Peter Millican and Branden Thornhill-Miller have recently argued that contradictions between different religious belief systems, in conjunction with the host of defeaters based on empirical research concerning alleged sources of evidence for ‘perceived supernatural agency’, render all ‘first-order’, that is actual, religious traditions positively irrational, and a source of discord on a global scale. However, since the authors recognise that the ‘secularisation thesis’ appears to be incorrect, and that empirical research provides evidence that religious belief also has beneficial individual and (...) social effects, they put forward a hypothesis of a ‘second-order religious belief ’, with Universalist overtones and thus free of intergroup conflict, and free of irrationality, since supported (solely) by the Fine-Tuning Argument. While granting most of their arguments based on empirical research and embracing the new paradigm of the atheism/religion debate implicit in their paper, I contend that Millican’s and Thornhill-Miller’s proposal is unlikely to appeal to religious believers, because it misconstrues the nature and grounds of religious belief. I suggest that their hypothesis may be refined by taking into account a view of axiologically grounded religious belief that I refer to as ‘agatheism’, since it identifies God or the Ultimate Reality with the ultimate good (to agathon). (shrink)

In this paper I argue that from the point of view of a theist, inclusivism with respect to the issue whether adherents of different religious traditions can have veridical experience of God (or Ultimate Reality) now, is more plausible than the Alstonian exclusivism. I suggest that mystical inclusivism of the kind I imply in this paper may contribute to the development of cross-cultural philosophy of religion, as well as to the theoretical framework for inter-religious dialogue, because (1) it allows for (...) the possibility of veridical experience of God in a variety of religious traditions, but (2) it avoids the radical revisionist postulates of Hickian pluralism and (3) it leaves open the question whether the creed of any specific tradition is a better approximation to the truth about God than the creeds of other traditions. (edited). (shrink)

Although it became customary to warn against confusing postmodernism with deconstructionism, it seems plausible to suggest that their central agendas are not dissimilar. Moreover, from the philosophical point of view, it is the idea of the 'deconstruction of meaning' that can be said to constitute the foundation of postmodernism understood here as an intellectual movement. It is true that grounded in the poststructuralist language analysis, deconstructionism seeks primarily to challenge the attempts inherent in the Western philosophical tradition to establish ultimate (...) meaning in a text. However, as one might have anticipated, the deconstruction of meaning of texts provided a basis for a large scale project leading to deconstruction of all 'truths', as conceived in the mainstream philosophical tradition. And it did it by questioning the coherence of the very concept of 'truth'. Eclectic as postmodernism is, it can be recognized by the fundamental assumption that there is no common denominator that guarantees the one-ness of the world, or the possibility of objective or neutral thought. This assumption would suffice to make one expect that postmodernism will challenge the very foundations of any metaphysical or religious system of beliefs. And so it does. In this paper I would like to ellucidate just one way this challange may be construed, poiting to the example of Don Cupitt, the leading exponent of the 'antirealist' critique of the discourse of theism. (shrink)

Although it became customary to warn against confusing postmodernism with deconstructionism, it seems plausible to suggest that their central agendas are not dissimilar. Moreover, from the philosophical point of view, it is the idea of the 'deconstruction of meaning' that can be said to constitute the foundation of postmodernism understood here as an intellectual movement. It is true that grounded in the poststructuralist language analysis, deconstructionism seeks primarily to challenge the attempts inherent in the Western philosophical tradition to establish ultimate (...) meaning in a text. However, as one might have anticipated, the deconstruction of meaning of texts provided a basis for a large scale project leading to deconstruction of all 'truths', as conceived in the mainstream philosophical tradition. And it did it by questioning the coherence of the very concept of 'truth'. Eclectic as postmodernism is, it can be recognized by the fundamental assumption that there is no common denominator that guarantees the one-ness of the world, or the possibility of objective or neutral thought. This assumption would suffice to make one expect that postmodernism will challenge the very foundations of any metaphysical or religious system of beliefs. And so it does. In this paper I would like to ellucidate just one way this challange may be construed, poiting to the example of Don Cupitt, the leading exponent of the 'antirealist' critique of the discourse of theism. (shrink)

The article discusses the philosophical problems associated with the dualistic conception of the person dominant in traditions influenced by Platonism. The key suggestion made in the article is that opting for an embodied rather than a disembodied posthumous existence for the human person will in no way hinder the theistic philosopher when it comes to arguing that God exists in a disembodied form.

