Immanuel Kant is the author of the project of “perpetual peace” as a concept for a global federation of states remaining in peaceful relations towards each other. According to the philosopher, in order for such a federation to be possible at some time in the future, individual states need to be institutions which respect their citizens’ right of self-determination. An additional necessary condition for the future implementation of “perpetual peace” is the appearance of at least one state with a republican (...) system of government. The German thinker saw that as the first step towards realising “perpetual peace”. According to Kant, “perpetual peace” is not only limited to the existence of a certain set of institutions, appropriate laws, or external relations among states and individual people. “Perpetual peace” chiefly demands that people internalise the following obligations: 1. peaceful conduct towards others; 2. hospitality; 3. fairness; 4. respect towards the self-determination of others; 5. self-sufficiency; 6. respecting the freedom of others; 7. refraining from actions which might raise distrust in others. Based on those requirements, the philosopher suggests that the fundamental condition for a future existence of “perpetual peace” is the proper moral education of people. (shrink)

Giles of Orleans' philosophy evolved from an orthodox Christian interpretation of Aristotle to an Averroism; and his successive commentaries testify to this evolution: De generatione version I, De generatione version II, Physics version I and Physics version II. The first work presents orthodox Christian solutions, the second and the third testify to some Averroistic influences and the last is a clearly Averroistic commentary. Giles did not obey the regulation of 1272 which forbade the masters of the facilitas artium to discuss (...) theological problems. De generatione I discusses the question of world history as a chain of eternal reversions and solves it according to Christian orthodoxy. De generatione II and Physics I put forward the question whether accidents can exist without substance. The first work cites amply the Aristotelian solution and tries to reconcile it with a Christian understanding of the problem, whereas the second commentary accepts the opinion of Thomas Aquinas. In De generatione II and Physics II, Giles inquires whether an annihilated substance can reappear. The first commentary cites arguments for the negative answer, but it also gives a short declaratio fidei. The second commentary cites an and an orthodox solution, stating that one can solve the problem on two different planes - Christian or philosophical, both offering a different solution and unable to be reconciled. All three questions are listed in Tempier's Condemnation of 1277 - propositions 92, 196 and 215 - censuring heterodox answers. (shrink)

"Translation [from Polish] of a revised and expanded version of his Warto©Øsci i Oceny." Bibliography: p. [177]-182. Includes index.

It is obvious that changes in human culture affect changes in Nature in various ways. Changes in the domain of ecological consiousness (metanoia) can exert effective influence on Nature, if they take place on three levels: on the level of our knowledge, on the level of our convictions, and on the level of our activity. In fact, during last fifty years, real changes are carried into effect on all levels. This fact allows to nourish hope that harmonious cooperation between Human (...) Kind and Nature is still possible. (shrink)

In recent years, the issue of the determinants of human gender identity has been lively discussed. In such discussions, there are numerous supporters of the belief that a person’s gender identity does not depend directly on a given individual’s biological endowment with sex, but is the result of various socio-cultural circumstances in which a given person lives. This view began to gain popularity in the scientific community in the late 1960s and early 1970s. It is now considered paradigmatic in the (...) rapidly evolving interdisciplinary study of cultural gender development, which is commonly referred to as gender studies. Representatives of gender studies often present the findings obtained in the course of their research as brilliant and modern. However, when viewed through the concept of philosophical superstition, authored by the Polish logician Józef Maria Bocheński, it can be concluded that the proponents of gender studies significantly exaggerate the intellectual momentum of their conclusions and postulates. Furthermore, one can even say that according to Bocheński’s concept of philosophical superstition, gender studies is a discipline which only creates a semblance of rationality. This is because gender studies fail all six criteria which, as Bocheński maintains, distinguish beliefs, views, and theories which are manifestly irrational from those which are not philosophical superstitions. The article consists of three parts. In the first part, Bocheński’s concept of philosophical superstition is discussed and, in particular, the criteria are outlined which, in Bocheński’s opinion, allow one to identify philosophically superstitious thinking. This section also provides examples of philosophically superstitious beliefs, views and theories that fall under each of the criteria. In the second part, gender studies are characterized in terms of the basic assumptions adopted within this trend, as well as its theses and postulates. The third part of the article is devoted to the assessment of gender studies with the use of criteria which, according to Bocheński, make it possible to distinguish theories, beliefs and views without the hallmarks of rationality from those that are not philosophically superstitious. (shrink)

