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class="label">Following</p><p class="data">1</p></div></a><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="131820606" href="https://www.academia.edu/Documents/in/Bonnie_Honig"><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://independent.academia.edu/SzymonWrobel","location":"/SzymonWrobel","scheme":"https","host":"independent.academia.edu","port":null,"pathname":"/SzymonWrobel","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" 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data-props="{"color":"gray","children":["Cosmopolitan Democracy"]}" data-trace="false" data-dom-id="Pill-react-component-5885bfd1-99be-48b3-ab6b-4a34f3bedb64"></div> <div id="Pill-react-component-5885bfd1-99be-48b3-ab6b-4a34f3bedb64"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="131820606" href="https://www.academia.edu/Documents/in/Husserlian_phenomenology"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Husserlian phenomenology"]}" data-trace="false" data-dom-id="Pill-react-component-70c24870-7105-4e74-a70e-3dca7cf2693f"></div> <div id="Pill-react-component-70c24870-7105-4e74-a70e-3dca7cf2693f"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="131820606" href="https://www.academia.edu/Documents/in/Horkheimer_Max_Adorno_Theodor_W_Dialectic_of_Enlightenment_Philosophical_Fragments"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Horkheimer Max Adorno Theodor W Dialectic of Enlightenment Phi..."]}" data-trace="false" data-dom-id="Pill-react-component-a4f184b4-8438-492b-be1e-9886c556eb42"></div> <div id="Pill-react-component-a4f184b4-8438-492b-be1e-9886c556eb42"></div> </a></div></div></div></div><div class="right-panel-container"><div class="user-content-wrapper"><div class="uploads-container" id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Szymon Wrobel</h3></div><div class="js-work-strip profile--work_container" data-work-id="123039126"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123039126/Jacques_Tati_albo_nowoczesna_komedia"><img alt="Research paper thumbnail of Jacques Tati albo nowoczesna komedia" class="work-thumbnail" src="https://attachments.academia-assets.com/117568727/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123039126/Jacques_Tati_albo_nowoczesna_komedia">Jacques Tati albo nowoczesna komedia</a></div><div class="wp-workCard_item"><span>Fabrica Litterarum Polono-Italica</span><span>, Apr 5, 2024</span></div><div class="wp-workCard_item wp-workCard--actions"><span 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Na marginesie książki Jowity Guji, zatytułowanej "Soteriologia ateizmu jako nowa antropologia" class="work-thumbnail" src="https://attachments.academia-assets.com/113294490/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436824/Wiosna_ateizmu_Na_marginesie_ksi%C4%85%C5%BCki_Jowity_Guji_zatytu%C5%82owanej_Soteriologia_ateizmu_jako_nowa_antropologia">Wiosna ateizmu. Na marginesie książki Jowity Guji, zatytułowanej "Soteriologia ateizmu jako nowa antropologia</a></div><div class="wp-workCard_item"><span>Teksty Drugie</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9f0f09f8b81134ebae379d255d6df147" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294490,"asset_id":117436824,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294490/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436824"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436824"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436824; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436824]").text(description); $(".js-view-count[data-work-id=117436824]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436824; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436824']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436824, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9f0f09f8b81134ebae379d255d6df147" } } $('.js-work-strip[data-work-id=117436824]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436824,"title":"Wiosna ateizmu. Na marginesie książki Jowity Guji, zatytułowanej \"Soteriologia ateizmu jako nowa antropologia","translated_title":"","metadata":{"publisher":"Teksty Drugie","grobid_abstract":"Szymon Wróbel-profesor filozofii w Instytucie Filozofii i Socjologii Polskiej Akademii Nauk oraz na Wydziale Artes Liberales Uniwer sytetu Warszaw skiego. Jego główne dziedziny zaintereso wań naukowych to: teoria władzy, teoria literatury, współczes ne językoznawstwo i kognitywistyka oraz zastosowania idei psychoanali tycznych w teoriach politycznych. Jest autorem licznych książek i artykułów rozsianych w różnych czasopismach nauko wych. Ostatnia książ ka Filozof i terytorium. Polityka idei w myśli Leszka Kołakowskiego, Bronisława Baczki, Krzysztofa Pomiana i Marka J. Siemka została opublikowa na w 2016 roku przez wydawnictwo IFiS PAN. Ateistyczna wiosna Czy ateizm może doświadczyć swojej wiosny, a zatem swojego nowego początku? Czy są powody, aby zwiastować reaktywację ateizmu i mówić dzisiaj o \"nowym ateizmie\"? Czym w ogóle mogłaby być nowość w \"nowym ateizmie\"? Czy ateizm może żywić nadzieję na nadejście dnia swoich narodzin? Wszystkie te pytania należy stawiać ze świadomością tego, że wiosna ateizmu jest ściśle spokrewniona z wiosną religii i im silniejszy powrót religii w świecie współczesnym, tym większa pokusa mówienia o ateistycznej wiośnie. Wiosna ateizmu nie implikuje jesieni religii. Religia nie znika. Podtrzymuje swoje istnienie z uporem dorównującym ateistycznemu pragnieniu doświadczenia swego dnia narodzin. Śmierć Boga i narodziny ateistycznego Człowieka to tematy tak silnie ze sobą splecione, że aż nierozerwalne. Taką ateistyczną wiosnę, taką nową antropologię zbawienia zwiastuje książka, z wielu powodów zasługująca na uznanie, napisana przez Jowitę Guję, zatytułowana Wiosna ateizmu. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436819"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436819/Uniwersytet_podczas_informacyjnego_tsunami"><img alt="Research paper thumbnail of Uniwersytet podczas informacyjnego tsunami" class="work-thumbnail" src="https://attachments.academia-assets.com/113294484/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436819/Uniwersytet_podczas_informacyjnego_tsunami">Uniwersytet podczas informacyjnego tsunami</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capit...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capitalism has turned to data as one way to maintain economic growth in the face of a slow production sector. In the twenty-first century data have become central to firms and their relations with workers and customers (Floridi, 2013; Srnicek 2017). The platform has emerged as a new model, capable of extracting and controlling immense amounts of data, and with this shift we have seen the rise of monopolistic firms. We are told that today we are living in an age of massive transformation. Platforms, big data, additive manufacturing, advanced robotics, machine learning, and the internet of things – create our current living environment. In the presented text I am going to ask what is the place of the university in such a new digital constellation? What are universities for in the time of platform capitalism? My main line of reasoning follows to idea of “entrepreneurial state”. An innovative uni...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9574e3628c0cb9ca8c3b9ba506b69de5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294484,"asset_id":117436819,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294484/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436819"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436819"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436819; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436819]").text(description); $(".js-view-count[data-work-id=117436819]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436819; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436819']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436819, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9574e3628c0cb9ca8c3b9ba506b69de5" } } $('.js-work-strip[data-work-id=117436819]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436819,"title":"Uniwersytet podczas informacyjnego tsunami","translated_title":"","metadata":{"abstract":"Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capitalism has turned to data as one way to maintain economic growth in the face of a slow production sector. 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An innovative uni...","publication_date":{"day":null,"month":null,"year":2020,"errors":{}}},"translated_abstract":"Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capitalism has turned to data as one way to maintain economic growth in the face of a slow production sector. In the twenty-first century data have become central to firms and their relations with workers and customers (Floridi, 2013; Srnicek 2017). The platform has emerged as a new model, capable of extracting and controlling immense amounts of data, and with this shift we have seen the rise of monopolistic firms. We are told that today we are living in an age of massive transformation. Platforms, big data, additive manufacturing, advanced robotics, machine learning, and the internet of things – create our current living environment. In the presented text I am going to ask what is the place of the university in such a new digital constellation? What are universities for in the time of platform capitalism? My main line of reasoning follows to idea of “entrepreneurial state”. 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I assume that a revolut...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The objective of this text is to consider the very concept of revolution. I assume that a revolution is an act whereby the existing social order – nomos – a sense of understanding of the world is disturbed. Revolution results in disruption of its structure, and thus it entails the loss of sense of control and domestication in the world. Revolutionary disruption of nomos causes moral panic and brings people to a state of anomie, that is, lack of regulation in the normative ordering system. I argue that the effect of moral panic is often a counterrevolution or a conservative revolution constituting an attempt to restore the undermined and contested social and political order. Conservative revolution is, therefore, an attempt to nullify the progressive revolution aiming at freedom and democracy and to restore the original status quo. Further, I argue that this tendency in conservative revolutions is the main reason for the failure of prodemocratic revolutions. In the text, I will refle...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7490bff5dadccf9b4da33b5b0f633e76" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294461,"asset_id":117436818,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294461/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436818"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436818"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436818; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436818]").text(description); $(".js-view-count[data-work-id=117436818]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436818; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436818']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436818, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7490bff5dadccf9b4da33b5b0f633e76" } } $('.js-work-strip[data-work-id=117436818]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436818,"title":"What revolution could be in the times of biocapitalism?","translated_title":"","metadata":{"abstract":"The objective of this text is to consider the very concept of revolution. 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In the text, I will refle...","publisher":"Modernity, Frontiers and Revolutions","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"Modernity, Frontiers and Revolutions"},"translated_abstract":"The objective of this text is to consider the very concept of revolution. I assume that a revolution is an act whereby the existing social order – nomos – a sense of understanding of the world is disturbed. Revolution results in disruption of its structure, and thus it entails the loss of sense of control and domestication in the world. Revolutionary disruption of nomos causes moral panic and brings people to a state of anomie, that is, lack of regulation in the normative ordering system. I argue that the effect of moral panic is often a counterrevolution or a conservative revolution constituting an attempt to restore the undermined and contested social and political order. Conservative revolution is, therefore, an attempt to nullify the progressive revolution aiming at freedom and democracy and to restore the original status quo. Further, I argue that this tendency in conservative revolutions is the main reason for the failure of prodemocratic revolutions. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436817"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436817/In_Praise_for_Monstrosities_the_Case_of_Niccol%C3%B2_Machiavelli"><img alt="Research paper thumbnail of In Praise for Monstrosities. the Case of Niccolò Machiavelli" class="work-thumbnail" src="https://attachments.academia-assets.com/113294483/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436817/In_Praise_for_Monstrosities_the_Case_of_Niccol%C3%B2_Machiavelli">In Praise for Monstrosities. the Case of Niccolò Machiavelli</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in wh...