Jacques Tati or Modern Comedy The text is an attempt to interpret Jacques Tati's movies. The main... more Jacques Tati or Modern Comedy The text is an attempt to interpret Jacques Tati's movies. The main subject of the analysis in the essay is the concept of "humor" and "comicality". The author reflects on the sources of comedy, its mechanisms and its limits. Comparing the acting techniques of Charlie Chaplin, Buster Keaton, Peter Sellers and Jacques Tati, the author aims to understand the complex relationship between comedy and tragedy and the characteristics of what he calls "modern comedy", in which the very notion of "modernity" is ironic and ridiculed.
Szymon Wróbel-profesor filozofii w Instytucie Filozofii i Socjologii Polskiej Akademii Nauk oraz ... more Szymon Wróbel-profesor filozofii w Instytucie Filozofii i Socjologii Polskiej Akademii Nauk oraz na Wydziale Artes Liberales Uniwer sytetu Warszaw skiego. Jego główne dziedziny zaintereso wań naukowych to: teoria władzy, teoria literatury, współczes ne językoznawstwo i kognitywistyka oraz zastosowania idei psychoanali tycznych w teoriach politycznych. Jest autorem licznych książek i artykułów rozsianych w różnych czasopismach nauko wych. Ostatnia książ ka Filozof i terytorium. Polityka idei w myśli Leszka Kołakowskiego, Bronisława Baczki, Krzysztofa Pomiana i Marka J. Siemka została opublikowa na w 2016 roku przez wydawnictwo IFiS PAN. Ateistyczna wiosna Czy ateizm może doświadczyć swojej wiosny, a zatem swojego nowego początku? Czy są powody, aby zwiastować reaktywację ateizmu i mówić dzisiaj o "nowym ateizmie"? Czym w ogóle mogłaby być nowość w "nowym ateizmie"? Czy ateizm może żywić nadzieję na nadejście dnia swoich narodzin? Wszystkie te pytania należy stawiać ze świadomością tego, że wiosna ateizmu jest ściśle spokrewniona z wiosną religii i im silniejszy powrót religii w świecie współczesnym, tym większa pokusa mówienia o ateistycznej wiośnie. Wiosna ateizmu nie implikuje jesieni religii. Religia nie znika. Podtrzymuje swoje istnienie z uporem dorównującym ateistycznemu pragnieniu doświadczenia swego dnia narodzin. Śmierć Boga i narodziny ateistycznego Człowieka to tematy tak silnie ze sobą splecione, że aż nierozerwalne. Taką ateistyczną wiosnę, taką nową antropologię zbawienia zwiastuje książka, z wielu powodów zasługująca na uznanie, napisana przez Jowitę Guję, zatytułowana Wiosna ateizmu. Na marginesie książki Jowity Guji, zatytułowanej Soteriologia ateizmu jako nowa antropologia Szymon Wróbel
Najprostsza odpowiedź brzmi: opór jest karmiony poprzez odreagowanie nagromadzonych sum afektów. ... more Najprostsza odpowiedź brzmi: opór jest karmiony poprzez odreagowanie nagromadzonych sum afektów. Wydaje się, że praca analityka zmierza do zatrzymania wszystkich impulsów, które neurotyk chciałby przemieścić w pole motoryczne, odwołując się do motywu drapaka, tj. ucieczki. Interwencja w faszyzm polegałaby więc na tym, aby faszysta nie dał drapaka, nie uciekał od demokracji.
