Grzegorz Musiał’s late work is exemplary of the Modernist coupling of desire and death, which German Ritz linked to the way that homosexual sensibility has been encoded in Polish literary Modernism. This reading of Musiał is paradoxical at heart, as the writer’s literary output must also be ridden with tensions, because his clinging to a bygone aesthetic in order to render homosexual desire seems quaint in an era in which the idea of gay emancipation is widespread. Musiał’s literary alter ego, (...) who is realized as a fictional character and as the speaker in his poems, is a hybrid of an erudite homosexual male equipped with the classical sensibility and a devout Catholic, whose appreciation and outright enjoyment of church ritual is almost camp. Musiał attempts to pit this literary dummy against the usually younger homosexual men who, like a mob of the living dead, populate the underground world of night clubs and anonymous sex. (shrink)

Grzegorz Musiał’s late work is exemplary of the Modernist coupling of desire and death, which German Ritz linked to the way that homosexual sensibility has been encoded in Polish literary Modernism. This reading of Musiał is paradoxical at heart, as the writer’s literary output must also be ridden with tensions, because his clinging to a bygone aesthetic in order to render homosexual desire seems quaint in an era in which the idea of gay emancipation is widespread. Musiał’s literary alter ego, (...) who is realized as a fictional character and as the speaker in his poems, is a hybrid of an erudite homosexual male equipped with the classical sensibility and a devout Catholic, whose appreciation and outright enjoyment of church ritual is almost camp. Musiał attempts to pit this literary dummy against the usually younger homosexual men who, like a mob of the living dead, populate the underground world of night clubs and anonymous sex. (shrink)

The usual visual experiences possess a perspectival phenomenology as they seem to present objects from a certain perspective. Nevertheless, it is not obvious how to characterise experiential content determining such phenomenology. In particular, while there are many works investigating perspectival properties of experienced objects, a question regarding how subject is represented in visual perspectival experiences attracted less attention. In order to address this problem, I consider four popular phenomenal intuitions regarding perspectival experiences and argue that the major theories of perspectival (...) experiences do not account for all of them. Relying on these observations, I show how a theory which accommodates all these intuitions can be developed by (a) recognising that visual perspectival experiences are, in fact, multimodal visuo-bodily experiences and (b) distinguishing between egocentric and structural contents. (shrink)

According to cognitive psychology, virtually every sensory system influences the way in which flavours are experienced. However, it is less clear which systems are actually constitutive of flavour perception and which have merely causal influence. The paper focuses on the status of vision and audition, which are usually not treated as constitutive in the context of flavour perception. First, it is proposed that the mechanistic explanation debate provides conceptual resources which allow the constitutivity of sensory systems to be assessed. Second, (...) it is argued that the contemporary state of the art provides reasons for accepting the constitutive role of audition, but analogous evidence is not available in the case of vision. (shrink)

In recent years there has been a lot of skepticism about the existence of facts. It seems that one of the last places for their application is in truthmaking theory. In this paper I discuss two approaches to the use of facts in truthmaking. The first, categorial, holds that facts are entities that belong to one of three ontological categories (true propositions, truth of propositions, instantiations of universals).The second, deflationary, holds that a fact is merely a functional concept denoting any (...) entity that performs a truthmaking function. I argue that in the face of significant criticism of categorial facts as truthmakers, a defender of facts may resort to the deflationary concept. Nevertheless, even in this case we can do without facts as truthmakers. (shrink)

Ireneusz Ziemiński twierdzi, że idolatria należy do istoty religii i z tego powodu nieidolatryczna religia jest niemożliwa. Wobec tego poglądu formułuję trzy zarzuty: zarzut z „religii zero”, zarzut z przypadkowego aktu czci oraz zarzut z nierelewantności dystansu ontycznego. Zarzut z „religii zero” odnosi się do możliwości istnienia religii indywidualnej i niezinstytucjonalizowanej, a więc pozbawionej składowych typowych religii, które są stale zagrożone idolatrią. Zarzut z przypadkowego aktu czci sugeruje, że możliwa jest sytuacja, w której ktoś myli przedmiot własnego aktu czci i (...) nieświadomie czci Boga, nie popełniając przy tym idolatrii. Zarzut z nierelewantności dystansu ontycznego wskazuje, że transcendencja Boga nie jest przeszkodą w oddawaniu czci, ale jej koniecznym warunkiem. (shrink)

