There is a long-standing disagreement among Branching-Time theorists. Even though they all believe that the branching representation accurately grasps the idea that the future, contrary to the past, is open, they argue whether this representation is compatible with the claim that one among many possible futures is distinguished—the single future that will come to be. This disagreement is paralleled in an argument about the bivalence of future contingents. The single, privileged future is often called the Thin Red Line. I reconstruct (...) the history of the arguments for and against this idea. Then, I propose my own version of the Thin Red Line theory which is immune to the major objections found in the literature. I argue that the semantic disagreement is grounded in distinct metaphysical presuppositions. My solution is expressed in a conceptual framework proposed by John MacFarlane, who distinguishes semantics from postsemantics. I extend his distinction and introduce a new notion of presemantics to elucidate my idea. (shrink)

It is argued that the assignment of truth values to future contingents is threatened not by a tensed metaphysics but by a temporally “local” notion of truth, i.e., by the assumption that whatever is true at a given time needs to be grounded in what exists at that time. If this assumption is accepted, tensed and tenseless metaphysics are equally vulnerable; if it is rejected, both can accommodate true future contingents. This means that semantic decisions are largely independent of metaphysical (...) considerations. The work of Correia and Rosenkranz (2018) is a clear example of how the tensed metaphysics of the growing block can incorporate true future contingents. Two potential worries are discussed in the context of their work: (a) that their grounding strategy overgeneralizes and admits true counterfactual contingents; and (b) that the growing block theory lacks sufficient resources to distinguish the unique possible future course of events that is relevant for the grounding of future contingents. (shrink)

Let J be any proper ideal of subsets of the real line R which contains all finite subsets of R. We define an ideal J * ∣B as follows: X ∈ J * ∣B if there exists a Borel set $B \subset R \times R$ such that $X \subset B$ and for any x ∈ R we have $\{y \in R: \langle x,y\rangle \in B\} \in \mathscr{J}$ . We show that there exists a family $\mathscr{A} \subset \mathscr{J}^\ast\mid\mathscr{B}$ of power ω (...) 1 such that $\bigcup\mathscr{A} \not\in \mathscr{J}^\ast\mid\mathscr{B}$ . In the last section we investigate properties of ideals of Lebesgue measure zero sets and meager sets in Cohen extensions of models of set theory. (shrink)

Answering a question of A. Kanamori, we prove that there is no Jónsson filter over the least Jonsson cardinal. We also notice that, assuming □ κ , the successor κ + cannot be Jonsson.

Answering a question of A. Kanamori, we prove that there is no Jonsson filter over the least Jonsson cardinal. We also notice that, assuming $\square_\kappa$, the successor $\kappa^+$ cannot be Jonsson.

In this article we consider linear isomorphisms over the field of rational numbers between the linear spaces ℝ2 and ℝ. We prove that if f is such an isomorphism, then the image by f of the unit disk is a strictly nonmeasurable subset of the real line, which has different properties than classical non-measurable subsets of reals. We shall also consider the question whether all images of bounded measurable subsets of the plane via a such mapping are non-measurable.

In this paper the notion of unifier is extended to the infinite set case. The proof of existence of the most general unifier of any infinite, unifiable set of types (terms) is presented. Learning procedure, based on infinite set unification, is described.

