Jacek Urbaniec: Platonism in the philosophy of mathematics does not necessarily imply that there are links between the temporal physical world and the eternal world of mathematics..

I analyse Kripke’s modal argument against the mind-brain identity theories. Specifically, he argues against the identity between pain and C-fibres simulation by pointing out the difference between this identity claim and the theoretical identifications, such as ‘Water is H2O’ and ‘Lightning is a motion of electric charges’. Kripke’s argument relies on the assumption that the experience of pains is a simple and homogenous phenomenon, but scientific research shows that it is in fact a quite complex one. We can distinguish at (...) least three components: sensory-discriminative, motivational-affective and cognitive. This discovery makes it possible to reject Kripke’s argument, but it also uncovers a major flaw that is common to all modal arguments against physicalism. They proclaim to answer the fundamental question about the nature of our world by relying on our powers of imagination and without having the relevant factual knowledge. (shrink)

This paper shows that Wittgenstein’s situational approach applied to Hume’s is-ought problem leads to the conclusion that this famous Hume thesis is false both in its original version (lack of logical value of deontic sentences) and in its modern understanding (logical separation of deontic sentences and sentences about facts).

The article attempts to address the issue of nudity and eroticism in stage and screen versions of Shakespeare’s plays. Elizabethan theatrical conventions and moral and political censorship of the English Renaissance did not allow for an explicit presentation of naked bodies and sexual interactions on stage; rather, these were relegated to the verbal plane, hence the bawdy language Shakespeare employed on many occasions. Conventions play a significant role also in the present-day, post-1960s and post-sexual revolution era, whereby human sexuality in (...) Western culture is not just alluded to, but discussed and presented in an open manner. Consequently, nudity on stage and screen in versions of Shakespeare’s plays has become more marked and outspoken. Indeed, in both filmic and TV productions as well as stage performances directors and actors more and more willingly have exposed human body and sexuality to the viewer/spectator. My aim is to look at such instances from the perspective of realism and realistic conventions that the three media deploy and the effect nudity/sex can have on the recipient. The conclusion is that theatre is most conventional and stark realism and directness of the message need to be carefully dosed. Similarly to the theatre, television, more specifically television theatre, is, too, a most direct genre, as television is inherently a live medium, the broadcasts of which occur here and now, in the present tense. Film is markedly different from the two previous forms of art: it is narrated in the past tense, thus creating a distance between what is shown and the viewer, and allowing for more literalness. Naturally, particular cases discussed in the article go beyond these rather simple divisions. (shrink)

In this article, I discuss Hawthorne'€™s contextualist solution to Benacerraf'€™s dilemma. He wants to find a satisfactory epistemology to go with realist ontology, namely with causally inaccessible mathematical and modal entities. I claim that he is unsuccessful. The contextualist theories of knowledge attributions were primarily developed as a response to the skeptical argument based on the deductive closure principle. Hawthorne uses the same strategy in his attempt to solve the epistemologist puzzle facing the proponents of mathematical and modal realism, but (...) this problem is of a different nature than the skeptical one. The contextualist theory of knowledge attributions cannot help us with the question about the nature of mathematical and modal reality and how they can be known. I further argue that Hawthorne'€™s account does not say anything about a priori status of mathematical and modal knowledge. Later, Hawthorne adds to his account an implausible claim that in some contexts a gettierized belief counts as knowledge. (shrink)

The bucket experiment in Newton’s Principia is quite simple. Nonetheless, physicists as well as philosophers and historians of science are still debating its purpose and success. I present two interpretations found in the literature. According to the first, Newton tries to prove absolute rotation and thus the existence of absolute space. According to the second, he tries to provide a definition of absolute rotation as it is used in his mechanics. Closely connected to this is his rejection of Descartes’ explanation (...) of rotation and of motion in general. I conclude with a short discussion on whether the bucket experiment can be classified as a thought experiment. (shrink)

