People make different choices depending on which decision is the default option. In intertemporal choices, the default option is typically imposed externally. For example, people expect more for delaying the gain than are willing to pay for accelerating the future gain over the same period. We claim that apart from the external default, people’s choices are also influenced by the internal default such as the time perspective resulting in the reference point in the present. By manipulating the congruency between the (...) internal and external defaults, we show that incongruence between defaults decreases the strength of discounting of gains, but not of losses. (shrink)

Niniejszy tekst podejmuje kwestię bogów i bohaterów mitów greckich, odnosząc ją do obecnej w psychologii głębi koncepcji archetypów i nieświadomości zbiorowej. Główny cel badań sprowadza się tym samym do bacznego przyjrzenia się potencjalnej korelacji pomiędzy zewnętrznymi w rozumieniu starożytnego Greka postaciami bogów i bogiń, a wewnętrznymi przejawami nieświadomości zbiorowej, które mogą stanowić – według Carla Gustava Junga – istotę antycznych bóstw. Ponadto został poddany namysłowi problem wpływu „wewnętrznych bogów” na sposób myślenia, odczuwania i działania jednostki, wpływu zarówno pozytywnego, jak i (...) negatywnego. Wynikająca z przeprowadzonych badań konkluzja zwraca uwagę na wartość sfery irracjonalnej – źródła pochodzenia zapomnianych, politeistycznych bogów, zamieszkujących psychikę współczesnego człowieka. ---------------------- Zgłoszono: 14/04/2022. Zrecenzowano: 11/05/2022. Zaakceptowano do publikacji: 30/05/2022. (shrink)

This text aims at a multi-dimensional reflection on Erich Fromm’s conception of the human being. Starting from Marxist-Freudian sources of the philosopher’s thought, the authors show the fundamental ideas underlying his version of psychoanalysis. Next, Fromm’s view of the human being as a social being is discussed, referring to the concepts of unproductive and productive orientations. Another important dimension of Fromm’s thought that is discussed is the reflection on the nature and functions of the symbolic language of the unconscious, which (...) reveals to the human being both the best and the worst aspects of his or her personality. One of the most famous concepts of the American philosopher is also discussed — the distinction between the being mode and the having mode. The authors drawattention to the value Fromm placed on a life oriented towards the being mode. Finally, they remind us, following Fromm, that a human being turns towards himself in his or her dreams, going beyond all the schemes and concepts that bind his mind when he or she is awake. The understanding of oneself that comes from a deep reflection on the content and character of a dream can awaken in a person the recognition of previously unknown dimensions of his or her mind; from now on, he is not merely someone immersed in the reality of everyday life. Crossing the horizon of oneiric imagination, he or she becomes free, in the dream, and she experiences the freedom of being on waking. (shrink)

In recent decades, societal perceptions about sexuality have undergone immense changes, which in turn led to substantial reform of states’ criminal regulation of sexual misconduct. Traditional Angl...

Volume 19, Issue 7, July 2019, Page 39-40.

The skeptical solution is based on two assumptions — the rejection of semantic facts and the denial of semantic nihilism. On the basis of the non-factualist interpretation of this solution, these two assumptions are reconciled by stating that meaning ascriptions possess non-descriptive function. Nonetheless, Alexander Miller argues that this position is self-refuting since, as despite its non-descriptivism, by rejecting any kind of semantic facts, it inevitably leads to semantic nihilism. In this text, I demonstrate that Miller’s argument is not sound. (...) I argue that a coherent non-factualist way of formulating the conditions of correct use of meaning ascriptions may be performed by rejecting the closure principle of assertibility of meaning ascriptions. On this basis, I demonstrate that argument formulated against non-factualist interpretation by Miller may be refuted. What is more, I argue that rejection of the closure principle should be regarded as the central aspect of Kripke’s skeptical solution. (shrink)

