If the influence of libertarian free will on human behaviour is real, the frequency of certain freely chosen actions will differ from the probability of their occurrences deduced from the statistical calculations and neuroscientific observations and laws. According to D. Pereboom, contemporary science does not prove the efficacy of libertarian free will. According to P. van Inwagen, there is always a random element in free decisions, and hence the effect of the free will remains unknown. Swinburne observes that it is (...) not correct to conclude that libertarian free will has no causal effect in the physical world. One can only conclude that these choices are not neurologically real. People sometimes choose to act on abstract principles, and they can do so on a regular and long-term basis. Consequently, human behaviour can be predicted and explained in terms of personal agency and the reasons upon which the people have chosen to act. Probabilistic calculations strengthen the argument that the best way to explain and predict such rational behaviour is to affirm the efficacy of the libertarian free will, which can overcome neurophysiological motivational states of the body and which guarantees a kind of long-term rational determinism. (shrink)

The kalām cosmological argument for the existence of God proposed by W. L. Craig (in 1970’s) has been subject to much debate on all sorts of issues related to the existence of God and the beginning of the universe. The goal of the paper is to briefly evaluate several complex questions embraced in the argument in order to show the depth and strength of the argument, and to avoid oversimplification, which one can find in some recent publications. The argument as (...) such does not rely on a single thesis or a theory proposed by a single author. The argument has such a support from different fields that its opponents would need to elaborate a theory with much more explanatory power than the most recent cosmological theories. (shrink)

In his Insight, Lonergan presents a general form of the argument for the existence of God: “reality is completely intelligible, therefore, God exists.” Its framework may be characterized as a Leibnizian version of the cosmological argument from the contingency of empirical reality to the unrestricted act of understanding. The acceptance of Lonergan's argument presupposes familiarity with his theory of being and objectivity. In my analysis, since Lonergan uses heuristic definitions and dialectical method in his justification of the complete intelligibility of (...) reality, the argument invites continuous examination of the proposed alternative metaphysical theories. (shrink)

The modal argument for the existence of a Cartesian human soul proposed by Richard Swinburne more than thirty years ago, if slightly adjusted and interpreted correctly, becomes a plausible argument for anyone who accepts modal arguments. The difficulty consists in a relatively weak justification of the second premise, of the real possibility of a disembodied existence, as a result of which the argument does not provide a real proof. The argument is best understood in the following terms: Special divine action (...) is excluded from the metaphysical possibilities and only the natural possibilities are considered; the “conceivable” possibility of the existence of a person without a body is interpreted as a metaphysical possibility, and inductive support for its reality is provided by apparent first-person-conceivability of a disembodied existence, detailed descriptions of out-of-body and near-death experiences, a priori trust in introspection in psychology and the cognitive sciences, and by the unity of consciousness and the possibility of its extension to peripersonal space; statements about having a soul or being a material substance are excluded from the domain of the premises; and finally, one accepts the Kripkean principle that having a body or a soul is an essential component of a person. If these conditions are met, the argument is valid, and the conclusion is made more plausible by Swinburne’s modal argument than it would be without it.Argumentum modale pro animae humanae “Cartesianae” existentia, quod R. Swinburne ante plures quam 30 annos proposuit, acceptabile reddi potest cuicumque argumenta modalia non generatim respuenti, si paululum emendetur recteque intelligatur. Omnis huius argumenti diffi cultas consistit in iustifi catione debiliore secundae eius praemissae, quo pacto argumentum ineffi cax redditur. Argumentum vero optime intelligetur his quattuor punctis animadversis: Primo, possibilitas metaphysica non nisi possibilitates naturales comprehendere intelligatur, omni speciali Dei ingerentia exclusa. Secundo, personae possibilitas “conceptibilis” sine corpore existendi intelligatur ut realis possibilitas metaphysica. Cui realitati argumenta favent inductiva tum ex possibilitate imaginandi existentiam sine corpore; tum ex minutatim enarratis testimoniis experiendi status “extra corpus” et “prope mortem”; tum ex fi de fundamentali veritatis introspectionis in psychologia scientiis que cognitivis; tum ex unitate conscientiae ac possibilitate eam in spatium extra corpus extendendi. Tertio, e praemissarum congerie assertiones excludantur quibus homo animam habere vel substantiam materialem esse assumeretur. Quarto, principium S. Kripkii accipiatur, scil. corporis vel animae habitum personae essentialem esse debere. His omnibus servatis argumentum Swinburnii validum evadit, conclusionem suam plus credibilem reddens quam secus esset. (shrink)

