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![[rec.] Hans Blumenberg, Paradygmaty dla metaforologii](/api/image/getissuecoverimage?id=picture_2017_55549.jpg)
Review of: Martyna UJMA - [rec.] Hans Blumenberg, Paradygmaty dla metaforologii, przeł. Bogdan Baran, Wydawnictwo Aletheia, Warszawa 2017, ss. 245
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In my paper I wish to prove that the truth of the pictures does not stand in correlation with reality. The picture is not the reflection of everyday things, but a different, truer representation of things. The privilege of pictures stands in their being able to always go beyond themselves. The picture possesses a particular kind of logic, as its delotic logos, that is, its nature of showing the thing itself but from a different perspective as well in the same time, cannot be grasped conceptually or by language translation.
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In this paper we propose a more explicit framework for definition and evaluation of objectivity and (inter)subjectivity in the modality domain. In the proposed operational framework, we make a basic distinction between the modality notions that serve an ideational function (i.e., dynamic modal notions) and those with an interpersonal function (i.e., deontic and epistemic evaluations). The modality notions with ideational and interpersonal functions are content and person-oriented, respectively. While all dynamic modal notions are characterized by objectivity, deontic and epistemic modal notions may display a degree of (inter)subjectivity depending on their embedding context. Our main claim is that (inter)subjectivity can hardly be argued to be the inherent property of certain modality forms and types, but rather it is essentially a contextual effect. We functionallyoperationally define (inter)subjectivity as the degree of sharedness an evaluator attributes to an epistemic/deontic evaluation and its related evidence/deontic source. (Inter)subjectivity is realized by (at least) one or a combination of three contextual factors, viz. the embedding syntactic pattern, the linguistic context and the extralinguistic context of a modality marker. Since both descriptive and performative modal evaluations involve a degree of (inter)subjectivity, performativity, which refers to speaker’s current commitment to his evaluation, is viewed as an independent dimension within modal evaluations and plays no part in the expression of (inter)subjectivity.
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Within the philosophy of language there is a distinction between the natural language philosophers and the ideal language philosophers. The distinction is drawn based on the way these philosophers reflect on language and the world. Natural language philosophers stress the context-based feature of meaning, while the ideal language philosophers emphasize the context-free feature of meaning. In my study I want to show that even within the formal study of language, in the apparent absence of any context, the notions of valuation and interpretation help us to understand the meaning of sentences.
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The study focuses on the repeated visits of Russian-born Harvard linguist Roman Jakobson to Slovakia. The author traces Jakobson’s Slovak contacts from the interwar period up to 1968. Based on analysis of secret police documents and memoir literature, the research offers an insight into contemporary academic and cultural life in 20th century Czechoslovakia.Jakobson’s first Slovak contacts in the 1920s were linked to his activities in the Prague Soviet legation and the Charles University. In the 1930s he visited Bratislava more frequently, while teaching at Brno University. During the Stalinist era in Czechoslovakia, a number of his friends and colleagues were politically prosecuted. Only in 1957, was he able to return to Czechoslovakia for Slavonic Studies conferences in Prague and Olomouc, using this occasion to give a lecture also in Bratislava. In the approaching wave of hate-campaign against local “unreliable intellectuals” he was denounced as a “cosmopolitan” and “Western agent”. Subsequent attempts for Jakobson’s academic and public rehabilitation, urged by his Czechoslovak friends, became a reality only during his visit in 1968. The presentation ceremony of the Golden medal of the Slovak Academy of Sciences to Roman Jakobson was scheduled in Bratislava on August 21, 1968, the day of the Soviet-led invasion of Czechoslovakia by the Warsaw Pact.
