On Wiener-Hopf factors for stable processes

We give a series representation of the logarithm of the bivariate Laplace exponent $\kappa$ of $\alpha$-stable processes for almost all $\alpha \in (0,2]$.Comment: 16 pages. to appear in Annales IHP, 201

OPINIE POZNANIAKÓW O OBECNOŚCI OBCOKRAJOWCÓW NA RYNKU PRACY W ŚWIETLE MIGRACJI KOMPENSACYJNYCH DO POLSKI

The analysis presented in the paper focuses on the attitudes of Poznan inhabitants towards the presence of foreigners on the Polish labour market. The presented results have been derived from a research project: ‘The level of trust among Poznan inhabitants towards foreigners and its sources,’ which was conducted from October 2009 to September 2010. It was based on two measurements: (i) questionnaire interviews (PAPI) conducted on a random sample of Poznan inhabitants (436) and (ii) more detailed interviews with selected inhabitants who have come in contact with foreigners living in Poland. The features typically attributed to the mentality of Poznan inhabitants determine the attitudes with respect to the migration of foreigners to Poland and their taking of jobs. There is a definite discrepancy between the two components of this Poznan mentality characterised by economic openness on the one hand, and resistance to change in the areas of culture and customs on the other. The expression of this bipolar nature of Poznan inhabitants attitudes with respect to foreigners is the high level acceptance of the presence of workers coming from Western Europe and North America, and a lower level of social acceptance of the immigration from the Far East, Muslim states, Caucasian republics, or the countries of sub-Saharan Africa, as well as – irrespective of the country of origin – a high level of expectations with respect to the assimilation to the local identity and cultural rites. Although the pragmatic attitude of economic openness among Poznan inhabitants currently prevails, it cannot be excluded that in the future it will be replaced by the resistance towards accepting foreigners originating from countries defined as culturally ‘other.’Przedmiotem zaprezentowanych analiz są wywołane procesami migracji kompensacyjne postawy poznaniaków w odniesieniu do obecności obcokrajowców na polskim rynku pracy. Przedstawione wyniki były częścią projektu badawczego pt. „Poziom zaufania mieszkańców Poznania do obcokrajowców i jego uwarunkowania”, zrealizowanego w okresie od października 2009 do września 2010 r., który opierał się na dwóch pomiarach: 1) wywiadzie kwestionariuszowym PAPI zrealizowanym na imiennej losowej próbie 436 mieszkańcach Poznania oraz 2) pogłębionych wywiadach indywidualnych z celowo dobranymi poznaniakami, którzy utrzymywali jakiś kontakt z obcokrajowcem przebywającym w Polsce. Postawy poznaniaków wobec możliwości osiedlania się obcokrajowców w Polsce oraz podejmowania przez nich pracy zarobkowej są odzwierciedleniem cech przypisywanych tradycyjnej mentalności mieszkańców Poznania. Dochodzi przy tym do wyraźnego rozdźwięku pomiędzy dwoma podstawowymi komponentami tej lokalnej mentalności: gospodarczą otwartością – z jednej strony oraz kulturowo-obyczajową zachowawczością z drugiej. Wyrazem takiego dwubiegunowego charakteru postaw poznaniaków w stosunku do cudzoziemców jest wysoki poziom akceptacji obecności przybyszów z państw Europy Zachodniej oraz Ameryki Północnej, niższy poziom społecznego przyzwolenia na możliwość osiedlania się cudzoziemców z krajów Dalekiego Wschodu, państw muzułmańskich, republik kaukaskich czy też krajów czarnej Afryki, a także – niezależnie od pochodzenia przybyszów – wysokie oczekiwania asymilacji względem lokalnej tożsamości i obyczajowości. Wprawdzie pragmatyczna postawa gospodarczej otwartości poznaniaków przeważa, przynajmniej na razie, nad ich kulturowo-obyczajową zachowawczością, ale w przyszłości nie można wykluczyć dominacji oporu wobec cudzoziemców z krajów definiowanych jako „obce” kulturowo

Hermeneutyka umierania

According to narrative theories (both in literary criticism and in philosophicalor psychological applications of the concept of narrative) the end of a story or lifestory, i.e. its closure, is an essential part of life which provides coherence and meaning toit as a whole. Since human life ends with death, it is important to consider the means ofapproaching this signifi cant dividing line from the point of view of a living person. Whilereading the works of French “thanatologists” (e.g. Louis-Vincent Thomas or Vladimir Jankélévitch)as well as the works of Martin Heidegger, Michel de Certeau, Zygmunt Baumanor Giorgio Agamben, the author tries to answer the question: How can dying be understoodand included, by anticipation, into one’s life story in order to complement it

Odnaleźć phronesis w aisthesis. Paul Ricoeur wobec samotności wyboru i działania

This article tries to answer the question whether is possible to achieve such a wisdom of situational overview to recognize right way of acting in a situation of tragic moral choice, connected with incertitude and loneliness of decision-making subject. Paul Ricoeur’s Oneself as Another is discussed here as well as its main reference points, that is Aristotle’s Nicomachean Ethics and Kant’s moral doctrine. The solution given by Ricoeur – as it is claimed – is the strongest one, even if insufficient to ultimately eliminate anxiety and incertitude that moral subject is fated to

O dobrej literaturze

The thesis discussed here is that a main subject of literature is evil while its main goal is good. Is it possible that depicting the evil (crime,suffering, cruelty) could causes in good consequences (for reader or author)? Three main justifications of depicting of the evil in literfor it or help toature claim that it could sensitize reader for it, immune for it or help to.  But all of those justifications – as it is shown by lecture of J.M. Coetzee’s Elizabeth Costello and J. Marías Your Face Tomorrow – are at least problematic. It is impossible to determine a priori whether a reader become “a better person” after contact with the evil inscribed in literary works, or, on the contrary, will be anesthetized or even possessed by the evil. So, as a solution, author recalls a concept of a “good story”, which paradigm is a speech on deathbed, enclosing whole life of a moribund and – with the burden of finality and frankness – asking not whether you was acting good or bad, but whether the fictions you were living by them were worth it. A “good literature” shows its figures as entangled infictions – frames of reference which provide a meaning to the world and are responsiblefor a essential distinctions, headed with this for good and bad things and behaviors. Alldepends for the fictions we entrust and affirm – it says – and our moral duty, as well as writer’s responsibility, is to be vigilant for its real consequences – the places where fiction meets real body of other human being capable for suffering

Martin representation and Relative Fatou Theorem for fractional Laplacian with a gradient perturbation

Let $L=\Delta^{\alpha/2}+ b\cdot\nabla$ with $\alpha\in(1,2)$. We prove the Martin representation and the Relative Fatou Theorem for non-negative singular $L$-harmonic functions on ${\mathcal C}^{1,1}$ bounded open sets.Comment: 28 pages, editorial change