The author presents the figure of Zygmunt Bauman as a public intellectual and a translator. Follo... more The author presents the figure of Zygmunt Bauman as a public intellectual and a translator. Following Walter Benjamin and his essay "The Task of the Translator" and Jacques Derrida and his text "What Is a 'Relevant' Translation," the author concludes that a public intellectual as a translator is persistently confronted with the task of translating statements and postulates from the "language of politics" into "language of practice" and "individual experience," from the "language of science" into the "language of collective action," and from the "language of sociology" into the "language of the media." The author claims that the key category in Bauman's thinking was neither "liquidity" nor "modernity," but "socialism as active utopia." For Bauman, socialism is impossible without a socialist culture, but culture is a practice, i.e. it is an attempt to attune our collective goals aimed at improving the social world. This alignment comes without resorting to the idea of a collective conductor (a program), but by means of resorting to the idea of a translator.
Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capit... more Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capitalism has turned to data as one way to maintain economic growth in the face of a slow production sector. In the twenty-first century data have become central to firms and their relations with workers and customers (Floridi, 2013; Srnicek 2017). The platform has emerged as a new model, capable of extracting and controlling immense amounts of data, and with this shift we have seen the rise of monopolistic firms. We are told that today we are living in an age of massive transformation. Platforms, big data, additive manufacturing, advanced robotics, machine learning, and the internet of things – create our current living environment. In the presented text I am going to ask what is the place of the university in such a new digital constellation? What are universities for in the time of platform capitalism? My main line of reasoning follows to idea of “entrepreneurial state”. An innovative uni...
The objective of this text is to consider the very concept of revolution. I assume that a revolut... more The objective of this text is to consider the very concept of revolution. I assume that a revolution is an act whereby the existing social order – nomos – a sense of understanding of the world is disturbed. Revolution results in disruption of its structure, and thus it entails the loss of sense of control and domestication in the world. Revolutionary disruption of nomos causes moral panic and brings people to a state of anomie, that is, lack of regulation in the normative ordering system. I argue that the effect of moral panic is often a counterrevolution or a conservative revolution constituting an attempt to restore the undermined and contested social and political order. Conservative revolution is, therefore, an attempt to nullify the progressive revolution aiming at freedom and democracy and to restore the original status quo. Further, I argue that this tendency in conservative revolutions is the main reason for the failure of prodemocratic revolutions. In the text, I will refle...
Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in wh... more Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in which the famous Florentine says that there are two kinds of combat: one with laws, the other with force. Author defend the claim that by writing this, Machiavelli opened up a new and still unused way of thinking about nature-culture relationship. A follower of this way of thinking withdraws from saying that nature is surpassed by culture, or that nature is nothing else but a subject of an on-going human speculation, and rebuts the sole hypothesis that what there is, is nothing but nature. Modern Western culture entrusted its key opposition to the nature-culture relationship. By and large, political philosophy is a story about surpassing the nature in order to establish a state under the rule of law. According to Machiavelli, the juxtaposition of nature and culture, the narrative on surpassing by politics the laws of nature, just as well as the narrative on us being stuck in it, are all ut...
1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated ... more 1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated that:Nothing seems more appropriate today than thinking community; nothing more necessary, demanded, and heralded by a situation that joins in a unique epochal knot the failure of all communisms with the misery of new individualisms. Nevertheless, nothing is further from view; nothing so remote, repressed, and put off until later, to a distant and indecipherable horizon (Esposito 2010: 2).Frankly speaking, I share Esposito's scepticism on the prospects of establishing community today on par with his reservations towards re-inventing a new form of community. In fact, I am compelled to say that to me no idea is more worrying, unsettling, problematic and doubtful than that of community. In fact, it is in particular the question of a political community and even more so the calls to establish one that concern me most in political discourse. I am equally puzzled and caught unaware when I ...
Abstract: The main purpose of this paper is to reflect upon the question to what extent contempor... more Abstract: The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the "eristic technique" skilled at introducing pathos and instrumentaly appealing to logos and ethos. Aristotle's rhetorical triad-logos, ethos,pathos-makes rhetoric the art of persuasive or honest communication. Applying methods developed by psychoanalysis and in reference to the work of Freud, Lacan, Searle, Laclau, Ranciere and Foucault author reflect on the premises, the shape and the consequences of contemporary sophistic politics. Author is tempted to test the intuition according to which the prototype of a method of communication is catachresis, a figure of speech in which a word or phrase has vastly departed from its traditional, paradigmatic usage.Keywords: communication community, distorted communication, excitable speech, illocutionary speech act, iterability, locutionary speech act, means of effecting persuasion, performative acts, perlocuti...
