Jacek Urbaniec: Platonism in the philosophy of mathematics does not necessarily imply that there are links between the temporal physical world and the eternal world of mathematics..

Panpsychism may be roughly defined as a view that at least some of the properties constituting the fundamental level of reality are mental or proto-mental. Despite its long history, it has been revived in recent discussions as a solution to the problems raised by the mind, especially to the so-called hard problem of consciousness. Contemporary panpsychism differs significantly from incarnations known from the history of philosophy mainly due to the fact that the former is often combined with so-called Russellian monism. (...) According to Russellian monism, the intrinsic properties of physical things remain unknown. This encourages panpsychists to argue that those properties are in fact mental. In my paper, I examine the three most common arguments for panpsychism: the Continuity Argument, the Hegelian Argument, and the Agnostic Argument. I take a closer look at each of them to assess their advantages and weaknesses. As I point out, the way in which one argues implies the version of panpsychism one adopts. This turns out to be especially important with regard to the Hegelian Argument and the Agnostic Argument. Both can be combined with Russellian monism, resulting in Russellian panpsychism. However, I claim that the philosophical consequences of these arguments are different, so it is legitimate to distinguish two kinds of Russellian panpsychism. In conclusion, I hold that there are reasons to prefer panpsychism based on the Agnostic Argument, which is more promising, as it responds to some general problems of panpsychism. (shrink)

In this article we consider linear isomorphisms over the field of rational numbers between the linear spaces ℝ2 and ℝ. We prove that if f is such an isomorphism, then the image by f of the unit disk is a strictly nonmeasurable subset of the real line, which has different properties than classical non-measurable subsets of reals. We shall also consider the question whether all images of bounded measurable subsets of the plane via a such mapping are non-measurable.

Der vorliegende Aufsatz berührt zwei bis heute nur im geringen Maße erforschte und thematisierte Probleme der Übersetzungstheorie. Es geht hier vor allem um eine möglichst kompakte Darstellung einer Diskussion über solche Begriffe wie Kultur, Fremderfahrung, Fremdverstehen, oder Alienation und Alterität. Der wissenschaft1iche Diskurs, in welchem beide der erwähnten Themen immer wieder zur Sprache kommen, gewinnt heutzutage für eine einheitliche Beschreibung der literarischen Übersetzung einen interessanten, obwohl methodologisch noch nicht ganz sicheren Boden. In erster Linie liegt das Problem des Kulturphänomens auf (...) dem Gebiet der Übersetzung in der Art und Weise seiner Analyse. Wie funktioniert der fremde und fremdsprachige Kontext in der kommunikativen Situation der Übersetzung, was doch eine Begegnung der Kulturen bedeutet? Wie ist es mit den Artefakten der fremden Kultur, Kunst und Literatur umzugehen? Welche Sprache soll die Aufgabe der Beschreibung leisten? Es werden hier nur die wichtigsten Fragen einer kulturspezifisch orientierten Übersetzungswissenchaft aufgezahlt. Ein Versuch, nur auf diese Fragen eine allgemeine Antwort zu erteilen, würde den Rahmen jenes kurzen Aufsatzes mit großter Sicherheit sprengen. Nichtsdestotrotz lohnt es sich über die immer aktuellen Quästionen der literarischen Übersetzung ein paar Worte zu sagen. Ich heiter, meine kurze und notwendigerweise oberflächliche Arbeit möge doch als ein guter Ansatz zum Thema: Kultur in der literarischen Übersetzung dienen. (shrink)

In this paper we present a characterization of hyper-connexivity by means of a relating semantics for Boolean connexive logics. We also show that the minimal Boolean connexive logic is Abelardian, strongly consistent, Kapsner strong and antiparadox. We give an example showing that the minimal Boolean connexive logic is not simplificative. This shows that the minimal Boolean connexive logic is not totally connexive.

