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The aim of this paper is to survey informal interpretations of relational semantics for relevant logics in terms of the theory of semantic information. Relational semantics for relevant logics introduced a ternary accessibility relation which was often criticized as unintuitive. The paper presents three interpretations of the ternary accessibility relation based on the framework of situation theory.
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The aim of the paper is to present an ontology of scientific laws as a tool for presentation of results extracted from research articles. The way we represent scientific laws is founded on our classification of scientific laws, which is based on the works of Kazimierz Ajdukiewicz and Władysław Krajewski. The classification isdescribed formally and complemented with the specification of requirements for each type of law, in order to obtain an ontology in the sense of ontological engineering. The ontology is used to represent research results from the domain of agri-food science. We give examples of representation of laws taken from scientific papers and reasoning algorithms that lead to automatic generation of new information and identification of conflicts in the literature.
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Quine’s project of “naturalized epistemology” is usually interpreted as a re- jection of classical epistemology, which becomes merely a “chapter of psycho- logy”. It does not imply, however, a different understanding of the character of naturalization is inadequate or wrong. Susan Haack’s interpretations are brie y analyzed in the paper. Thereafter, they are harnessed as models of in- terpretation of the “naturalization of law”. The main aim is to point the radical reading of Quine’s project (the replacement model) is not the only acceptable one. Consequently, there are at least three models of the “naturalization of law” that are analogical to the “naturalization of epistemology”. The author details their character.
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Keeping within the framework of analytic philosophy, the article examines Anselm of Canterbury‘s “ontological proof for God’s existence”, which, according to prevailing view, most clearly reveals specifics of pre-scholastic speculative thought. In the Anglo-Saxon tradition, the question of the logical validity of this proof is a matter of relevance, but this article highlights the aspect of the proof‘s soundness. After all, as it is known, formally correct reasoning can lead to false conclusions, and truth is an absolute value for philosophy, i.e. “love of wisdom”. The article not only attempts to estimate the compliance of “the ontological proof” with today’s standards of rationality, but also aims to clarify to what extent the approaches of an analytical history of philosophy enables us to reveal the intrinsic reason of Medieval thought.
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In both philosophy and science when searching for correspondence between experience and thinking of reality a principle of evidence is employed. I’m interested in possible correlations of the mentioned principle of evidence with another field of its particular validity – a phenomenon of religious experience of ascetics in early Christianity and contemporary successors of tradition. A phenomenologist who invites to return to “the things themselves”, seeks eidetic vision, non-mediated experience and its adequate expression should recognize reality itself as an evident imperative in wasteland. A thirst for evidence which accompanies the Desert Fathers is slaked in a qualitatively different way than in science or philosophy. Here evidence as an attribute and principle of experience and true knowledge is obtained as a Gift of transcendence, although existential decision is a necessary condition in order to accept it. Such experience of the hermits being in the proximity of that which is unconditionally real is witnessed by the pearls of Desert wisdom – apophthegms.
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My article considers the treatises by Hugo of Saint Victor: The Seven Books of Erudition or Didascalion (Eruditionis didascalicae libri septem) and About Meditation (De meditatione). The first of these treatises explicates the model of scholastic teaching and learning prevalent at those ancient times and systematizes the arts and theological sciences. In step by step manner it introduces a reader into the trivium and quadrivium and explains their philosophical grounds and places in the harmonious structure of the world. Hugo of Saint Victor associated the seven liberal arts with theology and mysticism. He believed that this association helps his disciples to understand the Sacred Doctrine. The seven nonliberal arts, including mechanics, were treated by him as practical knowledge indispensable for the productive human activity. He based the cognition of reality on psychological mechanisms such as internal experience, freedom of the choice and contemplation. In the second treatise he defined the concept of meditation, enumerated its species and explained the peculiarities of their functioning.
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Based on the presupposition of conceiving abstract entities as never-ending results of construction, the present article aims at developing a view of truth that is focused on degrees of probability. They are defined as series of moving relations between similarities and differences, i.e. as time-dependent. Time itself is analyzed through the usual concepts for modal categories, from where certain critiques of linear re-presentations concerning the flow of consciousness within the framework of past, present and future seem relevant. A case is made in favor of simple ontological objects and their respective grasping as simple ideas, that helps to contribute towards some perspectives for nominalistic explanation of s.c. “negative facts” which challenges the „before”-vs.-“after dichotomy” pertaining to time-consciousness with a final hint that it seems appropriate to think the future not as something actual, but as something that has already (albeit “only” in a virtual manner) somehow “happened” (now being a “past-as-future”).
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The aim of the article is to present a model of legal reasoning based of the concept of coherence, as this concept is understood in recent developments of cognitive science. More precisely, the model, hereafter referred to as CMLR (Coherence Model of Legal Reasoning) is based on the constraint satisfaction theory of coherence, elaborated and defended by Paul Thagard. The claim of the author is that CMLR appears very satisfactory when assessed against criteria typically employed for evaluation of legal-theoretical models of argumentation. It is able to represent legal reasoning either as a neural network or, more traditionally, as a formal dialogue game. In consequence, CMLR offers a plausible “third road” between traditional deductive and non-deductive models of legal thinking.
