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The aim of this paper is to discuss the content and cognitive function of epistemic emotions such as feelings of correctness and incorrectness. I claim that a proper explanation of such feelings should take into consideration the non-metarepresentational, non-criterial, and non-discursive character of epistemic emotions. With reference to the issue of primitive normativity and rule-following, I argue that we can connect epistemic emotions with the problem of meaning and claim that a specific class of epistemic emotions, i.e. feelings of correctness and incorrectness, is a necessary condition of meaning.
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This article discusses the extent to which normativity is situated in human biological and cultural ecosystems, with an emphasis on the role of artefacts. The basic question addressed is whether affordances – however defined – may be normative. The text briefly introduces cognitive ecology and ecological psychology, and then moves on to consider and reject the possibility of applying classical affordance theory to normativity. Lastly, it attempts to modify this account by referring to social and cultural affordance. The review and its conclusions are complemented by an original proposal to advance research on the normativity of affordances through an analysis of their structures and by stressing the role of human-artefact interaction.
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The aim of the present investigation is to sketch a new approach to analysing normativity. First (§1–2) I locate the problem of normativity in the landscape of contemporary philosophy and focus on the dispute between naturalism and antinaturalism. Then (§3) I discuss the so-called top-down approach to studying normativity, to which I oppose the bottom-up approach inspired by contemporary philosophy of science (§4). I see the integration of these approaches as enabling investigations of normative phenomena that do not reduce them to just one type of normativity (e.g. morality).
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This article critically discusses the ethological and ethical-empirical perspectives concerning the reflection on morality within the Lvov-Warsaw School. Focusing on Maria Ossowska’s research we highlight the tendency of ethological analysis to annihilate the specificity of moral normativity (moral imperativeness), as well as the ambiguity of Ossowska’s conclusions and her predilection for emotivism. Similarly, an examination of Tadeusz Czezowski’s views reveals a propension to argue for the scientific (empirical) status of axiological and deontic standards, which can be regarded as true or false statements. In conclusion, Maria Ossowska’s and Tadeusz Czezowski’s model of normativity is compared with the moral imperativeness available at the level of experimental moral philosophy.
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The main aim of this article is to analyze the concept of normativity in the philosophy of weak thought developed by Gianni Vattimo. Weak thought refers to the idea of the weakening of existence in times witnessing the end of metaphysics, and to a challenge to the Cartesian conception of the subject. This philosophical tradition does not entirely give up on moral normativity. Vattimo proposes a weak notion of normativity, i.e. persuasion, without claims of universal applicability. Weak normativity grows out of dialogue with and respect for tradition, and recommends compliance with specific moral principles. However, it does not consider their applicability to be universal. This kind of normativity is established on the basis of cultural heritage, agreement and social contract.
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The claim that philosophy should be cultivated in a coaching style is the main thesis of this article. In the first part of the essay, I explain the distinction between a coaching (Socratic) paradigm and a scholastic (Aristotelian) paradigm of philosophy . In the second part , I present Frankl’s logotherapy as an example of Socratic or coaching philosophy. The coaching model of philosophy, neglected by mainstream philosophy, found its place in humanistic psychotherapy. Finally, the last section of the article contains some practical examples of coaching methods applied to the teaching of philosophy (epistemology).
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This article examines the principles and methodology of philosophical counseling, including a case study on the experience of mourning. The philosophical approach will be compared and contrasted with psychological therapy, focusing in particular on brief therapy and coaching as forms of therapy oriented towards personal development. The main purpose of this article is to highlight the specific human needs that philosophical counseling can satisfy. The author suggests that philosophical counselling provides values that are not available to the same extent in other forms of therapy discussed in the paper. The analysis presented is also indirectly focused on the skills required to practice philosophical counseling.