In this paper, the author is questioning the very concept of “indifferenceof thinking”. The autho... more In this paper, the author is questioning the very concept of “indifferenceof thinking”. The author also asks: in what sense thinkingleads to “overall indifference”? What, indeed, is indifference? Carefullyreading the philosophical texts on affects, mainly Spinoza, Freud,Bergson and Deleuze, the author argues, that indifference is not akind of non-affection, beside-affection, post-affection, but rather, itis a trace of affect – just as cinders are remnants of fire. Indifferenceis not abnegation either, which is a kind of statement that we couldnot care less. On the contrary, it is in indifference where we find aprofound commitment to bringing back the things of this world totheir natural position.
The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. Follow... more The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. Following Walter Benjamin and his essay“The Task of the Translator” and Jacques Derrida and his text“What Is a ‘Relevant’ Translation,” the author concludes that a publicintellectual as a translator is persistently confrontedwith the taskof translatingstatements and postulates from the “language of politics”into “language of practice” and “individual experience”, fromthe “language of science” into the “language of collective action”, andfrom the “language of sociology” into the “language of the media.”The author claims that the key category in Bauman’s thinking wasneither “liquidity” nor “modernity”, but “socialism as active utopia”.For Bauman, socialism is impossible without a socialist culture, butculture is a practice, i.e. it is anattempt to attune our collective goalsaimed at improving the social world. This alignment comes withoutresorting to the idea of a collective conductor (a program...
Pojęcie ateizmu albo ateizm pojęcia Gilles Deleuze i Felix Guattari w słynnych fragmentach książk... more Pojęcie ateizmu albo ateizm pojęcia Gilles Deleuze i Felix Guattari w słynnych fragmentach książki Co to jest ilozoia? twierdzą, że religia istnieje tylko wtedy, gdy istnieje transcendencja, byt wertykalny lub państwo imperialne 1. Filozoia, której żywiołem są pojęcia, szuka swego ożywienia w płaszczyźnie immanencji i im bardzie radykalna jest immanencja, tym bardziej ateistyczna ilozoia. Autorzy książki Co to jest ilozoia?, podążając tropem Dunsa Szkota, Spinozy, Nietzschego i Bergsona, w swym postulacie "dochowania wierności immanencji" są tak radykalni, że twierdzą, iż myślenie religijne tworzy pojęcie tylko na gruncie swego ateizmu. Dla ilozofów problemem nie jest ani "śmierć Boga", ani "pojęcie ateizmu", ale "ateizmu pojęcia". Ateizm-w tej perspektywie-nie jest dramatem, lecz stanem "pogody ducha" ilozofa i "zdobyczą ilozoii", rodzajem wiedzy radosnej. Wyrażenie "ateizm pojęcia" sugeruje, że myślenie
AVANT. The Journal of the Philosophical-Interdisciplinary Vanguard, 2020
The task of the paper is twofold. The author is reading Mira Marcinów's book upon recognition of ... more The task of the paper is twofold. The author is reading Mira Marcinów's book upon recognition of its importance in two debates; that on the subject of madness and its conditions, and that on Poland and its character, i.e. the specificity of Polish melancholy. The author is reading the book to reflect upon the status of melancholy in culture and its unique position. In this endeavour, author attempt to recognize the structure of the melancholic subject and its problematics. Above all, he wonder whether the melancholic has no doubts about his life. A fairly justified hypothesis would be that the melancholic sees himself as a dead rather than a living body.
