Czy Edward Abramowski jest etykiem troski? Część II. Porównanie etyki troski i etyki przyjaźni

Is Edward Abramowski an ethicist of care? Part II. The comparison of the ethics of care and the ethics of friendship These two papers contribute to the research tendency that seeks an analogy between the ethics of care and other ethical theories. The purpose of this study is to compare the ethics of care with Edward Abramowski’s moral theory. The critical appraisal of both theories requires the reconstruction and confrontation of issues such as friendship‑brotherhood‑care, response to the needs of others, and making friendship‑brotherhood‑care public. The analysis of philosophical sources was carried out with the use of tools from hermeneutics and the history of ideas. In the case of the ethics of care, both the theories of direct caring relations and of group, institutional caring relations were examined. The analysis of Abramowski’s philosophy is focused on the ethics of friendship. In Part I, the ethics of care and the ethics of friendship are presented. Part II refers the results obtained from the analysis of the ethics of friendship to the theses and arguments which feature in the ethics of care. Czy Edward Abramowski jest etykiem troski? Część II. Porównanie etyki troski i etyki przyjaźni Seria dwóch artykułów wpisuje się w tendencję badawczą poszukującą analogii pomiędzy etyką troski a innymi teoriami etycznymi. Celem pracy jest porównanie etyki troski i teorii moralnej Edwarda Abramowskiego. Krytyczne badanie obu teorii polega na odtworzeniu i konfrontacji rozumienia takich zagadnień, jak: przyjaźń – braterstwo – troska, źródła reakcji na potrzeby innego, upublicznienie przyjaźni – braterstwa – troski. Do jego realizacji wykorzystano analizę tekstów filozoficznych przeprowadzoną z uwzględnieniem narzędzi hermeneutyki i historii idei. W przypadku etyki troski badaniu poddano zarówno teorie bezpośrednich relacji opiekuńczych, jak i teorie relacji pośrednich, międzygrupowych, zinstytucjonalizowanych. Przedmiotem analizy w filozofii Abramowskiego stała się etyka przyjaźni. W pierwszym artykule zaprezentowano etykę troski oraz etykę przyjaźni. W drugim odniesiono pozyskane wyniki analiz etyki przyjaźni do tez i argumentacji obecnych w etyce troski.

Muzyka jako teofania? Pytania do George’a Steinera

Music occupies a special place in George Steiner’s thinking: “Three areas: the essence and name of God, higher mathematics and music (what is the connection between them?) are located at the limits of language” (Steiner, Errata). The seemingly rhetorical question in parentheses turns out to be a source of deep controversy, the essence of which is revealed in historical-genealogical reflection. Steiner attempts to incorporate Romantic metaphysics within the traditional scholastic symbiosis of Biblical creationism and Pythagoreanism, which reveals his philosophy of music to be entangled in a range of contradictions. On the one hand, a critical reading of Steiner's works uncovers the difficulties posed by the attempt to reconcile pre- and post-Enlightenment culture; on the other hand, the still unused opportunities offered by Romanticism and its modernist continuations are clearly visible. Musical aesthetics, rooted in the idea of infinity, plays a crucial role in these divagations.

Dlaczego tolerować religię?

The majority of legal systems in Western democracies accord special treatment to religions, e.g. exemptions from generally applicable laws if they conflict with religious convictions. Other beliefs do not usually enjoy such far‑reaching tolerance on the part of the state. The article raises the question of how granting such privilege to religious views can be justified. Arguments of some philosophers (e.g. Thomas Hobbes’) which suggest that an intolerant attitude might sometimes be disadvantageous are in fact only instrumental, and do not prove that tolerance is a moral virtue. This last claim only follows from the arguments of John Stuart Mill and John Rawls, who exemplify two basic approaches in ethics, i.e. utilitarianism and deontology. None of the analyzed arguments for freedom of conscience and religion distinguishes between religious and other beliefs, which suggests that the existing differences in their moral and legal treatment cannot be justified. Therefore, the question arises of whether legal regulations regarding religious and other beliefs should not be equated, so that religious views are not privileged.

Arche i arte. Prymarny dualizm z ducha muzyki

The arche–arte dualism (concrete–abstract) is fundamental and basic, due to its universality and comprehensive generative function. This duality characterizes our actions in every dimension, and is thus necessarily involved in cognitive and creative acts. The “arteic” includes the categories of consciousness, consideration, calculation, ordering, knowledge, intellect, and artificiality. On the other hand, the “archeic” refers to that which is, in us, subconscious, eternal, primordial, innate, instinctive, and natural. When this basic duality is posited at the outset, it furnishes an analytical‑interpretative‑synthesizing tool that can be applied to diverse facts. The omnipresence and explanatory potential of the arche‑arte dualism are illustrated through musical examples. The dual nature of sound is thereby revealed to be a structural model for the subconscious sensations that music evokes in us.

Can Ontology Be Related to Aesthetics? The Case of Leon Chwistek

I explore Leon Chwistek’s views on ontology and aesthetics through a philosophical analysis of his texts. I present and briefly discuss two main interpretations of Chwistek’s ontology, i.e. logical and epistemological, before analyzing Chwistek’s aesthetics to show how it may be based on his ontology. Furthermore, I link both interpretations to the problem of whether or not Chwistek’s four realities share a common domain; a problem which is associated with his aesthetics. Finally, I make suggestions regarding further research on his notion of transitional types of art and the corresponding realities.