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For Heidegger, the Logos is а „gathering together” of being from its disclosure in the existent, and as such, the concept always implies and enters into a connection with the existent. Within the framework of Palamite theology, the same can be said, with astonishing consistency, about man within the space of the ontotes, the living space revealed by God to the existent, inasmuch as in man, as in the existent, being flashes forth. Man receives it as a “grace” within himself, entering with his own being into a connection with God by grace (kata harin); man “gathers together” within himself, most really, God's being ad extra, and thus, by communicating with God, exercises "logic" in the Heideggerian sense. The trinitarian and oikonomian dimension by the Son (Logos) finds in man the same correspondence – through human being in the sense of Heidegger’s Logos. The two (dia) indicate that the being gathered through the Son, and also through man, is included in the communication between the Creator and creation.
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The text deals with freedom of will and conscience. A distinction is drawn between formal-actual will and, respectively, formal-actual conscience. It is shown that freedom without necessity in its content is arbitrary, and although the arbitrary seems at first glance to be free, it is in fact the opposite. Will is free when it is moral and based on law, not when it is full of the arbitrariness of the subject
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Ivan Gyuzelev was the first thinker after the Bulgarian Liberation in 1878 to propose an original philosophical system of his own. The aim of this paper is to provide an answer to the intriguing question as to why younger Bulgarian philosophers did not subsequently elaborate this system and establish a specific idealist tradition. Three different reasons are clarified as providing respective answers to the question relevant to three different historical periods: the first – until the end of the 1940s, the second – from the beginning of the 1950s to the end of the 1980s, and the third – from the beginning of the 1990s onwards. Gyuzelev’s intellectual enterprise has remained a solitary island surrounded by a sea of other philosophical conceptions that have attracted the interest of Bulgarian philosophers.
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Taking the standpoint of monotonicity reasoning, this paper provides a systematic way of looking at the inference pattern mou in the Mohist text. We have taken a logical, as well as a linguistic perspective, emphasizing features of classical Chinese, the role of context, and making use of any possible clues that we can find from the old text. By applying monotonicity rules we provide a uniform account of why shi er ran examples are valid inferences, and shi er buran examples are counter-examples.
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My goal of this article is to analyze the argumentation lines for the correctness of standard logic. I also formulate a few critical and comparative remarks. I focus on four the most coherent and complete argumentations which try to justify the distinguished position of classical logic. There are the following argumentations: Willard van O. Quine’s pragmatic-methodological argumentation, Jan Woleński’s philosophical-metalogical argumentation, Stanisław Kiczuk’s ontological-semantic argumentation, argumentation based on metalogic. In my opinion, the thesis concerning the correctness of classical logic is rationally justified by these argumentations. The problem remains whether the analyzed standard logic is the only proper logic.
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In the paper, we try to find a new, intuitive solution to the Fitch paradox. We claim that traditional expression of Knowability Principle (p → ◊Kp) is based on erroneous understanding of knowability as de dicto modality. Instead, we propose to understand knowability as de re modality. In the paper we present the minimal logic of knowability in which Knowability Principle is valid, but Fitch Paradox does not hold anymore. We characterize the logic semantically as well as by an axiomatic and tableaux procedure approach.
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Analyzing situations where information is partial, incomplete or contradictory has created a demand for quantitative belief measures that are weaker than classic probability theory. In this paper, we compare two frameworks that have been proposed for this task, Dempster-Shafer theory and non-standard probability theory based on Belnap-Dunn logic. We show the two frameworks to assume orthogonal perspectives on informational shortcomings, but also provide a partial correspondence result. Lastly, we also compare various dynamical rules of the two frameworks, all seen as generalizations of classic Bayes’ conditiong.
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In the article we present an extension of the minimal, normal positional logic, i.e., the logic with realization operator MR. Positional logic is a philosophical logic that makes it possible to relate sentences to contexts that can be understood in many ways. We enrich the basic language of minimal positional logic with additional expressions built with predicates and positional constants. We also accept expressions built with the realization operator and many positions, like: Ra1,K,an(A) Thanks to this, we increased the expressivity of minimal positional logic. In the article we point to many examples of the fact that, thanks to this small change, complex theories based on the proposed extension can be created. As a theory of proof for our logic, we assume tableau methods, showing soundness and completeness theorems. At the end, however, we show that the logic studied here is only a language extension of the MR: all theorems of the extension have their equivalents in pure MR theorems. However, theories built upon the proposed extension can express much more than theories built upon pure MR.
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The objective of this paper is to formulate adequate set theoretic semantics for Tkaczyk’s positional calculi and (Tkaczyk 2007).The objective of this paper is to formulate adequate set theoretic semantics for Tkaczyk’s positional calculi RB, RK, and RP (Tkaczyk 2007).
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This study examines where Ficino appears in The Anatomy of Melancholy and which books of De vita Burton he may have read himself. Since it is known that the Third Book, De vita coelitus comparanda, which deals with astrology and talismans, has been omitted from most of its editions, the main question is whether Burton has personally studied the latter. To this end, I also looked at Ficino’s mention by name and possible textual quotations in the Introduction and the First and Second Partitions. The Third Partition, which discusses love and religious melancholy and quotes Ficino in connection with his Commentary on The Symposium, is discussed elsewhere. Based on Burton’s thirteen Ficino quotes in the First Partition of his work, we might think that he knew only the First and Second Books of De vita directly. However, in the nine quotes from the Second Partition, which presents the cure for melancholy, Burton touches on the subject matter of the Third Book on several points. Thus, we can say that he must have read all three books of De vita, and thus also De vita coelitus comparanda. Although he once studied these thoroughly, he did not check the places cited at the time of writing, so his quotations are somewhat inaccurate. The Oxford scholar quotes many of Ficino’s arguments about melancholy, not from himself but his contemporaries. Thus, in Burton’s work, we see not only how well he knew the Florentine philosopher’s work On Life, but also how much Ficino’s teachings in De vita were already built into the public consciousness when Burton wrote The Anatomy of Melancholy.
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In this article, we propose a comparative analysis of the symbolism of the god Hermes, focusing in particular on two of his representations: that of messenger of the gods and that of phallic god. The first of these representations sums up two essential attributes of the god: on the one hand, bearer of the message/ word of the gods (Hermes the Arcadian) and, on the other, guide of souls (Hermes Psyhopompos) to and from the World Beyond. The second representation, that of phallic god, may not seem to have a direct connection with the two attributes mentioned above. At the level of literal interpretation, the two representations are indeed parallel to each other – appearing that they cannot (or should not) ever intersect. However, a closer analysis of the symbolic meanings will lead us to the hypothesis that the god’s aspects are rather complementary than parallel. In other words, the attributes of messenger of the gods and guide of the souls are not “contradicted” in the second representation, but, on the contrary, they are found in another symbolic form or they are, at least, supplemented by another symbolic form.
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