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1

Bokus Barbara – Kosowska Ewa (eds.), Truth and Falsehood in Science and the Arts (Warszawa: Wydawnictwa Uniwersytetu Warszawskiego 2020)

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Rabiej S. J.

Verbum Vitae

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2021

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vol. 39

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issue 2

627-634

PL

Recenzja książki: Bokus Barbara – Kosowska Ewa (eds.), Truth and Falsehood in Science and the Arts (Warszawa: Wydawnictwa Uniwersytetu Warszawskiego 2020). Pp. 299. ISBN 978-83-235-4220-9

EN

Review of the book: Bokus Barbara – Kosowska Ewa (eds.), Truth and Falsehood in Science and the Arts (Warszawa: Wydawnictwa Uniwersytetu Warszawskiego 2020). Pp. 299. ISBN 978-83-235-4220-9

2

Logical and Metaphysical Assumptions of Bernard Bolzano's Theodicy

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Łukasiewicz D.

Forum Philosophicum

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2007

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vol. 12

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issue 1

33-56

EN

Bolzano's theodicy is a very good example of Platonism in the philosophy of religion. Above all, Bolzano believes that there obtains an ideal realm of truths in themselves and mathematical objects, which are independent of God. Therefore, we are allowed to conclude that God is only a contractor; true, more powerful than Plato's demiurge because He created substances (and matter) and sustains them in existence, but God must follow a project which is independent of Him. Since the world is determined, by the program and God follows the program, then in fact the program is a god, or better, there is no God (at least in the sense of the classical Christian tradition). Bolzano's project is not related to God's essence, since it is external to God, and is not made by God. Thus, Bolzano's theodicy is also the absolute opposite of the Cartesian theodicy. God in the Cartesian theodicy can change all rules, all scientific laws and, in consequence, He can create any world He wants. Bolzano's God cannot change anything and cannot create a different world than the world determined by the project, a world different than the one He has created. The responsibility of Bolzano's God for the evil in the world is limited by the project of the world.

3

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej Część II

100%

Gajewski W.

Gdański Rocznik Ewangelicki

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2014

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vol. 8

246-264

EN

The article continues to analyze the lexeme alētheia in the NT texts, aside from the Corpus Johanneum. The conclusions of the analysis point to a heterogeneity of influence. The inspiration has been observed to come both from the classic interpretation of the term (that of conformity to the reality) as well as its usage in the Old Testament or the literature of the Second Temple Judaism. The Synoptic authors in the vast majority used the lexeme alētheia in the meaning of the correspondent definition (that of conformity to the physical and metaphysical reality), and also in a manner similar to the Hebrew meaning of amen. Referring to the Old Testament announcements, they pointed to the fulfillment of the promises in the person of Jesus Christ and in the life of the early Church. According to Matthew and Mark, Jesus did not use this term, while Luke recorded several such instances, one of which is particularly interesting (Luke 16:11). His use of the adjective alēthinos in the parable shows physical goods in juxtaposition with true goods, and the context indicates the initiation base, similar to Jas 1:18 and 2 Pt 2,12. Paul used the lekseme alētheia in its various shades and configurations (the truth of God, the word of truth, the knowledge of truth, the reception of truth, and the truth of Christ). Besides the classic interpretation, he can be said to have contributed to the emergence of synonymy between the concepts of "truth" and "The Gospel". The term was used in a similar way in the letters of James and Peter. This shows the influence of the Qumran literature or – in more general terms – the theological and linguistic concepts of the early Judaism. We can also find specific examples of associating truth directly with the person of Jesus of Nazareth. Truth possesses not only intellectual value, nor is it equal to doctrine, but there has to be consistency between words and deeds, doctrine and morality.

4

Apoštol Pavel a „pravda“

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Tichý L.

