Recently, it has been objected that naïve realism is inconsistent with an empirically well-supported claim that mental states of the same fundamental kind as ordinary conscious seeing can occur unconsciously (SFK). The main aim of this paper is to establish the following conditional claim: if SFK turns out to be true, the naïve realist can and should accommodate it into her theory. Regarding the antecedent of this conditional, I suggest that empirical evidence renders SFK plausible but not obvious. For it (...) is possible that what is currently advocated as unconscious perception of the stimulus is in fact momentaneous perceptual awareness (or residual perceptual awareness) of the stimulus making the subject prone to judge in some way rather than another, or to act in some way rather than another. As to the apodosis, I show that neither the core of naïve realism nor any of its main motivations is undermined if SFK is assumed. On the contrary, certain incentives for endorsing naïve realism become more tempting on this assumption. Since the main motivations for naïve realism retain force under SFK, intentionalism is neither compulsory nor the best available explanation of unconscious perception. (shrink)

According to Phillips, (1) genuine perception is attributable to the individual (i.e. it’s a personal state/event, as opposed to sub-personal states/events in the individual’s brain); (2) since unconscious perceptual representations are ill-suited to guide action, there’s no good reason to attribute them to the individual; (3) not being attributable to the individual, they don’t instantiate genuine perception, thereby failing to support the hypothesis that genuine perception can occur unconsciously. I argue that this reasoning is flawed and can’t be easily fixed. (...) Phillips contends that unconscious perceptual representations don’t guide action because they fail to meet certain conditions that are sufficient for action guidance. But those conditions may not be necessary for action guidance. Consequently, unconscious perceptual representations may guide action even if they don’t meet Phillips’ conditions. Furthermore, due to his commitment to the distinction between personal and sub-personal states/events, Phillips isn’t in a position to argue that his conditions are necessary for action guidance. For the distinction applies to action as well as to perception, and when genuine action is identified by personal-level criteria, Phillips’ conditions turn out unnecessary for action guidance. (shrink)

This paper controverts the ability of intentionalism about perception to account for unique epistemic significance of phenomenal consciousness. More specifically, the intentionalist cannot explain the latter without denying two well-founded claims: the transparency of experience, and the possibility of unconscious perception. If they are true, intentionality of perception entails that phenomenal consciousness has no special epistemic role to play. Although some intentionalists are ready to bite this bullet, by doing so they effectively undermine one of the standard motivations of their (...) view, i.e. the claim that perceptual experiences justify beliefs. Consequently, whatever reason might there be to think that phenomenal consciousness has unique epistemic import, it is also a reason to reject intentionalism. I recommend replacing the latter with an unorthodox formulation of relationalism about perception. (shrink)

Austere relationalism combines two claims. First, the phenomenal character of perception is at least partially constituted by the perceived items. Second, perception doesn’t consist in representing the perceived items as being a certain way. Recently, Daniel Kalpokas, Avner Baz, and Søren Overgaard have cast doubt on the ability of austere relationalism to account for the peculiar phenomenology of aspect-seeing. I show that this explanatory challenge can be met. Some of the claims made by the critics can be resisted, whereas other (...) can be accommodated into austere relationalism. Most notably, I argue that austere relationalists should acknowledge that aspect-seeing is enabled by unconscious perceptual judgment. This not only allows them to meet the challenge, but also provides the means to reconcile the apparently belief-independent phenomenology of aspect-seeing with the arguably indispensable role that concepts and recognition play in it. (shrink)