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in which the famous Florentine says that there are two kinds of combat: one with laws, the other with force. Author defend the claim that by writing this, Machiavelli opened up a new and still unused way of thinking about nature-culture relationship. A follower of this way of thinking withdraws from saying that nature is surpassed by culture, or that nature is nothing else but a subject of an on-going human speculation, and rebuts the sole hypothesis that what there is, is nothing but nature. Modern Western culture entrusted its key opposition to the nature-culture relationship. By and large, political philosophy is a story about surpassing the nature in order to establish a state under the rule of law. According to Machiavelli, the juxtaposition of nature and culture, the narrative on surpassing by politics the laws of nature, just as well as the narrative on us being stuck in it, are all ut...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="74b20e4a515c7bd54869dc4a3a0b1844" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294483,"asset_id":117436817,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294483/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436817"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436817"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436817; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436817]").text(description); $(".js-view-count[data-work-id=117436817]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436817; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436817']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436817, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "74b20e4a515c7bd54869dc4a3a0b1844" } } $('.js-work-strip[data-work-id=117436817]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436817,"title":"In Praise for Monstrosities. the Case of Niccolò Machiavelli","translated_title":"","metadata":{"abstract":"Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in which the famous Florentine says that there are two kinds of combat: one with laws, the other with force. Author defend the claim that by writing this, Machiavelli opened up a new and still unused way of thinking about nature-culture relationship. A follower of this way of thinking withdraws from saying that nature is surpassed by culture, or that nature is nothing else but a subject of an on-going human speculation, and rebuts the sole hypothesis that what there is, is nothing but nature. Modern Western culture entrusted its key opposition to the nature-culture relationship. By and large, political philosophy is a story about surpassing the nature in order to establish a state under the rule of law. According to Machiavelli, the juxtaposition of nature and culture, the narrative on surpassing by politics the laws of nature, just as well as the narrative on us being stuck in it, are all ut...","publication_date":{"day":null,"month":null,"year":2012,"errors":{}}},"translated_abstract":"Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in which the famous Florentine says that there are two kinds of combat: one with laws, the other with force. Author defend the claim that by writing this, Machiavelli opened up a new and still unused way of thinking about nature-culture relationship. A follower of this way of thinking withdraws from saying that nature is surpassed by culture, or that nature is nothing else but a subject of an on-going human speculation, and rebuts the sole hypothesis that what there is, is nothing but nature. Modern Western culture entrusted its key opposition to the nature-culture relationship. By and large, political philosophy is a story about surpassing the nature in order to establish a state under the rule of law. According to Machiavelli, the juxtaposition of nature and culture, the narrative on surpassing by politics the laws of nature, just as well as the narrative on us being stuck in it, are all ut...","internal_url":"https://www.academia.edu/117436817/In_Praise_for_Monstrosities_the_Case_of_Niccol%C3%B2_Machiavelli","translated_internal_url":"","created_at":"2024-04-13T06:06:02.681-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":131820606,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":113294483,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294483/thumbnails/1.jpg","file_name":"pdf-125681-53695.pdf","download_url":"https://www.academia.edu/attachments/113294483/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"In_Praise_for_Monstrosities_the_Case_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294483/pdf-125681-53695-libre.pdf?1713016232=\u0026response-content-disposition=attachment%3B+filename%3DIn_Praise_for_Monstrosities_the_Case_of.pdf\u0026Expires=1733021754\u0026Signature=H1vCq-QNerxOMvPVhYYrCmNI1GifTnqWuen2Bdqh3ju1YwA-rCRuA4T9dbIB7yse8J3RA2YukrdVyv6Dkwn76NUU-ym1WGm7JQXd0vcQ2BgCMfiadm5s2PnTHcPD~MkTYWE56qyZGjRwRaxDwCWyrSOBUwim6OTnFL5ZjIXXTSoj5V-UP4syT7BTczFemqqAoSYAlhJbCRGLfP-EP68Uf9yrudpvz-9kFh-vaAYvv41E8XQ7QvkDDDlOHhPl~LGa9pRrvvSibjcfMf61cqkzSgUPNBr6O1JY0X7dTs6c3ubflh2P~HGvlj1-O-iYqeO6NVnnhUQ6g309HRCwNeRa6w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"In_Praise_for_Monstrosities_the_Case_of_Niccolò_Machiavelli","translated_slug":"","page_count":19,"language":"en","content_type":"Work","owner":{"id":131820606,"first_name":"Szymon","middle_initials":null,"last_name":"Wrobel","page_name":"SzymonWrobel","domain_name":"independent","created_at":"2019-10-20T10:28:55.190-07:00","display_name":"Szymon Wrobel","url":"https://independent.academia.edu/SzymonWrobel"},"attachments":[{"id":113294483,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294483/thumbnails/1.jpg","file_name":"pdf-125681-53695.pdf","download_url":"https://www.academia.edu/attachments/113294483/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"In_Praise_for_Monstrosities_the_Case_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294483/pdf-125681-53695-libre.pdf?1713016232=\u0026response-content-disposition=attachment%3B+filename%3DIn_Praise_for_Monstrosities_the_Case_of.pdf\u0026Expires=1733021754\u0026Signature=H1vCq-QNerxOMvPVhYYrCmNI1GifTnqWuen2Bdqh3ju1YwA-rCRuA4T9dbIB7yse8J3RA2YukrdVyv6Dkwn76NUU-ym1WGm7JQXd0vcQ2BgCMfiadm5s2PnTHcPD~MkTYWE56qyZGjRwRaxDwCWyrSOBUwim6OTnFL5ZjIXXTSoj5V-UP4syT7BTczFemqqAoSYAlhJbCRGLfP-EP68Uf9yrudpvz-9kFh-vaAYvv41E8XQ7QvkDDDlOHhPl~LGa9pRrvvSibjcfMf61cqkzSgUPNBr6O1JY0X7dTs6c3ubflh2P~HGvlj1-O-iYqeO6NVnnhUQ6g309HRCwNeRa6w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":2852,"name":"Narrative","url":"https://www.academia.edu/Documents/in/Narrative"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":321877,"name":"nothing","url":"https://www.academia.edu/Documents/in/nothing"},{"id":355852,"name":"Opposition Politics","url":"https://www.academia.edu/Documents/in/Opposition_Politics"},{"id":451314,"name":"Praise","url":"https://www.academia.edu/Documents/in/Praise"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436816"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436816/Community_in_Question_Failure_of_Communitarianism_Misery_of_Individualisms_and_Community_of_Existence"><img alt="Research paper thumbnail of Community in Question : Failure of Communitarianism, Misery of Individualisms and Community of Existence" class="work-thumbnail" src="https://attachments.academia-assets.com/113294460/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436816/Community_in_Question_Failure_of_Communitarianism_Misery_of_Individualisms_and_Community_of_Existence">Community in Question : Failure of Communitarianism, Misery of Individualisms and Community of Existence</a></div><div class="wp-workCard_item"><span>Polish Sociological Review</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated that:Nothing seems more appropriate today than thinking community; nothing more necessary, demanded, and heralded by a situation that joins in a unique epochal knot the failure of all communisms with the misery of new individualisms. Nevertheless, nothing is further from view; nothing so remote, repressed, and put off until later, to a distant and indecipherable horizon (Esposito 2010: 2).Frankly speaking, I share Esposito&#39;s scepticism on the prospects of establishing community today on par with his reservations towards re-inventing a new form of community. In fact, I am compelled to say that to me no idea is more worrying, unsettling, problematic and doubtful than that of community. In fact, it is in particular the question of a political community and even more so the calls to establish one that concern me most in political discourse. I am equally puzzled and caught unaware when I ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="88f0b76333d4ecbed171606eeffe9dd6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294460,"asset_id":117436816,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294460/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436816"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436816"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436816; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436816]").text(description); $(".js-view-count[data-work-id=117436816]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436816; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436816']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436816, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "88f0b76333d4ecbed171606eeffe9dd6" } } $('.js-work-strip[data-work-id=117436816]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436816,"title":"Community in Question : Failure of Communitarianism, Misery of Individualisms and Community of Existence","translated_title":"","metadata":{"abstract":"1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated that:Nothing seems more appropriate today than thinking community; nothing more necessary, demanded, and heralded by a situation that joins in a unique epochal knot the failure of all communisms with the misery of new individualisms. Nevertheless, nothing is further from view; nothing so remote, repressed, and put off until later, to a distant and indecipherable horizon (Esposito 2010: 2).Frankly speaking, I share Esposito\u0026#39;s scepticism on the prospects of establishing community today on par with his reservations towards re-inventing a new form of community. In fact, I am compelled to say that to me no idea is more worrying, unsettling, problematic and doubtful than that of community. In fact, it is in particular the question of a political community and even more so the calls to establish one that concern me most in political discourse. I am equally puzzled and caught unaware when I ...","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Polish Sociological Review"},"translated_abstract":"1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated that:Nothing seems more appropriate today than thinking community; nothing more necessary, demanded, and heralded by a situation that joins in a unique epochal knot the failure of all communisms with the misery of new individualisms. Nevertheless, nothing is further from view; nothing so remote, repressed, and put off until later, to a distant and indecipherable horizon (Esposito 2010: 2).Frankly speaking, I share Esposito\u0026#39;s scepticism on the prospects of establishing community today on par with his reservations towards re-inventing a new form of community. In fact, I am compelled to say that to me no idea is more worrying, unsettling, problematic and doubtful than that of community. In fact, it is in particular the question of a political community and even more so the calls to establish one that concern me most in political discourse. I am equally puzzled and caught unaware when I ...","internal_url":"https://www.academia.edu/117436816/Community_in_Question_Failure_of_Communitarianism_Misery_of_Individualisms_and_Community_of_Existence","translated_internal_url":"","created_at":"2024-04-13T06:06:01.971-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":131820606,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":113294460,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294460/thumbnails/1.jpg","file_name":"pdf-119646-48410.pdf","download_url":"https://www.academia.edu/attachments/113294460/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Community_in_Question_Failure_of_Communi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294460/pdf-119646-48410-libre.pdf?1713016260=\u0026response-content-disposition=attachment%3B+filename%3DCommunity_in_Question_Failure_of_Communi.pdf\u0026Expires=1733021754\u0026Signature=IbHof5g37EeFNxPErvXRa1utwUGx~Ok69tOdRxkQQ5zrAsmk~vNKGfMFtzQhCA-7A9CSXf5xwYBZ1imh4Er0JBprPTkFPExZWp-grT~pY~PgFOtQj1QNU44y4mtA2Oaor6mhUvUYcM0NEHI5yLHhLP9ioqJHeiGUVkykWUNJZQtpOyAUHXtoNE6xGIEfrySlRWOWyT1oIyHTy377LGHWA3BJ6exe7Jxzn3EBTbtwYPdQuhk4dkif0WjkzGxocAoF8DWBPVAQpSBCzCUDr9rMWVeri4WPTzaLfvLuM6tZRXGWh8Mf-sBEr8h8r7jdch9wqc0dQaryWvIhoRM9HWt5kw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Community_in_Question_Failure_of_Communitarianism_Misery_of_Individualisms_and_Community_of_Existence","translated_slug":"","page_count":21,"language":"en","content_type":"Work","owner":{"id":131820606,"first_name":"Szymon","middle_initials":null,"last_name":"Wrobel","page_name":"SzymonWrobel","domain_name":"independent","created_at":"2019-10-20T10:28:55.190-07:00","display_name":"Szymon