For many years, modern social science and philosophy have been a battlefield of conflicting visions of the human person. There are many armies involved in this fight—among them the personalists who, even among themselves, represent different approaches to the understanding of the human person.G. W. Allport states that both philosophy and psychology are interested in the same common subject matter—that is, the human person.1 Allport's statement in this regard is very clear: personalistic psychology and philosophy must join forces to fight (...) against the reduction of the human person to a mere football or an academic pawn. We have to acknowledge an interior power of self-directedness in the human person.This article is .. (shrink)

Czy emocje mogą wpływać na myślenie? Jaka jest ich geneza? Oto pytania, które są przedmiotem naukowej refleksji w prezentowanym opracowaniu, które stawia sobie za cel interdyscyplinarną analizę problematyki stanów emocjonalnych w odniesieniu do procesów kognitywnych. Najnowsze badania neuronaukowe przynoszą coraz więcej odkryć, które pomagają nam lepiej zrozumieć pracę mózgu oraz centralnego układu nerwowego oraz ich relacji do tzw. wyższych funkcji umysłowych jak planowanie, czy poznanie. Wskazują one na wzajemną relacje stanów emocjonalnych oraz procesów poznawczych, co jest kolejnym krokiem w dyskusji (...) problemu mind-body. (shrink)

Borden Parker Bowne was the founder of the School of Philosophy in Boston, taught there for more than a generation, and made a lasting impression on American philosophy. During Bowne’s career at Boston University (from 1876 until his death 1910), many of his students, who later also became professors in different areas, were inspired by his thinking and his person. His basic conviction is that it is the human person that is at the basis of Ontology and Ethics : the (...) person that preserves its identity within change thanks to memory; the person that is active in knowing and choosing; the person that acts deliberately towards values; the person that thinks – all these at least potentially. The purpose of the article is to examine Bowne’s metaphysics, i.e. the roots of his view of Personalism. What emerges is his idea of existence in general and of human existence in particular. This is done also historically, by examining some earlier views of man and reality in general, which were the background for Bowne’s specific ideas. He begins from his idea of existence as active and self-determining, and of nature as activated by the intellect and will of God, the Most-High Person. That is why the human person has the attributes of awareness and self-awareness, freedom and the ability to act, and self-control. The connection of Bowne’s Personalism with idealism also presents the problem of how do we come to discover the notion of person, which is not from simple experience of reality, but is rather developed or postulated. For Bowne the model for the notion of person is the Person of God. If we look at reality from the perspective of God-Person (Person par excellence), there is the danger of theologizing Philosophical Anthropology, and a reality of Bowne’s metaphysics, which wasn’t very popular among many philosophers. Nonetheless Bowne’s ideas were positively received by the Church in America, and were used for many years as the model for defending the Christian world-view against the attacks of naturalism. In that context, his Personalism effectively fulfilled its role, showing the human person to be a spiritual being, ultimately coming from God, the Most-High Person. (shrink)

FREGE AND ŁUKASIEWICZ ON LOGICAL VALUES Our article regards the connections between the views on semantics of Gottlob Frege and Jan Łukasiewicz. We are especially focused on the problem of logical values and their ontological interpetation. The paper is composed of three parts. In the first section we point out the general tendencies in the reception of Frege’s logical theory in the Lvov-Warsaw Philosophical School. The second section is dedicated to Frege’s semantics, especially his analysis of sense and meaning of (...) propositions. In the third section we reconstruct Łukasiewicz’s propositional semantics from the period when he was inspired by Frege’s semantics. We also critically examine the widespread opinion, according to which the ontological interpretation of logical values proposed by Łukasiewicz is entirely consistent with Frege’s concept. (shrink)

Elly Teman, Birthing a mother: The surrogate body and the pregnant self, Berkeley: University of California Press, 2010, reviewed by Omi Leissner.

