Historically, Ehrenfest’s theorem is the first one which shows that classical physics can emerge from quantum physics as a kind of approximation. We recall the theorem in its original form, and we highlight its generalizations to the relativistic Dirac particle and to a particle with spin and izospin. We argue that apparent classicality of the macroscopic world can probably be explained within the framework of standard quantum mechanics.

Der Begriff der „Mystik“ wird vorrangig ais eine religiose Kategorie verwendet, deren Sinngehalt im gelaufigen Sprachgebrauch nicht nur unscharf, sondern auch unklar ist. Die Versu- che, den Begriff philosophiehistorisch und interdisziplinar vor dem Hintergrund der Human- und Naturwissenschaften enger zu fassen, potenzieren und polarisieren seine Vieldeutigkeit. Im Gegenteil dazu scheint es, dass die theologischen Reflexionen auf die besonderen Formen der Religiositat, welche unter dem Begriff der Mystik subsumiert werden, am ehesten ein adäquates Verständnis der Frage und der Strategien der Einheit (...) des Menschen mit Gott zu vermitteln imstande sind. Zu den Voraussetzungen eines vertieften Verständnisses gehoren jedoch die Vertrautheit mit den philosophischen und religiösen Traditionen, welche die theoretische Basis und gleichsam das Werkzeug für die mystische Spekulation bereitstellen, sowie die Kenntnis der Modelle einer unio mystica. Die fur das Begriffsverständnis der Mystik maßgeblichen Voraussetzungen sind Gegenstand dieses Beitrags, der sich auf eine Skizze diesbezüglicher Ansichten des Albertus Magnus beschränkt. Dieser, als Begründer der deutschen Dominikanerschule angesehene Universalgelehrte, gilt als der Wegbereiter der rheinischen Mystik, zu deren Exponenten u. a. Dietrich von Freiberg, Meister Eckhart und Heinrich Seuse gerechnet werden. Eine getreue Wiedergabe der Ansichten des Albertus Magnus ist das Ziel dieser Prasentation, die zugleich eine Stimme in der Diskussion sein will, die u. a. von Alois M. Haas, Kurt Ruh, Werner Beierwaltes, Ruedi Imbach, Burkhard Mojsisch, Alain de Libera, Kurt Flasch und Loris Sturlese zum Begriff der dominikanischen Mystik teilweise kontrovers geführt wird. (shrink)

W artykule wykazuję, że życie i twórczość Jana Jakuba Rousseau w kuriozalny sposób wpisują się w schemat tragedii greckiej. Jest to teatr jednego aktora, inspirowany przedstawieniami pierwszego tragika Tespisa. Rousseau przez całe życie z wielkim patosem gra przed światem rolę cierpiętnika, który jako człowiek jest ciemiężony przez ludzi. We wszystkich jego tekstach chodzi tylko o jego własną, jednostkowo pojętą wolność. Rzekomo broniąc tej wolności, Rousseau nakłada wiele teatralnych masek i wciela się w Boga oraz w wiele fikcyjnych postaci, dzięki którym (...) chce zmienić świat na taki, który lepiej odpowiadałby jego potrzebom. Dwa główne dzieła Jana Jakuba, _Umowa społeczna _i _Emil_, powstałe w tym samym czasie, są dramatyczną próbą połączenia _polis _z _oikos _i odtworzenia indywidualnego raju utraconego. Niebawem jego paranoja osiąga apogeum i Rousseau czuje się ofiarą powszechnego spisku przeciw niemu i czyni szaleńcze próby zachowania dla potomnych swego patologicznego dzieła, w którym występuje jako sędzia we własnej sprawie. W _Przechadzkach samotnego myśliciela _wreszcie trafia do swojego raju, ale to oznacza, że zupełnie traci kontakt z rzeczywistością i ulega iluzorycznemu utożsamieniu z wielbioną przez siebie naturą. Występując na wyimaginowanej scenie, Rousseau pewnie nie uświadamia sobie faktu, że sam jest ciemiężycielem bliskich mu osób. Cynicznie wykorzystuje bowiem sprzyjających mu ludzi, by osiągnąć życiowy sukces i potwierdzić swoją niezwykłą wielkość, oraz oddaje własne dzieci do przytułku, by nie przeszkadzały mu w karierze. W ten sposób dyskredytuje się jako człowiek i ponosi klęskę jako tragiczny twórca, ponieważ działa pod wpływem pychy (_hybris_) i nie umie adekwatnie ocenić sytuacji, w jakiej się znalazł (_hamartia_). Być może oczyszczenie z win (_katharsis_) przyniosłoby mu poddanie się medycznej terapii wodnej dla maniaków, o której pisze Foucault w _Historii szaleństwa w dobie klasycyzmu_. Rousseau jednak z niej nie korzysta, a w jego czasach nie jest jeszcze stosowana psychoanaliza Freuda, która pozwoliłaby mu opowiedzieć terapeucie wszystkie swoje sny o potędze, uwolnić się od stłumionych pragnień oraz fantazji i w końcu powrócić do świata normalnych ludzi, jako człowiek bez manii wielkości i manii prześladowczej. (shrink)