The aim of this article is to describe and evaluate fair trade – a form of development assistance and trading partnership, based on dialogue, transparency and respect, that seeks greater equity in international trade. Fair trade contributes to sustainable development by offering better trading conditions to and securing the rights of marginalized producers and workers – especially in the South. Fair trade focuses in particular on commodities or products which are typically exported from developing countries to developed countries such as (...) coffee, cocoa, sugar, tea, bananas, honey, cotton, wine, fresh fruit or flowers. The genesis of fair trade, its main assumptions and controversies related to the implementation of the system are presented. (shrink)

Podstawowym celem artykułu jest przybliżenie dyskursu wokół możliwości regulacji gospodarki współdzielenia (ang. sharing economy) oraz omówienie potencjalnych instrumentów polityki publicznej, które mogą służyć do ograniczenia negatywnych skutków rozwoju tego systemu gospodarczego. Artykuł w pierwszej kolejności przybliża rozumienie koncepcji regulacji i régulation oraz omawia związki gospodarki współdzielenia z koncepcją współzarządzania cyfrowego. Następnie po przybliżeniu wybranych pozytywnych i negatywnych efektów gospodarki współdzielenia wskazane zostają wybrane instrumenty regulacyjne. W podsumowaniu wskazano na możliwe kierunki dalszych badań.

The purpose of this chapter is to analyse approaches to the sharing economy from the perspective of public policy science. In the first part of the text, attention is paid to perceiving the development of the emerging sharing economy not only as phenomenon with positive economic effects but also as a set of public problems (e.g., on the labour market and for existing economic structures) that require intervention at the level of national governments as well as at international level. Subsequent (...) sections identify possible actions for regulating the development of the sharing economy. The role of soft law, stakeholders’ networks, self-regulation and standardisation are discussed in the chapter. The summary includes potential directions for further research. (shrink)

Mental rotation of emotional and neutral stimuli The main aim of the study was to create and validate emotional version of mental rotation task. As all previously conducted experiments utilized neutral material only, such an attempt seemed necessary to confirm the generality of mental rotation effect and its properties. Emotional MRT was constructed using photos of negative facial expressions; a compatible neutral MRT was also created, for detailed comparisons. 2- and 3-dimensional figures and hexagrams served as affect-free stimuli. In three (...) experiments, emotional MRT version was proven to be valid, whereas only hexagram-based neutral MRT version yielded the expected results. A number of differences between the two versions emerged, concerning response times, accuracy and difficulty of trials. The neutral/emotional MRT procedure, although needing more research, seems to give stable results, making the study of content-bound imagery possible. (shrink)

The main aim of this paper is to try to answer the question of the nature of Kantian project of the transcendental philosophy. Is it, in real, as Kant by himself says, that his philosophy, as the critic of the pure theoretical reason presupposes, is merely the preparation the ground under the metaphysics, and merely asks the question of the possibility of metaphysics at all, or rather Kant's system of the theoretical philosophy called by Kant as formal or transcendental idealism (...) can be classified as one of the main ontological systems: ontological realism or idealism, in the classical sense. I think the crucial notion, which can help to solve this problem, is the notion of reality used by Kant in several meanings and contexts which I am going to examine in this article. (shrink)

Jacek Wojtysiak twierdzi, że powołując się na zachodzenie wielkiego faktu wiary, można wykazać przewagę teizmu nad ateizmem. Wobec tego poglądu formułuję trzy zarzuty: zarzut z rocznika statystycznego, zarzut z najmniejszego faktu wiary oraz zarzut z niempirycznych racji. Zarzut z rocznika statystycznego zwraca uwagę na fakt, że wielkość faktu wiary jest zawsze zrelatywizowana do momentu w czasie, w którym jest on stwierdzany. A to rodzi pytanie, na który fakt powinien powołać się teista. Zarzut z niewielkiego faktu wiary sugeruje, że w sporze (...) między teizmem a ateizmem nie ma znaczenia, czy fakt wiary podlega pluralizacji, a więc jak wielu podmiotów dotyczy. Zarzut z nieempirycznych racji promuje pogląd, w myśl którego ustalenie empirycznych okoliczności funkcjonowania określonych religii nie zbliża teisty i ateisty do rozstrzygnięcia prowadzonego przez nich sporu. (shrink)