According to unconscious perception hypothesis (UP), mental states of the same fundamental kind as ordinary conscious seeing can occur unconsciously. The proponents of UP often support it with empirical evidence for a more specific hypothesis, according to which colours can be seen unconsciously (UPC). However, UPC is a general claim that admits of many interpretations. The main aim of this paper is to determine which of them is the most plausible. To this end, I investigate how adopting various conceptions of (...) colour and perceptual phenomenal character affects UPC’s resilience to objections. This brings me to the conclusion that the most plausible reading of UPC is the one according to which the phenomenal character of colour perception (i) is constituted by colours qua primitive mind-independent qualities of the environment and (ii) is not essentially tied to consciousness. My conclusion not only identifies the most plausible interpretation of UPC, but also highlights and supports an unorthodox version of the relational theory of perception, which is a perfectly viable yet so far overlooked stance in the debate about unconscious perception. (shrink)

Brain activity determines which relations between objects in the environment are perceived as differences and similarities in colour, smell, sound, etc. According to selectionism, brain activity does not create those relations; it only selects which of them are perceptually available to the subject on a given occasion. In effect, selectionism entails that perceptual experience is diaphanous, i.e. that sameness and difference in the phenomenal character of experience is exhausted by sameness and difference in the perceived items. It has been argued (...) that diaphaneity is undermined by phenomenological considerations and empirical evidence. This paper considers five prominent arguments of this sort and shows that none of them succeeds. (shrink)

It has been objected recently that naïve realism is inconsistent with an empirically well-supported hypothesis that unconscious perception is possible. Because epistemological disjunctivism is plausible only in conjunction with naïve realism (for a reason I provide), the objection reaches it too. In response, I show that the unconscious perception hypothesis can be changed from a problem into an advantage of epistemological disjunctivism. I do this by suggesting that: (i) naïve realism is consistent with the hypothesis; (ii) the contrast between epistemological (...) disjunctivism and epistemic externalism explains the difference in epistemic import between conscious and unconscious perception. (shrink)

This paper surveys selected (though arguably representative) versions of metaphysical and epistemological disjunctivism. Although they share a common logical structure, it is hard to find a further common denominator among them. Two main conclusions are: (1) a specific standpoint on the nature of perceptual relation is not such a common denominator, which means that it is very unlikely that all of these views could be refuted with a single objection; (2) contrary to what its name suggests, disjunctivism can be correctly (...) expressed without the employment of disjunction. (shrink)

Pritchard calls his epistemological disjunctivism ‘the holy grail of epistemology’. What this metaphor means is that the acceptance of this thesis puts the internalism-externalism debate to an end, thanks to satisfaction of intuitions standing behind both competing views. Simultaneously, Pritchard strongly emphasizes that the endorsement of epistemological disjunctivism does not commit one to metaphysical disjunctivism. In this paper I analyze the formulations and motivations of epistemological disjunctivism presented by Pritchard and McDowell. Then I consider the most common argument for the (...) claim that epistemological disjunctivism can be held without the support of metaphysical disjunctivism. I conclude that the plausibility of epistemological disjunctivism depends on the plausibility of metaphysical disjunctivism. If the latter is false, the former postulates a set of conditions for epistemic justification that are impossible to be fulfilled. (shrink)

The claim currently known as “disjunctivism” is usually interpreted in terms of exclusive disjunction. However, it can be also explicated through the lens of alternative denial. The aim of this paper is to show that the latter interpretation is more accurate. Firstly, it reflects the core of disjunctivism more precisely. Secondly, it reduces metaphysical weight of the claim, thereby making it more plausible.

