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A major part of research into cyber‐propaganda discusses the following components it uses: disinformation, creating fake news and employing so‐called farm trolls. Actions of this kind do not correspond with the classic division of soft and hard power, since neither can their goals nor the means they utilise be unambiguously defined as coercion, payment, or attraction (Nye, 2009; Mazur‐Bubak, 2020). In my article, I describe the hidden means of propaganda employed by the Russian Federation that are additionally supported by a process of armament which cannot be classified as an act of disinformation. These actions aim at achieving a specific type of psychological vantage which stems from an atmosphere of fear, lack of trust, and enmity created within European societies as a result of the incoming information about Russia’s increasing military potential as well as new, dangerous means and resources that could be utilised in combat. Such an atmosphere is referred to as a “war in the head”, and it pertains to the personal belief that a military conflict is imminent, expressed by individual citizens including those in key public offices. This phenomenon, while bringing to mind Hobbes’ state of nature which encompasses the distinct readiness to fight, directly afflicts the internal and international security of European states. Such a situation directly afflicts the internal and international security of European states, for the state of fear and distrust leads to the dismantlement of public democratic institutions, and it does not help in the search for effective methods of solving either internal or global problems (Nussbaum, 2018).
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Richard Rorty suggests that we should stop looking for something common to us all, for universal justifi cations and truth. Rorty argues that focusing on a single truth sooner or later serves those who claim that there is a proper, true model of living. In the end, they use violence and cause pain, as they are driven by the idea that everyone should accept their truth. In this article I shall argue that such reasoning is not justifi ed and whether we are universalists or constructivists, our actions may be the same and cause pain. At the same time, having the same beliefs will not stop us from acting differently. What matters is how we use a particular concept in accordance with our interests and not the concept itself. I shall also argue that dialog can help to prevent violence and that while Rorty is right, there are also a number of problems with that proposition
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The basis of analyzes carried out in the article is the work of Bernhard Welte: Meister Eckhart. Gedanken zu seinen Gedanken. The central subject of research is the idea Abgeschiedenheit (“isolation”). Following the interpretation of Welte it has been considerated a phenomeno‐ logical description on two ways. From the practical experience, as a modus vivendi a religious man, and from the theoretical, as speculative thought. Theoretical considerations consist of analysis of the concept of truth and goodness, which Eckhart identifies with the idea of God. Welte shows that these concepts of medieval thinker at the starting point considerations are still sink in the schemes of metaphysical thinking, but in the next stages of its argumentation he overcome metaphysical discourse. The purpose of the article, guided by the suggestion Weltes interpretation, is to show ways of reaching the source forms of religious experience. At the same time the text raised the issue of problematic use formulas of mystical union and noticed parallels have been taking place between the method of phenomenological reduction and the idea of Abgeschiedenheit.
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The author discusses the problem of abortion. He defines abortion as a deliberate and immediate killing of a human being before birth; he distinguishes it from spontaneous miscarriage or a situation where the child is allowed to die without this being intended, where the death is the result of causes not dependent upon acting persons—abortus indirectus. In order to morally evaluate the act of abortion, the author considers both the ontic status of the conceived human being and the criteria usually used for the evaluation.
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American aesthetician Curtis Carter demonstrates genuine concern for the subject of nature in contemporary Chinese art and its representations. He correctly points out that the Chinese tradition of featuring nature in the arts represents an imaginary paradise grounded in an idealized nature. Carter’s concern regarding China’s entry into a state of globalization is the impact of Westernizing globalization on the place of nature in Chinese art. Before discussing his concern, this article provides a review of the meaning of nature in traditional Chinese art and revisits ink painter Shitao’s notion of nature in his most representative painting notes, Hua-pu. Curtis also mentions the Chinese garden, stating that gardens in urban settings are supposed to maintain the presence of nature, and exemplifying them as symbolic presentations of nature. In addressing Carter’s concern, a review of the aesthetic experience of visiting a Chinese garden is provided for background. Carter also suggests examining the practices of contemporary Chinese experimental art versus the practices of traditional art to determine whether nature will retain a significant place in today’s Chinese art practices under the strong influences of globalization. This article examines the contemporary ink landscape scene and suggests that new Chinese art involves the invention of new paradigms in art creation, the resources of which are now available globally, and that representations of nature and reality are transforming.