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Louise Cazamian’s study deals with the validity of the commonly accepted assumption that there is an essential relation between humour and kindness. Cazamian pursues this question on the background of his concept of the mechanism of humour as a particular type of comic language. He shows that this mechanism consists in apparent suspension of the natural reaction to reality and its transposition into the unnatural response. Nevertheless, such an unnatural response suggests the natural reaction as well. This confluence of various types of different or even contradictory reactions usually results in a tolerant view of reality. However Cazamian emphasizes that despite of the fact that this usual tolerant view is close to kindness, there is not necessarily relation between humour and kindness. On the contrary, there is a lot of cases of insensitive or even cruel humour. Further, Cazamian highlights that the kindness of humour is in part a strategy of the humourist, who does not want to be seen as rude, but with respect to the harsh essence of the comic mate¬rial in general, the kindness could not be part of humour itself.
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The Polish philosopher Kazimierz Ajdukiewicz adopted the notion of “conceptual apparatus”, which is very similar to the idea of “conceptual scheme” put forward by Donald Davidson, Willard V. Quine, Nicholas Rescher and others. Ajdukiewicz’s theses are, in this regard, very important although less known, and he treated cognitive processes as inseparably connected with language.
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Review of: DUNJA JUTRONIĆ - Anđel Starčević, Mate Kapović, Daliborka Sarić, Jeziku je svejedno (Language could care less), Zagreb: Sandorf, 2019, 376 pp.
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Review of: Andrea Iacona (2018): LOGICAL FORM: BETWEEN LOGIC AND NATURAL LANGUAGE (Springer International Publishing, 139 str.)
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This paper discusses certain anti-metaphysical readings of Tractatus Logico-Philosophicus. The metaphysical and anti-metaphysical readings can be divided on the interpretations of textual fidelity. The anti-metaphysical readings can be differentiated in taking into account two different understandings with regard to Wittgenstein’s pronouncement of nonsense in Tractatus. One is the logical positivists’ understanding of nonsense and the other is the resolute reading of the text that emerged as an opposite to the orthodox or standard reading. The aim of discussing these anti-metaphysical readings is to highlight whether a metaphysical reading is possible.
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It is well known that thanks to modern means of communication the world lives in a so-called “global village.” The expression alludes to direct mixing and cross-pollination between peoples, cultures, civilizations, and even languages. Almost all the languages of the world influence each other as seen mainly in the acceptance of new words especially when the speakers of a language cannot find suitable expressions in their mother tongue. This is particularly pronounced in societies which are only consumerist, but not productive in scientific, intellectual and cultural fields.
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The overall purpose of this paper is to contribute to the debate over a possibility to reconstruct such theories which are not explicitly formulated in the preserved texts of ancient authors. Aristotle is one of those who did not write a single treatise on language, though language – both, as an instrument, as well as an object of the study – was still focal point of his philosophy. In his writings, Aristotle rigorously distinguishes several ways of methodologically examining same phenomenon. He is aware of the fact that every phenomenon can be examined from various perspectives and that different goals of the study lead us towards different answers. Aristotle’s views on language are scattered through his entire oeuvre. The main aim of this paper is to offer and justify a new way of reconstructing Aristotle’s theory of language. In the first part, the paper justifies the very existence of Aristotle’s theory of language and outlines a plan how to proceed with reconstruction of such theory. In the second part, the preliminary plan is situated into the current state of Aristotelian scholarship. Finally, in the third part, the plan of reconstruction is elaborated using an integrationist approach. Integrationism (the idea that our language is a very complex phenomenon which has to be studied from different perspectives and the results of those studies cannot be reduced to each other and cannot be merged into a single atemporal model, instead those results should be understood as an integral part of the very temporal nature of our language) allows me to explain how various different dimensions of language are uncovered in Aristotle’s works and how they gradually arise from each other.
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This paper aims to argue the idea that, by analyzing the relationship between thought and language, Aristotle decisively contributed to the foundation of the philosophy of language. Researching language in its relations with thinking and existence, the Stagirite demonstrated that the language is not just a communication tool, but a method of knowledge or of “deciphering” the world. The word reflects the reality thought and, in this situation, is not a slave of ideas or concepts. On the contrary, it even represents a decisive factor in their elaboration. Despite its authority, Aristotelian thinking about language, along with the whole tradition that it generated, met with a strong critical reaction among contemporary philosophers, especially among those of the analytic school. My conclusion is that even if some Aristotelian theses about language are criticized by modern thinkers, this falls under the normal evolution of science. It seems excessive to hold Aristotle responsible for not providing solutions to contemporary problems. As for the rest, the Stagirite continues to be present among us and teach us extremely difficult and enlightening lessons.