W maju 1998 roku odbyła się w Monachium międzynarodowa konferencja poświęcona zagadnieniu racjonalności teizmu. Temat to szeroko dyskutowany w ostatnich czasach, stąd wydawać by się mogło, że zorganizowanie jeszcze jednej sesji, która przyciągnęłaby uwagę środowiska filozofów religii, będzie przedsięwzięciem wyjątkowo trudnym. Tymczasem monachijska debata zasłużyła sobie na miano wydarzenia. O jej atrakcyjności zadecydował fakt, że została pomyślana jako próba ożywienia dialogu pomiędzy filozofami nawiązującymi do tradycji kontynentalnej z przedstawicielami filozofii analitycznej. Tego rodzaju ekumeniczne inicjatywy nalezą w tej dziedzinie do rzadkości. (...) Ten swoisty izolacjonizm ma wiele przyczyn, a kością niezgody jest między innymi stosunek do Kanta. Postkantowska kontynentalna filozofia religii, kładąca nacisk na epistemologię i fenomenologię doświadczenia religijnego, postrzega anglosaski renesans badań nad klasycznymi problemami teodycealnymi jako nawrót do przedkrytycznego dogmatyzmu. Z kolei niektórzy analityczni filozofowie religii zdają się uprawiać swą dyscyplinę w taki sposób, jak gdyby kopernikański przewrót Kanta uważali za niebyły, a czasem nazywają expressis verbis epoką nowożytną okresem błędów i wypaczeń. Epistemologiczne zagadnienie racjonalności religii należy do kręgu zainteresowań obydwu wymienionych tradycji, stad możliwe jest tu połączenie wysiłków w celu uporządkowania tematyki i oceny aktualnego stanu refleksji. (shrink)

Does the alleged religious experience of a mystic constitute a reliable source of knowledge about the object of his or her experience? Or does it rationally justify a move from such experience to meaningful beliefs about God or the Absolute which is supposed to be the object of that experience? And are religious beliefs in need of being grounded in religious experience in order to be rationally justified? Although it seems pretty obvious that a great many adherents of all religions (...) find reasons for their beliefs in their religious traditions rather than in their personal religious experiences, one could note that usually these traditions present religious experiences of their founder figures as constituting evidence for their authenticity and truthfulness ; the supposed mystical experiences of some adherents of a given religious tradition are often treated by their co-believers as an important evidence which increases credibility of their own religious convictions. (shrink)

Rezultaty badan filozofów religii związanych z nurtem analitycznym są w naszym kraju mało znane, w każdym razie znacznie mniej, niż na to zasługują. Tłumaczenia prac zaliczanych już do klasyki w tej dziedzinie badan filozoficznych można policzyć na palcach jednej ręki. Są to następujące pozycje: Ludwig Wittgenstein, Uwagi o religii i etyce; John L. Mackie, Cud teizmu; John Hick, Argumenty za istnieniem Boga; Alvin C. Plantinga, Bóg, wolność, zło; Richard Swinburne, Spójność teizmu, oraz cenna antologia ważniejszych esejów wydana w serii: Fragmenty (...) filozofii analitycznej pod zbiorczym tytułem: Filozofia religii. Niedawno nakładem PWN, w cyklu publikacji z szeroko pojętego religioznawstwa, ukazał się przekład pierwszej pracy, którą można traktować jako elementarne wprowadzenie do zagadnień podejmowanych przez analityczną filozofię religii. (shrink)