We got control over reproduction that is controlled by “a man or The Man,” an individual man or the doctors or the government. . . . Virtually every ounce of control that women won out of this legislation has gone directly into the hands of men—husbands, doctors, or fathers—or is now in the process of attempts to reclaim it through regulation. Among all my mother’s daughters, only I have inherited her ability to break open an apple with her hands. Be (...) that a function of nature or nurture, when I first picked up Birthing a Mother I knew I had to call upon a similar skill: I tried to imagine myself prying open my mind in order to let in a view of surrogacy other than the typical radical feminist one I .. (shrink)

The objective of the paper is a presentation and an interpretation of Władysław Stróżewski’s views on aesthetics. Built upon the foundation provided by classical metaphysics, Stróżewski’s aesthetics is simultaneously a continuation of the tradition of phenomenological interpretation of art. Stróżewski extends Roman Ingarden’s aesthetic theory by including the idea of numinous concretion, largely inspired by the works of Rudolf Otto. As a result, this new phenomenological perspective transcends the narrowly understood ‘aesthetics’ of the work of art towards the inherent dimension (...) of the sacred. Moreover, Stróżewski’s scrutiny of the aspect of art that goes beyond the aesthetic reveals an important relationship obtaining between his insights and the theological aesthetics of Hans Urs von Balthasar. Thus Stróżewski’s ideas turn out to be of significance to contemporary aesthetic and theological debates. In particular, he shows the movement of beauty from aesthetic to transcendental, and ultimately towards the sacred, where numinosum is manifested as Mystery. (shrink)

The paper consists of two parts, outlined in the title.I. In the historical science time appears as an element of the historian’s workshop. The historian collects source information, evaluates them and assigns respective dates. Only on the ground of thus “processed” sources may he reproduce the past: events and longer development processes, setting them in time. This dated time is understood colloquially as something objective, which runs one way and may be measured.II. A historian who studies the past reality depends (...) on the extent to which those sources are preserved. As a result of their interpretation, with the use of increasingly excellent research methods, he reproduces that reality. He must carry out an ongoing selection of historical facts found. This exposes him to temptations of such selection of those facts so as to adjust the historical knowledge to serve well the national interests, his own political opinions, etc. In this way the historian exerts influence on social awareness, which may consists of various myths and stereotypes, which sometimes lead to negative social behaviors: aggression, chauvinism, etc. Therefore, for researcher honesty’s sake and in the sense of moral responsibility, he must be careful to be as impartial as possible in his work. (shrink)

Natural Deduction Natural Deduction is a common name for the class of proof systems composed of simple and self-evident inference rules based upon methods of proof and traditional ways of reasoning that have been applied since antiquity in deductive practice. The first formal ND systems were independently constructed in the 1930s by G. Gentzen and S. Jaśkowski and … Continue reading Natural Deduction →.

This text is a presentation of the notion of ontological imagination. It constitutes an attempt to merge two traditions: critical sociology and science and technology studies - STS. By contrasting these two intellectual traditions, I attempt to bring together: a humanist ethical-political sensitivity and a posthumanist ontological insight. My starting point is the premise that contemporary world needs new social ontology and new critical theory based on it in order to overcome the unconsciously adapted, “slice-based” modernist vision of social ontology. (...) I am convinced that we need new ontological frameworks of the social combined with a research disposition which I refer to as ontological imagination. (shrink)

This paper is concerned with n-localization property introduced by Newelski and Rosłanowski in [10] and getting it for CS iterations of forcing notions.

The main aim of the text is to show how a game of Go (Weiqi, baduk, Igo) can serve as a model representation of the ontological-metaphysical aspect of the actor–network theory (ANT). An additional objective is to demonstrate in return that this ontological-metaphys⁠ical aspect of ANT represented on Go/Weiqi game model is able to highlight the key aspect of this theory—onto-methodological praxis.

Opposing ecology to Catholicism, or vice versa, has no dogmatic, theological or philosophical foundations – it is a purely rhetorical and political maneuver. Catholicism is, and must be, deeply ecological – although this necessity has not always been properly displayed. This is clearly evidenced by both biblical testimonies confirming the value of every being and the reflection of Tradition within the theology of creation. Similarly, in this context, there are no grounds for invoking the “holy property right” to justify the (...) robbery and destruction of nature. Within the Catholic doctrine, property law is by no means holy, only conditional, and does not absolve us from treating property as a common good at the same time. Of course, this does not mean that Catholic teaching promotes in any way formal and legal restrictions on the right to property – such ideas have been repeatedly and decisively rejected by the Church. The limitation of the right of ownership is moral here – it is a postulate of justice and responsibility. At the same time, it is an expression of anthropological realism: we, all individual people, die, all families and nations expire and the earth, air and water remain. We are obliged to respect it. Opposing the good of the environment to the welfare of human communities makes no sense. Only extremely shallow and superficial reflection can build and invoke such oppositions. In general, this is not a reflection at all, but only an attempt to create ad hoc justifications for obtaining an easy income at the expense of the environment. With the current population of our planet, no one can perceive themselves or their immovable property as absolutely autonomous. We will be able to meet most of the most serious challenges related to environmental changes only when we understand our own responsibility for all living creatures along with their and our entire environment. (shrink)