Wrobel","url":"https://independent.academia.edu/SzymonWrobel"},"attachments":[{"id":113294460,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294460/thumbnails/1.jpg","file_name":"pdf-119646-48410.pdf","download_url":"https://www.academia.edu/attachments/113294460/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Community_in_Question_Failure_of_Communi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294460/pdf-119646-48410-libre.pdf?1713016260=\u0026response-content-disposition=attachment%3B+filename%3DCommunity_in_Question_Failure_of_Communi.pdf\u0026Expires=1733021754\u0026Signature=IbHof5g37EeFNxPErvXRa1utwUGx~Ok69tOdRxkQQ5zrAsmk~vNKGfMFtzQhCA-7A9CSXf5xwYBZ1imh4Er0JBprPTkFPExZWp-grT~pY~PgFOtQj1QNU44y4mtA2Oaor6mhUvUYcM0NEHI5yLHhLP9ioqJHeiGUVkykWUNJZQtpOyAUHXtoNE6xGIEfrySlRWOWyT1oIyHTy377LGHWA3BJ6exe7Jxzn3EBTbtwYPdQuhk4dkif0WjkzGxocAoF8DWBPVAQpSBCzCUDr9rMWVeri4WPTzaLfvLuM6tZRXGWh8Mf-sBEr8h8r7jdch9wqc0dQaryWvIhoRM9HWt5kw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":113294459,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294459/thumbnails/1.jpg","file_name":"pdf-119646-48410.pdf","download_url":"https://www.academia.edu/attachments/113294459/download_file","bulk_download_file_name":"Community_in_Question_Failure_of_Communi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294459/pdf-119646-48410-libre.pdf?1713016271=\u0026response-content-disposition=attachment%3B+filename%3DCommunity_in_Question_Failure_of_Communi.pdf\u0026Expires=1733021754\u0026Signature=XYpRd6JAiW~8e1kKWMjf02BDUemFI0K3MNX76x6inyAF6216Mix9HA33OsOVs7yWfDRtUo8j63pFWNLhkVdqoLBA2CjMRMdDHQ-lEJPko2K6H6jT5g2ka3EZwwfzAe9fE7MpmzWGk3U4eIdzIipPxQZ34t22lxEtzD-XDwLjbvYlwTHwIUjONFGqdB2KM3iv5ZcTWyZ4nIKQBz8Y~uzOH3YXCQR8ykCtrKkmKgemsafQmgF6i9xK7wDGvfRSPSyGXY2oQm67lbH0V0Gbt97N4peQPRTzdIpS2EDK7oEDByIAZtV1kQipwwFPXXATdW6YyrzlHc31EteimlY9O2UF2Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":16426,"name":"Communitarianism","url":"https://www.academia.edu/Documents/in/Communitarianism"},{"id":321877,"name":"nothing","url":"https://www.academia.edu/Documents/in/nothing"}],"urls":[{"id":41061758,"url":"http://polish-sociological-review.eu/pdf-119646-48410?filename=Community+in+Question..pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436814"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436814/Logos_Ethos_Pathos_Classical_Rhetoric_Revisited"><img alt="Research paper thumbnail of Logos, Ethos, Pathos : Classical Rhetoric Revisited" class="work-thumbnail" src="https://attachments.academia-assets.com/113294481/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436814/Logos_Ethos_Pathos_Classical_Rhetoric_Revisited">Logos, Ethos, Pathos : Classical Rhetoric Revisited</a></div><div class="wp-workCard_item"><span>Polish Sociological Review</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: The main purpose of this paper is to reflect upon the question to what extent contempor...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the &quot;eristic technique&quot; skilled at introducing pathos and instrumentaly appealing to logos and ethos. Aristotle&#39;s rhetorical triad-logos, ethos,pathos-makes rhetoric the art of persuasive or honest communication. Applying methods developed by psychoanalysis and in reference to the work of Freud, Lacan, Searle, Laclau, Ranciere and Foucault author reflect on the premises, the shape and the consequences of contemporary sophistic politics. Author is tempted to test the intuition according to which the prototype of a method of communication is catachresis, a figure of speech in which a word or phrase has vastly departed from its traditional, paradigmatic usage.Keywords: communication community, distorted communication, excitable speech, illocutionary speech act, iterability, locutionary speech act, means of effecting persuasion, performative acts, perlocuti...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="59db5f5355cfdd3bffe315009067f888" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294481,"asset_id":117436814,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294481/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436814"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436814"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436814; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436814]").text(description); $(".js-view-count[data-work-id=117436814]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436814; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436814']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436814, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "59db5f5355cfdd3bffe315009067f888" } } $('.js-work-strip[data-work-id=117436814]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436814,"title":"Logos, Ethos, Pathos : Classical Rhetoric Revisited","translated_title":"","metadata":{"abstract":"Abstract: The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the \u0026quot;eristic technique\u0026quot; skilled at introducing pathos and instrumentaly appealing to logos and ethos. Aristotle\u0026#39;s rhetorical triad-logos, ethos,pathos-makes rhetoric the art of persuasive or honest communication. Applying methods developed by psychoanalysis and in reference to the work of Freud, Lacan, Searle, Laclau, Ranciere and Foucault author reflect on the premises, the shape and the consequences of contemporary sophistic politics. Author is tempted to test the intuition according to which the prototype of a method of communication is catachresis, a figure of speech in which a word or phrase has vastly departed from its traditional, paradigmatic usage.Keywords: communication community, distorted communication, excitable speech, illocutionary speech act, iterability, locutionary speech act, means of effecting persuasion, performative acts, perlocuti...","ai_title_tag":"Rethinking Rhetoric: Politics, Persuasion, and Communication","publication_date":{"day":null,"month":null,"year":2015,"errors":{}},"publication_name":"Polish Sociological Review"},"translated_abstract":"Abstract: The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the \u0026quot;eristic technique\u0026quot; skilled at introducing pathos and instrumentaly appealing to logos and ethos. 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The Case of Freud and Spinoza" class="work-thumbnail" src="https://attachments.academia-assets.com/113294458/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436813/Releasing_Affects_or_the_Release_from_Affects_The_Case_of_Freud_and_Spinoza">Releasing Affects or the Release from Affects. The Case of Freud and Spinoza</a></div><div class="wp-workCard_item"><span>СОЦИОЛОШКИ ДИСКУРС</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, the author is questioning the very concept of “indifferenceof thinking”. The autho...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, the author is questioning the very concept of “indifferenceof thinking”. The author also asks: in what sense thinkingleads to “overall indifference”? What, indeed, is indifference? Carefullyreading the philosophical texts on affects, mainly Spinoza, Freud,Bergson and Deleuze, the author argues, that indifference is not akind of non-affection, beside-affection, post-affection, but rather, itis a trace of affect – just as cinders are remnants of fire. Indifferenceis not abnegation either, which is a kind of statement that we couldnot care less. On the contrary, it is in indifference where we find aprofound commitment to bringing back the things of this world totheir natural position.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5deffbb12320ec5e70f668df8d1ec719" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294458,"asset_id":117436813,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294458/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436813"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436813"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436813; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436813]").text(description); $(".js-view-count[data-work-id=117436813]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436813; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436813']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436813, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5deffbb12320ec5e70f668df8d1ec719" } } $('.js-work-strip[data-work-id=117436813]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436813,"title":"Releasing Affects or the Release from Affects. The Case of Freud and Spinoza","translated_title":"","metadata":{"abstract":"In this paper, the author is questioning the very concept of “indifferenceof thinking”. The author also asks: in what sense thinkingleads to “overall indifference”? What, indeed, is indifference? Carefullyreading the philosophical texts on affects, mainly Spinoza, Freud,Bergson and Deleuze, the author argues, that indifference is not akind of non-affection, beside-affection, post-affection, but rather, itis a trace of affect – just as cinders are remnants of fire. Indifferenceis not abnegation either, which is a kind of statement that we couldnot care less. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436810"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436810/Zygmunt_Bauman_and_the_Task_of_theTranslator"><img alt="Research paper thumbnail of Zygmunt Bauman and the Task of theTranslator" class="work-thumbnail" src="https://attachments.academia-assets.com/113294454/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436810/Zygmunt_Bauman_and_the_Task_of_theTranslator">Zygmunt Bauman and the Task of theTranslator</a></div><div class="wp-workCard_item"><span>СОЦИОЛОШКИ ДИСКУРС</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. Follow...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. Following Walter Benjamin and his essay“The Task of the Translator” and Jacques Derrida and his text“What Is a ‘Relevant’ Translation,” the author concludes that a publicintellectual as a translator is persistently confrontedwith the taskof translatingstatements and postulates from the “language of politics”into “language of practice” and “individual experience”, fromthe “language of science” into the “language of collective action”, andfrom the “language of sociology” into the “language of the media.”The author claims that the key category in Bauman’s thinking wasneither “liquidity” nor “modernity”, but “socialism as active utopia”.For Bauman, socialism is impossible without a socialist culture, butculture is a practice, i.e. it is anattempt to attune our collective goalsaimed at improving the social world. This alignment comes withoutresorting to the idea of a collective conductor (a program...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1469255073996a0568d950ecf8f984b9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294454,"asset_id":117436810,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294454/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436810"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436810"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436810; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436810]").text(description); $(".js-view-count[data-work-id=117436810]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436810; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436810']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436810, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1469255073996a0568d950ecf8f984b9" } } $('.js-work-strip[data-work-id=117436810]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436810,"title":"Zygmunt Bauman and the Task of theTranslator","translated_title":"","metadata":{"abstract":"The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. 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Side Notes to Mira Marcinów’s The History of Polish Madness. Vol. 1. The Study of Melancholy" class="work-thumbnail" src="https://attachments.academia-assets.com/113294474/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436808/Plural_Form_of_Polish_Madness_Side_Notes_to_Mira_Marcin%C3%B3w_s_The_History_of_Polish_Madness_Vol_1_The_Study_of_Melancholy">Plural Form of Polish Madness. Side Notes to Mira Marcinów’s The History of Polish Madness. Vol. 1. The Study of Melancholy</a></div><div class="wp-workCard_item"><span>AVANT. The Journal of the Philosophical-Interdisciplinary Vanguard</span><span>, 2020</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="48840d5ea6d143f8c932965edde92173" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294474,"asset_id":117436808,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294474/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436808"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436808"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436808; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436808]").text(description); $(".js-view-count[data-work-id=117436808]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436808; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436808']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436808, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "48840d5ea6d143f8c932965edde92173" } } $('.js-work-strip[data-work-id=117436808]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436808,"title":"Plural Form of Polish Madness. Side Notes to Mira Marcinów’s The History of Polish Madness. Vol. 1. The Study of Melancholy","translated_title":"","metadata":{"publisher":"The Centre for Philosophical Research","grobid_abstract":"The task of the paper is twofold. The author is reading Mira Marcinów's book upon recognition of its importance in two debates; that on the subject of madness and its conditions, and that on Poland and its character, i.e. the specificity of Polish melancholy. The author is reading the book to reflect upon the status of melancholy in culture and its unique position. In this endeavour, author attempt to recognize the structure of the melancholic subject and its problematics. Above all, he wonder whether the melancholic has no doubts about his life. A fairly justified hypothesis would be that the melancholic sees himself as a dead rather than a living body.