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Janusz Kuczynski’s Philosophy of Universalism: Possibility of a Decent World Order

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Mitias M. H.

Dialogue and Universalism

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2020

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nr 2

35-57

EN

This paper is a critical analysis of the conditions under which a decent world order is possible, an order in which the different peoples of the world can thrive under the conditions of peace, cooperation, freedom, justice, and prosperity. This analysis is done from the standpoint of Janusz Kuczynski’s philosophy of universalism as a metaphilosophy. More than any other in the contemporary period, this philosophy has advanced a focused, systematic, and comprehensive analysis of these conditions on the basis of a universal vision of nature, human nature, and the meaning of human life and destiny. The paper is composed of three parts. The first part is devoted to a short overview of activism in the history of philosophy. The second part is devoted to an analysis of the main elements of universalism as a metaphilosophy, especially the theoretical conditions of establishing a decent world order. The third part is devoted to a discussion of the practical steps that should be taken to establish a decent world order.

2

Mysticism as a Basis of Inter-Religious Dialogue

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Mitias M. H.

Dialogue and Universalism

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2019

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nr 2

89-107

EN

Some philosophers and theologians have argued that God-centeredness cannot be a condition of inter-religious dialogue for at least four reasons. First, it is an existential fact that all religions tend to view the truth of their beliefs and values as absolute. Sec- ond, all religions are embedded in radically different cultural contexts; this kind of dif- ference undercuts the possibility of inter-religious dialogue. Third, grounding all the religions in a transcendent reality relativizes their beliefs and values. Moreover, people worship “their” God, not a neutral reality. Fourth, it is difficult to ground all the reli- gions in a transcendent, neutral realty. This paper critically evaluates these arguments and defends the proposition that the mystical experience provides a justifiable basis for the claim that the transcendent is not only a wealth of being but also an infinite wealth of being and that the same transcendent is “revealed” in the mystical experience which underlies all the major religions. The transcendent is the common ground on which all the religions stand in inter-religious dialogue qua religions.

3

Possibility of Inter-Religious Dialogue: Structural and Formal Conditions

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Mitias M. H.

Dialogue and Universalism

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2016

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nr 4

25-47

EN

In this paper the author explores the conditions under which inter-religious dialogue can be a transformative process not only of the interlocutor’s understanding of the be-liefs and values of the religiously different other but also her attitude toward him or her. The proposition elucidated and defended is that, to be transformative, the dialogue should be God-centered, objective, empathic, and it should be grounded in the values of equality, respect, and toleration. The paper is composed of two parts. The first is devot-ed to an analysis of the concept of dialogue in general and of inter-religious dialogue in particular: What are the structural elements of dialogue between (a) individuals and (b) religious communities? The second part is devoted to an analysis of the conditions under which inter-religious dialogue can be a transformative process. The focus in this analysis is on the following question: What does it take for a person who has grown up in a certain religion, who understands herself and in fact lives from the standpoint that religion, to discern the religious truth proclaimed by another religion, to comprehend it, appreciate it, assent to it, and incorporate it in the structure of her mind or worldview? We may construct a formidable strategy, one that wins the blessing of reason, still, the question remains: How can a community, which tends to be exclusivist in its religious orientation, change its understanding of God or attitude toward the religious different other?

4

Do We Really Need a New Enlightenment for the 21st Century?

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Mitias M. H.

Dialogue and Universalism

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2023

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nr 1

195-216

EN

This article is a critical response to the claim advanced by Robert Elliott Allinson in three issues of Dialogue and Universalism that we need a new Enlightenment for the 21st century. In contradistinction to this claim, I argue that what we really need is a new interpretation of the ideals of the European Enlightenment. This assertion is based on the assumption that the basic beliefs and values that constitute the heart and soul of the European Enlightenment are founded in human nature and that this nature is one and the same among all human beings. My discussion is composed of two parts, the first is formal, and the second is analytical. In the first part, I present general observations on the cultural and historical dynamics of the European Enlightenment. In the second part, I advance an analysis and a critical evaluation of the arguments Allinson advances in the editorial he wrote for the three issues of Dialogue and Universalism. The proposition I defend is that we need not a new Enlightenment but an interpretation and a comprehensive, efficacious implementation of the ideals of reason, science, and humanism.

5

Czarnocka’s Conception of Symbolic Truth. A Model of Explanation

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Mitias M. H.

Dialogue and Universalism

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2019

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nr 2

189-216

EN

The proposition I elucidates and defend in this paper is that the Transcendent can be an object of genuine knowledge and that the knowledge the philosophical mystic claims of it is symbolic in nature. In my endeavor to achieve this aim I rely on Małgorzata Czarnocka’s conception of symbolic truth as a model of explanation. I am inclined to think that, as a model of explanation, this conception sheds ample light on the possibil- ity of having a cognitive experience of the Transcendent. The paper is composed of four parts. The first part raises the question of the Transcendent as an object of knowledge. The second part advances a brief analysis of the main elements of Czarnozka’s concep- tion of symbolic truth with special emphasis on her view of human nature. The third part explicates the sense in which the conception of symbolic truth functions as a model of explanation. The fourth part analyzes the conditions under which the Transcendent can be an object of knowledge.

6

Czarnocka’s Conception of Symbolic Truth

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Mitias M. H.

Dialogue and Universalism

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2019

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nr 2

153-188

EN

The proposition I elucidate and defend in this paper is that the explanatory power of Malgorzata Czarnocka’s conception of symbolic truth extends beyond our knowledge of empirical reality and includes our knowledge of human nature and human values. The paper is composed of two parts. In the first part I present a detailed analysis of the con- ception of symbolic truth. The focus in this analysis is on the nature of the correspond- ence relation which connects a true statement and the cognitive object. Czarnocka per- suasively argues that this relation is neither isomorphic nor homomorphic in character. She advances a detailed analysis of sensual perception as the locus of the cognitive act. The outcome of this analysis is that the structure of the statement which is articulated in this act does not copy or mirror the structure of the object but is a linguistic representa- tion. In the second part of the paper I argue that empirical reality is not the paradigm of reality and that scientific knowledge is not the paradigm of knowledge. The domain of humanity is as real as the domain of empirical reality, and our knowledge of this domain is as central to our life as scientific knowledge is. Moreover, I argue that Czar- nocka’s conception of symbolic truth functions adequately in explaining the possibility of knowledge of human nature and human values with special focus on the literary work of art.