This essay outlines my view on the anthropic conditions of authentic dialogue. In my opinion dialogue as such can be pursued only by people endowed with specific qualities and enjoying maximal fulfilment as human beings: people who are creative, who have an active attitude towards themselves and the world, who do not feel estranged from it but are united with it, and for whom the world is neither alien nor hostile, people who are free and responsible. These anthropic conditions of (...) dialogue are connected with the herein-postulated image of human nature, whereby human nature is not only bound to the world by social relations but is co-created by the world, simultaneously retaining its subjective, individual dimension. In this context I will outline my concept of homo creator as a vision of modern humanism. In my belief this anthropological concept is one of the fundaments of philosophy of dialogue. (shrink)
The author proposes and discusses the following thesis: That which determines the intensifying process of transition toward an entirely new situation on the globe is, to an ever increasing degree, consciousness, the self-knowledge of cultures, and above all philosophies as their most profound expression. The author considers this transition the growth of the universalism he interprets as a philosophy of mankind-for-itself. The considerations extensively refers to Kinhide Mushakoji’s conception of scientific revolution and inter-paradigmatic dialogue.
The paper analyses various conceptions of good and evil, as well as the bases of these two basic values. The author does not present these values in isolation but as elements of metaphysical conceptions and also of social systems.
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. (shrink)
I. THE ORIGINS OF THE COMPLEMENTARITY CONCEPT IN SECULAR AND RELIGIOUS UNIVERSALISMa) Keywords, categoriesb) G. McLean: the emergence of philosophical and social complementarity from the Polish dialogue and Solidarityc) Secularity open to all human dimensions including the sacral (the structure of religious values approved not ontologically but on the ethical and cultural plane)d) The Catholicism of John Paul from Cracow and Rome as realistic global and dialogue-based universalisme) Laborem Exercens—source of modern universalismf) “John Paul II’s ‘Labour Manifesto’ and universal society (...) visiong) Sacrality as the highest form of recognitionII. DŁUGIE NARODZINY I KSZTAŁTOWANIE SIĘ SEKULARYZMU [LAICYZMU?] HUMANISTYCZNEGO I PRZEŁOM – KU UNIWERSALIZMOWI, KOMPLEMENTARNYM AKCEPTOWANIEM SEKULARNOŚCI I SAKRALNOŚCIa) Narodziny dialogu z ducha Polskiego Października: od tylko ekskluzji do „dialogu przeciwieństw” b) Laicyzm, a nie ateizm, czyli uznanie pluralizmu za cenę obojętności: ideologia „naszej małej stabilizacji”c) Kontrpartner światopoglądowy jako sojusznik w praktyce społecznejd) Współpraca międzynarodowa jako inspiracja najszersza i ‘parasol ochronny’e) Patriotyzm jako ‘religia obywatelska’ oraz jako mediatyzacja materializmu i chrześcijaństwaIII. KU NOWEMU ETAPOWI UNIWERSALIZMU, RODZĄCEGO SIĘ Z KOMPLEMENTARNOŚCI I SYNERGIIa) Nazwy, problemyb) Synopsis i aktualizacjac) Kolejny etap eksperymentalnej realizacji projektu UW D&UThe present issue of Dialogue and Universalism is exceptional in that it marks out a new phase—not only for our periodical, but also the historical path it attempts to illuminate—and at times even co-create.In fact, similarly as Plato’s great concept, this can be well expressed by one idea, an idea that in its unique, mutually penetrating relation to existence is at once a summary and an illumination. An idea which, like the Sun, brings out diffused things and facts from the darkness of fragmentary, in a sense undeveloped and almost empty existence and the absurdity of mutually-destructive objects, events and people.Yes—this idea is a path leading away from absurdity and the logical, or, rather, ontological partiality and particularism (hence, in a sense, social meaninglessness) of mutually-destructive and mutually-degrading “incomplete existences”.It is, of course, no new idea—it is present in the history of philosophy, anthropology and biology, and in quantum mechanics: complementarity. However, thanks to the penetrating visions of George McLean, this idea now appears in a new role—putting it most simply (if somewhat impoverishingly): as an instrument enabling comprehension of society, including human relations, over history. This, however, will only be possible if we rise above fact—and even regularity—towards the essence of life and history in their most all-embracing sense. In other words, towards the essence of existence, history and the world. And the key to this will be our understanding and application of complementarity.Complementarity in the here-proposed understanding emerges from the historical process and historical theory as a unique form of maturity, a synthesis bearing the most precious intellectual and moral values for all sides involved in co-creating it. (shrink)