Individuals in dating and marital relationships experience various transgressions that require forgiveness (e.g., hurtful communication, mistrust, lies, or infidelity). This study examines forgiveness-granting strategies in the context of forgiveness tendency, relationship length, commitment, satisfaction, and relational consequences to better understand relationship dynamics. 649 individuals (532 dating, 117 married), aged 18–65 (M = 26.00, SD = 8.82) participated. The sample included 517 women (79.7 %) and 132 men (20.3 %). Participants described a forgiven transgression and completed questionnaires, including the Multidimensional Forgiveness-Granting (...) Scale (MFGS), Transgression-Related Interpersonal Motivations Inventory (TRIM-18), Relationship Assessment Scale (RAS), and the commitment subscale from the Investment Model Scale. One open-ended question (types of forgiven transgressions) was analyzed consensually. Quantitative data were analyzed using correlational analysis, regression analysis, andt-tests. The most common transgression was infidelity. A linear regression analysis showed that the strongest positive predictor of relationship satisfaction was the tendency to forgive one’s partner. Nonverbal displays positively predicted relationship strengthening, while the discussion strategy predicted relationship deterioration negatively. These findings emphasize the importance of how forgiveness is communicated and may inform interventions to enhance romantic relationships. (shrink)

What duties do people have in the face of noncompliance of others with their duties? The paper defends the duty to take up the slack when slack taking is necessary to assist those in dire need. This duty has been criticized by J. L. Cohen, Liam Murphy and, more recently, David Miller. The duty is defended against arguments that appeal to the structure of the duty to aid, fair shares, responsibility, counterintuitiveness, and perverse consequences. The paper considers the implications of (...) the duty for the case of aiding refugees. (shrink)

We prove that any 1-closed (see def 1.1) model of the Π 2 consequences of PA satisfies ¬Cons PA which gives a proof of the second Godel incompleteness theorem without the use of the Godel diagonal lemma. We prove a few other theorems by the same method.

A bi- or multilingual repertoire is a complex and dynamic system of languages (Herdina & Jessner, 2002; Herwig, 2001; Larsen-Freeman & Cameron, 2008; Stotz & Cardoso, 2022) which interact with each other and with the conceptual system (Kroll & Stewart, 1994; Pavlenko, 2009). Importantly, fluent and regularly used native languages are not spared from the influence of later acquired non-native ones. The paper presents the results of a case study conducted with a native speaker of Polish with three additional languages: (...) English, German, and French. Based on the analysis of the instances of lexical reverse transfer observed in the spoken production in her L1, it is concluded that reverse transfer may lead to partial L1 attrition, at least when the monolingual perspective is taken. From the multilingualism point of view, reverse transfer should rather be treated as a phenomenon leading to partial restructuring and enhancement of mother tongue competences. (shrink)

The paper reports the results of a comparative analysis of the two groups students coming from temporarily disconnected families due to foreign work parents and teenagers with the same social environment, but without the experience of separation time. The subject of the analysis was: the cohesion of a family from the perspective of the evaluated adolescent and three factors of psychological loneliness: social loneliness, emotional loneliness and existential loneliness. The Loneliness Scale was used based on an original concept of multidimensional (...) sense of loneliness. The questionnaire for the survey of family cohesion were used too. The age, gender, family structure and the family lifestyle were controlled. Obtained results revealed significantly lower cohesion and significantly higher existential loneliness in group of teenagers from temporarily disconnected families. Not confirmed the supposition that made in earlier studies of temporarily disconnected families due to economic migration, that these teenagers suffer from a sense of emotional loneliness There has also confirmed the belief that the level of family cohesion and a sense of loneliness in adolescents is associated with atypical organization of family life associated with the duration of migration of parent/parents, frequency of contact with family members working abroad: mothers, fathers or broth parents, the duration of stays at home. (shrink)

In this article I challenge the claim that nuclearity is a central principle in the organization of texts. I propose the Framework for the Relational Analysis of Texts which accounts for the paratactic and hypotactic realization of coherence relations. Within this framework, the taxis of coherence relations is co-textually dictated. I consider the writer choices in the distribution of discoursal salience and the intertextual and intercultural variation of these choices. It is suggested that divergence between approaches that perceive text as (...) exhibiting both hypotactic and paratactic organization and those that see nuclearity as a basic characteristic of text structure arises from differences in the linguistic corpora examined during the construction of respective theoretical frameworks. (shrink)

This paper is an attempt to count the proportion of tautologies of some intermediate logics among all formulas. Our interest concentrates especially on Medvedev’s logic and its fragment over language with one propositional variable.