The paper is an introduction to the anthropology of infrastructures. We define how infrastructure is understood on the grounds of anthropology and science and technology studies. We show what is the significance of various infrastructures for the functioning of modern and late societies. The text discusses extensively the methodological challenges of studying infrastructures. We not only explain why analyzing infrastructures is difficult but also discuss several methodological tricks we can resort to when trying to uncover infrastructures. We elaborate the methodological (...) guidelines on the margins of two research projects. The first dealt with social aspects of epidemics, and the second with urban clusters of innovative companies. (shrink)

Jedną z konsekwencji przyjmowania podmiotowej perspektywy w etyce jest coraz bardziej szczegółowy opis właściwości samego podmiotu moralnego ujmowanego jako wyjątkowe indywiduum. Takie podejście prowadzi do fundamentalnego dla etyki pytania: jak połączyć wyjątkowość indywidualnej sytuacji podmiotu moralnego z uniwersalnością sądów moralnych? Barbara Chyrowicz w książce Widok stąd. Dlaczego działamy tak, a nie inaczej? opisuje różne elementy składające się na wyjątkowość sytuacji moralnej oraz rysuje dwie strategie rozwiązania problemu uniwersalizacji: kantowską, odwołującą się do kategorii wolności, oraz arystotelesowską, wskazującą na potrzebę samodoskonalenia. W (...) artykule staram się pokazać, że takie strategie podważają jednak dwa przeświadczenia kluczowe dla współczesnej filozofii moralnej: znaczenie indywidualności podmiotu moralnego (Bernard Williamsa) oraz ograniczenia poznawcze związane z opisem sytuacji moralnej i jego niemożliwy do wyeliminowania wartościujący charakter. Akceptacja tych przeświadczeń nie da się pogodzić z tradycyjnym ujęciem etyki, lecz wymaga rozdzielenia ocen moralnych od całościowej oceny aktywności podmiotu dokonywanej w kategoria sensowności życia, akceptacji konstruktywizmu, relatywizmu oraz partykularyzmu etycznego. (shrink)

There is a long-standing disagreement among Branching-Time theorists. Even though they all believe that the branching representation accurately grasps the idea that the future, contrary to the past, is open, they argue whether this representation is compatible with the claim that one among many possible futures is distinguished—the single future that will come to be. This disagreement is paralleled in an argument about the bivalence of future contingents. The single, privileged future is often called the Thin Red Line. I reconstruct (...) the history of the arguments for and against this idea. Then, I propose my own version of the Thin Red Line theory which is immune to the major objections found in the literature. I argue that the semantic disagreement is grounded in distinct metaphysical presuppositions. My solution is expressed in a conceptual framework proposed by John MacFarlane, who distinguishes semantics from postsemantics. I extend his distinction and introduce a new notion of presemantics to elucidate my idea. (shrink)

The article emphasises that the importance of Herzen’s philosophical input is related to his human-centered approach. There are three areas of investigation that are of particular importance in this context: responsibility, freedom and chance. I argue that according to Herzen, chance, by tearing apart the net of supposedly necessary causes and effects in the physico-social world, proves that the existence of man is best understood as a manifestation of man's free agency. Whereas the lack of freedom would mean that an (...) individual is as determined as the objects that surround him, and consequently, that he cannot be held accountable for his deeds. (shrink)

In this paper we attempt to prove that it was Ludwig Feuerbach’s anthropology that influenced Bakunin’s philosophical path. Following his example Bakunin turned against religion which manipulates, as Hegelianism does, the only priority human being has—another human being. Although Feuerbach’s philosophy did not involve social problems present at Bakunin’s works, we would like to show that it was Feuerbach himself who laid foundation for them and that Bakunin’s criticism of the state was the natural consequence of Feuerbach’s struggle for the (...) individual. Mikhail Alexandrovich Bakunin proved that Feuerbach’s attempts to rise anthropology to the rank of theology are not sufficient to free the individual from the power of abstractions as in his opinion it is not only God that should be overthrown but also the state. (shrink)

