Przemysły kultury i kreatywne w regionie zróżnicowanym kulturowo. Bariery i wyzwania z perspektywy polityki regionalnej Andrzej Klimczuk In Roksana Ulatowska (ed.), Przemysły Kreatywne 2.0.12. Fundacja Rozwoju Kina. pp. 72--80 (2013) .

Niektórzy ludzie twierdzą, że przemysły kreatywne mają niewiele wspólnego ze starzeniem się i starością. Słowa kreatywność i twórczość są coraz częściej stosowane niemal jako synonimy cech ludzi młodych i młodości jako etapu życia.

Obóz Kultury 2.0 Mirosław Filiciak, Alek Tarkowski, Agata Jałosińska, Andrzej Klimczuk, Maciej Rynarzewski, Jacek Seweryn, Stunża M., D. Grzegorz, Marcin Wilkowski & Anna Orlik .

Author: Pałubicka Anna Title: CHARACTERISTICS OF EUROPEAN MODERNISM IN THE PERSPECTIVE OF PHILOSOPHY OF CULTURE (Charakterystyka kultury modernizmu europejskiego w perspektywie filozofii i kultury) Source: Filo-Sofija year: 2010, vol:.10, number: 2010/1, pages: 7-24 Keywords: EUROPEAN MODERNISM, PHILOSOPHY OF CULTURE, ACTION, OBSERVER Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The author distinguishes two attitudes toward the world: (1) the attitude of an action which involves engagement, care, values, and interests; (2) the (...) attitude of a distanced observer (i.e. the theoretical-contemplative one). The paper assumes that the attitude of action precedes historically the attitude of observer. The latter has been born in ancient Greece of classical period due to the Platonic philosophy and the overcoming of magic-mythical thought. Since then, although they have changed and developed, both perspectives have been widely present in European culture and therefore should be considered to be a part of European cultural heritage. It is said that European modernism guarantees a coexistence of both attitudes. A modern European, thus, is able to act intentionally as well as to observe his own action from a distance. Modernism implies also an axiological priority of theoretical perspective (identified with the Kantian ‘universal reason’) over the perspective of action which is not free from prejudice. In comparison with earlier periods of European culture, the theoretical-contemplative perspective of Modernism is defined in terms of perception and sensual experience and their further reinterpretations. (shrink)

Artykuł prezentuje i analizuje koncepcję kultury przedstawioną w ekcyklikach Jana Pawła II.

Kniha až na dva eseje zahrnuje diskusní příspěvky a referáty. Pojednávají o budoucnosti filosofie, malých divadelních formách, antropologických předpokladech moderní kultury, posuzování modelu člověka v dramatickém díle.

Cílem článku je v historickém kontextu analyzovat základy, na nichž stojí dnešní vědní obor kybernetika, a nabídnout takovou definici kybernetiky, která by odpovídala jak jejím původním kořenům, tak i aktuální institucionalizované vědeckovýzkumné a vývojové praxi. Článek klade důraz na hluboce zakořeněnou inženýrskou motivaci kybernetiky, kybernetickou metaforu člověk-stroj, na spřažení mezi člověkem a strojem a na kybernetiku jako diskurzivní praktiku. Historický kontext je zaměřen na rané období americké kybernetiky a proto-kybernetiky.

A. Klimczuk, Tworzenie kultury zatrudnialności, [in:] M. Juchnicka, Doradcze i edukacyjne aspekty reorientacji zawodowej i wsparcia zatrudnienia zwalnianych pracowników oświaty, Izba Rzemieślnicza i Przedsiȩbiorczości, Białystok 2015, pp. 113-156.

The essay broadens the understanding of Ortega's thought by elaborating his historiosophy, which is crucial to fully comprehend his popular work, 'The Revolt of the Masses'. The author argues that Ortega's famous sociological framework (based on the interplay between the elites and the masses) is very often trivialized due to the lack of knowledge about his anthropological assumptions, upon which the model of the evolution of culture is constructed. Utilizing the already existing literature (inter alia a synthetic work by K. (...) Polit), the essay reconstructs three philosophical crises in European thought that can be ultimately depicted as a suggestive sinusoid of social attitudes operating throughout the history of Western Civilization between the two boundary lines of the primary 'belief'. The belief is in fact a trust in the first data people have to adopt before they start to think philosophically: the priority of the object or the subject (historically: fides or ratio). The sinusoid shows the cyclical change of the first data people tended to accept and reveals a certain cultural mechanism: every culture is first developed by the inspired generation of individuals who structure reality in some way and then fight for the dissemination of their framework. After they prevail and the culture is accepted on a mass level, a process of degradation starts - this is because the culture gradually looses its link with the vivid circumstances that once constituted the stimulus for the founding generation. As a result, the culture becomes gradually more formal and distant from 'real life' - the elites do not innovate anymore, perceiving their world view as well-established and the masses are able only to renovate what is inherited. In the long run this leads to 'vital disorientation', which must force the next great generation of individuals to structure reality anew. 'The Revolt...' perceived in this way receives another layer of understanding. The popular interpretation of the book is that mass men, knowing their inherent rights (thanks to democracy) and having leisure time (technological advance) enter the public stage and want to be ruled by somebody of their sort. The author highlights that, apart from these two, a third factor is present: the long-term socialization of the culture of 'pure rationalism'. The mass man already feels that it does not correspond fully to his daily experience and becomes disoriented as a result. In consequence, the time of mass movements has come (that will be organized in accordance with the radicalized principle of either rationalism or irrationalism), until the elites harness the revolted masses again. The final part of the essay suggests the possible Eastern European dimension of Ortega's predictions about postmodern Europe and indicates that his intuitions were sufficiently accurate to foresee the emergence of some main currents in the contemporary humanities and sciences. (shrink)

