This paper describes the results of a study that examined if psychological entitlement and hedonic well-being mediated relationships between counterproductive work behaviors (CWB) and grandiose narcissism. More specifically, the mediation effects of both types of narcissism on CWB via psychological entitlement and hedonistic subjective well-being (SWB) were examined. This study is based on self-reported, cross-sectional study on 119 working adults. Agentic and communal narcissism were positively related to CWB in parallel way, while simultaneously and indirectly decreasing CWB levels via higher SWB. Current paper is the first attempt to include agentic-communal narcissism model to explain the levels of CWB. The theoretical and practical implications of presented findings are discussed here in terms of the agency-communion model of narcissism and the “mixed blessing” effects of grandiose narcissism on subjective well-being.
In the article I present and criticize the view of classical compatibilism on freedom, i.e. the view according to which free subjects and free actions can exist in the world ruled by universal, exceptionless causality. I claim that compatibilism does not solve the problem of freedom and determinism, but avoids and disregards it. Compatibilism pretends to accomplish the task by playing with semantic tricks that create a misleading impression of ‛compatibility’.
Gaston Milhaud rejects the principle of contradiction if it is conceived as an absolute and universal rule. He claims that it only holds in some narrowly defined circumstances. According to him, the greater is mental contribution to an act of cognition the more appropriate is the application of the principle of contradiction. My analysis of his views shows that he wanted to emphasize the differences between the objective reality and its mental or linguistic representations rather than undermine the logical principle of contradiction. Parallels can be noted between Milhaud’s views on contradiction and Leon Chwistek’s theory of the multiplicity of realities, as well as Kazimierz Ajdukiewicz’s concept of the cognitive role of language.
The article focuses on selected problems which have now appeared and fall under the ideas “industry 4.0” and “society 5.0”, namely on anthropological issues. Changes in the relationships between man and technology based on trust lead to an increase of the role of the technological factor in these relations. Other aspects of the analyzed changes concern the new requirements of the responsibility and changes of human subjectivity and rationality. The future of man appears to be an area of uncertainty related to inter alia the conditions of functioning and living in the order of the post-digital world.
In the article the author discusses the relationship between education and socio-cultural needs. The socio – cultural reality is the reality of a permanent change. It is difficult to describe and even more difficult to understand. The specific character of qualitatively new changes in the relations between globality and locality implies a completely new perception of reality, ways of interpreting the world, and a new quality of judgments about the condition of the modern man. This reality is also a ”multiplicity of worlds”, which means a large number of possibilities to create oneself. What individuals perceive as their ”own” has the biggest developmental potential when it is worked out on the proactivity path. proactive people are distinguished by interrelated features: the search for a possibility of change (the environment examination, going beyond limitations of a given situation), establishing effective and change oriented goals (opening new paths of action), foreseeing problems and remedia measures (the analysis of one’s own achievements, looking for signals of threats or dangers), looking for new ways of achieving goals (the ambition is to make a new tradition).
The article is an attempt to collate and present the existing works of Polish geographers who focused on public space in cities, taking two main theoretical and methodological approaches – objective and subjective – under consideration. The article discusses different definitions of the analysed term in an interdisciplinary context as well as indicates main aspects and research directions in geographical studies along with the scholars representing them. Moreover, the authors make an attempt to evaluate the existing state of the art and try to set future perspectives for geographical studies on public space in cities. The article finishes with the authors’ conclusions regarding the necessity to continue the research on public space and the role Polish geographers shall play in it.
There is a growing body of research investigating the relationships among gratitude, self-esteem, and subjective well-being. However, there remains a scarcity of research examining the impact of self-esteem on the relationship between gratitude and subjective well-being within Arabic context. In this study, 300 Arabic speaking adults completed measurements of gratitude, self-esteem, satisfaction with life, and positive and negative experiences. Participants’ ages ranged between 18 and 54 years with a mean age of 29.67 years (SD = 8.91). The correlation results revealed that there were significant positive relationships between gratitude, self-esteem, satisfaction with life, and positive experience, while there were significant negative relationships between gratitude, self-esteem, satisfaction with life, and negative experience. The results also showed that gratitude and self-esteem directly predicted subjective well-being. Additionally, using structural equation modeling, self-esteem exerted a mediation effect on the relationship between gratitude and subjective well-being. The results suggest that enhancing self-esteem could assist adults who have gratitude to experience greater subjective well-being. Using the source of self-esteem, researchers and professionals could improve one’s subjective wellbeing by employing various gratitude activities.