Firstly, I stand before the images of Anna Palusińska entitled Identities, images which are an at... more Firstly, I stand before the images of Anna Palusińska entitled Identities, images which are an attempt to think through the memory "after the Shoah". Certainly, Identities is an attempt to express memory without distorting the image of the past, attempting to give justice to anonymous victims, whom history has sought to deprive of the right to mourn and the right to a name, as well as the right to be mourned. Identities is an extraordinary cycle, which consists of portraits of women imprisoned in an Auschwitz concentration camp. Naturally, this must immediately and inevitably be associated with the well-known photographs "taken" from the Auschwitz camp by members of the Sonderkommando in August 1944, depicting naked women driven by SS In the presented paper, the author, referring to several examples of Polish contemporary art, reflects on the concept of criticism. The author asks the question: Whether are we dealing in late capitalism with a post-critical turn in art and philosophical thinking at all? He analyzes the post-critical turn by referring to other concepts such as immanent critique (S. Turkle), critique in the field of immanence (G. Deleuze), post-theoretical culture (T. Eagelton), assembly art (G. Didi-Huberman), "technical perfection" (M. Heidegger), mnemotechnics (J. Derrida), mechanosphere (G. Deleuze & F. Guattari), and finally the famous distinction of Walter Benjamin between "display value" of the work of art and its "cult value". The ultimate goal of the article is to determine the possibility of criticism (critique) in the age of techno-or affective capitalism (L. Berlant & B. Stiergler). At the end, the author poses the question: To what society we belong? Are we part of the "society of display value" or a "co-creative society"?
Here, the author will be questioning whether thinking is, in fact, a kind of emergency procedure ... more Here, the author will be questioning whether thinking is, in fact, a kind of emergency procedure undertaken in order to extinguish the fire which excites thinking and whether thinking is indeed professed with In this paper, the author is questioning the very concept of "indifference of thinking". The author also asks: In what sense, thinking leads to "overall indifference"? What, indeed, is indifference? Reading carefully, the philosophical texts on affects, mainly Spinoza, Freud, Bergson, and Deleuze, author argues that indifference is not a kind of non-affection, beside-affection, post-affection, but rather, it is a trace of affect-just as cinders are remnants of fire. Indifference is neither abnegation which is a kind of statement that we could not care less. On the contrary, it is in indifference where we find profound commitment to bringing back things of this world to their natural position.
The title of the essay refers to the famous statement in Foucaults introduction to his History of... more The title of the essay refers to the famous statement in Foucaults introduction to his History of Madness where he writes that "we have to do justice to Freud". The problem, however, is that Foucault's philosophy does not seem to do justice to Freud. Foucault's use of Freud is ambiguous: sometimes he uses him for purely instrumental purposes (when reconstructing the history of madness and sexuality), but sometimes-for anthropological purposes signaling Freud's role in redefining our common humanity and particularly our relation to language, life and work. The author confronts Foucault's ambiguous reading of Freud with the equally ambiguous reading of Foucault by Derrida. Derrida discusses Foucault twice. Once in the essay Cogito and The History of Madness in which Derrida takes on Foucault's understanding of Descartes and his role in the exclusion of madness from the realm of reason. The second time-in his essay To Do Justice to Freud. Here Derrida disagrees with Foucault whether Freud managed to reestablish the body's communication with reason which Descartes destroyed.
Specyfika wyjaśnienia funkcjonowania gramatyki moralnej w ujęciu Marca D. Hausera Moje wyjaśnieni... more Specyfika wyjaśnienia funkcjonowania gramatyki moralnej w ujęciu Marca D. Hausera Moje wyjaśnienia […] sprowadzają się do twierdzenia, że wszystkie istoty ludzkie wyposażone są we władzę moralną (moral faculty)-zdolność, która umożliwia każdemu osobnikowi nieświadomą i automatyczną ocenę nieskończonych wariantów działania za pomocą zasad, które dookreślają, co jest dozwolone, obligatoryjne oraz zabronione.