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The main thesis of this paper is that absolute fact of “I am” in the Husserl’s phenomenology can be understood as a result of the priority of existence over essence. Author points out that transcendental ego is not consciousness in general, but my consciousness as a realm of my “I am” which is the quintessence of facticity. The world-constituting consciousness as an actually experiencing consciousness has ultimate ground in the original fact of “I am” which is constant companion of all constitutive achievements of my subjectivity. This absolute fact precedes its own objectification and it enunciates itself in pure existence. Absolute fact of “I am” appears to be an irrational fact because its existence must precede essence and it does not find its ground in the eidetic. From this point of view, the aim of phenomenological investigations is to show that all eidetic possibilities are rooted in this fact which constitutes unique case in regard to the relation between fact and essence. The irrational existence of my absolute ego is apodictic fact, without which no knowledge would be possible and this egotic fact does not require justification, but on the contrary, all justifications must be based on it.
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The paper develops a non-Gricean account of accommodation: a contextadjusting process guided by the assumption that the speaker’s utterance constitutes an appropriate conversational move. The paper is organized into three parts. The first one reconstructs the basic tenets of Lepore and Stone's non-Gricean model of meaningmaking, which results from integrating direct intentionalism and extended semantics. The second part discusses the phenomenon of accommodation as it occurs in conversational practice. The third part uses the tenets of the non-Gricean model of meaning-making to account for the discursive mechanisms underlying accommodation; the proposed account relies on a distinction between the rules of appropriateness, which form part of extended grammar, and the Maxim of Appropriateness, which functions as a discursive norm guiding our conversational practice.
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In the present study, we discuss psychological acculturation, by which we mean the internal processes of change that immigrants experience when they come into direct contact with members of the host culture. The model we present builds on research in the areas of social and ethnic identity. Each of these perspectives is discussed in accordance with its relevance to the acculturative processes operating in immigrants. We understand ethnic identity as a dynamic state, that is determined by three components: (1) by the degree of inclusion in the group of one’s cultural origin; (2) the tendency to assimilate to the ethnic group of origin; and (3) the complementary tendency to differentiate from one’s own ethnic group. Social identity conveys belonging of the individual to different social categories and the value as well as emotional significance of this membership. We have sought to explain how the processes of social categorization, inand out-group identification and social comparison predetermine the direction of the acculturation process and hence the intercultural interaction and wellbeing of the youth from immigrant backgrounds in Germany. Results indicated that immigrants who have more identified themselves with dominant society have expressed the strong preference to integration strategies. The immigrants that had a high degree of ethnic identification have expressed the low preference to the integration as well to marginalization and assimilation. In its turn, the powerful feeling of belonging to an ethnic group and attitude towards the group promotes immigrants segregation choice.
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The text develops the ideas of philosophical application, taking into account various philosophical traditions, the most significant ones being the hermeneutical and the postmodern tradition. Therefore, the author’s conclusion is that the hermeneutical practice of application has the chance of bringing philosophy closer to human condition in the most adequate form for present-day conditions, as applied philosophy.
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The article examines the concept of “value” in the context of the general planetary process of anomie at the level of local cultures and subcultures, when the possibilities of value-normative regulation of social processes are reduced to a minimum. Under these conditions, the predictive function of axiology has become particularly relevant, and the authors raise the question of the basis for the values evolution reproduction. The search to this answer involves the application of system analysis and retrospection. The study of the main axiological concepts based on the connection between objective and subjective in this perspective allows to identify the main contours of value consciousness that coincide with the dominant concepts: biological (objective-naturalistic concept), social (dialectical-materialistic concept), individual (subjective-psychological concepts) and existential (objective-transcendental and ontological ideal realistic concepts). The material summarizes the main methodological and cognitive limitations of these concepts, which are in fact natural, since they belong to specific contours of value consciousness. At the same time, a number of provisions can be considered as general ones. As a result, the authors hypothesize the possibility to develop a synthetic concept of axiology allowing predicting the development of cultural value core as an imperative of socio-cultural processes.