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"AVANT. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436806"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436806/Critique_in_the_Field_of_Immanence_The_Case_of_New_Polish_Art"><img alt="Research paper thumbnail of Critique in the Field of Immanence: The Case of New Polish Art" class="work-thumbnail" src="https://attachments.academia-assets.com/113294473/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436806/Critique_in_the_Field_of_Immanence_The_Case_of_New_Polish_Art">Critique in the Field of Immanence: The Case of New Polish Art</a></div><div class="wp-workCard_item"><span>Philosophy Study</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d13d132e7d6aacb65d17f267efd60aac" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294473,"asset_id":117436806,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294473/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436806"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436806"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436806; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d13d132e7d6aacb65d17f267efd60aac" } } $('.js-work-strip[data-work-id=117436806]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436806,"title":"Critique in the Field of Immanence: The Case of New Polish Art","translated_title":"","metadata":{"publisher":"David Publishing Company","grobid_abstract":"Firstly, I stand before the images of Anna Palusińska entitled Identities, images which are an attempt to think through the memory \"after the Shoah\". Certainly, Identities is an attempt to express memory without distorting the image of the past, attempting to give justice to anonymous victims, whom history has sought to deprive of the right to mourn and the right to a name, as well as the right to be mourned. Identities is an extraordinary cycle, which consists of portraits of women imprisoned in an Auschwitz concentration camp. Naturally, this must immediately and inevitably be associated with the well-known photographs \"taken\" from the Auschwitz camp by members of the Sonderkommando in August 1944, depicting naked women driven by SS In the presented paper, the author, referring to several examples of Polish contemporary art, reflects on the concept of criticism. The author asks the question: Whether are we dealing in late capitalism with a post-critical turn in art and philosophical thinking at all? He analyzes the post-critical turn by referring to other concepts such as immanent critique (S. Turkle), critique in the field of immanence (G. Deleuze), post-theoretical culture (T. Eagelton), assembly art (G. Didi-Huberman), \"technical perfection\" (M. Heidegger), mnemotechnics (J. Derrida), mechanosphere (G. Deleuze \u0026 F. Guattari), and finally the famous distinction of Walter Benjamin between \"display value\" of the work of art and its \"cult value\". The ultimate goal of the article is to determine the possibility of criticism (critique) in the age of techno-or affective capitalism (L. Berlant \u0026 B. Stiergler). At the end, the author poses the question: To what society we belong? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436804"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436804/Essay_on_Indifference_Affect_and_Thinking_From_Spinoza_to_Freud_and_Deleuze"><img alt="Research paper thumbnail of Essay on Indifference: Affect and Thinking From Spinoza to Freud and Deleuze" class="work-thumbnail" src="https://attachments.academia-assets.com/113294475/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436804/Essay_on_Indifference_Affect_and_Thinking_From_Spinoza_to_Freud_and_Deleuze">Essay on Indifference: Affect and Thinking From Spinoza to Freud and Deleuze</a></div><div class="wp-workCard_item"><span>Philosophy Study</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="969226e66000f6d9c056b5930a64db6d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294475,"asset_id":117436804,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294475/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436804"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436804"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436804; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436804]").text(description); $(".js-view-count[data-work-id=117436804]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436804; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436804']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436804, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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The author also asks: In what sense, thinking leads to \"overall indifference\"? What, indeed, is indifference? Reading carefully, the philosophical texts on affects, mainly Spinoza, Freud, Bergson, and Deleuze, author argues that indifference is not a kind of non-affection, beside-affection, post-affection, but rather, it is a trace of affect-just as cinders are remnants of fire. Indifference is neither abnegation which is a kind of statement that we could not care less. On the contrary, it is in indifference where we find profound commitment to bringing back things of this world to their natural position.","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Philosophy Study","grobid_abstract_attachment_id":113294475},"translated_abstract":null,"internal_url":"https://www.academia.edu/117436804/Essay_on_Indifference_Affect_and_Thinking_From_Spinoza_to_Freud_and_Deleuze","translated_internal_url":"","created_at":"2024-04-13T06:05:57.533-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":131820606,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":113294475,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294475/thumbnails/1.jpg","file_name":"5cf8bf95d9701.pdf","download_url":"https://www.academia.edu/attachments/113294475/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Essay_on_Indifference_Affect_and_Thinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294475/5cf8bf95d9701-libre.pdf?1713016235=\u0026response-content-disposition=attachment%3B+filename%3DEssay_on_Indifference_Affect_and_Thinkin.pdf\u0026Expires=1733021754\u0026Signature=Vd3Ida4a4g-9rq94tnScV3AnTOzj5GIgt4TuePPpPLlYD3glmj1u80vlPUMEP0JskGlxOMxWTjvP9ao5QzChDpvo4IxNjGqRMOjSYvRuNS1kzwRe2IDU0YrJQKiuBWotLK0Em~pT78EOnSqJ4eGcuwBx66poZXRwyIvmgyGCm7dXZ9HTo0Oa7bmg7UJ3e2F8kxYxek2wWwjGdrizRT6Hv3tfhSqcLJe8c0r8oDw46rEzAZDkssCKNB-V42Gf~ZEJljydERnWjvAjzjBNX8DJPMmQsm0T6bm0Aj3JKTg05~R1qK6Sq06bZQjFLtn4e6FIyz7eMCImkDehrmeMkAwCqA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Essay_on_Indifference_Affect_and_Thinking_From_Spinoza_to_Freud_and_Deleuze","translated_slug":"","page_count":9,"language":"en","content_type":"Work","owner":{"id":131820606,"first_name":"Szymon","middle_initials":null,"last_name":"Wrobel","page_name":"SzymonWrobel","domain_name":"independent","created_at":"2019-10-20T10:28:55.190-07:00","display_name":"Szymon Wrobel","url":"https://independent.academia.edu/SzymonWrobel"},"attachments":[{"id":113294475,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294475/thumbnails/1.jpg","file_name":"5cf8bf95d9701.pdf","download_url":"https://www.academia.edu/attachments/113294475/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Essay_on_Indifference_Affect_and_Thinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294475/5cf8bf95d9701-libre.pdf?1713016235=\u0026response-content-disposition=attachment%3B+filename%3DEssay_on_Indifference_Affect_and_Thinkin.pdf\u0026Expires=1733021754\u0026Signature=Vd3Ida4a4g-9rq94tnScV3AnTOzj5GIgt4TuePPpPLlYD3glmj1u80vlPUMEP0JskGlxOMxWTjvP9ao5QzChDpvo4IxNjGqRMOjSYvRuNS1kzwRe2IDU0YrJQKiuBWotLK0Em~pT78EOnSqJ4eGcuwBx66poZXRwyIvmgyGCm7dXZ9HTo0Oa7bmg7UJ3e2F8kxYxek2wWwjGdrizRT6Hv3tfhSqcLJe8c0r8oDw46rEzAZDkssCKNB-V42Gf~ZEJljydERnWjvAjzjBNX8DJPMmQsm0T6bm0Aj3JKTg05~R1qK6Sq06bZQjFLtn4e6FIyz7eMCImkDehrmeMkAwCqA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":244,"name":"Psychoanalysis","url":"https://www.academia.edu/Documents/in/Psychoanalysis"},{"id":3490132,"name":"philosophy study","url":"https://www.academia.edu/Documents/in/philosophy_study"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436802"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436802/Co_to_jest_dziennik_Wst%C4%99p_do_lektury_dziennik%C3%B3w_Witolda_Gombrowicza_i_S%C5%82awomira_Mro%C5%BCka"><img alt="Research paper thumbnail of Co to jest dziennik? Wstęp do lektury dzienników Witolda Gombrowicza i Sławomira Mrożka" class="work-thumbnail" src="https://attachments.academia-assets.com/113294472/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436802/Co_to_jest_dziennik_Wst%C4%99p_do_lektury_dziennik%C3%B3w_Witolda_Gombrowicza_i_S%C5%82awomira_Mro%C5%BCka">Co to jest dziennik? Wstęp do lektury dzienników Witolda Gombrowicza i Sławomira Mrożka</a></div><div class="wp-workCard_item"><span>Pamiętnik Literacki</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="03de27a03dcd89cf14e7a0cfc2e2a613" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294472,"asset_id":117436802,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294472/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436802"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436802"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436802; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436802]").text(description); $(".js-view-count[data-work-id=117436802]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436802; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436802']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436802, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "03de27a03dcd89cf14e7a0cfc2e2a613" } } $('.js-work-strip[data-work-id=117436802]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436802,"title":"Co to jest dziennik? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436799"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/117436799/Foucault_Reads_Freud_The_Dialogue_with_Unreason_and_Enlightenment"><img alt="Research paper thumbnail of Foucault Reads Freud: The Dialogue with Unreason and Enlightenment" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/117436799/Foucault_Reads_Freud_The_Dialogue_with_Unreason_and_Enlightenment">Foucault Reads Freud: The Dialogue with Unreason and Enlightenment</a></div><div class="wp-workCard_item"><span>Polish Sociological Review</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The title of the essay refers to the famous statement in Foucaults introduction to his History of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The title of the essay refers to the famous statement in Foucaults introduction to his History of Madness where he writes that &quot;we have to do justice to Freud&quot;. The problem, however, is that Foucault&#39;s philosophy does not seem to do justice to Freud. Foucault&#39;s use of Freud is ambiguous: sometimes he uses him for purely instrumental purposes (when reconstructing the history of madness and sexuality), but sometimes-for anthropological purposes signaling Freud&#39;s role in redefining our common humanity and particularly our relation to language, life and work. The author confronts Foucault&#39;s ambiguous reading of Freud with the equally ambiguous reading of Foucault by Derrida. Derrida discusses Foucault twice. Once in the essay Cogito and The History of Madness in which Derrida takes on Foucault&#39;s understanding of Descartes and his role in the exclusion of madness from the realm of reason. The second time-in his essay To Do Justice to Freud. Here Derrida disagrees with Foucault whether Freud managed to reestablish the body&#39;s communication with reason which Descartes destroyed.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436799"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436799"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436799; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436799]").text(description); $(".js-view-count[data-work-id=117436799]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436799; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436799']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436799, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117436799]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436799,"title":"Foucault Reads Freud: The Dialogue with Unreason and Enlightenment","translated_title":"","metadata":{"abstract":"The title of the essay refers to the famous statement in Foucaults introduction to his History of Madness where he writes that \u0026quot;we have to do justice to Freud\u0026quot;. 