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Thomasa Hobbesa koncepcja wyobraźni

100%
Wawrzonkowski K.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2012
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vol. 24
9-36
EN
The article deals with Thomas Hobbes’ conception of imagination. Hob-bes was aware of Greek and Latin origins of the term. According to him, imagination is nothing but a decaying sense. While reconstructing the draft of Hobbes’ theory of imagination, the author of the article describes the activity of mind as motion caused by bodies, and states that imagination can overcome the bounds of senses and memory. On the one hand, imagination is limited toexperience (in its reproductive function), but on the other, it can create newideas, conceptions or trains of thoughts (in its productive function).
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ZMYSEL A TVORBA: HRANICE PREDSTAVIVOSTI

100%
Popa D.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 6
440 – 450
EN
To what extent could the limits of imagination be of help in elucidating our relationship to the sense of our experience? Is it the imagination that produces the sense of our living, or does it have some another function that comes into play with the sense? To what extent the imaginable and the meaningful overlap and what are the consequences of this overlapping? If the sense of experience is produced by imagination, the unimaginable then has to be understood as a sheer experience of the absence of sense, as its momentary crisis or interruption. However, if the relationship between the sense and experience is of another sort, the investigation of the limits of imagination could unveil the nature of sense. We try to find the answers to these questions, which would be informed by the analyses of the aesthetic theories inspired by social philosophy and phenomenology.
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NESKORÝ WITTGENSTEIN O LOGICKÝCH PRAVIDLÁCH

88%
Čana T.
Filozofia (Philosophy)
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2011
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vol. 66
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issue 2
109-121
EN
In his remarks from the late period, Ludwig Wittgenstein is frequently concerned with so-called external roots of our logical operations. He asks questions like: 'How is possible anything like logical necessity?'‚ How is possible anything like following a logical rule under normal circumstances?'‚ Where is the compelling force of a logical proof coming from?'; etc. In the philosophical community, it is generally accepted that the late Wittgenstein's remarks deal with these questions, but the philosophical motivation behind these remarks is still not clear. Instead, there is a growing disagreement among various interpretations over these remarks. The present consideration is built upon the belief that Wittgenstein's remarks try to communicate a new sense to us. The author argues that, contrary to the generally accepted view, there is a new and positive sense in these remarks. His aim in this paper is to clarify the philosophical motivation behind them.
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ON TICHÝ’S ATTEMPT TO EXPLICATE SENSE IN TERMS OF TURING MACHINES

88%
Materna P.
Organon F. medzinárodný časopis pre analytickú filozofiu
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2018
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vol. 25
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issue 1
41 – 52
EN
In Tichý (1969), it is shown that semantics of natural language can be pursued procedurally. Tichý supported his argument by defining elementary functions of logic (truth functions, quantifiers) using Turing machines and attempting to define the sense of empirical expressions using a simple semantic version of oracle. From the way how Turing machines and later constructions are defined it follows that even the sense of empirical expressions can be successfully handled but that the sense and denotation can be in principle effectively obtained while the actual value at the actual world can be, of course, never computed. The present paper comments on this attempt and it compares the Turing machines argument with the possibilities given by TIL constructions. Turing machines guarantee the effective character of computing while the constructions do not, but expressive power of constructions is incomparably stronger, not only because Tichý’s possible worlds from 1969 are a temporal: they define essentially 1st order operations and can be reinterpreted as one possible world enjoying (discrete) temporal changes. Both the TM conception and the “constructivist” one know that the question “which possible world is the actual one” cannot be ever answered by effective (computational) methods and their analyses of empirical expressions are therefore compatible.
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THOUGHTS IN EXCHANGE: A NOTE ON FREGE’S TRACTATUS LETTERS

75%
Dožudić D.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 7
531 – 541
EN
In 1919, when his Logisch-Philosophische Abhandlung (Tractatus Logico-Philosophicus), was finished but still unpublished, Wittgenstein sent the manuscript to Frege, and, as a consequence of that, they exchanged several fairly polemic letters in 1919 – 1920. Only Frege’s letters were preserved. The letters are highly compressed in content, and offer an interesting insight in how, mostly critically, one of the authors of whom Wittgenstein held highest esteem, thought about the content, style, and organisation of the manuscript. At the same time, we can get some impression from Frege’s letters how Wittgenstein reacted to his initial letter addressing the Tractatus, and how the subsequent exchange went. In this paper, I offer several observations concerning their exchange, and I compare it to the parallel exchange on the same matter between Wittgenstein and Russell.
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Tabloidyczna „produkcja” sensu i wartości