How do we ensure agents formulating legal statements are not systematically in error? In this paper I assume that the success of legal statements follows from the fact that propositions expressed by legal statements adequately represent legal reality. I argue that the content of legal statements hinges implicetly on the sources of law and methods in which we attribute meaning to these sources. In this regard, I identify the primary obstacle to the success of actions that consist of asserting legal (...) statements as a systematic failure to refer to the proper method of interpretation by the agents formulating these statements. The paper explores several solutions to this challenge, focusing on the solution explaining the success in referring to the proper method of interpretation in virtue of meta-interpretive considerations. Subsequently, the paper discusses a challenge to this solution following from the claim that there are many different theories of meta-interpretation, and there is no fact (neither natural, nor conventional or intentional, anchored in the collective consciousness of society), determining that one of them is more accurate than the other ones. Given all the intricacies, this study focuses on exploring a coherent framework for understanding how different interpretive methods and meta-interpretative theories can be evaluated and applied in legal practice. It seeks to articulate a model that accommodates the diversity of interpretations while striving for a reasoned consensus on how legal texts should be understood and applied. (shrink)

According to the factualist interpretation, the skeptical solution to the skeptic’s problem hinges on rejecting inflationary accounts of semantic facts, advocating instead for the adoption of minimal factualism. However, according to Alexander Miller, this account is unsound. Miller argues that minimal factualism represents a form of semantic primitivism, a position expressly rejected by Kripke’s Wittgenstein. Furthermore, Miller states that minimal factualism presupposes the conformity of meaning ascriptions with rules of discipline and syntax. However, he contends that this maneuver is also (...) undermined by Kripke’s skepticism. In this paper, I demonstrate that Miller’s arguments against minimal factualism are unsound. To achieve this goal, I argue that the minimalist account of semantic facts should not be equated with semantic primitivism. Moreover, I argue that statements regarding the conformity of meaning ascriptions are either beside the criticism of Kripke’s skeptic or should be interpreted from the perspective of the account on assertibility offered by the skeptical solution. On this basis, I conclude that the factualist interpretation provides a conducive environment for solving the problem posed by Kripke’s skeptic. (shrink)

Saying is experiencing: Affective consequences of complaining and affirmation In four experiments mood was measured before and after complaining or affirmation. Participants complained or affirmed either themselves or listened to such communications of another person. Mood decreased after complaining and increased after affirmation — a "saying is experiencing" effect. This effect was found also in the cognitive load condition suggesting that automatic mood contagion underlies the SIE effect rather than mechanisms based on self-perception or self-awareness. Appropriateness of a topic for (...) complaining appeared a boundary condition of the SIE effect: When a topic was considered by participants the most appropriate for complaining, the act of showing dissatisfaction with the topic led to mood improvement. (shrink)

This paper discusses how John Dewey’s notion of intelligent habit could contribute to technology ethics. For Dewey, intelligent (i.e., desirable) habits are reflective – arising from inquiry into the appropriate courses of action in each situation – and flexible – easily adaptable to the changing circumstances. We should strive to develop intelligent habits as they are the best tools for the achievement of our goals and are necessary for individual and societal flourishing. I argue that Dewey’s notion of intelligent habit (...) makes it possible to identify the impact of technology on users’ identity and self-determination, advocate for the extension of user choice and malleability of technologies, and analyse the connections between the epistemic dimension of technology and users’ ability to flourish. (shrink)

According to Scotus, abstractive cognition is independent of the actual existence of its object, and must therefore rely on the intentional species. Scotus presents several arguments in favour of the necessity of the species intelligibilis for abstractive universal cognition. After discussing opinions that ascribed exclusive causality in the process of cognition either to the intellect or to the object, Scotus arrives at the conclusion that both the object and the intellect act as essentially ordered partial causes of cognition: the intelligible (...) species is caused both by the phantasm and the active intellect. Thus results a new order of representation, in which the common nature is represented as universal. The process of cognition is described by Scotus as a dynamic succession of active and passive phases. On the basis of these and other characteristic features, Scotus’s epistemology can be described as departing from the Aristotelian tradition, and as the locus of the first appearance of the motives of modern epistemology. (shrink)