Jacques Tati or Modern Comedy The text is an attempt to interpret Jacques Tati's movies. The main... more Jacques Tati or Modern Comedy The text is an attempt to interpret Jacques Tati's movies. The main subject of the analysis in the essay is the concept of "humor" and "comicality". The author reflects on the sources of comedy, its mechanisms and its limits. Comparing the acting techniques of Charlie Chaplin, Buster Keaton, Peter Sellers and Jacques Tati, the author aims to understand the complex relationship between comedy and tragedy and the characteristics of what he calls "modern comedy", in which the very notion of "modernity" is ironic and ridiculed.
Szymon Wróbel-profesor filozofii w Instytucie Filozofii i Socjologii Polskiej Akademii Nauk oraz ... more Szymon Wróbel-profesor filozofii w Instytucie Filozofii i Socjologii Polskiej Akademii Nauk oraz na Wydziale Artes Liberales Uniwer sytetu Warszaw skiego. Jego główne dziedziny zaintereso wań naukowych to: teoria władzy, teoria literatury, współczes ne językoznawstwo i kognitywistyka oraz zastosowania idei psychoanali tycznych w teoriach politycznych. Jest autorem licznych książek i artykułów rozsianych w różnych czasopismach nauko wych. Ostatnia książ ka Filozof i terytorium. Polityka idei w myśli Leszka Kołakowskiego, Bronisława Baczki, Krzysztofa Pomiana i Marka J. Siemka została opublikowa na w 2016 roku przez wydawnictwo IFiS PAN. Ateistyczna wiosna Czy ateizm może doświadczyć swojej wiosny, a zatem swojego nowego początku? Czy są powody, aby zwiastować reaktywację ateizmu i mówić dzisiaj o "nowym ateizmie"? Czym w ogóle mogłaby być nowość w "nowym ateizmie"? Czy ateizm może żywić nadzieję na nadejście dnia swoich narodzin? Wszystkie te pytania należy stawiać ze świadomością tego, że wiosna ateizmu jest ściśle spokrewniona z wiosną religii i im silniejszy powrót religii w świecie współczesnym, tym większa pokusa mówienia o ateistycznej wiośnie. Wiosna ateizmu nie implikuje jesieni religii. Religia nie znika. Podtrzymuje swoje istnienie z uporem dorównującym ateistycznemu pragnieniu doświadczenia swego dnia narodzin. Śmierć Boga i narodziny ateistycznego Człowieka to tematy tak silnie ze sobą splecione, że aż nierozerwalne. Taką ateistyczną wiosnę, taką nową antropologię zbawienia zwiastuje książka, z wielu powodów zasługująca na uznanie, napisana przez Jowitę Guję, zatytułowana Wiosna ateizmu. Na marginesie książki Jowity Guji, zatytułowanej Soteriologia ateizmu jako nowa antropologia Szymon Wróbel
Najprostsza odpowiedź brzmi: opór jest karmiony poprzez odreagowanie nagromadzonych sum afektów. ... more Najprostsza odpowiedź brzmi: opór jest karmiony poprzez odreagowanie nagromadzonych sum afektów. Wydaje się, że praca analityka zmierza do zatrzymania wszystkich impulsów, które neurotyk chciałby przemieścić w pole motoryczne, odwołując się do motywu drapaka, tj. ucieczki. Interwencja w faszyzm polegałaby więc na tym, aby faszysta nie dał drapaka, nie uciekał od demokracji.