Artykuł stanowi odpowiedź na dziesięć tekstów, w których zgłoszono zarzuty lub uwagi do mojej książki Między ukryciem a jawnością. Esej z filozofii religii i teologii filozoficznej (Wojtysiak 2023). Odpowiedź podzieliłem na trzy grupy tematyczne: teistyczny argument z wielkiego faktu wiary, krytyka ateistycznego argumentu ze zła oraz obrona religii z jej testymonialnego charakteru. W pierwszej części artykułu bronię tezy, że mój teistyczny argument z wielkiego faktu wiary jest, pomimo wysuniętych trudności i dzięki jego ulepszeniom, silniejszy od (sformułowanego przez J.L. Schellenberga) ateistycznego (...) argumentu z faktu niewiary. Wciąż uważam, że teizm najlepiej wyjaśnia fakt powszechności i trwania wiary w Boga lub „czegoś” do Niego podobnego. W drugiej części artykułu uzasadniam tezę, że właściwie rozumiana zasada łaski kreacyjnej zarówno pozwala spodziewać się zła w świecie (w podobnym stopniu co ateizm), jak i nie narusza naszych intuicji na temat dobroci Boga. Dodatkowo bronię racjonalności wiary w stan „pierwotnej sprawiedliwości”. W trzeciej części podtrzymuję swoje przekonanie, że religia jest jedną z tych dziedzin życia, w których jesteśmy skazani na wiedzę testymonialną. Dlatego religia ma prima facie wartość poznawczą. (shrink)

In the present article I explain the role of the figure of “the last god” in Heidegger’s thought after the so-called Heideggerian “turn.” Drawing on Heidegger’s Contributions to Philosophy (From Enowning), it is argued that the figure of “the last god” demonstrates Heidegger’s path to “being itself,” which I distinguish from the path to being presented by him in his earlier thought, mainly laid out in Being and Time. The figure of the last god is not to be understood as (...) a god in a religious framework, but rather as an explication of metaphysical radical thinking, rendered as Heidegger’s view of “divinity of the other beginning.” The notion of the last god is presented against the background of several of Heidegger’s ideas (as specifications) discussed in Contributions namely: disclosure of being itself, the renewal of metaphysics, the understanding of nothing/nothingness in relation to being, the problem of the “sign” (Wink) or the ontic and ontological differences. In a metaphorical form, Heidegger leads us – by means of the specifications given – towards the experience of the “last god,” whose “passage” is for Dasein the experience of being itself, is the event of being. In the text presented here, I will “lead” the reader along such “path.” At the same time, I will engage Heidegger’s language without neglecting its semantic “depth,” showing how Heidegger extracts hidden meanings from words. (shrink)

Let J be any proper ideal of subsets of the real line R which contains all finite subsets of R. We define an ideal J * ∣B as follows: X ∈ J * ∣B if there exists a Borel set $B \subset R \times R$ such that $X \subset B$ and for any x ∈ R we have $\{y \in R: \langle x,y\rangle \in B\} \in \mathscr{J}$ . We show that there exists a family $\mathscr{A} \subset \mathscr{J}^\ast\mid\mathscr{B}$ of power ω (...) 1 such that $\bigcup\mathscr{A} \not\in \mathscr{J}^\ast\mid\mathscr{B}$ . In the last section we investigate properties of ideals of Lebesgue measure zero sets and meager sets in Cohen extensions of models of set theory. (shrink)

Jacek Filek criticizes the modern “nonethical” ethics. He points out its break with philosophy, lack of self-criticism, inanity, undue and fruitless formalism, and academism. His article makes a general request for the restitution of ethics as the independent and dignified scholarly discipline closely connected with world and life.

Bóg i przypadek W niniejszym tekście analizuję sześć pojęć przypadku oraz – dodatkowo – definiuję pojęcie zdarzenia losowego. Odrzucając istnienie zdarzeń całkowicie bezprzyczynowych, zastanawiam się nad relacją zdarzeń losowych do Boga. Moją koncepcję opieram na trzech zasadach: zasadzie jednoczesnego współdziałania, zasadzie komplementarności oraz zasadzie wiedzy pośredniej. Przyjęcie tych trzech zasad pozwala mi pogodzić istnienie klasycznie pojętego Boga z istnieniem zdarzeń losowych. W ten sposób uzyskuję model alternatywny do modeli proponowanych przez teizmy rewizyjne, w tym przez teizm probabilistyczny Łukasiewicza.

