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W. Julian Korab-Karpowicz [48]W. J. Korab-Karpowicz [3]
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  1. Nowa Polityka: Wprowadzenie do ewolucyjnosci/ On the New Politics: An Introduction to Evolutionity.W. Julian Korab-Karpowicz - 2017 - Politeja 48:23-34.
    On the New Politics: an Introduction to Evolutionity (publ. in Polish). In this article I introduce a vision of the new politics that emerges from my recent book Tractatus Politico-Philosophicus. The Tractatus discusses a number of topics. To name just a few, these are: politics, human nature, the state, freedom, solidarity, democracy, civilization, family and marriage, power, international relations, war and peace. Also, it introduces new words, such as sophocracy, ennobled democracy; nativeculturalism, an alternative to multiculturalism; or parentsexuality, a privileged (...)
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  2.  34
    Tractatus Politico-Philosophicus: New Directions for the Future Development of Humankind.W. Julian Korab-Karpowicz - 2017 - New York: Routledge.
    Tractatus Politico-Philosophicus (Political-Philosophical Treatise) aims to establish the principles of good governance and of a happy society, and to open up new directions for the future development of humankind. W. Julian Korab-Karpowicz demonstrates the necessity of, and provides a guide for, the redirection of humanity. He argues that this paradigm shift must involve changing the character of social life and politics from competitive to cooperative, encouraging moral and intellectual virtues, providing foundations for happy societies, promoting peace among countries and building (...)
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  3.  35
    Why a World State Is Unnecessary: The Continuing Debate on World Government.W. Julian Korab-Karpowicz - 2018 - Interpretation 44 (3).
    The discussion of the possibility of world government has been revived since the end of the Cold War and particularly after the turn of the millennium. It has engaged many authors. In this article, I provide a survey of the continuing debate on world government. I explore the leading question of the debate, whether the conditions of insecurity in which states are placed and other global problems that face contemporary humanity require the creation of a global authority, and consequently, the (...)
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  4.  4
    Evolutionity – A New Age of Humanity: On the Concept of Human Evolution by Hoene-Wroński.W. Julian Korab-Karpowicz - 2018 - Ruch Filozoficzny 74 (3):141.
    In this article I present the concept of human evolution by Hoene- Wroński. I believe that his ideas are still an unexplored resource which can lead us to the better understanding of the evolution of humanity and of our destiny. I follow closely his discussion of human evolution and describe its seven stages. Further, I argue that the case of human evolution is strongly supported by new scientific theories, especially by quantum theory and the novel perspectives that it opens for (...)
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  5. How International Relations Theorists Can Benefit by Reading Thucydides.W. Julian Korab-Karpowicz - 2006 - The Monist 89 (2):232-244.
    The History of the Peloponnesian War of Thucydides is usually seen as an archetypal statement of power politics. Thucydides is regarded as a political realist who asserts that the pursuit of moral principles does not enter the world of international affairs. The article shows that, on the contrary, we find in Thucydides' work a complex theory. He supports neither extreme realism, in which morality is denied, nor utopian idealism which overlooks the aspect of power in international relations. He is profoundly (...)
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  6. Tractatus Politico-Philosophicus Traktat Polityczno-Filozoficzny (English/Polish).W. Julian Korab-Karpowicz - 2015
    Tractatus Politico-Philosophicus (Political-Philosophical Treatise) is an original work of political philosophy that aims to establish the principles of the good state and of a happy society, and to open up new directions for the future development of humankind. It is also, in part, a response to the Tractatus Logico-Philosophicus of Ludwig Wittgenstein. The main objective of the book is to demonstrate the necessity of, and provide a guide for, the redirection of humanity. I argue that this paradigm shift must involve (...)
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  7.  21
    Uwagi Autora Traktatu Polityczno-Filozoficznego w odpowiedzi na recenzję Katarzyny Haremskiej i notę recenzyjną Pawła Kłoczowskiego.W. Julian Korab-Karpowicz - 2017 - Argument: Biannual Philosophical Journal 7 (1):175-179.