Der vorliegende Aufsatz berührt zwei bis heute nur im geringen Maße erforschte und thematisierte Probleme der Übersetzungstheorie. Es geht hier vor allem um eine möglichst kompakte Darstellung einer Diskussion über solche Begriffe wie Kultur, Fremderfahrung, Fremdverstehen, oder Alienation und Alterität. Der wissenschaft1iche Diskurs, in welchem beide der erwähnten Themen immer wieder zur Sprache kommen, gewinnt heutzutage für eine einheitliche Beschreibung der literarischen Übersetzung einen interessanten, obwohl methodologisch noch nicht ganz sicheren Boden. In erster Linie liegt das Problem des Kulturphänomens auf (...) dem Gebiet der Übersetzung in der Art und Weise seiner Analyse. Wie funktioniert der fremde und fremdsprachige Kontext in der kommunikativen Situation der Übersetzung, was doch eine Begegnung der Kulturen bedeutet? Wie ist es mit den Artefakten der fremden Kultur, Kunst und Literatur umzugehen? Welche Sprache soll die Aufgabe der Beschreibung leisten? Es werden hier nur die wichtigsten Fragen einer kulturspezifisch orientierten Übersetzungswissenchaft aufgezahlt. Ein Versuch, nur auf diese Fragen eine allgemeine Antwort zu erteilen, würde den Rahmen jenes kurzen Aufsatzes mit großter Sicherheit sprengen. Nichtsdestotrotz lohnt es sich über die immer aktuellen Quästionen der literarischen Übersetzung ein paar Worte zu sagen. Ich heiter, meine kurze und notwendigerweise oberflächliche Arbeit möge doch als ein guter Ansatz zum Thema: Kultur in der literarischen Übersetzung dienen. (shrink)

This paper discusses the problem of inconsistencies in the metaphorical conceptualizations of time that involve motion within the framework of conceptual metaphor theory (CMT). It demonstrates that the TIME AS A PURSUER metaphor contrasts with the reverse variant TIME AS AN OBJECT OF PURSUIT, just as the MOVING TIME metaphor contrasts with the MOVING OBSERVER variant. Such metaphorical conceptualizations of time functioning as pairs of minimally differing variants based on Figure-Ground reversal are, strictly speaking, inconsistent with one another. Looking at (...) these inconsistencies from a wider perspective suggests that time may belong to a separate category of conceptual phenomena. This paper puts forward a proposal to approach time from the perspective of “phenomena of the third kind”, which according to Keller’s thesis include conceptual establishments resulting from human cognition, but not of human design. (shrink)

Obcy Inny. Analiza przypadków. 2017, ed. Małgorzata Karwatowska, Robert Litwiński, AdamSiwiec. Wydawnictwo UMCS, Lublin.Obcy/Inny, Propozycje aplikacji pojęciowych. 2018, ed. M. Karwatowska, R. Litwiński, A. Siwiec,Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej, Lublin.

One of the most vigorously debated issues in attention labs concerns the nature of the coupling between the sensory-motor system and covert spatial attention. Proponents of the Premotor Theory of Attention (PToA) claim that attention should be accounted for in terms of motor preparation for goal-directed actions such as eye or hand movements. For others, it is a supramodal psychological entity that is independent of our sensorimotor machinery. Both parties also seek to articulate this controversy in terms of cognitive science (...) as a question of whether attention is embodied or disembodied cognition. The PToA is thought to advocate the embodiment of attention. We, however, are inclined to think that a more nuanced view of this conceptual framework is needed to yield some insights into how radical it actually is in terms of embodied cognition (EC). We argue that PToA still seems to bear some features of weak embodiment. Yet we suggest that it has the potential to build a stronger concept of attention as EC, but somewhat paradoxically this would require giving attention deflationary treatment and reconstructing it in other terms. We propose that the notion of pre-reflective intentionality might serve as an inspiration to this end. (shrink)

We assess Cartwright's models for probabilistic causality, and in particular, her models for EPR-like experiments of quantum mechanics. We show that her models for the EPR are mathematically incorrect and physically implausible. Finally, we argue that her models are not adequate for EPR-phenomena, since they ignore modal and spatiotemporal aspects inherent in their setup.

We assess Cartwright's models for probabilistic causality and, in particular, her models for EPR-like experiments of quantum mechanics. Our first objection is that, contrary to econometric linear models, her quasi-linear models do not allow for the unique estimation of parameters. We next argue that although, as Cartwright proves, Reichenbach's screening-off condition has only limited validity, her generalized condition is not empirically applicable. Finally, we show that her models for the EPR are mathematically incorrect and physically implausible.

