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How are we to responsively belong to tradition? This paper retrieves the concept of self-tradition(Sichüberlieferung) in Heidegger’s magnum opus Being and Time (1927). We will take as a guidinglight Heidegger’s designation of a mode of his phenomenology as “phenomenology of the inapparent”expressed in the 1973 Zähringen Seminar. We will pay special heed to the function of the middle voice,neutrality of Da-sein, and tautology in the question of Being and history and bring to light the relationbetween authentic temporality and authentic historicity in a tautological turning of the selfsame. Wewill make a remark on the delay of Da-sein’s authentic historicity in the light of the “self-tradition”which marks Heidegger’s non-metaphysical response to the heritage of metaphysics of presence. Inthe wake of the phenomenology of the inapparent, we will turn to Derrida’s 2008 text The Animal thatTherefore I Am to explore Derrida’s different approach to free the “I am” from that of Heidegger’s Dasein whose being is set in Jeweilig-Jemeinigkeit. We will show how Derrida’s invention of animot enableshim and us to speak with the voices of our non-human animal others and enables us to free ourselvesfrom the fixities of presence of the present in our thought, language, and sensitivity. In a relay of the twophilosophers’ reading of us and their ways of self-overcoming of man as rational animal, we will learnto be in question and to learn to relate to one another without reducing one to the other and other tothe one..
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The paper intends to supplement the studies of emotional affordances of BAA by elaborating on theconception of participatory sense-making as well as developmental studies on joint attention and interattentionality. I address different spheres of expertise from the experience-based phenomenologicalperspective, which allows exploring the problem both from the first-person and second-person perspectives. This research presents the conception of inter-selfness that carries on M.Merleau-Ponty’sidea of intercorporeality, T.Fuchs’ et al. analysis of intersubjectivity and phenomenologically orientedpsychoanalysis by E.Z.Tronick et al., R. Stolorow et al. The mechanism of BAA is presented throughthe conception of participatory sense-making and the idea of minimal inter-attentionality in developmental studies. The paper presents an emotional affordances scheme that illustrates the emotionalregulation of BAA.By examining this process of regulation one could see in what way the self becomesan inter-self in communication. The article also postulates correlation between cultural mediation ofemotional affordances and their direct accessibility from the second-person perspective. In the last partof the paper, I examine social interaction from the viewpoint of developmental studies (C.Trevarthen,V.Reddy, M.Carpenter). The developmental perspective supplements the idea of emotional regulationin interaction, by focusing on primary such forms of BAA between a caregiver and a baby, as jointattention and mutual gaze. Herein, I demonstrate how the initial forms of the positive bodily-affectiveattunement develop into the interattentionality and self-representation practices of the subject. Thispoint could contribute to the theory of personal identity by exploring the process of maturing of thesense of self in its different aspects. The results of the research could be useful for further study of BAAand its pathologies. The results could also be of use for the discussion on non-human or human-likeaffordance-based technological interaction theory.
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The concept of norms within philosophical texts is an ambiguous phenomenon. On the one hand, itcould be viewed as a certain mode of perception, but on the other hand, norms themselves are an objectof thought. Viewed from the phenomenological perspective norms determine the potential appearance of the object of perception. The aim of this article is to emphasize the role of norms as a mediumand from the perspective of phenomenology. To do this, the article answers three questions; firstly, thequestion about the application of phenomenology (more specifically Interpretative PhenomenologicalAnalysis (IPA)) in the analysis of social media perception, secondly, the question about the separationof subjective experience from lived experience. This distinction is essential in the context of the studyto understand what kind of descriptive forms can be expected from this type of study. Thirdly, the relationship between norms and normality and their presentation on social media is considered. In thiscontext, norms appear as a medium. The article is based on the research project “Philosophical Analysisof Information Perception in Social Media.” In discussing norms as a medium, the article pays significant attention to theoretical evaluation of the method. When confronted with everyday experience itemerges as a multi-layered phenomenon that holds various contradictions, and in trying to understandthem attention must be paid to the problem of thought-forming. Norms as a medium are understood incomparison with language. Language obscures itself in being there, but the moment it is studied it disappears into the abstraction of the word “language.” Norms, on the one hand, are presented as an objectof reflection, but at the same time its’ form and boundaries of presentation are determined by the normsthemselves. Norms are like a medium, like a screen through which what is happening is perceived.