It is argued that the assignment of truth values to future contingents is threatened not by a tensed metaphysics but by a temporally “local” notion of truth, i.e., by the assumption that whatever is true at a given time needs to be grounded in what exists at that time. If this assumption is accepted, tensed and tenseless metaphysics are equally vulnerable; if it is rejected, both can accommodate true future contingents. This means that semantic decisions are largely independent of metaphysical (...) considerations. The work of Correia and Rosenkranz (2018) is a clear example of how the tensed metaphysics of the growing block can incorporate true future contingents. Two potential worries are discussed in the context of their work: (a) that their grounding strategy overgeneralizes and admits true counterfactual contingents; and (b) that the growing block theory lacks sufficient resources to distinguish the unique possible future course of events that is relevant for the grounding of future contingents. (shrink)

We investigate the semantics of historical counterfactuals in indeterministic contexts. We claim that "plain" and "necessitated" counterfactuals differ in meaning. To substantiate this claim, we propose a new semantic treatment of historical counterfactuals in the Branching Time framework. We supplement our semantics with supervaluationist postsemantics, thanks to which we can explain away the intuitions which seem to talk in favor of the identification of "would" with "would necessarily".

Author: Sójka Jacek Title: STUDIES IN CULTURE AND THEIR ORIGINS (Kulturoznawstwo i jego źródła) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 171-181 Keywords: STUDIES IN CULTURE, CULTURAL STUDIES, PHILOSOPHY OF CULTURE, SOCIOLOGY OF CULTURE, JÓZEF CHAŁASIŃSKI, JERZY KMITA Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:In this paper the author traced the origins of studies in culture (in Polish: kulturoznawstwo). The first part deals with the philosophical tradition out of which (...) several philosophies of culture had emerged, esp. within German philosophy at the beginning of the 20th century. The second part is dedicated to the tradition of British cultural studies which has influenced considerably today’s reflection on culture. Finally, the third part points at the Polish sociology of culture of the last century. A special emphasis was put on the work of Józef Chałasiński who tried to work out a “science of culture in its totality”. His “American culture” from 1962 can be seen as a project of cultural studies in today’s sense of the word. In conclusion the author tries to relate all three sources of studies in culture to the theory of Jerzy Kmita, a founder of studies in culture developed at Adam Mickiewicz University in Poznań. (shrink)

One of the most vigorously debated issues in attention labs concerns the nature of the coupling between the sensory-motor system and covert spatial attention. Proponents of the Premotor Theory of Attention (PToA) claim that attention should be accounted for in terms of motor preparation for goal-directed actions such as eye or hand movements. For others, it is a supramodal psychological entity that is independent of our sensorimotor machinery. Both parties also seek to articulate this controversy in terms of cognitive science (...) as a question of whether attention is embodied or disembodied cognition. The PToA is thought to advocate the embodiment of attention. We, however, are inclined to think that a more nuanced view of this conceptual framework is needed to yield some insights into how radical it actually is in terms of embodied cognition (EC). We argue that PToA still seems to bear some features of weak embodiment. Yet we suggest that it has the potential to build a stronger concept of attention as EC, but somewhat paradoxically this would require giving attention deflationary treatment and reconstructing it in other terms. We propose that the notion of pre-reflective intentionality might serve as an inspiration to this end. (shrink)

The paper briefly presents a genesis of the research project called the theology of science initiated by Michał Heller in early 1980s, but also enriched by the remarks of Józef Życiński. Then the main features of the new Heller’s book Science and theology – not necessarily exclusively on one planet are discussed. The book develops and strengthens the early ideas of theology of science. The paper draws also attention to another author—C.B. Kaiser who—since a dozen years—has been developing a similar (...) project: theology of scientific endeavor. It is also suggested that the Heller’s project, especially in its axiological and praxeological aspects, could take advantage of the achievements of several Francophone authors who once developed a field of the so-called theology of earthly realities. (shrink)

In the current paper, I enter into debate with Marcin Tkaczyk and the chosen Anglo-Saxon analytic philosophers of religion to discuss the theological version of the problem of future contingents. I take into consideration some varieties of Ockhamism (retroactivism)—the position denying the temporal necessity (non-determination) of all past events and allowing some form of retroactivity. Strong Ockhamism postulates real retroactive causation, moderate Ockhamism limits it to the meanings of physical and psychical events, and weak Ockhamism replaces the notion of retroactive (...) causation with that of retroactive dependence. I compare different forms of retroactivism with eternalism (of Boethius, St. Anselm of Canterbury, and St. Thomas Aquinas) to show that the latter has significant advantage. At the same time, I point out that eternalism in its presentist and relativist version (proposed by Brian Leftow) avoids the objections put forward against it, and that, within such eternalism, the problem of future contingents does not arise. (shrink)