75%
Drożdż M.
Oblicza Komunikacji
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2010
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vol. 3
49-64
EN
Our analyses are an attempt to look at certain axiological aspects of the contemporary tabloid media. It is an attempt that is survey-like and narrow in scope, whose purpose is to catch sight of certain phenomena which are characteristic of the quality of the contemporary media culture. One of the significant phenomena is tabloidization, which refers to both classic and well-described tabloids and all other media, called tabloidal, which yield to the pressure of tabloidization. Consequently, classic press tabloids which are examined thoroughly and at the interdisciplinary basis are not the only point of reference; reference is also made here to the functioning of new electronic media, where the tabloidization phenomenon is more difficult to grasp and less explored. Working within the field of the philosophy and axiology of the media, we make an attempt to provide an answer to how the world of values and sense reveals itself in the tabloid and tabloidal media; and, conversely, how contemporary culture and media tendencies, the mentality of the media civilization influence and shape the message of the tabloids. In our analyses reference is made both to theoretical media analyses and to rich empirical knowledge of the field. Our immediate objective is not evaluation of the tabloidization process and its consequences in ethical categories. We endeavor to throw some light upon them from a rationalist perspective, leaving aside any ethical evaluation of the phenomena to individualistic responsibility of all participants of the contemporary mediosphere.
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O KOGNITÍVNEJ SEMIOTIKE

75%
Klinkenberg J.-M.
Filozofia (Philosophy)
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2014
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vol. 69
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issue 1
22 – 32
EN
In the paper, cognitive semiotics is presented as a contemporary semiotic discipline interconnected with humanities as well as – through cognitive sciences – natural sciences. The objectives of cognitive semiotics and the above-mentioned sciences can be identical: to shed light on the conditions of the constitution of sense. This constitution is conceived of as a modality of cognition and action. Thanks to a possible fruitful dialogue, cognitive semiotics could make use of a new epistemology, which would connect the objective continuum to the discursive one.
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FREGEAN MONISM: A SOLUTION TO THE PUZZLE OF MATERIAL CONSTITUTION

75%
Wong S. L.
Organon F. medzinárodný časopis pre analytickú filozofiu
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2020
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vol. 27
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issue 4
504 – 521
EN
The puzzle of material constitution can be expressed in at least two ways. First, how can the constituting object and the constituted object, which are materially and spatially coincident, be regarded as different objects? Second, how can the constituting object and the constituted object, which are qualitatively distinct, be regarded as identical objects? Monists argue that the constituting and constituted objects are identical since they are materially and spatially coincident and the property differences between then are simply differences in description, perspective or context. In contrast, pluralists argue that the constituting and constituted objects are not identical even if they are materially and spatially coincident since they are qualitatively distinct. This paper proposes a solution to the puzzle of material constitution called ‘Fregean Monism’ (FM), and shows that it can better account for the property differences between the constituting and constituted objects without the need to regard them as two distinct objects. On the FM view, the puzzle of material constitution is partly a semantic puzzle and partly a metaphysical puzzle, and shows how a solution to the semantic part of the puzzle, based on the Fregean distinction between sense and reference, can yield a satisfactory solution to the metaphysical part of the puzzle. The key idea is that while the reference of a term picks out both the referent object and referent properties, the sense of the term determine which referent properties are picked out.
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Wokół Platońskiej idei Dobra