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The secularized and rational-oriented mindset of the Western civilization does not preclude important elements of a religious worldview. The objective of the present study is to come to understand therole the categories of Being and God play in the present day spiritual situation. Heidegger’s and Rahner’s views are considered here within the prospective of the paradigmatic process. The latter marks thefading away of the classical understanding of God and search for new and divine meanings. ThereforeI suggest considering some of the most significant motifs in the two philosophers’ reflection as regardsthe history of western civilization and our epoch in the context of the categories of God and Being.Among these motifs there are such attitudes as subjectivism, self-suggestion, disposal of beings, planetarism, oblivion of Being, loss of origins, groundlessness, alienation, situation of meaninglessness. Itis due to these attitudes, especially owing to meaninglessness, that many people tend to raise again theissue of the concealed, the encompassing, God or Being. Or perhaps speaking about “Being” and “God”can be interpreted as something that leads to the oblivion of Being and to atheism. “Being” in Heidegger and “God” in Rahner single out the existential centre to which forms of life are related. Nowadays itis forgotten or even vanishes. “God” or “Being” hold everything together and confer meaning thereto.Could it be exactly what modern man is in search of? One has to find answers to these questions.
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According to Merleau-Ponty in his Phenomenology of Perception, we experience time as a “field ofpresence.” In his words, “It is in my ‘field of presence’ in the widest sense [...] that I make contact withtime, and learn to know its course.” This field is fundamental. It elucidates my spatial apprehension. Inhis words: “Perception provides me with a ‘field of presence’ in the broad sense, extending in two dimensions: the here-there dimension and the past-present-future dimension. The second elucidates thefirst.” In other words, I understand the spatial “here-there” dimension in terms of the temporal dimension. The “there” is what I immediately grasp in still having in hand “the immediate past.” In this article,I propose to examine the general conception of time as a field of presence. This examination can beseen as a kind of “thought experiment,” where we see what happens when we reverse this relation—i.e.,when we elucidate the “past-present-future dimension” in terms of the “here-there dimension.” Sucha reversal, I will argue, brings to the fore the pragmatic, spatial character of lived time. Not only doesit bring about a revision of horizonal structure of the field of presence, it also has consequences forpsycho-analytical research.
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Although Heidegger’s explicit account of “poetic dwelling” belongs to his later philosophy, there areimportant indications that he was already engaging with the core matter of the notion in his earlythought. Contrary to the idea that in Being and Time, “dwelling” amounts to mere practical copingwith the environment, we would like to demonstrate that the notion is already a poetic issue in his earlythought, as it requires the appropriation of our relation to the world via an authentic experience of finitude. Following a topological mode of thinking, the paper thematizes the connections between Heidegger’s early and later thought, and elucidates the following three points: First, “freeing” and “letting”appears as the appropriate ethos of a poetic experience of finitude, one that maintains the “clearing” ofmeaningfulness. Second, a topological reading of Being and Time can explicate the notions of authenticity and inauthenticity as different disclosures of the clearing where human being-world correlationoccurs. Third, the notion of “keeping-still” (Schweigen) can be interpreted as an authentic dispositionthat frees space for the disclosure of existence. The paper concludes that an authentic experience offinitude through “stillness” appears to reorient human ethos by releasing “discourse” from absorptionin “idle-talk” and that such an act of existential re-orientation of one’s disposition towards the world isthe essence of “authenticity,” and Heidegger’s early “poetic dwelling”.
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With this article I offer a close reading of Gadamer’s Aesthetics and Hermeneutics. The reason I drawattention to this essay is as a response to criticism aimed at Gadamer’s hermeneutic account of art. Inits reception, it has occasionally been viewed as too hermeneutical, too focused on understanding. Imaintain that Aesthetics and Hermeneutics can be considered exempt from this critique. Here, Gadamer offers us the hermeneutic experience in its most aesthetic guise: in being struck by the significanceof the artwork. The main purpose of this article is to clarify this experience. This task I undertake intwo steps. First, I emphasize the aesthetic nature of this experience of “being struck” by the artwork inan answer to Figal’s critique. As a supplement to Gadamer’s theoretical remarks in Aesthetics and Hermeneutics, I consider the performance piece Faust by Anne Imhof. The second step of my argumentintends to show that Gadamer does not “reduce” the aesthetic experience to a hermeneutic experienceof meaning but grounds the experience of art hermeneutically. I will argue for my thesis by closely reconstructing Gadamer’s argument in Aesthetics and Hermeneutics. The guiding question is, what is thesignificance of this aesthetic experience for Gadamer’s hermeneutics? Gadamer conceptually clarifiesthe experience of “being struck” in terms of the notion of contemporaneity. In my interpretation, theexperience of art shakes us with a sense of self-implication.