One of Albert the Great’s dearest concerns throughout his career was the question of the good; the good which humans naturally desire and which culminates in ultimate happiness. In his earliest work, tellingly entitled De natura boni, Albert’s interest principally concerns epistemological and practical questions: How can we know wherein the good consists? How can we acquire it? Under what circumstances may we lose it and what is necessary to reacquire it? In this initial context, Albert relies on the Augustinian (...) conception that the desired good lies in the “Good of all goods” and that its attainment in this contingent world takes place almost exclusively through moral conduct. With the inception of appropriating Aristotle’s complete Nicomachean Ethics, however, Albert’s conception of the good undergoes a fundamental shift. Based on an intellectualist anthropology according to which the human being is “solely intellect”, Albert advances the intellectual virtues as necessary condition for a... (shrink)

The article deals with the perception of the Pope John Paul II and Poland in the two speeches of the Presidents of the United States of America. The George W. Bush’s speech given on the occasion of the dedication of the Pope John Paul II Cultural Center in Washington DC on March 22, 2001 and the Donald Trump’s speech delivered in front of the Warsaw Uprising Monument on the Krasinski Square in Warsaw on July 8, 2017 were used as the (...) sources for the study. The former speech is a laudation in honor of the Pope from Poland, whose biography was considered by the 43rd President of the United States as one of the most interesting in human history. Among the most notable episodes of the pontificate, George W. Bush listed the 1979 pilgrimage to his homeland, the 1995 visit to Manila in Philippines, the unprecedented visits to a synagogue and a Muslim country, the forgiveness shown to Ali Ağca – the would-be assassin, and the visits to the United States during which the Pope from Poland reminded the people of human dignity and the virtues of a just society. The latter speech is a laudation on the spirit of the Polish nation. Donald Trump emphasized the steadfastness of the Poles in the struggle to preserve their cultural identity despite the loss of their homeland. He recalled the period of partition and extermination of the Polish nation by the German Nazis and the Soviet Communists during World War II. The 45th President of the United States reminded the world about famous Poles: Nicolaus Copernicus, Frederic Chopin, Casimir Pulaski, Thaddeus Kosciuszko and Saint John Paul II. He also spoke about the lasting ties between the Americans and the Poles and about the common values cherished on both sides of the Atlantic. On the example of social transformations in Poland and Europe initiated by John Paul II’s pilgrimage to Poland in 1979, Donald Trump emphasized the influence of faith in God on political and social transformations in the world. He also expressed hope for the survival of Western civilization based on faith in God and the preservation of family and freedom. (shrink)

Decisions concerning price development are best visible in view of their direct impact on the market activities of the company and the general level of profitability. In every activity, the success is measured by an excess of sales revenue over the costs of used resources. In an ideal case, a determined price provides the highest margin resulting from an analysis of the sales volume, takes into consideration the customer's evaluation of the product/service, and allows to react to competitive threats and (...) to fend off the competition's attacks. There is no single universal way to develop prices for various enterprise types, regardless of the conditions of demand, the specific character of the sector they operate in, or the competitive situation, even if we assume that the enterprise has only one goal of activity. That's why, Author recommends three price determination methods. The ways of price determination presented in this article are just the first step on the way to reach the optimal prices. The prices determined in such way, as well as product or service prices already functioning in the market, are subject to modification depending on the assumed goals, taking into consideration the character of demand for a given commodity and the behaviour of the competition. (shrink)