The author presents the figure of Zygmunt Bauman as a public intellectual and a translator. Follo... more The author presents the figure of Zygmunt Bauman as a public intellectual and a translator. Following Walter Benjamin and his essay "The Task of the Translator" and Jacques Derrida and his text "What Is a 'Relevant' Translation," the author concludes that a public intellectual as a translator is persistently confronted with the task of translating statements and postulates from the "language of politics" into "language of practice" and "individual experience," from the "language of science" into the "language of collective action," and from the "language of sociology" into the "language of the media." The author claims that the key category in Bauman's thinking was neither "liquidity" nor "modernity," but "socialism as active utopia." For Bauman, socialism is impossible without a socialist culture, but culture is a practice, i.e. it is an attempt to attune our collective goals aimed at improving the social world. This alignment comes without resorting to the idea of a collective conductor (a program), but by means of resorting to the idea of a translator.
Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capit... more Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capitalism has turned to data as one way to maintain economic growth in the face of a slow production sector. In the twenty-first century data have become central to firms and their relations with workers and customers (Floridi, 2013; Srnicek 2017). The platform has emerged as a new model, capable of extracting and controlling immense amounts of data, and with this shift we have seen the rise of monopolistic firms. We are told that today we are living in an age of massive transformation. Platforms, big data, additive manufacturing, advanced robotics, machine learning, and the internet of things – create our current living environment. In the presented text I am going to ask what is the place of the university in such a new digital constellation? What are universities for in the time of platform capitalism? My main line of reasoning follows to idea of “entrepreneurial state”. An innovative uni...
The objective of this text is to consider the very concept of revolution. I assume that a revolut... more The objective of this text is to consider the very concept of revolution. I assume that a revolution is an act whereby the existing social order – nomos – a sense of understanding of the world is disturbed. Revolution results in disruption of its structure, and thus it entails the loss of sense of control and domestication in the world. Revolutionary disruption of nomos causes moral panic and brings people to a state of anomie, that is, lack of regulation in the normative ordering system. I argue that the effect of moral panic is often a counterrevolution or a conservative revolution constituting an attempt to restore the undermined and contested social and political order. Conservative revolution is, therefore, an attempt to nullify the progressive revolution aiming at freedom and democracy and to restore the original status quo. Further, I argue that this tendency in conservative revolutions is the main reason for the failure of prodemocratic revolutions. In the text, I will refle...
Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in wh... more Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in which the famous Florentine says that there are two kinds of combat: one with laws, the other with force. Author defend the claim that by writing this, Machiavelli opened up a new and still unused way of thinking about nature-culture relationship. A follower of this way of thinking withdraws from saying that nature is surpassed by culture, or that nature is nothing else but a subject of an on-going human speculation, and rebuts the sole hypothesis that what there is, is nothing but nature. Modern Western culture entrusted its key opposition to the nature-culture relationship. By and large, political philosophy is a story about surpassing the nature in order to establish a state under the rule of law. According to Machiavelli, the juxtaposition of nature and culture, the narrative on surpassing by politics the laws of nature, just as well as the narrative on us being stuck in it, are all ut...
1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated ... more 1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated that:Nothing seems more appropriate today than thinking community; nothing more necessary, demanded, and heralded by a situation that joins in a unique epochal knot the failure of all communisms with the misery of new individualisms. Nevertheless, nothing is further from view; nothing so remote, repressed, and put off until later, to a distant and indecipherable horizon (Esposito 2010: 2).Frankly speaking, I share Esposito's scepticism on the prospects of establishing community today on par with his reservations towards re-inventing a new form of community. In fact, I am compelled to say that to me no idea is more worrying, unsettling, problematic and doubtful than that of community. In fact, it is in particular the question of a political community and even more so the calls to establish one that concern me most in political discourse. I am equally puzzled and caught unaware when I ...
Abstract: The main purpose of this paper is to reflect upon the question to what extent contempor... more Abstract: The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the "eristic technique" skilled at introducing pathos and instrumentaly appealing to logos and ethos. Aristotle's rhetorical triad-logos, ethos,pathos-makes rhetoric the art of persuasive or honest communication. Applying methods developed by psychoanalysis and in reference to the work of Freud, Lacan, Searle, Laclau, Ranciere and Foucault author reflect on the premises, the shape and the consequences of contemporary sophistic politics. Author is tempted to test the intuition according to which the prototype of a method of communication is catachresis, a figure of speech in which a word or phrase has vastly departed from its traditional, paradigmatic usage.Keywords: communication community, distorted communication, excitable speech, illocutionary speech act, iterability, locutionary speech act, means of effecting persuasion, performative acts, perlocuti...
