Autorzy argumentują, że Bóg może być zarówno wszechmocny, jak i wszechmocny, oraz że Bóg może być zarówno wszechmocny, jak i nieskazitelny. Proponują pięć warunków filozoficznej adekwatności dla koncepcji maksymalnej mocy i przedstawiają analizę, która spełnia wszystkie pięć warunków. Jak argumentują, analiza ta jest zarówno filozoficznie adekwatna, jak i teologicznie akceptowalna.

Příspěvek si klade dvojí cíl. V prvé řadě je jeho záměrem vyzdvihnout přínos monografie O revoluci pro celek myšlení Hannah Arendtové. Především pak nabízí interpretaci klíčového oddílu knihy, v němž spočívá vlastní jádro arendtovského návrhu „nové politické vědy“. Ústředním pro politický řád se ukazuje být rozdíl mezi pramenem moci a pramenem autority, která politickému řádu propůjčuje stabilitu. Příspěvek dokládá, že Arendtová v zakladatelském aktu politického společenství spatřuje dva „bludné kruhy“ – bludný kruh legitimity moci a bludný kruh legitimity zákonů. Zatímco (...) s prvním bludným kruhem si zdařilá americká revoluce věděla rady, druhý bludný kruh, který odkazuje k potřebě autority sankcionující pozitivní zákonodárství, ji uvedl do teoretických obtíží. Stať ukazuje, že Arendtová sama důsledně trvá na možnosti nalézt pramen autority výhradně v prostoru politického jednání. (shrink)

One can speak about mathematics too simplistically. On the one hand, school programs are such examples. On the other hand, the function of mathematics in elementary physics very much indicates the profound philosophical significance of mathematics: the author claims that mathematical language is a kind of command language, i.e. it is not just a description, but a control which has a specific power to manage the reality. This language has its proper hierarchy and structures which humans only are just starting (...) to understand and to use in basic ways, not without errors. Therefore some ethics regarding human mathematical thinking are needed: the affirmation of life. (shrink)

The anal y sis is based on a the ory that con cen trates on com mu ni ca tion as the axis of in ter me di a tion be tween pol i tics and de moc - racy. It at tempts to an swer the ques tions: i) Should pol i tics be de fined as a com mu ni ca tive fact?, ii) Can so ci ety’s com mu ni ca tive sy..

The method of cases (MOC), as standardly construed, involves an evidential appeal to intuitions. Philosophers, however, often argue for their case verdicts, they offer reasons for accepting their truth. According to Max Deutsch and Herman Cappelen – whose ground-breaking case studies first drew attention to this underappreciated phenomenon – their reason-giving would constitute compelling evidence that, contrary to the received view, philosophers relying on MOC regard arguments, not intuitions, as their main justificatory source. This explanatory hypothesis has met with substantial (...) resistance among metaphilosophers. The main goal of this paper is to broaden the theoretical playing field by considering a yet unexplored alternative hypothesis. I argue that said phenomenon in fact admits of an alternative, intuition-friendly explanation in light of a fundamental distinction in justification theory which has been entirely overlooked by the current debate – i.e. the one between justifying a belief and being justified in holding it. This distinction, I suggest, allows one to naturally construe philosophers’ justifying activity as a dialectically motivated kind of proactive reasoning geared toward the goal of maximizing consensus over their verdicts. Once thus construed, it remains compatible with philosophers thinking of intuitions as the main source of their justification. (shrink)

The authors of [MOC 00] conjectured that intuitionistic and classical logics are asymptotically identical. Their conjecture concerns the implicational parts of these logics over k variables and is trivially true for k = 1, because implicational parts of intuitionistic and classical logics over one variable are identical. So, it seems to be interesting to investigate the appropriate fragments of these logics for k = 2. The result is obtained by reducing the problem to the same one of Dummett's intermediate linear (...) logic of two variables. Actually, this paper shows the existence of the density of this logic and demonstrates that the linear calculus covers a substantial part of classical propositional one. (shrink)