This article is an attempt to define the exact date of Charles Darwin’s loss of faith in God. The English naturalist and evolutionist in his early stages of life was definitely a theist. The author claims that the first doubts concerning the Creator’s existence appeared on board of the HMS Beagle. After returning from his expedition, Darwin dedicated himself to the work on the notes he collected. In these notes Darwin claimed that morality is nothing more than useful behavior transmitted (...) by generations and faith is only an effect of a religious upbringing. According to the author, at the turn of the 1830s. and 1840s. Darwin had already had serious doubts concerning the truthfulness of the Christian doctrine. Finally, Darwin lost his faith after the death of his beloved daughter on 23 April 1851. (shrink)

In this paper the notion of unifier is extended to the infinite set case. The proof of existence of the most general unifier of any infinite, unifiable set of types (terms) is presented. Learning procedure, based on infinite set unification, is described.

In this paper we present a characterization of hyper-connexivity by means of a relating semantics for Boolean connexive logics. We also show that the minimal Boolean connexive logic is Abelardian, strongly consistent, Kapsner strong and antiparadox. We give an example showing that the minimal Boolean connexive logic is not simplificative. This shows that the minimal Boolean connexive logic is not totally connexive.

The starting point of this paper is Andrej Ule’s book Osnovna filozofska vprašanja sodobne logike [Basic Philosophical Questions of Contemporary Logic] from 1982. Specifically, I focus on his assessment of Frege, Russell and Wittgenstein’s views on the ontological status of logic and its apriority. Ule claims that all three thinkers failed because they did not take into account the role a human being plays in this as the creator of language. In this assessment, I recognize the rejection of metaphysics and (...) the linguistic approach to philosophical issues that were characteristic of analytic philosophy in the past. I shortly describe this position and the role that the discussed authors played in its development. I conclude with my own assessment of the proposed views based on the contemporary, metaphysics-friendly position. (shrink)

The purpose of the paper is to rethink the role of actuality in the branching model of possibilities. We investigate the idea that the model should be enriched with an additional factor—the so-called Thin Red Line—which is supposed to represent the single possible course of events that gets actualized in time. We believe that this idea was often misconceived which prompted some unfortunate reactions. On the one hand, it suggested problematic semantic models of future tense and and on the other, (...) it provoked questionable lines of criticism. We reassess the debate and point to potential pitfalls, focusing on the semantic dimension of the Thin Red Line theory. Our agenda transcends the semantics, however. We conclude that semantic considerations do not threaten the Thin Red Line theory and that the proper debate should be carried in the domain of metaphysics. (shrink)

In 1968 the authors of the so-called Harvard Report, proposed the recognition of an irreversible coma as a new criterion for death. The proposal was accepted by the medical, legal, religious and political circles in spite of the lack of any explanation why the irreversible coma combined with the absence of brainstem reflexes, including the respiratory reflex might be equated to death. Such an explanation was formulated in the President’s Commission Report published in 1981. This document stated, that the brain (...) is the central integrator of the body, therefore the destruction of the brain results in the lack of that integration and the death of the organism. Therefore, according to that document, the so-called “brain dead” patients are really, biologically dead; strictly speaking they are not any more biological organisms but collections of organs and tissues. Their death was masked by the use of the medical equipment, but it was a real, biological death. Thus, the explanation given by the President’s Commission Report constituted a biological rationale for the new concept of death, known as “brain death.” However, after the long discussion, this rationale was refuted because of the evidence given by many medical authorities, that the bodies of the “brain dead” and “brainstem dead” patients are alive. In the context of the discussion about the neurological criteria for death, some authors follow the idea of Plato, that human being is the soul or mind, and the body does not belong to the human essence. Therefore, the loss of consciousness, which may be identified with the mind, constitutes the loss of personhood and may be interpreted as human death. The other group stresses the Aristotelian and Thomistic concept that the body belongs to the essence of every living creature, including human. Therefore, as long as the body is alive, the human being is alive and we cannot call the given patient dead even if he is deeply comatose. Moreover, in spite of the opinions dominating in the mass-media, these patients should be considered not only alive but also may be conscious to some degree and their state can be reversible. Their brains are lacking the electrical functions, but the neuronal tissue is alive and that state is reversible for at least first 48 hours since the onset of coma; this phenomenon is called “global ischemic penumbra” and is responsible for the regularly happening events interpreted as miracles, when some of the “brain dead” or “brainstem dead” patients turn to be alive and come back to normal life. Therefore, the neurological criteria of death are still lacking generally accepted scientific basis and should not be used in medicine and in the legal systems as a basis for diagnosing comatose/having no brainstem reflexes/apneic patients dead. (shrink)