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In my article I intend to analyze L. Kołakowski’s departure from Marxism. I will conduct my reflections in the context of his relationship with Adam Schaff. It is precisely this that A. Schaff was the promoter of the dissertation of Master and Candidate (PhD) Leszek Kołakowski.Both these philosophers in the sixties of the twentieth century revisited their views on Marxism by entering into a current called revisionism. Leszek Kołakowski, however, criticized Marxism and became his leading critic, while Adam Schaff attempted to reform it by enriching the existing ideology of man’s philosophy. The views of both philosophers differed from the official version of Marxism. While Kolakowski had completely escaped from Marxism, Schaff tried to defend him. Schaff did not particularly approve the assessment of Marxism embodied in Mainstream Marxism of Kołakowski. It is not by chance, therefore, that both philosophers can be regarded as the most outstanding representatives of Marxism before 1968 in Poland.Their views were not always contradictory, but they were often similar because Schaff approached Kolakowski talking about ecumenical Marxism — and therefore their antagonism was primarily personal and less philosophical.
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The subject of the article is the influence of the broadly understood Neo-Kantianism on the assimilating of Kantians ideas of critical philosophy (critical method) in Poland. I would like to present a philosophical and historical reflection on the dissertation of professor of University of Poznan Adam Wiegner (1889—1967), entitled Zagadnienie poznawcze w oświetleniu L. Nelsona (Problem of Knowledge in the Light of L. Nelson, 1925), in which he undertook a critical analysis of Nelson’s problem of impossibility of the theory of knowledge and possibilities of the metaphysics. The main aim of the article is to present the Neo-Kantians (as well as the Neo-Friesians) context of the above-mentioned Wiegners dissertation and to reflect on the reception of Nelson’s thoughts in Poznań. I would like to show that, contrary to the schematic simplification, Neo-Kantian thought had a significant influence on the shape of philosophy in Poland.
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This paper is a review of the book by Victor Kaptelinin Affordances and Design, devoted to the concept of affordances in HCI. It discusses, among others, basic relations and dif- ferences between ecological psychology (including a branch of philosophy of cognition) and design studies.
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David Lewis describes, then attempts to refute, a simple anti-Humean theory of desire he calls ‘Desire as Belief’. Lewis’ critics generally accept that his argument is sound and focus instead on trying to show that its implications are less severe than appearances suggest. In this paper I argue that Lewis’ argument is unsound. I show that it rests on an essential assumption that can be straightforwardly proven false using ideas and principles to which Lewis is himself committed.
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Aitareya Upanisad is one of the oldest Upanisads; apart from this, the text is also important due to some doctrinal reasons. In its first part, it consists of a cosmogony, which depicts a classical Indian anthropological conception, namely the similarity between man, viewed as a microcosm, and the Universe, in its entirety. The way man and Universe are created accounts for their structural similarity. Equally important is the third part, which is a classic in Indian literature, frequently quoted as a scriptural proof for the identification of the absolute with consciousness. A part of verse III.1.3, “Consciousness is Brahman”, is considered as one of the great affirmations (mahāvākya) of Hindu philosophy.
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The Akaṉānūṟu, listed under the Caṅkam classical anthology, Eṭṭuttōkai, is a logical preamble to the Puṟaṉānūṟu. Akam (domestic environ) and Puṟam (beyond the home, exterior aṟam, righteous war) are keywords in Tamil literary tradition. In a work dealing with domestic behavior, evidences relating to myths and legends may be expected. Specialists in art history are naturally interested in myths. I have tried to show how akam is interlaced with pan-Indian mythologies adumbrated in the itihāsas and purāṇas, while retelling autochthonous cultures, and integrating the southern and the northern of the “Indian Asia”, cf. Tamiḻ-iṇppap pā […] vaṭa-moḻip-paṟṟāḷar “bliss offering Tamil poems, the lovers of the northern language (Sanskrit)” (PT 1.4). This is emotional integration. I guess mahākavi-Kāḷidāsa knew Tamil if Poykai Āḻvār was an expert in the Vedas (TI, 33 maṟai “Veda”, antiyāḷ “Gāyatrī”).