We examine a prominent naturalistic line on the method of cases, exemplified by Timothy Williamson and Edouard Machery: MoC is given a fallibilist and non-exceptionalist treatment, accommodating moderate modal skepticism. But Gettier cases are in dispute: Williamson takes them to induce substantive philosophical knowledge; Machery claims that the ambitious use of MoC should be abandoned entirely. We defend an intermediate position. We offer an internal critique of Macherian pessimism about Gettier cases. Most crucially, we argue that Gettier cases needn’t exhibit (...) ‘disturbing characteristics’ that Machery posits to explain why philosophical cases induce dubious judgments. It follows, we show, that Machery’s central argument for the effective abandonment of MoC is undermined. Nevertheless, we engineer a restricted variant of the argument—in harmony with Williamsonian ideology–that survives our critique, potentially limiting philosophy’s scope for establishing especially ambitious modal theses, despite traditional MoC’s utility being partially preserved. (shrink)

Článek reaguje na monografii Homo Natura: Nietzsche, Philosophical Anthropology and Biopolitics (2020) současné akademičky Vanessy Lemmové zabývající se Nietzschovým úkolem „přesadit člověka zpět do přírody“, tzn. chápat jej jako bytost veskrze imanentní přírodě. Reakce směřuje především na jednu z hlavních tezí knihy, podle níž tato Nietzschova snaha otevírá možnost nového, postantropocentrického pohledu na člověka a jeho vztahu k přírodě – pohledu, v jehož centru zájmu již nestojí člověk, nýbrž život sám, resp. kontinuum života, jež se ztělesňuje v lidském druhu a (...) jehož je lidský druh rovnocennou součástí po boku ostatních organismů. Nietzschova myšlenka o homo natura podle Lemmové předznamenává myšlení současného posthumanismu vyznačujícího se právě snahou vytvořit takový pohled na člověka a jeho vztah k přírodě, který bybyl vhodným teoretickým rámcem pro sebepojetí člověka v epoše antropocénu. Článek tuto tezi doplňuje o Heideggerovu interpretaci Nietzschovy myšlenky nadčlověka podanou v sérii přednášek Co znamená myslet?, v níž je nadčlověk chápán jako ekologický ideál lidstva schopného zodpovědně převzít moc plynoucí z technického přetváření země. Cílem článku je ukázat, že, v souladu s interpretacemi Lemmové a Heideggera, u Nietzscheho lze nalézt způsob, jak by se lidstvo mohlo produktivně vyrovnat s realitou antropocénu, a to skrze přechod od „posledního člověka“ k „nadčlověku“, kde přechod k „nadčlověku“ je chápán jako idea nastolení nového vztahu mezi lidmi a přírodou, resp. mezi lidmi a zemí. (shrink)

A computational theory of consciousness should include a quantitative measure of consciousness, or MoC, that (i) would reveal to what extent a given system is conscious, (ii) would make it possible to compare not only different systems, but also the same system at different times, and (iii) would be graded, because so is consciousness. However, unless its design is properly constrained, such an MoC gives rise to what we call the boundary problem: an MoC that labels a system as conscious (...) will do so for some – perhaps most – of its subsystems, as well as for irrelevantly extended systems (e.g., the original system augmented with physical appendages that contribute nothing to the properties supposedly supporting consciousness), and for aggregates of individually conscious systems (e.g., groups of people). This problem suggests that the properties that are being measured are epiphenomenal to consciousness, or else it implies a bizarre proliferation of minds. We propose that a solution to the boundary problem can be found by identifying properties that are intrinsic or systemic: properties that clearly differentiate between systems whose existence is a matter of fact, as opposed to those whose existence is a matter of interpretation (in the eye of the beholder). We argue that if a putative MoC can be shown to be systemic, this ipso facto resolves any associated boundary issues. As test cases, we analyze two recent theories of consciousness in light of our definitions: the Integrated Information Theory and the Geometric Theory of consciousness. (shrink)

