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Dialogue and Universalism

The New Stage of Dialogue and Universalism. Individuality and Infinity. Metanoia — Solidarity

Volume 20, Issue 7/8, 2010
Leszek Kołakowski

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Displaying: 1-19 of 19 documents


editorial
1. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Janusz Kuczyński Leszek Kołakowski: Exponential Growth towards Wisdom Networks of Panhuman Civilization
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i. leszek kołakowski and his works
2. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Andrzej Walicki Argument for a Balzan Prize for Leszek Kołakowski
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3. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Marek Siemek, Maciej Bańkowski Laudatio on the Renewal of Leszek Kołakowski’s Ph.D. at the University of Warsaw
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4. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Janusz Dobieszewski On the Consolation Offered by Leszek Kołakowski’s Metaphysical Horror
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The paper is a critical review of Leszek Kołakowski’s book Metaphysical Horror. According to Kołakowski, the starting-point of metaphysical horror is the awareness of changeability, transience, contingency and fragility of the world and human existence in face of the overwhelming and abysmal face of Nothingness. According to Kołakowski, the inevitable urge to overcome metaphysical horror leads to the idea of the Absolute, which can appear in two forms: God and cogito.What underlies the present paper is disagreement with Kołakowski’s perspective of metaphysical horror that leads to question about reasons for praise for human mortality and human relationship towards Nothingness, reasons for an acceptance of the awaiting existential horror.
5. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Zofia Rosińska, Maciej Bańkowski Illuminating Life. Leszek Kołakowski’s Philosophy of Culture
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In his life and work, Leszek Kołakowski traversed many paths, some more and some less well-known. The main focus here is on Kołakowski’s involvement in what one may call an anthropological variant of philosophy of culture. Anthropological philosophy of culture bases on the following assumptions:1. Human conduct is determined by culture. There is neither humanity without culture nor culture without humans.2. Human conduct is by nature referential, in other words, the factual alone is not enough for humans who tend to reach beyond it in their search for the most elemental and ultimate truths.3. Culture is a dynamic phenomenon and a challenge on the path to self-awareness.4. Axiological sensitivity.5. The culture philosopher is immersed in the culture he studies and, by revealing that which it conceals, is a source of reflection on this culture. All these assumptions lie at the core of the philosophy of Leszek Kołakowski.
6. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Marcin Król Intro to What Does Leszek Kołakowski Teach Us?
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7. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Witold Mackiewicz, Lesław Kawalec Nietzschean Traits in the Works of Leszek Kołakowski
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The paper sets out to prove that Leszek Kołakowski remained under a considerable influence of Friedrich Nietzsche’s ideas, which is evidenced by the way he poses and solves theoretical problems as well as his critical and often ironical detachment from the modern culture. He devoted a great deal of attention to nihilism, and searched for mythical conditioning of the thinking of the man of today; from the late 1950s, he was a follower of the philosophy of freedom and opposed philosophical and historical determinism. He rejected systemic thinking and any fundamentalism in science.
8. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Werner Krieglstein Taming the Horror of Time
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ii. farewell to leszek kołakowski
9. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Marshal Bronisław Komorowski July 17, 2009 in the Polish Sejm: Appeal by Marshal Bronisław Komorowski for a Moment of Reflection, Thought, Prayer for Leszek Kołakowski
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10. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Lesław Kawalec A Farewell to Professor Leszek Kołakowski (1927–2009)
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The author presents Leszek Kołakowski from the perspective of his private acquaintanceship, lasting for about 47 years, as a witty man and a workaholic. L. Kołakowski never formed a classic “school”, but there is something all his disciples share: a thesis, key to understanding his ideas, which holds that “THERE IS MORE THAN ONE CORRECT OPINION IN THE HUMANITIES”, i.e. we will ALWAYS have opinions for and against, which goes against any dogmatism, wherever it may appear; this also bears consequences in diagnosing the socio-political reality past and present.
11. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Jerzy Szacki, Lesław Kawalec Leszek Kołakowski (1927–2009): Remembrances and Some Comments
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Author tells the story of his close and very long-lasting acquaintance with Leszek Kołakowski as well as commentates on his intellectual biography and achievements as political and literary essayist, philosopher, historian of ideas, and public figure. In particular, he describes in details the first half of Kołakowski’s life, namely the period when he made his long journey from being communist in his student years to becoming as a young scholar the leading figure of Marxist revisionism in the late fifties and, after a time, a principled critic of Marxism itself and a fervent anti-communist.In many respects, Kołakowski’s itinerary was not exceptional but it had at least two noteworthy characteristics. First, in opposition to quite a few other cases, his way away from communism turned out to be scholarly fruitful as it resulted in an uniquely indepth historical research, covering the founders, the golden age and the breakdown of so called “scientific socialism” (his voluminous work Main Currents of Marxism remains one of the best and the most comprehensive monographs of the topic). Second, Kołakowski’s abandoning of his former Weltanschauung was followed by his discovery of religion as an extremely important part of human experience and sine qua non condition of the survival of civilization, permanently menaced by barbarians. However, it is to be doubt whether he may be considered as a convert or a religious thinker in the strict sense of the word since he believed in horrors of the absence of God rather than in the real presence of his in the world. As defender of transcendence and tradition, Kołakowski certainly became a kind of catholic-Christian without denomination but as acritical philosopher remained at the same time highly skeptical about everything. Dreaming of solid fundaments, he was all his life an uncompromising enemy of any fundamentalism. Being nostalgic about the Absolute, he was incurable anti-absolutist.
12. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Jacek Bocheński, Karol Modzelewski, Henryk Samsonowicz Addresses at Leszek Kołakowski’s Funeral on July 29, 2009 at the Powązki Cemetery in Warsaw
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13. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Andrew Targowski Leszek Kołakowski in the West and in Poland
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14. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Jerzy Kolarzowski Moving the Borders of the World—about Professor Leszek Kołakowski
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15. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Jarosław Kuisz Treading in Kołakowski’s Footsteps
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16. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Marta Bucholc Annulment
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17. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Jakub K. Szamałek My Last Coffee with Professor Kołakowski
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18. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Janusz Kuczyński, Maciej Bańkowski The Universalism of John Paul II—The Universalism of Leszek Kołakowski. Afterword
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19. Dialogue and Universalism: Volume > 20 > Issue: 7/8
Charles Brown Dialogue and UniversalismE. Editorial
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