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Here Derrida disagrees with Foucault whether Freud managed to reestablish the body\u0026#39;s communication with reason which Descartes destroyed.","publication_date":{"day":null,"month":null,"year":2010,"errors":{}},"publication_name":"Polish Sociological Review"},"translated_abstract":"The title of the essay refers to the famous statement in Foucaults introduction to his History of Madness where he writes that \u0026quot;we have to do justice to Freud\u0026quot;. The problem, however, is that Foucault\u0026#39;s philosophy does not seem to do justice to Freud. Foucault\u0026#39;s use of Freud is ambiguous: sometimes he uses him for purely instrumental purposes (when reconstructing the history of madness and sexuality), but sometimes-for anthropological purposes signaling Freud\u0026#39;s role in redefining our common humanity and particularly our relation to language, life and work. The author confronts Foucault\u0026#39;s ambiguous reading of Freud with the equally ambiguous reading of Foucault by Derrida. Derrida discusses Foucault twice. Once in the essay Cogito and The History of Madness in which Derrida takes on Foucault\u0026#39;s understanding of Descartes and his role in the exclusion of madness from the realm of reason. The second time-in his essay To Do Justice to Freud. 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Specyfika wyjaśnienia funkcjonowania gramatyki moralnej w ujęciu Marca D. Hausera" class="work-thumbnail" src="https://attachments.academia-assets.com/113294453/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436798/Problem_w%C5%82adzy_moralnej_Specyfika_wyja%C5%9Bnienia_funkcjonowania_gramatyki_moralnej_w_uj%C4%99ciu_Marca_D_Hausera">Problem władzy moralnej. Specyfika wyjaśnienia funkcjonowania gramatyki moralnej w ujęciu Marca D. Hausera</a></div><div class="wp-workCard_item"><span>Principia</span><span>, Oct 15, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eeb1cfd3338c7d641a26324665acb526" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294453,"asset_id":117436798,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294453/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436798"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436798"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436798; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436798]").text(description); $(".js-view-count[data-work-id=117436798]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436798; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436798']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436798, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "eeb1cfd3338c7d641a26324665acb526" } } $('.js-work-strip[data-work-id=117436798]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436798,"title":"Problem władzy moralnej. 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Na marginesie książki Jowity Guji, zatytułowanej "Soteriologia ateizmu jako nowa antropologia" class="work-thumbnail" src="https://attachments.academia-assets.com/113294490/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436824/Wiosna_ateizmu_Na_marginesie_ksi%C4%85%C5%BCki_Jowity_Guji_zatytu%C5%82owanej_Soteriologia_ateizmu_jako_nowa_antropologia">Wiosna ateizmu. Na marginesie książki Jowity Guji, zatytułowanej "Soteriologia ateizmu jako nowa antropologia</a></div><div class="wp-workCard_item"><span>Teksty Drugie</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9f0f09f8b81134ebae379d255d6df147" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294490,"asset_id":117436824,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294490/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436824"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436824"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436824; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436824]").text(description); $(".js-view-count[data-work-id=117436824]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436824; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436824']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436824, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9f0f09f8b81134ebae379d255d6df147" } } $('.js-work-strip[data-work-id=117436824]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436824,"title":"Wiosna ateizmu. Na marginesie książki Jowity Guji, zatytułowanej \"Soteriologia ateizmu jako nowa antropologia","translated_title":"","metadata":{"publisher":"Teksty Drugie","grobid_abstract":"Szymon Wróbel-profesor filozofii w Instytucie Filozofii i Socjologii Polskiej Akademii Nauk oraz na Wydziale Artes Liberales Uniwer sytetu Warszaw skiego. Jego główne dziedziny zaintereso wań naukowych to: teoria władzy, teoria literatury, współczes ne językoznawstwo i kognitywistyka oraz zastosowania idei psychoanali tycznych w teoriach politycznych. Jest autorem licznych książek i artykułów rozsianych w różnych czasopismach nauko wych. Ostatnia książ ka Filozof i terytorium. Polityka idei w myśli Leszka Kołakowskiego, Bronisława Baczki, Krzysztofa Pomiana i Marka J. Siemka została opublikowa na w 2016 roku przez wydawnictwo IFiS PAN. Ateistyczna wiosna Czy ateizm może doświadczyć swojej wiosny, a zatem swojego nowego początku? Czy są powody, aby zwiastować reaktywację ateizmu i mówić dzisiaj o \"nowym ateizmie\"? Czym w ogóle mogłaby być nowość w \"nowym ateizmie\"? Czy ateizm może żywić nadzieję na nadejście dnia swoich narodzin? Wszystkie te pytania należy stawiać ze świadomością tego, że wiosna ateizmu jest ściśle spokrewniona z wiosną religii i im silniejszy powrót religii w świecie współczesnym, tym większa pokusa mówienia o ateistycznej wiośnie. Wiosna ateizmu nie implikuje jesieni religii. Religia nie znika. Podtrzymuje swoje istnienie z uporem dorównującym ateistycznemu pragnieniu doświadczenia swego dnia narodzin. Śmierć Boga i narodziny ateistycznego Człowieka to tematy tak silnie ze sobą splecione, że aż nierozerwalne. Taką ateistyczną wiosnę, taką nową antropologię zbawienia zwiastuje książka, z wielu powodów zasługująca na uznanie, napisana przez Jowitę Guję, zatytułowana Wiosna ateizmu. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436823"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436823/Faszyzm_jako_symptom_funkcja_i_schemat_ideologiczny"><img alt="Research paper thumbnail of Faszyzm jako symptom, funkcja i schemat ideologiczny" class="work-thumbnail" src="https://attachments.academia-assets.com/113294488/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436823/Faszyzm_jako_symptom_funkcja_i_schemat_ideologiczny">Faszyzm jako symptom, funkcja i schemat ideologiczny</a></div><div class="wp-workCard_item"><span>Teksty Drugie</span><span>, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e39ed973a4c7e8fce4ee03d833744d44" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294488,"asset_id":117436823,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294488/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436823"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436823"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436823; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436819"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436819/Uniwersytet_podczas_informacyjnego_tsunami"><img alt="Research paper thumbnail of Uniwersytet podczas informacyjnego tsunami" class="work-thumbnail" src="https://attachments.academia-assets.com/113294484/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436819/Uniwersytet_podczas_informacyjnego_tsunami">Uniwersytet podczas informacyjnego tsunami</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capit...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Luciano Floridi and Nick Srnicek claims that with a decline in manufacturing profitability, capitalism has turned to data as one way to maintain economic growth in the face of a slow production sector. In the twenty-first century data have become central to firms and their relations with workers and customers (Floridi, 2013; Srnicek 2017). The platform has emerged as a new model, capable of extracting and controlling immense amounts of data, and with this shift we have seen the rise of monopolistic firms. We are told that today we are living in an age of massive transformation. Platforms, big data, additive manufacturing, advanced robotics, machine learning, and the internet of things – create our current living environment. In the presented text I am going to ask what is the place of the university in such a new digital constellation? What are universities for in the time of platform capitalism? My main line of reasoning follows to idea of “entrepreneurial state”. 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I assume that a revolut...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The objective of this text is to consider the very concept of revolution. I assume that a revolution is an act whereby the existing social order – nomos – a sense of understanding of the world is disturbed. Revolution results in disruption of its structure, and thus it entails the loss of sense of control and domestication in the world. Revolutionary disruption of nomos causes moral panic and brings people to a state of anomie, that is, lack of regulation in the normative ordering system. I argue that the effect of moral panic is often a counterrevolution or a conservative revolution constituting an attempt to restore the undermined and contested social and political order. Conservative revolution is, therefore, an attempt to nullify the progressive revolution aiming at freedom and democracy and to restore the original status quo. Further, I argue that this tendency in conservative revolutions is the main reason for the failure of prodemocratic revolutions. In the text, I will refle...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7490bff5dadccf9b4da33b5b0f633e76" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294461,"asset_id":117436818,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294461/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436818"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436818"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436818; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436818]").text(description); $(".js-view-count[data-work-id=117436818]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436818; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436818']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436818, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7490bff5dadccf9b4da33b5b0f633e76" } } $('.js-work-strip[data-work-id=117436818]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436818,"title":"What revolution could be in the times of biocapitalism?","translated_title":"","metadata":{"abstract":"The objective of this text is to consider the very concept of revolution. 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In the text, I will refle...","publisher":"Modernity, Frontiers and Revolutions","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"Modernity, Frontiers and Revolutions"},"translated_abstract":"The objective of this text is to consider the very concept of revolution. I assume that a revolution is an act whereby the existing social order – nomos – a sense of understanding of the world is disturbed. Revolution results in disruption of its structure, and thus it entails the loss of sense of control and domestication in the world. Revolutionary disruption of nomos causes moral panic and brings people to a state of anomie, that is, lack of regulation in the normative ordering system. I argue that the effect of moral panic is often a counterrevolution or a conservative revolution constituting an attempt to restore the undermined and contested social and political order. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436817"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436817/In_Praise_for_Monstrosities_the_Case_of_Niccol%C3%B2_Machiavelli"><img alt="Research paper thumbnail of In Praise for Monstrosities. the Case of Niccolò Machiavelli" class="work-thumbnail" src="https://attachments.academia-assets.com/113294483/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436817/In_Praise_for_Monstrosities_the_Case_of_Niccol%C3%B2_Machiavelli">In Praise for Monstrosities. the Case of Niccolò Machiavelli</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in wh...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in which the famous Florentine says that there are two kinds of combat: one with laws, the other with force. Author defend the claim that by writing this, Machiavelli opened up a new and still unused way of thinking about nature-culture relationship. A follower of this way of thinking withdraws from saying that nature is surpassed by culture, or that nature is nothing else but a subject of an on-going human speculation, and rebuts the sole hypothesis that what there is, is nothing but nature. Modern Western culture entrusted its key opposition to the nature-culture relationship. By and large, political philosophy is a story about surpassing the nature in order to establish a state under the rule of law. According to Machiavelli, the juxtaposition of nature and culture, the narrative on surpassing by politics the laws of nature, just as well as the narrative on us being stuck in it, are all ut...