Kaj učimo, ko v sodobni slovenski gimnaziji učimo latinsko? S kakšnimi cilji vstopamo v razrede, kaj pričakujemo, da bodo naši dijaki znali? Navedena vprašanja so le na videz preprosta. V najbolj pragmatičnem smislu nanje odgovarja veljavni učni načrt za latinščino, ki niza cilje pouka in s tem pričakovane zmožnosti dijakov. V tem prispevku skušam slednje osvetliti z zornega kota prakse in sicer z vpogledom v slovensko državno tekmovanje v znanju latinščine, namenjeno di­jakom tretjega letnika gimnazije. Ob tem izhajam iz predpostavke, (...) da je tekmovalne naloge moč vsaj do določene mere imeti za »praktično« dopolnilo učnemu načrtu, za dovolj reprezentativne odgovore na vpra­šanje, kaj si pod začrtanimi cilji predstavljamo povsem pragmatično, in tako tudi za ilustrativen prikaz naših skupnih pričakovanj o tem, katere kompetence naj bi dijaki po skoraj treh letih gimnazijskega učenja imeli. Tekmovalne naloge, deloma pa tudi dileme, ki jih pred ocenjevalce postavlja točkovanje odgovorov, mi obenem služijo kot osnova za razmislek o tem, kje ležijo prednosti in didaktični izzivi sodobnega pouka latinščine. (shrink)

Među mnoštvom dimenzija kolektivnog identiteta, ovaj rad istražuje identitet kao retorički alat. Identitetska oznaka je upravo primjer pragmatične učinkovitosti. Kako bi se objasnila ta moć, izložit će se hipotetički model identitetskih kategorija. Njegovi konstitutivni moduli oblikuju četiri osnovne dimenzije: pozicija, deindividualizacija, isključenje i kognitivna zaštita. Tako ocrtan narativni identitet postaje ekvivalentan neformalnoj ideologiji . Kao konstitutivna retorika , narativna konstrukcija identiteta pretvara autoreferencijalnu tautologiju u strategije diskriminacije, pročišćenja i istrebljenja nositelja drugosti. Masovna uništenja u prošlom stoljeću – totalitarizam, kolonijalizam, etno-nacionalizam (...) – proizvodi su identitetske paradigme. (shrink)

We propose that a control system will address the causal dynamics of the neural network that Depue & Collins regard as underlying extraversion. We briefly describe a control system approach and articulate the notion of integration. The integration of goals and regards is achieved by subcortical assessment of reward in the nucleus accumbens and VTA (ventral tegmental area) transmission of this information largely by dopaminergic systems and representation of reward in the MOC (medial orbital cortex). Thus reward information is collected, (...) integrated, and evaluated in the MOC. Such control decisions rely on constraining processes, a functional property of the MOC mediated largely by serotonergic neurons. (shrink)

Članek obravnava italijanski projekt “Ilioupersis: Epski arhetipi,” ki raziskuje večplastni koncept vojnega nasilja v različnih kulturah v zgodovini ter raziskuje njegovo predstavitev v različnih sferah umetnosti, kot so literatura, likovna umetnost in film. S seminarji, konferencami in javnimi nastopi želi projekt okrepiti državljansko zavest in kolektivni spomin, zlasti s poudarkom na padcu Troje kot univerzalnem simbolu nasilja in njegovih posledic. Z velikim poudar­kom na vključevanju mlajših raziskovalcev in vključevanju skupnosti si projekt prizadeva spodbujati skupno zgodovinsko in kulturno zavest o temah (...) vojnega nasilja. Poleg tega raziskuje transformativno moč športa kot simbola miru in sodelovanja ter išče vzporednice med antičnimi športnimi ideali in sodobnimi družbenimi vrednotami. Cilj sodelovanja z ustanovami, kot je UNESCO, je razširiti te razprave na območja, ki so jih prizadeli konflikti, ter s kulturnim razumevanjem in dialogom spodbujati prizadevanja za gradnjo miru. Končno se projekt zavzema za civilizacijo, ki med vrednote postavlja mir, razumevanje in sodelovanje namesto nasilja in konfliktov. (shrink)

