18,380 research outputs found
No end to peculiar talks (responding to Adam Lipszyc)
No full textIn his polemic with the author of ‘Powszechna rozwiązłość: Schulz, egzystencja, literatura’, Adam Lipszyc defended a messianic interpretation of Schulz’s work, rejected by Markowski wholesale as based on insuffi cient textual evidence. According to Markowski
all attempts at inscribing Schulz in the messianic tradition, no matter how defi ned, must fail because they do not acknowledge a parodic and ironic dimension of Schulz’s worldview, which ruins any serious access to religious thinking of which messianism is a clear example
ADAM SMITH'S OPTIMISTIC TELEOLOGICAL VIEW OF HISTORY
No full textAdam Smith's four-stage theory provides the framework for his writings on history. The fourth stage is the commercial epoch; the culmination of history in this stage is a key component in the conventional interpretation of Adam Smith as a prophet of commercialism. In two historical case studies Smith shows the capacity of commercial society to regenerate itself. This potent capacity suggests that commercial society is inevitable. At a certain point in time it also overcomes the major obstacles to its permanence. Smith's philosophy of history anticipates the end of history views of Kant and Hegel.Political Economy,
How Might Adam Smith Pay Professors Today?
No full textAdam Smith’s proposal for paying professors was intended to induce increased faculty knowledge. If students have imperfect information about what they learn, and universities can only imperfectly measure the input of faculty time in student learning, publications may be used to measure faculty knowledge. If professors’ ability to publish is positively related to their ability to produce student learning, which universities can imperfectly measure, publications may be necessary to attract more able professors. Since research signals faculty knowledge, schools that do not value publications per se could require higher publication standards and pay higher wages than schools that value only publications.
Gradiva non vixit albo życie z duchami
No full textPunktem wyjścia artykułu jest filozofia życia jako żywiołu naznaczonego nieuchronnie czynnikiem spektralnym i anachronicznym – filozofia, której zarys przedstawia Jacques Derrida w Widmach Marksa. Przyjmując perspektywę zaproponowaną przez Derridę, autor podejmuje szczegółową analizę dwóch tekstów Zygmunta Freuda: fragmentu Objaśniania marzeń sennych oraz eseju o Gradivie Wilhelma Jensena. Autor pokazuje, że uważna lektura odsłania niezgodność pomiędzy deklarowanymi intencjami Freuda, który zmierza do oczyszczenia życia z widm, a faktyczną logiką jego tekstów, które ciążą w stronę pełnej i arcyciekawej, spektralnej filozofii życia. Równolegle toczy się spór między psychoanalitycznym egzorcystą a pisarzem skłonnym w pewnej postaci zaakceptować życie z duchami.Lipszyc’s point of departure is a philosophy of life as an element inexorably marked by the spectral and anachronistic. Adopting Jacques Derrida’s point of view as outlined in Spectres of Marx, Lipszyc presents a detailed analysis of two texts by Sigmund Freud: The Interpretation of Dreams as well as his essay on Wilhelm Jensen’s Gradivia. Lipszyc demonstrates that a careful reading reveals the inconsistency between Freud’s apparent intentions – his stated goal is to rid life of spectres – and the actual logic of his texts, which tend towards a full and outstandingly interesting spectral philosophy of life. Similarly, the psychoanalytical exorcist is in competition with the writer who seems to accept life with its ghosts
ADAM SMITH'S VIEW OF HISTORY: CONSISTENT OR PARADOXICAL?