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="74b20e4a515c7bd54869dc4a3a0b1844" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294483,"asset_id":117436817,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294483/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436817"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436817"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436817; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436817]").text(description); $(".js-view-count[data-work-id=117436817]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436817; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436817']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436817, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "74b20e4a515c7bd54869dc4a3a0b1844" } } $('.js-work-strip[data-work-id=117436817]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436817,"title":"In Praise for Monstrosities. the Case of Niccolò Machiavelli","translated_title":"","metadata":{"abstract":"Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in which the famous Florentine says that there are two kinds of combat: one with laws, the other with force. Author defend the claim that by writing this, Machiavelli opened up a new and still unused way of thinking about nature-culture relationship. A follower of this way of thinking withdraws from saying that nature is surpassed by culture, or that nature is nothing else but a subject of an on-going human speculation, and rebuts the sole hypothesis that what there is, is nothing but nature. Modern Western culture entrusted its key opposition to the nature-culture relationship. By and large, political philosophy is a story about surpassing the nature in order to establish a state under the rule of law. According to Machiavelli, the juxtaposition of nature and culture, the narrative on surpassing by politics the laws of nature, just as well as the narrative on us being stuck in it, are all ut...","publication_date":{"day":null,"month":null,"year":2012,"errors":{}}},"translated_abstract":"Abstract: In the paper author refers to the passage from The Prince of Niccolo Machiavelli, in which the famous Florentine says that there are two kinds of combat: one with laws, the other with force. Author defend the claim that by writing this, Machiavelli opened up a new and still unused way of thinking about nature-culture relationship. A follower of this way of thinking withdraws from saying that nature is surpassed by culture, or that nature is nothing else but a subject of an on-going human speculation, and rebuts the sole hypothesis that what there is, is nothing but nature. Modern Western culture entrusted its key opposition to the nature-culture relationship. By and large, political philosophy is a story about surpassing the nature in order to establish a state under the rule of law. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436816"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436816/Community_in_Question_Failure_of_Communitarianism_Misery_of_Individualisms_and_Community_of_Existence"><img alt="Research paper thumbnail of Community in Question : Failure of Communitarianism, Misery of Individualisms and Community of Existence" class="work-thumbnail" src="https://attachments.academia-assets.com/113294460/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436816/Community_in_Question_Failure_of_Communitarianism_Misery_of_Individualisms_and_Community_of_Existence">Community in Question : Failure of Communitarianism, Misery of Individualisms and Community of Existence</a></div><div class="wp-workCard_item"><span>Polish Sociological Review</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated that:Nothing seems more appropriate today than thinking community; nothing more necessary, demanded, and heralded by a situation that joins in a unique epochal knot the failure of all communisms with the misery of new individualisms. Nevertheless, nothing is further from view; nothing so remote, repressed, and put off until later, to a distant and indecipherable horizon (Esposito 2010: 2).Frankly speaking, I share Esposito&#39;s scepticism on the prospects of establishing community today on par with his reservations towards re-inventing a new form of community. In fact, I am compelled to say that to me no idea is more worrying, unsettling, problematic and doubtful than that of community. In fact, it is in particular the question of a political community and even more so the calls to establish one that concern me most in political discourse. I am equally puzzled and caught unaware when I ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="88f0b76333d4ecbed171606eeffe9dd6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294460,"asset_id":117436816,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294460/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436816"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436816"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436816; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436816]").text(description); $(".js-view-count[data-work-id=117436816]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436816; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436816']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436816, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "88f0b76333d4ecbed171606eeffe9dd6" } } $('.js-work-strip[data-work-id=117436816]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436816,"title":"Community in Question : Failure of Communitarianism, Misery of Individualisms and Community of Existence","translated_title":"","metadata":{"abstract":"1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated that:Nothing seems more appropriate today than thinking community; nothing more necessary, demanded, and heralded by a situation that joins in a unique epochal knot the failure of all communisms with the misery of new individualisms. Nevertheless, nothing is further from view; nothing so remote, repressed, and put off until later, to a distant and indecipherable horizon (Esposito 2010: 2).Frankly speaking, I share Esposito\u0026#39;s scepticism on the prospects of establishing community today on par with his reservations towards re-inventing a new form of community. In fact, I am compelled to say that to me no idea is more worrying, unsettling, problematic and doubtful than that of community. In fact, it is in particular the question of a political community and even more so the calls to establish one that concern me most in political discourse. I am equally puzzled and caught unaware when I ...","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Polish Sociological Review"},"translated_abstract":"1.Roberto Esposito in his book Communitas: The Origin and Destiny of Community powerfully stated that:Nothing seems more appropriate today than thinking community; nothing more necessary, demanded, and heralded by a situation that joins in a unique epochal knot the failure of all communisms with the misery of new individualisms. Nevertheless, nothing is further from view; nothing so remote, repressed, and put off until later, to a distant and indecipherable horizon (Esposito 2010: 2).Frankly speaking, I share Esposito\u0026#39;s scepticism on the prospects of establishing community today on par with his reservations towards re-inventing a new form of community. In fact, I am compelled to say that to me no idea is more worrying, unsettling, problematic and doubtful than that of community. In fact, it is in particular the question of a political community and even more so the calls to establish one that concern me most in political discourse. I am equally puzzled and caught unaware when I ...","internal_url":"https://www.academia.edu/117436816/Community_in_Question_Failure_of_Communitarianism_Misery_of_Individualisms_and_Community_of_Existence","translated_internal_url":"","created_at":"2024-04-13T06:06:01.971-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":131820606,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":113294460,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294460/thumbnails/1.jpg","file_name":"pdf-119646-48410.pdf","download_url":"https://www.academia.edu/attachments/113294460/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Community_in_Question_Failure_of_Communi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294460/pdf-119646-48410-libre.pdf?1713016260=\u0026response-content-disposition=attachment%3B+filename%3DCommunity_in_Question_Failure_of_Communi.pdf\u0026Expires=1733021754\u0026Signature=IbHof5g37EeFNxPErvXRa1utwUGx~Ok69tOdRxkQQ5zrAsmk~vNKGfMFtzQhCA-7A9CSXf5xwYBZ1imh4Er0JBprPTkFPExZWp-grT~pY~PgFOtQj1QNU44y4mtA2Oaor6mhUvUYcM0NEHI5yLHhLP9ioqJHeiGUVkykWUNJZQtpOyAUHXtoNE6xGIEfrySlRWOWyT1oIyHTy377LGHWA3BJ6exe7Jxzn3EBTbtwYPdQuhk4dkif0WjkzGxocAoF8DWBPVAQpSBCzCUDr9rMWVeri4WPTzaLfvLuM6tZRXGWh8Mf-sBEr8h8r7jdch9wqc0dQaryWvIhoRM9HWt5kw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Community_in_Question_Failure_of_Communitarianism_Misery_of_Individualisms_and_Community_of_Existence","translated_slug":"","page_count":21,"language":"en","content_type":"Work","owner":{"id":131820606,"first_name":"Szymon","middle_initials":null,"last_name":"Wrobel","page_name":"SzymonWrobel","domain_name":"independent","created_at":"2019-10-20T10:28:55.190-07:00","display_name":"Szymon Wrobel","url":"https://independent.academia.edu/SzymonWrobel"},"attachments":[{"id":113294460,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294460/thumbnails/1.jpg","file_name":"pdf-119646-48410.pdf","download_url":"https://www.academia.edu/attachments/113294460/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Community_in_Question_Failure_of_Communi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294460/pdf-119646-48410-libre.pdf?1713016260=\u0026response-content-disposition=attachment%3B+filename%3DCommunity_in_Question_Failure_of_Communi.pdf\u0026Expires=1733021754\u0026Signature=IbHof5g37EeFNxPErvXRa1utwUGx~Ok69tOdRxkQQ5zrAsmk~vNKGfMFtzQhCA-7A9CSXf5xwYBZ1imh4Er0JBprPTkFPExZWp-grT~pY~PgFOtQj1QNU44y4mtA2Oaor6mhUvUYcM0NEHI5yLHhLP9ioqJHeiGUVkykWUNJZQtpOyAUHXtoNE6xGIEfrySlRWOWyT1oIyHTy377LGHWA3BJ6exe7Jxzn3EBTbtwYPdQuhk4dkif0WjkzGxocAoF8DWBPVAQpSBCzCUDr9rMWVeri4WPTzaLfvLuM6tZRXGWh8Mf-sBEr8h8r7jdch9wqc0dQaryWvIhoRM9HWt5kw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":113294459,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294459/thumbnails/1.jpg","file_name":"pdf-119646-48410.pdf","download_url":"https://www.academia.edu/attachments/113294459/download_file","bulk_download_file_name":"Community_in_Question_Failure_of_Communi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294459/pdf-119646-48410-libre.pdf?1713016271=\u0026response-content-disposition=attachment%3B+filename%3DCommunity_in_Question_Failure_of_Communi.pdf\u0026Expires=1733021754\u0026Signature=XYpRd6JAiW~8e1kKWMjf02BDUemFI0K3MNX76x6inyAF6216Mix9HA33OsOVs7yWfDRtUo8j63pFWNLhkVdqoLBA2CjMRMdDHQ-lEJPko2K6H6jT5g2ka3EZwwfzAe9fE7MpmzWGk3U4eIdzIipPxQZ34t22lxEtzD-XDwLjbvYlwTHwIUjONFGqdB2KM3iv5ZcTWyZ4nIKQBz8Y~uzOH3YXCQR8ykCtrKkmKgemsafQmgF6i9xK7wDGvfRSPSyGXY2oQm67lbH0V0Gbt97N4peQPRTzdIpS2EDK7oEDByIAZtV1kQipwwFPXXATdW6YyrzlHc31EteimlY9O2UF2Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":16426,"name":"Communitarianism","url":"https://www.academia.edu/Documents/in/Communitarianism"},{"id":321877,"name":"nothing","url":"https://www.academia.edu/Documents/in/nothing"}],"urls":[{"id":41061758,"url":"http://polish-sociological-review.eu/pdf-119646-48410?filename=Community+in+Question..pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436814"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436814/Logos_Ethos_Pathos_Classical_Rhetoric_Revisited"><img alt="Research paper thumbnail of Logos, Ethos, Pathos : Classical Rhetoric Revisited" class="work-thumbnail" src="https://attachments.academia-assets.com/113294481/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436814/Logos_Ethos_Pathos_Classical_Rhetoric_Revisited">Logos, Ethos, Pathos : Classical Rhetoric Revisited</a></div><div class="wp-workCard_item"><span>Polish Sociological Review</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: The main purpose of this paper is to reflect upon the question to what extent contempor...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the &quot;eristic technique&quot; skilled at introducing pathos and instrumentaly appealing to logos and ethos. Aristotle&#39;s rhetorical triad-logos, ethos,pathos-makes rhetoric the art of persuasive or honest communication. Applying methods developed by psychoanalysis and in reference to the work of Freud, Lacan, Searle, Laclau, Ranciere and Foucault author reflect on the premises, the shape and the consequences of contemporary sophistic politics. Author is tempted to test the intuition according to which the prototype of a method of communication is catachresis, a figure of speech in which a word or phrase has vastly departed from its traditional, paradigmatic usage.Keywords: communication community, distorted communication, excitable speech, illocutionary speech act, iterability, locutionary speech act, means of effecting persuasion, performative acts, perlocuti...