Riječ je o socijalno-epistemologijskoj kritici globalizacije koja funkcionira kao povlaštena slika svijeta, povlaštena znanstvena paradigma. Odnos između globalizacije i moći, globalizacije i politike znanja, u radu se analizira polazeći od krize legitimiteta znanja – krize smisla, uloge i društvene funkcije univerziteta kao najviše institucije znanja. Na početku modernosti znanje je označeno kao moć. Na kraju modernosti, u globalnom društvu znanja, sama moć – moć nametanja znanja u liku tehnoznanosti – određuje što može biti tretirano, testirano i priznato kao znanje. Jedanaest (...) ključnih stavova o globalizaciji iskazuju se u obliku gramatologijski nadopunjujućih antiteza o proturječnoj dinamici stvorenoj međusobnim preplitanjem politike znanja, moći i ideologije tržišnog fundamentalizma. Većina antiteza nastaje iz promišljenog suprotstavljanja hiperkapitalističkoj ideologiji tržišnog fundamentalizma. Ta ideologija nalazi se u osnovi dominantne ekonomske predstave o globalizaciji. Cilj rada je kritički preispitati raširenu popularnost pozitivističke naracije o globalizaciji, posebno o ‘globalnom društvu znanja’ i ‘novoj ekonomiji znanja’ . Problem je što dominantna ekonomimetička koncepcija globalizacije potpuno nekritički pretpostavlja da je pozitivirajuća upotreba pojma globalizacije samorazumljiva, koherentna, neproblematična, legitimna i opravdana. Suprotno tomu, pokazuje se da ‘globalizacija’ nije jasan nego da je veoma nejasan »pojam« , »koncept« , »paradigma « itd. Rad nastaje iz uvjerenja da globalizaciju nije moguće znanstveno legitimirati kao novu znanstvenu paradigmu. Činjenica da globalizacija unutar glavnih tokova znanosti ima ogromnu snagu, predstavlja stoga svojevrsni autoreferencijalni paradoks. Današnja ekonomska globalizacija rezultat je udruženog djelovanja znanstvene, tehničko-tehnološke, simboličke i realne nadmoći ekonomiziranog globalizacijskog diskursa, globaliziranih institucija znanja i drugih mehanizama. Ti mehanizmi globalizaciju i tržišni fundamentalizam nameću, promiču, kreiraju, rekreiraju i podržavaju kao jedinstven projekt koji se provodi u ime stvaranja novog »globalnog društva znanja«. This work is about social and epistemological criticism of globalization that functions as a privileged image of the world or a privileged paradigm. The relationship between globalization and power, and/or globalization and knowledge policy is analyzed in this work by proceeding from the crisis of knowledge legitimacy – the crisis of the purpose, role and social function of university as the highest institution of knowledge. At the beginning of modernity, knowledge was designated as power. At the end of modernity, in the global society of knowledge, the very power – the power of imposing knowledge in the form of technical science – prescribes what is to be treated, tested and acknowledged as knowledge itself. Eleven crucial statements on globalization are expressed in the form of grammatologically supplementing antitheses on the contradictory dynamics created by mutual interweaving of the knowledge policy, power and the market fundamentalism ideology. Most of these antitheses result from a deliberate opposition to the hyper capitalist ideology of market fundamentalism. This ideology is settled in the very basis of the predominant economical notion on globalization. The aim of this work is to re-examine critically the widespread popularity of the positivist narration on globalization, especially when related to “global society of knowledge” and “new economy of knowledge”. The problem is that the dominant economic-mimetic conception of globalization presumes in a highly uncritical way that the positivist use of the term globalization is self-understandable, coherent, uncomplicated, legitimate and justified. On the contrary, globalization does not appear as a clear, but a very ambiguous “term”, “concept”, “paradigm” etc. Our work results from the conviction that it is not possible to legitimate globalization scientifically as a new scientific paradigm. Therefore, the fact that globalization gathers enormous power within the main streams of science represents a special auto-referential paradox. The contemporary economical globalization is a result of mutual activities in the form of a scientific, technical-technological, symbolical and real predominance of a certain commercializing and globalizing discourse, globalizes institutions of knowledge and other mechanisms. These mechanisms impose, promote, create, re-create and support globalization as a unique project carried out in the name of establishing a new “global society of knowledge”. (shrink)

Avtor skuša pokazati nezadostnost Althusserjevega pojma interpelacije in zagovarja psihoanalitični koncept subjekta. Ta subjekt vznika natanko tam, kjer interpelacija spodleti in temelji na delu ireduktibilne eksteriornosti v samem jedru konstruirane interiornosti, je ostanek, ki ne more preiti v simbolni red in ki je ne-zamisljiv znotraj althusserjanske perspektive. Avtor ilustrira svoje stališče z več zgledi, ki segajo od melodramatskih zapletov do funkcioniranja transfera v psihoanalizi in od heglovskega pojma duha do »stalinističnega načina subjektivacije«, in zaključuje, da je vsaka ideologija nemožno prizadevanje, (...) da bi se spoprijeli s tem ostankom in da bi združili interiorno in eksteriorno, da pa je njeno pravo gorivo — užitek, ki ga izmikajoče nudi ta ostanek — tudi njena eksplozivna moč. (shrink)

