The current heated debate on the deteriorating status of the university raises a range of pertinent questions, including: What role can the humanities play in culture today in the face of the crisis of higher education? To answer this question, the authors begin by problematizing the relationship between culture, the humanities, and education. In the second part of the paper, they examine the changing role of the humanities in conjunction with the understandings of culture, and outline three salient ways in (...) which culture is conceived of today. Subsequently, they focus on the loss of the dominant status that culture suffered when everyday life was discovered in modernity. In the third part, they argue that everyday life, or rather social representations of everyday life and its practices, are currently becoming the chief criterion for assessing culture, the humanities, and education. However, everyday life remains complex both in theoretical conceptualizations and in research observations. For example, everyday life harbors a range of risks and anxieties which are veiled by its own obviousness and reinforced by socialization. The authors conclude that, given this, everyday life in democratic societies calls for the work of understanding, support, affirmation, and criticism, in which the humanities can retain their superior status. In the fourth part, the authors discuss non-consensual democracy, critical community, and the pedagogy of asylum as the forms of organization and action that promote an auspicious interconnection of culture, the humanities, and education. (shrink)

ABSTRACT The paper examines between democracy and a utopia of everydayness. The paper refers to the democratic system in Poland through the prism of everyday life and it shows the sources of the rise of populism in the feeling of losing control over our own lives. Therefore, the paper investigates the relationships between everyday life and politics and the complicated connections between everydayness and modernity. The next section is devoted to the emergence of the utopia of everydayness in Herbert Marcuse’s (...) psychoanalytic thought and its appropriation in the student movements of sixties. Finally, the categories of microphysics of emancipation and somapower are introduced and it is shown that these notions can be useful in the construction of the utopia of everydayness which would support the democratic system. (shrink)

The aim of my paper is to show the discussion concerning the idea of cosmopolitan society. I intend to examine the structure and content of the argumentation which put into question the very notion of cosmopolitanism, as well as the contemporary content of this concept. I will look at nationalistic discourse as presented, for instance, by Gertrude Himmelfarb, which puts emphasis on national values as an indispensable part of group and individual identity. On the other hand, I am going to (...) analyze left-wing evaluation of cosmopolitanism as an ideologically motivated attempt to hide the real contradictions of the contemporary world. Finally, I will prove that these critiques cannot undermine the concept of cosmopolitanism, but they force us to rethink a way in which cosmopolitan society can be achieved. If cosmopolitan society is to emerge, we need to reconstruct the idea of democracy and the notion of multi-cultural pluralistic society. I propose such rethinking of cosmopolitanism by the introduction of the notion of “dialogical cosmopolitanism,” which refers to M.M. Bakhtin’s concept of dialogue and G.H. Mead’s idea of “taking the role of the other.”. (shrink)

In our day and age, everyday life has become a receptacle of various spheres of human life and development. Its expansion and current role of the main reference point for the valuation of phenomena and processes can be seen in the media, various branches of the economy, politics, education, religion, science, art, new technologies, etc. Therefore, the question that we seek to answer in our article is the following: what is the role of democratic politics and educational practice in the (...) context of the modern appreciation of everyday life as the most essential locus of human life? (shrink)

Individual experience and social change: Herbert Marcuse as interpreted by Mark Fisher and the democratic utopia of everyday life In his last lectures, Mark Fisher re-evaluates the work of Herbert Marcuse and the entire tradition of the 1960s counterculture. He emphasizes that social change is not only a matter of objective conditions, but also a transformation of consciousness and culture. These remarks serve as a starting point for reflection on the role of everyday life and individual experience in social change. (...) Everyday life is a key category from this perspective, because it is the center of emancipatory activities, but also of the awareness of the need to fight for a better, more just world. Thus, the article shows the historical significance of Herbert Marcuse's concept and its relation to the present day as interpreted by Mark Fisher. The last part presents an outline of the democratic utopia of everyday life, which refers to the theoretical ideas of Herbert Maruse, but aims to change democracy in such a way that it would be resistant to the temptations of populism and authoritarianism. (shrink)

This book presents the work of Polish and American philosophers about Poland's transition from Communist domination to democracy. Among their topics are nationalism, liberalism, law and justice, academic freedom, religion, fascism, and anti-Semitism. Beyond their insights into the ongoing situation in Poland, these essays have broader implications, inspiring reflection on dealing with needed social changes.

This article presents a fragment of the history of psychology in Poland, discussing its development in the years 1945–56, which saw sweeping political and geographical transformations. In that maelstrom of history, psychology was particularly affected by the effects of geopolitical changes, which led to its symbolic ‘arrest’ in 1952, when psychological practice was prohibited and all psychology courses were abolished at universities. Amnesty was declared only in 1956, with the demise of the so-called Stalinist ‘cult of personality’ and the onset (...) of a turbulent period when the crimes of the Stalinist era were prosecuted. We have adopted three time frames for our description and analysis of this dramatic period in the development of psychology in Poland. ‘The past’ is a story about the flourishing of Polish psychology before World War Two and the hopes for the discipline’s restoration after the war. ‘The present’, as the core of this narrative, represents the events of 1950–56. ‘The future’ refers to the period when Stalinist abuses were prosecuted during the Thaw, following the collapse of the Stalinist dictatorship, and the resurgence of Polish psychologists’ hopes for resurrecting their discipline. In all these periods, the narrative is interwoven with the story of the Polish psychologist Mieczysław Kreutz, who offers a model example of the hypothesized dependence of scientific research on sociopolitical change. (shrink)

Globalization is a cultural phenomenon. The authors present the thematically multi-dimensional and theoretically complex contribution of Polish research on globalization. They do not approach globalization as an abstract process, instead exploring it through the lens of clearly defined factors.

