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1

Charles Sanders Peirce’s Evolutionary Developmental Teleology

100%

McCall B. L.

Studia Ełckie

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2021

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vol. 23

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issue 3

413-428

EN

With this author writing from and working in a context that is partially indebted to process theology, the following essay does not defend the God of classical theism; that is, the omniscient, omnipotent, immutable God defended by Thomas Aquinas in the Summa theologiae, for example. In some very real sense, this essay may only make sense in the context of process theology as appropriated by some Wesleyan theologians, such as Thomas Jay Oord. For example, I make the contention that primordial chaos only makes sense in a process theology that denies of God creatio ex nihilo and instead asserts the co-eternality of the material universe and God. My overall inclination toward process theology will also become clear in that I describe the mediation of the Holy Spirit on and in the universe in ways that resemble the “persuasive power” of God as described by Alfred North Whitehead. As such, Peirce’s teleology is more than a mere purposive pursuit of a predetermined end; it is a developmental teleology. Thus, final causes evolve, and they are not static. Teleology emerged out of the increasing complexification of life on earth. God gives himself away in act of uncontrolling love without any conditions regarding the potential responses to that love. The many and varied manifestations of complexity that (macro-)evolution has given rise to can be seen as a fulfillment of the teleological goals of God. The kenotic creating Spirit is present “in, with, and under” the processes of biological evolution.

2

Consideration of Local Teleological Component of Armed Conflicts as an Important Factor for Civilian Police Efficiency within International Peacekeeping Operations

88%

Piadyshev V.

Internal Security

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2010

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vol. 2(2)

173-180

EN

In the last twenty years an increase in the number of armed conflicts can be observed. Every of these conflicts has a dangerous potential to trigger a conflict. It can be noticed that there are qualitative changes in the nature of conflicts, in that they are transforming from interstate to domestic ones. Therefore, the activity of civilian police within international peacekeeping operations is brought to the foreground. Teleology of conflict – interweaving of interests of many subjects, exerts a great multidimensional impact on internal conflicts. Unfortunately, at the same time, authors of works on the effectiveness of the activities of civilian police do not pay much attention to the issue of teleology of conflicts. It is still perceived in a simplified way, with two subjects- antagonists, as it is in the case of an interstate conflict.In the article, the classification of carriers of domestic armed conflicts teleology was offered. The division has been made into positive (tending to end the conflict)and negative components (fueling the flames of a conflict), as well as external and internal ones.There have been investigated both hidden and open interests of the subjects: ethnical and religious strata of local communities, organized crime, local police, political parties, local mass media. Ways of development and utilizing positive interests have been proposed. Moreover, there have been offered the ways to reveal and end negative interests by means of an international peacekeeping operation. The stages of such an operation are also presented.

3

Ernst Bloch as a Philosopher of Praxis

87%

Rehmann J.

Praktyka Teoretyczna

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2020

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vol. 35

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issue 1

PL

Wbrew szeroko rozpowszechnionemu ujęciu filozofii Blocha, w ramach którego określana jest ona jako „mistyczna”, „eschatologiczna”, „idealistyczna” itd.,niniejszy tekst pokazuje, że najlepszą drogą interpretacji tej myśli jest jej interpretacja przez pryzmat marksistowskiej filozofii praktycznej. Podobnie jak Labriola i Gramsci, Bloch rozwija swoje pojęcie materializmu w oparciu o Marksowskie Tezy o Feuerbachu. Jego koncepcje „najwyższego dobra” i „techniki sojuszu” podejmują perspektywę pojednania pomiędzy ludźmi i naturą, bliską młodemu Marksowi; jego teoria antycypacji i nadziei skupia się na rozwoju kolektywnych możliwości działania; nawet jego „ontologia jeszcze-nie”, często krytykowana za teleologiczność, jest tak naprawdę oparta na pojęciu „otwartych możliwości” i tym samym może być interpretowana w ramach „słabej siły teleologicznej” przynależącej ludzkiej sprawczości. Niemniej jednak z perspektywy praktyczno-filozoficznej widać, że filozofia Blocha musi również zostać przemyślana na nowo w sposób, który uporałby się z jej esencjalistycznymi założeniami i zróżnicowałby jej teleologię.