In his ’Insight’, Lonergan presents a general form of the argument for the existence of God: "reality is completely intelligible, therefore, God exists." Its framework may be characterized as a Leibnizian version of the cosmological argument from the contingency of empirical reality to the unrestricted act of understanding. The acceptance of Lonergan’s argument presupposes familiarity with his theory of being and objectivity. In my analysis, since Lonergan uses heuristic (second order) definitions and dialectical method in his justification of the complete (...) intelligibility of reality, the argument invites continuous examination of the proposed alternative metaphysical theories. (shrink)

Public and academic philosophical thinking in contemporary India provides evidence that philosophy and religion have never been truly separated, although there have been attempts to bring philosophy closer to science and, thus, create two autonomous systems. In light of these changes, P. V. Athavale, C. T. K. Chari, N. S. Prasad and some other authors have formed and are developing modern ethical and social theories. Moreover, feminism and gender studies have appeared in the panorama of changing philosophical and sociological thinking (...) in India, embracing gender equality in contemporary Indian society. There has been increasing interest in sociological research and a critical interpretation of Mahatma Gandhi’s spiritual message in the cause of India’s independence, whose thoughts authors engaged in contemporary ethical problems believe to be impractical and useless today. Existentialism as a philosophical stream earned broad public acceptance and played a significant role in the history of modern philosophical thinking in India in the second half of the 20th century. (shrink)

Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 195 Pages: 197-248.

The world today is characterized by intercultural diversity. More and more communication takes place between people with different linguistic as well as cultural backgrounds. This happens because of contacts within the areas of business, science, education etc. but also because of immigration brought about by labour shortage or unstable political situation. The globalisation of the economy with increased appreciation by companies that managing cultural differences properly can be a key factor in getting things done effectively across borders. With increased contact (...) of personnel and customers from diverse cultural background, there is a growing demand for businesses to understand and manage the diverse values, perceptions, business worldviews and behaviour of corporations, staff, and its customer. Intercultural communication and management is an interdisciplinary human resources field concerned with faciliting communication, management and effective interaction of personnel and customers across borders. The starting point for understanding consumer behaviour is really important. Marketing and environmental stimuls enter the consumer’s conscioussnes, and set of psychological processes combine with certain consumer characteristics to resault in decision processes and purchase decision. The marketer’s task is to understand what happened in the consumer’s consciousness between the arrival of the outside marketing stimuli and the ultimate purchasedecision. Four psychological processes are motivation, perception, learning and also memroy, fundamentaly influence consumer responses. Understanding consumer behaviour may often be complicated since many different factors influence the behaviour and sicnce many different forms of behaviour exist. Paper describe fuzzy concept for evaluation of some cros-cultural impact and compare it with other type of measurements presented in literature. (shrink)

The paper provides an empirical study of semiotic mechanisms of culture. We apply the methodology developed by the Tartu-Moscow School of Semiotics, building also on the criteria of boundary-work dynamics to examine a collected corpus of adverts appearing in Silesian Catholic periodicals (in Germanand in Polish) from the second half of the 19th and early 20th centuries. We discuss the cultural implications of the differences and similarities in German and Polish ads and propose functional explanations of the results in terms (...) of the notion of boundary configurations in a region as a particular structuring of cultural codes. The two analytical axes are the social boundary implicated in the use of German vs. Polish on the parameter of ‘sacred’ (sacrum) reference, and the symbolic border in the use of Fraktur (German script) versus Antiqua (Latin script) (boundary objects). (shrink)