The philosophical tradition defines the subject as a reflective being, in principle aware of its agency which makes it capable of making free decisions and taking responsibility for them. Agency, understood in this way, is clearly attributed only to people. However, the technological development of artificial cognitive enhancements and of increasingly autonomous artificial intelligence, that has been taken place in last few decades, casts doubts whether such an approach is not too anthropocentric. This doubt is indicated by some proponents of extending cognitive processes beyond the human brain; they argue for the need of appropriate extension of the subject as well. Moreover, there is an increasing number of proposals attributing agency to artifacts. In the first part of the article, I refer to the two most commonly used philosophical criteria distinguishing the subject of cognition from all information processing systems: being a reflective system, and being the subject of intentional stance. Next, I assess, from such a perspective, the attempts to attribute agency to both one-person extended cognitive systems and artificial systems, such as relatively autonomous computer programs. I argue that the gap between conceptions of the extended subject and the artificial subject, and the standard approach incline toward the usage of the term “agent” designating this phenomenon. The term is already widely used in cognitive science to designate any relatively autonomous information processing system performing a cognitive task. The need of the clear distinction between “the subject” (“subjectivity”) and “the agent” (“agency”) is especially noticeable in Polish, where the difference in meanings of these concepts is not so evident as in English. The awareness of the applying in cognitive science these two different notions of agency prevents against a conceptual misuse which could lead to erroneous explanations and predictions.
Animal behaviour and its underlying causal factors are investigated by numerous behavioural sciences. Ethology, one of the most important classical behavioural sciences, is concerned with the description and quantification of behaviour and the analysis of a wide spectre of its causal factors. Ethology also lays stress on the importance of comparative behavioural research and field research. Specific behaviour paterns were considered by classical ethology as elements of hierarchically organised behavioural systems focused on specific functions. The notion of instinct was, however, far from unequivocal and is no more frequently used in behavioural sciences. We also know that information flow between the levels of organization existing in the nervous system and in living systems in general is multidirectional. The assumption that processes running on higher levels of organization can and should be explained solely in terms of processes running on lower levels becomes thus largely groundless. In behavioural sciences reductionism can manifest itself also as the so called law of parsimony adopted during explanations of observed phenomena (Occam’s razor, Lloyd Morgan’s canon). Since the introduction of Karl Popper’s falisifiability criterion to the methodology of scientific research, reductionistic explanations of observed phenomena are, however, less frequently proposed in behavioural sciences. Instead, an approach currently used involves experimental testing of sets of hypotheses proposing alternative explanations of the observed phenomena, not necessarily the simplest ones. Classical ethology was the so called objectivist science of behaviour: its adherents did not deny the existence of subjective phenomena in animals, however, explanations of mechanisms of investigated phenomena in terms of underlying subjective processes were not considered to be sufficient. Presently we may put forward increasingly daring hypotheses concerning subjective experiences of animals thanks to the development of advanced techniques of neuroimaging such as the functional magnetic resonance imaging (fMRI). Behavioural sciences are constantly progressing and their methods become increasingly sophisticated. We can thus hope that philosophy and behavioural sciences will continue during a long time yet to contribute jointly to achieve new insights enriching our knowledge on factors influencing animal and human behaviour.
The author reviews the main elements of Richard Münch’s academic capitalism theory. By introducing categories like “audit university” or “entrepreneurial university,” the German sociologist critically sets the present academic management model against the earlier, modern-era conception of academic research as an “exchange of gifts.” In the sociological and psychological sense, the latter is a social communication structure rooted in traditional social lore, for instance the potlatch ceremonies celebrated by some North-American Indian tribes which Marcel Mauss described. Münch shows the similarities between that old “gift exchanging” model and the contemporary one with its focus on the psychosocial fundamentals of scientific praxis, and from this gradually derives the academic capitalism conception. His conclusion is the critical claim that science possesses its own, inalienable axiological autonomy and anthropological dimension, which degenerate in result of capitalism’s “colonisation” of science by means of state authority and money (here Münch refers to Jürgen Habermas’s philosophical argumentation). The author also offers many of his own reflections on the problem, which allows Münch’s analyses to be viewed in a somewhat broader context.
Urban social movements present themselves as an answer to de3 ciencies of local politics. In this way, they situate themselves in agreement with popular diagnoses of crisis of democracy, and propose their own model of involvement in politics. However, is this model a chance for renewal of democracy, or is it just another version of politics understood as an enlightened management? Does it have the potential for broadening the political, or does it stop halfway? Presented article is an attempt in rethinking those questions. First part compares different political languages, in which critiques of contemporary democracy are formulated. Subsequently, Jacques Rancière’s conception is presented, as emphasising egalitarian and emancipatory dimensions of democracy. Examples of rhetorics and actions of urban social movements are considered in this double context of different political languages and radical character of democracy. The problem of ‘deficient political articulation’, which makes urban social movements unable to fully keep the promises they make, is stressed.
The article is an attempt to define reduction – a phenomenological methodological device – as the beginning of philosophy. The author considers such questions as: What motivates a phenomenologist to do reduction? Can one speak of philosophy before reduction? What is the essence of reduction? To answer these questions the author refers to Edmund Husserl and Jan Patočka, and tries to show that reduction is to be understood as an unmotivated expression of philosopher’s determination to overcome evidence inherent to natural attitude. The author argues that reduction enables one to perform a conceptualization of the world as such. Finally, reduction is defined as an attempt to take thinking seriously.
Environmental ethics draws on the belief that nature is an object of moral worth; i.e. that we have certain moral duties with respect to the natural environment. This article is intended as a defense of this belief. According to the proposal I set forth here, targeting nature as an object of moral worth is grounded on a specific esthetic experience. This conception is based, on the one hand, on Ralph Waldo Emerson’s ideas; on the other hand – it makes use of Roman Ingarden’s concept of esthetic experience.