Ratajczyk, Z., Subsystems of true arithmetic and hierarchies of functions, Annals of Pure and Applied Logic 64 95–152. The combinatorial method coming from the study of combinatorial sentences independent of PA is developed. Basing on this method we present the detailed analysis of provably recursive functions associated with higher levels of transfinite induction, I, and analyze combinatorial sentences independent of I. Our treatment of combinatorial sentences differs from the one given by McAloon [18] and gives more natural sentences. The (...) same method give also a combinatorial technique with no use of the cut-elimination theorem which is appropriate to study proof-theoretic strength of subsystems of first order arithmetic and some of their expansions. It was used to analyze iterated reflection principle and system of transfinite induction with a satisfaction class. (shrink)

Problem duša–um–tijelo, drevno je pitanje koje je mučilo mnoge filozofe. Još od Platona i predstoika mnogi su filozofi pokušavali odgovoriti na pitanja odnosa između tih “dijelova”. Ovaj rad je pregled teorije o holonima koju je predložio Arthur Koestler i njezinih implikacija u modernoj kinematografiji, posebno na primjeru anime filma Ghost in the Shell. Postoje mnoga pitanja koja su aktualna i povezana s problemom duha i tijela, a koja proizlaze iz moderne kinematografije i TV emisija, no obično su zanemarena ili previđena. (...) U tim serijama i filmovima nalazimo suvremene ideje o kiborzima i transhumanizmu koje je spomenuti anime film popularizirao. Većina suvremenih serija bliža je transhumanizmu i postmodernizmu, no zbog opsega članka, biti će spomenute samo imenom.Drugi problem koji se nameće u modernoj kinematografiji je individualizam i egocentrizam koji nije usmjeren na transcendentalno ili čak transcendentno. Namjera ovog rada je pokazati da kroz Koestlerove ideje o holonima moramo uzeti u obzir širi pristup transhumanizmu, te da taj pristup ne smije biti fokusiran samo i isključivo na pojedinca. (shrink)

Moral perception is typically understood as moral properties perception, i.e., the perceptual registration of moral properties such as wrongness or dignity. In this article, I defend a view of moral perception as a process that involves imaginative apprehension of reality. It is meant as an adjustment to the dominant view of moral perception as moral properties perception and as an addition to existing Murdochian approaches to moral perception. The view I present here builds on Iris Murdoch’s moral psychology and holds (...) that moral perception is an imaginative exploration of the particularity of concrete objects of moral reality (e.g., persons, situations, and events), rather than a registration of moral properties. I argue that such imaginative apprehension includes direct and reflective uses of imagination and that this process grounds experiential moral knowledge that serves the ultimate role of moral perception: getting a better grip on concrete objects of moral reality. (shrink)

This article confronts two different evaluations of the narrative identity paradigm in order to examine the possibility of a minimal narrative, practical identity without excessive stress on psychic unity and moral wholeness. It consists of three sections. The first part explains the criticisms of Lippitt and Quinn. Both authors warn of the MacIntyrean narrative model's emphasis on psychic unity and moral wholeness and argue for an ethical thinking that is built around concepts of psychic disunity and moral openness. The second (...) section introduces thoughts of Korsgaard and Frankfurt as having one important intuition in common: both their insights express the idea that our identity conceptions are intimately connected with processes of practical and moral reasoning; the ways in which we see ourselves are significant for the ways in which we act. Their sort-like conclusions are linked to the insights of Kennett and Matthews, who argue with help of empirical research on Dissociative Identity Disorder and psychopathy that we should understand our practical identity conceptions narratively. The third and last section shows how the insights of the first and second sections can be brought together in a truthful vision of moral reasoning and the moral person. It argues for a more realistic perspective on morality without altogether banishing narrative thinking, centred on the concept of moral responsiveness. This results in the affirmation of a basal practical, narrative identity and the acceptance of qualities as improvisation and imagination in moral reasoning. (shrink)

Konstanty Michalski w wykładzie wygłoszonym na uroczystym posiedzeniu Krakowskiego Towarzystwa Filozoficznego w dniu 14 stycznia 1914 roku w auli Uniwersytetu Jagiellońskiego, poświęconym zmarłemu Franciszkowi Gabrylowi, wykazał, że filozofia neoscholastyczna nie jest już nauką, uprawianą i „zamykaną" w zaciszach klasztornych cel i salach wykładowych seminariów duchownych. Przeciwnie, neoscholastyka wychodzi naprzeciw współczesnej sobie filozofii nowożytnej i podejmuje dyskurs ze spychającymi ją na margines kultury umysłowej nurtami takimi jak: ontologizm, fideizm i kartezjanizm. Przez filozofią neoscholastyczną należy rozumieć szeroko pojęty tomizm, zarówno w ujęciu (...) tradycyjnym, jak i lowańskim, naukę Arystotelesa, Ojców i Doktorów Kościoła, oraz autorów scholastycznych. (shrink)