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This article is an attempt to define philosophical counseling and compare it to professional psychological help, psychotherapy and coaching. In the first part, the author describes different types of psychological help and compares them to philosophical counseling. The next section focuses on psychotherapeutic approaches, which are also compared with philosophical counseling. Lastly, the author describes coaching, outlines commonalities with the other approaches and offers advice to the philosopher. The general conclusions of this comparative analysis can be summarized as follows. Philosophical counseling is a young field in Poland. We need to clarify its conceptual framework and scope by clearly demarcating the activities of philosophical counselors, psychologists, psychotherapists and coaches. It is important to emphasize that philosophical counseling is an approach to working with mentally healthy people, and that it cannot replace individual or group psychotherapy and professional psychological help. It is, however, an interesting approach similar to coaching. Philosophical coaching has great potential to become a successful practice for promoting the personal development of healthy people.
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This article presents an intuitive and synthetic interpretation of Socratic maieutics. In it we share the results of the workshop series : ‘How to make use of your own stupidity? Philosophical consulting in psychology’, held at Warsaw University and the University of Social Sciences and Humanities in Warsaw from 2004 to 2012. This was the first seminar series on philosophical counseling examined in academic settings in Poland. Interpreting Socratic maieutics in the spirit of Homeric psychology contributed to the formulation of a number of exercises on conscious speaking, which were incorporated into academic teaching. Students were asked to write down their observations during an exercise, and some sessions were filmed. This allowed us to gather very interesting material, which was the basis for further theoretical and empirical research. In this article, I briefly illustrate conscious speaking, present notes from student exercises and share short recorded material.
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This article sketches a conception of philosophical coaching – a new practical discipline offered at the University of Opole since 2016. In the first part of the essay, Plato’s ontology is considered through the lenses of process philosophy. Following this interpretation, Plato’s ontology becomes a kind of metaphysics of experience. The so-called „true Being” is not the realm of abstract realities. Rather, it refers to a kind of experience that discloses to us the real meaning of particular life situations, i.e.. their meaning viewed from the perspective of the Good. Plato’s philosophy turns out to be a logotherapy or spiritual practice, which consists in liberating the mind by diverting it from pathological pseudo- -meanings and directing it towards the Meaning. Finally, the last part of the article details the skills which students graduating in Philosophical Coaching should possess.
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Praxeology, the practice formulated by the French intellectual Alfred Espinas and Alexander Bogdanow (Malinowski), is the science of the efficiencies of human activity. As Tadeusz Kotarbiński and Tadeusz Pszczołowski argued, praxeology is a general methodology focused on separating and systematizing various forms of activities , as well as an attempt to improve and make them more practical. This assumes a certain analysis of reality and some way to handle it with available resources. Praxeology as a tectology strives to organize or merge the opulent and complicated accumulation of resources into a whole. This accumulation should be able to guarantee that the resources are adjusted to a certain goal to achieve the optimal result.This article stresses the relevance of praxeological arguments to the coaching process as supporting others in the self-discovery of their own abilities and resources to efficiently accomplish their own goals.
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This paper discusses the theoretical assumptions behind the conception of the logic of faith and deed (LF&D) and outlines its formal-axiomatic frame and its method of construction, which enable us to understand it as a kind of deductive science. The paper is divided into several sections, starting with the logical analysis of the ambiguous terms of ‚faith’ and ‚action’, and focusing in particular on the concepts of religious faith and deed as a type of conscious activity relating to a matter or matters of social importance. After outlining the main ideas and basic assumptions of the theoretical conception of the LF&D as an axiomatic theory, the author introduces some axiom systems for: 1) the logics of faith LF (doxastic logics), 2) the logic of deed LD, and 3) certain logics of norms DL (deontic logics) connected with „duties” and concerning actions/deeds. Lastly, the paper outlines the scientific LF&D based on the three types of logic 1)–3).
