39,390 research outputs found
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.
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,
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
THE THEOLOGICAL FOUNDATION OF ADAM SMITH'S WORK
No full textThe paper will discuss the theological foundation to Smith's writings. Teleology, final causes and divine design were initially seen as central to understanding Smith's writings. Over time, this view fell out of fashion. In the period after World War II, with the rise of positivism, commentators tended to overlook or downplay this interpretation. In the last decade, or so, teleology has started to be restored to its former position as an essential element in understanding Smith. After spelling out Smith's teleology and his view of final causes, divine design and the ends of nature, we try to explain the Panglossian nature of the 'new theistic view' of Smith. While our view differs somewhat, we agree with the essence of the 'new view' claim: a theological view exists in Smith which underpins his moral and economic theories.Political Economy,
Rola kompetencji poznawczych w demokratycznych systemach politycznych
No full textTaking as the starting the normative ideal of democracy, grounded in an inclusive understanding of the subject point of democracy, the author argues that various concepts of democracy assign particularly important role to cognitive competences and see it as an exclusive entitlement to participate in the exercise of political power in democratic systems. The case in point is contemporary debate on the proper understanding of democracy which focuses on the dilemma between, on the one hand, the idea of broad participation of the people in the democratic governance, and, on the other, the deliberative ideal which presupposes that power in these systems should be entrusted only to people with appropriate cognitive competences. The author analyzes the main elements of “cognitocratic” or “epistocratic” conceptions and points out to potential perils resulting from the attribution of a prominent role in the theory of democracy to cognitive competences. In opposition to cognitocratic approaches, both in their universalist and elite versions, the author argues that a more adequate understanding of governance in democratic systems should instead be based on the wider category of political ability. He also claims that a novel definition of this category should be informed by the normative ideal of democracy which is based on the recognition of potentially universal capabilities to develop the political ability and that this potential may in fact be activated through the actual participation in democratic politics.Wychodząc od normatywnego ideału demokracji, ugruntowanego w inkluzywnym rozumieniu podmiotu demokracji, autor twierdzi, że w większości koncepcji demokracji kompetencje poznawcze są postrzegane jako podstawowy wymóg upoważniający do udziału w sprawowaniu władzy politycznej. Współczesna debata nad właściwym rozumieniem demokracji koncentruje się na próbach rozstrzygnięcia dylematu między ideą szerokiego uczestnictwa ludu w sprawowaniu władzy a ideałem deliberacyjnym, który zakłada, że władza w tych systemach winna być powierzona wyłącznie osobom o odpowiednich kompetencjach poznawczych. Autor analizuje główne elementy stanowisk kognitokratycznych i wskazuje na potencjalne zagrożenia wynikające z przypisywania kompetencjom poznawczym wyróżnionej roli. Stanowiska tego typu, zarówno w wersji uniwersalistycznej, jak i elitarnej, są według autora obciążone błędem kognitokratycznym. W opozycji do nich autor argumentuje na rzecz tezy o podstawowej roli umiejętności politycznej w systemach demokratycznych. Wskazuje również, że punktem wyjścia do rozważań nad znaczeniem tego pojęcia winien być normatywny ideał demokracji inkluzywnej, zakładający powszechność zdolności do kształtowania umiejętności politycznej oraz przekonanie, że owa zdolność może ulegać aktualizacji w samym procesie aktywności politycznej
Fatherhood as a Duty
No full textKs. Adam SkreczkoTo be a father means to perform concrete functions and duties imposed on
a man. The sine qua non for effective and full realization of this vocation is the
knowledge of paternal duties in a family. To analyse the vocation of a man to
be a father the author discusses specific functions of a father within a family
structure.Uniwersytet w Białymstoku9253
Different Faces of Elegy in the Poetry of Adam Zagajewski