The minimal ordinal-connection axiom $$MOC$$ was introduced by the first author in R. Freire. (South Am. J. Log. 2:347–359, 2016). We observe that $$MOC$$ is equivalent to a number of statements on the existence of certain hierarchies on the universe, and that under global choice, $$MOC$$ is in fact equivalent to the $${{\,\mathrm{GCH}\,}}$$. Our main results then show that $$MOC$$ corresponds to a weak version of global choice in models of the $${{\,\mathrm{GCH}\,}}$$ : it can fail in models of the (...) $${{\,\mathrm{GCH}\,}}$$ without global choice, but also global choice can fail in models of $$MOC$$. (shrink)

Depue & Collins's model of incentive-motivational modulation of goal-directed behavior subserved by a medial orbital prefrontal cortical (MOC) network is appealing, but it leaves several questions unanswered: How are the stimuli that elicit an incentive motivational state selected? How does the incentive motivational state created by the MOC network modulate behavior? What is the function of the dopaminergic input to the striatum? This commentary suggests possible answers, based on the open-interconnected model of basal-ganglia-thalamocortical circuits, in which the limbic circuit selects (...) goals and, via its connections with the motor and the associative circuits, directs behavior according to those goals, elaborating on the role of dopamine. (shrink)

Studie se pokouší objasnit výchovu z hlediska možností, jež pro rozvoj člověka získal revoluční boj dělnické třídy a jeho výsledek - socialistická společnost. Výchovu pojímá jako proces analyzovatelný pouze ze stanoviskamarxistické filosofie. První kapitola chápe historii člověka jako základ pro zkoumání výchovného procesu, druhá se zabývá člověkem jako rezultátem vlastní životní aktivity. Třetí, jádro práce, vymezuje výchovný proces. Čtvrtásleduje jeho průběh a pátá hodnotí moc výchovy.

Tato studie se zabývá problémem metody v kritické teorii. Nejprve zkoumá ustavující texty, v nichž založili Horkheimer a Marcuse kritickou teorii jako dialektický a materialistický přístup k analýze kapitalistické společnosti adekvátní její objektivně-abstraktní povaze. Stať diskutuje též Hegela a Marxe, nejdůležitější předchůdce frankfurtské školy, a způsob, jímž kritická teorie čerpá z jejich děl. Dále příspěvek obrací svou pozornost k Adornovým metodologickým postulátům, jež vyústily v analytické kategorie „reálné abstrakce“ a „objektivní konceptuality“. Reichelt a Backhaus vyšli z Adorna, jehož byli žáky, (...) a interpretovali v tradici kritické teorie Marxovo dílo jako úsilí o zachycení určité kvality procesu inverze, v němž je práce, lidská moc ustavující společnost, nahrazena sociálním panstvím kapitalistických abstrakcí, které degradují její tvůrčí potenciál. Nové čtení Marxe dále analyzuje mizení smyslovosti v říši nadsmyslné reality kapitálu jako vůdčí hegeliánský motiv v celé Marxově práci. The essay deals with the problem of method in Critical theory. Firstly, it explores the constituent texts in which Horkheimer and Marcuse founded Critical theory as a dialectical and materialist approach for analysing capitalist society in terms of its objectively-abstract nature. It discusses its most important predecessors – Hegel and Marx – and the way critical theory is based on their works. Secondly, the essay turns its attention to Adorno's methodological postulates that resulted into analytical categories of ‘real abstraction’ and ‘objective conceptuality’. Building upon Adorno, their mentor, Reichelt and Backhaus interpreted, in the tradition of critical theory, Marx's oeuvre as an endeavour to catch determinate quality of the process of inversion in which labour, humanity's constituent power, is displaced and demoted by the social domination of capitalist abstractions. The neue Marx-Lektüre further analyses the disappearance of sensuousness in the realm of supersensible reality of capital as the defining Hegelian motive in Marx. (shrink)