Co pragmatyzm ma do zaoferowania w obliczu „problemów współczesnego świata”? Pragmatyzm jest jedną z dominujących dziś ideologii humanistycznych. Mimo pozorów nowości, w istocie jest to – jak stwierdził James – jedynie nowa nazwa dla starych pomysłów. Omawiając główne założenia pragmatycznej ideologii odwołuję się do dwóch dziewiętnastowiecznych ruchów myślowych – pozytywizmu Comte’a i marksizmu. Moim zdaniem pragmatyzm, a raczej ideologia pragmatyczna, jest współczesnym wariantem tych eschatologicznych ruchów, a jako taki nie jest w stanie poradzić sobie z „problemami współczesnego świata”.
The leading purpose of this paper is to provide an answer to the question whether Karl Marx belongs to philosophy and history of philosophy, and whether placing him in these categories gives a fair picture of what he really intended to achieve. When analyzing Marx’s thought, one should remember that is his own eyes he was not a philosopher but a researcher who goes beyond the horizon of philosophy in order to undertake scientific and not ideological work aimed at organizing political battles of that time. Of course, what a particular thinker believes of himself cannot be an ultimate criterion for interpreting his/her academic output. The doubts are augmented when we consult Leszek Kołakowski’s Main Currents of Marxism – a book that is based on the assumption that “Karl Marx was a German philosopher”, and this starting point supports the critique of Marx’s thought. The problem arises from the fact that Leszek Kołakowski, who was a post-Marxist, despises science and philosophy, and sees myth as the basis of thought dynamics. Thus the question of the adequacy of his presentation of Marx aris es and strengthens the suspicion that Kołakowski did not present the real Marx’s philosophy but rather a myth of Marx’s theory centered on the idea of making people happy against their will and nature.
The article presents a comparative analysis of various classifi cations of both sciences’ and management sciences’ paradigms in terms of their pragmatism and adequacy regarding organization research. Furthermore, the aim of the article is also to justify the thesis about the high usefulness of research model proposed by Keneth D. Strang. Strang’s model, based on the concept of researcher’s socio-cultural philosophy, allows on the one hand to overcome the theoretical incommensurability and on the other hand makes it possible for representatives of various paradigms to cooperate with each other. The article contains also refl ections on the paradigm as a key factor affecting both the development of management sciences and the practice of management. The choice of a specifi c paradigm, i.e. research ideology, has a decisive impact on the results of research, as well as the generalization of practice. The paradigm defi nes the research strategy, selection of research methods and inference rules. Furthermore, it infl uences the education process, and thus has an impact on shaping the worldview of scientists, entrepreneurs as well as managers.
The aim of this paper is to consider the not so well investigated problem of the role that language has played in Karl Marx’s thinking. The first section discusses several examples of Marxist attempts at philosophical or linguistic reflection on language. I propose the thesis that Marxist meaning theory did not seriously evolve due to the domination of the ‛Traditional Meaning Theory’ (TMT) – irrespective of the actual social conditions. In the second section I undertake some adumbrations on the tendencies of contemporary philosophy of language, such as externalism or pragmatism, whose premonitions can be found in Marx. I also point out that combined with historical materialism they can no longer fit TMT. Finally, I argue that the notion of language and the division of linguistic labor may solve some issues of Marx’s conception of ideology.
I address the question of Marx’s understanding of the role and function of religion in social life. Marx’s pronouncements on this topic are few and far between. Yet relying on them I undertake to examine the proposal ostensibly made by Marx that it was possible, or even necessary, to purge religious institutions and religious attitudes from social life. I point to a number of inconsistencies and errors that Marx committed in making such proposals.
The text discusses Roger Scruton’s most important philosophical views. Scruton was a conservative whose world view was firmly grounded in the Anglo-Saxon philo-sophical tradition. At the same time, he was a man of versatile interests (aesthetics, music, architecture, ecology), which was reflected in his rich creativity. He was a critic of all leftist and liberal ideologies, so he rejected both the liberal meaning of freedom and socialist meaning of equality. He understood freedom as an element of social bonds and hierarchical order. His philosophy revolves around such categories as property, natural justice, common law and oikophilia, on which he bases his ecological project („green philosophy”). Scruton’s texts also contain elements of conservative political practice.
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