This is a Polish translation of a fragment of Institutiones Philosophicae ad usum studiosorum Academiae Polocensis by Giuseppe Angiolini S.J. It corresponds to an article, entitled On Being, its Essence and Existence. The original Latin text is also included in the article.

This article discusses the biography, works and philosophical views of Giuseppe Angiolini, an Italian Jesuit working at the Academy of Polotsk at the turn of the 18th and 19th centuries. The whole philosophy represented by Angiolini is in line with Italian Catholic philosophy, which in turn was influenced by the traditional Jesuit Collegium Romanum. The philosophy of Angiolini contains certain Suarezian ideas. In this respect it was influenced by the Jesuit tradition, especially as regards the mental (...) difference between essence and existence, and modalism. (shrink)

This article discusses the biography, works and philosophical views of Giuseppe Angiolini, an Italian Jesuit working at the Academy of Polotsk at the turn of the 18th and 19th centuries. The whole philosophy represented by Angiolini is in line with Italian Catholic philosophy, which in turn was influenced by the traditional Jesuit Collegium Romanum. The philosophy of Angiolini contains certain Suarezian ideas. In this respect it was influenced by the Jesuit tradition, especially as regards the mental (...) difference between essence and existence, and modalism. (shrink)

This article discusses the biography, works and philosophical views of Giuseppe Angiolini, an Italian Jesuit working at the Academy of Polotsk at the turn of the 18th and 19th centuries. The whole philosophy represented by Angiolini is in line with Italian Catholic philosophy, which in turn was influenced by the traditional Jesuit Collegium Romanum. The philosophy of Angiolini contains certain Suarezian ideas. In this respect it was influenced by the Jesuit tradition, especially as regards the mental (...) difference between essence and existence, and modalism. (shrink)

This article discusses the biography, works and philosophical views of Giuseppe Angiolini, an Italian Jesuit working at the Academy of Polotsk at the turn of the 18th and 19th centuries. The whole philosophy represented by Angiolini is in line with Italian Catholic philosophy, which in turn was influenced by the traditional Jesuit Collegium Romanum. The philosophy of Angiolini contains certain Suarezian ideas. In this respect it was influenced by the Jesuit tradition, especially as regards the mental (...) difference between essence and existence, and modalism. (shrink)

The movement for the revival of the Scholastic tradition (Neo-Scholasticism) was a reaction to devastating criticism by the representatives of Enlightenment which led to the destruction of traditional metaphysics and of epistemological optimism, the two pillars of European religious philosophy. Reception of Kantian ideas in Neo-Scholasticism varied from total rejection to its use in renewing the philosophical foundation of religious philosophy. In this regard the legacy of the Polotsk Jesuit Academy was one of the first attempts to interpret Kant’s ideas (...) and confront them in the framework of the Scholastic tradition. It is therefore not irrelevant to look at how Kant’s programmatic ideas were perceived at the Polotsk Jesuit Academy, one of the few centres of Jesuit philosophy that survived in the territory of the Russian Empire in the early nineteenth century. The object of this study is the attempt at a critical analysis of Kant made in the Philosophical Instructions for Students at the Polotsk Academy by the Academy’s professor, Giuseppe Angiolini. Angiolini constantly refers to Kant in his reasoning and sees him as his main ideological rival. The ideas articulated in the Philosophical Instructions influenced the philosophical positions of the Academy’s graduates who in turn made a tangible contribution to the development of the Belarusian intellectual tradition. The relationship between Kant’s ideas and the ideas Angiolini drew from the Scholastic tradition is analysed through the use of the concepts that are common to both trends, such as the transcendental, the empirical and the sensible, self-evident truths and common sense. (shrink)

Dans la mythologie grecque, Prométhée - le 'prévoyant' - déroba le feu aux dieux et le transmit aux hommes. Zeus, courroucé par ce transfert technologique, condamna Prométhée à un châtiment itéré à l'identique, à l'infini, algorithmique. Le problème que pose l'ancien mythe est celui des limites de la connaissance. En termes modernes, jusqu'à quel point pouvons-nous transformer la nature sans une connaissance des conséquences de nos actions sur elle? Cette question nous pousse à analyser les limites des sciences : à (...) une techno-science devenue toujours plus invasive, la science répond en se donnant à elle-même des limites"--Page 4 of cover. (shrink)

Sceptical Paths gathers a variety of innovative studies that inquire into the presence and function of sceptical elements, strategies, and approaches in various traditions throughout Ancient, Medieval, Modern, and contemporary philosophy. Special at.

