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1. Dialogue and Universalism: Volume > 17 > Issue: 12
Małgorzata Czarnocka Editorial — Complementarity and Unification
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science and unification problems
2. Dialogue and Universalism: Volume > 17 > Issue: 12
Leszek Kuźnicki The Educational and Civilizational Problems of Contemporary Science
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3. Dialogue and Universalism: Volume > 17 > Issue: 12
Andrzej P. Wierzbicki Issues of Metaphysics from Technological Perspective: The Importance of Multimedia Principle and Emergence Principle
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The paper presents comments of a technologist, consciously representing a technological cognitive perspective. It is stressed that technology is interested recently in the interplay of tacit, emotive and intuitive knowledge with explicit knowledge, expressed by micro-theories of knowledge creation. Between many results of such theories, two fundamental principles are of basic, also metaphysical importance: multimedia principle and emergence principle. Important is also the fact that these principles are not only intuitive generalizations, they are also justified scientifically, rationally and pragmatically in relation to diverse parts of human knowledge. These principles go beyond and are in a sense opposed to fashionable trends of postmodernism and poststructuralism. In relation to these principles, the importance of objectivity—understood not as an absolute condition, because such is not attainable, but as a goal and value emerging accordingto the principle of emergence—is shown by an evolutionary argument. A general spiral of the evolutionary knowledge creation with an objectifying feedback is proposed.
4. Dialogue and Universalism: Volume > 17 > Issue: 12
Jerzy A. Janik Anima — Is Its Involvement Necessary in Physical Processes?
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In this text, the word “anima” is the synonym of the notion of “conscious observer”. The paper discusses subjects from the field of physics and metaphysics in which there is a need to introduce such an observer, according to some authors.
5. Dialogue and Universalism: Volume > 17 > Issue: 12
Andrew Targowski Wisdom as a Mental Tool of the Symbolic Species
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This paper investigates the reason why humans developed a brain and mind and the mental processes employed in the search for wisdom. The Anthropological and Cognitive Approaches are applied in defining major cybernetic anatomies of a brain and mind. The INFOCO Systems are defined and applied in defining the stage-oriented development of humans’ kinds. A concept and evolution of a mind is defined too, and eight minds are recognized which are grouped in four clusters: Basic, Whole, Global, and Universal Minds. Their development in particular civilizations is analyzed, and a model of wisdom’s bifurcation is presented.
6. Dialogue and Universalism: Volume > 17 > Issue: 12
Włodzimierz Ługowski Molecular Self-Organization; a Bridge between Physics and Biology
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The philosophical foundations of the theory of molecular self-organization (TMS) are reconstructed and compared with the explicit methodological statements made by occasions by its author(s). Special attention is paid to those philosophical fundamentals of TMS which can turn out helpful in answering the question evoking vivid discussions in the philosophy of nature of the recent decades: whether it is possible to search for a physico-chemical explanation of the genesis of life and at the same time defend its specific character. In other words: do the latest findings in self-organization of prebiological molecules allow to overcome the traditional disjunction “either physics or evolution” and to replace it with the conjunction “physics and evolution”?
7. Dialogue and Universalism: Volume > 17 > Issue: 12
Małgorzata Czarnocka Metaphilosophical Foundations of the Problem of the Loading of Science by Culture
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The present essay outlines the metaphilosophical foundations necessary for an analysis of science’s dependence on culture. It shows that the matter cannot be approached on a purely objective level as all studies and conclusions are perforce relativized by adopted cultural and scientific norms. The multifariousness of science and culture—which lies at the root of the whole problem—results in a broad network of relations between the two.The enclosed studies on the loading of science by culture lead to rather integristic conclusions as to the essence of culture. This integristic position is in a sense a “third road” halfway between the two known radical approaches—one proclaiming that culture is totally diversified, the other that it is one. The “third path” underscores the universal fundament of culture in all its varieties and views science as universal despite its cultural load and the diversity of existing cultures—precisely because of its rooting in this fundament.
the european unity
8. Dialogue and Universalism: Volume > 17 > Issue: 12
Nullo Minissi Literary Historiography from National to European Literature
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The division of literature by language and nation has become so common that it seems to be obvious and natural. But it is not so, and moreover this not even a very old practice. But the national literary histories, apart from their political-cultural aims, are without justification since the history of literature in its themes, subjects and forms has rarely been confined to one nation. Quite large cultural areas exist, bound by space and time, in which literary phenomena are inextricably linked. This essay therefore proposes a coherent and unified treatment of the literary traditions of Eastern and Western Europe.