EN

Contrary to the widespread portrayal of Bloch’s philosophy as “mystical,” “eschatological,” “idealistic” etc., the essay shows that it is best interpreted through the framework of a Marxist philosophy of praxis. Similarly, to Labriola and Gramsci, Bloch develops his concept of materialism from Marx’s Theses on Feuerbach. His concepts of the “highest good” and of an “alliance technique” take up young Marx’s perspective of a reconciliation between humans and nature; his theory of anticipation and hope is centered on the development of collective capacities to act; even his “ontology of the not yet,” which is often criticized for its teleology, is actually based on the concept of “open possibilities” and can thus be interpreted in terms of the “weak teleological force of open possibilities.” However, from a praxis-philosophical perspective, Bloch’s philosophy is also in need of a rethinking that overcomes its essentialist presumptions and pluralizes its teleology.

4

The Pros and Cons of "Intelligent Design"

75%

Poulsom M.

Forum Philosophicum

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2008

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vol. 13

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issue 2

177-195

EN

The theories of Darwinian evolution and Intelligent Design appear to be locked in an intractable debate, partly because they offer rival scientific explanations for the phenomenon of descent with modification in biology. This paper analyses the dispute in two ways: firstly, it seeks to clarify the exact nature of the logical flaw that has been alleged to lie at the heart of Intelligent Design theory. Secondly, it proposes that, in spite of this error, the Intelligent Design theory advocated by Michael Behe takes at least one significant step in the right direction. Although Behe's suggestion is promising, it is shown to be not nearly radical enough.

5

Elizabeth Anscombe and an argument against contraception

63%

Mccarthy A.

Logos i Ethos

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2019

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vol. 50

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issue 2

EN

In the 1960s, before the promulgation of Humanae Vitae, the Catholic philosophers Elizabeth Anscombe and Herbert McCabe OP debated whether there are convincing natural law arguments for the claim that contraception violates an exceptionless moral norm. This article revisits those arguments and critiques McCabe’s approach to natural law, concerned primarily with ‘social sin’ and not simply violations of ‘right reason,’ as one particularly ill-suited to addressing questions in sexual ethics and unable both to distinguish properly between certain forms of sexual wrongdoing and more obviously social sins such as theft, and also to distinguish between ‘natural’ and ‘unnatural’ sexual acts. Anscombe’s views, I argue, are closer to those of Thomas Aquinas and provide reasons for making the distinctions McCabe does not. An argument concerning the nature of the institution of marriage and the effects of non-marital acts on that institution is proposed as a way of strengthening Anscombe’s argument that contraception violates an exceptionless moral norm.

6

Kniha přírody jako otevřená epistemologická otázka raného novověku: K teologickým konceptům přírody v díle Johanna Arndta (1555–1621) a Samuela Fabricia (1577–1625)

63%

Kolářová L.

Studia theologica

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2017

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vol. 3

3-23

EN

The article deals with the interpretation of nature in the writings of two early modern Lutheran theological thinkers, Johann Arndt and Samuel Fabricius, and this against the background of the significance of these theological concepts for an (empirical) understanding of nature, at the time an issue of ever increasing importance. The authors’ approach and reasoning are analysed in the context of the then status of nature, showing in what way and to what extent the theologians’ ideas related to the distinct trend of natural scientists to study nature not (primarily) as creation. The concluding synthesis argues for a principal difference between teleological and causal reasoning of that time, which requires a different type of cognition. This study, however, dismisses polarising thinking. What the article points out as positive is the heuristic function of these concepts on the way to scientific knowledge.

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