This article examines the impact of a pandemic on democratic societies. The central research question is the extent to which a pandemic can alter the trajectory of social and ethical democratic development nationally and internationally. Therefore, the article examines contemporary controversies in democratic society in the aftermath of a pandemic. The leading hypothesis is that the pandemic should reinforce the need for social solidarity, but it is unclear what political form this need will take: populism or deliberative/nonconsensual democracy.

Scholars such as Michel Foucault and Pierre Bourdieu have shown how the body can become a site of oppression. But after all, the body can become a vehicle for resistance or emancipation. The contributors to this volume, referring to Richard Shusterman's concept of somaesthetics, show through various examples how this is possible. Moving away from Foucault’s and Bourdieu’s construal of the body as a site of oppression, the contributors to this volume draw on Richard Shusterman’s somaesthetics to argue that the (...) body can also be a vehicle for resistance and emancipation. (shrink)

The paper is aimed at discussing two interpretations of pragmatism in a broader framework of general rules of philosophical interpretation. J. Habermas' and R. Rorty's uses of pragmatism are considered in detail and confronted with general assumptions of pragmatic philosophy. It is shown that in both cases the original ideas of pragmatism are changed in order to fit the philosophies of interpreters. The paper ends with discussion of a possibility of applying the rule of interpretative charity and dialogue to philosophical (...) analyses. Key Words: communication • dialogue • interpretation • postmodernism • pragmatism • tradition • transcendentalism. (shrink)

The COVID-19 pandemic has powerfully highlighted the tight knot of bodiliness and politics. This relationship lies at the heart of this book. The author explores how events in everyday life take on a deeply political dimension, and how the body becomes a site of political practice. Subject to regulation, the body functions as a vehicle of oppressive social influences, and has been studied as such by philosophers within the framework of biopolitics. However, the body is also a locus of resistance (...) and rebellion against the entrenched rules, a quality which the author refers to as somapower. The revolt of the body usually begins and develops beyond political spaces – in emancipatory cultural niches, which may gradually accrue political resonance. While this microphysics of emancipation, with its potential for remodeling political life, is particularly important in authoritarian and totalitarian regimes, it is also a relevant force in democracies, where it may foster social change. (shrink)

This compound paper presents the views of two Polish philosophers on the strong international pressures influencing the development of Polish philosophy in recent times. The first part, by Leszek Koczanowicz, treats the philosophical situation and problems of totalitarian Poland under the influence of Soviet Marxism, while the second part, by Adam Chmielewski, focuses on the main trends and difficulties of post‐totalitarian Poland, dominated by Western influence.

The aim of the article is to show that the contradiction between dialogue and antagonism can be overcome with the help of the idea of dialogue as developed by the Russian thinker Mikhail Bakhtin. The lack of such theory led to the rejection of liberalism or to the introduction of dialogical principle into the body of liberal politics. It was Jürgen Habermas who first understood the necessity of dialogical consensus as the basis of liberal democracy. On the other hand, Ernesto (...) Laclau and Chantal Mouffe developed the concept of agonistic democracy, claiming that conflict is inevitable in liberal democracy because consensual relations cannot harmonize contradictory political identities. The second part of the article is the elaboration of Bakhtin’s theory of dialogue and its relevance for political theory. The main point is that dialogue leads to better understanding but not necessarily to consensus. If this is so, then both conceptions of the political are moments in never-ending dialogical relations. The significance of Bakhtin’s idea of dialogue for political theory consists thus in the recognition of the inevitable dialogical nature of society. However, this dialogical concept also has a normative character. Society has to find a balance between two extremes: excessive dialogue, which leads to anarchy, and the lack of dialogue, which leads to totalitarianism. (shrink)

The Dialogical concept of consciousness in L.S. Vygotsky and G.H. Mead and its relevance for contemporary discussions on consciousness In my paper I show the relevance of cultural-activity theory for solving the puzzles of the concept of consciousness which encounter contemporary philosophy. I reconstruct the main categories of cultural-activity theory as developed by M.M. Bakhtin, L.S. Vygotsky, G.H. Mead, and J. Dewey. For the concept of consciousness the most important thing is that the phenomenon of human consciousness is consider to (...) be an effect of intersection of language, social relations, and activity. Therefore consciousness cannot be reduced to merely sensual experience but it has to be treated as a complex process in which experience is converted into language expressions which in turn are used for establishing interpersonal relationships. Consciousness thus can be accounted for by its reference to objectivity of social relationships rather than to the world of physical or biological phenomena. (shrink)