Studia theologica

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2018

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vol. 1

165-174

EN

The contribution seeks to disclose and evaluate the position of the concept of 'truth' with the apostle Paul. The term ἀλήθεια, whose primary meaning is 'truth', occurs in Paul’s undisputed letters only 22 times. Because the most frequent occurrence is in 2 Corinthians and Romans (8 times in each), it is apparent that Paul’s usage of this term increased over time and the apostle used it not only in connection with love and as the opposite of wrongdoing (cf. 1 Cor 13:6 and Rom 1:18; 2:8), but also saw God (cf. Rom 1:25; 3:7; 15:8) and Christ (cf. 2 Cor 11:10; Rom 9:1) as present in it. Although 'truth' was not the most central theological term for Paul, he would have readily accepted Christ’s words in John 14:6 ("I am … the truth") as perfectly corresponding to his theology.

5

„Pravda evangelia“ v dokumentu Teologie dnes a u apoštola Pavla

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Tichý L.

Studia theologica

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2013

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vol. 15

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issue 4

169-179

EN

The document of the International theological commission Theology today: Perspectives, Principles and Criteria in art. 21 speaks of “the truth of the gospel” (citing Gal 2:5) as to what theology is concerned with. The study investigates the significance of the phrase “the truth of the gospel” in the apostle Paul (occurring in his seven undisputed letters only in Gal 2:5 and 2:14) and in the document Theology today. Although the contexts are extremely different, both perspectives on this phrase are undoubtedly converging. Moreover, the understanding of “the truth of the gospel” by the apostle Paul can be an inspiration and encouragement for theology today.

6

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a. Cz. 3

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Gajewski W.

Gdański Rocznik Ewangelicki

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2016

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vol. 10

169-192

XX

Discussion regarding the use and nature of the term “truth” in John’s (Corpus Johanneum) has a long record going back to the XIX century. Scholars of such a calibre as were Dodd or Bultmann drew their attention to Hellenic circles (including Platonic and Gnostic) as the main source of inspiration for John’s interpretation of truth. However, over the course of time, we have noticed a turn towards enhancement of literature of Judaism of that time, including texts from Qumran. After discussing status questionis lexeme alētheia was analysed in the texts of Corpus Johanneum.Conclusions resulting from the analysis lead to the view focusing on non-homogeneous influences and also on a considerable contribution of John’s own circles and that of the early Church.

7

Trivial Dialetheism and the Logic of Paradox

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Beziau J.-Y.

Logic and Logical Philosophy

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2016

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vol. 25

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issue 1

51-56

EN

In this paper we explain that the paraconsistent logic LP (Logic of Paradox) promoted by Graham Priest can only be supported by trivial dialetheists, i.e., those who believe that all sentences are dialetheias.

8

Against Relativism. The Importance of Truth in the Ethics of St. John Paul II

88%

Probucka D.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2016

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vol. 6

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issue 1

PL

The main aim of the paper is the analysis and critique of axiological relativism, typical of contemporary Western culture. Its supporters deny the objective status of moral norms and values. Axiological relativism leads to moral indifference based on blurring the difference between good and evil, and negating the belief that human action may be morally better or worse. I present the anti‑relativistic position of St. John Paul II, particularly in relation to the truth, understood as a cognitive and moral value. According to the Pope, a civilization based on the belief of the relative nature of good and evil leads to widespread hypocrisy and is destined to a slow decline.

9

Problem prawdy u Wilhelma z Owernii

88%

Pawlikowski T.