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Book review focuses on two books by Gunther Neumann, dedicated to the thought of Heidegger andLeibniz. If one of the books deals specifically with the understanding of freedom in both of the two philosophers, then the other one deals more with Heidegger’s three approaches to Leibniz’s thought: (1) Interpretation of Leibniz in the context of the making of fundamental ontology and in Being and Time, aswell as the reading of Leibniz after Being and Time; (2) Interpretation of Leibniz during the transition toEreignis thought; (3) Interpetation of Leibniz in the framework of Ereignis thought. Author’s scrupulousclose reading approach allows to show the changes in Heidegger’s approach to Leibniz’s philosophy, as wellas sketch out the placement of Leibniz’s great themes on the horizon of Heidegger’s history of the truth ofbeing. Author also shows that from metaphysics there stems a certain view in the modern philosophicaldiscussions oriented on neurosciences—a certain view on the human being and on the freedom of will.On this background Heidegger appears as a thinker who has looked beyond the alloy of metaphysics andsciences, in which the concept of freedom has been greatly restricted. Heidegger manages (thanks to theradical questioning of Being) to turn the view on the problem of freedom, which appears in G.Neumann’sbooks as the main problem of philosophy—through the contact of Leibniz’s thought and Heidegger’s.
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The review provides an outline of the collective monograph The Philosophy of Rhythm: Aesthetics,Music, Poetics, edited by Peter Cheyne, Andy Hamilton and Max Paddison, published by Oxford University Press, 2019. Concept of rhythm is analysed from different perspectives—philosophical, musicological and psychological. It considers a multidisciplinary approach and also includes both analyticand continental philosophical traditions. Rhythm is viewed as a pulse that is going through variousmetric structures including particular pieces of music, paintings, examples of poetry and philosophy.Twenty eight authors from the entire world discuss rhythm and specify definitions of rhythm. They tryto give answers on crucial questions uniting experienced rhythm in philosophy and arts, thus giving animportant contribution to rhythm studies. The book is organised thematically and based on differentaspects of rhythm manifestations. The main questions of the research are as follows: How is rhythmexperienced? Does rhythm necessarily involve movement? Why rhythm is so deeply rooted in human?How can static configurations be rhythmic? How does a rhythmic structure change from a stable pattern to a flexible texture? All these questions concern two interwoven issues common for the volume ingeneral: immanence of rhythm to arts and human experience of it.
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The collective volume Early Phenomenology in Central and Eastern Europe: Main Figures, Ideas, andProblems, edited by Witold Płotka and Patrick Eldridge, enriches the ongoing and highly topical research of the history of phenomenology with the thematization of a specific period and localizationof phenomenology. The authors of eleven chapters explore the emergence of phenomenology in localtraditions outside the Germanophone area, its appropriation and development, describing the uniqueforms it acquired in individual environments. The book clarifies the characteristics of the early waveof phenomenology and provides a list of Central and Eastern European phenomenologists who participated in it. On the one hand, the volume is a contribution to historiography, enriching the studyof the history of phenomenology thematically and thus contributing to the development of phenomenology itself; on the other hand, it introduces its own set of philosophical problems. These concernmethodology and the issue of the Central and Eastern European identity, which is examined throughthe prism of the development of local traditions of phenomenology. When exploring the latter it isuseful to introduce the concept of the marginocentric. This concept, which originated in comparativeliterature, facilitates an understanding of the unique cultural configuration of a concrete tradition in itscommunication with internal and external environments.