In his life and work, Leszek Kołakowski traversed many paths, some more and some less well-known. The main focus here is on Kołakowski’s involvement in what one may call an anthropological variant of philosophy of culture. Anthropological philosophy of culture bases on the following assumptions:1. Human conduct is determined by culture. There is neither humanity without culture nor culture without humans.2. Human conduct is by nature referential, in other words, the factual alone is not enough for humans who tend to (...) reach beyond it in their search for the most elemental and ultimate truths.3. Culture is a dynamic phenomenon and a challenge on the path to self-awareness.4. Axiological sensitivity.5. The culture philosopher is immersed in the culture he studies and, by revealing that which it conceals, is a source of reflection on this culture. All these assumptions lie at the core of the philosophy of Leszek Kołakowski. (shrink)

John Rawls tells at the start of A Theory of Justice that his theory is intentionally constrained in two ways: it is ideal and focuses on the justice of the basic structure of society. This chapter begins by evaluating Rawls's claim that ideal theory sets the target of reform for nonideal theory, whose task it is to work out what to do “under less happy conditions.” It states that it is unclear just when ideal theory can inform the priorities of (...) nonideal theory. The chapter also presents discussions on whether the ideal theory is utopian and concessive to human nature. Even the kind of nonideal theory that delivers concrete action‐guidance for “us” remains unhelpfully ideal if it does so merely in the form of policies or institutional arrangements. (shrink)

The two main questions addressed in the chapter are “What is the point of (good) nonideal theory?” and “Can (good) nonideal theory be done in isolation from ideal theory?” To address them, I distinguish between different types of nonideal theory and locate nonideal theory vis‐à‐vis ideal theory as well as realism and applied philosophy. I argue that nonideal theory is useful but some of its versions need to concede that they are defeatist. I also argue that nonideal theory builds on (...) ideal theory, though not in all the ways suggested by defenders of ideal theory. (shrink)

We try to translate the intuitionistic propositional logic INT into Brouwer's modal logic KTB. Our translation is motivated by intuitions behind Brouwer's axiom p →☐◊p The main idea is to interpret intuitionistic implication as modal strict implication, whereas variables and other positive sentences remain as they are. The proposed translation preserves fragments of the Rieger-Nishimura lattice which is the Lindenbaum algebra of monadic formulas in INT. Unfortunately, INT is not embedded by this mapping into KTB.

The aim of my article is to analyze the concepts and phenomena of diagnosis and recognition, often considered to be semantically identical. While in psychiatric practice such an identity does not necessarily have adverse effects, in the anthropological and cultural domains identification of diagnosis and recognition may cause stigmatization, or other undesirable consequences. The article attempts to justify this thesis.

In what follows, we revisit the most promising conceptions of “hope” while following Haraway’s admonition to “stay with the trouble.” Thirty-five years after Haraway’s opening to the Manifesto for Cyborgs where she states that “irony is about contradictions that do not resolve into larger wholes”, we move with her ceaseless task to eschew resolution and certainty, urging instead a radical contingency that is fundamental to thought itself. The radical contingency recognizes the limits of what any one individual or one species (...) is capable of unto itself. Any such exceptionalism is spurned. The possibilities of thinking-with, and making-with, are the necessary path of the troubled present. And there is no escaping the present, a present that is thick with affliction but is still unfinished and ongoing. We enter into the thick presence of our ongoing conversation around hope by revisiting the concepts that help us to think our thoughts, exploring how these conceptions worked and did not work for our collective thinking. We then build on the concepts’ appendages, their attachments and detachments to our conversation around hope, by sketching Haraway’s materialist challenge to hope, and her refusal of futurism and contingency that raise some questions about the potentialities of “critical hope.” Finally, we situate our work within an understanding of the “pedagogical work of the concept,” drawing a line from Haraway to Stengers to Deleuze, which allows us to explore resonance between concepts and posit a “pedadogy of the concept” to situate the limits of hope and potentialities of “staying with the trouble.” To work towards a pedagogy that “stays with the trouble,” we extend Haraway’s critique that it matters “what thoughts think thoughts” by suggesting that it also matters which feelings we feel with, highlighting the vital necessity of feeling to the project of staying with the trouble. (shrink)