    Tractatus Politico-Philosophicus (Political-Philosophical Treatise) of W. Julian Korab-Karpowicz proposes a new idea-system. Ideas concerning different topics related to politics are introduced. The work aims to establish the principles of good governance and of a happy society, and to open up new directions for the future development of humankind. It is also in part a critique of the epistemology of early Wittgenstein as presented in his Tractatus Logico-Philosophicus. It argues that one can speak about politics and ethics with sense, and that (...)
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  8.  12
    Philosophy Rediscovered: An Essay on Science, Philosophy, and Myth.W. Julian Korab-Karpowicz - 2001 - Dialogue and Universalism 11 (11-12):87-96.
    The purpose of this essay is to establish a relationship between philosophy, myth, and science in reference to a historical perspective. If for methodological reasons we now disregard the above mentioned terminological difficulties and refer to a common-sense view of myth, philosophy, and science, it remains unquestionable that myth existed long before philosophy and modern science began as late as the seventeenth century.Nevertheless, this historical perspective is not introduced to affirm the positivistic view, according to which the history of humanity (...)
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  9.  10
    Knowing About Right and Wrong: Why Is It Wrong to Kill Innocent People?W. Julian Korab-Karpowicz - 2011 - International Journal of Decision Ethics 7 (2):123-132.
    In this article I challenge the positivist view that ethical statements are merely an expression of our emotions or preferences. I consider a moral statement, “Killing innocent civilians is wrong,” and argue that such a statement is a truthful moral norm. I show that what is fundamental to agreement in the realm of both facts and morals is a commonly shared attitude that determines human relatedness to the world. Scientific knowledge is a partial knowledge based on indifference, the state of (...)
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  10.  9
    The Wisdom of Love: A Reflection Upon Empedocles’ Fragment 35.W. Julian Korab-Karpowicz - 1990 - Dialectics and Humanism 17 (3):211-216.
    Empedocles sees both Love and Strife as forces active on many levels and scales. But they are the same forces throughout. Everywhere their activities are essentially the same. That of Love is not merely to bring together unlike things, but to strip them of their mutually opposed properties, to assimilate them to one another, to fuse them into a homogeneous compound. That of Strife, on the contrary is to break up such compounds, and to reduce them into mutually hostile ingredients. (...)
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  11.  54
    On the History of Political Philosophy: Great Political Thinkers From Thucydides to Locke.W. Julian Korab-Karpowicz - 2012 - New York: Routledge.
    On the History of Political Philosophy: Great Political Thinkers from Thucydides to Locke is a lively and lucid account of the major political theorists and philosophers of the ancient Greek, Roman, medieval, renaissance, and early modern periods. The author demonstrates the continuing significance of some political debates and problems that originated in the history of political philosophy. Topics include discussions concerning human nature, different views of justice, the origin of government and law, the rise and development of different forms of (...)
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  12.  59
    Inclusive Values and the Righteousness of Life: The Foundation of Global Solidarity.W. Julian Korab-Karpowicz - 2010 - Ethical Theory and Moral Practice 13 (3):305-313.
    Many scholars have argued that unity of humankind can be established on the basis of some basic or core human values. Instead of engaging in a comparative empirical research, compiling lists of core values derived from different cultures, discuss their relevance for human fellowship, I examine the simple values of life that during the 1980s united people in Poland and made them to form the powerful civic movement, which was Solidarity. Today we live in a world that is fundamentally different (...)
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  13.  37
    Beyond Scientific Objectivity: Knowing About Right and Wrong.W. Julian Korab-Karpowicz - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy:13-18.
    Our way of seeing things depends upon the state of our minds. We can look at the world through the lenses of love, hate or indifference. What remains largely unquestioned about science is its essence. Scientific objectivity is not free from subjectivity. I argue that objective, scientific knowledge is a partial knowledge based on indifference, the state of mind that constitutes the scientific attitude. Hate does not produce knowledge at all, but reinforces our prejudices. However, love gives the possibility of (...)
