At the end of the XX century something extraordinary happened in history of Poland. Without using violence the country become independent and Soviet occupation was stopped. The phenomenon proved John Paul II’ s teachings that “peace is made of justice and solidarity”. This article is divided into two parts. The first one is about the principles of solidarity used during the 1980 strike in the Shipyard of Gdańsk. These principles enabled the strike leaders to hold talks with the communist authorities. (...) The agreement was the key which freed the country from the Soviet occupation and eventually gave it its freedom. The second part of the article consists of a description of interhuman and international solidarity which is found in John Paul II’s works. His teaching during the 3rd pilgrimage to Poland that took place in 1987 and which was addressed mainly to the working people of Gdańsk and Gdynia had a great impact on Polish people. However after Poland regained its independence the idea of solidarity was forgotten. It could not be found in the reality described in newspapers or other mass media. It’s high time this changed. Scientists and journalists responsible for the picture of public life, should remind society of the solidarity principles. They should also show the advantages of using these rules in the national economy. Thus showing the way to a successful, peaceful development of work, economic development and well-being in our present day society. (shrink)

Artykuł ukazuje nie tylko, jak bogatym źródłem wiedzy dla historyków i regionalistów są afisze teatralne, ale ma także zachęcić badaczy do analizy afiszy nyskich, które należą do zasobu Archiwum Państwowego w Opolu. Wychodząc od analizy afisza Teatru Miejskiego w Nysie z 6 listopada 1902 r., wydrukowanego z okazji 50-lecia istnienia teatru, zwrócono uwagę na szczególne znaczenie tej formy przekazu wśród druków ulotnych. Dzięki analizie dokumentu zidentyfikowano kluczowe informacje, jak np. imiona i nazwiska aktorów, skład dyrekcji czy repertuar, które mogą pomóc (...) w rekonstrukcji wydarzeń i zrozumieniu kontekstu historycznego. Ponadto zwrócono uwagę na stan badań nad historią nyskiej sceny teatralnej, która na przełomie XIX i XX w. była największą sceną w całej prowincji. Nawiązując do monograficznych opracowań dotyczących scen niemieckich w Łodzi i Gdańsku, ukazano, że afisze teatralne są nierozerwalnie związane z promowanym przez nie miejscem. Odtwarzając historię Teatru Miejskiego w Nysie, należy więc uwzględnić informacje utrwalone na nyskich afiszach. (shrink)

Artykuł ukazuje nie tylko, jak bogatym źródłem wiedzy dla historyków i regionalistów są afisze teatralne, ale ma także zachęcić badaczy do analizy afiszy nyskich, które należą do zasobu Archiwum Państwowego w Opolu. Wychodząc od analizy afisza Teatru Miejskiego w Nysie z 6 listopada 1902 r., wydrukowanego z okazji 50-lecia istnienia teatru, zwrócono uwagę na szczególne znaczenie tej formy przekazu wśród druków ulotnych. Dzięki analizie dokumentu zidentyfikowano kluczowe informacje, jak np. imiona i nazwiska aktorów, skład dyrekcji czy repertuar, które mogą pomóc (...) w rekonstrukcji wydarzeń i zrozumieniu kontekstu historycznego. Ponadto zwrócono uwagę na stan badań nad historią nyskiej sceny teatralnej, która na przełomie XIX i XX w. była największą sceną w całej prowincji. Nawiązując do monograficznych opracowań dotyczących scen niemieckich w Łodzi i Gdańsku, ukazano, że afisze teatralne są nierozerwalnie związane z promowanym przez nie miejscem. Odtwarzając historię Teatru Miejskiego w Nysie, należy więc uwzględnić informacje utrwalone na nyskich afiszach. (shrink)