We start from the assumption that the main problem, and at the same time the goal, is socio-economic development. We also assume that this pursuit is universal, development is the ambition of entities at all levels of aggregation, development is a desire of each country, as well as of business entities and individuals. From the other side, the governments create conditions for entities at the microeconomic level which generate additional value, that is, contribute to the creation of this development. Peculiar (...) to them they are developmental paths. That’s why, the main hypothesis of this article, as stating that the choice of economic policy financed by excessive public debt does not, in the long run, serve well real socio-economic development. At the beginning of the 21st century, the vast majority of these countries had serious problems with public debt. These problems already had their history and were so serious that some efforts to discipline the forum of this group appeared. It is, in a sense, natural in the sense that integration itself is heading to a high degree of coordination and to the unification of all economic policies. The picture of public finances of the European Union does not look good despite the fact that this group can boast a long history of making efforts to control and monitor the budgets of its member states. Moreover, one can even talk about a certain intensification of this process, especially with respect to the euro area countries, but we still can not say that satisfactory results have been achieved. (shrink)

The ArgumentFranz Borkenau's book,The Transition from Feudal to Modern Thought(Der Übergang vom feudalen zum bürgerlichen Weltbild[literally:The Transition from the Feudal to the Bourgeois World-Picture]), serves as background for Grossmann's study. The objective of this book was to trace the sociological origins of the mechanistic categories of modern thought as developed in the philosophy of Descartes and his successors. In the beginning of the seventeenth century, according to Borkenau, mechanistic thinking triumphed over medieval philosophy which emphasized qualitative, not quantitative considerations. This (...) transition from medieval and feudal methods of thought to modern principles is the general theme of Borkenau's book, and is traced to the social changes of this time. According to this work, the essential economic change that marked the transition from medieval to modern times was the destruction of the handicraft system and the organization of labor under one roof and under one management. The roots of the change in thought are to be sought here. With the dismemberment of the handicraft system and the division of labor into relatively unskilled, uniform, and therefore comparable activities, the conception of abstract homogeneous social labor arises. The division of the labor process into simple repeated movements permits a comparison of hours of labor. Calculation with such abstract social unities, according to Borkenau, was the source from which modern mechanistic thinking in general derived its origin.Grossmann, although he considers Borkenau's work a valuable and important contribution, does not believe that the author has achieved his purpose. First of all, he contends that the period that Borkenau describes as the period of the triumph of modern thought over medieval should not be placed at the beginning of the seventeenth century, but in the Renaissance, and that not Descartes and Hobbes but Leonardo da Vinci was the initiator of modern thought. Leonardo's theories, evolved from a study of machines, were the source of the mechanistic categories that culminated in modern thought.If Borkenau's conception as to the historical origin of these categories is incorrect in regard to time, Grossmann claims it follows that it is incorrect also in regard to the social sources to which it is ascribed. In the beginning, the factory system did not involve a division of labor into comparable homogeneous processes, but in general only united skilled handicraftsmen under one roof. The development of machinery, not the calculation with abstract hours of labor, is the immediate source of modern scientific mechanics. This goes back to the Renaissance and has relatively little to do with the original factory system that was finally superseded by the Industrial Revolution.While Borkenau, in tracing the social background of the thought of the period, relies chiefly on the conflicts and strife of political parties, Grossmann regards this as one element only in the formation of the general social situation, which in its entirety and in the interaction of its elements explains the development of modern thought. (shrink)

I would like to present a partial account of an investigation into scientifically and philosophically significant changes which quantum physics has made necessary in our views of time. In some cases, these changes resulted from discoveries of new aspects of time, as illustrated by the so-called “T.C.P. Theorem” due to Schwinger, Pauli and Lüders. Their finding determines the transformation of the quantum state of any physical system resulting from a reversal of the direction of time, followed by a reorientiation of (...) the dimensions of space and the replacement of each particle in the system with its antiparticle. A relativistic interpretation of the T.C.P. Theorem in Section III will show that it amounts to the universal interrelatedness of time, space and matter. In other cases, the changes in the scientific concept of time follow from the availability of new methods provided by quantum physics rather than from discoveries of unknown aspects of time. These methods may be applied to issues which bothered philosophers and physicists obsessed with the enigma of time long before Planck’s quantum of action started our century. The quantum approach of von Neumann, Pauli, Fierz and Lüdwig to the second law of thermodynamics and the associated irreversibility or asymmetry of time illustrate the use of the new methods for the solution of old problems of time. The relevance of quantum physical methods to the problem of reality of time will be shown in the last section of this paper. (shrink)

This paper examines Tarskian semantics from the point of view of grammar. The author focuses on syntactic constructions available in languages used by Tarski, investigated by means borrowed from categorial grammar. He also tried to make the concept of truth, as defined by Tarski, closer to ordinary language.