Much has been written on the ability of sharing platforms to affect market conditions. In this research we focus on another piece of the puzzle, which is often overlooked but can play a significant role in shaping market structure and conduct: the users of the platform – whether suppliers or consumers (hereinafter jointly or severally: “the crowd”). As will be shown, the power of the crowd can both positively and negatively affect social welfare. Accordingly, this paper seeks to recognize the (...) effects of crowd power and to identify both market-based as well as regulatory solutions to increase its welfare-increasing qualities, while reducing its negative ones. To do so, the study develops in a three stages. The first part explores the welfare effects of the sharing economy on the crowd. This serves as a basis for the second part, which focuses on the role of the crowd in shaping sharing platform markets. The third part then explores the potential role, as well as the limitations, of regulation in ensuring that crowd actions increase welfare. As will be shown, the current legal framework which regulates crowd actions might limit the realization of some of the potential positive effects of social platforms. In particular, new thinking might be needed with regard to rules regulating the use of crowd power to counteract a dominant sharing platform’s market power. (shrink)

Although the literature on the issue of pluralism within the philosophy of science is very extensive, this paper focuses on the metaphysical causal pluralism that emerges from the new mechanistic discussion on causality. The main aim is to situate the new mechanistic views on causation within the account of varieties of causal pluralism framed by Psillos ( 2009 ). Paying attention to his taxonomy of metaphysical views on causation (i.e., the straightjacket view, the functional view, the two-concept view, the agnostic (...) view and the atheist view) will help clarify differences in opinion and, at the same time, make it possible to elucidate the main metaphysical theses present within the new mechanistic debate. Special attention is given to S. Glennan’s theory of causation, since it is unique in offering an overall metaphysical view of the issue. It is also argued that mechanists are not “atheists” on causation: while all of them are causal realists, most mechanists are “agnostic” on causation, with a few exceptions such as S. Glennan, P. Machamer and J. Bogen. (shrink)

Spearman’s Law of Diminishing Returns holds that correlation between general /fluid intelligence factor and other cognitive abilities weakens with increasing ability level. Thus, cognitive processing in low ability people is most strongly saturated by g/gf, whereas processing in high ability people depends less on g/gf. Numerous studies demonstrated that low g is more strongly correlated with crystallized intelligence/creativity/processing speed than is high g, however no study tested an analogous effect in the case of working memory. Our aim was to investigate (...) SLODR for the relationship between Gf and WM capacity, using a large data set from our own previous studies. We tested alternative regression models separately for three types of WM tasks that tapped short-term memory storage, attention control, and relational integration, respectively. No significant SLODR effect was found for any of these tasks. Each task shared with Gf virtually the same amount of variance in the case of low- and high-ability people. This result suggests that Gf and WM rely on one and the same cognitive mechanism. (shrink)

Research indicates that emotional mimicry predominantly occurs in response to affiliative displays, such as happiness, while the mimicry of antagonistic displays, like anger, is seldom observed in social contexts. However, contextual factors, including the identity of the displayer (e.g. social similarity with the observer) and whose action triggered the emotional reaction (i.e. to whom display is directed), can modulate the meaning of the display. In two experiments, participants observed happiness, sadness, and anger expressed by individuals with similar or different social (...) attitudes in response to actions from either a participant or another person. Results demonstrated that three manipulated factors – displayer social similarity, whose action caused an emotional display, and the type of emotional display – affected participants’ perception of the display. In turn, mimicry was predominantly observed in response to happiness (Experiments 1 and 2), to a lesser extent to sadness (Experiment 1), and not to anger. Furthermore, participants mimicked individuals who were more socially similar (Experiment 1), while whose action caused an emotional reaction did not influence mimicry. The findings suggest that when the context mitigates the meaning of negative or antagonistic facial displays, it does not necessarily increase the inclination to mimic them. (shrink)