The author presents Leszek Kołakowski from the perspective of his private acquaintanceship, lasting for about 47 years, as a witty man and a workaholic. L. Kołakowski never formed a classic “school”, but there is something all his disciples share: a thesis, key to understanding his ideas, which holds that “THERE IS MORE THAN ONE CORRECT OPINION IN THE HUMANITIES”, i.e. we will ALWAYS have opinions for and against, which goes against any dogmatism, wherever it may appear; this also bears consequences (...) in diagnosing the socio-political reality past and present. (shrink)

Let J be any proper ideal of subsets of the real line R which contains all finite subsets of R. We define an ideal J * ∣B as follows: X ∈ J * ∣B if there exists a Borel set $B \subset R \times R$ such that $X \subset B$ and for any x ∈ R we have $\{y \in R: \langle x,y\rangle \in B\} \in \mathscr{J}$ . We show that there exists a family $\mathscr{A} \subset \mathscr{J}^\ast\mid\mathscr{B}$ of power ω (...) 1 such that $\bigcup\mathscr{A} \not\in \mathscr{J}^\ast\mid\mathscr{B}$ . In the last section we investigate properties of ideals of Lebesgue measure zero sets and meager sets in Cohen extensions of models of set theory. (shrink)

The article raises the issue of ‘the right to be ill’, formulated by Tadeusz Kielanowski, a Polish physician and humanist. According to him, the right to health should be supplemented by the principle which would serve the protection of people with diseases or disabilities. One-sided interpretation of ‘the right to health’ may result in various forms of intolerance and discrimination. This paper presents what dangers Kielanowski recognized and explains why his approach was considered to be a novelty; what the idea (...) of ‘the right to be ill’ is, how the need for it is substantiated. This idea is considered in the context of human rights and it constitutes a starting point for the reflection on social phenomena connected with medicine. Taking into account the changes in medical ethics and culture which have taken place in the recent decades the question has been asked—is it worth talking about the right to be ill these days? Giving positive answers to this question, the spheres and issues that have been presented can be analyzed and assessed from the perspective of the right to be ill. (shrink)

Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, in an essential way, refer to (...) the subjective character of the human being. It is a matter of reconstructing and analyzing how the subject's corporeality is given to the subject, originarily, according to the phenomenological rule zu den Sachen selbst. The aim of this paper is thus to put into some order the concerns of a variety of anthropologists with regard to the question of the human body, as it is given to, or experienced by, the subject. A metatheoretical analysis of this field proves it is possible to do so with the use of a tool, which is called here, a dimension of corporeality. (shrink)

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 46 Heft: 1 Seiten: 99-156.