Tomasz Mann umieścił w Czarodziejskiej górze zdanie, które ma swoją historię. Wspomniał, że jego bohater Hans Castorp spędził cztery semestry jako student budowy okrętów na gdańskiej Politechnice. Zafascynowany tym zdaniem – i co nie bez znaczenia – urodzony w Gdańsku pisarz Paweł Huelle napisał powieść o gdańskim epizodzie bohatera Tomasza Manna, której nadał tytuł Castorp. Artykuł wskazuje na najistotniejsze motywy obu tych powieści w perspektywie pytania o ideę kultury. Jak wiadomo jedną z najważniejszych inspiracji w twórczości Manna jest filozofia (...) Artura Schopenhauera. Jego metafizykę woli, grę sił płodzenia i unicestwiania, uznaje Mann za projekt bardzo atrakcyjny artystycznie. Jednak projekt, który w ostatecznym rezultacie musi przynieść roztopienie jednostki w bezforemnym świecie metafizycznej woli, jest w ocenie Manna wrogi życiu i stanowi zagrożenie dla form kultury. Castorp, bohater literacki wydany na działanie ciemnych i ślepych sił woli, jest przykładem człowieka, który przyjmuje ten fakt do wiadomości, ale staje po stronie życia. Podejmuje próbę okiełznania tych sił i nadania im cywilizowanej i bardziej przyjaznej człowiekowi formy. Jest to próba walki o wartość życia, która w interpretacji Manna posiada charakter etyczny. W świetle filozofii Heinricha Rickerta bohater literacki Castorp to człowiek, który dąży do ulepszenia własnej natury i widzi w tym zadanie, które spełnia się w obszarze kultury. Swoje postępowanie i działanie chce podporządkować normom i trwałym wartościom, przyjmując tę postawę za nadrzędny imperatyw etyczny. Dąży do wypracowania pozaczasowych wartości jako przeciwwagi dla metafizycznego bytu woli. W szerszym kontekście obrazuje to proces, w którym transcendentny byt zostaje zastąpiony przez „transcendentną powinność”. (shrink)

Referat stanowi próbę rekonstrukcji poglądów moralnych i etycznych Krzysztofa Celestyna Mrongowiusza, skrystalizowanych w okresie pobytu w Królewcu, gdzie był studentem tamtejszej Albertyny i uczniem Kanta. Ważnym składnikiem duchowej formacji młodego Mrongowiusza stał się religijny nurt pietyzmu, wywierający w ówczesnych czasach jeszcze znaczny wpływ na atmosferę życia umysłowego zarówno Królewca jak i Albertyny. Wpływ ten widoczny jest także w późniejszych głoszonych przez pastora Mrongowiusza kazaniach. Natomiast fakt dokonanego u schyłku życia przekładu na język polski i publikacji w Gdańsku notatek z (...) królewieckich wykładów wydanych jako „Rozprawa filozoficzna o religii i moralności” Kanta świadczy o wierności gdańskiego kaznodziei wobec nauki moralnej swego najsłynniejszego nauczyciela i zamiarze przekazania jej rodakom jako rodzaj duchowego testamentu. (shrink)

Since the publication of Edmund Gettier's challenge to the traditional epistemological doctrine of knowledge as justified true belief, Roberts and Wood claim that epistemologists lapsed into despondency and are currently open to novel approaches. One such approach is virtue epistemology, which can be divided into virtues as proper functions or epistemic character traits. The authors propose a notion of regulative epistemology, as opposed to a strict analytic epistemology, based on intellectual virtues that function not as rules or even as skills (...) but as habits of the heart. To that end, they divide the task of clarifying and expounding their notion in the book's two parts.In the first part, Roberts and Wood examine various components that constitute their notion of regulative epistemology. The first are the epistemic goods or goals that drive the epistemic process. What is needed, claim Roberts and Wood, is an enriched notion of these goods rather than the restricted notion of justified true belief. Epistemic agents are more than calculating devices in that …. (shrink)

In this article, I argue that Brad Hooker's rule-consequentialism implausibly implies that what earthlings are morally required to sacrifice for the sake of helping their less fortunate brethren depends on whether or not other people exist on some distant planet even when these others would be too far away for earthlings to affect.

Claims about ‘the meaning of life’ have tended to be made and discussed in conjunction with bold metaphysical and theological affirmations. For life to have meaning, there must be a comprehensive divine plan to give it meaning, or there must be an intelligible cosmic process with a ‘telos’ that a man needs to know if his life is to be meaningfully orientated. Or, it is thought to be a condition of the meaningfulness of life, that values should be ultimately ‘conserved’ (...) in some way, that no evil should be unredeemable and irrational. And it may be claimed that if death were to end our experience, meaninglessness would triumph. (shrink)

We present our personal view on W.J. Blok's contribution to modal logic.