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The paper continues the philosophical treatment of information, and the first idea/ in fact, the premise is that information is a concept, videlicet constructed in/by the human mind as a result of manifold human experiences, so of the multi-mediated contact of the consciousness with the external world to it. But this constructedcharacterof concepts –here, of the concept of information –raises a problem, put in the paper as the second idea: that of the correspondence of the concept of information with the real world, or in other words, that of the objective character of information. Is there this objective character? Why and how do we arrive at this conclusion, and thus what do we mean by information? The third idea mentioned in the paper is that in parallel with the development of sciences which have demonstrated the objective character of information in the inorganic and non-human living worlds, a vulgar dominant “philosophy” has put its mark on the modern and contemporary worldviews and mentalities: that the social information, given and received by humans, would be as “natural and inevitable” as the objective information in the non-human worlds. But, especially,the social information is – however reflective would it be –subjectively created and decided, not governed by physical laws. Nevertheless, this subjective character of information in the humans’ world does not mean that it is tantamount to moral relativity or taste judgements.And – this is the penultimate idea – since the social information takes place in asymmetrical power Relations subordinated to private restrictive interests, and within which those who control matter also control information, it results that the privately controlled social information producesharmful results: because the private interests subordinate all the human consequences to the hic et nunc/ short term and focusedprivategoals. The private control of Information and Communication Technologies (ICT) has led to informationbombardments of the masses of human beings –considered only as consumers –in order to buy more and more commodities, including IT gadgets,and programmes which make their beneficiaries vulnerable and infantile. The dominant ideology pictures the privately directed information bombardments as progress, equating them with the importance of information and the right to information. Butthe main feature of the information issued from the privately conducted information bombardments is itsquantitative and qualitative excess, leading to what was called a disease produced by information, informatonosis.Therefore, what is important is to distinguish information from quantitative and qualitative noise/trash, and there are criteria for this: the consequences of information and noise/trash.If so, the last moment of the paper is only a reminder of a “solution” given by the ancient philosophy: the concept of measure. This one has remained for the dominant modern and contemporary thinking a marginal and unpleasant memento.But nowadays,to keep measure seems to be a condition of persistence of both the humans and their creation, i.e. information/culture.
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The paper consists of two parts. In the first one I present some general remarks regarding the history of negation and attempt to answer the philosophical question concerning the essence of negation. In the second part I resume the theological teaching on the degrees of certainty (notae theologice) and point to five forms of negation – known from other areas of research -- as applied in the framework of theological investigations.
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Recenzja książki: Elaine Landry (red.), Categories for the Working Philosopher, Oxford University Press, Oxford, 2017, ss. xiv+471.
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A standard reading of Anscombe’s “The First Person” takes her to argue, via reductio, that ‘I’ must be radically non-referring. Allegedly, she analogizes ‘I’ to the expletive ‘it’ in ‘It is raining’. Hence nothing need be said about Anscombe’s understanding of “the referential functioning of ‘I’”, there being no such thing. We think that this radical reading is incorrect. Given this, a pressing question arises: How does ‘I’ refer for Anscombe, and what sort of thing do users of ‘I’ refer to? We present a tentative answer which is both consistent with much of what Anscombe says, and is also empirically/philosophically defensible.
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Duh to nije izvršio. Zna se da pojam sistema u svojem emfatičkom hegelovskom slogu, koji, dabogme, ne odgovara deduktivnom pojmu pozitivnih znanosti, zahtijeva da bude shvaćen organski kao međusobno urašćivanje i međusobna urašćenost svih djelomičnih momenata snagom cjeline koja je već sadržana u svakom od njih.
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Najmanje jedinice ljudske komunikacije jesu govorni činovi onog tipa koji nazivamo ilokucijski činovi. Primjeri istih su tvrdnje, pitanja, zapovjedi, obećanja i isprike. Kad god određeni govornik s određenom namjerom izgovori neku rečenicu u odgovarajućem kontekstu, on izvodi jedan ili više ilokucijskih činova. Općenito, ilokucijski čin se sastoji od ilokucijske snage F i propozicionalnog sadržaja P. Na primjer, dva izgovaranja rečenica – “Ti ćeš izaći iz sobeˮ i “Izađi iz sobe!ˮ – imaju isti propozicionalni sadržaj, naime to da ćeš ti izaći iz sobe; no, karakteristično je da prva od njih ima ilokucijsku snagu predviđanja, a druga ilokucijsku snagu naredbe. Slično ovome, za dva izgovaranja rečenica “Ideš li u kino?ˮ i “Kada ćeš se sresti sa Johnom?ˮ je karakteristično da oba imaju ilokucijsku snagu pitanja, ali imaju različite propozicionalne sadržaje. Ilokucijska logika je logička teorija ilokucijskih činova. Njen glavni cilj je formalizacija logičkih svojstava ilokucijskih snaga. [...]