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A wide variety of anthropological, cultural and linguistic examples show that humans coming from a stage of timelessness,reaching a higher state of consciousness start to describe and mesure time, although the state of living in a timeless world canbe traced (explicitly or not) both in personal lives of individual human beings and in the life of humanity in itself. Moderntechnology (cellphones, new media etc.) tends to off er a new type of timlessness, which nontheless comes with its ownbiological, social and psychological consequences.
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The author of this essay has used the Babel Tower to get closer to the evocative nature of language. Reflection on the symbolic, metaphoric and idiomatic nature of the Babel Tower is developed by following the turn to aesthetics in religious studies, as well as researching the theme posed by Paul Ricoeur on the relationships between philosophy and religious language. Ricoeur’s ideas on the creative nature of language are disclosed by pointing to the differences between the religious and poetic language, as well as his analogous positing of architecture and narrativity. The phenomenological aspect is emphasised by reminding of Ricoeur’s and Ingarden’s aesthetic affinities. For both of them, not only the critique of Edmund Husserl’s transcendental idealism is important, but also the analysis of Kantian philosophy. Moreover, both are careful readers of Aristotle, notably Poetics. As the Babel Tower so the Notre-Dame de Paris are rich sources of sedimented meanings both on the level of aesthetics and religion or religious language. Paul Ricoeur by elaborating the study of Bible, as well as Aristotle has revived a philosophical discussion and has become influential in areas somewhat distant of his direct interests, namely, aesthetics and theology.
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One of the recent trends in dealing with the concept of lying has been to argue that the idea that one needs to deceive someone in order to lie has been accepted too hastily. In Lying and Insincerity Stokke shares this opinion and proposes a definition of lying based on the notion of common ground that includes bald-faced lies. Additionally, he rejects the idea that lying can be accomplished with pragmatic means such as conversational implicatures and proposes a formal distinction between lying and misleading. In this review, I present the content of Stokke’s book and critically discuss the two points mentioned above.
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Kad se raskol između značenja i referencije pravilno uzme, problemi koji se široko nazivaju semantikom razdvajaju se u dva područja tako fundamentalno različita da ne zaslužuju uopšte zajednički naziv. Ona se mogu nazvati teorijom značenja i teorijom referencije. ʻSemantikaʼ bi bilo dobro ime za teoriju značenja, da nije činjenice da neka od najboljih djela u tzv. semantici, osobito djela Tarskog, pripadaju teoriji referencije. Glavni pojmovi u teoriji značenja, osim samog značenja, su sinonimija (ili istovjetnost značenja), signifikacija (ili posjedovanje značenja) i analitičnost (ili istina na temelju značenja). Drugi je implikacija ili analitičnost uvjetovanog. Glavni pojmovi u teoriji referencije su imenovanje, istina, denotacija (ili istina-za) i ekstenzija. Drugi je pojam vrijednosti varijabli
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In this short note, I discuss the viability of truth-conditional semantics in light of Pietroski’s criticisms. I explore an alternative view that follows Pietroski in putting emphasis on the relation of meanings to concepts, but makes some room for truth conditions.
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We are discussing important problems prior to philosophy of logic that Non-classical logic has raised. The main one is the proliferation and, respectively, the question of monism and pluralism in logic. Another challenge to philosophy, related to the imposition of non-classical logic, is the appearance and application of the term “philosophical logic”. For me, two questions related in fundamental ways. Because I believe that one of the answers to the question, “What, actually, is “philosophical logic’?” is that part of its task is to philosophically discuss precisely the problems that the emergence and validation of non-classical logic pose for philosophy. And this is a concrete example of how to understand the tasks of the still unclear concept of "philosophical logic". So I will first focus on this notion.As for the reasons for the term – “scientific and theoretical”, and “social and practical”, I will mainly focus on the first, but in the end I will also touch on the second.
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