The first part of the paper is a reminder of fundamental results connected with the adequacy problem for sentential logics with respect to matrix semantics. One of the main notions associated with the problem, namely that of the degree of complexity of a sentential logic, is elucidated by a couple of examples in the second part of the paper. E.g., it is shown that the minimal logic of Johansson and some of its extensions have degree of complexity 2. This is (...) the first example of an exact estimation of the degree of natural complex logics, i.e. logics whose deducibility relation cannot be represented by a single matrix. The remaining examples of complex logics are more artificial, having been constructed for the purpose of checking some theoretical possibilities. (shrink)

Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, in an essential way, refer to (...) the subjective character of the human being. It is a matter of reconstructing and analyzing how the subject's corporeality is given to the subject, originarily, according to the phenomenological rule zu den Sachen selbst. The aim of this paper is thus to put into some order the concerns of a variety of anthropologists with regard to the question of the human body, as it is given to, or experienced by, the subject. A metatheoretical analysis of this field proves it is possible to do so with the use of a tool, which is called here, a dimension of corporeality. (shrink)

Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, in an essential way, refer to (...) the subjective character of the human being. It is a matter of reconstructing and analyzing how the subject's corporeality is given to the subject, originarily, according to the phenomenological rule zu den Sachen selbst. The aim of this paper is thus to put into some order the concerns of a variety of anthropologists with regard to the question of the human body, as it is given to, or experienced by, the subject. A metatheoretical analysis of this field proves it is possible to do so with the use of a tool, which is called here, a dimension of corporeality. (shrink)

In contemporary literary Hindi there is an abundance of Perso-Arabic loanwords which often function similarly to words of Sanskrit origin. Despite their semantic proximity, each of them can have different connotational meanings and cultural associations. Furthermore, depending on the context, one of them will be preferred to the other. This situation can become an issue when translating from Hindi into Polish. In this paper, I will investigate whether these loanwords should be considered as a third language in translation. If this (...) is the case, they make the text a multicultural one, and, thus, raise the question of how to translate them into Polish, being at the same time focused on a monolingual recipient and their cognitive comfort while not impoverishing and distorting the process of translation. Moreover, I will propose an approach which can be of assistance in achieving this goal, relying on French and Latin loanwords used in the Polish language. (shrink)

The author presents Leszek Kołakowski from the perspective of his private acquaintanceship, lasting for about 47 years, as a witty man and a workaholic. L. Kołakowski never formed a classic “school”, but there is something all his disciples share: a thesis, key to understanding his ideas, which holds that “THERE IS MORE THAN ONE CORRECT OPINION IN THE HUMANITIES”, i.e. we will ALWAYS have opinions for and against, which goes against any dogmatism, wherever it may appear; this also bears consequences (...) in diagnosing the socio-political reality past and present. (shrink)

The article attempts to address the issue of nudity and eroticism in stage and screen versions of Shakespeare’s plays. Elizabethan theatrical conventions and moral and political censorship of the English Renaissance did not allow for an explicit presentation of naked bodies and sexual interactions on stage; rather, these were relegated to the verbal plane, hence the bawdy language Shakespeare employed on many occasions. Conventions play a significant role also in the present-day, post-1960s and post-sexual revolution era, whereby human sexuality in (...) Western culture is not just alluded to, but discussed and presented in an open manner. Consequently, nudity on stage and screen in versions of Shakespeare’s plays has become more marked and outspoken. Indeed, in both filmic and TV productions as well as stage performances directors and actors more and more willingly have exposed human body and sexuality to the viewer/spectator. My aim is to look at such instances from the perspective of realism and realistic conventions that the three media deploy and the effect nudity/sex can have on the recipient. The conclusion is that theatre is most conventional and stark realism and directness of the message need to be carefully dosed. Similarly to the theatre, television, more specifically television theatre, is, too, a most direct genre, as television is inherently a live medium, the broadcasts of which occur here and now, in the present tense. Film is markedly different from the two previous forms of art: it is narrated in the past tense, thus creating a distance between what is shown and the viewer, and allowing for more literalness. Naturally, particular cases discussed in the article go beyond these rather simple divisions. (shrink)