Wyniki wyszukiwania - Biblioteka Nauki

1

THE EVOLUTION OF COSMOPOLITAN ATTITUDES IN POLISH MUSICAL CULTURE OF THE TWENTIETH CENTURY

100%

Dziadek M.

Musicology Today

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2005

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tom 2

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nr 2

25-36

EN

Changing meanings and evaluation of such concepts as cosmopolitanism and universalism, important for Polish musical culture, are the main subjects of the article. Cosmopolitanism evolved in eminent Positivist writers' thought of last decades of the19th century from a pejoratively defined notion to the expression of equality of all nations, universalism became a counterweight of nationalistic complexes and particularisms. Development of a culture could be interpreted as a complementary chain of domination of one of the two key tendencies: nationalism and 'supranationalism'. Polish authors from the beginning of the 20th century contributed to this issue in a significant way. The place of these notions is also discussed in the context of Poland's peculiar geopolitical situation of the time and its result for the investigated concepts; in the 19th century the idea of 'real' West, which made the creators and observers of the development of Polish culture favor 'limited universalism', did not include the states participating in the partitions of Poland: Russia and Prussia. The authoress analyzes the changes in this approach after 1900.

2

THE NEED OF DISPUTE NOT ONLY ABOUT FORMAL CONDITIONS OF UNIVERSAL TRUTH

100%

Krakowiak J. L.

Edukacja Filozoficzna

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2007

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nr 44

41-63

EN

The author criticizes the abstract character of Badiou's St. Paul-derived universalistic subjectivity, notably his omissions of the relation between 'organic body' and 'inorganic body' (Hegel, Marx, Bergson), or the 'great mystic' and its essential influence on the entire universe. He accuses the author of neglecting the personalistic aspects of St. Paul's - and entire Christianity's - thought; He also contests his not-open theory, which he denies the full status of universalism. He praises the breaking down of all conceptual and communal particularism and resulting need for communication (always and to all) based on spiritual essence reaching beyond bodily laws ('death', 'legislation').

3

GOOD FOR RELATIVES OR FOR A COMMUNITY? BENEVOLENCE AND UNIVERSALISM AS DETERMINANTS OF CIVIC ACTIVITY IN POLAND AND OTHER EUROPEAN COUNTRIES

100%

Radkiewicz P. , Skarzynska K.

Psychological Studies

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2006

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tom 44

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nr 3

51-64

EN

The article concerns the analysis of relationships between personal values and civic activity. The main hypotheses claims that individual's involvement in civic activities is determined by universalism and benevolence - two types of prosocial values defined in the S. Schwartz's model of personal values. The authors made use of the data derived form large international research European Social Survey. The results show that civic activity in Europe has certain common denominator, which consists of competence, effectiveness and efficiency. In most of the national communities quite strong effects of universalism have been revealed; and merely in two cases it was an effect of benevolence (Poland, Germany). The authors point at an existence of dissimilar models of the civic participation emerging in advanced democracies and in postcommunist countries (including Poland). It consist in fact, that in advanced democracy model one of the most important predictors of civic activity is the level of universalistic values acceptance, while in postcommunist countries universalism turned out to be meaningless factor.

4

O pożytkach z teorii średniego zasięgu

100%

Bilewicz M.

Psychologia Społeczna

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2007

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tom 2

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nr 3-4(5)

262-265

EN

Researchers often make an opposition between nomothetic and idiographic (constructivist) approaches in psychology. Such a dichotomous distinction takes for granted that the main aim of scientific psychology is to generate universal theories, culturally and historically unchangeable. Such a distinction (a) silently assumes objectivity of scientific knowledge and (b) refuses psychology the right of autonomy, by perceiving it as inferior to natural sciences. The present paper proposes an alternative understanding of psychology as a set of middle-range theories. The range of these theories is determined by the results of meta-analytic findings and structural relations between the theories. Thus practical utility becomes a key dimension to evaluate a given theory. The consequences of such an approach are discussed within the context of social psychology and psychohistory.

5

POLITIKA MEDZI DISKURZOM A TEÓRIOU. NEDOSTATOK RACIONALITY?

88%

Lysý J.

Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy

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2009

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tom 2

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nr 1

23 – 31

EN

Policies on the threshold of the third Millennium still seem to be reluctant to decide between economic growth and social distribution. In our context a search for proportionating of the micro- and macro- worlds of politics cannot leave out such terms as for example a progress. It is not simple to prove whether objective progress does or does not exist. Even in early times of modernity philosophers knew well that a rational argument cannot be applied because scientific progress reasoning as a rational argument is part of science method. Social sciences deem it fruitful to search for fundamental contradictions when analysing social reality. When studying capitalism we must consider its raison d´être, the never ending capital accumulation. It is not simple to answer to the question why the modernity ideologists were promising what could not be fulfilled, why people believed their promises and why they do not believe them today. Thus the problem of rationality today is influenced by this situation.

6

NATIONAL COMMUNITIES AS THE SPACE OF VALUE PRESERVATION AND TRANSFORMATION FROM THE PERSPECTIVE OF PARTICULARISM AND UNIVERSALISM (THE ISSUE OF NATIONAL AND EUROPEAN IDENTITY)

88%

Maximová J.

