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  1. Helena Eilstein (2010). Marginal Remarks on Ryszard Wojcicky's Article on the Criteria on Rational Debates. Filozofia Nauki 18 (2):47-55.
     
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  2. Helena Eilstein (2010). Oxford Collection of Modern Science Texts. Filozofia Nauki 18 (2):73-83.
     
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  3. Helena Eilstein (2007). Uwagi o stosunku scjentyzmu do optymizmu poznawczego. Filozofia Nauki 4.
    Using a comprehensive quotation from a book of Władysław Krajewski a characteristic of moderate scientism (to be called scientism below) is given. That is the stance I share with Krajewski. I complement the characteristic presenting scientism as an approved by me "naive trust in science". In the main part of the paper I discuss, however, the limitations imposed by contemporary science on the traditional epistemological optimism of scientism.
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  4. Helena Eilstein (2005). Czytając Koheleta. Przegląd Filozoficzny - Nowa Seria 53 (1):7-26.
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  5. Helena Eilstein (2003). Kainowie. Przegląd Filozoficzny - Nowa Seria 46 (2):5-16.
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  6. Helena Eilstein (2001). Refleksje na temat „odpowiedzialności”. Etyka 34.
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  7. Helena Eilstein (1999). Pseudoscjentyzm i antyscjentyzm. Przegląd Filozoficzny - Nowa Seria 31 (3):5-20.
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  8. Carl Cranor, Helena Eilstein & Adam Grobler (1997). Timothy Childers Undertook His Graduate Studies at the London School, of Economics, and is Employed as a Researcher in the Department of Logic, Institute of Philosophy, Academy of Sciences of the Czech Republic. His Main Interests Center on the Foundations of Probability, with Applications to Methodology and Epistemology. Foundations of Science 2:397-399.
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  9. Helena Eilstein (1997). Two Remarks. Foundations of Science 2 (2):389-392.
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  10. Helena Eilstein (1996). Prof. Shimony on “the Transient Now”. Synthese 107 (2):223 - 247.
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  11. Helena Eilstein (1995). Comments on Guliano Toraldo di Francia's Paper. Foundations of Science 1 (3):417-425.
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  12. Helena Eilstein (1994). O transjentyzmie (II). Filozofia Nauki 3.
    Transientism (whose name derives from the concept of transience of events) is the metaphysical hypothesis abuot the objectivity of becoming. Its opposite is permanentism (eternism). It is represented by a number of versions. In this paper some attention is given to „naive” transientism (which by no means may only be the point of view of scientifically and philosophically untutored minds) and most of it to the contemporarily most widespread (in philosophy) version which deserve the name of Aristotelian possibilism. The main (...)
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