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  14.  5
    Freedom From Hate: Solidarity and Non-Violent Political Struggle in Poland.W. Julian Korab-Karpowicz - 2002 - Journal of Human Values 8 (1):57-66.
    Thirty-first August 2001 marked the 21st anniversary of the end of prolonged strikes in Poland that resulted in the forming of the trade union Solidarity. The struggle of Solidarity remains a powerful lesson in political non-violence. In spite of the wide support it enjoyed in Polish society, Solidarity was outlawed in December 1981 and its leaders were imprisoned. If one is suppressed by force, one can answer with force. But Solidarity did not. Was it an ethical standpoint that Solidarity used (...)
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  15. Political Realism in International Relations.W. Julian Korab-Karpowicz - 2010 - The Stanford Encyclopedia of Philosophy.
    In the discipline of international relations there are contending general theories or theoretical perspectives. Realism, also known as political realism, is a view of international politics that stresses its competitive and conflictual side. It is usually contrasted with idealism or liberalism, which tends to emphasize cooperation. Realists consider the principal actors in the international arena to be states, which are concerned with their own security, act in pursuit of their own national interests, and struggle for power. The negative side of (...)
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  16. Empire and International Order: Should There Be States?W. Julian Korab-Karpowicz - 2009 - Spectrum: Journal of Global Studies 1 (1):85-91.
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  17. The Wisdom of Love.W. J. Korab-Karpowicz - 1990 - Dialectics and Humanism 17 (3):211-216.
     
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  18.  26
    Knowing Beyond Science: What Can We Know and How Can We Know?W. Julian Korab-Karpowicz - 2002 - Humanitas 15 (2):60-73.
    According to a perhaps naive, but still dominant positivistic view of science, scientific knowledge is the only reliable knowledge. It is reliable because it is objective. It derives its objectivity from the objectivity of observation made by a detached observer. The way in which empirical scientists look at the world is sometimes described as “scientific attitude.” In order to be objective observers, scientists must be indifferent, disinterested, neutral and impartial. Personal opinions or preferences have to be suspended. No subjective elements (...)
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  19. Heidegger's Anaximander: To Χρεων and the History of Being.W. Julian Korab-Karpowicz - 2002 - Existentia 12 (3-4):377-405.
  20. Heidegger, The Presocratics, And The History Of Being.W. Julian Korab-Karpowicz - 2001 - Existentia 11 (3-4):491-502.
  21.  9
    Political Philosophy of Thomas Hobbes/ Filozofia Polityczna Tomasza Hobbesa.W. Julian Korab-Karpowicz - 2016 - Political Dialogues 21:34-46.
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  22.  33
    A Point of Reconciliation Between Schopenhauer and Hegel.W. Julian Korab-Karpowicz - 1990 - The Owl of Minerva 21 (2):167-176.
    The order which Schopenhauer follows in discussing individual arts - architecture, visual arts, poetry, and music - is dictated by his metaphysics. Thus, as with Hegelian aesthetics, the aesthetics of Schopenhauer presupposes a metaphysics. The task of philosophy, Schopenhauer claims, is to provide an answer to the problem of existence - an answer which would be sufficient for always. Strangely enough, his answer differs considerably from that of Hegel. They both strive for a complete and permanent explanation of reality, yet (...)
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  23.  39
    Martin Heidegger.W. Julian Korab-Karpowicz - 2001 - Internet Encyclopedia of Philosophy.
    Heidegger’s main interest was ontology or the study of being. In his fundamental treatise, Being and Time, he attempted to access being (Sein) by means of phenomenological analysis of human existence (Dasein) in respect to its temporal and historical character. After the change of his thinking (“the turn”), Heidegger placed an emphasis on language as the vehicle through which the question of being can be unfolded. He turned to the exegesis of historical texts, especially of the Presocratics, but also of (...)
