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101. Dialogue and Universalism: Volume > 15 > Issue: 11/12
Walter Wiesław Gołębiewski Polish Nationality as a Concept of Nationhood, as Viewed From Immigration Experiences
102. Dialogue and Universalism: Volume > 15 > Issue: 11/12
George F. McLean Poland’s Contribution to a Contemporary European Civilization: From Abstract Universal to Global Cultural Dialogue
103. Dialogue and Universalism: Volume > 15 > Issue: 11/12
Andrzej Walicki Adam Mickiewicz and the Philosophical Debates of His Time
104. Dialogue and Universalism: Volume > 15 > Issue: 11/12
Walery E. Choroszewski Rejection of Yalta Agreement by the Polish Governments in Exile as an Element of Struggle for Universalism (Abridged)
105. Dialogue and Universalism: Volume > 15 > Issue: 11/12
Our Contributors
106. Dialogue and Universalism: Volume > 15 > Issue: 11/12
Eugeniusz Kabatc Polishness in the Prewar Eastern Territories
107. Dialogue and Universalism: Volume > 15 > Issue: 11/12
Werner Krieglstein The Roots of Philosophy
108. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Stephanie Theodorou Rethinking the Relation between Mythos and Logos: An Aristotelian Reappraisal of Paul Ricoeur’s Theory of Metaphor
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In this essay, I will show one way in which Ricoeur utilizes Aristotle’s discussions in Rhetoric and Poetics; I will take my point of departure from his hermeneutic theory of metaphor. Here, he reverses the Aristotelian intention by blending the domains of discourse we call mythos and logos in a way which suggests that the latter is subsumed by the former. While one can argue that the two are co-emergent processes, Ricoeur’s formulation undermines one side of the dialectic between them.
109. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Willis H. Truitt, Galina Iachkina The Destruction of Reason
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It is obvious that scientific knowledge continues its progress in spite of the limitations placed on it by Kuhn’s paradigm theory, and as we have seen, Kuhn admits this progress and seeks to explain it. Scientific discoveries occur almost weekly as we acquire greater and greater knowledge of the world, society, and ourselves. Yet society does not progress; it stagnates and sometimes regresses. Why is it that the vast knowledge we have accumulated is not extended to the improvement of human societies? Why has this humanistic project of the Enlightenment been abandoned?
110. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Paul G. Muscari A Plea for Mythos
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Since of much of modern discourse, extending from cognitivism to connectionism to deconstructivism, has been greatly inclined to look at reality in relation to processes where the personal factor plays little if any causal role, the pursuit of wisdom today has become primarily identified with the logos or the pursuit of a rational account of reality and the rule governing principles behind it. Although there is not space enough to traverse all that is involved here, it will be argued in this paper that the secrets of wisdom will never be revealed if its nature is limited to a singular description of just one function of thought. What is needed if the love of wisdom is to be regained is a more dynamic and symmetrical account—one that considers the reconstructive e nature and generative e capabilities of the human mind as well as the flexibility and complexity of thought; one that realizes that the end stages of logos are only the by-product of insight obtained from more personal and emotionally charged meaning; and one that takes seriously the role of mythos in the thinking process.
111. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Our Contributors
112. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Selected Contributions on Wisdom as Published in Dialogue and Humanism (1990–1995) and Dialogue and Universalism (1995–2005)
113. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Władysław Tatarkiewicz — On Perfection (J.K.)
114. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Ray Munro Liminal Performances: Unveiling the Logos, Revealing the Mythos
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In this paper I will attempt to show that the next step in acting methodology is to move from psychological cognition to meditative thinking—Logos, giving examples of how that Logos becomes word and is then revealed in the text, play or story—Mythos.
115. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Brian Seitz The Who Has Lost Something but Knows Where to Find It: Iroquois “Law” and the Withdrawal of the Origin
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Inspired by Nietzsche’s insistence that we exploit actual history and Foucault’s extrapolation of Nietzsche’s project, my explication of the logic of originary withdrawal is centered around an analysis of an historical account of origin; here, we turn to the image of the original lawgiver, as depicted in the Iroquois foundation narrative, the narrative that serves to constitute their political community. This analysis helps to cultivate an alternative understanding of political necessity by starting with the traces of a material discourse from the past and, more important, about the past rather than starting with theory.
116. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Dictionary of Dialogue and Universalism (Draft)
117. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Russell Ford A Fabulous Interruption: Towards a Mythic Politics
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The aim of this essay is to specify the chief concern for post-Marxist political strategy as the discovery or invention of a new political logic. Beginning with Laclau and Mouffe’s influential Hegemony and Socialist Strategy: Towards a Radical Democratic Politics, this essay extends Lyotard’s well-known diagnosis of the status of metanarratives to a consideration of the conditions for political resistance and dissent. Using concepts drawn from the work of Althusser, Nealon, and others, it reworks Laclau and Mouffe’s appropriation of Gramsci’s concept of hegemony in order to separate it from any foundational, normative political identity. In conclusion, the essay uses Bergson’s discussion of intuition and fabulation in order to begin to articulate the concepts of a democratic politics.
118. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Silvia Benso The Wisdom of Love or Negotiating Mythos and Logos with Plato and Levinas
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Inverting the sequence of the traditional terms, in Otherwise than Being or Beyond Essence Levinas redefines philosophy as the “wisdom of love”. Through an intertwining of Platonic motifs and Levinasian inspirations, the essay argues for a mutually regulated interplay of mythos and logos as a way to regain a sense of wisdom that remains respectful of the elements of otherness in reality-in particular, respectful of the otherness of the Third who, for Levinas, constitutes the ground for politics. That is, the interplay of mythos and logos results into a mytho-logy in which the logos directing the mythos is the voice of the other which imposes not only the preservation (ethics), but also the institutionalization (politics) of the differences, alterities and incommensurabilities that constitute reality. The consequence of this differently negotiated notion of wisdom is a reconfiguration of philosophy in terms of a mythological politics of bodily, economic testimony in the service of the Third.
119. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Editors Editorial
120. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Dorothea Olkowski The Myth of the Individual
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The fundamental liberal argument supporting the concept of “individualism” is that all individuals possess the same rights and liberties which define each citizen as an individual. Yet each individual somehow remains a person who defines her/himself as separate and distinct from all others and so who should never be considered to be a part of a concretely real group. Such a presupposition entails others. Liberalism presupposes naturalism, that human nature is fixed and knowable, as well as idealism, the belief that rational persuasion and argument are assumed to be the engines of change, and moralism, the idea that nature and reason must also provide some clues for acting. Ultimately, liberalism also implies volunteerism, the idea that social life is comprised of autonomous,intentional, and self-will actions that follow from the rules for right and wrong, which are themselves derived from reason, whose efficacy is natural. This essay argues that when women and other minorities examine the reasonable and rational public political culture, they may find that these very social structures, which are the ones they are most likely to value are also the site of their greatest oppression.