In this paper, the author is questioning the very concept of “indifferenceof thinking”. The autho... more In this paper, the author is questioning the very concept of “indifferenceof thinking”. The author also asks: in what sense thinkingleads to “overall indifference”? What, indeed, is indifference? Carefullyreading the philosophical texts on affects, mainly Spinoza, Freud,Bergson and Deleuze, the author argues, that indifference is not akind of non-affection, beside-affection, post-affection, but rather, itis a trace of affect – just as cinders are remnants of fire. Indifferenceis not abnegation either, which is a kind of statement that we couldnot care less. On the contrary, it is in indifference where we find aprofound commitment to bringing back the things of this world totheir natural position.
The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. Follow... more The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. Following Walter Benjamin and his essay“The Task of the Translator” and Jacques Derrida and his text“What Is a ‘Relevant’ Translation,” the author concludes that a publicintellectual as a translator is persistently confrontedwith the taskof translatingstatements and postulates from the “language of politics”into “language of practice” and “individual experience”, fromthe “language of science” into the “language of collective action”, andfrom the “language of sociology” into the “language of the media.”The author claims that the key category in Bauman’s thinking wasneither “liquidity” nor “modernity”, but “socialism as active utopia”.For Bauman, socialism is impossible without a socialist culture, butculture is a practice, i.e. it is anattempt to attune our collective goalsaimed at improving the social world. This alignment comes withoutresorting to the idea of a collective conductor (a program...
Pojęcie ateizmu albo ateizm pojęcia Gilles Deleuze i Felix Guattari w słynnych fragmentach książk... more Pojęcie ateizmu albo ateizm pojęcia Gilles Deleuze i Felix Guattari w słynnych fragmentach książki Co to jest ilozoia? twierdzą, że religia istnieje tylko wtedy, gdy istnieje transcendencja, byt wertykalny lub państwo imperialne 1. Filozoia, której żywiołem są pojęcia, szuka swego ożywienia w płaszczyźnie immanencji i im bardzie radykalna jest immanencja, tym bardziej ateistyczna ilozoia. Autorzy książki Co to jest ilozoia?, podążając tropem Dunsa Szkota, Spinozy, Nietzschego i Bergsona, w swym postulacie "dochowania wierności immanencji" są tak radykalni, że twierdzą, iż myślenie religijne tworzy pojęcie tylko na gruncie swego ateizmu. Dla ilozofów problemem nie jest ani "śmierć Boga", ani "pojęcie ateizmu", ale "ateizmu pojęcia". Ateizm-w tej perspektywie-nie jest dramatem, lecz stanem "pogody ducha" ilozofa i "zdobyczą ilozoii", rodzajem wiedzy radosnej. Wyrażenie "ateizm pojęcia" sugeruje, że myślenie
AVANT. The Journal of the Philosophical-Interdisciplinary Vanguard, 2020
The task of the paper is twofold. The author is reading Mira Marcinów's book upon recognition of ... more The task of the paper is twofold. The author is reading Mira Marcinów's book upon recognition of its importance in two debates; that on the subject of madness and its conditions, and that on Poland and its character, i.e. the specificity of Polish melancholy. The author is reading the book to reflect upon the status of melancholy in culture and its unique position. In this endeavour, author attempt to recognize the structure of the melancholic subject and its problematics. Above all, he wonder whether the melancholic has no doubts about his life. A fairly justified hypothesis would be that the melancholic sees himself as a dead rather than a living body.