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  24.  42
    A Global Authority—Classical Arguments and New Issues.W. Julian Korab-Karpowicz - 2005 - Theoria 44 (106):81-92.
    In this article I explore the question whether the condition of insecurity in which states are placed calls for the creation of a global authority. I present classical arguments for and against a world government, and inquire whether the tragedy of September 11 provides a new support for the idea of a world state. I argue that the real alternative to international anarchy, where no one is secure, is neither a powerful nation that is able to provide security for itself (...)
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  25. Plato's Political Philosophy.W. Julian Korab-Karpowicz - 2003 - Internet Encyclopedia of Philosophy.
  26.  25
    Heidegger’s Hidden Path.W. Julian Korab-Karpowicz - 2007 - Review of Metaphysics 61 (2):295-315.
    One serious defect of the polemical writings that straightforwardly charge Heidegger with Nazism is that they mostly represent a poor knowledge of his philosophy. Heidegger’s writings are painfully difficult, even to specialists, and his concepts can be easily misinterpreted, especially by those who, instead of searching for truth, embrace a prosecutor’s zeal. For example, in his influential book, Farias completely avoids asking philosophical questions. On the internet, one can easily find hundreds of articles by authors who claim that Heidegger’s guilt (...)
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  27.  12
    Heidegger's Overcoming Metaphysics.W. Julian Korab-Karpowicz - 2009 - Journal of Philosophy: A Cross-Disciplinary Inquiry 1 (3):8-9.
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  28.  9
    Rethinking Philosophy: A Reflection on Philosophy, Myth, and Science.W. Julian Korab-Karpowicz - 2002 - Philosophy Today 46 (2):209-217.
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  29.  7
    Rethinking Philosophy.W. J. Korab-Karpowicz - 2002 - Philosophy Today 46 (2):209-217.
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  30.  16
    In Defense of International Order: Grotius's Critique of Machiavellism.W. Julian Korab-Karpowicz - 2006 - Review of Metaphysics 60 (1):55-70.
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  31. Habermas i (nie)świadomość tego, co zostało utracone.W. Julian Korab-Karpowicz - 2012 - Przeglad Filozoficzny - Nowa Seria 82 (2):389-399.
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  32. A History of Political Philosophy: From Thucydides to Locke.W. Julian Korab-Karpowicz - 2010
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  33. An Interview with Ioanna Kuçuradi, Fisp President on the Power of Ideas and Values.W. J. Korab-Karpowicz - 2002 - Dialogue and Universalism 12 (3):5-8.
     
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  34. An (Un)Awareness of What is Missing: Taking Issue with Habermas.W. Julian Korab-Karpowicz - 2014 - Modern Age:19-27.
    Habermas claims that although modern thought “treats revelation and religion as something alien and extraneous,” religion is still present in today’s world. The memorable events of 9/11 confirmed that modernist secular society is not the end of history, and that the theme of religions and civilizations, and of potential conflicts between them, is still alive. There is now a growing conflict between fundamentalist religion and the secular state. While challenging Habermas' view on religion, I claim that in just one generation (...)
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  35. Before Truth Should Die...W. Julian Korab-Karpowicz - 1991 - Dialogue and Humanism 1 (1):149-156.
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  36. Does Subjectivity Matter? On the Critique of Objectivity in Feminist Thought.W. Julian Korab-Karpowicz - 2015 - Stree: Journal of Women Studies 7:1-5.
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  37. Freedom and Tradition.W. Julian Korab-Karpowicz - 1992 - Dialogue and Humanism 2 (2):79-84.
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  38. Heidegger.W. Julian Korab-Karpowicz - 2010 - In Anthony Grafton, Glenn W. Most & Salvatore Settis (eds.), The Classical Tradition. Harvard, USA: Harvard University Press. pp. 422-423.
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  39. Historia filozofii politycznej.W. Julian Korab-Karpowicz - 2010
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  40. Heidegger´s Reading of Parmenides: On Being and Thinking the Same.W. Julian Korab-Karpowicz - 2003 - Existentia 13 (1-2):27-52.
