Vol. 58 • Nr 1/2019 Instytut Filozofii Uniwersytetu

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Vol. 58 • Nr 1/2019 Instytut Filozofii Uniwersytetu INSTYTUT FILOZOFII UNIWERSYTETU WARSZAWSKIEGO VOL. 58 • NR 1/2019 Rada Naukowa Przewodnicząca: Joanna Górnicka-Kalinowska (Uniwersytet Warszawski) Członkowie: Nigel Dower (University of Aberdeen), Włodzimierz Galewicz (Uniwersytet Jagielloński), Jerzy Gałkowski (Katolicki Uniwersytet Lubelski), Róbert H. Haraldsson (Háskóli Íslands), Agnieszka Marie Jaworska (University of California, Riverside), Andrzej M. Kaniowski (Uniwersytet Łódzki), Ryszard Kleszcz (Uniwersytet Łódzki), Miłowit Kuniński (Uniwersytet Jagielloński), Joanna Nowicki (Université de Cergy-Pontoise, CNRS), Wlodek Rabinowicz (Lunds Universitet, LSE), Joanna Regulska (Rutgers University), John Skorupski (University of St Andrews), Zbigniew Szawarski (Uniwersytet Warszawski), Andrzej Szostek (Katolicki Uniwersytet Lubelski) Redakcja Paweł Łuków, redaktor naczelny Jakub Zawiła-Niedźwiecki, sekretarz redakcji Joanna Andrusiewicz, red. naukowa Joanna Różyńska, red. naukowa Joanna Górnicka-Kalinowska, red. naukowa Adrian Kuźniar, red. naukowy Magdalena Środa, red. naukowa Joanna Iwanowska, red. j. angielskiego Redaktorzy tomu: Magdalena Środa, Jakub Dadlez Redakcja jęz. polskiego: Joanna Andrusiewicz Redakcja jęz. angielskiego: Joanna Iwanowska Skład: Michał Wysocki Adres redakcji „Etyka” Instytut Filozofii Uniwersytetu Warszawskiego Krakowskie Przedmieście 3, 00-927 Warszawa tel. (22) 55 23 718 · http://www.etyka.uw.edu.pl · e-mail: [email protected] W sprawie numerów archiwalnych „Etyki” prosimy o kontakt e-mailowy z redakcją. © Copyright by Uniwersytet Warszawski © All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means without the prior permission of the Publisher. © Wszelkie prawa zastrzeżone. Przedruk, odtwarzanie lub przetwarzanie fragmentów tego wydawnictwa w mediach każdego rodzaju wymaga pisemnego zezwolenia Wydawcy. Wersją podstawową „Etyki” jest wersja internetowa. Printed in Poland, nakład: 100 egz. eISSN: 2392-1161 ISSN: 0014-2263 Publikacja finansowana w ramach programu Ministra Nauki i Szkolnictwa Wyższego pod nazwą „Narodowy Program Rozwoju Humanistyki” w latach 2016–2019 Spis treści Od Redakcji / 5 Jakub Dadlez, Magdalena Środa Wstęp. Obcy, inny, wykluczony / 7 Artykuły Bernhard Waldenfels Myśleć obce / 15 Wojciech Józef Burszta Nadmiar obecności i wydalenie innego / 27 Magdalena Środa Obcość, obojętność, okrucieństwo / 42 Marek Jedliński Konstruowanie obcości – próba ujęcia teoretycznego / 61 Alina Mitek-Dziemba Kosmopolityzm jako praktyka między gatunkowa. Parę uwag o gościnności nieantropocentrycznej / 76 Dipesh Chakrabarty Cztery pytania do Dipesha Chakrabarty’ego / 97 Tamara Nehrub Współczesne formy wyobcowania. Tożsamość w ruchu: migrant i nomada / 102 Joanna Hańderek Inny, uchodźca – współczesne formy obcości / 125 Andrzej Leder Stosunek do Innych w dzisiejszej Polsce. Cień Zagłady? / 142 4 SPIS TREŚCI Małgorzata Kowalska Uwagi o fenomenologii, polityce i etyce obcości / 152 Agata Bielik-Robson Marański uniwersalizm. Benjamin, Derrida i Buck-Morss o kondycji uniwersalnego wygnania / 175 Witold P. Glinkowski Bliźni, obcy, inny – w perspektywie