Konstanty Michalski w wykładzie wygłoszonym na uroczystym posiedzeniu Krakowskiego Towarzystwa Filozoficznego w dniu 14 stycznia 1914 roku w auli Uniwersytetu Jagiellońskiego, poświęconym zmarłemu Franciszkowi Gabrylowi, wykazał, że filozofia neoscholastyczna nie jest już nauką, uprawianą i „zamykaną" w zaciszach klasztornych cel i salach wykładowych seminariów duchownych. Przeciwnie, neoscholastyka wychodzi naprzeciw współczesnej sobie filozofii nowożytnej i podejmuje dyskurs ze spychającymi ją na margines kultury umysłowej nurtami takimi jak: ontologizm, fideizm i kartezjanizm. Przez filozofią neoscholastyczną należy rozumieć szeroko pojęty tomizm, zarówno w ujęciu (...) tradycyjnym, jak i lowańskim, naukę Arystotelesa, Ojców i Doktorów Kościoła, oraz autorów scholastycznych. (shrink)

Sophie-Grace Chappell’s recent book Epiphanies is wide-ranging and illuminating, just like its central subject. One basic motif is the ubiquity of value and value expe- rience in the ethical life: we are immersed in a value-laden reality and morality is rooted in this often epiphanic value experience. This results in an emphasis on a broad receptiveness to the surrounding world. One possible pitfall of such an approach could be the reduction of human beings to ethically passive perceivers, waiting for epiphanies (...) to strike them. However, I think such a reading of Epiphanies would be incorrect. Chappell realizes how the ethical life entails more than just passive reception and contemplation; that both the passive and the active parts of the ethical life are important and related. In this article, I aim to avoid the suggested misreading by focussing on one phenomenon that is a good illustration of this interrelation and that is strongly related to epiphanies: creativity. (shrink)

We argue that while it is a valuable contribution, Carruthers' model may be too restrictive to elaborate our understanding of the development of mindreading and metacognition, or to enrich our knowledge of individual differences and psychopathology. To illustrate, we describe pertinent examples where there may be a critical interplay between primitive social-cognitive processes and emerging self-attributions.

Osiurak and Reynaud's account of human tool cognition misses key element: human capacity for functional representations and teleological inferences. I argue that the teleofunctional approach accounts better for some features of human tool cognition and points to a viable candidate for the cognitive “difference-maker” behind human technological success.

An imaginative attitude: On metaphors, ethics and poetry In this article, I describe how moral understanding, moral philosophy, and poetry are connected through our use of the imagination. From insights of the pragmatic tradition, I derive the existence of an imaginative attitude that steers us towards imaginative moral interpretation and action. I show how such an attitude not only develops through our personal ethical experience but is also nurtured and shaped by poetry. Finally, I will argue that moral philosophy can (...) make use of this attitude to provide clear ethical theory and that it should stimulate its ethical development. (shrink)

Many psychological studies have shown that human‐generated sequences are hardly ever random in the strict mathematical sense. However, what remains an open question is the degree to which this (in)ability varies between people and is affected by contextual factors. Herein, we investigated this problem. In two studies, we used a modern, robust measure of randomness based on algorithmic information theory to assess human‐generated series. In Study 1 (), in a factorial design with task description as a between‐subjects variable, we tested (...) the effects of context and mental fatigue on human‐generated randomness. In Study 2 (), in online research, in experimental design, we further investigated the effect of mental fatigue on the randomness of human‐generated series and the relationship between the need for cognition (NFC) and the ability to produce random‐like series. Results of Study 1 show that the activation of the ability to produce random‐like series depends on the relevance of the contextual cues (), whether they activate known representations of a random series generator and consequently help to avoid the production of trivial sequences. Our findings from both studies on the effect of mental fatigue (Study 1 – ; Study 2 – ) and cognitive motivation () demonstrate that regardless of the context or task's novelty people quickly lose interest in the random series generation. Therefore, their performance decreases over time. However, people high in the NFC can maintain the cognitive motivation for a longer period and consequently on average generate more random series. In general, our results suggest that when contextual cues and intrinsic constraints are in optimal interaction people can temporarily escape the structured and trivial patterns and produce more random‐like sequences. (shrink)