Preview: /Zofia Rosińska interviewed by Mikołaj Sławkowski-Rode/ MSR: Your book Po śladach. Doświadczenie modlitewne w ujęciu filozofii kultury [After the Traces. The Experience of Prayer in the Perspective of Philosophy of Culture] has an unusual format for an academic work. Apart from an overview and discussion of various conceptions and examples of prayer you have added an annex containing eight interviews with various people as well as five testimonials concerning the experience of prayer – some very intimate. What was (...) the motivation for choosing such a format and how did you select the texts comprising the annex? ZR: My book is not a cultural study or a work of theology, psychology, or psychiatry, although it touches the boundaries of all these disciplines. What I mean here is that it takes up topics and utilizes the categories specific to these fields. My book is a book about the human being and it is written from the perspective of philosophy of culture. You say that the format of my book is not typical for an academic work, because of the decision to include the annex containing conversations with people who pray and with others who reject it. This is true. However my book necessitates this minor structural difference. The goal of the book was to discern and understand various forms of prayer present in our culture: from set prayers through poetry, painting and music to activities like work. I call this ‘ontological prayer’. Unfortunately I could not include painting and music in this work. (shrink)

For the given logical calculus we investigate the proportion of the number of true formulas of a certain length n to the number of all formulas of such length. We are especially interested in asymptotic behavior of this fraction when n tends to infinity. If the limit exists it is represented by a real number between 0 and 1 which we may call the density of truth for the investigated logic. In this paper we apply this approach to the intuitionistic (...) logic of one variable with implication and negation. The result is obtained by reducing the problem to the same one of Dummett's intermediate linear logic of one variable (see [2]). Actually, this paper shows the exact density of intuitionistic logic and demonstrates that it covers a substantial part (more than 93%) of classical prepositional calculus. Despite using strictly mathematical means to solve all discussed problems, this paper in fact, may have a philosophical impact on understanding how much the phenomenon of truth is sporadic or frequent in random mathematics sentences. (shrink)

What’s special about human rights? For Rowan Cruft human rights are special because they capture the importance of the good of the right-holder. But his account struggles with explaining the existence of global socioeconomic human rights. I argue that such rights exist and show how we should revise Cruft’s account to accommodate this.

The dead are among us. We are reminded of their names through the books we read, the hoovers we buy, the sandwiches we consume, the tarmac we travel on, the wellingtons we wear, or, frequently, the buildings we visit. Even if we settled on the criteria for being worthy of commemoration, what should we do about the fact that there seem to be so many people who would likely meet them? Commemoration is a form of attention giving, and attention is (...) a scarce resource. It is scarce even if it could be permissibly commanded at will. It is even more scarce when commanding attention may violate someone's freedom to decide for themselves where to bestow it. I will argue that when it comes to public commemorative attention, there are duties that fall on us all to remember the now dead victims of injustice. I will also offer reasons for why such duties would normally mean that we need to prioritize the remembrance of the victims of injustice ahead of remembrance that might be owed to those who had expectations of being remembered or even took steps by donations to secure such remembrance. (shrink)

In this paper we construct a continuum of logics, extensions of the modal logic T2 = KTB ⊕ □2p → □3p, which are non-compact and hence Kripke incomplete.

In Utopophobia Estlund offers a prominent version of a conditional account of feasibility. I think the account is too permissive. I defend an alternative incentives account of feasibility. The incentives account preserves the spirit of the conditional account but qualifies fewer actions as feasible. Simplified, the account holds that an action is feasible if there is an incentive such that, given the incentive, the agent is likely to perform the action successfully. If we accept that ought implies feasible, then we (...) should reject some normative requirements on agents that Estlund would accept in light of his more permissive conditional account. But we can still recognise normative requirements on individual and collective agents that, if complied with, would result in a world that is radically better than our own. (shrink)