the standard metalogical set-ups seem to be all based on the idea of consequence (or proof). However, metalogic can also be effectively constructed using some non-standard primmitive ideas. In this paper an outline is given to four metalogical frameworks, alternative to the standard set-ups. They are based, respectively, on the idea of consistency; on an omission (or separation) operator; on an extension operator (called in the paper a Lindenbaum operator); and on the idea of maximality. All these metalogics, including the (...) standard consequence-based one, are one-to-one and proof-preserving translatable, and, in this sense, are seen pairwise equivalent and „externally” consistent. (shrink)

stanislaw lesniewski, Collected Works, Edited by Stanislaw J. Surma, Jan T. Srzednicki and D. I. Barnett, with an annotated bibliography by V. Frederick Rickey. Warsaw:PWN?Polish Scientific Publishers; and Dordrecht, Boston, London: Kluwer. 2 vols., xvi + 794 pp. $274/£163/Dfl. 480.

The method based on the idea of Galois connection is well known. It facilitates investigations into similarities between mathematical structures, including isomorphisms between these structures, the highest degree of similarity. This idea is employed here and adapted so as to get to the core of aspects of the relationship between some metamathematical structures. The focus is put on the relation between traditional methodological orthodoxy based on the idea of proof , on the one hand, and on some alternative methodological set-ups (...) based on other ideas such as consistency or some forms of maximality, on the other hand. (shrink)

. The connection presented in this paper mirror-links two metamathematical structures, the finitary closure operators, and the compact consistency properties, in such a way that a specification of one structure induces a provably equivalent specification of the other.

By indirect-deduction theorems introduced in the present paper we mean the theorems that allow to formalize indirect reasonings occurring in deductive practice in general and in mathematics in particular. We discuss the relationship between the introduced theorems and some logical calculi being virtually confined to propositional calculi with implication and negation. It is worth to notice that the above theorems are very handy and effective in proving logical theses.

The paper provides a method for a uniform complete Hilbert-style axiomatisation of Post's -conditionals and Post's negation, where m is the number of truth values and u is the number of designated truth values . The main feature of the technique which we employ in this proof generalises the well-known Kalmár Lemma which was used by its author in his completeness argument for the ordinary, two-valued logic.

The article reviews the book Philosophia Vitam Alere. Prace dedykowane Profesorowi Romanowi Darowskiemu SJ z okazji 70-lecia urodzin, edited by Stanisław Ziemiański S.J.

Celem artykułu jest krytyczna analiza koncepcji J.H. Newmana, zgodnie z którą doświadczenie sumienia prowadzi jednostkę do wiary w Boga. Fenomenologiczna analiza doświadczenia moralnego prowadzi Newmana do wniosku, że doświadczenie to jest zrozumiałe tylko wtedy, jeśli zinterpretujemy sumienie jako głos Boga. Pokazuję – wbrew Newmanowi – że doświadczenie sumienia nie jest jednoznaczne. Nie da się wyjaśnić, dlaczego jednostka interpretuje je w kategoriach teistycznych, a nie jakichś innych. Potrzebne jest przyjęcie dodatkowych mechanizmów, które tłumaczą, dlaczego jednostka zinterpretowała swoje sumienie w kategoriach teistycznych. (...) Wskazuję, że w dziele Newmana można wyróżnić trzy takie mechanizmy. (shrink)

In this paper, I critically analyse Jerome Gellman’s proposal that there existsa type of experience in which a subject experiences evil and perceives in this evil that there is no God. This a-religious experience gives prima facie support to the belief that there is no God. I show how accepting Gellman’s pro-posal allows us to go beyond the classical distinction between the intellectualand the emotional problem of evil. It also allows us to defend the rationality of some atheists, who do (...) not believe in God because they experienced evil, but do not know the relevants arguments from evil. I suggest that there are twoproblems with Gellman’s account. The first is that there are no clear criteria of identifying a given experience of evil as the perception of God’s non-existence. The second problem concerns the scope of Gellman’s proposal. It is possible that some experiences of evil, which lead people to the belief that there is no God, do not count as perceptions that there is no God. In case of beliefsformed on the basis of such experiences, one must therefore look for another,non-perceptual grounds for justifying such beliefs. (shrink)