The paper is a response to recent criticisms of agatheism, a new pluralistic interpretation of religious belief put forward by Janusz Salamon with the aim of accommodating the epistemological challenge of religious diversity. Agatheism is an axiologically grounded religious belief which identifies God, the Absolute or the ultimate reality religiously conceived with the ultimate good as the ultimate end of all human agency and thus an explanation of its irreducibly teleological character and a source of its meaning. (...) class='Hi'>Janusz Salamon argues that this grounding of religious belief in the human axiological consciousness makes it immune to falsification by any future science. Replying to the concerns of the critics about about irrationality of doxastic commitment to a particular religious tradition, Janusz Salamon argues that to the extent the fundamental agatheistic religious belief is presupposed in such tradition as its doxastic core, its belief system - if internally coherent and aligned with a worldview that is consistent with undisputed scientific findings - may be considered rational, despite there being a plurality of such belief systems. (shrink)

This article argues that the existence of horrendous evil calls into question not just the plausibility of the most popular theodicies on offer, notably sceptical theism, but the coherence of any agatheology–that is, any theology which identifies God or the ultimate reality with the ultimate good or with a maximally good being. The article contends that the only way an agatheologian can ‘save the face of God’ after Auschwitz and Kolyma is by endorsing a non-interventionist interpretation of the Divine providence (...) which will amount to naturalisation of the discourse on evil by localising entirely in nature the causes of evil and the possible ways of its prevention. ‘Theodicy of justice as fairness’ is then presented as consistent with such naturalistic account of evils and yet compatible with a religious worldview. It justifies the Divine non-intervention by suggesting that it would not be just or fair for God to intervene on only some occasions to avert evil, if God is apparently prevented from intervening in all such cases. Since for Agatheos it is metaphysically impossible to do what is unjust or unfair, God never intervenes to avert evil. (shrink)

Rezultaty badan filozofów religii związanych z nurtem analitycznym są w naszym kraju mało znane, w każdym razie znacznie mniej, niż na to zasługują. Tłumaczenia prac zaliczanych już do klasyki w tej dziedzinie badan filozoficznych można policzyć na palcach jednej ręki. Są to następujące pozycje: Ludwig Wittgenstein, Uwagi o religii i etyce; John L. Mackie, Cud teizmu; John Hick, Argumenty za istnieniem Boga; Alvin C. Plantinga, Bóg, wolność, zło; Richard Swinburne, Spójność teizmu, oraz cenna antologia ważniejszych esejów wydana w serii: Fragmenty (...) filozofii analitycznej pod zbiorczym tytułem: Filozofia religii. Niedawno nakładem PWN, w cyklu publikacji z szeroko pojętego religioznawstwa, ukazał się przekład pierwszej pracy, którą można traktować jako elementarne wprowadzenie do zagadnień podejmowanych przez analityczną filozofię religii. (shrink)

W maju 1998 roku odbyła się w Monachium międzynarodowa konferencja poświęcona zagadnieniu racjonalności teizmu. Temat to szeroko dyskutowany w ostatnich czasach, stąd wydawać by się mogło, że zorganizowanie jeszcze jednej sesji, która przyciągnęłaby uwagę środowiska filozofów religii, będzie przedsięwzięciem wyjątkowo trudnym. Tymczasem monachijska debata zasłużyła sobie na miano wydarzenia. O jej atrakcyjności zadecydował fakt, że została pomyślana jako próba ożywienia dialogu pomiędzy filozofami nawiązującymi do tradycji kontynentalnej z przedstawicielami filozofii analitycznej. Tego rodzaju ekumeniczne inicjatywy nalezą w tej dziedzinie do rzadkości. (...) Ten swoisty izolacjonizm ma wiele przyczyn, a kością niezgody jest między innymi stosunek do Kanta. Postkantowska kontynentalna filozofia religii, kładąca nacisk na epistemologię i fenomenologię doświadczenia religijnego, postrzega anglosaski renesans badań nad klasycznymi problemami teodycealnymi jako nawrót do przedkrytycznego dogmatyzmu. Z kolei niektórzy analityczni filozofowie religii zdają się uprawiać swą dyscyplinę w taki sposób, jak gdyby kopernikański przewrót Kanta uważali za niebyły, a czasem nazywają expressis verbis epoką nowożytną okresem błędów i wypaczeń. Epistemologiczne zagadnienie racjonalności religii należy do kręgu zainteresowań obydwu wymienionych tradycji, stad możliwe jest tu połączenie wysiłków w celu uporządkowania tematyki i oceny aktualnego stanu refleksji. (shrink)