Le livre de Borkenau, „Der Übergang vom feudalen zum bürgerlichen Weltbild“ développe une nouvelle théorie de la naissance de la pensée moderne. Il s’attache à rechercher l’origine, moins de telles ou telles idées particulières que des concepts fondamentaux et des méthodes de penser de l'époque moderne. Borkenau considère avant tout la représentation mécaniste du monde telle qu'elle a été fondée dans la philosophie de Descartes et de ses successeurs comme décisive pour la pensée moderne et il élucide ses conditions sociologiques.L'étude (...) de Grossmann part du livre de Borkenau qu'il soumet à la critique et il essaye d'indiquer de manière indépendante une meilleure voie qui mène à la compréhension de la formation de la pensée bourgeoise. Ses arguments se rapportent avant tout à deux groupes de problèmes. D'après Borkenau, c'est au début du xvne siècle que la conception mécaniste du monde l'a emporté sur la philosophie qualitative qui régnait auparavant. Cette interprétation est jugée par Grossmann comme une méconnaissance de l'histoire réelle des idées et des faits. L'origine des questions fondamentales de la mécanique doit être cherchée à la Renaissance et Léonard de Vinci est un de ses créateurs. Ces théories nouvelles, dégagées en grande partie de l'étude des machines de son temps, se sont développées par différentes voies jusqu'à Galilée et Descartes, dont les doctrines ne marquent donc pas le début de la pensée mécaniste.L'autre critique fondamentale est étroitement liée à celle-ci. Elle concerne l'explication que donne Borkenau de la représentation mécaniste. Si celle- ci a pris naissance au xvne siècle, la condition essentielle de cette réalisation doit donc s’être produite à peu près à cette époque. D'après Borkenau cette condition serait la diffusion des manufactures. Avec la division de l'activité artisane en activités uniformes non qualifiées à l'intérieur de la manufacture, serait né le concept d'un travail social abstrait. La décomposition du processus de travail en mouvements simples dans la manufacture aurait rendu comparables les heures de travail. Le calcul avec du travail abstrait constituerait la base de la représentation mécaniste du monde. Grossmann montre en s'appuyant sur Marx que le plus souvent il ne saurait être question de division de travail dans les manufactures, mais que, en règle générale, des artisans qualifiés travaillaient réunis dans un même local. Ce n’est pas le calcul avec les heures de travail, mais l'évolution du machinisme qui aurait été la cause immédiate de la mécanique scientifique. Cette genèse remonte sans doute à la Renaissance et a très peu à faire avec les manufactures qui ont été finalement refoulées par l'industrie des machines.Alors que Borkenau, lorsqu'il vient à parler du conditionnement social des philosophes et des savants, remonte surtout aux batailles des partis politiques, Grossmann ne voit dans les partis qu’un facteur de l'ensemble de la situation complexe, à partir de laquelle s'explique le mouvement des idées modernes. Une théorie suffisante de l'évolution de la pensée moderne implique qu'on tienne compte de la totalité des forces sociales.Franz Borkenau's book „The Transition from Feudal to Modern Thought“ („Der Übergang vom feudalen zum bürgerlichen Weltbild“), serves as background for Grossmann's study. The objective of this book was to trace the sociological origins of the mechanistic categories of modern thought as developed in the philosophy of Descartes and his successors. In the beginning of the 17th century, according to Borkenau, mechanistic thinking triumphed over mediaeval philosophy which emphasized qualitative, not quantitative considerations. This transition from mediaeval and feudal methods of thought to modern principles is the general theme of Borkenau's book, and is traced to the social changes of this time. According to this work, the essential economic change that marked the transition from mediaeval to modern times was the destruction of the handicraft system and the organization of labor under one roof and under one management. The roots of the change in thought are to be sought here. With the dismemberment of the handicraft system and the division of labor into relatively unskilled, uniform, and therefore comparable activities, the conception of abstract homogeneous social labor arises. The division of the labor process into simple, repeated movements permits a comparison of hours of labor. Calculation with such abstract social unities, according to Borkenau, was the source from which modern mechanistic thinking in general derived its origin.Grossmann, although he considers Borkenau’s work a valuable and important contribution, does not believe that the author has achieved his purpose. First of all, he contends that the period that Borkenau describes as the period of the triumph of modern thought over mediaeval should not be placed at the beginning of the 17th century, but in the Renaissance, and that not Descartes and Hobbes but Leonardo da Vinci was the initiator of modern thought. Leonardo's theories, evolved from a study of machines, were the source of the mechanistic categories that culminated in modern thought.If Borkenau’s conception as to the historical origin of these categories is incorrect in regard to time, Grossman claims it follows that it is incorrect also in regard to the social sources to which it is ascribed. In the beginning, the factory system did not involve a division of labor into comparable homogeneous processes, but in general only united skilled handicraftsmen under one roof. The development of machinery, not the calculation with abstract hours of labor, is the immediate source of modern scientific mechanics. This goes back to the Renaissance and has relatively little to do with the original factory system that was finally superseded by the Industrial Revolution.While Borkenau, in tracing the social background of the thought of the period, relies chiefly on the conflicts and strife of political parties, Grossmann regards this as one element only in the formation of the general social situation, which in its entirety and in the interaction of its elements explains the development of modern thought. (shrink)

