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181. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Maryann Krieglstein Spirituality and Social Work
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In discussing social work and spirituality this paper will: list social work’s core values, language, and personal qualities that connect to spirituality; give a brief historical perspective that has led to social work’s struggle with the concepts of “religion” and “spirituality”; explain the present position of social work toward religion and spirituality and examine some of the controversies; present some current definitions of “religion” and “spirituality”; define different types of spirituality; and end with the concept of “relational spirituality” and its connection to social work.
182. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Dubrovnik flyer: Philosophy, Science, and Spirituality
183. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Stephanie Theodoru Alienated Labor: Comments on Kevin Brien on Marx’s Notion
184. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Jakub Kloc-Konkołowicz Professor Marek J. Siemek Receives Honorary Doctorate From Friedrich Wilhelm University, Bonn
185. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Grażyna Bartkowiak Practical Aspects of a Social Responsibility in Business
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The subject of the article is social responsibility of business and the role of social responsibility in the daily activity of companies as reliable partners in business.The paper consists of two parts: the theoretical one and the empirical one. In the theoretical part the author describes the areas of social responsibility and the examples of socially responsible actions. In the empirical part the author presents the research study carried out in the following groups of respondents: managerial staff and employees of Polish and French medium—sized companies.The results of the study show that both in Poland and in France there is awareness of the importance and the rank of the phenomenon in question. In Poland, however, socially irresponsible actions are usually ignored as “natural”.
186. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Werner Krieglstein The Truth Beneath the Skin. A Foundation for a Secular Spirituality
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In this paper the author explores possibilities for experiential truth-finding as a response to the Kantian impasse. Finding truth not as a result of logical abstraction but as a living experience is placed into its historic context, tracing it back to ancient practices that were revived and lived on in many forms of mysticism, old and new. It is shown how Hegelian philosophy was influenced by Judaic Cabalism and how Hegel’s living dialectic as a way to reach truth experientially in art lived on in Nietzsche’s philosophy and found its way into the neo-Marxist philosophy of the Frankfurt School. The author draws from his personal experience as Adorno’s student, as an actor, theater director, organic farmer, and father of five children.
187. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Halina Walentowicz Max Horkheimer and His Philosophy
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The author advances the thesis that Max Horkheimer’s philosophy is a social one, the constitutive element of which is historiosophy. Contrary to the interpretative stereotype, dominating the philosophical literature, the Author strives to prove that Max Horkheimer’s philosophical point of view—that he calls the critical theory—is distinguished by its uniformity, because albeit the critical theory evaluated under the influence of the 20th-century Europe turbulent history, left its identity intact. The Author thinks that the identity of the critical theory has two major indicators: 1. a visible criticism of the founding father of the Frankfurt philosophical school throughout his intellectual development towards the socio-historical circumstances that deprives the intellectual unity of autonomy and suppresses an independent thought and 2. the inconsolable thirst of changing things into better ones. Three stages of the development of Horkheimer’s philosophical conception have been depicted and briefly characterized in the article: prewar (the forming of the evidence of the critical theory), wartime (thehistoriosophical conception depicting the auto destruction of enlightenment) and postwar (the prediction of “an administered world”).
188. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Stanisław Kowalczyk Topicality of St. Augustine’s Concept of Wisdom
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St. Augustine’s idea of wisdom partly studied by H. I. Marrou, F. Cayré, J. Maritain and E. Gilson, is more universal than Aristotle’s or Thomas Aquinas’. For the Bishop of Hippo the term sapientia can designate, on the supernatural plane, God’s nature, the life of grace, contemplation of God, and, on the natural plane, contemplation of truth or even man’s ethical life.The purpose of this paper is to examine in what relationship theoretical wisdom, which Augustine identifies with philosophy, and learning stand to each other. Wisdom is a universal and genetic knowledge of the world, while learning is the knowledge of the particular and phenomenon. The object of wisdom is the world of the spirit that of learning is the material world. Wisdom and learning, even though they may be opposed, do not exclude one another. Their development precisely depends on their mutual harmonious cooperation, but sapiential knowledge keeping the guiding role.
189. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Anna Murdoch Diversity and Complementarity of Cultures as Principles of Universal Civilization
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Hofstede’s cultural values framework has been applied in a study looking at possible relations between migration streams and their country of destinations. The study is based on a model which consists of three factors: Human Resources Management, Culture Dimensions and Migration and it points out their non-linear relationship. Migration outflows from Poland in 2002 are measured against culture dimensions (both in Poland and destinations countries) and power distance emerges as the most influential possible “pull” factor. A list of positive and negative implications of the Human Resources Management, Migration and Culture Dimensions relationship on a personal, corporate and national level is presented.
190. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Hasmik Hovhannisyan The International Academy for Philosophy
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The main objectives of the International Academy of Philosophy are: to join efforts internationally to stimulate the philosophical mind; to enhance the development of philosophy; to facilitate collaboration in the sphere of philosophy among well-known scholars and educational institutions and establishments; to serve the dissemination of academic values and the development of education and philosophy on the international level.
191. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Ihor Zahara Comments on Olha Kotovska’s Paper “From the Cognition the Other to Compassionate Wisdom”
192. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Małgorzata Czarnocka Towards the Comprehension of the Present. Elements of Contemporary Intellectual Worldview Structure
193. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Olha Kotovska From Cognition of the Other to Compassionate Wisdom
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The paper defines dialogic rationality and shows a rational path and understanding from the individual point of view. A separate discipline or discourse should coordinate the urgent need of deeper emotional transformation (metanoia) and explore the appearance of inner spiritual connectedness. This will establish the importance of every unique creature in the universe. Consequently in postmodernism, epistemology can no longer be accomplished by a “clear” cognitive theory, separated from ontological and anthropological elements. Cognition can no longer progress to an unchangeable, non-falsifiable knowledge, because of changes within the object’s inner ontological level. Thus an observer can only interpret the phenomena but can never say “the last word”. Human cognition is based on time-coordinates when an observer tries to make a projection before the future has come. Yet existing now, it also contains the step back to the past as a shore of memory, experience, and knowledge. In this view history is considered to be non-linear—it is a complicated forward process, still continuously going back to the origin of human correlations with nature. A dialogic approach does not reject the importance of self-organizing processes, but tries to compose a sphere of acknowledgeable co-existence with the other to save the whole specter of human physical and mental, existential and creational features. Facing rational or mystical, but still radical, transformation, we get a sense of self-existence and can actively work and challenge ourselves to realize this in every-day life and in communication with the other.
194. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Karolina Krysińska, David Lester The Contribution of Psychology to the Study of the Holocaust
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Numerous scholars, representing various fields of knowledge, have studied the Holocaust and published extensively on this subject since the end of the Second World War. Many original Holocaust documents, diaries and memoirs of victims and survivors have been edited and published, along with numerous historical, philosophical and theological treaties on the Shoah. The goal of this paper is to present psychology’s contribution to the study of the Holocaust. The authors discuss results of empirical research and clinical observations concerning the long-term consequences of this trauma (the KZ/survivor syndrome), adaptation and coping skills of survivors, the phenomenon of transgenerational transmission of trauma and intrapsychic and interpersonal functioning of the children of survivors (the Second Generation). They present epidemiological data and psychological mechanisms of attempted and committed suicide among the Jews during the persecutions and deportations, as well as suicide in the ghettos and concentration camps, and among the Holocaust survivors. In the paper a short description ofpsychotherapy and other forms of psychological help available to the Holocaust survivors and their children is also presented. Last but not least, it is discussed how the knowledge of the psycho-social consequences of the Holocaust can be used by psychologists in their work with victims and survivors of other genocides and traumas.
195. Dialogue and Universalism: Volume > 16 > Issue: 5/6
Krzysztof Wieczorek Comments on Olha Kotovska Paper “From the Cognition the Other to Compassionate Wisdom”
196. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Andrzej Grzegorczyk, Franek Lyra Our Eras
197. Dialogue and Universalism: Volume > 16 > Issue: 7/9
The Editor Polish Case of the Human and European Fate. Individuality, Uniqueness and Universality against Nihilism
198. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Stanisław Lem Indelible Memory
199. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Witold Kieżun The International Significance of the Warsaw Uprising of 1944
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World War II broke out as the result of an alliance between Germany and Soviet Union with the aim to conquer and partition Poland. Having broken off the treaty of friendship and co-operation, Germany attacked the USSR in 1941, forcing the Soviet Union to change sides from that of a German ally to the ally of the anti-German coalition. In 1943, following the German discovery of the graves of Polish officers murdered by Soviet forces in Katyń, Stalin declared that the crime had been committed by the German army and broke off diplomatic relations with the Polish Government-in-Exile in London which had requested that an official investigation be launched by the Red Cross committee in Geneva. Some one hundred German officers were sentenced to death for the Katyń massacre as the result of Stalin’s prosecution trials. 50 years later, the world was rocked by the discovery of a document signed by Stalin ordering the execution of Polish officers in Katyń.In a secret meeting in 1943 in Teheran, President Roosevelt and Stalin agreed on the plan to annex Poland’s eastern territories.The decision to stage an independent fight for independence during the Warsaw Uprising was justified by the inevitable approach of the Red Army, the fear of German reprisal actions for disobeying the order to participate in fortification works, the fear of a spontaneous uprising fuelled by a Soviet radio broadcast in Polish which appealed to the people of Warsaw to put up a fight against the oppressor.Stalin’s decision to withhold the Soviet offensive and ban American and British planes carrying humanitarian aid for Warsaw from landing in Soviet airports contributed to the downfall of the Uprising. The Warsaw Uprising was a cue for the civil outbreaks that followed in Slovakia, Romania, Bulgaria, Paris and Prague. The halt on the Soviet Army’s offensive, which enabled the German forces to eliminate the Polish centre of political command subordinate to the Government-in-Exile in London, limited the European territory that fell subject to Soviet supremacy. The memory of the heroic fight put up by the entire population of Warsaw deterred the Soviet Union’s ambitions to curtail Poland’s sovereignty.
200. Dialogue and Universalism: Volume > 16 > Issue: 7/9
Andrzej Friszke Polish Democratic Thought in the Occupied Country 1939–1945
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Political thought of the war and occupation period continued the ideological and program searches started already before 1939. The concept of democracy was mostly associated with the values such as individual freedom, civil rights, safety of citizens, society of the state; cooperation among nations in the fields of politics, economy and protection of peace. The author deals with topics like: democratic international order; democratic political order and economic system. The author concludes the article with a few synthesizing remarks.