The paper entitled “Future Conflicts Are Inevitable: Causes of Interpersonal Conflicts According to Immanuel Kant and Thomas R. Malthus” is composed of four parts. The first part outlines the validity and importance of the issue of interpersonal conflicts, as well as the need to unveil their deepest causes. The second fragment is devoted to the vision of discord between people, developed by Immanuel Kant. The author emphasizes that, in the opinion of the German philosopher, due to the “unsociable sociability” of (...) people, one has to take into account the impossibility of eliminating conflicts from interpersonal relations. The next part presents the concept proposed by Thomas R. Malthus concerning the causes of conflicts. The author observes that the Anglican cleric, supplementing Kant’s reflections, identifies non-human conflict-generating factors, among which the key factor is an indelible shortage in the environment of goods and values desired by people. To summarize the reflections made, in the last part of the paper, the author emphasizes that in the light of Kant’s and Malthus’ observations, it seems easier to understand why the dream of building a world entirely free of interpersonal conflicts is a utopian idea. (shrink)

The paper presents an outline of two related space-time notions: the notion of location and the notion of extension. The first notion concerns only physical objects, the second notion referrs also to space-time objects. The approach to both notions is here non-metric of - strictly speaking - topological. The construction is carried out within the ontology of point-eventism. Hence two problems appear immediately: the problem of location of certain sets and the problem of their extension. The reason is that according (...) to the ontology of point-eventism all the physical as well as space-time objects - only point events excepted - are sets founded in such events. The author analyzes also the very relation between location and extension. (shrink)

The paper presents an analysis of two basic notions of the ontology of physics: the notion of physical entity; and the notion of spatio-temporal entity. The author claims that there are three types of physical as well as spatio-temporal entites: (i) objects; (ii) propertes; and (iii) relations. The philosophical background of the author's considerations is his conception of point-eventism.

Conceptual realism acknowledges the existence of abstract objects: theoretical realism acknowledges the existence of non-observable objects; whereas classical realism acknowledges the existence of observable objects. Similarly, temporal realism accepts the existence of future and past events along with present ones, and spatial realism accepts the events which occur there (else-where) as well as those that occur here. We dealt earlier with the three former kinds of realism and their opposites: nominalism, instrumentalism and (ontological) idealism [2]. This paper contains an examination (...) of the two latter forms of realism: temporal and spatial, and their counterparts: temporal and spatial irrealisms. Analogies and connections between these standpoints will be the focus of the paper. (shrink)

We know of three commentaries on Aristotle by Theodoricus de Magdeburg: The Quaestiones super De physica, the Quaestiones super De substantia orbis, and the Quaestiones super De anima. This paper presents an analysis of some of Thedoricus’ s questions with regard to three main topics: Matter and Substance, God, and Man and Soul. The investigation of the first two works – and of the first two topics respectively – starts with an assessment of their contents. It turns out, however, that (...) Super De physica scarcely differs from Super De substantia orbis and that the few differences are rather superficial. Theodoricus’ s Super De anima mainly expounds the theory of the intellect. The analysis concentrates on his role in the debates with other Latin Averroists such as John of Jandun. It is evident that Theodoricus, even in his disagreement with other philosophers, essentially relies on Averroistic thought; but he also strikes out in new directions. These two characteristics of his philosophy – consistency and originality – mark him as an outstanding thinker in the tradition of Latin Averroism. (shrink)

The main task of the philosophy of value is seen to be the working out of a conceptual framework, within which evaluative reasoning could be analysed. Such conceptual framework does not have to rest on evaluative assumptions, but will necessarily have same normative impact, namely by marking our evaluations more conscious and coherent. The article outlines six methods, which could be used by the philosophy of value to justify the choice of values.

Stanisław Głąbiński (1862–1941), economist and politician, and one of the main representatives of the historical trend, sought to develop the national school in the Polish economy. The nation and national idea were to become its starting point. By ‘people’ he meant the population in the political sense, i.e. the whole of society within the state, including the factions and national minorities. The subject of national economics is the national or social economy. It is the total unit of a higher order, (...) including all the households in the country linked by ties of mutual dependence, both material and spiritual. Its purpose and subject is the society, the nation. Therefore, national economics is a social science. Production is characterized by a social dimension, its size determined by both economic and non-economic factors as well as moral and ethical ones. These two aspects are characteristic of the two categories associated with it, i.e. the social resources and factors of production. The category of social resources is similar to Frederick List’s concept of productive forces, meaning the production capacity of the nation, the power of producing wealth. Głąbiński divides them into moral and material resources, attaching more importance to the moral resources. They are the fullest expression of the nation’s culture condition, the nation’s moral level and they also provide stable social bonds. The concept of moral resources involves two production factors: entrepreneurship as well as knowledge and work. The material resources represent the earth (nature) and capital. (shrink)