Karaim is a severely endangered language belonging to the Turkic language family and its only surviving dialect is Northwest Karaim with speakers in Lithuania and Poland. In the past few years numerous Karaim translations of the Bible have been discovered. Some of these are among the oldest texts written in this language. The authors present some of the oldest Karaim texts known today as well as recently discovered Karaim translations of the entire Tanakh. It is shown how these recent research (...) results have broadened our knowledge regarding the Karaim written heritage. Furthermore, some preliminary conclusions are drawn on the relationships among the manuscripts and the biographies of the copyists and translators involved in their creation. Textual similarities between sources created separately in communities located far from one another in the regions of Crimea, Lithuania, Volhynia, and Galicia suggest that a common Karaim tradition of Bible translation must once have existed. Moreover, the textual complexity and the use of sophisticated translation techniques in the oldest known texts support the claim that they were based on older texts or on a well-established oral tradition of translation. (shrink)

Discussion about the argument “God of the gaps”: The encounter of Christian theology, particularly the western theology, with natural science constitutes a record of centuries-old discussion. One of the consequences was to show a problem known as ‘God of the gaps’. This argument uses God as hypothesis explaining the course of natural phenomena on causation surface. Such way of argumentation opts for existing and God’s acting. It is both the chance and what history shows an enormous threat for the theology (...) status. This article is an attempt to systematize the discussed issue and demonstrate the current situation. The complexity and historical variation of the interaction between theology and natural sciences are the reason for the reflection which is limited to the most important and ‘model’ encounters between these two disciplines. The beginnings of this way of thinking can be noticed in the scientific reflection of the ancient Ionic philosophers and of the appropriate development in so-called XVII century physiotheology. The author is especially interested in the contemporary presentations of this argument. (shrink)

A first impulse to write this article came from noticing, while reading Descartes' "Meditations", that author gives different meaning to the idea of "doubt" in each part of book. In First Meditation "doubt" has a function of a unique method of research, first step to build new, strictly rational and scientific knowledge – in contrast to the former collection of unjustified and un-proved or even false conceptions. Therefore "doubt" has positive value. So why does Descartes in his evidence of God's (...) existence in Third Meditation, talks about "doubt" as if it were imperfection and weakness of human nature? As if it were something worthless and part of "nothingness"? The only way to resolve this contradiction is to consider thoroughly what the role of "doubt" is in each part of "Meditations". Then, it will be clear that in Descartes' "Meditations" problem of knowledge is strictly attached to problem of existence, and how order of cognition changes without notice into cognition of Divine Order. (shrink)

The review concerns the book Kapitalizm sieci (Network Capitalism). After discussing the structure of the book, a deeper reflection is made on some of the themes of the publication. The question of ideology that emerge as a response to the course of the digital transformation is addressed. Then the issue of primary accumulation and how it plays out in the digital space is tackled. Finaly, the digital space is situated in the context of material infrastructure.

This paper discusses the interpersonal dimension of self-tracking technologies from the standpoint of Dewey’s pragmatist ethics. Users of self-tracking routinely exchange data with others, interact through social features embedded in their tools, and form communities focused on the sharing and discussion of data. I employ Dewey’s notion of transaction to discuss how self-quantification impacts users’ perception of others and how it mediates interpersonal relations. In Dewey’s ethics engagement with others is a fundamental part of moral life and individual flourishing can (...) only be achieved in social contexts and through the extension of care towards other people. The ethical ideals and epistemic concepts present in pragmatism allow me to argue that despite claims that self-tracking technologies lead to the formation of communities, pro-social instincts exist prior to the adoption of the devices and self-tracking actually inhibits the formation of mutually uplifting social bonds. In my discussion, I focus on the degree of epistemic distance that makes genuine engagement with others difficult, limits to transactional agency that prohibits users from deciding how they are perceived by others, and the reductive and instrumental nature of interactions embedded in the social features of self-tracking technologies. Moreover, I also analyse some political aspects of community-formation in the context of self-quantification and criticise the ownership structures of data and infrastructure that limit communities’ political agency. (shrink)