9. Dialogue and Universalism: Volume > 17 > Issue: 12
Józef Niżnik On Imperative of Creative Thinking about European Integration
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The author reflects on the peculiarity of European integration suggesting that its unique characteristics calls for a completely new approach which demands a great deal of creativity in our thinking. Such creativity is needed, first of all, in a very discourse applied to the European integration. Conceptual creativity must help us to depart from the centuries old ideas which do not allow us to see the specificity of the new political reality in Europe. Next, there is a need to overcome two dilemmas that limit our imagination in building new conceptual framework of integrating Europe. These are: the dilemma of liberal or social Europe and the dilemma of federal or intergovernmental Europe. Neither of these two oppositions takes into consideration the unprecedented nature of European Union. In conclusion the author suggests that the way out of the mentioned dilemmas is also through a radical rebuilding of a European integration discourse which must concentrate rather on “solidarity” than on “democracy” as its organizing concept.
10. Dialogue and Universalism: Volume > 17 > Issue: 12
Antoni Kukliński Sustainable Development as the Major Challenge for the XXI Century
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The paper claims that the sustainable development (durable development) is the main challenge of the XXI century. The consecutive proposals outlined in six parts are proposed.
11. Dialogue and Universalism: Volume > 17 > Issue: 12
Antoni Kukliński The Four Megaspaces of the XXI Century
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The inquiry into the nature of megaspaces is a great challenge for Regional Studies of the XXI century. This challenge has three dimensions: a cognitive, an empirical, a pragmatic dimension. This note is an invitation for a brainstorming discussion on the problem of megaspaces.
unification in architecture
12. Dialogue and Universalism: Volume > 17 > Issue: 12
Krystyna Najder-Stefaniak Architecture as the Art of Shaping the Human Environment and Human Space
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The author suggests to view the architectural planning of the human environment as „directing” the phenomena and events that occur in human surroundings. In her reflections on human existence she juxtaposes the concepts “environment” and “space”, which both accentuate different aspects of the human environment. The author views “environment” as the objective existence of human surroundings, and “space” as the effect of environmental envisionment and experiencing the environment by means of rationality and valuation.The author also focuses on interactions between the paradigm of thought and the paradigm of the order which humans bring into the space they design, and describes related examples. She notes that the links between architecture and the “how” and “what” of our thinking are visible not only in accounts of bygone eras, but also in the influence on architecture of two contemporary thought trends—post-modernism and ecologism. She goes on to suggest that ecological architecture should be understood as spatial design patterned on the structure of eco-systems. Thus understood, ecological architecture is neither structuralistic, nor “atomic”, nor collectivistic. The author also sees the difference between post-modern and ecological architecture in the ability of making use of the opportunities provided by difference.
discussion on laborem exercens
13. Dialogue and Universalism: Volume > 17 > Issue: 12
Józef L. Krakowiak Laborem Exercens as a Historical Turning-Point in the Personalization of the Church and Society
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Doubtless that which strongly links Karol Wojtyła’s Laborem exercens encyclical with Karl Marx’s Economic and Philosophical Manuscripts of 1844 is not so much philosophy of work as the personalistic anti-feudalism that is equally alive in both works. The personalistic trait, in Marxism merely an (unpursued) option mentioned in the Manuscripts, was taken further—philosophically, and not just ethically—in Laborem exercens, where the person becomes an ontological category (in light both of the transcendent existence of a tri-personal God and the transcendence of the communities created by human beings, who are only able to live in communities). Also, the person acquired an ontological-social dimension by determining the boundaries of humanity’s co-creative (also in the world-creating sense) communion with God as the ideal of community-based material and social existence. And this is also the guiding perspective of my initial analysis of the personalization process underway in Polish society and the post-Vatican-II Church. Both are gradually—if not without some difficulty—learning to part with the non-personalistic models characteristic for the previous, still considerably feudalism-influenced era, which manifested themselves as much in the institutionalismof official Marxism as the socially (not religiously!) motivated doctrines of the Church.