Seminare. Poszukiwania naukowe

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2012

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vol. 31

87-102

EN

William of Auvergne (1180–1249) was one of the first wave professors of University in Paris to engage with Greek, Islamic and Jewish philosophical writings that had become available in Latin translation. He was the author of a vast work that he calls the Magisterium divinale (Teaching on God). De universo (On the Universe), written in the 1230s, is the most philosophical treatise of the Magisterium. One short part (I, 3, 25-26) of this treatise includes a very important philosophical topic – the problem of truth. Based on a doctrine of Avicenna, William formulated one of the forms of truth's classical definition. In his view, this definition express the essence of logical truth, which is constituted in any relation between human intellect and things, if intellect is adequate to his object. So the logical truth is a basis and property of true judgments and statements about all real things, and even about what really does not exist (things in the future, in the past, non-beings, negations), and – generally – about all the man can think or about everything possible to thinking. William rejects the doctrine of St. Augustine, who taught that every truth has its source in the First Truth identified with God the Creator of all things and intellects contingent. William argues that only actually existing things are real existing as caused by God. So only actually existing things can be substrates of truth and so subjects of true judgments and statements. The Creator doesn't cause things as existing in the past, in the future, but as existing in the present. What is more, He doesn't cause non-beings and negations. In consequence, William recognizes logical truth as the only justification for true adjudication of all what exists and doesn't exist. In Steven P. Marrone's opinion William's theory of truth is a new idea in the early thirteenth century. He believes that William's theory, however incomplete, explains how much the problem of truth is depended on logic rather than metaphysics, so that it could be separated radically from questions of being and viewed independently of the issue concerning the relation of the mind and creatures to God. In fact, although William continued to speak in traditional terms, he divorced with the point of view of ontology and natural theology, finding solutions in theories of logic and language. However, taken in this article studies seem to show that William's theory of truth is embedded in a metaphysical context. Furthermore, medieval logic is the science of the action of the intellect, which is a faculty of human being. This is not logic in twentieth-century's sense. Thus, it does not seem to William resigned from metaphysics to logic. His theory of logical truth is imperfect because of metaphysical errors. The main error is that the logical truth, which realizes in the relation of intellect to things and so is one of truths that exist in contingent beings, William considered as final and the sole basis of every true judgments and statements, without regard to its dependence on the First Truth. Indeed, logical truth is not able to truly independent existence.

10

Otázka pravdy u Levinase

88%

Schnell A.

Filosofický časopis (Philosophical Journal)

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2014

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vol. 62

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issue 2, Special No: Za hranicemi tváře. Levinas a socialita

147-164

EN

The author attempts to explore the status of truth in the works of Levinas. This analy-sis first requires a preparatory study of the status of truth in the works of Husserl and Heidegger. On the basis of these deliberations, the text then elaborates the Levinasian concept of truth with a reference to Totality and Infinity, as well as Otherwise than Being or Beyond Essence.

11

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a Cz.1

88%

Gajewski W.

Gdański Rocznik Ewangelicki

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2013

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vol. 7

267-295

EN

During the interrogation of Jesus before the tribunal of Pilate a question is posed: “What is truth?” (Gospel of John). The author makes it a canvas of the article and on this basis in the first part he wants to present similarities and differences in perception of truth in Jewish and Greco-Roman tradition. He starts from the meaning of the Hebrew term ’emet and analyses its use in the Old Testamental environment as well as in the intertestamental period (Qumran, Philo of Alexandria). The term ’emet is much more capacious than its Polish equivalent and it means the truth as well as faithfulness, reliability, stability. In the OT writings it plays an important role in relation to God and His word as well as God’s deeds (eg. the Law, the Covenant), and together with the word hesed it constitutes a characteristic hendiadys. The Jews, however, knew also use of the term ’emet similar to the contemporary (compliance of a spoken judgment with reality; in this way it was used in everyday speech and the judiciary). In later texts it appears in the sense of knowledge hidden from the profanes, having its source in heaven and passed by messengers-angels to sages and prophets. Those in turn were to instruct worthy people, who in this way are acquainted with God’s plans. In the Greek culture, at least from the times of Parmenides, the truth (alētheia) was identified with being. Some philosophers identified pre-being with Deity (Xenophanes) or the Rule/Rules of the world (archē/archai). This concept was professed, among others, by Socrates, Plato and Aristotle, although each one of them within specifically conceived metaphysics. The objective nature of truth was negated by sophists, followed by agnostics. In other philosophical schools alētheia was conceived in close relation to ethics. However, depending on the schools and even on the period of their development, certain changes occurred, as in the case of intermediate and younger Academy (moderate skepticism and probabilism). In Rome, where the stoic mainstream and eclecticism (Cicero) dominated, awareness of the variety of definitions of truth led to the attitude of keeping distance to any certainties. Philosophising Romans, especially the skeptics and eclectics, referred to the principle of probability and common sense.