ObjectivesA growing number of studies indicate that coping with the experience of a crisis event, which causes a breach in the individual’s fundamental beliefs regarding the world and his/her place in it, can result in posttraumatic growth. Positive emotions can have an undoing effect on negative emotional arousal and broaden an individual’s scope of action, and they can foster posttraumatic growth. This study aimed to examine relations between prioritizing positivity, styles of rumination, coping strategies, and posttraumatic growth.MethodsOne hundred and sixty-four (...) Polish adults took part in the study, filling out questionnaires to measure prioritizing positivity, hope, and self-efficacy. Twelve to fifteen months later, 104 of them accepted the invitation to the second part of the study. The participants reported the intensity of rumination associated with the most critical event in their lives, which took place between the first and second stages of the study and the coping strategies they used. Posttraumatic growth and life satisfaction were also measured.ResultsResults from hierarchical regressions found that higher levels of prioritizing positivity, deliberate ruminations, and religious coping and lower level of intrusive ruminations were associated with posttraumatic growth. The results also indicate that self-esteem was a significant predictor of life satisfaction.ConclusionsThe results of the prospective study confirm that individual differences in prioritizing positivity can relate to a process of posttraumatic growth. Prioritizing positivity was associated with the use of an active coping strategy and deliberate but not intrusive ruminations. Previous studies on the role of prioritizing positivity have focused on the impact on the level of wellbeing of seeking positive emotions in everyday life. Our results show the importance of prioritizing positivity in coping with stress and trauma. These results can be used to design effective psychological intervention techniques to support people experiencing trauma and psychological crises. The results also indicate that life satisfaction has different predictors from posttraumatic growth. (shrink)

The article concerns the metaphysical dimension of Jan Srzednicki’s epistemology. It is claimed that the metaphysical perspective of cognitive “normatives” (e. g. norm, form and presence) does not remove paradoxes of self-reference. It is especially difficult to separate the ontic and the cognitive dimensions.

In the text, I analyze Grobler᾽s strategy of countering skepticism. It boils down to two arguments, i.e. a performative contradiction and the use of the ceteris paribus clause. Another point is the concept of truth adopted by Grobler. Grobler is leaning towards the adjustment theory and aletic pluralism. I formulate critical remarks about truth as identity, the markup theory, super-conclusiveness, and finally truth as a regulative idea. I am also considering two additional requirements of Grobler, namely that the truth should (...) be interesting and knowledge should have rich applications. I argue that the application requirement is always fulfilled. (shrink)

This paper considers Adam Grobler's fallibilism as an attractive alternative for both epistemological fundationalism and nihilism. Fallibilism claims that science is only a collection of temporary opinions, which entails rejecting of the idea of justification in aid of establishing critical preferences. In Grobler's thought that role is played by the conclusion to the best explanation (abductionism). Grobler's ideas dismantle the belief that relativity implies relativism. This paper deals with several Grobler's problems, such as theory-ladeness thesis (interpretation of observation), problems of (...) facts, litigation of absolutism with relativism. I claim that problem of epistemic interests should be viewed as theoretical, e.g. considered as an element of our background knowledge, or wider philosophical framework (for example metaphysics). Some formulations of local internal realism are subject to paradox of self-referentiality. (shrink)

As formulated by Duncan Pritchard and John McDowell, epistemological disjunctivism is the claim that perceptual experience can provide the subject with epistemic justification that is reflectively accessible and externally grounded at the same time. Pritchard calls this thesis ‘the holy grail of epistemology’, since it reconciles two traditionally rival theories of justification, namely epistemic internalism and epistemic externalism. The main objection against epistemological disjunctivism thus understood is that it does not do justice to the well-known internalist intuitions expressed in The (...) New Evil Demon and Brain-in-a-Vat scenarios. I defend epistemological disjunctivism from this objection by indicating that those who apply to such scenarios commit themselves to implausible views in the philosophy of mind. I conclude that epistemological disjunctivism accurately expresses the epistemological attitude of a non-reductive materialist regarding the body-mind problem. (shrink)

