Konstanty Michalski w wykładzie wygłoszonym na uroczystym posiedzeniu Krakowskiego Towarzystwa Filozoficznego w dniu 14 stycznia 1914 roku w auli Uniwersytetu Jagiellońskiego, poświęconym zmarłemu Franciszkowi Gabrylowi, wykazał, że filozofia neoscholastyczna nie jest już nauką, uprawianą i „zamykaną" w zaciszach klasztornych cel i salach wykładowych seminariów duchownych. Przeciwnie, neoscholastyka wychodzi naprzeciw współczesnej sobie filozofii nowożytnej i podejmuje dyskurs ze spychającymi ją na margines kultury umysłowej nurtami takimi jak: ontologizm, fideizm i kartezjanizm. Przez filozofią neoscholastyczną należy rozumieć szeroko pojęty tomizm, zarówno w ujęciu (...) tradycyjnym, jak i lowańskim, naukę Arystotelesa, Ojców i Doktorów Kościoła, oraz autorów scholastycznych. (shrink)

Konstanty Michalski w wykładzie wygłoszonym na uroczystym posiedzeniu Krakowskiego Towarzystwa Filozoficznego w dniu 14 stycznia 1914 roku w auli Uniwersytetu Jagiellońskiego, poświęconym zmarłemu Franciszkowi Gabrylowi, wykazał, że filozofia neoscholastyczna nie jest już nauką, uprawianą i „zamykaną" w zaciszach klasztornych cel i salach wykładowych seminariów duchownych. Przeciwnie, neoscholastyka wychodzi naprzeciw współczesnej sobie filozofii nowożytnej i podejmuje dyskurs ze spychającymi ją na margines kultury umysłowej nurtami takimi jak: ontologizm, fideizm i kartezjanizm. Przez filozofią neoscholastyczną należy rozumieć szeroko pojęty tomizm, zarówno w ujęciu (...) tradycyjnym, jak i lowańskim, naukę Arystotelesa, Ojców i Doktorów Kościoła, oraz autorów scholastycznych. (shrink)

The term „Latin Averroism" was introduced by P. Mandonnet to define a heretical version of Aristotle's teaching inspired by Averroes' philosophy. Latin Averroism separated philosophy from theology, negated free will, and stated that there was an eternal world and one intellect for all mankind. Those statements were taken from Averroes' commentaries on De anima by Aristotle. It was agreed that it was enough for any statement to bear rational truth and not necesserly Church dogma. That opinion was criticized by theologians. (...) The Latin Averroism was introduced in 13th century at the university in Paris in the faculty ofartes liberales — Siger from Brabant, Boethius from Sweden and others - as well as at Oxford University and Hohenstaufen School. The development of Latin Averroism was slowed by criticism of this doctrine in 1270 and 1277. However, it did not stop it. (shrink)

Many psychological studies have shown that human‐generated sequences are hardly ever random in the strict mathematical sense. However, what remains an open question is the degree to which this (in)ability varies between people and is affected by contextual factors. Herein, we investigated this problem. In two studies, we used a modern, robust measure of randomness based on algorithmic information theory to assess human‐generated series. In Study 1 (), in a factorial design with task description as a between‐subjects variable, we tested (...) the effects of context and mental fatigue on human‐generated randomness. In Study 2 (), in online research, in experimental design, we further investigated the effect of mental fatigue on the randomness of human‐generated series and the relationship between the need for cognition (NFC) and the ability to produce random‐like series. Results of Study 1 show that the activation of the ability to produce random‐like series depends on the relevance of the contextual cues (), whether they activate known representations of a random series generator and consequently help to avoid the production of trivial sequences. Our findings from both studies on the effect of mental fatigue (Study 1 – ; Study 2 – ) and cognitive motivation () demonstrate that regardless of the context or task's novelty people quickly lose interest in the random series generation. Therefore, their performance decreases over time. However, people high in the NFC can maintain the cognitive motivation for a longer period and consequently on average generate more random series. In general, our results suggest that when contextual cues and intrinsic constraints are in optimal interaction people can temporarily escape the structured and trivial patterns and produce more random‐like sequences. (shrink)