The philosophical challenge that religious diversity poses for religious belief has become in recent years the focal point of a very engaging theological and philosophical debate. The debate began in the Christian context and it would be fair to say that its main issue remains the relationship of Christianity to other major religions. Traditionally Christian thinkers faced with the fact of religious plurality have assumed that Christianity is the only way to salvation, and the truth-claims of other religions can be (...) refuted by way of argument. This position is described today as 'exclusivist'. John Hick's name has become synonymous with a radically different approach to the whole issue. Hick argues that all religious traditions make contact with the same Ultimate Reality, each encountering it through a variety of culturally shaped forms of thought and experience, but all offering equally effective paths to 'salvation/liberation'. Hick's pluralistic hypothesis, although very popular in some quarters, appears to many Christian and non-Christian thinkers as highly controversial. (shrink)

The philosophical challenge that religious diversity poses for religious belief has become in recent years the focal point of a very engaging theological and philosophical debate. The debate began in the Christian context and it would be fair to say that its main issue remains the relationship of Christianity to other major religions. Traditionally Christian thinkers faced with the fact of religious plurality have assumed that Christianity is the only way to salvation, and the truth-claims of other religions can be (...) refuted by way of argument. This position is described today as 'exclusivist'. John Hick's name has become synonymous with a radically different approach to the whole issue. Hick argues that all religious traditions make contact with the same Ultimate Reality, each encountering it through a variety of culturally shaped forms of thought and experience, but all offering equally effective paths to 'salvation/liberation'. Hick's pluralistic hypothesis, although very popular in some quarters, appears to many Christian and non-Christian thinkers as highly controversial. (shrink)

Ogłoszenie papieskiej encykliki „Fides et ratio" ożywiło dawny spór o stosunek wiary i rozumu. Pewnym przyczynkiem do dyskusji precyzującym stanowisko, które zmierza de godzenia pozornej sprzeczności wymogów wiary i rozumu może być analiza dziewiętnastowiecznej polemiki Newmana z Lockiem. Filozofia religii obydwu myślicieli jest osadzona w szerszym teoriopoznawczym horyzoncie, co pozwala pokazać, iż rozwiązania dylematów wiary i rozumu należy szukać u samych podstaw ludzkiego bycia i poznania, w warstwie metafizycznej i epistemologicznej.

Ogłoszenie papieskiej encykliki „Fides et ratio" ożywiło dawny spór o stosunek wiary i rozumu. Pewnym przyczynkiem do dyskusji precyzującym stanowisko, które zmierza de godzenia pozornej sprzeczności wymogów wiary i rozumu może być analiza dziewiętnastowiecznej polemiki Newmana z Lockiem. Filozofia religii obydwu myślicieli jest osadzona w szerszym teoriopoznawczym horyzoncie, co pozwala pokazać, iż rozwiązania dylematów wiary i rozumu należy szukać u samych podstaw ludzkiego bycia i poznania, w warstwie metafizycznej i epistemologicznej.

