The ways and means of liberal education

This is the second of three lectures on the theme of Liberal Education and Human Freedom presented late in 2017 as a master class in Catedra Carlos Llano. The lectures were given at Universidad Panamericana’s campuses at Aguascalientes and Mexico City on successive weeks.

„Za czarnych skał krawędzie…”. Góry zawłaszczone przez dekadentyzm w wybranych dziewiętnastowiecznych impresjach literacko-muzycznych

The article contains an analysis and interpretation of the significance of the mountains in artistic battles with decadent moods. The man that should be regarded as a precursor of such moods is Juliusz Słowacki. He is the author of the well-known poem W Szwajcarii (In Switzerland, 1839), from which comes the passage included in the title of the article: “Za czarnych skał krawędzie” (Behind the edges of black rocks), where the lyrical protagonist is heading — seeking self-annihilation — trying to find some relief in his suffering. This is the context in which Słowacki’s passage was interpreted by Mieczysław Karłowicz — a representative of the Young Poland generation in music, one of the best known Polish composers, a photographer and mountaineer, who died in the Tatras in an avalanche in 1909. In addition to Słowacki’s piece, the authors of the article analyse also other songs by Karłowicz (which are not highly valued by musicologists), composed to words by well-known nineteenth-century Polish poets, mainly Kazimierz Przerwa-Tetmajer, a leading Polish exponent of decadentism in poetry. Karłowicz represented a neo-romantic version of modernism in music, which is why his oeuvre contains romantic analogies (emotionalism, mysticism, individualism, expression of the form), and his undoubtedly introverted and individualistic personality isolated him from generational associations already during his studies in Berlin. Nevertheless, he did identify with the Young Poland generation through a desire to achieve depression and deprivation defeating nirvana, to overcome death through the belief in the liberating power of nature. The mood of these works is marked by recurring (typically decadent) pessimism — a dominant feature of Karłowicz’s music. The authors conclude by observing that in the views of Polish modernists the mountains were a symbol of eternity and power of nature, a symbol juxtaposed with the fragility of human existence, an oasis of silence, peace and solitude, and thus human freedom. The appropriation of the mountains was tantamount to believing that pessimistic moods made it possible to achieve considerable psychological maturity.

Thought and Political Judgment

Hannah Arendt’s claim that thinking is the last defense against the moral outrages of criminal political regimes sets the problematic of good and evil in relief. Human freedom, Paul Ricœur reminds us, is responsible for evil. The avowal of the evil of violence is thus the condition of our consciousness of the freedom to act anew.Aesthetic experience’s lateral transposition onto the planes of ethics and politics highlights our capacity to respond to exigencies in apposite ways. Exemplary representations of the good, the right, and the justexpress a desire for being. Eros is accordingly the law of every work, word, deed, or act that answers to a difficulty, challenge, or crisis. Bound to living experiences, thought attains its true height through interrogating, demystifying, and vacating frozen norms, standards, and mores. Judgment actualizes thought’s liberating effects in answer to the demands of the situations in which we find ourselves.

The Treasure Map of the citizen childhood

We are cartographers, trained and dedicated to our respective institutions around the world. Our cartographic works are gradually being developed, combining our multiple professional scientific and artistic skills, in the service of citizen information through the production of our maps. The performance of our works, submitted to the confidentiality of informations and data bases we process, remains invisible to public. In our complex job, confidentiality is a rule we first respect. We don’t usually explain our sophisticated manufacturing processes. Only our final result counts: THE MAP, completed, faithful to its project, editable, interpretable and memorizable at a first glance of its users.Among the Ecomuseum scientific team that was created in Battir, Palestine, after 2003, there was no cartographer. The team of young Palestinian professionals in architecture and civil engineering, just graduated, was armed with the rigour of their newly acquired knowledge, armed with their human freedom and citizen convictions. Isolated from everything they produced their collections of topographic maps from their own local survey.After the recall of its exceptional frame, this presentation aims to demonstrate how, through mapping-workshops open to everyone at the Public Library of their village, the children of Battir created their “Treasure Map” from their local proprietary geospatialized data they extend to neighbouring villages.

The Poverty and Richness of the Imaginary

There is an ambiguity in Jean-Paul Sartre’s The Imaginary (1940). On the one hand, Sartre describes mental images as impoverished in contrast to the fullness and depth of the world of perception. On the other hand, Sartre identifies the imagination with human freedom, and in this sense the imaginary can be seen as an enrichment of the real. This paper explores this ambiguity and its import for understanding both racist and antiracist ways of relating to others. Part One explores Sartre’s argument for the “essential poverty” of the image through examples of racist images. Part Two discusses the enriching power of the imaginary for cultivating more just social and political arrangements in the context of racial oppression. Part Three argues that bad faith can take the form either of fleeing from reality into the impoverished world of the imaginary, or of failing to see the imaginary possibilities implicitly enriching the real.

PENGATURAN MENGENAI SATWA SEBAGAI UPAYA PENCEGAHAN POTENSI PANDEMI DI MASA DEPAN

Humans have been hit by pandemics several times during the history of humanity. Several pandemics have resulted in very significant human casualties. The Spanish flu in 1918 had an estimated toll of up to 50 million people. In 2020, the Covid-19 pandemic has infected humans with more than 100,000,000 infected victims and reached more than 200 countries with more than 2,000,000 human victims. Almost all pandemics are caused by disease mutations from animals to humans, which are called zoonoses. The human desire to live a better life and the desire to rule the universe by killing animals. This research is a normalitve juridical study. This research concludes that animal law is needed in line with environmental law to protect humans based on an axiological approach. In addition to protecting, this law also serves to limit human freedom in behavior.Manusia telah dilanda beberapa kali pandemi selama sejarah kemanusiaan. Beberapa pandemik telah mengakibatkan jumlah korban yang sangat signifikan pada manusia. Spanish flu pada tahun 1918 telah mengakibatkan korban diperkirakan berjumlah hingga 50 juta manusia. Pada tahun 2020, pandemi Covid-19 telah menyangkit manusia dengan korban yang terinfeksi lebih dari 100.000.000 manusia dan menjangkau lebih dari 200 negara dengan korban lebih dari 2.000.000 manusia. Hampir semua pandemi diakibatkan oleh mutasi penyakit dari binatang ke manusia atau disebut dengan zoonosis. Keinginan manusia untuk hidup lebih baik dan keinginan untuk menguasai alam semesta dengan melakukan pembunuhan terhadap binatang. Penelitian ini merupakan penelitian yuridis normalitf. Penelitian ini menyimpulkan bahwa diperlukannya hukum satwa sejalan dengan hukum lingkungan untuk melindungi manusia berdasarkan pendekatan aksiologi. Selain untuk melindungi, hukum ini juga berfungsi untuk membatasi kebebasan manusia dalam bertingkah laku.