No full textThe conventional interpretation of Adam Smith is that he is a prophet of commercialism. The liberal capitalist reading of Smith is consistent with the view that history culminates in commercial society. The first part of the article develops this optimistic interpretation of Smith's view of history. Smith implies that commercial society is the end of history because 1) it supplies the ends of nature that he identifies; 2) it is inevitable; and 3) it is permanent. The second part of the article shows that Smith has some dark moments in his writings where he seems to reject completely such teleological notions. In this more civic humanist mood he confesses that commercial society does not supply the ends of nature, nor is it inevitable, nor is it permanent. Both views exist in Smith and the commentator is forced to choose between passages in Smith's work in order to support a particular interpretation of the former's view of history.Political Economy,
Zatrzaśnięte ciała, zatrzaśnięte dusze. Freud, Nancy, Jelinek
No full textTaking as his point of departure Sigmund Freud’s famous remark on the extension of the psyche, in the first part of the article the author develops the idea of the relation between “soul,” body and space in the psychoanalytical tradition. In doing so, he refers to the interpretation given to Freud’s remark by Jean-Luc Nancy. Crucially modifying Nancy’s perspective and moving back to the psychoanalytic tradition, the author develops a general notion of das Unbehagen im Raum – the discomfort felt in space. In the second part, the author deepens this analysis by looking at a certain desperate strategy of confronting this discomfort – a strategy adopted by the protagonist of The Piano Teacher, a novel by Elfriede Jelinek
Adam Smith and Roman Servitudes
No full textThis essay is a preprint of an article that appeared at: Tijdschrift voor Rechstsgeschiedenis, 72 (2004), 327–57.This essay discusses Adam Smith historical jurisprudence and his use of Roman law materials in his Lectures on Jurisprudence. It argues that Smith found it difficult to maintain his theory of legal development in the face of a highly developed body of Roman law literature
Wszystkie ciała człowieka
No full textThe paper is an essay on a materialist, though not reductionist philosophical anthropology derived from Sigmund Freud’s writings on human sexuality and narcissism. The author reads Freud in the light of Jean Laplanche’s commentaries, while arranging also deconstructive clashes between his thought and the writings by Gershom Scholem and Walter Benjamin. The author develops first, in a vision of the network of human drives seen as ‘man’s second body’, whose origin is then identified (in a post-secular spirit combining psychoanalytic and theological perspectives) to indicate further the primal seduction-as-revelation which is also responsible for our entrance into the realm of language.Artykuł stanowi próbę wysnucia materialistycznej, lecz nie redukcjonistycznej koncepcji antropologicznej z pism Zygmunta Freuda poświęconych ludzkiej seksualności i narcyzmowi. Pisma te odczytywane są tutaj w świetle komentarzy i reinterpretacji Jeana Laplanche’a, a zarazem modyfikowane poprzez dekonstrukcjonistyczne zderzenie z pracami Gershoma Scholema i Waltera Benjamina. Autor wypracowuje wizję sieci popędowej jako „drugiego ciała” człowieka, by następnie – w duchu postsekularnym, splatając ze sobą myśl psychoanalityczną i teologiczną – wskazać pierwotne uwiedzenie/objawienie jako źrodło zarówno owej powielonej cielesności, jak i językowej natury człowieka
Judaism in Contemporary Thought: Traces and Influence
No full textThe central aim of this collection is to trace the presence of Jewish tradition in contemporary philosophy. This presence is, on the one hand, undeniable, manifesting itself in manifold allusions and influences – on the other hand, difficult to define, rarely referring to openly revealed Judaic sources.Following the recent tradition of Lévinas and Derrida, this book tentatively refers to this mode of presence in terms of "traces of Judaism" and the contributors grapple with the following questions: What are these traces and how can we track them down? Is there such a thing as "Jewish difference" that truly makes a difference in philosophy? And if so, how can we define it? The additional working hypothesis, accepted by some and challenged by other contributors, is that Jewish thought draws, explicitly or implicitly, on three main concepts of Jewish theology, creation, revelation and redemption. If this is the case, then the specificity of the Jewish contribution to modern philosophy and the theoretical humanities should be found in – sometimes open, sometimes hidden – fidelity to these three categories.Offering a new understanding of the relationship between philosophy and theology, this book is an important contribution to the fields of Theology, Philosophy and Jewish Studies
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