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The existence of objects in time or, generally speaking, the existence of objects that are subject to change can be described using the notion of genidentity (genetic identity). Zdzisław Augustynek devoted a number of works to this issue, and Mariusz Grygianiec offered valuable commentaries. Augustynek tried to specify this notion by means of axiomatic definitions. He presented three sets of specific axioms. They delimit sets of theses, called systems by Augustynek and marked as AS1, AS2, and AS3. Apart from the term genidentity (G), the axioms also contain the following terms: logical identity (I), quasi-simultaneity (R), quasi-collocation (L), and causality (H). They represent binary relations whose field is the set of events S. The axioms also involve symbols of the complements of these relations: genetic difference (G*), logical difference (I*), time separation (R*), space separation (L*), and the complement of H (H*). The results obtained by Augustynek and Grygianiec can be supplemented or even corrected in some places. This fact motivated me to analyze systems AS1, AS2, and AS3 once again. The results are presented in two separate articles: Part I (this paper) and Part II (to be published in Filozofia Nauki 25(4) [100]). The first aim of Part I is to present the set-theoretic approach to the analysis of Augustynek’s systems. Although the specific axioms themselves are expressed in the language of the algebra of sets, their analysis was conducted by Grygianiec in the classical predicate calculus. The set-theoretic approach facilitates the analysis of the sets of specific axioms. Accordingly, I present the specific axioms of systems AS1, AS2, and AS3 in the language of algebra of sets, illustrating them with Venn diagrams for five sets, expressing the specific axioms of the analyzed systems with the use of the theory of components, showing exemplary sets fulfilling those axioms, and formulating preliminary remarks concerning the relationships among systems AS1, AS2, and AS3. The second aim of Part I is to use the presented method to compare the three systems. The most important stages include formulating and justifying theses concerning: (i) the relationships among systems AS1, AS2, and AS3, (ii) supplementary axioms that cause a mutual equivalence of the axioms when added to systems AS1, AS2, and AS3, and (iii) selected relationships that can be identified on the basis of systems AS1, AS2, and AS3. Next, I correct certain conclusions concerning systems AS1, AS2, and AS3 from Augustynek’s and Grygianiec’s works, show a method of creating alternative axioms for systems AS1, AS2, and AS3, and suggest methods for further modifications of axioms of these systems.
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The results obtained by Zdzisław Augustynek and Mariusz Grygianiec can be supplemented or even corrected in some places. This fact motivated me to analyze systems AS1, AS2, and AS3 once again. The results are presented in two articles. The aim of Part I (Porwolik 2017) was to present the set-theoretic approach to the analysis of Augustynek’s systems and to use the presented method to compare the three systems. Part II (this paper) is devoted to conditional definitions describing relations present in the systems. In one of his works, Augustynek posed a number of questions regarding the possibility of formulating conditional definitions of a certain type, which might refer to the notions included in his axioms. He did not answer all of these questions, and my aim is to complete this task. Apart from that, I analyze the problem of reducing Augustynek’s systems to conditional definitions containing the necessary condition and the sufficient conditio of a selected notion from these systems. At the same time, I prove that Augustynek’s systems can be reduced to certain conditional definitions (that they are equivalent to them), including the ones containing two conditions of genidentity: the sufficient condition and the necessary condition. I also argue that in AS2 it is possible, with the use of normal (equivalence) definitions, to define two relations: logical identity (I) and logical difference (I*). For the other relations a definitione of this type does not exist in the analyzed systems.
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