The purpose of this article is to discuss Kant’s concept of juridical state as the foundation of the contemporary rule of law. Therefore, the article tries to answer two questions: (1) what character can be attributed to Kant’s concept of juridical state taking into account the obligations arising from it; (2) can the analysis of the Kantian juridical state have any impact on the contemporary understanding of the rule of law and if so, what can this impact be. In order (...) to accomplish this task, moral presuppositions of Kant’s juridical state are discussed, according to the commonly accepted view that Kant’s political philosophy is closely linked with his moral and ethical reflection. Then, two interpretations of Kant’s juridical state – the liberal one and the authoritarian one – are analysed. The crucial difference between these interpretations lies in establishing the circumstances in which the duty of obedience to state power should be carried out. Then, Kantian juridical state is compared with two ways of understanding the rule of law – the material one and the formal one – in order to evaluate whether the rule of law should be considered as continuity of or rupture with the Kantian concept. (shrink)

It causes many difficulties for jurisprudence to define the notion of judicial activism. At the very beginning it had rather a journalistic character, but but over time it has become a serious charge against these judges who act on the basis of their vision of what the law ought to be like rather than what it actually is like. On the ground of the polish legal theory the echoes of the dispute about judicial activism are reflected in the discussions about (...) the nature of legal interpretation. Transposing the problem of activism into the problem of interpretation allows the use of analysis tools that were previously unavailable. One of these tools are concepts emerged on the neopragmatist philosophy of Stanley Fish. Fish tries to describe the nature of the interpretation in the context of reader-response criticism and the concept of interpretive communities. Application of Fish's philosophy in the field of legal theory provides constructive conclusions about the concepts of judicial activism and judicial law-making. (shrink)

The purpose of the paper is to analyze the thesis that an agreement between representatives of two different cultures can and should be reached at a theoretical level. The author tries to verify the Theory of Communicative Action proposed by Jürgen Habermas in the light of philosophical reflections of American neopragmatist Stanley Fish. Habermas is one of the most important and widely read social theorists in the post-Second World War era. He is also one of the authors of the concept (...) of deliberative democracy, which holds that, for a democratic decision to be legitimate, it must be preceded by authentic deliberation – disinterested exchange of reasons – not merely the aggregation of preferences that occurs in voting. The foundation of deliberative democracy is, according to the German thinker, a communicative action based on communicative rationality. Stanley Fish, in turn, is one of the most eminent American philosophers of the twentieth and twenty-first centuries. The main area of his scientific activity is the theory of literature, law, and history. In the course of his reflections, Fish constructed the concept of an interpretive communities, which implies an original view on the nature of the process of cognition, status of human convictions or beliefs, nature of communication situation and capabilities of theory. The final conclusion stemming from the reflection on Fish’s philosophy explains why Habermas’ theory is not an adequate tool to reach an intercultural agreement. (shrink)

We analyze the structure of strongly dominating sets of reals introduced in Goldstern et al. (Proc Am Math Soc 123(5):1573–1581, 1995). We prove that for every κ (...) class l of Baire sets for the Laver category base and compare the σ-ideal of sets which are not strongly dominating with the Laver ideal l0. (shrink)

Informed consent, when given by proxy, has limitations: chiefly, it must be made in the interest of the patient. Here we critique the standard approach to parental consent, as present in Canada and the UK. Parents are often asked for consent, but are not given the authority to refuse medically beneficial treatment in many situations. This prompts the question of whether it is possible for someone to consent if they cannot refuse. We present two alternative and philosophically more consistent frameworks (...) for paediatric proxy consent. The first allows meaningful consent (parents may say ‘yes’ or ‘no’ to treatment), provided that parents are medically informed/competent and intend the health and well-being of their child. In the second solution, medical practitioners or the state consent for treatment, with parents only being consulted to help give insight to the child’s circumstances. While we contend that either of these two options is superior to the insincerity of the present paradigm, we suggest that the first solution is preferable. (shrink)