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This article discusses the perspectives for the development and thus the future of Thomistic philosophy in Poland. This issue is considered with respect to specific studies outside the main object of interest of general metaphysics, and which take the form of detailed and applied metaphysics. While the former refers to a narrow field of research, the second uses the achievements of other and more basic philosophical sciences, including general metaphysics. Metaphysics of this kind constitutes a broadly understood study of what is most fundamental not for being as such, but for all basic types of objects in the realms of nature and culture. It is not, however, alternative to general metaphysics, which explores reality in its transcendental dimension. On the contrary, by using its achievements it establishes a connection with it and constitutes its necessary complement. By developing this metaphysics, this article illustrates the philosophy of nature, philosophical anthropology and two forms of the philosophy of human action, namely, religion and morality. Some of the topics they suggest have already been taken up by many representatives of Thomist thought in Poland, while others can be the object of future research. The realization of these forms of metaphysics corresponds not only to the structure of a pluralistic reality and an interrelated series of dependencies, but also highlights current and new problems that require a thorough and comprehensive approach, which can only be provided by a metaphysical perspective within Thomistic philosophy.
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This paper proposes a conceptual model that fosters interdisciplinary thinking and critical thinking by connecting the three main philosophical traditions that impact modern thinking – British empiricism, Continental Europe subjective idealism, and realism – with their epistemological foundations and in combination with modern social disciplines: ethics, social responsibility, and political economy. Through a statistical analysis this paper shows which of the three epistemologies produces better social outcomes.
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The developments in 19th century life-science were, in many ways, a continuation of the scientific revolution that begun in the 16th century. Yet, these developments also marked a new era, since now not only matter, but also life and humans, could, ostensibly, be understood within the scientific paradigm. In the article, I argue that these developments met with two basic and polarized responses, which are manifested in the dichotomy between modernism and postmodernism. Moreover, this dichotomy continues to divide both the academic world and society more generally. However, I suggest that there is a third possible response, one taken by Henri Bergson and one that has received much less attention. This response offers a middle way between these extremes, acknowledging scientific achievements yet emphasizing the uniqueness of life and human existence. It thus seeks to maintain the autonomy of the study of life and of philosophy as a life-oriented discipline.
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In this paper I shall defend a moderate version of original meaning originalism inconstitutional interpretation. First, I will explain some relevant distinctions andqualifications related to originalism and to the specific version of the theory ofconstitutional interpretation which I will present here. Next, I will briefly comparethis version of originalism with the view traditionally regarded as originalism’snatural opponent, the doctrine of the living Constitution, and I will argue that thesetwo views are in fact compatible with each other once certain reasonablequalifications have been made to both of them. I shall then offer arguments in favorof the version of originalism presented here, which mainly have to do with therelation between a democratic system under a written constitution and the conceptsof the rule of law and human rights. Finally, I will defend this version of originalismagainst views that hold that, in certain constitutional cases, once the originalmeaning of the Constitution, so to speak, “runs out”, non-originalist methods shouldbe employed to reach a legal solution
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The article discusses the project of radicalization of phenomenology in Jean-LucMarion. The very idea of radicalization has been associated with phenomenologysince its origin and means a return to the main idea to study the appearance ofphenomena, rethink it and draw the maximum consequences from it. Marion argueswith Husserl and Heidegger, who, in his opinion, stopped halfway in thephenomenological path: the first reducing all phenomena to objects, the secondreducing everything to being. Meanwhile, Marion is about freeing the phenomenonso that it appears on its own and as it is. In this purpose, he adopts the fundamentalprinciple of phenomenology as “so much reduction, so much givenness”, whichshows that he bases his project on two concepts: reduction and givenness. The nextstep is to develop the issue of givenness and describe phenomena in its light.Marion's precious discovery is the saturated phenomena, which are characterized byan excess of visibility relative to the concept. Marion's project is completed with ananalysis of the gift and the subject. It should be noted that, despite polemics, Marion'sphenomenology is an interesting and successful attempt to radicalizephenomenology. Its valuable contribution is reflection on the fundamental principlesof phenomenology, which gains value especially in the time of various “appliedphenomenologies”.
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