This history of theories and theorists of economic growth elucidates the economic theory, economic history, and public policy observations of the renowned scholar W. W. Rostow. Looking at the economic growth theories of the classic economists up to 1870, Rostow compares Hume and Adam Smith, Malthus and Ricardo, and J.S. Mill and Karl Marx. He then examines the period 1870-1939 and its economic theorists, including Schumpeter, Colin Clark, Kuznets, and Harrod, and surveys the three forms of growth analysis in the (...) postwar era: formal models, statistical morphology, and development theories. This authoritative overview also includes an agenda of unresolved problems in growth analysis and a description of the five major tasks statesmen will confront over the next several generations. (shrink)

Mill's feminism has been attacked as being logically incoherent. The general verdict has been that Mill can easily be defended from the charge. However, both sides in the debate have ignored the fact that his feminism is part of a broader theory of liberal empiricism. Placing The Subjection of Women in this context re–opens the question of its logical credentials and reveals a basic weakness in Millian feminism.

We all ‘know’ that public opinion came to prominence in the political vocabulary of the late eighteenth century. It may be that this dates its rise a bit late, but it is not relevant to argue the matter here. My concern is rather that we be equally aware of the purposes for which people made use of the concept. Here I wish to consider various possible contexts for speaking or writing of public opinion, or ‘opinion’, as it was usually called (...) prior to the mid-eighteenth century. It may be possible to define, more fully than heretofore, the work that the expression did in eighteenth-century thought. As contemporary students of public opinion have been learning, an answer to this question may not even be wholly irrelevant to the task of specifying the nature of public opinion in our own time. (shrink)

I might as well say at the outset that, although I can return Christensen’s compliment, and call his response “thoughtful,” I am most interested in those places where the fullness of his thought, and particularly of his own language, has paralyzed his thought in compulsively repetitious patterns, and led him into interpretive maneuvers that he would surely be skeptical about in the reading of a literary text. Even more interesting is the way Christensen’s antipathy to the film, and the violence (...) of the language in which eh expresses the antipathy, has prevented him from registering the plainest sensory and perceptual elements of the film text. In a rather straightforward and literal sense, Christensen has neither seen nor heard Do the Right Thing, but has screened a fantasy film of his own projection. To say Christensen has projected a fantasy, however, is not to say that his response is eccentric or merely private. On the contrary, it is a shared and shareable response, a reflex in the public imaginary of American culture at the present time. As such, it deserves patient and detailed examination. W. J. T. Mithcell, editor of Critical Inquiry, is Gaylord Donnelly Distinguished Service Professor of English and art at the University of Chicago. His most recent book is Iconology: Image, Text, Ideology. (shrink)

Einleitung, von A. Ruge.--Die prinzipien der logik, von W. Windelband.--Prinzipien der logik, von J. Royce.--Die prinzipien der logik, von L. Couturat.--Die aufgabe der logik, von B. Croce.--Die probleme der logik, von F. Enriques.--Die umgestaltung der bewusstseinsbegriffes in der modernen erkenntnistheorie und ihre bedeutung für die logik, von N. Losskij.

Writing in the foreword to Allan Bloom's The Closing of the American Mind and speaking of his upbringing in Chicago between the wars Saul Bellow attests that …as a Midwesterner, the son of immigrant parents, I recognized at an early stage that I was called upon to decide for myself to what extent my Jewish origins, my surroundings [‘the accidental circumstances of Chicago’], my schooling, were to be allowed to determine the course of my life. I did not intend to (...) be wholly dependent upon history and culture. Full dependency must mean that I was done for. The commonest teaching of the civilized world in our time can be stated simply: ‘Tell me where you come from and I'll tell you what you are’. (shrink)