No full textThe article analyses Adam Zagajewski’s poems that observe the elegiac convention.While summarizing the existing critical thought on the function of elegia in Zagajewski’s poetry, the author presents his own interpretations of selected works. He proves that the elegiac form, realised in Zagajewski’s work in many different ways, is not just an expression of the poet’s nostalgia for the past. By recalling past events, by remembering his deceased friends, and bymaintaining thememory of the victims of the Holocaust, Zagajewski makes the lyrical hero of his poems the guardian of the past. This remembrance must be allowed to influence the [email protected]ł Filologiczny, Uniwersytet GdańskiBiedrzycki Krzysztof (2008), Poezja i pamięć. O trzech poematach Czesława Miłosza, Zbigniewa Herberta i Adama Zagajewskiego, Kraków: Wydawnictwo Uniwersytetu Jagiellońskiego.Burkot Stanisław (1977), Spotkania z poezją współczesną, Warszawa: Wydawnictwo Szkolne i Pedagogiczne.Czabanowska-Wróbel Anna (2005), Poszukiwanie blasku. O poezji Adama Zagajewskiego, Kraków: Universitas.Doktór Roman (1999), Polska elegia oświeceniowa, Lublin: Katolicki Uniwersytet Lubelski.Gleń Adrian (2018), Języki rzeczywistości. O twórczości Juliana Kornhausera, Kraków: Polskie Wydawnictwo Muzyczne.Kalwas Piotr Ibrahim (2015), Egipt: haram halal, Warszawa: Wydawnictwo Dowody na Istnienie.Klejnocki Jarosław (2002), Bez utopii? Rzecz o poezji Adama Zagajewskiego, Wałbrzych: Ruta.Kuczera-Chachulska Bernadetta (2002), Przemiany form i postaw elegijnych w liryce polskiej XIX wieku, Warszawa: Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego.Lacoue-Labarthe Phillippe (2004), Poezja jako doświadczenie, przeł. J. Margański, Gdańsk: Słowo/Obraz Terytoria.Legeżyńska Anna (1999), Gest pożegnania. Szkice o poetyckiej świadomości elegijno-ironicznej, Poznań: Poznańskie Studia Polonistyczne.Piotrowska Henryka (1977), Elegia, w: Słownik literatury polskiego Oświecenia, red. T. Kostkiewiczowa, Wrocław: Ossolineum, s. 93–99.Ritz German (1993), Postmodernizm liryczny albo co przytrafiło się Adamowi Zagajewskiemu w drodze do Lwowa, przeł. A. Nasiłowska, „Teksty Drugie”, nr 1, s. 55–73.Ubertowska Aleksandra (2007), Świadectwo – trauma – głos. Literackie reprezentacje Holocaustu, Kraków: Universitas.Walcott Derek (2015), Elegista, przeł. R. Gorczyńka, w: I cień i światło... O twórczości Adama Zagajewskiego, red. A. Czabanowska-Wróbel, Kraków: Wydawnictwo a5, s. 9–28.Zagajewski Adam (1990), Płótno, Paryż: Zeszyty Literackie.Zagajewski Adam (1991), Dwa miasta, Paryż: Biblioteka Zeszytów Literackich, Kraków: Oficyna Literacka.Zagajewski Adam (1994), Ziemia ognista, Poznań: Wydawnictwo a5.Zagajewski Adam (2003), Powrót, Kraków: Wydawnictwo Znak.Zagajewski Adam (2005), Anteny, Kraków: Wydawnictwo a5.Zagajewski Adam (2009), Niewidzialna ręka, Kraków: Wydawnictwo Znak.Zagajewski Adam (2014), Asymetria, Kraków: Wydawnictwo a5.Zagajewski Adam (2019), Prawdziwe życie, Kraków: Wydawnictwo a5.1926528
Adam, W J, 410934
No full textThis record was harvested from a previous catalogue system and will be withdrawn in 2025. Information in this record may be superseded or incomplete. Visit this record in UMA's new catalogue at: https://archives.library.unimelb.edu.au/nodes/view/367786Surname: ADAM
Given Name(s) or Initials: W J
Military Service Number or Last Known Location: 410934
Missing, Wounded and Prisoner of War Enquiry Card Index Number: 53720177833
Item: [2016.0049.00118] "Adam, W J, 410934
ADAM SMITH'S PESSIMISTIC VIEW OF THE FUTURE OF COMMERCIAL SOCIETY: RHETORIC OR REALITY?
No full textAdam Smith is generally viewed as a great optimist about commerce and commercialism. Consistent with this assessment is the conventional view that Smith believed in progress: he had an optimistic view of history. On the other hand, occasionally over the last thirty years commentators, such as Heilbroner, have suggested that Smith actually had a very pessimistic view of history and the prospects of commercial society. Can we explain Smith's apparent inconsistencies? One solution is that Smith "changed his mind" during his lifetime. Another suggestion, proposed by Muller, is that Heilbroner (and others holding similar views) failed to understand Smith's rhetoric. Muller is correct in suggesting that there is exaggeration in some of Smith's pessimistic statements. Nevertheless, Smith's vision has a darker tincture than Muller acknowledges: much of Smith's pessimism about commercial society remains a reality which cannot be neatly explained away as "rhetoric."International Relations/Trade,
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