Firstly, I stand before the images of Anna Palusińska entitled Identities, images which are an at... more Firstly, I stand before the images of Anna Palusińska entitled Identities, images which are an attempt to think through the memory "after the Shoah". Certainly, Identities is an attempt to express memory without distorting the image of the past, attempting to give justice to anonymous victims, whom history has sought to deprive of the right to mourn and the right to a name, as well as the right to be mourned. Identities is an extraordinary cycle, which consists of portraits of women imprisoned in an Auschwitz concentration camp. Naturally, this must immediately and inevitably be associated with the well-known photographs "taken" from the Auschwitz camp by members of the Sonderkommando in August 1944, depicting naked women driven by SS In the presented paper, the author, referring to several examples of Polish contemporary art, reflects on the concept of criticism. The author asks the question: Whether are we dealing in late capitalism with a post-critical turn in art and philosophical thinking at all? He analyzes the post-critical turn by referring to other concepts such as immanent critique (S. Turkle), critique in the field of immanence (G. Deleuze), post-theoretical culture (T. Eagelton), assembly art (G. Didi-Huberman), "technical perfection" (M. Heidegger), mnemotechnics (J. Derrida), mechanosphere (G. Deleuze & F. Guattari), and finally the famous distinction of Walter Benjamin between "display value" of the work of art and its "cult value". The ultimate goal of the article is to determine the possibility of criticism (critique) in the age of techno-or affective capitalism (L. Berlant & B. Stiergler). At the end, the author poses the question: To what society we belong? Are we part of the "society of display value" or a "co-creative society"?
Here, the author will be questioning whether thinking is, in fact, a kind of emergency procedure ... more Here, the author will be questioning whether thinking is, in fact, a kind of emergency procedure undertaken in order to extinguish the fire which excites thinking and whether thinking is indeed professed with In this paper, the author is questioning the very concept of "indifference of thinking". The author also asks: In what sense, thinking leads to "overall indifference"? What, indeed, is indifference? Reading carefully, the philosophical texts on affects, mainly Spinoza, Freud, Bergson, and Deleuze, author argues that indifference is not a kind of non-affection, beside-affection, post-affection, but rather, it is a trace of affect-just as cinders are remnants of fire. Indifference is neither abnegation which is a kind of statement that we could not care less. On the contrary, it is in indifference where we find profound commitment to bringing back things of this world to their natural position.
The title of the essay refers to the famous statement in Foucaults introduction to his History of... more The title of the essay refers to the famous statement in Foucaults introduction to his History of Madness where he writes that "we have to do justice to Freud". The problem, however, is that Foucault's philosophy does not seem to do justice to Freud. Foucault's use of Freud is ambiguous: sometimes he uses him for purely instrumental purposes (when reconstructing the history of madness and sexuality), but sometimes-for anthropological purposes signaling Freud's role in redefining our common humanity and particularly our relation to language, life and work. The author confronts Foucault's ambiguous reading of Freud with the equally ambiguous reading of Foucault by Derrida. Derrida discusses Foucault twice. Once in the essay Cogito and The History of Madness in which Derrida takes on Foucault's understanding of Descartes and his role in the exclusion of madness from the realm of reason. The second time-in his essay To Do Justice to Freud. Here Derrida disagrees with Foucault whether Freud managed to reestablish the body's communication with reason which Descartes destroyed.
Specyfika wyjaśnienia funkcjonowania gramatyki moralnej w ujęciu Marca D. Hausera Moje wyjaśnieni... more Specyfika wyjaśnienia funkcjonowania gramatyki moralnej w ujęciu Marca D. Hausera Moje wyjaśnienia […] sprowadzają się do twierdzenia, że wszystkie istoty ludzkie wyposażone są we władzę moralną (moral faculty)-zdolność, która umożliwia każdemu osobnikowi nieświadomą i automatyczną ocenę nieskończonych wariantów działania za pomocą zasad, które dookreślają, co jest dozwolone, obligatoryjne oraz zabronione.
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