Henryk Elzenberg is one of the most prominent Polish philosophers of this century. His main publications are: the brilliant Foundations of Leibniz’s Metaphysics of 1917; a philosophical diary published in 1963 as Trouble with Being; and a collection of papers Man and Value. Elzenberg’s principal field of inquiry was axiology, in which he put forward a deep and original conception of his own. That, however, remains still mostly in the form of manuscripts and lecture notes, of which we publish (...) two pieces above: a critique of the utilitarian concept of value, and an analysis of Meinong’s position on the same topic. (shrink)

For a primitive recursive consistent and strong enough theory T we construct an independent statement which has some clear metamathematical meaning.

L'ambito del discorso. II tema deirimmortalitä deiranima e un tema antico quanto la riflessione dell'uomo ed e tema comune a dottrine filosofiche ed a fedi religiose. L'immortalita dell'anima presuppone necessariamente una dimensione metafisica della realta. II problema della soprawivenza dell'uomo depo la morte puo essere affrontato sotto diversi punti di vista. In modo teologico s. Tommaso d'Aquino risolve il problema alla luce della fede rivelata attraverso la dottrina della risurrezione dei morti, vista in rapporto alla risurrezione di Gesu Cristo. In (...) modo filosofico esso viene affrontato da s. Tommaso con gli strumenti della ragione umana. (shrink)

L'ambito del discorso. II tema deirimmortalitä deiranima e un tema antico quanto la riflessione dell'uomo ed e tema comune a dottrine filosofiche ed a fedi religiose. L'immortalita dell'anima presuppone necessariamente una dimensione metafisica della realta. II problema della soprawivenza dell'uomo depo la morte puo essere affrontato sotto diversi punti di vista. In modo teologico s. Tommaso d'Aquino risolve il problema alla luce della fede rivelata attraverso la dottrina della risurrezione dei morti, vista in rapporto alla risurrezione di Gesu Cristo. In (...) modo filosofico esso viene affrontato da s. Tommaso con gli strumenti della ragione umana. (shrink)

We transform the proof of the second incompleteness theorem given in [3] to a proof-theoretic version, avoiding the use of the arithmetized completeness theorem. We give also new proofs of old results: The Arithmetical Hierarchy Theorem and Tarski's Theorem on undefinability of truth; the proofs in which the construction of a sentence by means of diagonalization lemma is not needed.

L'autorita di Agostino e la necessita di una nuova riflessione. San Anselme d'Aosta, come lo chiamano gli italiani dalla sua citta di nascita, o di Canterbury, dalla sua sede episcopale e stato chiamato "l'altro Agostino", perche il suo pensiero spesso corrisponde bene al pensiero di Sant'Agostino. Tutti e due infatti hanno dedicate molta attenzione al problema della liberta. Liberta, una parola sublime, nel cui nome sono state combattute tante battaglie e si sono accesi tanti ideali, a causa della quale l'uomo (...) e un'essere unico, e si gloria di essa come del fondamento della sua dignita. II liberalismo contemporaneo tende verso la concezione negativa della liberta che ha la sua versione odierna nel concetto della neutralita. La liberta e stata elevata nel medioevo ad altezza metafisica da Duns Scoto che partendo da essa definisce la persona "ultima solitude". L a dottrina di Agostino si fonda, piuttosto, sulla distinzione tra liberta e libero arbitrio. Agostino distingue il libero arbitrio, inteso come facolta di scelta, dalla liberta che e potere di evitare il male. II primo e una liberta minore, la seconda e la liberta maggiore e piu vera, ma entrambe possiedono una positivita; infatti la prima consente anche il "poter non peccare", la seconda consiste nel "non poter peccare". (shrink)