Konštantínove listy

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2020

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tom 13

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nr 1

197 - 207

EN

The aim of the study is to explain the place of communities in contemporary pluralistic democratic societies. The shared values of particular communities by which they are primarily defined, may perceive an integrating process and universalistic requirements of bigger entities as a certain threat. In the study, the author deals with the nation as a community, whereby a national identity is supposed to be understood as one of the key values of the community. From this point of view, the author reflects on the issue of European identity justifying its importance based on the demands of universalism and particularism.

7

K PROBLÉMU UNIVERZALISTICKÝCH PRETENZÍ V ETICE. FORMALIZMUS A NĚKTERÉ POKUSY O ZALOŽENí HODNOTOVÉ ETIKY

88%

Hála V.

Filozofia (Philosophy)

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2007

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tom 62

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nr 4

273-281

EN

The paper sheds light on the way of the motif of universalism has been articulated in some philosophical conceptions. While within the Kantian tradition universalism is related to the formalism, the material value ethics aims at establishing contextual ('material') a priori, which opens up already a hierarchic order on emotional level. In the last three decades of the 20th century, however, we witnessed an attempt of a new formal and universalistic conception of the grounds of ethics, especially in the discursive ethics of J. Habermas. The contextual questions concerning the meanings of values were also reformulated in various conceptions of the ecological ethics. In the latter the nature, and living 'non-human' creatures were included into the sphere of the ethically and morally relevant. The conception of discursive ethics is considered as a reasonably grounded one. In the controversy between biocentrism and anthropocentrism it plays the role of 'methodological' and 'purified' anthropocentrism.

8

UNIVERSALISTIC'S CONCEPT OF CIRCUMSTANCES OF JUSTICE AND SCOPES OF ITS PRACTICAL USE (Universalistska kontseptsia obstavyn spravedlyvosti ta mezhi yii praktychnoho vykorystannia)

88%

Kiryukhin D.

Філософська Думка

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2010

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nr 4

76-86

EN

The main theme of the article is formation of the theory of justice that could help in solving the applied ethics' problem (such as gender equality, death lethal injection, the death penalty etc.). Two paradigms in modern theory of justice - universalism and contextualism - are analyzed from the viewpoint of this approach. Circumstances of justice are one of the basic principles of universalistic paradigm. But on the basis of this principle one cannot give the answer to the problems which applied ethics confronts with. Contextualist paradigm considers justice in the context of certain social practice. As we can see, the comprehension of justice as the rule that determines the social practices of exchange, punishment, distribution and recognition enables to solve the applied ethics problems. The theory of justice that is developed within the framework of the contextualist's paradigm has a great potential.

9

Pro-social basic human values and civic involvement. The moderating role of survival vs self-expression cultural context

75%

Radkiewicz P. , Zavala d. A. , Skarzynska K.

Polish Psychological Bulletin

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2008

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tom 39

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nr 4

226-235

EN

The present study investigated a hypothesis that the pro-social values differentiated by S. Schwartz's model of basic human values - universalism and benevolence - would positively predict civic involvement. Most importantly, authors expected that the type of pro-social value that would play a dominant motivational role would depend on moderating role of the level of self-expression and benevolence - cultural value dimension developed by R. Inglehart. Based on discriminant function analyses performed on the data gathered in 17 European countries through the European Social Survey conducted in 2002, authors found that universalism predicts civic involvement only in self-expression countries, whereas the role of benevolence is rather neglectable and independent of the cultural context. The results are discussed with reference to cross-cultural differences in Europe.

10

GLOBALIZATION AND UNIVERSALISM AS EXEMPLIFIED BY PROPER NAMES IN THE SLAVIC LANGUAGES

75%

Cieslikowa A.

Onomastica

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2006

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tom 51

37-49

EN

In this article the authoress cites contemporary contexts in which globalization does not apply to economic phenomena, but primarily to culture and a new comprehension altered in relationship to the world's past. The concept of universality and generality of phenomena combines universalism and globalization. An altered exterior divides; anthropocentrism also unites. We can compare universalism to certain phenomena in the past, and globalization to the present day. She shows the similarities and differences arising from the meanings applied to universalism and globalization, so-called universality and generality, with examples relating to the past (dithematic given names in Slavic lands, then Christian names, systems for naming areas (geographic names), the migrations of proper names), but also to the present: contemporary given names, the naming of areas, the change in several functions of proper names, the migrations of names, codification, and standardization. She emphasizes the difference in the concepts of generality and universality in relation to autonomy as a component of national identity arising from history and tradition.

11

Komunikacia v spolocenskom kontexte - uznanie ako intersubjektivny predpoklad

63%

Solik M.

Communication Today

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2010

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tom 1

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nr 2

40-57

EN

A man lives in the world and the development of his personality is dependent on his environment. We are formed by individual cells of the society and the recognition is the way how they accept us, how we perceive ourselves. Our personalities, our identities are influenced by education offered to us by our environment which has been to some extend chosen by us, by educational system and legal environment. The others are significant to us - they influence the way we see the world and it is questionable how our own identities are influenced by us. We live in a world, which is dependent on a dialogue. Our perception of the world is not the only one and therefore we meet various perspectives how to look at different cultures and eventually on their rights, as well. In spite of us admitting individual differences, we accept antidiscrimination measures and laws that only get the bred in danger under protection but in no way do they create conditions for reasons why we should respect the others. In spite of us inspiring and enriching our perspectives, we only seek universal features which can eventually justify whatever of our interventions into cultures which we do not understand at all. A dialogue must be based on the recognition, including recognition of the rights.