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Whiteheadowskie "eternalia" i Ingardenowskie czyste jakości idealne – problem związków koniecznych

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Żuchowski P., Instytut Filozofii U. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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2009
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vol. 22
EN
As far as existence of enduring subjects of change is concerned, Roman Ingarden's substance ontology stands in direct opposition to Whitehead's process metaphysics. However, with regard to domain of necessary relations, both systems are deeply platonic. Thus in this paper I pursue towards revealing some parallels and differences between both systems regarding views on ideal entities, necessary relations and pure possibilities. I examine whether having assumed contrary concepts of reality (substantial/procesual) both philosophers are forced to accept diverse conclusions in respect to ideal entities domain. I also point out some crucial problems that are to be found in both systems: what is the ground of necessary relations – is it a nature of so called ideal qualities, or is it content of ideas (Ingarden); is it an individual or a relational essence of eternal objects, so called "primordial nature of God", or evolving actuality (Whitehead). Finally I investigate whether points of convergence between both concepts could serve as a basis for some modifications to overcome relevant problems.
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Podstawowe założenia monizmu absolutnego

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Żuchowski P.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 1
167 - 189
EN
The paper is an attempt to reconstruct the main assumptions of the doctrine of absolute monism. I begin with a consideration of the various meanings of the internal relation that was the core of the controversy between logical atomism and neo-Hegelianism. I try to show that, contrary to Russell's thesis, the presupposition that all relations are internal does not directly result in the doctrine of absolute monism. Whitehead's process metaphysics serves as an illustration here. Whitehead holds that all relations are internal and argues, surprisingly to some extent, that only in this way can we avoid monistic consequences. Hence I show that to embrace absolute monism one needs to have additional assumptions. As result we get the three basic assumptions of the doctrine under consideration: to exist in the most fundamental sense is to be independent of anything whatsoever; all relations are internal; every entity is related to every other entity. Additionally there can be at least two versions of absolute monism: procesualistic and substantialistic, depending on whether we accept another assumption, namely, that the fundamental structure of reality consists in substance with its predicates.
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