L'autorita di Agostino e la necessita di una nuova riflessione. San Anselme d'Aosta, come lo chiamano gli italiani dalla sua citta di nascita, o di Canterbury, dalla sua sede episcopale e stato chiamato "l'altro Agostino", perche il suo pensiero spesso corrisponde bene al pensiero di Sant'Agostino. Tutti e due infatti hanno dedicate molta attenzione al problema della liberta. Liberta, una parola sublime, nel cui nome sono state combattute tante battaglie e si sono accesi tanti ideali, a causa della quale l'uomo (...) e un'essere unico, e si gloria di essa come del fondamento della sua dignita. II liberalismo contemporaneo tende verso la concezione negativa della liberta che ha la sua versione odierna nel concetto della neutralita. La liberta e stata elevata nel medioevo ad altezza metafisica da Duns Scoto che partendo da essa definisce la persona "ultima solitude". L a dottrina di Agostino si fonda, piuttosto, sulla distinzione tra liberta e libero arbitrio. Agostino distingue il libero arbitrio, inteso come facolta di scelta, dalla liberta che e potere di evitare il male. II primo e una liberta minore, la seconda e la liberta maggiore e piu vera, ma entrambe possiedono una positivita; infatti la prima consente anche il "poter non peccare", la seconda consiste nel "non poter peccare". (shrink)

The 'Discussion' section of this issue contains the following responses to Wilfred Beckerman's article 'Sustainable Development: Is it a Useful Concept?' Environmental Values 3,3 (1994): 191-209. Herman Daly, 'On Wilfred Beckerman's Critique of Sustainable Development'; Michael Jacobs, 'Sustainable Development, Capital Substitution and Humility: A Response to Beckerman'; and Henryk Skolimowski, 'In Defence of Sustainable Development'. These criticisms are answered by Beckerman in Environmental Values 4,2.

Grossman’s first major, published study of Marxist economic theory was a devastating critique of Fritz Sternberg’s ambitious and long book, Imperialism. The article exposed the way Sternberg failed to grasp Marx’s method and basic economic arguments, and drew impatient revolutionary conclusions from assumptions of anti-revolutionary revisionism. It also outlined Grossman’s own recovery, restatement and elaboration of features of Marx’s economic analysis, and Lenin’s conception of workers’ revolution. This abridgement consists of the first three sections of the article. An introduction to (...) Grossman’s article is published simultaneously. (shrink)

Author: Mamzer Henryk Title: TRANSFORMATION OF PHILOSOPHICAL PROBLEMS INTO THE CULTURAL STUDIES ONES AS THE DEMONSTRATION OF THE PROCESS OF WORLD’S HUMANIZATION (Przekształcanie się problemów filozoficznych w kulturoznawcze jako wyraz procesu humanizacji świata) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 263-278 Keywords: NOTION OF CULTURE, CULTURAL STUDIES, PROCESS OF WORLD’S HUMANIZATION Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:This text is inspired by main research problem undertaken by Jerzy Kmita in (...) his book Konieczne serio ironisty. O przekształcaniu się problemów filozoficznych w kulturoznawcze (Poznań 2007). The mentioned problem is related to this area of culture to which „The human being had invaded and thanks to this started to construct both the world and himself”. Beginning from this moment the way followed by humans equals the process of the world’s humanization. This is not a continuous process. Each epoch, each culture, has its own vision of own functioning and the way which surrounding world functions, the world in which the social actor participates and creates. The practice proves that usually ethnocentric human attitudes influence the way in which original assumptions are introduced into the life. Reaction to this fact is giving up practicing philosophical practices related with the notion of “absolute” and, as consequences, moving into the field of cultural studies. This process is the demonstration of the world’s humanization. The notion of culture is the superior one. In a way – a priori – of all types of human activities. The science and philosophy are produced by the culture as well, and they are shaped by the values and expectations present in given culture. Because of this cultural studies (knowledge on the culture) appears to be “broad meaning type of knowledge”, exceeding the borders of the philosophy. (shrink)

First published in 1967, Polish Analytical Philosophy presents the first comprehensive study of Polish analytical philosophy that has been written in Polish or English, traces the origin of the Polish analytical movement, it's development in the period between the World Wars, and its decline after the Second World War. The book shows that although inspired by the British movement and in close touch with the Vienna circle, Polish philosophy acquired its own distinctive character. Analytical philosophy in Poland was actively engaged (...) in logic and language but tended rather to be interested in constructing philosophical doctrines which attempted to resolve traditional problems of ontology and epistemology. The author contrasts leading representatives of analytical philosophy in Britain and in Poland, and his study will be a valuable addition to the literature of the analytical trend in Europe. (shrink)