During the global financial crisis of 2007–2009 and the currentCovid-19 debacle, central banks acted quickly, boldly, and effectively. The paper argues that they did so thanks to the lessons learned from the past financial crises, which provided them with opportunities to reconsider their previous beliefs. A case in point is the banking crisis in the United States during the Great Depression of the 1930s that taught central banks to act rapidly and decisively in order to prevent an initial liquidity crisis (...) from escalating into a solvency crisis leading to bankruptcies of banks with potentially disastrous consequences for the entire economy. The paper revisits the consequences of the currency crises of the 1990s, which transformed exchange rate regimes across the world: the EMS one of 1992–1993 that accelerated the launch of the euro, and the Asian one of 1997–1998 resulted in the proliferation of floating exchange rates in emerging economies. (shrink)

I shall outline the topic from a historical perspective, placing the main emphasis on the hundred years’ period spanning 1870–1970.

John Gray argues that the modern conception of man is common for all variants of the liberal tradition. The version of liberalism which is defended in this paper cannot be called ‘classical’ because it refuses the conception in question (it refuses such elements of it as, for example, claims of universality, idea of neutral Reason, idea of human nature). That is why the best label which can be given to it is ‘postmodern’ or ‘communitarian’ liberalism. Moreover, postmodern liberalism does not (...) express any reluctance toward community as such. It only requires a community which respects the rights of individuals to autonomous, moral and comprehensive choices. In this sense one can say that postmodern liberalism renounces anti-social biases while remaining faithful to individualism, which - starting with the social and the common - arrives at the truly individual. In this way it can revitalize the sense and meaning of humanism understood as the idea of life of human beings who can create their own lives independently and freely in the political and social milieu, promoting justice and solidarity. (shrink)

The main aim of the present paper is to explain a nature of relationships exist between Nelson and Heyting algebras. In the realization, a topological duality theory of Heyting and Nelson algebras based on the topological duality theory of Priestley for bounded distributive lattices are applied. The general method of construction of spaces dual to Nelson algebras from a given dual space to Heyting algebra is described. The algebraic counterpart of this construction being a generalization of the Fidel-Vakarelov construction is (...) also given. These results are applied to compare the equational category N of Nelson algebras and some its subcategories with the equational category H of Heyting algebras. It is proved that the category N is topological over the category H. (shrink)

There are many religions in the human world, and people manifest their religiousness in many different ways. The main problem this paper addresses concerns the possibility of sorting out this complex world of human religiousness by showing that it can be phenomenologically reduced to a few very basic existential attitudes. These attitudes express the main types of ways in which a human being relates to his or herself and the world, independently of the worldview or religion professed by the individual. (...) I use Kierkegaard’s theories of the stages of existence and subjective truth as a model. The theory of the stages of existence provides five basic existential attitudes on the basis of which religious attitudes can develop: spiritlessness, the aesthetic, the ethical, religiousness A, and religiousness B. The theory of subjective truth shows how the concept of truth functions in an ethical and existential sense as the personal truth of an individual engaged in building their religious identity. In turn, I discuss the problem of the relation of Kierkegaard’s philosophy to phenomenology, briefly introduce his concept of subjective truth and the stages of existence, and show how existential attitudes can be transformed into religious ones. I also consider the problem of the demonic as the inverted order of this anthropological and existential model. Finally, I argue that the model developed herein may be useful for further research into the phenomenology of religious attitudes. (shrink)

We prove the following theorems:1. IfX⊆ 2ωis aγ-set andY⊆2ωis a strongly meager set, thenX+Yis Ramsey null.2. IfX⊆2ωis aγ-set andYbelongs to the class ofsets, then the algebraic sumX+Yis anset as well.3. Under CH there exists a setX∈MGR* which is not Ramsey null.

The book deals with post-analytical philosophy of law, which departs from the traditional view which considers philosophical cognition as a sense-making and optimizing activity. It seeks to deconstruct the analytical, both philosophical and legal, narrative to expose it as a collection of schemes which oversimplify the legal and political reality.