Neuropeptides vasopressin and oxytocin regulate a variety of behaviors ranging from maternal and pair bonding to aggression and fear. Their role in modulating fear responses has been widely recognized, but not yet well understood. Animal and human studies indicate the major role of the amygdala in controlling fear and anxiety. The amygdala is involved in detecting threat stimuli and linking them to defensive behaviors. This is accomplished by projections connecting the central nucleus of the amygdala (CeA) to the brain stem (...) and to hypothalamic structures, which organize fear responses. A recent study by Huber et al1 demonstrates that vasopressin and oxytocin modulate the excitatory inputs into the CeA in opposite manners. Therefore this finding elucidates the mechanisms through which these neuropeptides may control the expression of fear. BioEssays 27:869–873, 2005. © 2005 Wiley Periodicals, Inc. (shrink)

Conventionalists about modality deny that the world has a modal structure. Metaphysical necessity is not a real feature of the world, but a linguistic necessity grounded in conventions governing our use of words. In this paper, I focus on Allan Sidelle’s conventionalist account and especially on his claim that the idea of real necessity should be abandoned since it is puzzling. My strategy for the defense of the realist notion of modality is twofold. First, the ontology of undifferentiated stuff, which (...) underlies his conventionalist account, is itself very puzzling and in need of further defense. Second, the alleged problems of the realist interpretation are based on an empiricist view of the world. (shrink)

Since 1996, when David Chalmers introduced the zombie argument against physicalism in The Conscious Mind, numerous works of ever-increasing technical complexity and nuanced argumentation have been written on the conceivability and possibility of zombies. In this paper, I focus on the main points of the argument. First, I discuss the conceivability of zombies. I briefly outline three other thought-experiments in order to determine what is expected of a good thought-experiment and its workings. Next, I turn to Chalmers' defense of their (...) conceivability, where the key consideration is to present conceivability as a credible a priori method that can entail metaphysical possibility. I conclude that Chalmers does not manage to create a credible link between conceivability and possibility, thus failing to show that zombies are not only conceptually possible, but also metaphysically possible. The most problematic idea is the identification of logically possible worlds with metaphysically possible worlds. Chalmers' main aim is to defend conceivability as an a priori method of acquiring modal knowledge, but by limiting it to the rational domain, the acquired knowledge is not knowledge of the objective reality, but of the content of our thoughts. (shrink)

The article discusses the concept of progressive and degressive proportionality of the distribution of parliamentary seats. In the first part are presented axiological sources of the principles of proportionality and progressive and degressive proportionality and the history of degressively proportional apportionments of seats in the European Parliament. The main part of the article is devoted to the formulation of proposals for strict formal definition of degressive and progressive proportionality, and a description of the method of apportionment of seats in the (...) European Parliament based on the strict definition of degressive proportionality and maintaining maximum compatibility with former apportionments adopted in multilateral negotiations. The last part of the article consists of a discussion of the possibilities of adopting the concept of progressive proportionality in the analysis of the functioning of parliamentary electoral systems. (shrink)

This is a summary of the recent research related to the issue of future contingents. It focuses on the aspects that were largely neglected in the traditional debate, such as relativism, pragmatics of assertion, probability, epistemology, and metaphysics.

Review of the book: Człowiek na granicy istnienia. Dyskusje o śmierci mózgowej i innych aspektach umierania, Grzegorz Hołub, Piotr Duchliński, Akademia Ignatianum w Krakowie, Wydawnictwo WAM, Kraków 2017.

In this paper, I discuss, as carried out by Gaven Kerr, a reconstruction of Aquinas’s argument for the existence of God from his work De Ente et Essentia. My analysis leads to complementing Kerr’s proposal with the following elements: a summarization of the presented argument in a more formal manner; a specification of the main presuppositions of the Thomistic conception of existence; a drawing of attention to the fact that the essence–esse composition is a borderline case of the array of (...) potency–act compositions; a distinguishing of the empirical and speculative interpretations or versions of Aquinas’s argument; a clarification of what is the Divine exception from the essence–esse composition; a distinguishing of the three models of participation and a defence of the moderate model. I regard the following two issues to be of key importance for the argument under discussion: the relation between the Aristotelian compositional model and the Platonic model of participation as well as the defence of the Thomistic conception of the essence–esse composition. (shrink)