La dottrina sociale di s. Tommaso ha come l'oggetto non la societa, ma l'uomo che vive in societa. La fonte del pensiero tomista va ricercata nella concezione politica d'Aristotele. Secondo lui per natura l'uomo e un animale sociale e politico che vive in mezzo agli altri. L'Aquinate interpreta in senso strettissimo il note principio aristotelico della socialita naturale e politicita dell'essere umano: „Naturale autem est homini, ut sit animal sociale et politicum, in multitudine vivens, magis etiam quam omnia alia animalia, (...) quod quidem naturalis necessitas declaret". (shrink)

La dottrina sociale di s. Tommaso ha come l'oggetto non la societa, ma l'uomo che vive in societa. La fonte del pensiero tomista va ricercata nella concezione politica d'Aristotele. Secondo lui per natura l'uomo e un animale sociale e politico che vive in mezzo agli altri. L'Aquinate interpreta in senso strettissimo il note principio aristotelico della socialita naturale e politicita dell'essere umano: „Naturale autem est homini, ut sit animal sociale et politicum, in multitudine vivens, magis etiam quam omnia alia animalia, (...) quod quidem naturalis necessitas declaret". (shrink)

La thèse de l'article est que Constantin aurait invité les évêques à Nicée pour fêter son jubilé. L'arianisme ne pouvait en être la raison, car à la fin de 324 l'empereur le considérait une chose de peu d'importance, même si scandaleuse. En tant que Pontifex Maximus, il était aussi responsable pour établir le calendrier des fêtes de la nouvelle religion et était tenu de conserver les formules sacrées. Les chrétiens n'avaient pas réussi jusqu'alors à se mettre d'accord sur la date (...) de la Pâque; Constantin voulait donc la faire établir. Il semble en fait que lui seul désirait un symbole de foi signé par tous; jusqu'alors chaque église locale avait le sien propre. Pour établir la date de la Pâque, garantir la paix dans l'Eglise et produire un credo, Constantin envoya son conseiller ecclésiastique, Ossio di Cordova, en mission en Orient. Celui-ci échoua et le credo formulé à Antioche était si radicalement anti-arien qu'il devait paraître assez monarchien, vu qu'à Nicée il n'en fut pas question. A Nicée, donc, les évêques, avant de célébrer le jubilé, durent solutionner toutes ces questions. Le credo établi s'y est présenté comme un compromis assez artificiel entre les tendances antiochiennes et alexandrines. Comme tel malgré la signature de l'empereur, il ne fut accepté par aucune eglise locale. Celles-çi continuèrent pendant des décennies à formuler de nouveaux symboles, jusqu'à ce que Athanase d'Alexandrie commenca à oeuvrer po. (shrink)

The volume collects classics of Marxist historiography of science, including a new translation of Boris Hessen's “The Social and Economic Roots of Newton's ...

This book presents a detailed treatment of ordinal combinatorics of large sets tailored for independence results. It uses model theoretic and combinatorial methods to obtain results in proof theory, such as incompleteness theorems or a description of the provably total functions of a theory. In the first chapter, the authors first discusses ordinal combinatorics of finite sets in the style of Ketonen and Solovay. This provides a background for an analysis of subsystems of Peano Arithmetic as well as for combinatorial (...) independence results. Next, the volume examines a variety of proofs of Gödel's incompleteness theorems. The presented proofs differ strongly in nature. They show various aspects of incompleteness phenomena. In additon, coverage introduces some classical methods like the arithmetized completeness theorem, satisfaction predicates or partial satisfaction classes. It also applies them in many contexts. The fourth chapter defines the method of indicators for obtaining independence results. It shows what amount of transfinite induction we have in fragments of Peano arithmetic. Then, it uses combinatorics of large sets of the first chapter to show independence results. The last chapter considers nonstandard satisfaction classes. It presents some of the classical theorems related to them. In particular, it covers the results by S. Smith on definability in the language with a satisfaction class and on models without a satisfaction class. Overall, the book's content lies on the border between combinatorics, proof theory, and model theory of arithmetic. It offers readers a distinctive approach towards independence results by model-theoretic methods. (shrink)

We study some variations of the so-called Hardy hierarchy of quickly growing functions, known from the literature, and obtain analogues of Ratajczyk's approximation lemma for them.

The 'Discussion' section of this issue contains the following responses to Wilfred Beckerman's article 'Sustainable Development: Is it a Useful Concept?' Environmental Values 3,3 (1994): 191-209. Herman Daly, 'On Wilfred Beckerman's Critique of Sustainable Development'; Michael Jacobs, 'Sustainable Development, Capital Substitution and Humility: A Response to Beckerman'; and Henryk Skolimowski, 'In Defence of Sustainable Development'. These criticisms are answered by Beckerman in Environmental Values 4,2.