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The hierarchical approach to the solution of logical paradoxes is considered in the article. The foundations and main theses of the hierarchical approach are analysed through consideration of Russell’s theory of types and Tarski’s semantic conception. Basic arguments critical of such an approach that have been formulated in logical and epistemological research are presented. A specific characteristic of Wittgenstein’s position in the context of the hierarchical approach expressed by him in Tractatus Logico-Philosophicus is identified. The Wittgensteinian version of the hierarchical approach is the most stable in the relation to the critical arguments considered. If we still want to evaluate the hierarchical approach as an acceptable solution to the problem of logical paradoxes, we should employ its Wittgensteinian interpretation, because it is able to overcome the serious critical arguments against the approach presented in contemporary research on logic, epistemology, and the philosophy of mathematics.
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The authors are proceeding from the one-sided viewpoint as a result of absolutization of the analytic way of thinking in contemporaty philosophy. In four theses they present the weak spots of the official Analytic Philosophy (absolutization of the logical moment, disregard for alternative media, one-dimensionality of the favored ordinary language, »softening« of the rigorous assertive claims). In order to overcome these shortcomings but also acknowledging the achievements of the analytic way of thinking (such as ideal of clarity, unified method, self-criticism by critique of language) at the end of their paper the authors make out a case for an integrative understanding of language which is including new aspects of the phenomenon of language (effective, expressive, creative aspect) not only the aspects figured out by language analysis (logical-semantic and pragmatic aspect of language).
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Plato is a thinker who puts the concept of justice into the very center of philosophical discussion. His concept of dikaiosyne, as a virtue which is in essence related to the essence of the state, is elaborately defined in the dialogue The Republic, although in other works (Charmides, Protagoras, Gorgias, Symposium) we can also see views related to its philosophical understanding. Plato particularly emphasizes the universality and permanence of the concept of justice, its substantial significance for the proper state of the human soul and the alignment of three distinct parts of the soul, as well as the connection to the threefold social rank basis of the best politeia, and differentiated forms of the rule, developed, in addition to the Republic, in Statesman and Laws. The most commonly noted concept of justice, which sublimes its concept “in general”, is presented in Δ book of The Republic: “This, then, I said, my friend, if taken in a certain sense appears to be justice, this principle of doing one’s own business.” Plato advocates Sophocracy, i.e. the political rule of the philosophers, being of the opinion that only in such a form of constitution it is possible to realize a complete harmony, the agreement of spheres of practical life, but also the adequacy and the equivalence of giving and taking on behalf of free citizens of a polis and the very polis. The justice in the Kingship i.e. in Aristocracy should be applied, primarily based on the principle of geometrical equality, while arithmetical equality would be only an auxiliary means to mitigate increased tensions in the classical polis of Plato’s times.
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The review of: “Colour as Mathematics: An Approach on Wittgenstein’s “Remarks on Colour”” Remarks on Colour (Bemerkungen über die Farben), (ed. G.E.M. Anscombe), UK/ USA/ Australia, Blackwell Publishing, 1977
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This paper investigates the understanding of justice in the known verses of Solon elegies. These elegies, according to the author, imply, so called legal justice, which is a consequence of Solon’s determination to understand the laws and justice primarily as a human creation; however at the same time he recognizes the legitimacy of the traditional order being established within the divine order of the world. Athenians actually gave to Solon all authorities of a law-maker in order to enable him to implement a broad range of social, political and economic reforms with the purpose to achieve the unity of the polis which, at that time, was in a deep crisis. While saving the Athens, Solon made a series of radical cuts in all spheres of its life, but that, however, did not mean equating the property related and other differences between the aristocracy and demos. Solon, eventually, did not understand the justice as the right of every citizen to have or receive the same amount of honor and goods at distribution, i.e. arithmetic equality, but more as a distributive or geometric proportion which was taking into account somebody’s rank and merits belonging to him accordingly.
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Iz sklopa vodećim razumijevanja pojma dijalektike u istoriji filozofije autor problematizuje dijalektiku u Marksovom djelu. U prvi plan interpretacije se iz tog sklopa izvlači problem odnosa Marksovog prema Hegelovom pojmu dijalektike, što je zahtijevalo obimniju obradu ideje dijalektike kod Hegela kao «kretanja samih stvari», momenta onoga logičkog i elementa filozofske spekulativne metode. S te osnove se tematizuje Marksov misaoni dug Hegelu, ali i ključni momenti njegovog vlastitog mišljenja, razvijanog najčešće upravo u kritičkim objekcijama na Hegelovu filozofiju. U tom se svjetlu pokazuje specifičnost Marksovog pojma dijalektike kao moći negativiteta u samoj zbiljnosti, kao modela kritike ideologije i kao filozofsko-naučne metode.
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