12

Sloboda človeka a jeho zodpovednosť za konanie

88%

Vansač P.

Humanum. Międzynarodowe Studia Społeczno-Humanistyczne

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2012

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issue 2(9)

393-403

EN

In this paper we refer to the freedom of man and also his responsibility for the acts. In the introduction we define freedom and we point out how has freedom been understood in Greek philosophy and how it is understood in the modern philosophy. We refer to the freedom of the first people in paradise at the beginning of creation and the loss of freedom through the first sin. We analyze the relationship of liberty and law, liberty and truth and liberty of conscience and objection of conscience. The freedom of man is related to his responsibility and therefore in this paper we define the terms of responsibility and we clarify personal, family and political responsibility.

13

Governmentality without Truth: An Essay on the Role of Foucauldian Thinking in a Post- Truth Society

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Czyżewski M.

Qualitative Sociology Review

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2021

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vol. 17

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issue 1

40-59

EN

Considering the issue of power in Foucault will always lead to comments on the issue of knowledge and vice versa. What I suggest in this paper, however, is to look into both topics presented in the work by Foucault separately, at least to a certain extent. I believe that the evolution of these two threads in his works allows us to evaluate their suitability differently as far as their relevance to contemporary culture is concerned. Foucault’s approach to the issue of power and its evolution towards so-called governmentality is evidence of how accurately he sensed the direction of changes to the Zeitgeist of Western civilizations, a fact which cannot be said about the evolution of Foucault’s approach to the issue of knowledge, leaning towards the question of truth and truth-telling. The aim of this paper is to substantiate the outlined and differentiated evaluation of Foucault’s oeuvre while, at the same time, highlighting the predominant features of contemporary culture. Special attention will be paid to the role of sociology in governmentality.

14

Man in the “Splendour of Divinity.” The Hagiological Interpretation of “spousal love” in line with John Paul II’s Theology of the Body

88%

Parzych-Blakiewicz K.

Teologia w Polsce

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2020

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vol. 14

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issue 1

89-102

EN

The article presents the theological interpretation of the phenomenon of spousal love in terms of examining its correlations with the call to holiness. This study belongs to the field of hagiological research aiming at developing a new concept that defines arguments in the Church’s strategy concerning the defence of every human life. The analysis concerns the statements and philosophical writings of Karol Wojtyła and then John Paul II on spousal love and the dependence of the person and his actions on the Truth and Good. The Christological-soteriological aspect of spousal love as conditioning the sanctification of the person has been indicated. The axiological conditions related to the Christological assumption have been termed as “the Splendour of Divinity,” identifying it with the space of the salvific influence on a person, sanctified by Christ’s spousal love and called to develop an ethos based on this love.

15

A Circle or a Spiral? The Primeval, Tropological Scheme Identified in the Structure of Truth Theories

88%

Cirillo G.

Filozofia i Nauka

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2022

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vol. 10

173-185

EN

Applying linguistic tropes to the deep structure which underlay the 19th century historical imagination Hayden White derived from the vault of philosophical richness contained in Giambattista Vico’s La Scienza Nuova. Now the treasure trove becomes a source of one more illuminating analogy. The following study demonstrates how metaphor, metonymy, synecdoche and irony can be identified with five major theories of truth: the correspondence, pragmatic, coherence, deflationary and the semantic one. Theories are evoked on the basis of texts by philosophers themselves (Bertrand Russell, Charles Sanders Peirce, Brand Blanshard et al.). Moreover, a numerical mismatch between them and the four tropes should be seen as everything but unwanted. The concept of irony has multiple interpretations, and so mapping it onto the semantic theory will expose the relation between truth accounts and the principle of their development. In the end, there emerges a pattern in the shape of a circle or a spiral-two models of infinity along which runs the human quest for meaning of truth.