14. Dialogue and Universalism: Volume > 17 > Issue: 12
Janusz Kuczyński Part I: 7–8/2007 New Stage of Religious and Secular Universalisms: The Complementarity of Secular and Sacred Emerged from Historical Dialectics and the Spirit of Dialogue — Towards Metanoia and the Meanings of History; Part II: 12/2007: II. The Long Birth and Formation of Humanistic Secularism and the Breakthrough to New Universalism—Through Complementary Acceptance of Secularity and Sacrality
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1. The birth of dialogue from the spirit of the Polish October political uprising: From social civil war and simple exclusions (even physical) to negotiations andcomplicated “Dialogue of Contradictions” within national entity. Almost 25 years before the much later birth and international triumph of the Solidarity Union, the “Polish October” of 1956, history’s first victorious anti-Stalinist political uprising and most certainly a historical milestone for Poland—if not all of Europe—was the main harbinger of change in all fundamental spheres of life.2. Secularism in the place of atheism or the acceptance of pluralism at the price of indifference :the “our little stability” ideology3. International cooperation as a fundamental inspiration and “umbrella”4. Patriotism as a “civic religion” mainly for unbelievers and even mediatisation of materialism and Christianity5. Towards a new complementarity/synergy-founded universalism6. New names, new problems7. Synopsis, updates8. The next stage: Dialogue and Universalism Virtual University experimental project
15. Dialogue and Universalism: Volume > 17 > Issue: 7/8
Johannes Paulus PP. II Laborem exercens – 1981.09.14
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george mclean in the world — from dialogue to social complementarity
16. Dialogue and Universalism: Volume > 17 > Issue: 7/8
George F. McLean In Search of the Complementarity of the Secular and the Sacred
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17. Dialogue and Universalism: Volume > 17 > Issue: 7/8
Hu Yeping George Francis McLean: A Philosopher in the Service of Humanity
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The paper presents George McLean’s life and his extraneously rich activities in various fields, but first and foremost his endeavors to create conditions for dialogue, communication, and cooperation in philosophy and in all social life.
18. Dialogue and Universalism: Volume > 17 > Issue: 7/8
Yu Xuanmeng An Ordinary Man with an Exceptional Ideal for Our Time: An Appreciation
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This essay was contributed to the celebration of Father Mclean’s 75th birth day in a volume To the Mountain—essay in honor of Professor George F. Mclean (Fu Jen Catholic University Press, Taiwan, 2004.) In this essay I recalled what I knew of him by personal contact. As I wrote this essay, I was moved myself by his personality. Just as it says on the preface of the volume, “Over the past 40 years, George Mclean has helped to establish contacts and build relations with philosophers in most of the countries of the world, and hundreds—indeed, thousands—of scholars are in his debt”, I am one of those hundreds, or thousands scholars in his debt. I am sure people may tell their own story about Professor George Mclean as they know themselves.
universalism in theology, medical ethics, philosophy
19. Dialogue and Universalism: Volume > 17 > Issue: 7/8
Wacław Hryniewicz “BUT THE PROBLEM REMAINS”. John Paul II and the universalism of the hope for salvation
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This article shows that Christianity in its perception of eschatological events has early on given up the concept of therapeutic and corrective punishment, turning to the idea of vindictive and retributive punishment. Similarly to other Churches, the Roman Catholic Church in its teachings does not officially support the hope for universal salvation. Pope John Paul II developed his eschatological thinking in a careful way; he did not close the way to further search. The Pope reminded that former councils discarded the theory of apokatastasis (teaching that all creature would be saved), but admitted that “the problem remains”. He attempted at retaining the tension existing between the New Testament statement on the general intention of God to save all humankind and Christ’s words on the “eternal punishment” awaiting people lost through their own egoism and insensitivity to others. In the Pope’s teachings, traditional concepts are interwoven with new accents which correct the false idea of God as the cause of damnation and the creator of eternal hell. Hell is not a punishment imposed by God, but a state of final self-exclusion from communion with God. According to Pope, hell is above all a moral postulate, a requirement of justice in view of terrible human crimes which must not go unpunished. A final punishment is to serve the retention of moral balance in the history of humanity.The author of this article argues that all those in favor of the hope for universal salvation do not, by any means, preach impunity or mandatory amnesty. One has to bear the consequence of one’s evil actions. Moral consciousness is saved. Salvation is not a necessity or a compulsion but a God’s gift that has to be accepted freely. God does not remain entirely helpless in view of human freedom. He can attract it to Himself, purify it and transform it through His patient and boundless love. This can happen only through unimaginable suffering and terrible torment which, in human terms, can be even called eternal, taking whole centuries due to their quality and intensity, as suggested by the very Greek term aiōnios. It is a torment directed at correction and healing, which is prompted by the Greek term kólasis in Christ’s parable on the final judgment. The position of John Paul II betrays his internal split between the hope for universal salvation and the reality of eternal damnation. The studies instigated by the Church’s great minds caused also his anxiety, but as a pope and a teacher he wanted to keep faith with the teachings of councils and the traditional interpretation of biblical texts. The author of the article is convinced that the Christianity of the future will at some pointachieve greater courage in its attitude to eschatological issues. The pedagogics of hope and mercy might then take the place of pedagogics of fear of God and eternal hell.
20. Dialogue and Universalism: Volume > 17 > Issue: 7/8
Tadeusz Tołłoczko “HOMO HOMINI RES SACRA”
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