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="59db5f5355cfdd3bffe315009067f888" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294481,"asset_id":117436814,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294481/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436814"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436814"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436814; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436814]").text(description); $(".js-view-count[data-work-id=117436814]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436814; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436814']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436814, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "59db5f5355cfdd3bffe315009067f888" } } $('.js-work-strip[data-work-id=117436814]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436814,"title":"Logos, Ethos, Pathos : Classical Rhetoric Revisited","translated_title":"","metadata":{"abstract":"Abstract: The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the \u0026quot;eristic technique\u0026quot; skilled at introducing pathos and instrumentaly appealing to logos and ethos. Aristotle\u0026#39;s rhetorical triad-logos, ethos,pathos-makes rhetoric the art of persuasive or honest communication. Applying methods developed by psychoanalysis and in reference to the work of Freud, Lacan, Searle, Laclau, Ranciere and Foucault author reflect on the premises, the shape and the consequences of contemporary sophistic politics. Author is tempted to test the intuition according to which the prototype of a method of communication is catachresis, a figure of speech in which a word or phrase has vastly departed from its traditional, paradigmatic usage.Keywords: communication community, distorted communication, excitable speech, illocutionary speech act, iterability, locutionary speech act, means of effecting persuasion, performative acts, perlocuti...","ai_title_tag":"Rethinking Rhetoric: Politics, Persuasion, and Communication","publication_date":{"day":null,"month":null,"year":2015,"errors":{}},"publication_name":"Polish Sociological Review"},"translated_abstract":"Abstract: The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the \u0026quot;eristic technique\u0026quot; skilled at introducing pathos and instrumentaly appealing to logos and ethos. Aristotle\u0026#39;s rhetorical triad-logos, ethos,pathos-makes rhetoric the art of persuasive or honest communication. Applying methods developed by psychoanalysis and in reference to the work of Freud, Lacan, Searle, Laclau, Ranciere and Foucault author reflect on the premises, the shape and the consequences of contemporary sophistic politics. Author is tempted to test the intuition according to which the prototype of a method of communication is catachresis, a figure of speech in which a word or phrase has vastly departed from its traditional, paradigmatic usage.Keywords: communication community, distorted communication, excitable speech, illocutionary speech act, iterability, locutionary speech act, means of effecting persuasion, performative acts, perlocuti...","internal_url":"https://www.academia.edu/117436814/Logos_Ethos_Pathos_Classical_Rhetoric_Revisited","translated_internal_url":"","created_at":"2024-04-13T06:06:01.499-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":131820606,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":113294481,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294481/thumbnails/1.jpg","file_name":"pdf-119915-48657.pdf","download_url":"https://www.academia.edu/attachments/113294481/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Logos_Ethos_Pathos_Classical_Rhetoric_Re.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294481/pdf-119915-48657-libre.pdf?1713016237=\u0026response-content-disposition=attachment%3B+filename%3DLogos_Ethos_Pathos_Classical_Rhetoric_Re.pdf\u0026Expires=1733021754\u0026Signature=eHW4-LxpNX4fdlEh5Jkg6QyDQQCaRY03nKxPFNYPiFcmAX8ABFi85wK0AjZJiQ1fc1T5MpO6Mpwo4gaGdRxOsFdDGOvK4rjd1a3CYJ1XQHgk5nxONg~ebzX9tyffwIGs-5HrleX89xDW~JradWyyWqO1roxrSQpThtHY0EdOyBtuavk9DtF40wqqStw~JhlFZrn7TK6c1w1ILVKesE149J8mYJSqF3HATjg~Z94krAf71VFdzM00ELR2U1fyG6XLuZklPUyUJwgXTa4B0jKTIKGszmSVeuk2Gn53TFgxPck9LhCwO9dSbBan8CQxpHw8bS0hRExYuu0pyUx2-CfOMQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Logos_Ethos_Pathos_Classical_Rhetoric_Revisited","translated_slug":"","page_count":21,"language":"en","content_type":"Work","owner":{"id":131820606,"first_name":"Szymon","middle_initials":null,"last_name":"Wrobel","page_name":"SzymonWrobel","domain_name":"independent","created_at":"2019-10-20T10:28:55.190-07:00","display_name":"Szymon Wrobel","url":"https://independent.academia.edu/SzymonWrobel"},"attachments":[{"id":113294481,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294481/thumbnails/1.jpg","file_name":"pdf-119915-48657.pdf","download_url":"https://www.academia.edu/attachments/113294481/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Logos_Ethos_Pathos_Classical_Rhetoric_Re.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294481/pdf-119915-48657-libre.pdf?1713016237=\u0026response-content-disposition=attachment%3B+filename%3DLogos_Ethos_Pathos_Classical_Rhetoric_Re.pdf\u0026Expires=1733021754\u0026Signature=eHW4-LxpNX4fdlEh5Jkg6QyDQQCaRY03nKxPFNYPiFcmAX8ABFi85wK0AjZJiQ1fc1T5MpO6Mpwo4gaGdRxOsFdDGOvK4rjd1a3CYJ1XQHgk5nxONg~ebzX9tyffwIGs-5HrleX89xDW~JradWyyWqO1roxrSQpThtHY0EdOyBtuavk9DtF40wqqStw~JhlFZrn7TK6c1w1ILVKesE149J8mYJSqF3HATjg~Z94krAf71VFdzM00ELR2U1fyG6XLuZklPUyUJwgXTa4B0jKTIKGszmSVeuk2Gn53TFgxPck9LhCwO9dSbBan8CQxpHw8bS0hRExYuu0pyUx2-CfOMQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":953,"name":"Rhetoric","url":"https://www.academia.edu/Documents/in/Rhetoric"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":20153,"name":"Persuasion","url":"https://www.academia.edu/Documents/in/Persuasion"},{"id":63938,"name":"Ethos","url":"https://www.academia.edu/Documents/in/Ethos"},{"id":214167,"name":"Pathos","url":"https://www.academia.edu/Documents/in/Pathos"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436813"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436813/Releasing_Affects_or_the_Release_from_Affects_The_Case_of_Freud_and_Spinoza"><img alt="Research paper thumbnail of Releasing Affects or the Release from Affects. The Case of Freud and Spinoza" class="work-thumbnail" src="https://attachments.academia-assets.com/113294458/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436813/Releasing_Affects_or_the_Release_from_Affects_The_Case_of_Freud_and_Spinoza">Releasing Affects or the Release from Affects. The Case of Freud and Spinoza</a></div><div class="wp-workCard_item"><span>СОЦИОЛОШКИ ДИСКУРС</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, the author is questioning the very concept of “indifferenceof thinking”. The autho...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, the author is questioning the very concept of “indifferenceof thinking”. The author also asks: in what sense thinkingleads to “overall indifference”? What, indeed, is indifference? Carefullyreading the philosophical texts on affects, mainly Spinoza, Freud,Bergson and Deleuze, the author argues, that indifference is not akind of non-affection, beside-affection, post-affection, but rather, itis a trace of affect – just as cinders are remnants of fire. Indifferenceis not abnegation either, which is a kind of statement that we couldnot care less. On the contrary, it is in indifference where we find aprofound commitment to bringing back the things of this world totheir natural position.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5deffbb12320ec5e70f668df8d1ec719" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294458,"asset_id":117436813,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294458/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436813"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436813"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436813; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436813]").text(description); $(".js-view-count[data-work-id=117436813]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436813; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436813']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436813, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5deffbb12320ec5e70f668df8d1ec719" } } $('.js-work-strip[data-work-id=117436813]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436813,"title":"Releasing Affects or the Release from Affects. The Case of Freud and Spinoza","translated_title":"","metadata":{"abstract":"In this paper, the author is questioning the very concept of “indifferenceof thinking”. The author also asks: in what sense thinkingleads to “overall indifference”? What, indeed, is indifference? Carefullyreading the philosophical texts on affects, mainly Spinoza, Freud,Bergson and Deleuze, the author argues, that indifference is not akind of non-affection, beside-affection, post-affection, but rather, itis a trace of affect – just as cinders are remnants of fire. Indifferenceis not abnegation either, which is a kind of statement that we couldnot care less. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436810"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436810/Zygmunt_Bauman_and_the_Task_of_theTranslator"><img alt="Research paper thumbnail of Zygmunt Bauman and the Task of theTranslator" class="work-thumbnail" src="https://attachments.academia-assets.com/113294454/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436810/Zygmunt_Bauman_and_the_Task_of_theTranslator">Zygmunt Bauman and the Task of theTranslator</a></div><div class="wp-workCard_item"><span>СОЦИОЛОШКИ ДИСКУРС</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. Follow...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. Following Walter Benjamin and his essay“The Task of the Translator” and Jacques Derrida and his text“What Is a ‘Relevant’ Translation,” the author concludes that a publicintellectual as a translator is persistently confrontedwith the taskof translatingstatements and postulates from the “language of politics”into “language of practice” and “individual experience”, fromthe “language of science” into the “language of collective action”, andfrom the “language of sociology” into the “language of the media.”The author claims that the key category in Bauman’s thinking wasneither “liquidity” nor “modernity”, but “socialism as active utopia”.For Bauman, socialism is impossible without a socialist culture, butculture is a practice, i.e. it is anattempt to attune our collective goalsaimed at improving the social world. This alignment comes withoutresorting to the idea of a collective conductor (a program...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1469255073996a0568d950ecf8f984b9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294454,"asset_id":117436810,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294454/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436810"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436810"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436810; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436810]").text(description); $(".js-view-count[data-work-id=117436810]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436810; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436810']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436810, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1469255073996a0568d950ecf8f984b9" } } $('.js-work-strip[data-work-id=117436810]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436810,"title":"Zygmunt Bauman and the Task of theTranslator","translated_title":"","metadata":{"abstract":"The author presents the figure of Zygmunt Bauman as a public intellectualand a translator. 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Filozoia, której żywiołem są pojęcia, szuka swego ożywienia w płaszczyźnie immanencji i im bardzie radykalna jest immanencja, tym bardziej ateistyczna ilozoia. Autorzy książki Co to jest ilozoia?, podążając tropem Dunsa Szkota, Spinozy, Nietzschego i Bergsona, w swym postulacie \"dochowania wierności immanencji\" są tak radykalni, że twierdzą, iż myślenie religijne tworzy pojęcie tylko na gruncie swego ateizmu. Dla ilozofów problemem nie jest ani \"śmierć Boga\", ani \"pojęcie ateizmu\", ale \"ateizmu pojęcia\". Ateizm-w tej perspektywie-nie jest dramatem, lecz stanem \"pogody ducha\" ilozofa i \"zdobyczą ilozoii\", rodzajem wiedzy radosnej. Wyrażenie \"ateizm pojęcia\" sugeruje, że myślenie","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"Teksty Drugie","grobid_abstract_attachment_id":113294477},"translated_abstract":null,"internal_url":"https://www.academia.edu/117436809/Od_ateizmu_poj%C4%99cia_do_ateizmu_bez_poj%C4%99cia","translated_internal_url":"","created_at":"2024-04-13T06:05:58.581-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":131820606,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":113294477,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294477/thumbnails/1.jpg","file_name":"9088.pdf","download_url":"https://www.academia.edu/attachments/113294477/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Od_ateizmu_pojecia_do_ateizmu_bez_pojeci.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294477/9088-libre.pdf?1713016239=\u0026response-content-disposition=attachment%3B+filename%3DOd_ateizmu_pojecia_do_ateizmu_bez_pojeci.pdf\u0026Expires=1733021754\u0026Signature=Mcw1fVIMi8ohmWfeI9CoSpn8XbuMAx6MFWdDkzSfYFZOGKZDo79xauohS8eE1flzQfmWhh1SloxCZVBEO2cGFWzWQfwu~u1u~ZX7fJpXF8ooF5B4qAiYtr~CF7U3EBPpxfNKDiSmBsH6WwDgoCM0Bh0PgrFkpr0n954guJbg70qf9NM0XwxH4slTJcuZhMPFvkjJI8U1avaRpL3sQltsO2cLo~cdCyI7ML-Rp3kbkPQlEoowg9lAflGYUI6KEoWeTLTtsWspSIslW51LwTrV8gZtChrZkJCL80EVmNdkJLnG10cB2R--SMUuJKVwehpXjdolOolEbBhezmeIAam3RA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Od_ateizmu_pojęcia_do_ateizmu_bez_pojęcia","translated_slug":"","page_count":21,"language":"pl","content_type":"Work","owner":{"id":131820606,"first_name":"Szymon","middle_initials":null,"last_name":"Wrobel","page_name":"SzymonWrobel","domain_name":"independent","created_at":"2019-10-20T10:28:55.190-07:00","display_name":"Szymon Wrobel","url":"https://independent.academia.edu/SzymonWrobel"},"attachments":[{"id":113294477,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113294477/thumbnails/1.jpg","file_name":"9088.pdf","download_url":"https://www.academia.edu/attachments/113294477/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Od_ateizmu_pojecia_do_ateizmu_bez_pojeci.