The 'Discussion' section of this issue contains the following responses to Wilfred Beckerman's article 'Sustainable Development: Is it a Useful Concept?' Environmental Values 3,3 (1994): 191-209. Herman Daly, 'On Wilfred Beckerman's Critique of Sustainable Development'; Michael Jacobs, 'Sustainable Development, Capital Substitution and Humility: A Response to Beckerman'; and Henryk Skolimowski, 'In Defence of Sustainable Development'. These criticisms are answered by Beckerman in Environmental Values 4,2.

The author presents Leszek Kołakowski from the perspective of his private acquaintanceship, lasting for about 47 years, as a witty man and a workaholic. L. Kołakowski never formed a classic “school”, but there is something all his disciples share: a thesis, key to understanding his ideas, which holds that “THERE IS MORE THAN ONE CORRECT OPINION IN THE HUMANITIES”, i.e. we will ALWAYS have opinions for and against, which goes against any dogmatism, wherever it may appear; this also bears consequences (...) in diagnosing the socio-political reality past and present. (shrink)

What are the causes and consequences of colonial rule? This introduction to the special issue “Comparative Politics of Colonialism and Its Legacies” surveys recent literature in political science, sociology, and economics that addresses colonial state building and colonial legacies. Past research has made important contributions to our understanding of colonialism’s long-term effects on political, social, and economic development. Existing work emphasizes the role of critical junctures and institutions in understanding the transmission of those effects to present-day outcomes and embraces the (...) idea of design-based inference for empirical analysis. The four articles of this special issue add to existing research but also represent new research trends: increased attention to the internal dynamics of colonial intervention; noninstitutional transmission mechanisms; the role of context conditions at times of colonial intervention; and a finer-grained disaggregation of outcomes, explanatory factors, and units of analysis. (shrink)

The present article undertakes the theme of social thought of Cardinal Hlond. It presents the questions of social engagement of Catholics, the problems of the family, the theory of the nation as well as the concept of the state. The problem of the Catholic engagement is the important element of Cardinal Hlond’s social teaching. It appears in the multidimensional perspective. One can find here the political, the socio-economic dimensions as well as the cultural one. The culture is understood here in (...) a very wide sense. All the activities leading to the person’s spiritual, intellectual and moral development belong to it. The second important topic of Cardinal Hlond’s social teaching are family issues. The family is understood as the environment of moral and religious development of every person. It transforms, builds and improves family life as well as every human being’s dignity. Another important subject is the concept of nation. For Hlond nation is the natural environment of the individual’s development. Two fundamental elements describe the notion of nation: community and culture. They are carriers the moral, religious, intellectual and spiritual values. The final important point of Cardinal Hlond’s social teaching is the concept of state. For the Cardinal the state should be always at the service in the relations to citizens. The role of the state appears in three dimensions. First, to create living conditions for every citizen; second, to guarantee the fundamental and natural law of freedom; third, to create the „space” of self-realization, which manifests itself in public life activity. (shrink)

This book is a qualitative, interpretive, phenomenological, and interdisciplinary, examination of food and food practices and their meanings in the modern world. Each chapter thematically focuses upon a particular food practice and on some key details of the examined practice, or on the practice’s social and cultural impact.

The paper analyses the meaning and implementation of the notion of sustainable development from the viewpoint of Henryk Skolimowski’s eco-philosophy. Skolimowski formulates a radical criticism of the Western civilisation with its dominating forms of rationality and the resulting technological implementations. In his opinion, this system is a source of imbalance both in the nature and social life of people in the global scale, which results in various types of civilizational crises. We will particularly pay attention to the theoretical proposals (...) formulated by Skolimowski in his The Genius of Light and Sacredness of Life. In this work he refers to Pierre Teilhard de Chardin’s vision of evolutionary philosophy, enriched with his own original philosophical ideas. Skolimowski particularly emphasises the emergence of the photosynthesis phenomenon, and subsequently logo- and theo-synthesis in evolution process. He claims that these are the forms of light condensation whose laws of development control our planet as well as the whole cosmos. The human species participates in this process taking part in the evolutionarily developing possibilities of transcendence and self-realisation. As Skolimowski suggests, the process of self-realisation and transcending should manifest the character of the conscious self-limitation of man in his relations and interactions with nature and society. The idea of cosmic ethics, of imperative character, developed by him is to serve this purpose. (shrink)