Twenty Years of Poland's Euro-Atlantic Foreign Policy During the years 1989-1991, after a deep transformation of the internal system and the international order in Europe, Poland pursued a sovereign foreign policy. The new policy had the following general goals: 1) to develop a new international security system which would guarantee Poland's national security; 2) to gain diplomatic support for the reforms conducted in Poland, including primarily the transformation of the economy and its adaption to free market mechanisms, which were designed (...) to result in economic growth; and 3) to maintain and increase the international prestige of Poland and the Poles, who had been the first to commence the struggle to create a democratic civil society in the Eastern bloc. Implementing this new concept of foreign policy, Poland entered the Council of Europe in November 1991. The following year, Warsaw started to strive for membership of NATO, which was achieved in March 1999. A few years later, Polish leaders pursued policies in which Poland played the role of a "Trojan horse" for the USA. This was manifested most clearly during the Iraqi crisis of 2003, and in the following years, particularly in 2005-2007. From spring 1990 Poland aspired to integration with the European Community; in December of the following year it signed an association agreement, which fully entered into force in February 1994. In the period 1998-2002 Poland negotiated successfully with the European Union and finally entered this Union in May 2004. In subsequent years Poland adopted an Eurosceptic and sometimes anti-EU position. The new Polish government, established after the parliamentary election of autumn 2007, moved away from an Eurosceptic policy and pursued a policy of engagement with European integration. (shrink)

In the book Kłopot z istnieniem.[The Trouble with the Existence (1963).Ed. Toruń 2002] Henryk Elzenberg formulates valuable philosophical remarks about suffering. I present them here as “statements”. They provoke many questions defining here as „problems”.At the end in appendix I confront briefly the epistemological position of Elzenberg with that postulated by Jan Srzednicki in the book Kłopoty pojęciowe [Notional Troubles], Warszawa 1993.

The paper explores selected factors influencing the process of radicalisation leading to the use of political violence and terror by the Muslim minorities living in the European Union member states. Internal and external catalysts conditioning this process and methods of their analysis have been presented. The second section examines various counter-radicalisation and de-radicalisation efforts of the EU. The authors analysed the multidimensional European Union policy in the area of counteracting radicalisation for empowering the population and member states in preventing the (...) radicalisation and recruitment to terrorism and emphasising the role of social partners and local authorities. Also, the promotion of good practices for combating radicalisation, developed under the auspices of the multidisciplinary Radicalisation Awareness Network is presented. (shrink)

In this article, I consider the cases of religious Moorean propositions of the form ‘d, but I don't believe that d’ and ‘d, but I believe that ~d’, where d is a religious dogma, proposition, or part of a creed. I argue that such propositions can be genuinely and rationally asserted and that this fact poses a problem for traditional analysis of religious assertion as an expression of faith and of religious faith as entailing belief. In the article, I explore (...) the possibility of undermining these commonly held assumptions and argue that the assertability of religious Moorean propositions can be justified by an account of faith as an intention to form religious beliefs. In the end, I also consider the consequences of such a stance, especially concerning the debate on the ethics of religious belief and doxastic voluntarism. (shrink)

The aim of this paper is to argue in favor of the view that some counterpossibles are false. This is done indirectly by showing that accepting the opposite view, i.e., one that ascribes truth to each and every counterpossible, results in the claim that every necessarily false theory has exactly the same consequences. Accordingly, it is shown that taking every counterpossible to be true not only undermines the value of debates over various alternative theories and their consequences, but also puts (...) into question the very possibility of such debates. In order to explicate this thesis, the close bond between counterpossibles and the so-called story prefix is explored. A number of possible responses to this criticism are also presented, and it is argued that none of them address the main problem. (shrink)

The paper develops a speech act-based model of verbal irony. It argues, first, that ironic utterances are speech actions performed as conforming to a socially accepted procedure and, second, that they are best understood as so-called etiolated uses of language. The paper is organized into four parts. The first one elaborates on Austin's doctrine of the etiolations of language and distinguishes between the normal or serious mode of communication and its etiolated mode. The second part discusses the dominant approaches to (...) verbal irony and argues that the irony-as-a-trope theories can be viewed as attempts to describe ironic utterances as cases of normal speech, whereas the metalinguistic theories seem to treat them as etiolated uses of language. The third part proposes a set of felicity conditions for ironic acts and puts forth a hypothesis that echo and overt pretence are complementary techniques of linguistic etiolation used for ironizing. The fourth part uses the proposed model to discuss the social dimension of ironizing and argues that utterances intended as acts of ironizing may trigger the accommodating process of context-repair. The take-home message is that ironic utterances are essentially social actions: acts performed by invoking a socially accepted procedure. (shrink)