Does the alleged religious experience of a mystic constitute a reliable source of knowledge about the object of his or her experience? Or does it rationally justify a move from such experience to meaningful beliefs about God or the Absolute which is supposed to be the object of that experience? And are religious beliefs in need of being grounded in religious experience in order to be rationally justified? Although it seems pretty obvious that a great many adherents of all religions (...) find reasons for their beliefs in their religious traditions rather than in their personal religious experiences, one could note that usually these traditions present religious experiences of their founder figures as constituting evidence for their authenticity and truthfulness ; the supposed mystical experiences of some adherents of a given religious tradition are often treated by their co-believers as an important evidence which increases credibility of their own religious convictions. (shrink)

Does the alleged religious experience of a mystic constitute a reliable source of knowledge about the object of his or her experience? Or does it rationally justify a move from such experience to meaningful beliefs about God or the Absolute which is supposed to be the object of that experience? And are religious beliefs in need of being grounded in religious experience in order to be rationally justified? Although it seems pretty obvious that a great many adherents of all religions (...) find reasons for their beliefs in their religious traditions rather than in their personal religious experiences, one could note that usually these traditions present religious experiences of their founder figures as constituting evidence for their authenticity and truthfulness ; the supposed mystical experiences of some adherents of a given religious tradition are often treated by their co-believers as an important evidence which increases credibility of their own religious convictions. (shrink)

These comments, on the paper by Branden Thornhill-Miller and Peter Millican, and on the critique of that paper by Janusz Salamon, divide into four sections. In the first two sections, I briefly sketch some of the major themes from the paper by Thornhill-Miller and Millican, and then from the critique by Salamon. In the final two sections, I provide some critical thoughts on Salamon’s objections to Thornhill-Miller and Millican, and then on the leading claims made by (...) Thornhill-Miller and Millican. I find much to commend, but also some things to dispute, in both papers. As is so often the way, I shall focus on areas of disagreement. (shrink)

We believe we know our bodies intimately—that their material reality is certain and that this certainty leads to an epistemological truth about sex, gender, and identity. By exploring and giving equal weight to transgendered subjectivities, however, Gayle Salamon upends these certainties. Considering questions of transgendered embodiment via phenomenology (Maurice Merleau-Ponty), psychoanalysis (Sigmund Freud and Paul Ferdinand Schilder), and queer theory, Salamon advances an alternative theory of normative and non-normative gender, proving the value and vitality of trans experience for (...) thinking about embodiment. Salamon suggests that the difference between transgendered and normatively gendered bodies is not, in the end, material. Rather, she argues that the production of gender itself relies on a disjunction between the "felt sense" of the body and an understanding of the body's corporeal contours, and that this process need not be viewed as pathological in nature. Examining the relationship between material and phantasmatic accounts of bodily being, Salamon emphasizes the productive tensions that make the body both present and absent in our consciousness and work to confirm and unsettle gendered certainties. She questions traditional theories that explain how the body comes to be—and comes to be made one's own—and she offers a new framework for thinking about what "counts" as a body. The result is a groundbreaking investigation into the phenomenological life of gender. (shrink)

This article attempts to answer the question: what has the current migration crisis revealed in relations between Christianity and Islam, two religions with common Abrahamic roots? What conclusions can be drawn about the state of these relations, particularly with regard to ordinary members of the two religions? How should we assess the reaction of Christians in Europe to the inflow of refugees from Muslim countries in the light of the Gospel, the Second Vatican Council and the teaching of Pope Francis?The (...) article consists of four parts. Part I briefly presents Christian-Muslim relationships over the centuries. Part II focuses on the sense of danger occurring in European societies in connection with the influx of Muslims during the migration crisis. Part III presents the teachings of the Second Vatican Council about Islam and Part IV describes Pope Francis’s attitude towards refugees from Muslim countries. (shrink)

This volume explores the range of Alfred North Whitehead's philosophy and his relevance to contemporary philosophical traditions.