In this paper we present a characterization of hyper-connexivity by means of a relating semantics for Boolean connexive logics. We also show that the minimal Boolean connexive logic is Abelardian, strongly consistent, Kapsner strong and antiparadox. We give an example showing that the minimal Boolean connexive logic is not simplificative. This shows that the minimal Boolean connexive logic is not totally connexive.

Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, in an essential way, refer to (...) the subjective character of the human being. It is a matter of reconstructing and analyzing how the subject's corporeality is given to the subject, originarily, according to the phenomenological rule zu den Sachen selbst. The aim of this paper is thus to put into some order the concerns of a variety of anthropologists with regard to the question of the human body, as it is given to, or experienced by, the subject. A metatheoretical analysis of this field proves it is possible to do so with the use of a tool, which is called here, a dimension of corporeality. (shrink)

Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, in an essential way, refer to (...) the subjective character of the human being. It is a matter of reconstructing and analyzing how the subject's corporeality is given to the subject, originarily, according to the phenomenological rule zu den Sachen selbst. The aim of this paper is thus to put into some order the concerns of a variety of anthropologists with regard to the question of the human body, as it is given to, or experienced by, the subject. A metatheoretical analysis of this field proves it is possible to do so with the use of a tool, which is called here, a dimension of corporeality. (shrink)

The crux of the dispute on the mutual relations between attention and consciousness, and to which I have referred in this paper, lies in the question of what can be attended in spatial attention that obviously resonates with the phenomenological issue of intentionality. The discussion has been initiated by Christopher Mole. He began by calling for a commonsense psychology, according to which one is conscious of everything that one pays attention to, but one does not pay attention to all the (...) things that one is conscious of. In other words, attention is supposed to be a condition which is sufficient but not necessary for consciousness, i.e., consciousness is a necessary concomitant of attention, but attention is not a necessary concomitant of consciousness. Mole seeks to validate his stance with data from psychology labs. His view is, however, partly confronted, for instance, by Robert Kentridge, Lee de-Wit and Charles Heywood, who used their experimental research on a neurological condition called blindsight as evidence of a dissociation between attention and consciousness, i.e., that visual attention is not a sufficient precondition for visual awareness. In this meta-theoretical state of affairs, I would like to focus on the cognitive phenomenon most often referred to as Inhibition of Return and suggest that, following its micro dynamics from the perspective of micro-phenomenology, it can be used to actually showcase all of the options on both sides of the argument. One of my leading goals would be also to follow Mole’s attempt to link attention with agency but where we differ is that I wish to heuristically articulate the matter in terms of Merleau-Ponty’s phenomenological notion of embodied pre-reflective intentionality. (shrink)

In contemporary literary Hindi there is an abundance of Perso-Arabic loanwords which often function similarly to words of Sanskrit origin. Despite their semantic proximity, each of them can have different connotational meanings and cultural associations. Furthermore, depending on the context, one of them will be preferred to the other. This situation can become an issue when translating from Hindi into Polish. In this paper, I will investigate whether these loanwords should be considered as a third language in translation. If this (...) is the case, they make the text a multicultural one, and, thus, raise the question of how to translate them into Polish, being at the same time focused on a monolingual recipient and their cognitive comfort while not impoverishing and distorting the process of translation. Moreover, I will propose an approach which can be of assistance in achieving this goal, relying on French and Latin loanwords used in the Polish language. (shrink)

The author presents Leszek Kołakowski from the perspective of his private acquaintanceship, lasting for about 47 years, as a witty man and a workaholic. L. Kołakowski never formed a classic “school”, but there is something all his disciples share: a thesis, key to understanding his ideas, which holds that “THERE IS MORE THAN ONE CORRECT OPINION IN THE HUMANITIES”, i.e. we will ALWAYS have opinions for and against, which goes against any dogmatism, wherever it may appear; this also bears consequences (...) in diagnosing the socio-political reality past and present. (shrink)