Author: Domaradzki Mikołaj Title: HUMANISTIC INTERPRETATION AND THE PROBLEM OF ANCIENT ALLEGORESIS (Interpretacja humanistyczna a problem starożytnej alegorezy) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 361-372 Keywords: ANCIENT ALLEGORESIS, HERMENEUTICS, METRODORUS OF LAMPSACUS, HUMANISTIC INTERPRETATION, JERZY KMITA Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The purpose of the article is to present the phenomenon of allegorical interpretation as one of most important cultural events that has ultimately resulted in the emergence (...) of modern hermeneutics. More specifically, the paper argues that the hermeneutical activity of Metrodorus of Lampsacus embodies the practice that is nowadays commonly referred to as ‘humanistic interpretation’. Having established that the exegesis of Metrodorus can be characterized as a type of humanistic interpretation, the article proceeds to demonstrate that the allegoresis in question was in fact adaptive in its nature. While Metrodorus’ ideas are suggested to have possibly contributed to the philosophical overcoming of the so called syncretic-magical thinking, the allegorical support of the transformation of mythos into logos is analyzed within the framework of Jerzy Kmita’s theory of culture. (shrink)

Author: Domaradzki Mikołaj Title: SYMBOL AND ALLEGORY IN THE PHILOSOPHICAL EXEGESIS OF THE STOICS (Symbol i alegoria w filozoficznej egzegezie stoików) Source: Filo-Sofija year: 2011, vol:.13/14, number: 2011/2-3, pages: 719-736 Keywords: STOIC EXEGESIS, SYMBOL, ALLEGORY, CHRYSIPPUS, CORNUTUS, HERACLITUS THE ALLEGORIST Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The present paper aims to ascertain whether, and if so, to what extent the modern distinction between the concepts of ‘symbol’ and ‘allegory’ can be (...) applied to Stoic hermeneutical activity. The philosophy of the Stoics invites such a discussion, since the philosophers were the first thinkers in antiquity to actually have used the terms with reference to the process of retrieving the hidden meaning of various literary constructions. Thus, Chrysippus’ interpretation of the myth of Athena’s birth provides the point of departure for our considerations, since it is in the philosopher’s exegesis that we find the very first use of the word ‘symbol’ understood as a theoretical tool for interpreting texts. Subsequently, the article proceeds to discuss the interpretations of the same myth that were presented by Cornutus and Heraclitus who use the words ‘symbol’ and ‘allegory’ interchangeably. While the paper argues that in none of the cases analyzed do we find an understanding of the terms ‘symbol’ or ‘allegory’ that would entirely correspond to modern definitions of the terms, it also stresses that the impossibility of classifying Stoic interpretations as either solely ‘symbolical’ or solely ‘allegorical’ does not diminish the cultural import of Stoic hermeneutical activity. (shrink)

Artykuł jest recenzją i krótkim komentarzem do tekstów dotyczących normatywności i zebranych w dziale nazwanym „Normatywność. ‘Update’” i opublikowanych w jednym z numerów czasopisma „Avant”. Autor stara się wykazać, że często rozróżniane porządki myślenia o normatywności – moralny i pozamoralny, na poziomie ludzkich praktyk są ze sobą ściśle powiązane. Głównym celem artykułu jest wyraźne wyłuszczenie i skomentowanie aktualizacji podejścia do normatywności proponowanych przez publikujących w „Avancie” badaczy.

Le but de cet article est de démontrer que l’étymologie faisait intégralement partie de la théologie stoïcienne. Suivant leur conception panthéiste et hylozoiste du cosmos, les stoïciens utilisaient l’étymologie pour découvir diverses manifestations de Dieu dans l’univers. Ainsi, la thèse principale de cet article est de montrer que, dans le stoïcisme, l’étymologie était moins une étude sur l’histoire des mots que l’étude de la façon dont Dieu se développe et se manifeste à travers divers phénomènes de notre monde. Attendu que (...) pour les stoïciens le fait d’étudier les noms des dieux équivalait à rechercher Dieu, l’étymologie jouait un triple rôle : premièrement, elle était un moyen de rendre un culte à Dieu; deuxièmement, elle était une manière d’interpréter la poésie; et, enfin, elle était un outil de transformation de sa propre existence. Par conséquent, cet article se veut une recherche sur la dimension théologique, allégorique et existentielle de l’étymologie stoïcienne. (shrink)