This article analyzes the notion of memory in the philosophy of religion. The area of this problematic is defined by Descartes, who, in a thought experiment, postulates an all-powerful, evil demon capable of falsifying human perception. The problem of solipsism raised here also implies doubt about claims based on memory. Descartes’ assumptions are taken up constructively by Alvin Plantinga in his attempt to solve problems in the epistemology of religion by raising the following new question: is belief in God rational, (...) and, if so, is it justified? Peter van Inwagen, for his part, uses memory analysis to construct arguments in support of theodicy. In considering these issues, other key topics within the philosophy of religion, such as the afterlife and the existence of the soul, which are closely related to the analysis of personal identity, inevitably arise. (shrink)

This paper focuses on the arguments presented by Kenneth W. Kemp in his two articles proposing a form of reconciliation between the evolutionary concept of human origins and polygenism. At the beginning, it is explained that Kemp’s understanding of the relationship between science and faith strays from what Augustine (whom Kemp claims to follow) teaches. Then the current state of science is scrutinized with the conclusion that current scientific evidence does not exclude the belief in the traditional form of monogenism. (...) After presenting Kemp’s solution to the alleged conflict between science and Catholic dogma it is shown that Kemp’s solution is based on some confusion in terms and it also encounters several metaphysical and biological difficulties. (shrink)

Friedrich Nietzsche’s Zarathustra, the protagonist of his most famous book, can be regarded as a philosopher who works towards becoming a sage—something that, towards the end of the narrative, ultimately seems to happen. Over the course of the account, he travels between his lonely cave and human society several times, walking up and down a mountain. In this article, I focus on how Nietzsche describes those walks using language that breaks with Cartesian dualism through its employment of such expressions as (...) “lead-drop thoughts.” As a systematic frame of reference intended to support the analysis of these descriptions, I make use of Antoni Kempinski’s concept of energetic-informational metabolism. Then, motivated by the preceding observations, I outline the philosophico-therapeutic hypothesis of a human transformation taking place as a two-phase procedure: (1) replacing the view of Cartesian dualism with what I call the “theatre of forces,” and (2) “de-selfing” the stage, or regarding this theatre as impersonal. Finally, reaching out to a Buddhist philosophical conception of the impersonal, I consider the possibility of a metaphysics entirely derived from sensations. (shrink)

This article will reflect on diversity of thought as an educational task and a remedy for the challenges of the contemporary world, where uncertainty, disorientation, and fear are strongly felt. The main areas of creating diversity will be highlighted, primarily criticality, with a focus on the idea of critical thinking, as well as social diversity and traveling. Diversity is primarily associated with stepping beyond one’s own boundaries (egocentric, sociocentric, etc.) and actively embracing otherness. Therefore, I will strive to present my (...) understanding of criticality against the backdrop of key and model concepts of critical thinking to emphasize zetetic criticism as an attitude leading to diversity of thought. Simultaneously, I will connect criticality with DEI efforts and the value of travel. Both of these activities illustrate two possible dimensions of stepping beyond the boundaries of one’s own perception of the world (trans-personal dimension, trans-objective dimension), and both should be supported by shaping a critical attitude. (shrink)

This article is introductory in nature, seeking as it does to shed preliminary light on issues relating to the connections between philosophy and travel. Its primary claim is that it is valuable to conceive of philosophy as a specific type of journey, and to contrast it with the philosophical conception of travel. Both philosophy and travel may converge in a specific activity that is worth characterizing, at least in broad terms, in order to enrich each of them with aspects that (...) would not be visible when considering them separately. Initially, some of the earliest uses of terms related to philosophical activity in early Greek thought, as well as an iconic fragment from Plato’s Symposium, are analyzed. On this basis, certain characteristics of the philosophical journey will be demonstrated. Subsequently, the phenomenon of travel itself will be subjected to philosophical reflection, resulting in the delineation of one of its possible forms—the eidetic journey. As a result, it will be possible to outline selected connections between the philosophy of the journey and philosophy as a journey. (shrink)

In recent years there has been growing interest in adapting virtue ethics to the ethics of technology. However, it has most typically been invoked to address some particular issue of moral importance, and there is only a limited range of works dealing with the methodological question of how virtue ethics may contribute to this field. My approach in this paper is threefold. I start with a brief discussion of Aristotelian virtue ethics, with a view to constructing a framework in which (...) to then address at least some of the aspects of the growing technicization of life that call for scrutiny. I subsequently proceed further by outlining three possible models of virtue-theoretical analysis within the ethics of technology, giving special attention to those changes in human agency where technicization can be seen to exert a significant influence. Finally, I focus on the third such possibility, the extended virtue model, as a basis for calling for a more inclusive account of moral agency. (shrink)

Researchers’ attention has been drawn to parallels between Homer’s Odyssey and the Epic of Gilgamesh. However, hitherto, no connections have been observed between Kazantzakis’s Sequel and the Mesopotamian work. Convergent are the primary motivations and actions undertaken by the protagonists of both poems, particularly their “peregrinations” to the boundaries of the world, dictated by eschatological anxieties. Moreover, the hero of Kazantzakis’s Sequel undergoes a transformation analogous to the legendary ruler of Uruk: under the influence of concerns, the proud kings opt (...) for solitary wanderings, which results in better self-understanding and higher axiological awareness. The comparison of symbols, such as the sun, fire, lightning, the Water of Life and Death, and theriomorphic allegories, indicates Kazantzakis’s utilization of numerous intermediary sources stemming from the ancient Near Eastern tradition. An additional aim of the article is to indicate interpretative possibilities of books describing the wanderings of the Odyssean spirit after abandoning the project of building the “ideal city,” as versions of ars moriendi: the art of overcoming the fear of death. (shrink)

This is a translation of four Hegel's lectures (1819, 1820/21, 1823/24, 1825/26) on Plato's Dialectics with an extensive crticial introduction from the translator.

In Forsaking the Fall, Daniel Spencer argues that a Christianity which takes the Bible as authoritative for faith and which holds continuity with the deep tradition of the Church can still dispense with Original Sin and the lapsarian reading of Genesis and Romans 5. While not explicit in the introduction, the motivation for this move to reject the Fall and Original Sin seems to be a desire to account for humanity’s evolutionary origin. Without a historical Garden of Eden or Adam (...) and Eve, can a fully satisfying account of soteriology, Christology, and faithfulness to the biblical text still be held? (shrink)

This paper explores the pervasive use of journey and traveller metaphors in everyday language, and their applications in philosophical discourse. While these metaphors offer rich insights into abstract concepts such as love and philosophy, they also introduce ambiguities that can impede effective communication. By dissecting the nuances of these metaphorical figures, the paper aims to clarify their meanings and enhance their explanatory power. Divided into three main sections, the paper first discusses different types of metaphors and their general structure, providing (...) a foundation for understanding metaphorical language. The second section delves into the specific metaphor of journey and traveller, analyzing its various connotations and implications with insights from scholars such as Dariusz Kubok and Steven Shaviro. Through this analysis, the distinctions between a traveller and a tourist are explored to deepen our understanding of metaphorical frameworks in philosophical discourse. Finally, the paper examines a specific journey strategy, focusing on Object-Oriented Ontology as an exemplification of a philosophical journey. Building upon prior conclusions, this last section elucidates the meaning and implications of this journey strategy, seeking to shed light on the multifaceted nature of philosophical discourse. (shrink)