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In this article, I analyze the issue of the normativity of function presented in Krystyna Bielecka’s book Błądzę, więc myślę. Co to jest błędna reprezentacja? [I Err, Therefore I Think. What is Misrepresentation?]. I outline the general assumptions that, I argue, should be satisfied by a realistic and non-trivial theory of the normativity of representations. In the next part of the paper, I present the coherence-based account of system-detectable error and its main assumptions as defended by Bielecka. Then, I discuss the author's position on the issue of the normativity of representations, inspired by teleosemantics, which I refer to as epistemic. In the next part, I indicate two potential problems (i.e. attribution and observer) which are difficult to solve by a teleosemantic approach to normativity. After this, I suggest an understanding of representational functions and mechanisms in terms of explanatory normativity, and next, I discuss the role of environmental constraints in explaining normative mechanisms. In the summary, I defend Bielecka's approach, claiming that it can be supplemented with an ontical approach to normativity.
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Bardzo dziękuję wszystkim Komentatorom za inspirujące uwagi do mojej książki i koncepcji błędnej reprezentacji (Bielecka, 2019). Odniosę się do poszczególnych zarzutów, które pojawiły się w ich tekstach, a także punktów pomagających rozwinąć mi pewne wątki występujące w książce.
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This paper shouldn’t be considered as a specialized study on Augustinian texts. Its ambition is much limited: to show how the New Rhetoric offers a frame which helps to supplely address the competition between argumentative configurations emerging from different socio-cultural backgrounds. Saint Augustine’s Confessions, and in particular the critique of classical education which was the author’s own education, allows us examine 4 aspects which seem intimately intertwined in the Perelman’s system: (a) the relation between epideictic and education (as both reinforce the adhesion to fundamental values in a given society), (b) the socio-historically situated character of those values and (c) the interest of considering the New Rhetoric as a philosophical project?
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Reflection on human life often led to the conclusion that there is a source of life within man, which was called the soul. Various religions and philosophical systems have assumed that man is composed of soul and body. The problem is to determine the exact moment when the soul joins the body and a human being is created. The origin of the human soul is also a problem. In the history of philosophy there have been many attempts to solve these problems. According to Eriugena, man has soul and body. The soul is the essence of man. The essence of the soul is the intellect. The manifestation of the activity of the intellect is the human mind. The soul makes man discover that he was created to learn about his own unknowable intellect and God. The human soul exists prior to the human body. Every human being has a soul since conception, and the moment when the soul descends into the body eludes human cognition. This moment is a secret known only to the Creator.
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In this paper I examine a variant of the cosmological argument for the existence of God – the ‘proof from finitude’, and develop Georg W.F. Hegel’s intuitions on this issue. In conclusion, I point out the danger of confusing the cognitive order (the finite as a premise for “proving” the reality of the infinite) with the ontic order (the presumed dependence of the infinite – especially as realised in God – on the finite).
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The problem considered in this article concerns the relationship between the pre-scientific and philosophical knowledge of God’s attributes. The paper argues that although common sense does not experience omnipotence, omniscience and omnipresence directly in the world, it nevertheless attributes them to God. Common sense, however, cannot justify their attribution to God. The problem of justification arising from a pre-scientific cognition is dealt with, among others, by philosophers. On the one hand, this confirms the idea that philosophy corrects and complements pre-scientific cognition. On the other hand, however, it is argued that pre-scientific knowledge is sufficient to recognise and get acquainted with God’s attributes.
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On the occasion of the 30th anniversary of the award to J.M. Bocheński of the honoris causa doctorate by the Academy of Catholic Theology in Warsaw, we have studied the documents related to that event, which can be found in the Archives of the Cardinal Stefan Wyszyński University in Warsaw. We have also discovered audio recordings and photos from the ceremony, as well as documentation from the Faculty of Christian Philosophy, which shows the efforts made to award Father Bocheński that title. It turns out that from 1981, the Faculty passed a resolution on that matter three times. The aim of this paper is to discuss these archival materials.
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The aim of this paper is to present and analyse the views on logic of the members of the so-called Cracow Circle, namely the Dominican Father Józef (Innocenty) M. Bocheński, Rev. Jan Salamucha, and Jan Franciszek Drewnowski. They tried to apply the methods of modern formal/mathematical logic to philosophical and theological problems. In particular, they attempted to modernise contemporary Thomism (the trend which was then prevailing) by employing logical tools. The influence of Jan Łukasiewicz, the co-founder of the Warsaw School of Logic will be also discussed.
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Some fragments of the book (threads about the "weak God") may bring to mind the philosophy of Gianni Vattimo, who makes a very interesting reinterpretation of the Catholic tradition, but in a secularized and completely immanent version. A deeper consideration of this could enrich the book that is already extremely erudite and very professionally written.
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