The subject of the article is the conception of the Universe quantum origin. According to this conception, the Universe was formed as an effect of the quantum fluctuation of physical vacuum and can just be considered as such fluctuation. The first suggestion of such an origin of the Universe was made by M.G. Albrow. The views of A. Vilenkin, S.W. Hawking and J.B. Hartle, who combined this conception with the inflationary Universe theory, made the basis for the analysis of the (...) contemporary version of the conception of the Universe quantum origin. Consequently, a new version of this conception was elaborated, which assumed that the Universe was formed from nothing as an effect of quantum tunneling passage. Followers of the conception of the Universe quantum origin suggest that the solution of the problem of the origin of the Universe on the basis of this conception is of absolute character. However, the philosophical analysis of the problem discussed in the article, which includes cosmological consequences of the idea of inexhaustibility of matter, proved that the solution of the problem proposedin the conception of the Universe quantum origin is not and cannot be of absolute character. In fact, the solution is a cosmological hypothesis describing one of theoretical variants of the relative origin of the Universe. At the end of the article, it was remarked that the development of the 20th century cosmology results in the necessity of modification of philosophical terminology used so far for the purpose of the analysis of the problem of the origin of the Universe. (shrink)

The fifth volume of the Universal Encyclopaedia of Philosophy [Powszechna Encyklopedia Filozofii] has been edited in September 2004 by the St. Thomas Aquinas Society in Poland under the auspices of the Department of Metaphysics at the Catholic University in Lublin. The grand volume of 934 pages contains entries beginning with the letters Iq-J-Ko. The Universal Encyclopaedia of Philosophy [UEP] has been out since 2000 in Lublin. It is the first philosophical encyclopaedia in the whole history of Polish academic activity, and (...) the fifth such publication world-wide. (shrink)

The paper deals with the nature of internal experience. The views on this subject appear in I. Kant, J.G. Fichte, E. Husserl, and K. Rahner. The author seeks to prove that internal experience is an intuitive experience in which the subject presents to himself or herself in the so-called intellectual inspection (intellektuelle Anschaung). The subject has the feature of atemporality (nunc status) and is capable of transcending each content while preserving its identity. ..Speculation\" means reflection: the structure of the person (...) of God is reflected in internal experience. He is semper stans. These views are compared with the standpoint of fourteenth-century mystics (J. Eckhart, J. Tauler, H. Suzo) about the so-called ground of the soul (Seelengrund). (shrink)

The purpose of the essay is to critically analyze the influence of J. Derrida’s deconstruction on David J. Gunkel’s book Deconstruction (MIT Press 2021). Gunkel’s handbook is aimed at making deconstruction a tool of critical thinking accessible to non-professionals. It turns out that accomplishing this task comes at the expense of precisely the critical potential of deconstruction itself. Gunkel is well aware that his arguments are sometimes superficial and overlook deeper problems that should be addressed. Such a failure takes the (...) form of a fetishistic denial, which in psychoanalysis is summarized by the formula “I know well, but all the same.” In turn, deconstruction itself, insofar as it is separated from Kant’s transcendental philosophy and Hegel’s dialectics, becomes an academic ideology. Restoring its proper subversive potential can only be done by returning to a philosophy of reflection, in which the thinker himself must ultimately consider his own position as an author and bring it under criticism. This is the path that Gunkel avoids, because he could then no longer be the author of a handbook on deconstruction, rather than someone who practices deconstruction. -------------------------- Received: 4/11/2022. Reviewed: 13/12/2022. Accepted: 20/12/2022. (shrink)