The class of equivalential logics comprises all implicative logics in the sense of Rasiowa [9], Suszko's logic SCI and many others. Roughly speaking, a logic is equivalential iff the greatest strict congruences in its matrices are determined by polynomials. The present paper is the first part of the survey in which systematic investigations into this class of logics are undertaken. Using results given in [3] and general theorems from the theory of quasi-varieties of models [5] we give a characterization of (...) all simple C-matrices for any equivalential logic C. In corollaries we give necessary and sufficient conditions for the class of all simple models for a given equivalential logic to be closed under free products. (shrink)

Once regarded as cellular ‘debris’ extracellular vesicles (EVs) emerge as one of the most intriguing entities in cancer pathogenesis. Intercellular trafficking of EVs challenges the notion of cancer cell autonomy, and highlights the multicellular nature of such fundamental processes as stem cell niche formation, tumour stroma generation, angiogenesis, inflammation or immunity. Recent studies reveal that intercellular exchange mediated by EVs runs deeper than expected, and includes molecules causative for cancer progression, such as oncogenes (epidermal growth factor receptor, Ras), and tumour (...) suppressors (PTEN). The uptake of oncogenic EVs (oncosomes) by various cells may profoundly change their biology, signalling patterns and gene expression, and in some cases cause their overt tumorigenic conversion. Moreover, EVs circulating in blood and present in body fluids provide an unprecedented access to the molecular circuitry driving cancer cells, and new technologies are being developed to exploit this property as a source of unique cancer biomarkers. (shrink)

We are facing a crisis of trust in expertise today. Fewer and fewer people trust experts, and more and more politicians openly ignore expert consensus. 'Democracy in the Post-Truth Era' asks what might happen to democracy if we reject the fundamental liberal assumption that people are capable of making informed choices. The book explores the potential impact on society if people, including politicians, never appreciate the relevance of expert opinions. What if people cannot choose between supporters and opponents of key (...) issues such as the causes of climate change, effectiveness of vaccines and ways of combating economic and social crises? Applying social epistemology to these questions, the book considers whether democracy can be defended in the post-truth era. (shrink)

This book is both suitable for logically and algebraically minded graduate and advanced graduate students of mathematics, computer science and philosophy, and ...

There exist different kinds of averaging of the differences of the energy–momentum and angular momentum in normal coordinates NC(P) which give tensorial quantities. The obtained averaged quantities are equivalent mathematically because they differ only by constant scalar dimensional factors. One of these averaging was used in our papers [J. Garecki, Rep. Math. Phys. 33, 57 (1993); Int. J. Theor. Phys. 35, 2195 (1996); Rep. Math. Phys. 40, 485 (1997); J. Math. Phys. 40, 4035 (1999); Rep. Math. Phys. 43, 397 (1999); (...) Rep. Math. Phys. 44, 95 (1999); Ann. Phys. (Leipzig) 11, 441 (2002); M.P. Dabrowski and J. Garecki, Class. Quantum. Grar. 19, 1 (2002)] giving the canonical superenergy and angular supermomentum tensors. In this paper we present another averaging of the differences of the energy–momentum and angular momentum which gives tensorial quantities with proper dimensions of the energy–momentum and angular momentum densities. We have called these tensorial quantities “the averaged relative energy–momentum and angular momentum tensors”. These tensors are very closely related to the canonical superenergy and angular supermomentum tensors and they depend on some fundamental length L > 0. The averaged relative energy–momentum and angular momentum tensors of the gravitational field obtained in the paper can be applied, like the canonical superenergy and angular supermomentum tensors, to coordinate independent analysis (local and in special cases also global) of this field. Up to now we have applied the averaged relative energy–momentum tensors to analyze vacuum gravitational energy and momentum and to analyze energy and momentum of the Friedman (and also more general, only homogeneous) universes. The obtained results are interesting, e.g., the averaged relative energy density is positive definite for the all Friedman and other universes which have been considered in this paper. (shrink)

The notion of local deduction theorem (which generalizes on the known instances of indeterminate deduction theorems, e.g. for the infinitely-valued ukasiewicz logic C ) is defined. It is then shown that a given finitary non-pathological logic C admits the local deduction theorem iff the class Matr(C) of all matrices validating C has the C-filter extension property (Theorem II.1).