As the title suggests, the book is an attempt to analyse and interpret the phenomenon of culture from the perspective of personalism. The tools chosen by the author for an interpretation of culture are the principles of the Christian anthropology and ontology. The main thesis of the book is that culture is an essentially personal phenomenon, to the point that it well may define what it means to be human person. The ability to create, to transform a basic elements, a (...) row matter into an expression of our inner personal existence, our feelings, reason and most of all of our personal intentions and values is an exclusively human characteristic, and there is no other similar in the world of living beings. Culture, art and civilization are an important expressions of our human existence, and of our freedom as the only creatures, which transcend determinism of Nature and natural processes. As the author writes, culture is a faithful companion of our human history. It appeared with us, and is the inseparable attribute of our life. We are ontologically joined with the phenomenon of culture, so that a mystery of our existence is in some sense a mystery of our internal and external culture, and our value, as a concrete human individuals or as a society is a consequence of the quality of our culture. (shrink)

The main goal of this article is to show diverse approaches in political culture and some of the problems arising from this, as well as to point out the differences between the two perspectives – theories of political science and political philosophy. The author starts by analysing the classic definition of political culture developed by Gabriel Almond and presents the critique of this definition. He also describes a new approach proposed by researchers, such as Władysław Markiewicz, Andrzej W. Jabłoński and (...) Zbigniew Blok. The main problem with Almond’s concept – as the political scientists indicate – is that it is of little relevance for empirical studies. The researchers try to make this concept more useful as a research tool for examining political reality. On the other hand, Cezary Kościelniak and Janusz Wiśniewski attempt to define political culture in political philosophy’s terms. Their intention is to make this concept work as a counterfactual conceptualization of political reality. (shrink)

Kultura przekroczyła granice wyznaczone jej w binarnym rozróżnieniu ze światem natury. Osiągnięcia cywilizacyjne umożliwiły głęboką ingerencję w procesy przyrody, uniemożliwiając rozpoznanie rzeczywistych jej cech. Technologie informacyjne stały się systemem nerwowym toż- samości mas. Umasowienie społeczeństwa i rozwój technologii doprowadziły do takiego stanu ludzkiej cywilizacji, w którym natura stała się rzeczywistością mityczną.

The goal of this article is to compare selected non-political factors affecting the implementation of democratic standards and structures. The first part presents concepts regarding the meaning of culture and economic development in the process of democratization. The definition of culture is presented within various research frameworks. An attempt is made to set/define a relationship between the phenomenon discussed and existing cultural and economic differences. The second part of this paper presents selected concepts of social capital with particular emphasis on (...) Francis Fukuyama’s concept. An attempt is made to show an interaction between the process of democratization and social capital. (shrink)

Globalization trends of culture, the idea of multiculturalism, bringing and acceptance of foreign elements into the culture, open coquetry of the "West" with culture and arts of the "East", eclecticism, but also paradoxical what happened to be the fate of modern art after postmodern deconstruction of the meaning and the reduction of his function to ability to serve in variable updating roles towards individual and society, is 46 years after the release of books Asphyxiating Culture repeatedly bringing me to read (...) and review it. The topic, therefore, is to examine the validity of Dubuffet appeal, its insertion into the broader context of the forms of "dehumanization" of art, but also review of the reference just in the context of relations culture - art. New search respectively the determination of periphery in arts and culture should besides unfinished theme energizing academic debate of last years, if not decades, thus defining theme of Art, can and should briefly look at the issue of the institutionalization of art; the relationship of artistic production and its cultural context, which is not transferable; "foucaultian" power of discourse established by culture; extremely interesting affinity of art and advertising; aestheticism of culture; enforcement of discontinuity issues and pluralism as in the thought also within the artistic creation, namely for topics that Dubuffet advises and argumentations plays. Nearly half a century after his call and its final words -"therefore, our artistic production, which is not subjected to a thorough critique of culture and effectively not reveals the futility and absurdity, is no refuge for us" - we need to talk about our accountability. Dubuffet today. (shrink)