the lasting ties between the Americans and the Poles and about the common values cherished on both sides of the Atlantic. On the example of social transformations in Poland and Europe initiated by John Paul II’s pilgrimage to Poland in 1979, Donald Trump emphasized the influence of faith in God on political and social transformations in the world. He also expressed hope for the survival of Western civilization based on faith in God and the preservation of family and freedom. (shrink)

Crises come and go, but it is good if, from the perspective of the past, we can point to some positives of the crisis that has just passed. Indeed, in the article we first find a snapshot of the export activity of the Polish economy in recent years, a picture which is positive, despite the very serious crises in the global economy. This picture may not be complete due to the scope of the study, but it shows what is most (...) important in author opinion – our place in the international division of labor over the last 15 years. This place has steadily improved, with particularly spectacular increases in importance observed during the years of the Covid-19 pandemic crisis and after the outbreak of war in Ukraine. The second section of the article presents an analysis of agri-food exports in a broader time frame, dating back to the 2000s. It aims to highlight the rise of agri-food exports as a proportion of GDP and total exports. Equally fascinating is the geographical and commodity structure and the mportance of Polish agri-food imports in the total of those made by selected countries. As a result, an interesting picture of Polish agri-food exports appears to have emerged, allowing positive assessments to be formulated. Quite optimistic prognoses for the future are also noticeable. (shrink)

Historically, Ehrenfest’s theorem is the first one which shows that classical physics can emerge from quantum physics as a kind of approximation. We recall the theorem in its original form, and we highlight its generalizations to the relativistic Dirac particle and to a particle with spin and izospin. We argue that apparent classicality of the macroscopic world can probably be explained within the framework of standard quantum mechanics.

The geography of religion is one of the younger areas of religious studies. The subject of her interests is the reciprocal ties that stand between religion and the geographical environment. On the one hand, the influence of the geographical environment on the formation of religious imaginations is investigated, and on the other hand, feedback, that is, what kind of religion does the change in the geographical environment. In addition, this area of ​​religious studies is engaged in the distribution of individual (...) religions, demographic and statistical issues, as well as analysis of the topography of holy places, problems of religious migration, pilgrimage, missions, religious tourism, etc. (shrink)

Der Beitrag präsentiert wesentliche Bestandteile von Fichtes Wissenschaftslehre mit einigen kritischen Bemerkungen. Als repräsentatives Beispiel seiner philosophischen Position, die zugleich die Grundlage seines wissenschaftlichen Systems bildet, stellt Fichte den Streit zwischen zwei möglichen philosophischen Systeme dar: dem Idealismus und dem Dogmatismus. In Auseinandersetzung mit dem Dogmatismus findet er die Begründung für die idealistische Position durch die Analyse von Begriffen und Phänomenen wie Erfahrung, Bewusstsein, Erkenntnis und schließlich Freiheit. Die Freiheit, verstanden als eine bewusste Entscheidung, nötigt den Philosophen zur Wahl einer (...) konkreten Form von Philosophie, weil sie davon abhängt, was für ein Mensch man ist. (shrink)

This article addresses the problem of the understanding of love in St. Thomas Aquinas. For him love is the basis of ethics. He divides love into the natural, the sensual and the rational. In turn, rational love is divided into appetitive love and benevolent love. The latter is the basis of friendship, which is possible when such love is reciprocated. True friendship is based on virtue, and when her primary subject is God, the friendship becomes a supernatural virtue—that of charity.