Teizm probabilistyczny Dariusza Łukasiewicza to teizm, który nobilituje pojęcie przypadku i wyjaśnia rolę, jaką ono odgrywa w kontekście opatrzności Bożej. Epistemolog może jednak zainteresować się kwestią o wiele bardziej podstawową i zapytać, czy nasze przekonania dotyczące przypadku można określić mianem wiedzy? Artykuł podzielony jest na trzy części. W pierwszej omawiam wybrane sposoby uzasadniania wiedzy o przypadku: uzasadnienie zdroworozsądkowe, pragmatyczne, empiryczne i aprioryczne, i konkluduję, że posiadamy wiedzę tychiczną w odniesieniu do przypadku nieintencjonalnego, epistemicznego, probabilistycznego i kauzalnego. W części drugiej podejmuję (...) problem sceptycyzmu w kwestii przypadku i sugeruję, że znaczącą rolę w dyskusji ze sceptycyzmem tychicznym odgrywają standardy racjonalności. W części trzeciej odnoszę się do dyskutowanego przez Łukasiewicza pojęcia przypadku kompozytywnego i twierdzę, że: nie dysponujemy wiedzą na temat tak rozumianego przypadku; oraz, że nie należy tego faktu traktować jako racji na rzecz sceptycyzmu tychicznego. (shrink)

When it comes to the mind-body problem, different kinds of physicalism were the most popular approaches among philosophers. The presence of anomalous monism with its lack of (the) laws concerning mental events and multiple realizability led to a doubt regarding reductionism and a slow movement away from it. It did not, however, weaken the popularity of physicalism. Thus, the problem that had to be faced was to create such a form of physicalism that would reject the reduction of what was (...) mental to what was physical. No difference of one sort without a difference of another sort is a slogan that expresses the idea of supervenience, the idea that according to many philosophers was supposed to be the right expression of physicalism of this particular type. The text briefly presents the intuitions that are hidden behind the notion of supervenience and its main varieties: weak, strong and global. Moreover, the text touches upon the fault of supervenience which was observed in its symmetry and, most of all, in its triviality. This type of fault would force the philosophers to admit that this relation is metaphysically irrelevant. (shrink)

It seems plausible that visual experiences of darkness have perceptual phenomenal content that clearly differentiates them from absences of visual experiences. I argue, relying on psychological results concerning auditory attention, that the analogous claim is true about auditory experiences of silence. More specifically, I propose that experiences of silence present empty spatial directions like ‘right’ or ‘left’, and so have egocentric spatial content. Furthermore, I claim that such content is genuinely auditory and phenomenal in the sense that one can, in (...) principle, recognize that one is experiencing silence. This position is far from obvious, as the majority of theories concerning silence perception do not ascribe perceptual phenomenal content to experiences of silence. (shrink)

It seems that there are important differences concerning the way in which space itself is presented in visual and tactile modalities. In the case of vision, it is usually accepted that visual objects are experienced as located in a visual field. However, it is controversial whether similar field-like characteristics can be attributed to the space in which tactile entities are experienced to be located. The paper investigates whether postulating the presence of a tactile field is justified. I argue that the (...) answer is both ‘yes’ and ‘no’ due to the dual nature of touch: touch is both an interoceptive modality that presents states of one’s body and an exteroceptive modality that presents external entities. More specifically, the interoceptive tactile space has a character of a spatial field. On the other hand, the exteroceptive tactile space does not have characteristics necessary for ascribing the field-status. (shrink)