16

Saying something concerning truth, violence, and education

88%

Ramsey R. E.

Studia z Teorii Wychowania

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2023

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vol. XIV(2 (43))

281-293

EN

This essay undertakes a brief engagement with Martin Heidegger’s reading of Sophocles’ “Ode to Man” to orient hermeneutic engagements with three paintings (Goya’s Saturn Devouring His Children, El Greco’s Purification of the Temple, and Hodler’s Truth) to say something about hermeneutic education, truth, and violence.

17

How science tracks understanding

88%

Malfatti F. I.

Zagadnienia Filozoficzne w Nauce

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2023

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issue 74

317-320

EN

This review article discusses the book Understanding How Science Explains the World by Kevin McCain, published by Cambridge University Press (2022). With an impressive combination of clarity and depth, McCain provides the reader with a firm grasp of how science works, of what science aims to achieve, and of what makes science a successful epistemic enterprise. The review article reconstructs the book’s overall dialectic and identifies one potential point of tension which concerns the role of truth or accuracy in scientific knowledge.

18

Rituali della giustizia e paradossi della verità in alcune novelle di Verga

87%

Lo Castro G.

Studia Romanica Posnaniensia

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2014

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vol. 41

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issue 4

33-45

EN

The present paper focuses on a selection of Giovanni Verga’s short tales (Un processo, Tentazione!, Quelli del colèra, Cos’è il re, Il reverendo, La chiave d’oro, Don Licciu Papa), by analyzing his nonstereotypical enquiry into the close relationship between power forms and practices of justice.

19

Význam Bible a svědomí u Jana Husa

75%

Butta T.

Studia theologica

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2015

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vol. 4

301-309

EN

The works by Jan Hus contain a balanced proportion of the Holy Scripture in terms of tradition and intellect. The Scriptures contains God’s Law or Christ’s Law which is love. Hus deals with conscience in his Latin and Czech treatises and refers to it in his dispute. When Hus appeals to his conscience, he does so in connection with a certain norm which is Christ’s Law.

20

Relaxed Naturalism and Caring About the Truth

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McLeod-Harrison M.

Forum Philosophicum

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2012

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vol. 17

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issue 1

89-103

EN

Can our caring about truth be rooted in "relaxed" naturalism? I argue that it cannot. In order to care about truth we need the universe to be capable of providing non-adventitious good, which relaxed naturalism cannot do. I use Michael Lynch's work as a springboard to showing this claim.

Refine search results

Bokus Barbara – Kosowska Ewa (eds.), Truth and Falsehood in Science and the Arts (Warszawa: Wydawnictwa Uniwersytetu Warszawskiego 2020)

Logical and Metaphysical Assumptions of Bernard Bolzano's Theodicy

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej Część II

Apoštol Pavel a „pravda“

„Pravda evangelia“ v dokumentu Teologie dnes a u apoštola Pavla

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a. Cz. 3

Trivial Dialetheism and the Logic of Paradox

Against Relativism. The Importance of Truth in the Ethics of St. John Paul II

Problem prawdy u Wilhelma z Owernii

Otázka pravdy u Levinase

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a Cz.1

Sloboda človeka a jeho zodpovednosť za konanie

Governmentality without Truth: An Essay on the Role of Foucauldian Thinking in a Post- Truth Society

Man in the “Splendour of Divinity.” The Hagiological Interpretation of “spousal love” in line with John Paul II’s Theology of the Body

A Circle or a Spiral? The Primeval, Tropological Scheme Identified in the Structure of Truth Theories

Saying something concerning truth, violence, and education

How science tracks understanding

Rituali della giustizia e paradossi della verità in alcune novelle di Verga

Význam Bible a svědomí u Jana Husa

Relaxed Naturalism and Caring About the Truth