75%
Chmielecki A.
Filo-Sofija
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2009
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vol. 9
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issue 9
7-29
EN
My paper is an attempt to demythologize popular mythological readings of Plato’s metaphysics (as based on the concept of selfexistent immutable Ideas, of the Demiurge who ‘fashioned’ the sensible world of things in the light of the Ideas treated as their archetypes, of the metempsychosis, and so on). Instead of following explicit Plato’s formulas, most of which were metaphorical, at this point I would propose to follow the course of his thought and the problems he envisaged and tried to solve, including those of his unwritten teaching (agrapha dogmata). My hypothesis is that agrapha dogmata was, inter alia, Plato’s attempt to overcome a difficulty stemming from the strong ambiguity inherited in his fundamental Idea of the Good. From the axiological reading, it is a universal (= the common form of all generic values), therefore having the definite extension, and in terms of metaphysical reading (= a principle which brings all things together in the best possible way), it is transcendental and its extension is ‘everything’. (To put it in another, more modern way: in the first case the Universe is thought as the language of distributive sets, while in the second – it is the mereological language. And the two are not commensurable). In the first case, the famous ‘one-many’ problem is solved by Plato due to his concept of methexis, while in the second, the very concept is useless, and Plato has to refer to a kind of variational principle there. I claim that to remove this discrepancy, the late Plato replaced the Idea of the Good with the complementary concepts of One and the Indefinite Dyad as the first principles. My second claim is that Plato’s metaphysics was not a theory of subject-independent, objectively existing reality (the outer Universe, so to say), but a theory of (transcendental) subject-dependent, trans-subjective reality (i.e. virtual reality), which may be called the inner Universe. And each Plato’s Idea, conceived as sense (to be distinguished from the meaning and the reference) of the appropriate general term, inhabits the second, inner Universe. The problem is that while there is only one outer Universe, there are as many inner Universes as the people. And if it is so, then the question arises: ‘Which one is true and what can warrant its veridicality?’ It is my hypothesis that, according to Plato, the One of agrapha dogmata – conceived as impersonal Nous, equivalent to universally valid principles of rationality – can do it.
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SENSE AND FREEDOM (Smysl i svoboda)

75%
Popovich M.
Філософська Думка
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2009
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issue 4
5-11
EN
The article investigates the determination of human action by cognitive normative structures grounded in culture. Descriptive and normative approaches to the definition of culture are compared. The author proposes to apply the notion of ideal element, developed in logics and semantics, to the analysis of social action. Ideal elements do not have any immediate correlates in empirical reality. They contain loose assumptions and idealizations that contribute to the development of language and theory. Among the ideal elements of the heritage of the European civilization, the author distinguishes the idea of the person or 'legal personality', which also includes the concepts of the agent and the bearer of free citizenship. The article investigates ancient roots of this idea related to the notion of persona. A tension in Roman culture is stated between the personalist paradigm of the 'soul-image-name' and its background in archaic moral and legal beliefs.
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ANTOINE BERMAN'S PHILOSOPHICAL REFLECTIONS ON THE LANGUAGE AND TRANSLATION: THE POSSIBILITY OF TRANSLATING WITHOUT PLATONISM

75%
Lee H., Yun S.-W.
Filozofia (Philosophy)
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2011
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vol. 66
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issue 4
336-346
EN
The paper surveys the problem of language and translation in Antoine Berman's pioneering achievements. This French philosopher of translation was deeply influenced not only by Schleiermacher, who affirmed the unity of thought and expression, but also by Benjamin, who drew attention to the formalism of the language. In Berman's view the essence of language lies in signifiers and letters. He criticized the Platonic view of language and translation which endows non-sensual, mental, and universal elements, with a higher ontological status. Thus Berman proposed a modern theory of translation without Platonism. Meanings can be realized through and within letters not only in the source language, but also in the target language. In this sense, Berman's philosophy of translation clearly reflects 'the achievements of modern semiotics' (P. Ricoeur). The paper criticizes the conception of translation as trapped within the logic of identity, which ignores the differences between, and the multiplicity of, languages as a result of a deep-rooted drive to obtain a universal meaning. The paper shows that Berman's philosophy reflects and accepts this multiplicity allowing thereby the logic of difference/otherness to flourish in translation.
12

V DILEME ROZUMU A CITU (ELENA MARÓTHY-ŠOLTÉSOVÁ: MOJE DETI)