In the contemporary discussions concerning unconscious perception it is not uncommon to postulate that content and phenomenal character are ‘orthogonal’, i.e., there is no type of content which is essentially conscious, but instead, every representational content can be either conscious or not. Furthermore, this is not merely treated as a thesis justified by theoretical investigations, but as supported by empirical considerations concerning the actual functioning of the human cognition. In this paper, I address unconscious color perception and argue for a (...) negative thesis—that the main experimental paradigms used in studying unconscious color perception do not provide support for the position that conscious and unconscious color representations have the same type of content. More specifically, I claim that there is no significant support for the claim that unconscious vision categorically represents surface colors. (shrink)

While philosophers of perception develop representational theories of olfactory experiences, there are doubts regarding whether features of olfactory perception can be accommodated within the representationalist framework. In particular, it is argued that the function of olfaction is not to represent stimuli but rather to evaluate it. The paper claims that the major representational accounts of olfaction have problems in accommodating the evaluative aspects of olfactory phenomenology. However, an alternative position, named “olfactory evaluativism,” is proposed which is free of these problems (...) and may serve as a foundation for further developments of representational approach to olfactory experiences. (shrink)

Philosophers often state that the persistence of objects in vision is experienced differently than the persistence of sounds in audition. This difference is expressed by using metaphors from the metaphysical endurantism/perdurantism debate. For instance, it is claimed that only sounds are perceived as “temporally extended”. The paper investigates whether it is justified to characterize visually experienced objects and auditorily experienced sounds as different types of entities: endurants and perdurants respectively. This issue is analyzed from the perspective of major specifications of (...) the endurance/perdurance distinction connected, inter alia, with the notions of temporal parts and temporal localization. It is argued that it is unjustified to characterize visually experienced objects and auditorily experienced sounds as different types of entities in respect of how they persist. On the other hand, the apparent difference in the way of persisting can be explained by the presence of contingent differences between typical visual and auditory experiences. (shrink)

While there is a growing philosophical interest in analysing olfactory experiences, the mereological structure of odours considered in respect of how they are perceptually experienced has not yet been extensively investigated. The paper argues that odours are perceptually experienced as having a mereological structure, but this structure is significantly different from the spatial mereological structure of visually experienced objects. Most importantly, in the case of the olfactory part-structure, the classical weak supplementation principle is not satisfied. This thesis is justified by (...) referring to empirical results in olfactory science concerning the human ability to identify components in complex olfactory stimuli. Further, it is shown how differences between olfactory and visual mereologies may arise from the way in which these modalities represent space. (shrink)

Philosophical considerations regarding experiential spatial content have focused on exteroceptive sensations presenting external entities, and not on interoceptive experiences that present states of our own body. A notable example is studies on interoceptive touch, in which it is argued that interoceptive tactile experiences have rich spatial content such that tactile sensations are experienced as located in a spatial field. This paper investigates whether a similarly rich spatial content can be attributed to experiences of acute, cutaneous pain. It is argued that (...) such experiences of pain do not have field-like content, as they do not present distance relations between painful sensations. (shrink)

The paper presents a new philosophical theory of blurred vision according to which visual experiences have two types of content: exteroceptive content, characterizing external entities, and interoceptive content, characterizing the state of the visual system. In particular, it is claimed that blurriness-related phenomenology interoceptively presents acuity of vision in relation to eye focus. The proposed theory is consistent with the representationalist thesis that phenomenal character supervenes on representational content and with the strong transparency thesis formulated in terms of mind-independentness. Furthermore, (...) the interoceptive approach is free from controversial assumptions adopted by other philosophical theories of blurred experiences and is able to account for the epistemic and motivational role of visual blur, i.e. that blurred experiences provide a prima facie justification for beliefs regarding our vision and motivate actions directed toward our eyes. (shrink)

According to the traditional view, visual objects can be characterized as bundles of features and locations. This initially plausible idea is contested within the contemporary psychology and philosophy of perception, where it is claimed that the visual system can represent objects as merely ‘this’ or ‘that’, in abstraction from their qualities. In this paper, I consider whether philosophical and psychological arguments connected with the rejection of the ‘bundle’ view of visual objects show that it is needed to postulate an additional, (...) purely individualizing characteristic, known in the philosophical tradition as ‘thisness’, within the structure of visual objects. I argue that the phenomenon of asymmetry of errors observed in Multiple Object Tracking experiments strongly suggests that reference to ‘thisness’ is needed if we are to formulate a proper diachronic identity criterion of visual objects. (shrink)