Problem duša–um–tijelo, drevno je pitanje koje je mučilo mnoge filozofe. Još od Platona i predstoika mnogi su filozofi pokušavali odgovoriti na pitanja odnosa između tih “dijelova”. Ovaj rad je pregled teorije o holonima koju je predložio Arthur Koestler i njezinih implikacija u modernoj kinematografiji, posebno na primjeru anime filma Ghost in the Shell. Postoje mnoga pitanja koja su aktualna i povezana s problemom duha i tijela, a koja proizlaze iz moderne kinematografije i TV emisija, no obično su zanemarena ili previđena. (...) U tim serijama i filmovima nalazimo suvremene ideje o kiborzima i transhumanizmu koje je spomenuti anime film popularizirao. Većina suvremenih serija bliža je transhumanizmu i postmodernizmu, no zbog opsega članka, biti će spomenute samo imenom.Drugi problem koji se nameće u modernoj kinematografiji je individualizam i egocentrizam koji nije usmjeren na transcendentalno ili čak transcendentno. Namjera ovog rada je pokazati da kroz Koestlerove ideje o holonima moramo uzeti u obzir širi pristup transhumanizmu, te da taj pristup ne smije biti fokusiran samo i isključivo na pojedinca. (shrink)

We argue that while it is a valuable contribution, Carruthers' model may be too restrictive to elaborate our understanding of the development of mindreading and metacognition, or to enrich our knowledge of individual differences and psychopathology. To illustrate, we describe pertinent examples where there may be a critical interplay between primitive social-cognitive processes and emerging self-attributions.

Osiurak and Reynaud's account of human tool cognition misses key element: human capacity for functional representations and teleological inferences. I argue that the teleofunctional approach accounts better for some features of human tool cognition and points to a viable candidate for the cognitive “difference-maker” behind human technological success.

One of the most primary, as well as intriguing, questions in the field of St. Bonaventure studies is the authorship of several disputed questions. After the publication of the monumental Quaracchi edition some scholars incorporated into the Corpus Bonaventurianum questions De superfluo, De caritate, De novissimis, and De theologia. The ascription of the above questions to Bonaventure met with a severe criticism which disproved his authorship of all of them. Of the spurious questions a series conserved in the Florentine manuscript (...) (Biblioteca Nazionale Centrale, Conv. Soppr. D.IV.27) has remained until now unedited and its authenticity unsettled. This volume presents a critical edition of all the Florentine questions -- De productione rerum, De imagine, De anima. It aims to throw some light, on the one hand, on the problem of their authenticity. It formulates arguments for Bonaventure's authorship which are based mostly on the doctrinal affinity of the questions with non-spurious Bonaventure's works. On the other hand, it discloses the merely hypothetical character of these arguments."--Back cover. (shrink)

The concept of green chemistry dominated the imagination of environmentally-minded chemists over the last thirty years. The conceptual frameworks laid by the American Environmental Protection Agency scholars in the 1990s constitute today the core of a line of thinking aimed at transforming chemistry into a sustainable science. And yet, in the shadow of green chemistry, a broader, even if less popular, concept of sustainable chemistry started taking shape. Initially, it was either loosely associated with green chemistry or left undefined as (...) a distinct but generaly different approach. In such a vague form, it was endorsed by the organizations such as OECD and the IUPAC in the late 1990s. It was not until the 2010s however, when it solidified as a separate more embracing and more overarching tradition that could compete with green chemistry by offering insights that the latter lacked. Sustainable chemistry seeks to transcend the narrow focus on chemical synthesis and embrace a much more holistic view of chemical activities including social responsibility and sustainable business models. Due to an interesting historical coincidence, it was in Germany where sustainable chemistry took roots and became institutionalized for the first time. It was thanks to German exceptionalism and the unwillingness of German scholars to embrace the “green” terminology originating from the US, the concept of sustainable chemistry could safely mature and develop in the German-speaking world, before reaching a high degree of formalization with dedicated journals, founding articles, and programmatic principles aspiring to transform the entire chemical enterprise in the years to come. (shrink)

Artykuł jest recenzją i krótkim komentarzem do tekstów dotyczących normatywności i zebranych w dziale nazwanym „Normatywność. ‘Update’” i opublikowanych w jednym z numerów czasopisma „Avant”. Autor stara się wykazać, że często rozróżniane porządki myślenia o normatywności – moralny i pozamoralny, na poziomie ludzkich praktyk są ze sobą ściśle powiązane. Głównym celem artykułu jest wyraźne wyłuszczenie i skomentowanie aktualizacji podejścia do normatywności proponowanych przez publikujących w „Avancie” badaczy.