Lingua ac Communitas, 2012, Volumin 22
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Item Język(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Wisser, RichardWhat is the difference between language and chatter of today? The genuine language (of yesterday) has the power „to create the endless worlds, to give names of God and mans, to show the depth of human emotions”. Nowadays can language „only inform and multiply the words”. We should bring the former language back to life. One can interpret the following poems in the key of symbolic philosophy (constructivism) or in the key of romantic philosophy (universal communication).Item Komunikacja dla osób niepełnosprawnych w środowiskach nowych mediów(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Mikołajewska, Emilia; Mikołajewski, DariuszItem Kontekst i konwencja w komunikacji(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Zadka, MałgorzataItem O komunikacji w procesie przywództwa politycznego(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Żukiewicz, PrzemysławItem O pochodzeniu języka(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Schmidt, GerhartWhat is the origin of language? Herder says, the word makes the man from the animal, but it should be a natural process. The author writes about the pointing at somebody/something as distinction between “being” and “nothing”. This action gets more and more symbolic. The pointing turned into names and grammatical structure. It becomes at last languageItem Oddać sens seksu… Medialne oblicza merytorycznego dyskursu erotycznego jako kulturowo-społeczny problem komunikacyjny(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Morzy, AgnieszkaItem Tłumacz jako niewerbalny kłamca? Problem niewerbalnej wiarygodności tłumacza jako nadawcy komunikatu(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Liber, KatarzynaItem Użytkownik modelowy – podmiotowość implikowana przez oprogramowanie(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Ilnicki, RafałItem War, Peace and Love by Emmanuel Lévinas(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Barszczak, StanisławIn a world in which everything is reduced “to the play of signs detached from what is signified,” Levinas asks a deceptively simple question: Whence, then, comes the urge to question injustice? By seeing the demand for justice for the other-the homeless, the destitute-as a return to morality, Levinas escapes the suspect finality of any ideology. Levinas’s question is one starting point for la Proximity. “If it is true that we are, through technology, moving closer and closer to one another,” writes some editors of the Levinas’s books, then “the importance of proximity and our response to it cannot be overstated.” For the author to this article, to which he can contribute something of significant value, the question of whether we may, ethically, appropriate the object of study for our own causes has become vital. Levinas asks us to see ourselves, our own reading, “in proximity” to what is not ourselves, not our understanding of the world. “Driven Back to the Text” demonstrates that what is at issue here is the Holocaust, and how it drives Levinas back to the Bible, the Kabbalah and the Talmud to fight against Hegelianism, totalitarianism and modern progressivist liberalism. This very return suggests a certain hermeneuticone that both brings out of the texts what the readers society needs to hear as well as one found in the texts; that is, it is an ethical hermeneutic and is part of the texts ethics. Beginning with a clear introduction to Levinas, the article argues that if, as is accepted, contemporary continental philosophy is heavily influenced by Levinas, and if Levinas is heavily influenced by the bible, then contemporary continental philosophy is at least to some extent influenced by christianism.