The paper provides an empirical study of semiotic mechanisms of culture. We apply the methodology developed by the Tartu-Moscow School of Semiotics, building also on the criteria of boundary-work dynamics to examine a collected corpus of adverts appearing in Silesian Catholic periodicals (in Germanand in Polish) from the second half of the 19th and early 20th centuries. We discuss the cultural implications of the differences and similarities in German and Polish ads and propose functional explanations of the results in terms (...) of the notion of boundary configurations in a region as a particular structuring of cultural codes. The two analytical axes are the social boundary implicated in the use of German vs. Polish on the parameter of ‘sacred’ (sacrum) reference, and the symbolic border in the use of Fraktur (German script) versus Antiqua (Latin script) (boundary objects). (shrink)

Emotional creativity refers to cognitive abilities and personality traits related to the originality of emotional experience and expression. Previous studies have found that the COVID-19 epidemic and the restrictions imposed increased the levels of negative emotions, which obstructed adaptation. This research suggests that EC predicts the motivation for innovative adaptive behavior under the restrictions of COVID-19. In the case study of university professors, we show that EC predicts the motivation to creatively capitalize on the imposed online teaching in looking for (...) innovative research and personal development. Methodologically, we rely on the Emotional Creativity Inventory administered to a sample of 463 university professors from the Czech Republic, Slovak Republic, and Russia. The indicators for motivation for innovative performance included motivations to use distant methods of scientific research, to look for partners for conducting scientific research in other cities or abroad, to conduct interdisciplinary research, starting distance learning to enhance qualifications, and the perception that due to online teaching, there is more time for personal development. We employ a set of ordinal regression analyses controlling for age, gender, position, type of science, and country. The results suggest that Emotional Creativity and its three components predict the motivation of university professors to creatively capitalize on the imposed online teaching in looking for innovative research and personal development under the conditions of COVID-19. Furthermore, our results confirmed the gender and age differences in EC. The differences in EC according to position and type of science were not statistically significant. These results compel us to be aware of the importance of the emotional side of creativity to optimize stress-related behavior under the conditions of limited abilities to continue as usual. More space devoted to the manifestation of all the aspects of emotional creativity would improve adaptation to challenging circumstances and even allow one to capitalize on new opportunities. Moreover, we suggest that if personal intrinsic Emotional Creativity is high, the crises, such as the COVID-19 epidemic, may improve adaptation and trigger creative outcomes. (shrink)

This paper is a review of 'Ako sa vyjadrova' rozumne a zmysluplne Uvedenie do filozofickej metodológie' by Lubos Rojka.

Ang kolektibong sanaysay na ito ay nagtatasa sa kalagayan at estado ng edukasyong pansining biswal sa mga piling pamantasan sa Pilipinas. Sakop ng papel ang mga sumusunod na paaralan: Politeknikong Unibersidad ng Pilipinas, De La Salle-Lipa, Mindanao State UniversityIligan Institute of Technology, at Notre Dame of Marbel University. Dalawang tanong ang tinangkang sagutin ng papel: Una, ano ang estado ng edukasyong pansining biswal sa mga piling pamantasan sa Pilipinas? Pangalawa, ano-ano ang mga posibleng solusyon sa mga suliranin na nakahahadlang sa (...) patuloy na pag-unlad ng edukasyong pansining biswal? Isinagawa ang panunuring dokumentaryo at pakikipanayam sa mga tagapangasiwa ng sining kultural at pangakademiko. Upang masagot at matalakay nang lubos ang katanungan, ang mga may-akda ay nagkaroon ng tuon sa dalawang parametro: panloob (pamamahalang pang-akademiko tulad ng pagtatalaga ng guro, paghahanda sa mga kagamitan at kasanayan,at kawalan ng tuon sa edukasyong pansining) at panlabas (suporta mula sa mga institusyong nasa labas ng pamantasan). Sa dulo ng papel, natuklasan ang mga karaniwang suliranin na kinahaharap ng mga pamantasang sakop ng papel-pananaliksik na ito; may mga payak na rekomendasyon ding pinanukala ang papel. (shrink)