75%
Mikulová M.
Slovenská literatúra (Slovak Literature)
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2010
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vol. 57
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issue 1
14 – 28
EN
Elena Maróthy-Šoltésová ’s book My children (Moje deti) was composed on the basis of the authentic records. They are notes of a mother watching and commenting development and grow of her children and finally facing and dealing with their death. They were formally determined only for the close family circle. She published them after untimely passing of her children, first in the periodical (1885) and only much later in the book form. Just the definite form of the book confirmed that the author within a longer interval after her children’s death found a way how to shape her records into artistically accepted form. The critics evaluated the book My children (Moje deti) immediately after release as a unique, generally valid work. The book was soon subsequently translated into several languages. The book My children (Moje deti) is not like a work with didactic intention. Quite the reverse, the author states the limits of pedagogy; it is more like a testimony about the mother’s wonders, doubts, and worries concerning the future of her children. Existential situations, she experienced when the children were passing away, weaken her faith in “sensibly” working causality of life, typical for philosophical background of realism. She leans on the “higher“ heavenly authority and that way she confirms limits in a realistic form of writing. The book My children (Moje deti) is a unique syncretic genre. There are specifics of a diary genre connected with features of fictional texts, in which the theme of passing away and death introduces a secret of finality of the existence.
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LIVING IN THE SENSES AND LEARNING WITH LOVE – JOHN MACMURRAY’S PHILOSOPHY OF EMBODIED EMOTION

75%
MacAllister J., Thorburn M.
Pedagogický časopis (Journal of Pedagogy)
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2014
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vol. 5
|
issue 2
143 – 160
EN
In this article we analyse the central role that the body plays in John MacMurray's account of learning to be human. As with Merleau-Ponty, MacMurray rejected mind-body dualisms and argued for the need to understand what it means to be a person. Through our analysis we highlight the key principles that characterize MacMurray's philosophy in relation to personhood and the body, namely: 1) all human knowledge and action should be for the sake of friendship and 2) human persons exist first and foremost in their bodies as 'knowing agents' rather than in their minds as 'knowing subjects'. We thereafter explain MacMurray's views on education and how it must support people to live in personal rather than functional relation with each other by attending more to bodily experience and education of the emotions. Accordingly, MacMurray considered that persons can either 'use' their bodily senses as mere instruments for functional purposes or they can 'live' in their bodily senses by learning to love (not ‘using’ but rather apprehending the real value of) other persons. In conclusion, we suggest that MacMurray’s philosophy can open up a different way of thinking about the educational value of physical activity. For MacMurray shared physical pursuits are especially educational when carried out for their own sake and when all persons’ present experience moments of bodily joy and togetherness and a better understanding of each other.
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WHAT WOULD SAY HERACLITUS TO PARMENIDUS? (Scho skazav by Heraklit Parmenidovi?)

63%
Ischenko Y.
Філософська Думка
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2009
|
issue 4
120-135
EN
Dialogic approach to the history of philosophy demonstrates discursive return to several fundamental ideas that contradict one another. The art of a philosopher turns the ideas into concepts that either reproduce or assemble certain senses into something universal. The concepts are subjective to the limit, and they change an individual who thinks something over: they are not ready waiting, they must be created, and they are nothing without the 'creator's signature'. This turns a philosophy historian into a co-creator of texts. Reconstruction of philosophic concepts from this point of view shows, that a very interesting dialogue between Heraclitus and Parmenidus could have taken place. From the standpoint of regarding philosophy as the history of problems the fact is significant, that the concepts, created by them, are the examples (ways) of overcoming primary non-ruggedness of creative and conceptual thinking together with witnessing of their non-reduction towards images. Parmenidus was among the first ones to propose an idea of logical evidence, separating mind from conjecture, as well as logical thinking from the creatively sensual one, having formulated principles of identity and non-contradiction. Heraclitus gave attention to phenomenal existence, which is always in an uninterrupted and contradictory movement of establishment, owing to that it harmonizes contradictions in fleeting identities. In that thought, Hegel perceived the first certain definition of establishment, which is, at the same time, the first authentic definition of a thought, like the beginning of philosophy was seen in 'existence exists, non-existence does not exist' of Parmenidus.
15
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THESES TO THE FUSS ABOUT PRINCIPLES

63%
Bator A. P.
DYSKURS: Pismo Naukowo-Artystyczne ASP we Wrocławiu
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2016
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vol. 21
112-122
PL
TEZY DO AWANTURY O PRYNCYPIA Treścią tekstu jest przedstawiona w formie tak zwanej prozy poetyckiej wyimaginowana dyskusja na temat kondycji sztuki współczesnej, a ściśle rzecz ujmując, jej dominujących od kilku dekad cech: z jednej strony pomieszanie konwencji, labilność ideowa, wolność artystyczna czy alinearność, zaś z drugiej rezygnacja z funkcji dzieła jako próby zaspokajania sensu na rzecz wywoływania szoku estetycznego i poczucia moralnego zagrożenia.
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