This paper explores taste fragmentalism, a novel approach to matters of taste and faultless disagreement. The view is inspired by Kit Fine’s fragmentalism about time, according to which the temporal dimension can be constituted—in an absolute manner—by states that are pairwise incompatible, provided that they do not obtain together. In the present paper, we will apply this metaphysical framework to taste states. In our proposal, two incompatible taste states (such as the state of rhubarb’s being tasty and the state of (...) rhubarb’s being distasteful) can both constitute reality in an absolute manner, although no agent can have joint access to both states. We will then develop a formalised version of our view by means of an exact truthmaker semantics for taste assertions. Within this framework—we argue—our linguistic and inferential practices concerning cases of faultless disagreement are elegantly vindicated, thus suggesting that taste fragmentalism is worth of further consideration. (shrink)

The moving spotlight account (MS) is a view that combines an eternalist ontology and an A-theoretic metaphysics. The intuition underlying MS is that the present time is somehow privileged and experientially vivid, as if it were illuminated by a moving spotlight. According to MS-theorists, a key reason to prefer MS to B-theoretic eternalism is that our experience of time supports it. We argue that this is false. To this end, we formulate a new family of positions in the philosophy of (...) time, which differ from MS in that, intuitively, they admit a plurality of moving spotlights. We argue that these ‘deviant’ variants of MS cannot be dismissed as conceptually incoherent, and that they are as well-supported by our experience as is MS. One of these variants, however, is consistent with the B-theory. Thus, if our experience of time supports MS, then it supports the B-theory as well. (shrink)

Open futurism is the indeterministic position according to which the future is ‘open’, i.e., there is now no fact of the matter as to what future contingent events will actually obtain. Many open futurists hold a branching conception of time, in which a variety of possible futures exist. This paper introduces two challenges to branching-time open futurism, which are similar in spirit to a challenge posed by Fine to tense realism. The paper argues that, to address the new challenges, open (...) futurists must adopt an objective, non-perspectival notion of actuality and subscribe to an A-theoretic, dynamic conception of reality. Moreover, given a natural understanding of “actual future”, it is perfectly sensible for open futurists to hold that a unique, objectively actual future exists, contrary to a common assumption in the current debate. The paper also contends that recognising the existence of a unique actual future helps open futurists to avoid potential misconceptions. (shrink)

Artefacts do not always do what they are supposed to, due to a variety of reasons, including manufacturing problems, poor maintenance, and normal wear-and-tear. Since software is an artefact, it should be subject to malfunctioning in the same sense in which other artefacts can malfunction. Yet, whether software is on a par with other artefacts when it comes to malfunctioning crucially depends on the abstraction used in the analysis. We distinguish between “negative” and “positive” notions of malfunction. A negative malfunction, (...) or dysfunction, occurs when an artefact token either does not or cannot do what it is supposed to. A positive malfunction, or misfunction, occurs when an artefact token may do what is supposed to but, at least occasionally, it also yields some unintended and undesirable effects. We argue that software, understood as type, may misfunction in some limited sense, but cannot dysfunction. Accordingly, one should distinguish software from other technical artefacts, in view of their design that makes dysfunction impossible for the former, while possible for the latter. (shrink)

Célèbre traducteur et commentateur de Hegel, historien de la philosophie contemporaine, passeur de textes et de concepts, professeur et directeur de travaux universitaires, Jean Hyppolite (1906 - 1968) fut un vrai " protecteur de la nouveauté " et, partant, une figure essentielle au développement de la philosophie française du XXe siècle. Ce livre rassemble, avec les contributions de certains de ses anciens élèves les plus éminents (Badiou, Balibar, Macherey) et de chercheurs étrangers, nombre de ses écrits - dont son premier (...) et son dernier essai - restés inédits ou devenus indisponibles. Un entretien de 1965 entre Jean Hyppolite et Alain Badiou complète le livre. (shrink)

This volume offers eleven case studies of contemporary movements from around the world where religious, secular and spiritual dynamics interplay in the postmodern condition of the 21st century, as traditional and contemporary sources are combined in new and dynamic ways.