The two volumes to which this is apreface consist of the Proceedings of the Second International Conference on History and Philosophy of Science. The Conference was organized by the Joint Commission of the International Union of History and Philosophy of Science (IUHPS) under the auspices of the IUHPS, the Italian Society for Logic and Philosophy of Science, and the Domus Galilaeana of Pisa, headed by Professor Vincenzo Cappelletti. Domus Galilaeana also served as the host institution, with some help from the (...) University of Pisa. The Conference took place in Pisa, Italy, on September 4-8, 1978. The editors of these two volumes of the Proceedings of the Pisa Conference acknowledge with gratitude the help by the different sponsoring organizations, and in the first place that by both Divisions of the IUHPS, which made the Conference possible. A special recognition is due to Professor Evandro Agazzi, President of the Italian Society for Logic and Philosophy of Science, who was co opted as an additional member of the Organizing Committee. This committee was otherwise identical with the Joint Commission, whose members were initially John Murdoch, John North, Arpad Szab6, Robert Butts, Jaakko Hintikka, and Vadim Sadovsky. Later, Erwin Hiebert and Lubos Novy were appointed as additional members. (shrink)

Artykuł zawiera rozważania nad zróżnicowaniem tekstów eseistycznych dotyczących problematyki polskości, wynikającym z różnorodnej roli pamięci w poszczególnych koncepcjach narodowej tożsamości. Celem szkicu jest podjęcie refleksji nad relacją, w jaką wchodzą teksty, dające się określić jako tradycjonalistyczne oraz modernizacyjne, z orientacjami esencjalistycznymi i kontruktywistycznymi. Przedmiot analizy zawartej w tekście stanowią przede wszystkim dwie publikacje: Awangardowy konserwatyzm Pawła Rojka oraz Polska: wspólnota fantazmatyczna Agaty Bielik-Robson. Eseje te pozwalają się traktować jako reprezentatywne przykłady złożonych zależności ideowych występujących w obszarze refleksji nad polskością.

W artykule dyskutuję z interpretacją tomistycznej teorii uniwersaliów w książce Pawła Rojka Tropy i uniwersalia. Badania ontologiczne w kontekście problematyki „ukrytego nominalizmu”. Stawiam sobie w nim trzy cele. (i) Proponuję uściślenie definicji powszechnika, pozwalające bronić zasadniczych tez Pawła Rojka dotyczących ukrytego nominalizmu; (ii) pokazuję, że zaproponowana przez Pawła Rojka interpretacja Akwinaty sama popada w ukryty nominalizm; (iii) proponuję, w oparciu o teorię triplex status naturae Awicenny, inne odczytanie tomistycznej teorii uniwersaliów, które wydaje mi się unikać pułapki ukrytego (...) nominalizmu. (shrink)

The two volumes to which this is apreface consist of the Proceedings of the Second International Conference on History and Philosophy of Science. The Conference was organized by the Joint Commission of the International Union of History and Philosophy of Science under the auspices of the IUHPS, the Italian Society for Logic and Philosophy of Science, and the Domus Galilaeana of Pisa, headed by Professor Vincenzo Cappelletti. Domus Galilaeana also served as the host institution, with some help from the University (...) of Pisa. The Conference took place in Pisa, Italy, on September 4-8, 1978. The editors of these two volumes of the Proceedings of the Pisa Conference acknowledge with gratitude the help by the different sponsoring organizations, and in the first place that by both Divisions of the IUHPS, which made the Conference possible. A special recognition is due to Professor Evandro Agazzi, President of the Italian Society for Logic and Philosophy of Science, who was co opted as an additional member of the Organizing Committee. This committee was otherwise identical with the Joint Commission, whose members were initially John Murdoch, John North, Arpad Szab6, Robert Butts, Jaakko Hintikka, and Vadim Sadovsky. Later, Erwin Hiebert and Lubos Novy were appointed as additional members. (shrink)

