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Thomas Nagel o evoluci mysli

100%
Hill J.
Filosofický časopis (Philosophical Journal)
|
2013
|
vol. 61
|
issue 5
751-763
EN
This article critically examines the arguments against mechanistic neo-Darwinism offered by Thomas Nagel in his recent book Mind and Cosmos. The author argues, in particular, that Nagel’s recognition of teleology in the evolutionary process should make him less sceptical towards a panpsychist understanding of nature.
2

Downward Causation – The Way How Mind and Matter Interact?

100%
Losch A.
Open Theology
|
2014
|
vol. 1
|
issue 1
EN
The paper analyzes Karl Popper’s and John Eccles’ account of mind-matter interaction and compares their use of the concept of downward causation with other more recent accounts of it, especially those of Nancey Murphy and George Ellis. The argument includes John Polkinghorne’s take on Divine action, as it provides an interesting version of downward mind/matter-interaction. It will be argued that while downward causation is a speculative concept, it nevertheless remains the best approximation to a scientific perspective on mind/matter interaction that we can obtain. As a result, Popper’s and Eccles’ account seems to be more interesting in these regards than usually assumed, and should not continue to be overlooked in the debate.
3
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Zagadnienie pochodzenia idei Boga w ujęciach Kartezjusza i J. L. Wolzogena

58%
Kosiński P.
Ogrody Nauk i Sztuk
|
2015
|
issue 5
23-31
PL
Temat artykułu dotyczy koncepcji wrodzoności idei Boga przedstawionej przez René Descartesa i krytyki tego poglądu dokonanej przez Jana Ludwika Wolzogena. Poddałem szczegółowej analizie treść Medytacji o pierwszej filozofii Kartezjusza oraz treść Uwag do Medytacji Metafizycznych René Descartesa Wolzogena, na tej podstawie dokonałem rekonstrukcji poglądów Wolzogena i Kartezjusza. Niezbędne było również ukazanie kontekstu historycznego rozważań obu filozofów. Kartezjusz twierdził, że idea bytu doskonałego i nieskończonego została umieszczona w umyśle przez Boga. Wolzogen chciał pokazać, że Kartezjusz nie dowiódł wrodzoności tej idei. Uważał, że wszystkie idee pochodzą z doświadczenia zmysłowego i idea Boga została ukształtowana przez umysł. Moim głównym celem było wykazanie, że Wolzogen przyjmował tomistyczny pogląd, zgodnie z którym ludzki umysł dysponuje niedoskonałym pojęciem Boga.
EN
My paper concerns René Descartes’s conception of innate idea of God and Johann Ludwig von Wolzogen’s critique of Descartes’s view. I gave a detailed analysis of the content of Meditations on First Philosophy by René Descartes and the content of Obiections to Descartes' Meditations by Wolzogen, and on that basis, I reconstructed Descartes and Wolzogen’s views. It was also necessary to show the historical context of both philosophers’ ideas. Descartes argued that the idea of a perfect and infinite being was placed in mind by God. Wolzogen wanted to show that Descartes didn’t prove the idea of innate God. He believed that all ideas derive from sense experience and the mind generates idea of God. My main purpose was to show that Wolzogen accepted Thomistic’s view in which the human mind has imperfect concept of God.
4
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Totalitarismus a svoboda v myšlení Josepha Vialatouxe. O příčinách totalitarismu ve dvacátém století (dokončení)

58%
Koblížek J.
Studia theologica
|
2019
|
issue 4
125-147
EN
The article completes the study of totalitarianism in the twentieth century. In the first part of the text, we reviewed Joseph Vialatoux’s commentary on Hobbes’ political theory. In the second part, which we present here, we draw conclusions and general principles. Vialatoux is of the opinion that every totalitarianism is a form of naturalism. There are two main forms here. The first form is Hobbes philosophy, while the second is Durkheim’s sociologism. In response to totalitarianism, Vialatoux formulates the philosophy of mind. He then develops the theme of freedom. He distinguishes between inner and outer freedom. In conclusion, he speaks of order and authority as necessary conditions for human freedom.
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