To give concrete meaning to the phrase "Art for Life's Sake," Jenkins assumes that "the general purpose that animates all of man's activities and artifacts is adaptation to the environment and satisfaction of the conditions of life." A phenomenological survey of human experience reveals three basic modes of viewing or adapting to the world--the affective, the cognitive, and the aesthetic. Each is intertwined with the others, and all three are necessary if man is to adapt to his environment; but as (...) one or another mode dominates experience, attention is focused on the self, the relatedness of entities, and the particular entities themselves. The view of art that emerges is a reformulation of the imitation theory; skillfully and systematically applied to the persistent facts of aesthetic life, it offers solid, common-sense illumination of traditionally obscure problems.--D. W. S. (shrink)

This Norwegian philosopher feels that the search for a unified theory of man rationally imposes itself, in spite of the radically diverse and contradictory views of man inherent in Western thought. Rambling observations on the implications regarding man of religion, science, and philosophy, phenomenological method, and the role of contemporary culture upon philosophizing, lead to the conclusion that reason should never be equated with one of its successful methodologies, but rather is constructive structural thinking upon our background experience.--E. W.

The different distribution of "sexual strength" throughout the female and male life-span, and the resulting social backlogs of unsatisfaction in older women and young men, are cited as natural conditions having as final upshots the inferior social status ascribed to women and the permanent tendency toward war. To break the constellation of sexual adaptations which aggravates the tendencies toward war, the author suggests the introduction of "more generosity" into sex, i.e., the discarding of absolutist sex ideology.--E. W.

In fascicles 9 through 12 of this volume, Weiss continues his analyses of art and begins to develop themes for his discussion of history and religion. There are also significant and lengthy sections devoted to metaphilosophy with critiques of Kant, Hegel, and Wittgenstein. The discussion of the arts reaches a degree of insight and breadth of synthesis not matched in the earlier fascicles, nor in The World of Art and The Nine Basic Arts. For here Weiss achieves a systematic relation (...) between fundamental concepts of Modes of Being and those of his aesthetic theory that is both less strained and schematic and more fruitful than any found elsewhere. The discussions of history are less happy, too quickly generalized and formalized in cosmic terms. The sections on religion are, however, excellent. Predominantly Christian themes are discussed at length. Weiss's metaphysics seems naturally sympathetic in their analysis. The metaphilosophy provides a valuable insight into Weiss's working habits and reveals what is, paradoxically, both a major strength and weakness-his appreciation of the formal and schematic demands of systematic thought. This appreciation can lead to productive analysis and insight, but also beyond experience and understanding. It is to Weiss's credit that these working journals show the dangerous side of his philosophic technique far more often than his regular, published work does. Now that we have the entire first volume of these journals, a few words must be said about their value as published works. They are, first, a useful, two-way bridge joining Weiss's formal, metaphysical works and his more descriptive, phenomenological works, such as The World of Art, Nine Basic Arts, History: Written and Lived, The God We Seek, etc.). Such a bridge is not absolutely necessary for one reasonably familiar with the whole of Weiss's published work, but it is helpful, especially to one beginning a study of Weiss with the more speculative formal writings. As independent works, the journals frequently provide valuable insights, suggest previously unsuspected avenues of analysis and inquiry, and demonstrate a level of argument and mode of explanation all too often ignored by contemporary philosophers. They should be read as what they are, journals, much as one would read Pepys' Diary. The Index is a thorough, accurate, and necessary tool for reference.—W. G. E. (shrink)

An elementary analysis, both historical and systematic, of the two topics mentioned in the title. Although the book presents difficulties in both phases of its analysis, readers concerned with the topics should find it an interesting presentation of a Catholic view.--F. W. N.

This volume contains the papers and comments of the sixteenth meeting of the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life. The articles are of uneven length and quality. Poorly edited, poorly selected, poorly printed.--J. W.

