The paper deals with some ambiguities in Twardowski's account of ethics. The author focuses on finding more accurate interpretation of Twardowski's views on values. In his attempt at fulfilling the task author quotes and later comments on some ways of understanding Twardowski's views. His major concern is with answering the question whether Twardowski finds value (good) a specific feature of an object, or rather its mode of being. He also considers the consequences of Twardowski's standpoint about the kind of feature the value represents. According to the author most difficulties in Twardowski's conception have been interestingly resolved by Tadeusz Czezowski, whom he finds the most original successor of Twardowski's beliefs, especially on objectivity of good, philosophical independence from religions etc.
The article presents the main logical and metaphysical assumptions of Bolzano's theodicy. The conception of truths in themselves is understood as a logical assumption of Bolzano's proposal, and the conception of substance is the metaphysical assumption of the theodicy in question. The world, according to Bolzano, is causally determined and it is also logically determined to the effect that the world is a model of a system of truths in themselves. Truths in themselves are independent of God (the nature of relation between God and truth is explained in the article), and hence God is not responsible for evil in the world.
The author investigates the problem whether it is possible to adopt two tenets at the same time: one saying that God possesses prior knowledge of future contingent events, especially human acts, and another one saying that humans can act freely. These problems are discussed in a historical perspective. He analyses the paradigmatic conception of Saint Augustine presented in the 'De libero arbitrio' and in the 'City of God'. Augustine's position is founded, most commentators would agree, on theological determinism which presupposes a deterministic conception of human will. An opposite view was propagated by Luis Molina who spurred a deep controversy in Christian philosophy and theology in seventeenth century France. The debate ended with an official condemnation of Jansenism (1713), the position that represented theological determinism. When it was rejected, the Molinists, or Jesuits, were left in the field as the winners of the debate. The author shows how the seventeenth century controversy continues to this day pinning advocates of God's intermediate knowledge (Alvin Plantinga) against opponents of that conception (R. Adams, W. Hasker). Today, however, the debate focuses on a logical problem rather than a purely theological one, and it concerns primarily counterfactuals of freedom, i.e. the question whether counterfactuals, such as 'Saul could have conquered the city if David had remained in Keilah' can be true at all.
The world of everyday life is a central concept in Husserl's philosophy. Its origins are not clear, however. It is often claimed that Husserl proposed the concept of 'Lebenswelt' rather unexpectedly (in 1936) and at the cost of destroying the continuity of his thought as a reaction to the growing popularity of the concept of 'Dasein' that had been introduced by Heidegger in the 'Being and time' (in 1927). The author finds this interpretation too simple and superficial. In his opinion problems subsumed under the notion of 'Lebenswelt' had been present in Husserl's writings at least twenty years before the name was first used. Husserl's unpublished manuscripts, books and lectures often referred to problems that directly or indirectly hinged on the idea of 'Lebenswelt'. Taking all of this into account plus the fact that 'Lebenswelt' is a private and individual experience for every human being, it is clear that we should accept as a logical possibility that different experiences of the world can be incommesurable, and their truth, though it appears unshaken to those who experience it directly, may in fact be no more that a sum of highly relativised visions of the world. But the author does not find this difficulty insurmountable.
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