Being as Event: Hegel’s Philosophy in the Interpretation of Jean-Luc Nancy This paper examines Jean-Luc Nancy’s interpretation of Hegel, focusing in particular on the category of an event. For Nancy, the closure of metaphysics means among other things the dislocation of the foundationalist of the being and to start thinking about the event as the surprise. The event is characterized by a structural unexpectedness because of its disturbing and surprising nature. That’s why being is in conflict with the present, with (...) being’s substantial, founding essentiality. (shrink)

It seems intuitive that in situations of perceptual recognition additional properties are represented. While much has been written about the significance of such properties for perceptual phenomenology, it is still unclear (a) what is the relation between recognition-based properties and lower-level perceptual properties, and (b) whether it is justified to classify them as kind-properties. Relying on results in cognitive psychology, I argue that recognition-based properties (I) are irreducible, high-level properties, (II) are kind properties by virtue of being sortal properties, but (...) (III) they supervene on lower-level properties and so are unlikely to be natural kind properties. (shrink)

One of the crucial characteristics of the olfactory modality is that olfactory experiences commonly present odours as pleasant or unpleasant. Indeed, because of the importance of the hedonic aspects of olfactory experience, it has been proposed that the role of olfaction is not to represent the properties of stimuli, but rather to generate a valence-related response. However, despite a growing interest among philosophers in the study of the chemical senses, no dominant theory of sensory pleasure has emerged in the case (...) of human olfaction. The aim of this paper is to develop an argument based on the way in which olfactory valence is neurally encoded; one that demonstrates an advantage of the indicative representational approach to olfactory valence over approaches that characterise valence in terms of desires or commands. The argument shows that it is plausible to understand olfactory valence, at least in part, in terms of indicative representations. (shrink)

Discussions concerning the modularity of the pain system have been focused on questions regarding the cognitive penetrability of pain mechanisms. It has been claimed that phenomena such as placebo analgesia demonstrate that the pain system is cognitively penetrated; therefore, it is not encapsulated from central cognition. However, important arguments have been formulated which aim to show that cognitive penetrability does not in fact entail a lack of modularity of the pain system. This paper offers an alternative way to reject the (...) modularity of the pain system, which is independent from, but consistent with, the presence of cognitive penetration. It is proposed that, given the current knowledge regarding the functioning and the structure of the pain system, there are good reasons to accept that certain central cognitive mechanisms are part of the pain system. It is argued that such a ‘cognitive constitution’ of the pain system entails that the pain system is not modular. (shrink)

In the contemporary analytic discussions concerning human olfactory perception, it is commonly claimed that (1) olfactory experiences are representations having content and (2) olfactory experiences represent odours, like coffee odour or vanilla odour. However, despite these common assumptions, there seems to be an ontological controversy between two views: the first states that odours are perceptually represented as features and the second states that they are represented as objects. In this paper, I aim to systematically address the Bfeature or object^ status (...) of represented odours by concerning whether odours are represented (a) as subjects of properties, (b) as mereological wholes, and (c) entities persisting in a way characteristic for objects. I argue that olfactorily represented odours constitute a sui generis category and cannot be easily classified as objects or features. Such investigations constitute a step in establishing whether various human modalities are unified by organising the environment according to the same categories. (shrink)

Essential properties are usually thought as properties that things must always possess, whereas accidental properties are considered as changeable. In this paper, we challenge this traditional view. We argue that in some important cases, such as social or biological development, we face not only the change of accidents, but also the change of essences. To analyze this kind of change we propose an alternative view on the relations between the modalities and time. Some properties might be necessary or possible for (...) a thing in a classical sense throughout its existence, whereas others might be necessary or possible only for some restricted periods. We distinguish therefore absolute, prospective, retrospective, and relative modalities. As we argue, these non-classical concepts of modality are useful in analysis of some puzzling case of seemingly changing essences. (shrink)