Artykuł ma charakter polemiczny – wyraża wątpliwość wobec potocznego przekonania, że materialne pozostałości po społeczeństwach minionych, skoro są jedynym o nich źródłem informacji, mówią „same za siebie”. Przekonanie to znajduje wsparcie w upowszechniającym się ostatnio w humanistyce światowej i europejskiej ukierunkowaniu badań nad kulturą materialną. Istotą owego ukierunkowania - jak twierdzą jego zwolennicy posługujący się hasłem „powrotu do materialności” lub „powrotu do rzeczy” - jest osłabienie czy wręcz wyeliminowanie nieuzasadnionej asymetrii między ludzkimi działaniami intencjonalnymi a nie-ludzkim, materialnym światem relacji przyczynowych. (...) Jednakże odczytywanie pradziejów z uporządkowanych przez archeologa materialnych wytworów jest ich odczytywaniem w języku wspólnotowym, a więc takim, w którym nadana została owemu zbiorowi wytworów treść dziejowa. Treść dziejowa uporządkowanego na muzealnej wystawie zbioru wytworów to rezultat uzgodnień wspólnotowych, literalne odniesienie przedmiotowe, „widziany społecznie” fragment rzeczywistości minionej, jej ujęcie z punktu widzenia akceptowanego kulturowo wcześniejszego zespołu stwierdzeń. Bez uzgodnień w języku wspólnotowym nie jest możliwe nadanie treści dziejowej porządkującej materialne wytwory, tak jak nie jest możliwe jej odczytanie bez znajomości języka wspólnotowego. Beduini czy australijscy aborygeni - przykładowo - nie uczestniczą w „umeblowaniu” świata kultury zachodniej, a więc bez znajomości jego języka wspólnotowego nie są w stanie odczytać treści dziejowej ze zbioru wytworów przedstawiającego ową treść. Język wspólnotowy ma charakter przedustawny; w sensie logicznym wyprzedza zarówno nadawanie materialnym wytworom treści dziejowej, jak i jej odczytanie przez odbiorcę. Materialne przedmioty, podobnie jak i miniona rzeczywistość, w której funkcjonowały, łączą się nierozerwalnie z kontekstem myślowym badacza, z jego kontekstem kulturowym. W związku z tym oddzielenie ich obiektywnego charakteru od kontekstu kulturowego, za pośrednictwem którego są one postrzegane, okazuje się niemożliwe. Nie jest więc możliwe oddzielenie rzeczy od naszego sposobu myślenia o nich. Przedmioty materialne w sensie przyrodoznawczym same w sobie nic nam nie mówią. „Tylko my to robimy” - by użyć sformułowania R. Rorty’ego. Główna teza artykułu ugruntowana jest więc w dokonaniach takich myślicieli jak: Kazimierz Ajdukiewicz, Jerzy Kmita, Hilary Putnam czy Willard Van Orman Quine. Upowszechniające się dziś urzeczowienie badań nad kulturą jest wyrazem mityzacji sposobu myślenia najbardziej czytelnego w kulturze popularnej, a polegającego z jednej strony na antropomorfizowaniu świata natury, z drugiej zaś na równoczesnej reifikacji kulturowego obrazu świata. (shrink)

La thèse de l'article est que Constantin aurait invité les évêques à Nicée pour fêter son jubilé. L'arianisme ne pouvait en être la raison, car à la fin de 324 l'empereur le considérait une chose de peu d'importance, même si scandaleuse. En tant que Pontifex Maximus, il était aussi responsable pour établir le calendrier des fêtes de la nouvelle religion et était tenu de conserver les formules sacrées. Les chrétiens n'avaient pas réussi jusqu'alors à se mettre d'accord sur la date (...) de la Pâque; Constantin voulait donc la faire établir. Il semble en fait que lui seul désirait un symbole de foi signé par tous; jusqu'alors chaque église locale avait le sien propre. Pour établir la date de la Pâque, garantir la paix dans l'Eglise et produire un credo, Constantin envoya son conseiller ecclésiastique, Ossio di Cordova, en mission en Orient. Celui-ci échoua et le credo formulé à Antioche était si radicalement anti-arien qu'il devait paraître assez monarchien, vu qu'à Nicée il n'en fut pas question. A Nicée, donc, les évêques, avant de célébrer le jubilé, durent solutionner toutes ces questions. Le credo établi s'y est présenté comme un compromis assez artificiel entre les tendances antiochiennes et alexandrines. Comme tel malgré la signature de l'empereur, il ne fut accepté par aucune eglise locale. Celles-çi continuèrent pendant des décennies à formuler de nouveaux symboles, jusqu'à ce que Athanase d'Alexandrie commenca à oeuvrer po. (shrink)