We assume that the imperative reasoning is a reasoning containing at least one step which is an imperative (or rather its content). At the same time, we understand the term "imperative" as a synonym of "imperative sentence". We assume that in its main usage, imperatives express a certain volitional act: namely, a will of realizing a certain state of affairs. In our opinion, such characterization is related to the contents of imperatives; we call these contents "prescriptions", remembering that in untypical (...) usages prescriptions are not expressed by imperatives. Traditional approach to the processes of reasoning takes into account only these mental processes steps of which are declaratives or declarative sentences (or rather their contents – i.e. judgments). If processes of imperative reasoning are to belong to the range of the term "reasoning", the notion of reasoning has to receive a new, enlarging explication. We propose such an explication in the paper. (shrink)

The purpose of the present paper is to discuss several metaphorical conceptualizations of the phenomenon of communication from the perspective of cognitive linguistics. Apart from the purely linguistic and philosophical issues, the article touches upon the questions that concern the process of teaching and learning a foreign language (especially the so called "radically different one"). The thesis about our essentially metaphorical understanding of the phenomenon of communication, widely acknowledged in cognitive linguistics, is supported by empirical data drawn from Arabic and (...) several Indo-European languages. Subsequently, the thesis is taken as a point of departure for discussing such issues as the problem of cross-linguistic variation of metaphors and their biological motivation. The paper consists of three sections: the first one examines the metaphor of communication as transfer, the second considers the metaphor of communication as enlightening, whereas the third presents some philosophical observations. The most important conclusion that is drawn here has it that the potential universality of various metaphorical conceptualizations is a very useful heuristic and didactic tool, for the existence of a common ground between languages that are genetically unrelated makes it possible not only to account for the ease with which certain elements of the target language can be translated into the source language, but also to hypothesize about the general mechanisms that are responsible for understanding and acquiring the (radically) different target language. Needless to say, such hypotheses are of paramount importance for the process of teaching and learning a foreign (especially radically different) language. (shrink)

The article is concentrated on three major concepts in the Hegelian System, namely: Begriff (notion), Schein (appearance), and Erscheinung (phenomenon). It reveals the interrelationship of this terms and unveils them by showing their triadic notion-elements – their abstracts, negations and concretes (sometimes called "thesis, antithesis and synthesis").

The main aim of this paper is to try to answer the question of the nature of Kantian project of the transcendental philosophy. Is it, in real, as Kant by himself says, that his philosophy, as the critic of the pure theoretical reason presupposes, is merely the preparation the ground under the metaphysics, and merely asks the question of the possibility of metaphysics at all, or rather Kant's system of the theoretical philosophy called by Kant as formal or transcendental idealism (...) can be classified as one of the main ontological systems: ontological realism or idealism, in the classical sense. I think the crucial notion, which can help to solve this problem, is the notion of reality used by Kant in several meanings and contexts which I am going to examine in this article. (shrink)

The main goal of the article is to demonstrate that (against general opinion) Wolff used not one but few different research methods in his philosophy. Except mathematical (more geometrico), there were semiotic, eidetic and reflective ones. Moreover I indicate the presence of reductive, transcendental, and rhetorical method elements in Wolff's works. Each of this methods are represented in this article in details with an examples of their usage by Wolff. The choice of the methods and the structural relation between them (...) are not coincidental. In the current article I try to prove that the heuristic epistemological primacy in Wolff's philosophy belongs not to the mathematical but to eidetic method. Speaking of the relation type between eidetic method and the rest of them – semiotic, reflective and axiomatic (mathematical one) – I would define it as: (1) genetic dependence, since eidetic method is the reason of existence of the rest of the methods, (2) heuretic dependence, while eidetic one gives the opportunity for the reflection over the rest of the methods, and (3) epistemological dependence, while eidetic method provides criteria of truth (reliability) of the knowledge for the rest of methods. (shrink)

In the paper I try to present what I termed epistheology in its relation to basic concepts of theory of knowledge: the knowledge itself, its unity and systemic character, criteria of truth and selfevidence, and the questions of justification (of knowledge and criteria of knowledge both) and ethical ideal of knowledge as the contemplation of God's design. Epistheology is thus an epistemic discourse based on and warranted by theological concepts. I analyze Descartes, Malebranche, Leibniz and the like to demonstrate the (...) way this discourse operates. In the second part of the paper I sketch the British approach: empirical, secular, and most importantly based on the concept of verisimilitude. Humean philosophy is in this way not only seen as antagonistic to its continental predecessors, but also victorious as a foundation of new and fertile paradigm of secular science. (shrink)

The author of the paper presents some critical opinions (including her own) on Habermas' conception of language and discourse. At the same time she strives to explain the main controversies which arise from Habermas' key categories. For example Habermas seems to compare the structure of society with the structure of language, underlining the importance of common practice of speech acts. But is there still any room for such communicative activity in the modern postindustrial world? And, first of all, must we (...) really concentrate all our efforts on promoting the communicative rationality? The results of universalization principle, as well as the interrelations between communicative action and discourse (both highlighted in the paper) belong to other problems of Habermas' philosophy. The paper discusses weak points or even inconsistencies which can be noticed in these conceptions. Finally the author reflects on Habermas' ideal speech situation and on "the utopia touch" in Habermas' seemingly practical concepts. (shrink)

Hegel's philosophy of religion is typical for critical philosophy of Enlightenment. Hegel treats about religion as an earlier and less developed form of human mind. Religion is product of culture, society and mythological mind, which is connected with emotions and imagination.