According to a common opinion, human olfactory experiences are significantly different from human visual experiences. For instance, olfaction seems to have only rudimentary abilities to represent space; it is not clear whether olfactory experiences have any mereological structure; and while vision presents the world in terms of objects, it is a matter of debate whether there are olfactory object-representations. This paper argues that despite these differences visual and olfactory experiences share a hierarchical subject/property structure. Within this structure, olfactorily experienced odours (...) and visual objects have the same status: they are primary subjects which unify other represented elements into perceptual units. (shrink)

Philosophers of perception often claim that usual perceptual experiences not only present particulars but also phenomenally present them as particulars. Nevertheless, despite the initial plausibility of this thesis, it is not clear what exactly it means to say that particularity is phenomenally presented. The paper aims to provide a deeper analysis of the claim that perceptual experiences phenomenally present objects as particulars. In doing so, I distinguish two theses regarding phenomenally presented particularity: Generic Particularity and Specific Particularity. According to the (...) first thesis, vision phenomenally presents particularity of objects, understood as a general characteristic that may be shared by many entities. The second thesis states that vision phenomenally presents particularity of objects, understood as an individual characteristic unique to each particular. I argue that, relying on knowledge concerning the functioning of perceptual mechanisms, vision does not phenomenally present generic particularity but it has certain abilities for presenting specific particularity. (shrink)

It is common to characterize pain with touch-related terms, like ‘cutting’, ‘pressing’, ‘sharp’, and ‘pulsing’, or temperature-related terms, like ‘hot’ or ‘burning’. This suggests that many pains are phenomenally multimodal because they are experienced as having some tactile-like or thermal-like character. The goal of this chapter is to investigate the structure of phenomenally multimodal pain experiences. It is argued that the usual accounts of multimodal structure proposed in investigations regarding exteroceptive experiences cannot be plausibly applied to multimodal experiences of pain. (...) Instead, an alternative framework is proposed which characterizes the structure of tactile-like and thermal-like pains by referring to the notion of crossmodal correspondences. (shrink)

Bodily awareness seems to present the body as a topologically connected whole, composed of many parts. In consequence, the source of topological and mereological content of bodily awareness comes into question. In particular, it may be asked whether (a) such content is provided by the bodily sense, i.e., sensory mechanisms which, like proprioception, presents the body “from the inside,” or (b) it is a product of “exteroceptive” elements of bodily awareness, which represents the body “from the outside” in a similar (...) way to that of other physical objects. This paper argues that while passive touch and proprioception are unlikely to present the body as a topological and a mereological whole, such content is likely to be provided by kinesthesis. In consequence, it is plausible that holistic topological and mereological bodily content is present in virtue of certain mechanisms of bodily sense. (shrink)

The way in which vision represents objects as being the same despite movement and qualitative changes has been extensively investigated in contemporary psychology. However, the formal properties of the visual sameness relation are still unclear, for example, whether it is an identity-like, equivalence relation. The paper concerns one aspect of this problem: the transitivity of visual sameness. Results obtained by using different experimental paradigms are analysed, in particular studies using streaming/bouncing stimuli, multiple object tracking experiments and investigations concerning object-specific preview (...) benefit, and it is argued that the transitive interpretation of visual sameness is the most plausible given the current stage of knowledge. What is more, it is claimed that the way in which visual sameness is represented suggests that in some cases it should be characterized as a “primitive sameness”, similarly as in philosophical theories postulating “thisness”. (shrink)

It is commonly believed that human perceptual experiences can be, and usually are, multimodal. What is more, a stronger thesis is often proposed that some perceptual multimodal characters cannot be described simply as a conjunction of unimodal phenomenal elements. If it is the case, then a question arises: what is the additional mode of combination that is required to adequately describe the phenomenal structure of multimodal experiences? The paper investigates what types of audio–visual experiences have phenomenal character that cannot be (...) analysed as a mere conjunction of visual and auditory elements; and how can we properly characterise the required, additional mode of perceptual combination. Three main modes of combination are considered: instantiation, parthood, and grouping. It is argued that some phenomena involving intermodal relations, like spatial and temporal ventriloquism, can be analysed in terms of audio–visual, perceptual grouping. On the other hand, cases of intermodal binding need a different treatment. Experiences involving audio–visual binding should be analysed as experiences presenting objects or events which instantiate, or which have a proper part instantiating, both visually and auditorily determined properties. (shrink)