Definite descriptions are widely discussed in linguistics and formal semantics, but their formal treatment in logic is surprisingly modest. In this article we present a sound, complete, and cut-free tableau calculus TCRλ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\textbf{TC}}_{R_{\lambda }}$$\end{document} for the logic LRλ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\textbf{L}}_{R_{\lambda }}$$\end{document} being a formalisation of a Russell-style theory of definite descriptions with the iota-operator used to construct definite descriptions, the lambda-operator forming predicate-abstracts, and definite descriptions (...) as genuine terms with a restricted right of residence. We show that in this setting we are able to overcome problems typical of Russell’s original theory, such as scoping difficulties or undesired inconsistencies. We prove the Craig interpolation property for the proposed theory, which, through the Beth definability property, allows us to check whether an individual constant from a signature has a definite description-counterpart under a given theory. (shrink)

Kara – jako immanentny element społeczeństwa – jest obiektem szeroko zakrojonych badań teoretyków różnych dziedzin – prawników, filozofów jak i socjologów. Bardzo często refleksje na jej temat wiązały się z artykułowaniem określonych postulatów – analiza tego, czym jest kara, przybierała tu postać twierdzeń o tym, czym kara być powinna. Dopiero wiek XIX przyniósł głębsze zainteresowanie historią kary. To wtedy właśnie analizy karania zaczęły przyjmować charakter deskryptywny, starając się ująć, jaką funkcję przypisywano karze w danym społeczeństwie w określonym momencie historycznym. Wydaje (...) się, że właśnie w tym paradygmacie należy osadzić to, co na temat przeobrażeń systemów karania miał do powiedzenia Michel Foucault. Charakterystyczne dla Foucaultowskiego ujęcia procesu przeobrażeń systemu karania byłoby przy tym to, że karę traktuje on jako „złożoną funkcję społeczną” a towarzyszące jej metody analizuje nie jako „proste konsekwencje przepisów prawa (…), ale jako swoiste techniki, które należałoby widzieć w szerszym kontekście metod sprawowania władzy”. Dokonana przez Foucaulta analiza ukazuje, że dana forma karania jest ściśle sprzężona z aktualną technologią władzy – służy wsparciu władzy i realizacji właściwych jej celów. Przyjęte przez Foucaulta założenie, by karę ujmować w pierwszym rzędzie jako funkcję polityczno-społeczną, a właściwie środek sprawowania władzy, otwiera nowe możliwości zrozumienia nie tylko historycznych metod karnych, lecz umożliwia również zrozumienie wciąż kontrowersyjnego zjawiska więziennictwa. Opis dostarczony przez francuskiego historyka idei pozwala uzasadnić fakt, że trwające od prawie 200 lat więziennictwo, mimo często druzgocącej krytyki, wciąż stanowi podstawę systemu karnego. Paradoksalny - bo permanentny - kryzys więziennictwa oznacza, że więziennictwo – w takiej samej mierze, w jakiej kiedyś starało się realizować funkcje właściwe władzy dyscyplinarnej – dzisiaj jest narzędziem realizującym funkcje właściwe biowładzy. Na kanwie analizy karania zaproponowanej przez Foucaulta trwanie więziennictwa wynika z faktu, że to, co z perspektywy starego modelu władzy dyscyplinarnej jawi się jako porażka - a więc zjawisko recydywy czy niesprawiedliwość systemu karnego – z perspektywy biowładzy jawi się jako pochodna nowych sposobów sprawowania władzy. (shrink)

Post-truth is described as a phenomenon existing at the public sphere, which consists in special emphasis on the ideologic aspect of expression, while at the same time marginalizing aspect of facts. it seems that in looking for the reasons for this behavior, statement that this practice is simply more effective is insufficient. It's not possible to describe well the phenomenon of post-truth without analyzing transformations of the epistemological plane from which the phenomenon of post-judgment emerged. One of the most important (...) moments in history that could serve as a point of reference for these considerations may be the modern project, which was especially developed in philosophy of Immanuel Kant. His epistemology, based on Enlightend Reason, says that objective truths may be obtained through empirical cognition. The rejection of this approach can be linked to the fragmentation of the Logos, which consisted in the recognition that there is no point of reference capable of guaranteeing and justifying the only true, objective cognition. Thus it seems that the fact, that in public debates rhetoric wins over dialectic, is closely related to the transformations that have taken place on the philosophical plane. (shrink)