Celem artykułu jest zestawienie trzech koncepcji uniwersaliów prezentowanych przez Pawła Rojka w Tropach i uniwersaliach z koncepcjami uprawdziwiania. Rojek poddaje analizie trzy podejścia do problemu jedności w wielości: (1) jedności szczegółowej obejmującej abstrakcyjne własności, (2) jedności ogólnej uchwytującej nieokreślone aspekty oraz (3) wyróżnienie konkretnych uniwersaliów. Dwa pierwsze interpretuje w odniesieniu do teorii uprawdziwiania, przywołując „argument z passiflory” i rozwijając jego autorską wersję. W tekście kontynuuję refleksję Rojka, rozwijając ją w odniesieniu do trzeciej koncepcji uniwersaliów, czyli konkretnych powszechników. Zestawiam (...) je z monizmem Jonathana Schaffera, aby następnie zbudować trzecią wersję „argumentu z passiflory” opartą na ufundowaniu. (shrink)

Na úvod připomínám medailon Josefa Zumra k Lubošovým šedesátinám ve Filosofickém časopisu 1995, jako doklad, že našeho tehdejšího vedoucího katedry si vážili nejen filosofové z Brna. Luboš se narodil ve stejném roce jako já, ale středoškolská studia stihl dokončit o rok dříve. Tak se stalo, že jsem se s ním v roce 1950 na Filosofické fakultě setkal jako s učitelem- -asistentem (na jeho přednášce z etiky) a on se mnou jako s jedním ze svých prvních univerzitních posluchačů filosofie. Když jsem (...) s ním od roku 1954 působil na jedné katedře, setkávali jsme se nejen „služebně”, ale i jako kamarádi mimo školu; nezapomenutelné mi zůstávají např. naše zájezdy na slovenskou chalupu k Pavlu Páclovi, kde jsem se utvrzoval v poznání, jak přirozeně Luboš umí být výborným společníkem i v takovém prostředí (nejen při karetních hrách, ale i když jsme se snažili přispět k údržbě Pavlovy chalupy a k její přípravě na zimní období). Pokusil jsem se povědět pár slov o Lubošově vztahu k rodině, v níž se narodil, k jeho vlastní rodině, k rodnému kraji, a ovšem i Lubošovi učiteli, všemi studenty oblíbeném a váženém. Muselo - bohužel - nakonec dojít i na slova obdivu k jeho statečnému zápasu s nemocí, které posléze podlehl. (shrink)

Celem artykułu jest prezentacja Arystotelesowskiej koncepcji powszechnika, w szczególności zaś obrona tezy, że pojęcie powszechnika u Arystotelesa jest znacząco inne niż współczesne pojęcie powszechnika, zgodnie z którym powszechnik to byt wspólny wielu rzeczom jednostkowym. Dla Arystotelesa powszechnik jest przede wszystkim przedmiotem orzekania, aktów intelektu oraz definicji. W tekście pokazuję również, że powszechniki u Arystotelesa nie pełnią funkcji przyczyn, nie mogą więc być własnościami lub przyczynami cech indywiduów. Upodabnia je to do współczesnego pojęcia przedmiotu abstrakcyjnego, takiego jak sensy Fregego lub sądy. (...) Bezpośrednim punktem odniesienia artykułu jest książka Pawła Rojka Tropy i uniwersalia. Badania ontologiczne (2019). Polemizuję tu z Rojka interpretacją klasycznej koncepcji powszechnika, przede wszystkim z jego odczytaniem teorii Tomasza z Akwinu. (shrink)