     
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  41.  37
    Harmonia Społeczna.W. Julian Korab-Karpowicz - 2017 - Warsaw: PIW.
    Harmonia Spoleczna -- Social Harmony. In this book, I set out to prove that once we correctly identify human nature and organize our world according to the principle of cooperation, we can arrive at a world of social harmony. The current disharmony in the world, which can be observed especially in the field of politics and economics, is largely related to the erroneous modern Western philosophical assertions identifying the human being with an individual moved by desires and the will to (...)
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  42.  9
    Love and Wisdom: Towards a New Philosophy of Life.W. Julian Korab-Karpowicz - 2011 - New Delhi: Shipra.
    In this collection of essays, the author develops a new philosophy of life, which has in fact a long tradition. It goes back to some ancient Western thinkers, such as the Milesians, Heraclitus, Empedocles and Plato, for whom philosophy presupposes an affective engagement with the world and not merely its theoretical description or explanation. This classical tradition has been challenged by ideas of modernity, particularly by the idea that modern scientific knowledge is the highest form of human knowledge. However, as (...)
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  43. On the Power of Virtue: Universalism of Palto\'s Politycal Philosophy.W. Julian Korab-Karpowicz - 2003 - Dialogue and Universalism 13 (7-8):135-149.
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  44. Social Harmony or Principles of a Happy Society.W. Julian Korab-Karpowicz - forthcoming - In Ananta Giri (ed.), Transformative Harmony. Madras Institute of Development Studies.
    In this article, I set out to prove that if, by following this basic intuition, we correctly understand human nature and organize our world according to the principle of cooperation, we can arrive at a world of social harmony. The current disharmony in the world, which can be observed especially in the field of politics and economics, is largely related to the erroneous modern Western philosophical assertions identifying the human being with an individual moved by desires and the will to (...)
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  45. Space in International Relations: Do States Need to Expand?W. Julian Korab-Karpowicz - 2007 - Bulletin of People's Friendship University of Russia, International Relations Series 8 (1):16-21.
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  46. Schopenhauer’s Theory of Architecture.W. Julian Korab-Karpowicz - 2012 - In Bart Vandenabeele (ed.), The Blackwell Companion to Schopenhauer. Oxford, U.K.: Blackwell. pp. 178-192.
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  47. Sociability versus Conflict. Grotius’s Critique of the Doctrine of Raison d’État.W. Julian Korab-Karpowicz - 2011 - Archiwum Historii Filozofii I Myśli Społecznej 56:117-131.
    This article presents Grotius’s argument against raison d’état and his defense of the rule of law in international relations. Grotius remains an important voice in the debate about the character of international politics. He challenges the views of the adherents of the doctrine of raison d’état who, following Machiavelli, give rulers the license to disobey legal and ethical norms whenever the vital interests of the state are at stake, and to use any means to achieve their goals, including warfare. On (...)
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  48. Turcja Na Rozdrożu – Europeizacja Czy Islamizacja/ Turkey on the Crossroads: Europeization or Ismamization.W. Julian Korab-Karpowicz - 2009 - Politeja 11:165-176.
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  49.  17
    The Presocratics in the Thought of Martin Heidegger.W. Julian Korab-Karpowicz - 2016 - Frankfurt am Main: Peter Lang.
    There are only a few publications devoted to the subject of Heidegger and the Presocratics, some of them already outdated, most of them embedded in Heidegger’s obscure philosophical jargon, and none of them treating the subject exhaustively. Therefore, there is a need for a new, critical presentation of Heidegger’s account of Presocratic thought. However, the purpose of this book is not only to provide such a critical presentation. It raises questions which help us to understand Heidegger as a thinker. The (...)
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  50. The UN and the Idea of International Security.W. Julian Korab-Karpowicz - 2004 - Transnational Associations 56 (3):205-207.
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