An admirable work in philosophical scholarship. As indicated in the title, the book's emphasis is on the logical and metaphysical aspects of Leibniz's philosophy. The consideration of the relationship between the two constitutes the basis for Martin's final evaluation of Leibniz, namely that Leibniz was in error in so far as he tried to bring the same precision to metaphysics as he did to mathematics. Martin develops his interpretation in the perspective of Russell's and consciously notes his agreements and differences (...) with the latter. The author's comprehensive knowledge of the history of philosophy is reflected in his seeing the problems Leibniz dealt with as continuous with the tradition extending back through the Scholastics to Plato. Martin concentrates on the systematic rather than the historical development of Leibniz's own thought. His carefulness in developing his interpretation, together with the clarity of his writing, has resulted in a splendid treatment of a complex subject.—L. W. (shrink)

This is a one paragraph review of a book by Julius Simon, in German, which book detailed the German editions and reviews of Emerson. According to the review, the book, emphasizes themes in Emerson including "Verinnerlichung" and "Vergeistigung" "stimulated largely in reaction against Nietzsche.".

Christian secularism is here the equivalent of theistic naturalism. It is sharply distinguished both from the more radical secularism of Van Buren and the death of God theologians, and from the supernaturalism of traditional Christian views of history, which deny its autonomy by affirming special divine breakthroughs into it and a mode of human existence transcending it. The book is less a case for Christian secularism than an account of what it is, or rather, what it is not. Its three (...) divisions are entitled "Faith," "History," and "Secularism."—M. W. (shrink)

Sir David Ross, now nearing his eightieth birthday has published another of his valuable critical texts, provided, like its predecessors, with a commentary. He has made full use of the contributions of Drossaert Lulofs, Forster and Nuyens, at the same time judging them with an independent mind and adding views and arguments of his own. This book greatly facilitates the study of these physiological-psychological treatises which form so indispensable a supplement to the De Anima. --R. W.

These essays were originally presented at the first of an annual series of seminars in the humanities at John Hopkins. To avoid imposing an artificial unity on the subject, the contributors were deliberately left unguided in their choice of subject and method. The result of this policy is a rich and stimulating collection ranging from gardens to musicology. Reproductions of paintings and copious printings of musical scores show that no expense was spared to make the book as useful as possible. (...) Of greatest interest to philosophers are George Boas's witty demolition of "the age of reason" as a description for the period, J. A. Passmore on "the malleability of man," Isaiah Berlin's long reconsideration of Herder, Alfred Cobban on "the Enlightenment and the French Revolution," and Henry Guerlac on Newton's place in intellectual history.—W. B. K. (shrink)

This is a nonsense book. It summarizes essential tenets of Pölätüöism, which is the definitive reconciliation of modern science and Roman Catholicism, and chronicles the long and eventful life of its founder. Although neither the cleverness nor the taste maintains a uniform excellence, there is much delightful satire on recent philosophy and religion. Pölätüö's interview with Russell, and his paper "On the Reality of the Soul and on the Reality of Onion," are two of the highlights.--W. L. M.

Lakoff is writing the history of an idea, and he writes very professionally. He begins by identifying three basic approaches to the concept, which he later equates with liberalism, conservatism, and socialism. A chapter on pre-Reformation thought deals too briefly with Plato and Aristotle, and too insensitively with the Medievals. Thereafter, the development proceeds smoothly to the expected conclusion that each approach might well benefit from the others. Lakoff's exegeses and criticisms are satisfactorily subtle, though his basic classification schema is (...) not.—W. L. M. (shrink)

This is an introductory reader containing a generous, carefully edited selection from most of the philosophically important works of Marx, Engels, and, to a lesser extent, Lenin. There are seven somewhat arbitrarily divided sections, each preceded by a brief introduction, and two appendices. Selections from the 1844 Manuscripts and other early writings have been relegated to the first appendix, while the second contains excerpts from Lenin's Philosophical Notebooks. The philosophy is emphasized at the expense of the economic theory.--W. L. M.