In the paper we study the class of weakly algebraizable logics, characterized by the monotonicity and injectivity of the Leibniz operator on the theories of the logic. This class forms a new level in the non-linear hierarchy of protoalgebraic logics.

This study investigates performance of portfolios composed of British socially responsible investments (SRI) stocks. Using the ‘Global-100 Most Sustainable Corporations in the World’ list (known also as ‘Global-100’) to select the SRI companies, we found that, in the period 2000–2010, the returns of the SRI portfolios were on average higher compared with the corresponding returns of the market indexes. The annual average difference in returns of the SRI portfolios (with dividends) was 5.26 % and 5.69 % relative to the FTSE100 (...) and FTSE4GOOD indexes (the total return versions), respectively, but the differences in returns in the whole period, in individual years and in other sub-periods were in most cases not statistically significant. Positive performance of SRI stocks in the whole sample is, however, evidenced by risk-adjusted measures such as the modified Sharpe ratio (MSR) and certainty equivalent (CEQ) returns, as well as by incorporating various levels of transaction costs. Furthermore, a simple trading strategy relying on selection of SRI stocks from the Global-100 list would beat the market indexes in the whole period 2000–2010, even after inclusion of various levels of transaction costs. We also estimated the Fama–French and Carhart multi-factor models and found that the returns of the SRI portfolios cannot be consistently explained by conventional factors other than the market factor. (shrink)

This essay considers what is critical in critical phenomenology, and asks what features critical and phenomenological methods share. I suggest three fundamentally significant resonances between the critical and phenomenological enterprises. First is the suggestion that critique, like phenomenology, is an attempt to move beyond a dualism of inside and outside in order to extend into outer regions of what is known. Second is the insistence that what at first appears to be a purely negative endeavor, a finding of limit, is (...) incomplete if, upon finding that limit, it comes to a stop. Just as the reduction is not a means to banish or negate the world, but rather the condition through which it can more fully emerge, critique cannot be merely a cataloguing of the limitations of the present situation. Third is the openness to the possibilities of the world, a wonder or curiosity, that is revealed through the work of description in phenomenology, or Foucault’s characterization of philosophy not as an unmasking, but a making visible of what is visible. Finally I consider critical phenomenology’s futures: How is a newly enlivened kind of scholarship emerging from these two forms of thinking, both of which have been dismissed as outmoded or irrelevant? The new work currently emerging in phenomenology, with its emphasis on its own reflexive self-consideration and decolonization, offers hope that it might yet be capacious enough to simultaneously encompass the revelation of its limitations as well as the expansion of its reach. (shrink)

The main result of the present paper — Theorem 3 — establishes the equivalence of the interpolation and amalgamation properties for a large family of logics and their associated classes of matrices.

The class of equivalential logics comprises all implicative logics in the sense of Rasiowa [9], Suszko's logicSCI and many Others. Roughly speaking, a logic is equivalential iff the greatest strict congruences in its matrices (models) are determined by polynomials. The present paper is the first part of the survey in which systematic investigations into this class of logics are undertaken. Using results given in [3] and general theorems from the theory of quasi-varieties of models [5] we give a characterization of (...) all simpleC-matrices for any equivalential logicC (Theorem I.14). In corollaries we give necessary and sufficient conditions for the class of all simple models for a given equivalential logic to be closed under free products (Theorem I.18). (shrink)

The paper is conceived as a first study on the Suszko operator. The purpose of this paper is to indicate the existence of close relations holding between the properties of the Suszko operator and the structural properties of the model class for various sentential logics. The emphasis is put on generality both of the results and methods of tackling the problems that arise in the theory of this operator. The attempt is made here to develop the theory for non-protoalgebraic logics.