In „Forum Philosophicum" vol. 7 a paper has been published in which J. R. Spitzer's proof for the existence of God has been analysed. The proof proceeded from the disjunction: The independent Being exists or does not exists The objective of the paper in „Forum" was to analyse the relation of dependence which was the central point to Spitzer's proof. Since in September 2001 the second part of the american Jesuit's disquisition appeared in the same periodical, it seems suitable to (...) react to this new text too. Spitzer has presented there three new arguments for the existence of God: from the past time, from the distinction between actuality and mere possibility and from a Lonerganian interpretation of the same distinction. While he named the proofs presented in the part I metaphysical, he qualified the proofs brought forward in the part H as cosmological, in view of the facts belonging to inanimate nature, such as: time, space, the velocity of light, etc. which serve him as starting-points. It is worth stressing that Spitzer's method is conducive to discussion, because he adduces concrete examples, something which makes his mind more comprehensible. Had he used some vague descriptions or general definitions, discussion would have been more difficult. So let us analyse the new proposed proofs. (shrink)

Das Buch über J. Mirewicz wurde von Slawomir Szczyrba, einem Lehrbeauftragten des Priesterseminars in Łódź, als Doktorarbeit unter der Leitung von Professor Bischof B. Bejze verfaßt. Szczyrba rechnet seine Arbeit der religionsphilosophischen Werken zu. Er will die These nachweisen, daß die Stellung des Menschen gegenüber Gott einen bedeutenden Einfluß auf sein Wertsystem und, in weiterer Folge, auf sein moralisches Benehmen hat. Derselben Meinung war auch Mirewicz. In Hinsicht auf die ethische Implikationen der Bejahung Gottes gehört das Hauptthema der vielartigen Tätigkeiten (...) Mirewicz's zu der immerwährend aktuellen und offenstehenden Frage nach der Selbständigkeit der Ethik. (shrink)

In „Forum Philosophicum" vol. 7 a paper has been published in which J. R. Spitzer's proof for the existence of God has been analysed. The proof proceeded from the disjunction: The independent Being exists or does not exists The objective of the paper in „Forum" was to analyse the relation of dependence which was the central point to Spitzer's proof. Since in September 2001 the second part of the american Jesuit's disquisition appeared in the same periodical, it seems suitable to (...) react to this new text too. Spitzer has presented there three new arguments for the existence of God: from the past time, from the distinction between actuality and mere possibility and from a Lonerganian interpretation of the same distinction. While he named the proofs presented in the part I metaphysical, he qualified the proofs brought forward in the part H as cosmological, in view of the facts belonging to inanimate nature, such as: time, space, the velocity of light, etc. which serve him as starting-points. It is worth stressing that Spitzer's method is conducive to discussion, because he adduces concrete examples, something which makes his mind more comprehensible. Had he used some vague descriptions or general definitions, discussion would have been more difficult. So let us analyse the new proposed proofs. (shrink)

Entre los historiadores de la filosofía, desde hace tiempo se viene discutiendo acerca de la postura de san Agustín frente a los argumentos de la existencia de Dios, tomados del mundo material. Mientras unos, como M. Schmaus, E. Gilson, se pronuncian por una respuesta negativa, otros, como Ch. Boyer, J. Geyser, F. Cayré, responden afirmativamente. A nuestro modo de ver, la opinion de los últimos está más cerca de la verdad, ya que la lectura de las obras del obispo de (...) Hipona nos permite descubrir dos argumentos formulados en sus grandes líneas: el argumento de la causalidad eficiente o argumento cosmológico, y el argumento de la finadidad o argumento teleológico. Vamos a examinar ahora la doctrina agustiniana sobre estos dos argumentos. (shrink)

St. Augustine’s idea of wisdom partly studied by H. I. Marrou, F. Cayré, J. Maritain and E. Gilson, is more universal than Aristotle’s or Thomas Aquinas’. For the Bishop of Hippo the term sapientia can designate, on the supernatural plane, God’s nature, the life of grace, contemplation of God, and, on the natural plane, contemplation of truth or even man’s ethical life.The purpose of this paper is to examine in what relationship theoretical wisdom, which Augustine identifies with philosophy, and learning (...) stand to each other. Wisdom is a universal and genetic knowledge of the world, while learning is the knowledge of the particular and phenomenon. The object of wisdom is the world of the spirit that of learning is the material world. Wisdom and learning, even though they may be opposed, do not exclude one another. Their development precisely depends on their mutual harmonious cooperation, but sapiential knowledge keeping the guiding role. (shrink)