Na úvod připomínám medailon Josefa Zumra k Lubošovým šedesátinám ve Filosofickém časopisu 1995, jako doklad, že našeho tehdejšího vedoucího katedry si vážili nejen filosofové z Brna. Luboš se narodil ve stejném roce jako já, ale středoškolská studia stihl dokončit o rok dříve. Tak se stalo, že jsem se s ním v roce 1950 na Filosofické fakultě setkal jako s učitelem- -asistentem (na jeho přednášce z etiky) a on se mnou jako s jedním ze svých prvních univerzitních posluchačů filosofie. Když jsem (...) s ním od roku 1954 působil na jedné katedře, setkávali jsme se nejen „služebně”, ale i jako kamarádi mimo školu; nezapomenutelné mi zůstávají např. naše zájezdy na slovenskou chalupu k Pavlu Páclovi, kde jsem se utvrzoval v poznání, jak přirozeně Luboš umí být výborným společníkem i v takovém prostředí (nejen při karetních hrách, ale i když jsme se snažili přispět k údržbě Pavlovy chalupy a k její přípravě na zimní období). Pokusil jsem se povědět pár slov o Lubošově vztahu k rodině, v níž se narodil, k jeho vlastní rodině, k rodnému kraji, a ovšem i Lubošovi učiteli, všemi studenty oblíbeném a váženém. Muselo - bohužel - nakonec dojít i na slova obdivu k jeho statečnému zápasu s nemocí, které posléze podlehl. (shrink)

Na úvod připomínám medailon Josefa Zumra k Lubošovým šedesátinám ve Filosofickém časopisu 1995, jako doklad, že našeho tehdejšího vedoucího katedry si vážili nejen filosofové z Brna. Luboš se narodil ve stejném roce jako já, ale středoškolská studia stihl dokončit o rok dříve. Tak se stalo, že jsem se s ním v roce 1950 na Filosofické fakultě setkal jako s učitelem- -asistentem (na jeho přednášce z etiky) a on se mnou jako s jedním ze svých prvních univerzitních posluchačů filosofie. Když jsem (...) s ním od roku 1954 působil na jedné katedře, setkávali jsme se nejen „služebně”, ale i jako kamarádi mimo školu; nezapomenutelné mi zůstávají např. naše zájezdy na slovenskou chalupu k Pavlu Páclovi, kde jsem se utvrzoval v poznání, jak přirozeně Luboš umí být výborným společníkem i v takovém prostředí (nejen při karetních hrách, ale i když jsme se snažili přispět k údržbě Pavlovy chalupy a k její přípravě na zimní období). Pokusil jsem se povědět pár slov o Lubošově vztahu k rodině, v níž se narodil, k jeho vlastní rodině, k rodnému kraji, a ovšem i Lubošovi učiteli, všemi studenty oblíbeném a váženém. Muselo - bohužel - nakonec dojít i na slova obdivu k jeho statečnému zápasu s nemocí, které posléze podlehl. (shrink)

Jeden z zarzutów wobec nominalizmu tropowego głosi, że tropy, wbrew deklaracjom ich zwolenników, muszą być złożone, co otwiera drogę do regresu, który da się zatrzymać, tylko przyjmując jakieś powszechniki. Złożoność tropów ma wynikać z tego, że relacja podobieństwa i relacja różnicy numerycznej, które zachodzą między doskonale podobnymi tropami, muszą mieć osobne fundamenty, stanowiące składniki tropów. Te fundamenty znów stoją w relacjach podobieństwa i różnicy, co generuje regres. W niniejszym artykule przyglądam się temu problemowi i próbuję odpierać argumentację przeciwników nominalizmu tropowego. (...) Za punkt odniesienia czynię artykuł Pawła Rojka „Regresy podobieństwa. Podwójny relacyjny argument przeciw nominalizmowi tropowemu”, który w oryginalny sposób łączy ze sobą rożne zarzuty przeciw nominalizmowi tropowemu. Struktura mojego tekstu jest następująca: najpierw krótko charakteryzuję nominalizm tropowy i wskazuję, co mnie łączy z tym stanowiskiem (nie mogę bez zastrzeżeń określić siebie jako zwolennika nominalizmu tropowego). Następnie podaję charakterystykę relacji, w szczególności relacji podobieństwa, a potem przedstawiam argument Pawła Rojka. W kolejnym paragrafie staram się pokazać, że argument za złożonością tropów zakłada zasadę identyczności nieodróżnialnych, którą nominalista tropowy odrzuca. W przedostatniej sekcji wskazuję, że jednostkowość nie jest składnikiem tropu, lecz sposobem, w jaki trop konstytuuje rzeczywistość. (shrink)