This is one of those obviously worked-over doctoral dissertations. There is one chapter which reviews all previous studies dealing with Schweitzer, with copious footnotes in many languages. In spite of Clark's underlying attitude of adulation of the Master, his analysis of Schweitzer's thought is rather helpful. He places Schweitzer in the main stream of nineteenth-century German romantic thought and examines the impact that that thought had upon the theologians of the period. But he believes that Schweitzer is foremost an ethical (...) thinker, not a theologian, and that the true sources of his thought are in the ethicists of the nineteenth-century and not the theologians. Clark insists that Schweitzer's thought is characterized by two major emphases, one that ethics must be founded on rational thought, the second that human selfhood is fundamentally good. Clark finds the origins for these two notions in Kant's Fundamental Principles of a Metaphysics of Morals. Schweitzer's relationship to such diverse thinkers as Darwin, Schopenhauer, Spencer, and Nietzsche is also traced. The term "world-affirmation" emerges in Schweitzer's thought as a fundamental ethical category: it implies "ethical self-devotion to one's fellow-creatures." Hence, it is rather easy to make the jump from one's fellow-creatures, conceived solely as human fellow-creatures, to a "reverence for life" of all creatures, human and animal. Schweitzer owes a great deal to the social gospel movement of the latter half of the nineteenth-century. He believed in the "coming Era of Peace" and he spoke of the Kingdom of God as a possibility within history. "Sooner or later," he writes, "there must dawn the true and final Renaissance which will bring peace to the world." The result of Clark's work is that Schweitzer remains the enigmatic, other-worldly patrician Renaissance-man, but we now have at least a hint as to the sources of his unique and complicated philosophy of civilization. Clark mentions in passing that Goethe may be the major influence on Schweitzer's thought.--W. A. J. (shrink)

Das »Richtige und das Gute« (1930), das ethische Hauptwerk W. D. Ross’, enthält eine Vielzahl wichtiger moralphilosophischer Thesen und Argumente, die bis in die Gegenwart kontrovers diskutiert werden. Im Mittelpunkt steht seine pluralistische Deontologie, der zufolge sich die richtige Handlung aus einer Abwägung der in der jeweiligen Situation relevanten und unableitbaren Prima-facie-Pflichten ergibt, von denen nur ein Teil auf die Optimierung der Handlungsfolgen bezogen ist. Diese Deontologie wurde zu einem modernen Klassiker unter den normativen ethischen Theorien. Darüber hinaus stellt Ross’ (...) These, dass moralische Intuitionen eine Quelle selbstevidenten Wissens sein können, einen wichtigen Referenzpunkt in Debatten um den erkenntnistheoretischen Fundamentalismus dar. Auch für die Handlungstheorie liefert Ross einflussreiche Argumente, wenn er die Ansicht vertritt, dass Pflichten nie ein bestimmtes Motiv des Handelnden zum Gegenstand haben können. Eine zentrale Stellung nimmt für Ross die Güterlehre ein, in welcher er von vier Grundgütern, Tugend, Wissen, Lust und Gerechtigkeit, ausgeht. Wurde Ross in den ersten Jahrzehnten des 20. Jahrhunderts im damaligen Großbritannien als ein herausragender Ethiker – einer der bedeutendsten des Jahrhunderts, auf Augenhöhe mit G.E. Moore – angesehen, wandelte sich das Meinungsbild in den folgenden Jahrzehnten unter dem Einfluss besonders des Logischen Positivismus und der Philosophie Wittgensteins. In den letzten Jahrzehnten ist jedoch wieder ein wachsendes Interesse an Ross’ Ethik festzustellen. Dabei wird »Das Richtige und das Gute« bisweilen sogar mit der »Nikomachischen Ethik«, Kants »Grundlegung« und Humes »Untersuchung über die Prinzipien der Moral« verglichen. (shrink)

In einem Brief nennt Adorno die "Negative Dialektik" kurz nach ihrem Erscheinen unter seinen Schriften "das philosophische Hauptwerk, wenn ich so sagen darf“. Dieser herausgehobenen Bedeutung, die das Werk für Adorno hatte, entspricht nicht nur die lange Zeit, die er mit der Abfassung des Buchs beschäftigt war, sondern auch die lange Geschichte, die ihre zentralen Motive in seinem Denken haben. Philosophische Begriffsklärung, die Arbeit an "Begriff und Kategorien“ einer negativen Dialektik, versteht Adorno dabei als dialektischen Übergang in inhaltliches Denken – (...) und so betreibt er sie auch hier. Das hat Konsequenzen für die Form des kooperativen Kommentars, der in diesem Band versucht wird. Adornos "Negative Dialektik" zu kommentieren, kann nur in dem Bewußtsein der unüberbrückbaren Kluft gelingen, die den Kommentar von diesem Text trennt. (shrink)