dialogicznej / 198 Mirosław Piróg Inny w nas. Kwestia Innego w świetle koncepcji cienia Carla Gustava Junga / 211 Jakub Dadlez Próbowanie innych Michela de Montaigne / 219 Karol Gromek Hume i radykalny priorytaryzm / 243 Recenzje Jakub Sochacki Nowa (?) nietolerancja religijna / 254 Jan Grad Wymiary obcości / 261 Jacek Warchala Zrozumieć fenomen Innego/Obcego / 268 Rafał Szczerbakiewicz (Nie)bezpieczni Obcy – (Nie)pewni siebie Swoi / 280 Informacje dla autorów / Information for Authors Od Redakcji DOI: https://doi.org/10.14394/etyka.1248 Szanowni Państwo, W niniejszym tomie ETYKI znajdą Państwo wiele zmian, które są następstwem przemian, jakim podlega współczesna nauka. Wraz z rozwojem technologii, które coraz szerzej wkraczają także do humanistyki, jak i rosnącym globalnym znaczeniem badań naukowych, zmieniają się style bibliograficzne, sposoby cytowań i procedury, zgodnie z którymi funkcjonują czasopisma. ETYKA nie jest pod tym względem wyjątkiem. Od 1966 r. ETYKA wychodziła w formie, która ulegała niewielkim tylko uno- wocześnieniom wraz ze zmieniającymi się technologiami poligraficznymi, a później pojawieniem się Internetu. W związku z przemianami społeczno-politycznymi abstrakty w języku rosyjskim ustąpiły miejsca abstraktom w j. angielskim. Zniknęły z ETYKI przekłady, a w zamian za to pojawiły się oryginalne artykuły badaczy z zagranicy. ETYKA publikuje prace zarówno w j. polskim, jak i angielskim. Dzisiaj stanęliśmy przed koniecznością podjęcia kolejnych kroków, które umożliwią ETYCE nie tylko zachowanie jej wyjątkowego miejsca wśród lektur polskich badaczy filozofii moralności, ale też wykroczenie na arenę międzynarodową. Od tego numeru ETYKA ukazuje się z szeregiem zmian i nowości: • numeracja dwustopniowa (tom/numer) • system cytowania autor-data (Chicago 17. edycja) • bibliografia załącznikowa • numery DOI przy każdym artykule • słowa kluczowe przy każdym artykule • nota o autorce/autorze przy każdym artykule • ORCID każdego autora/autorki Wierzymy, że zmiany te poprawią widoczność pisma, a w szczególności autorów publikujących w ETYCE i ich artykułów. Tak by autorzy, nie tylko polscy, wiedzieli że w ETYCE warto publikować. 6 OD REDAKCJI Zauważą też Państwo zupełnie odmienioną stronę internetową ETYKI. Za tą zmianą wyglądu kryje się znacznie bardziej fundamentalna zmiana systemu obsługi czasopisma, który radykalnie poprawia naszą komunikację z autorami, recenzentami i czytelnikami. Mamy nadzieję, że wszystkie te zmiany to dobry znak drugiego półwiecza istnienia ETYKI. Redakcja ETYKA 58, NR 1/2019 Wstęp. Obcy, inny, wykluczony DOI: https://doi.org/10.14394/etyka.1249 Jakub Dadlez, Uniwersytet Warszawski Magdalena Środa, Uniwersytet Warszawski Tematy obcości, inności, różnicy, dawniej nieobecne, stoją teraz w centrum filo- zoficznych i etycznych zainteresowań. Złożyło się na to kilka przyczyn. Jedna ma charakter cywilizacyjny. Świat staje się globalny, ludzie mobilni z różnych powodów: ekonomicznych, politycznych, egzystencjalnych, cywilizacyjnych. Liczba migrantów wynosi obecnie prawie pół miliarda. Uciekają przed zmianami klimatycznymi, przed prześladowaniami, „za pracą”, w poszukiwaniu lepszego życia. „Obcy” są wszędzie i najczęściej – w odróżnieniu od wędrowców czy turystów – pragną zostać tam, gdzie przybyli, bo nie mogą lub nie chcą wracać do siebie. Wszędzie są też uprze- dzenia i wrogość wobec nich. Darwiniści twierdzą, że antagonizm wobec obcych jest wyprowadzony z instynktu samozachowawczego pobudzającego do walki o byt. Niektórzy socjologowie, przykładowo, G.W. Summer, który jako jeden z pierwszych zajmował się problematyką obcości, są przekonani, że wszędzie tam, gdzie stykają się grupy kulturowo odmienne, musi pojawić się wrogość. Filozofowie tacy jak Carl Schmitt uważają z kolei, że kategoria wrogości jest konieczna dla istnienia polityki. Wrogość wobec obcych była, jest i będzie. Druga przyczyna związana jest z emancypacyjnymi przemieszczeniami między centrum a peryferiami: do głosu dochodzą „inni”: kobiety, skolonizowani, dawni niewolnicy, homoseksualiści, środowiska LGBT i inne grupy wykluczone z publicznej sfery widzialności i dyskursów antropologicznych. Okazało się bowiem, że centralna dla europejskiego humanizmu kategoria Człowieka (jego godności i praw) była kate- gorią relatywną, ograniczoną do tych, którzy mieli władzę, by kategorię tę definiować. W najbardziej jaskrawy i tragiczny sposób dowiodła tego II wojna światowa i Zagłada. Eksterminacja Żydów, czyli „obcych”, miała miejsce w nowoczesnej, ra- cjonalistycznej kulturze, u szczytu jej duchowych dokonań. Trzeba było więc na nowo przemyśleć wszystkie kategorie, które należały do spuścizny epoki humanizmu i odkryć, że od samych początków (co najmniej od czasów konkwisty) miała ona swój 8 JAKUB DADLEZ, MAGDALENA ŚRODA mroczny, barbarzyński rewers, widoczny przede wszystkim w stosunku do obcego. Stąd obwieszczenia o „Śmierci człowieka”, które rozpoczął A. Kojève w wykładach o Heglu a przypieczętował M. Foucault w „Słowach i rzeczach”, a które – paradok- salnie – okazały się płodne w prace nad alternatywnymi wersjami antropologii wkluczającymi różnice, inność, wielość, różnorodność. Logika-tego-samego, która napędzała europejską metafizykę od czasów Parmenidesa, musiała ustąpić pola kon- cepcjom, które porzuciły ambicje unifikacji heteronomiczności. Pojawiły się i ciągle pojawiają koncepcje posthumanistyczne, antyhumanistyczne, transhumanistyczne, które logice tożsamości przeciwstawiają – jak pisze Descombes w pracy „To samo i inne” (1999, s. 91) – „myśl różnicy”. Wszelako potoczna percepcja ciągle opiera się na dualnych kategoriach, dzięki którym porządkujemy, poznajemy i interpretujemy świat; na pojęciach wewnętrza i zewnętrza, ładu i chaosu, ducha i materii, tożsamości i różnicy, naszości i obcości. Szukamy podobieństw, redukujemy inne, do tego co znane a jeśli nie da się tego zrobić, inność pojmujemy jako wrogie przeciwieństwo lub niedorzeczną sprzeczność. Różnica budzi zdziwienie, zgrozę, przerażenie, agresję. Nasza niechęć wobec tego co obce, inne, znajduje więc bardzo szerokie psychologiczne, socjologiczne i metafi- zyczne uzasadnienie. Dodatkowo – jak twierdzi Zygmunt Bauman w książce „Obcy u naszych drzwi” (2016) – jest to wykorzystywane przez polityków, którzy na strachu przed obcym budują politykę sekurytyzacji, to znaczy potęgowania lęków w celu wykazania niezbędności i skuteczności swojej strategii bezpieczeństwa. W dobie
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