In this paper, I develop a speech-act based account of presumptions. Using a score-keeping model of illocutionary games, I argue that presumptions construed as speech acts can be grouped into three illocutionary act types defined by reference to how they affect the state of a conversation. The paper is organized into two parts. In the first one, I present the score-keeping model of speech act dynamics; in particular, I distinguish between two types of mechanisms—the direct mechanism of illocution and the (...) indirect one of accommodation—that underlie the functioning of illocutionary acts. In the second part, I use the presented model to distinguish between the unilateral act of individual presumption, the point of which is to shift the burden of proof by making the hearer committed to justifying his refusal to endorse the proposition communicated by the speaker, whenever he refuses to endorse it, the bilateral act of joint presumption—‘bilateral’ in that it is performed jointly by at least two conversing agents—the function of which is to confer on the proposition endorsed by the speaker the normative status of jointly recognized though tentative acceptability, and the indirect or back-door act of collective presumption, the purpose of which is to sustain rules and practices to which the conversing agents defer the felicity of their conversational moves. (shrink)

In this paper we present a solution to Saul Kripke’s Puzzle About Belief Meaning and use, Dordrecht, 1979) based on Kaplan’s metaphysical picture of words. Although it is widely accepted that providing such a solution was one of the main incentives for the development of Kaplan’s theory, it was never presented by Kaplan in a systematic manner and was regarded by many as unsatisfactory. We agree with these critiques, and develop an extension of Kaplan’s theory by introducing the notion of (...) “conservative” word uses, as well as arguing for the restriction of Kripke’s Disquotational Principle only to such uses. This restriction allows us to solve Kripke’s Puzzle by arguing that the assent of the puzzle’s protagonist does not allow disquotation and ascription of corresponding inconsistent belief, as it contains the non-conservative use of a proper name. At the end of the paper, we defend two of Kaplan’s theses that we find essential for our argument to work: that individuation of word tokens involves taking into account the intention of the speaker, and that different uniquely referring proper names of the same shape should be regarded as different homonymous words. (shrink)

Emotion Review, Volume 14, Issue 2, Page 132-160, April 2022. Autonomic nervous system activity is a fundamental component of emotional responding. It is not clear, however, whether positive emotional states are associated with differential ANS reactivity. To address this issue, we conducted a meta-analytic review of 120 articles, measuring ANS activity during 11 elicited positive emotions, namely amusement, attachment love, awe, contentment, craving, excitement, gratitude, joy, nurturant love, pride, and sexual desire. We identified a widely dispersed collection of studies. Univariate (...) results indicated that positive emotions produce no or weak and highly variable increases in ANS reactivity. However, the limitations of work to date – which we discuss – mean that our conclusions should be treated as empirically grounded hypotheses that future research should validate. (shrink)

My aim in this paper is to contribute to the debate on the foundations of semantics and pragmatics by developing an Austinian alternative to the Gricean programme. The Gricean approach has been criticised by Ernie Lepore and Matthew Stone who claim that most of the interpretive effects that are usually accounted for as inferentially recognized aspects of meaning are in fact determined by grammar. I argue, however, that it is the Austinian perspective rather than the extended-grammar outlook, that constitutes a (...) genuine alternative to the Gricean programme. Viewed from the Austinian perspective, using language is a social practice that consists of performing conventional speech acts: acts done conforming to a convention. Unlike the Griceans and the proponents of the extended-grammar outlook, however, the Austinians assume that following a convention is not an algorithmic procedure, but a socially controlled process that involves interactional negotiation. They claim, namely, that each language convention — phatic, rhetic, illocutionary, rhetorical, procedural, etc. — is a lineage of reproduced precedents that put some constraints on what can be regarded as saying and doing the same, but underdetermine the exact properties of its new members. (shrink)