In 1968 the authors of the so-called Harvard Report, proposed the recognition of an irreversible coma as a new criterion for death. The proposal was accepted by the medical, legal, religious and political circles in spite of the lack of any explanation why the irreversible coma combined with the absence of brainstem reflexes, including the respiratory reflex might be equated to death. Such an explanation was formulated in the President’s Commission Report published in 1981. This document stated, that the brain (...) is the central integrator of the body, therefore the destruction of the brain results in the lack of that integration and the death of the organism. Therefore, according to that document, the so-called “brain dead” patients are really, biologically dead; strictly speaking they are not any more biological organisms but collections of organs and tissues. Their death was masked by the use of the medical equipment, but it was a real, biological death. Thus, the explanation given by the President’s Commission Report constituted a biological rationale for the new concept of death, known as “brain death.” However, after the long discussion, this rationale was refuted because of the evidence given by many medical authorities, that the bodies of the “brain dead” and “brainstem dead” patients are alive. In the context of the discussion about the neurological criteria for death, some authors follow the idea of Plato, that human being is the soul or mind, and the body does not belong to the human essence. Therefore, the loss of consciousness, which may be identified with the mind, constitutes the loss of personhood and may be interpreted as human death. The other group stresses the Aristotelian and Thomistic concept that the body belongs to the essence of every living creature, including human. Therefore, as long as the body is alive, the human being is alive and we cannot call the given patient dead even if he is deeply comatose. Moreover, in spite of the opinions dominating in the mass-media, these patients should be considered not only alive but also may be conscious to some degree and their state can be reversible. Their brains are lacking the electrical functions, but the neuronal tissue is alive and that state is reversible for at least first 48 hours since the onset of coma; this phenomenon is called “global ischemic penumbra” and is responsible for the regularly happening events interpreted as miracles, when some of the “brain dead” or “brainstem dead” patients turn to be alive and come back to normal life. Therefore, the neurological criteria of death are still lacking generally accepted scientific basis and should not be used in medicine and in the legal systems as a basis for diagnosing comatose/having no brainstem reflexes/apneic patients dead. (shrink)

Who, whom, why and how? -- The subject between extremes -- Genesis: the Socratic-Platonic deception or the irrepressible need for immortality -- Modern man: the adventures of Robinson Crusoe -- The scientific foundations of modern man -- The evolution of modern man, Nietzsche's moustache, the fittest man and the man without qualities: the four pillars of modern man -- Evolution and zoodicy: the animality of modern man -- Modernity as false consciousness -- Technology and the mind, God-machine, the individual vs. (...) Facebook -- That which returns -- The death of death and late-modern man. (shrink)

Ukrainian lands in the twentieth and twenty-first centuries have been in proximity of great geopolitical changes several times. During that time the Ukrainian nation – due to various factors – encountered a number of “windows of opportunity” for achieving the realization of dreams about independence and national sovereignty. The author identified in the period considered four “general moments,” of which two have been completed successfully. The first of these occurred in 1990–1991, when for the first time in modern history, Ukrainians (...) managed to achieve a lasting and relatively stable independence. The second of the “moments” – still unresolved – are events that began in the late autumn of 2013. The process, called “Revolution of Dignity”, represents a new quality in the history of the Ukrainian nation, therefore, that the Ukrainians have to defend the status quo but not to seek to achieve an independent being. The analysis leads to the conclusion that the ability of Ukrainians to achieve and maintain independence is largely a function of the relative power of the Russian state as measured with respect to the shape and quality of international relations. (shrink)