„O pełnej znajomości prawa można mówić tylko wówczas, gdy zna się prawo i wytworzone przez praktykę reguły posługiwania się nim” – pisał swego czasu Marek Zirk-Sadowski. Pogląd ten wiąże się z niezwykle istotnym sporem o kryterium poprawności dokonywanej przez sędziów wykładni prawa. Zlokalizowanie takiego kryterium wydaje się być szczególnie ważne choćby ze względu na zawartą w naszym systemie prawnym konieczność realizowania zasady trójpodziału władzy, zgodnie z którą w procesie stosowania prawa nie może dochodzić do tzw. kryptoprawotwórstwa. Celem niniejszego tekstu jest (...) zaprezentowanie wybranych koncepcji poprawności wykładni prawa oraz ich krytyka w świetle neopragmatyzmu Stanley'a Fisha, filozofa prawa oraz profesora literaturoznawstwa, którego głównym przedmiotem refleksji był problem interpretacji. Filozofia amerykańskiego neopragmatysty opiera się na dwóch koncepcjach: reader-response criticism i wspólnotach interpretacyjnych. Reader-response criticism polega na skupieniu się na afektywnym aspekcie procesu interpretacji, uznając czytelnika za kluczową instancję tego procesu; koncepcja wspólnot interpretacyjnych z kolei ma wytłumaczyć, dlaczego podmiot interpretuje w taki a nie inny sposób. Zaproponowana przez Fisha metoda pozwala uznać, że de facto jedynym możliwym kryterium poprawności wykładni są inne decyzje sędziowskie. W świetle powyższych uwag wydaje się zasadnym stwierdzenie, że podejście Fisha umożliwia pogłębienie refleksji na temat jednej z kluczowych kwestii zarówno dla praktyki jak i teorii prawniczej, tj. poprawności wykładni prawa. (shrink)

This chapter provides a concise overview of Ewa Orłowska’s research contributions and the content of the volume.

The chapter is a transcription of editors’ discussion with Ewa Orłowska. It reveals some extracurricular flavors of Ewa Orłowska’s biography, brings to light a difficult historical context of her academic career and life, and shows how much internal fortitude she demonstrated while overcoming these difficulties.

Biotechnologia stała się dziś w pewnym sensie sztuką demiurgiczną. Jawi się jako świadectwo ważnej transformacji, która przejawia się w tym, że praktyki dawniej uznawane jedynie za magiczne przekształciły się w wyspecjalizowane rzemiosło. Posługując się współczesnym przykładem tworzenia genetycznych chimer, można powiedzieć, że biotechnologia zaczęła sprowadzać do poziomu rzeczywistości, wyimaginowane konstrukty dawniej opisujące rzeczywistość należącą nawet do sfery sacrum. Czy zatem nauki przyrodnicze nie odgrywają dziś również pewnej służebnej roli w procesie nowej sakralizacji rzeczywistości? Czy ludzie, którzy je tworzą, nie aspirują (...) do bycia mieszkańcami Olimpu? Jaka zatem będzie natura etyki „ludzi-bogów”? Czy etyka rzeczywiście nie nadąża za rozwijającą się technologią, czy raczej nigdy nie powinna osiągnąć – jeśli zachowa kryterium zdrowego rozsądku – pułapu irracjonalności reprezentowanego przez współczesne ideologie przesiąknięte neognostyckim myśleniem, takie jak transhumanizm? Być może problem nie leży w nieadekwatności etyki, ale raczej w nadmiernej ideologizacji współczesnej nauki. (shrink)