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113294477/9088-libre.pdf?1713016239=\u0026response-content-disposition=attachment%3B+filename%3DOd_ateizmu_pojecia_do_ateizmu_bez_pojeci.pdf\u0026Expires=1733021754\u0026Signature=Mcw1fVIMi8ohmWfeI9CoSpn8XbuMAx6MFWdDkzSfYFZOGKZDo79xauohS8eE1flzQfmWhh1SloxCZVBEO2cGFWzWQfwu~u1u~ZX7fJpXF8ooF5B4qAiYtr~CF7U3EBPpxfNKDiSmBsH6WwDgoCM0Bh0PgrFkpr0n954guJbg70qf9NM0XwxH4slTJcuZhMPFvkjJI8U1avaRpL3sQltsO2cLo~cdCyI7ML-Rp3kbkPQlEoowg9lAflGYUI6KEoWeTLTtsWspSIslW51LwTrV8gZtChrZkJCL80EVmNdkJLnG10cB2R--SMUuJKVwehpXjdolOolEbBhezmeIAam3RA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History"},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436808"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436808/Plural_Form_of_Polish_Madness_Side_Notes_to_Mira_Marcin%C3%B3w_s_The_History_of_Polish_Madness_Vol_1_The_Study_of_Melancholy"><img alt="Research paper thumbnail of Plural Form of Polish Madness. Side Notes to Mira Marcinów’s The History of Polish Madness. Vol. 1. The Study of Melancholy" class="work-thumbnail" src="https://attachments.academia-assets.com/113294474/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436808/Plural_Form_of_Polish_Madness_Side_Notes_to_Mira_Marcin%C3%B3w_s_The_History_of_Polish_Madness_Vol_1_The_Study_of_Melancholy">Plural Form of Polish Madness. Side Notes to Mira Marcinów’s The History of Polish Madness. Vol. 1. The Study of Melancholy</a></div><div class="wp-workCard_item"><span>AVANT. The Journal of the Philosophical-Interdisciplinary Vanguard</span><span>, 2020</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="48840d5ea6d143f8c932965edde92173" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294474,"asset_id":117436808,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294474/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436808"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436808"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436808; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436808]").text(description); $(".js-view-count[data-work-id=117436808]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436808; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436808']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436808, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "48840d5ea6d143f8c932965edde92173" } } $('.js-work-strip[data-work-id=117436808]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436808,"title":"Plural Form of Polish Madness. Side Notes to Mira Marcinów’s The History of Polish Madness. Vol. 1. The Study of Melancholy","translated_title":"","metadata":{"publisher":"The Centre for Philosophical Research","grobid_abstract":"The task of the paper is twofold. The author is reading Mira Marcinów's book upon recognition of its importance in two debates; that on the subject of madness and its conditions, and that on Poland and its character, i.e. the specificity of Polish melancholy. The author is reading the book to reflect upon the status of melancholy in culture and its unique position. In this endeavour, author attempt to recognize the structure of the melancholic subject and its problematics. Above all, he wonder whether the melancholic has no doubts about his life. A fairly justified hypothesis would be that the melancholic sees himself as a dead rather than a living body.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"AVANT. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436806"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436806/Critique_in_the_Field_of_Immanence_The_Case_of_New_Polish_Art"><img alt="Research paper thumbnail of Critique in the Field of Immanence: The Case of New Polish Art" class="work-thumbnail" src="https://attachments.academia-assets.com/113294473/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436806/Critique_in_the_Field_of_Immanence_The_Case_of_New_Polish_Art">Critique in the Field of Immanence: The Case of New Polish Art</a></div><div class="wp-workCard_item"><span>Philosophy Study</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d13d132e7d6aacb65d17f267efd60aac" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294473,"asset_id":117436806,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294473/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436806"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436806"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436806; 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Certainly, Identities is an attempt to express memory without distorting the image of the past, attempting to give justice to anonymous victims, whom history has sought to deprive of the right to mourn and the right to a name, as well as the right to be mourned. Identities is an extraordinary cycle, which consists of portraits of women imprisoned in an Auschwitz concentration camp. Naturally, this must immediately and inevitably be associated with the well-known photographs \"taken\" from the Auschwitz camp by members of the Sonderkommando in August 1944, depicting naked women driven by SS In the presented paper, the author, referring to several examples of Polish contemporary art, reflects on the concept of criticism. The author asks the question: Whether are we dealing in late capitalism with a post-critical turn in art and philosophical thinking at all? He analyzes the post-critical turn by referring to other concepts such as immanent critique (S. Turkle), critique in the field of immanence (G. Deleuze), post-theoretical culture (T. Eagelton), assembly art (G. Didi-Huberman), \"technical perfection\" (M. Heidegger), mnemotechnics (J. Derrida), mechanosphere (G. Deleuze \u0026 F. Guattari), and finally the famous distinction of Walter Benjamin between \"display value\" of the work of art and its \"cult value\". The ultimate goal of the article is to determine the possibility of criticism (critique) in the age of techno-or affective capitalism (L. Berlant \u0026 B. Stiergler). At the end, the author poses the question: To what society we belong? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436804"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117436804/Essay_on_Indifference_Affect_and_Thinking_From_Spinoza_to_Freud_and_Deleuze"><img alt="Research paper thumbnail of Essay on Indifference: Affect and Thinking From Spinoza to Freud and Deleuze" class="work-thumbnail" src="https://attachments.academia-assets.com/113294475/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436804/Essay_on_Indifference_Affect_and_Thinking_From_Spinoza_to_Freud_and_Deleuze">Essay on Indifference: Affect and Thinking From Spinoza to Freud and Deleuze</a></div><div class="wp-workCard_item"><span>Philosophy Study</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="969226e66000f6d9c056b5930a64db6d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294475,"asset_id":117436804,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294475/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436804"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436804"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436804; 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The author also asks: In what sense, thinking leads to \"overall indifference\"? What, indeed, is indifference? Reading carefully, the philosophical texts on affects, mainly Spinoza, Freud, Bergson, and Deleuze, author argues that indifference is not a kind of non-affection, beside-affection, post-affection, but rather, it is a trace of affect-just as cinders are remnants of fire. Indifference is neither abnegation which is a kind of statement that we could not care less. 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Wstęp do lektury dzienników Witolda Gombrowicza i Sławomira Mrożka</a></div><div class="wp-workCard_item"><span>Pamiętnik Literacki</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="03de27a03dcd89cf14e7a0cfc2e2a613" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294472,"asset_id":117436802,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294472/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436802"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436802"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436802; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436802]").text(description); $(".js-view-count[data-work-id=117436802]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436802; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436802']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436802, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "03de27a03dcd89cf14e7a0cfc2e2a613" } } $('.js-work-strip[data-work-id=117436802]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436802,"title":"Co to jest dziennik? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117436799"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/117436799/Foucault_Reads_Freud_The_Dialogue_with_Unreason_and_Enlightenment"><img alt="Research paper thumbnail of Foucault Reads Freud: The Dialogue with Unreason and Enlightenment" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/117436799/Foucault_Reads_Freud_The_Dialogue_with_Unreason_and_Enlightenment">Foucault Reads Freud: The Dialogue with Unreason and Enlightenment</a></div><div class="wp-workCard_item"><span>Polish Sociological Review</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The title of the essay refers to the famous statement in Foucaults introduction to his History of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The title of the essay refers to the famous statement in Foucaults introduction to his History of Madness where he writes that &quot;we have to do justice to Freud&quot;. The problem, however, is that Foucault&#39;s philosophy does not seem to do justice to Freud. Foucault&#39;s use of Freud is ambiguous: sometimes he uses him for purely instrumental purposes (when reconstructing the history of madness and sexuality), but sometimes-for anthropological purposes signaling Freud&#39;s role in redefining our common humanity and particularly our relation to language, life and work. The author confronts Foucault&#39;s ambiguous reading of Freud with the equally ambiguous reading of Foucault by Derrida. Derrida discusses Foucault twice. Once in the essay Cogito and The History of Madness in which Derrida takes on Foucault&#39;s understanding of Descartes and his role in the exclusion of madness from the realm of reason. The second time-in his essay To Do Justice to Freud. Here Derrida disagrees with Foucault whether Freud managed to reestablish the body&#39;s communication with reason which Descartes destroyed.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436799"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436799"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436799; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436799]").text(description); $(".js-view-count[data-work-id=117436799]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436799; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436799']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436799, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117436799]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436799,"title":"Foucault Reads Freud: The Dialogue with Unreason and Enlightenment","translated_title":"","metadata":{"abstract":"The title of the essay refers to the famous statement in Foucaults introduction to his History of Madness where he writes that \u0026quot;we have to do justice to Freud\u0026quot;. 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Specyfika wyjaśnienia funkcjonowania gramatyki moralnej w ujęciu Marca D. Hausera" class="work-thumbnail" src="https://attachments.academia-assets.com/113294453/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117436798/Problem_w%C5%82adzy_moralnej_Specyfika_wyja%C5%9Bnienia_funkcjonowania_gramatyki_moralnej_w_uj%C4%99ciu_Marca_D_Hausera">Problem władzy moralnej. Specyfika wyjaśnienia funkcjonowania gramatyki moralnej w ujęciu Marca D. Hausera</a></div><div class="wp-workCard_item"><span>Principia</span><span>, Oct 15, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eeb1cfd3338c7d641a26324665acb526" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113294453,"asset_id":117436798,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113294453/download_file?st=MTczMzAyMDcxMyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117436798"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117436798"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117436798; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117436798]").text(description); $(".js-view-count[data-work-id=117436798]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117436798; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117436798']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117436798, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "eeb1cfd3338c7d641a26324665acb526" } } $('.js-work-strip[data-work-id=117436798]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117436798,"title":"Problem władzy moralnej. 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