Niniejszy artykuł dotyczy problemu egzystencjalnej komunikacji w sztuce i literaturze. Problemu, który został przedstawiony i zanalizowany w oparciu o klasyczne teksty S. Kierkegaarda, G.W.F. Hegla, F.W.J. Schellinga, z odniesieniem do polskich klasyków estetyki, choćby R. Ingardena, W. Tatarkiewicza czy St. Ossowskiego. W artykule nie zabrakło także stałych odniesień do takich postaci, jak Don Juan Mozarta, Faust Goethego oraz sędzia Wilhelm Kierkegaarda. Taki dobór autorów, jak i literackich postaci, pozwolił na zderzenie dwóch punktów widzenia na kwestię komunikacji – subiektywnej i obiektywnej. (...) Dzięki temu stało się możliwe udzielenie odpowiedzi na pytanie o możliwość komunikacji w chwili, gdy przedmiot komunikacji nie jest w pełni osiągalny. Odpowiedzi, którą było zrozumienie natury i funkcji, jaką ma do spełnienia sztuka i literatura. A co dało się ostatecznie streścić w formułach, iż sztuka naśladuje życie, lecz nim nie jest, a także, że przeżycie estetyczne, podobnie jak każde inne egzystencjalne przeżycie, da się jedynie w niewielkiej mierze wyrazić słowami. Prawda artysty wymyka się bowiem konceptualizmowi filozoficznemu, a możliwość egzystencjalnej komunikacji skłania go, by wyrażał siebie w obliczu najtrudniejszych pytań, jakie stawia mu los. Pytań o jego własne przeznaczenie i sens twórczości. Tak oto twórca, dla którego jego własne życie jest dziełem sztuki bądź artysta dokonujący wyboru języka znaków, zawsze wyrażają jakieś przesłanie. Zarówno to wzniosłe, jak i najbardziej prozaiczne, które karmi się zafascynowaniem powszednią egzystencją. Biorąc pod uwagę powyższy kontekst, treść artykułu sugeruje, że egzystencjalizacja poznania, która skupia uwagę na subiektywnej, podmiotowej percepcji świata, jest najwłaściwszym sposobem zbliżenia się do samego twórcy, jak i jego artystycznej aktywności. Rzecz jasna, odpowiada to długiej tradycji myślenia egzystencjalnego i możliwości wykorzystania metody egzystencjalnej komunikacji. (shrink)

The first part of the paper is a reminder of fundamental results connected with the adequacy problem for sentential logics with respect to matrix semantics. One of the main notions associated with the problem, namely that of the degree of complexity of a sentential logic, is elucidated by a couple of examples in the second part of the paper. E.g., it is shown that the minimal logic of Johansson and some of its extensions have degree of complexity 2. This is (...) the first example of an exact estimation of the degree of natural complex logics, i.e. logics whose deducibility relation cannot be represented by a single matrix. The remaining examples of complex logics are more artificial, having been constructed for the purpose of checking some theoretical possibilities. (shrink)

The paper discusses artworks and artefacts considered as both cultural heritage and meaningful tokens for personal self-identity. The arguments come mostly from phenomenological understanding of self-identity and art, but the terminological toolkit comes mostly from the Extended Mind Thesis. While many museologists and theorists of culture argue that objects presented in a particular social context can shape group identity, I believe in taking this question to a lower, personal level. In this paper, I argue that we build our self-identity partially (...) by anchoring our memories with significant art and heritage objects. I state that artworks, mediated by cultural context immersion of museums and galleries, serve as self-identity extensions. Since I find both selfidentity and art structured as sets of cultural meanings wrapped in material scaffoldings, I draw a relation between those two, showing the crucial meaning of material cultural objects for the formation of our self-identity. (shrink)

The First Letter of John is widely known for its famous affirmations concerning Christian love. This article, thanks to the application of the method of biblical rhetorical analysis, seeks to deepen the theme of love by offering an exegesis of 1Jn 1-10 where, for the first time in the Epistle, the expression «God is love» appears. The analysis of the text reveals that these ten verses, often broken up by commentators, form a coherent textual unity, not only because of their (...) internal composition, but also due to their meaning. Christian love, which finds its roots, its model and even its reason for being in the love of God revealed in his Son, is closely related to the faith and spiritual discernment which prevent us from being misled by «false prophets», especially those who deny the «carnality» of Jesus. (shrink)