W niniejszym tekście analizuję wybrane fragmenty Epistemologii Stanisława Judyckiego. Tę wielowarstwową książkę traktuję jako wykładnię jego systemu filozoficznego, który nazywam teizmem epistemologicznym. W tym systemie teza teistyczna (uzasadniona za pomocą argumentu ontologicznego) stanowi zarówno warunek odrzucenia sceptycyzmu i ugruntowania wiedzy ludzkiej, jak i czynnik wyjaśniający oraz unifikujący rozmaite fenomeny poznawcze. W tekście próbuję krytycznie zrekonstruować strukturę, główne metody i rozumowania oraz wybrane przęsła dzieła Judyckiego. Szczególną uwagę zwracam na procedurę obalenia sceptycyzmu, dowód ontologiczny i teorię jakości zmysłowych. Choć w opracowaniu (...) każdego z tych tematów znajduję pewne nieścisłości i luki, cały projekt Judyckiego oceniam jako szczególnie inspirujący oraz filozoficznie bogaty. (shrink)

The purpose of this article is to present contemporary varieties of panpsychism, i.e. a metaphysical view according to which at least some of the fundamental properties which constitute the world are mental. Despite its popularity in the history of philosophy, the view has been thought, in the analytic tradition, to be unscientific. Nevertheless, in light of some insolvable problems with the explanation of mind, panpsychism has become a view which is taken seriously as a correct metaphysical theory. In this article, (...) I propose a broad definition of panpsychism in order to uncover the possible causes of its variety. Subsequently, I argue that there are two main motivations to embrace panpsychism: the law of continuity and the acceptance of fundamental monism. Further, I present some problems with panpsychism, especially the problem of combination. In the final part, I suggest that panpsychism should be taken seriously in the recent debates about the mind, regardless of its difficulties. (shrink)

In her books Szymborska touches many diverte subjects but it is easy to notice her predilection for some topics with which she deals in her successive books of poems. Unplanned haphazard happenings, their category and their role in the life of the man, in reality and in the world, are her main preocupations. As our century has witnessed a breakthrough in indeterminacy due to surprising discoveries in natural sciences the question of haphazard happenings has become more important and intriguing. It (...) has a great fascination for artistics. W. Szymborska giving so much attention to the category of haphazards familiorizes the man with the reality in dissaway that can result in a chaos. In her poems influenced by natural sciences the category of haphazards is not only a leitmotif but also a fascinating enigma. For her casualness and situations resulting from chance are the main mechanism that controls the course of events. In her many poems she focuses on the mystery of haphazards and their inevitability. Her poem Wszelki wypadek (It Might Have Happened) is, perhaps, her first work where she doesn’t deal but with the role of haphazards played in the life of the man. She directs her attention to situations happening in unplanned or disorderly manner thus making possible to save one’s life. Haphazards not only can save the man’s life but they also determine the angle from which he sees the world where the haphazard is ruling. Haphazards can influence all the spheres that are important for the man. The world full of haphazards pictured in the poem is mosaic-like – a number of happenings, various possibilities for the course of particular events. The language describing those events matches the structure of composition. What is happening in the sphere of the language it is precisely reflected in the meaning. Her symmetric and precise structure of the poem results in a scheme called “the tree of decision” transformed by Szymborska in a “tree of possibilities”. In the poem Terrorysta, on patrzy (He is Watching, the Terrorist) the poetess tries to paint the ruthless mechanism of a haphazard meaning the life of people. A terrorist, after having planted a bomb in a bar, is watching people coming in and out of the bar. The whole poem is a silent question about the aim and the sense of the events impossible to understand for people who are involved in them. Szymborska’s latest book of poems (Koniec i początek, The End And The Beginning) confirms her strong interest in haphazards (especially in the poem Seans). The title of the poem is a metaphor between the casualness and the man. Again one focuses on the surprised man who cannot understand the sense of the events happening with his participation. The spectators are surprised because they don’t know the way the illusionist plays his tricks. Szymborska’s man is dependent on something over which he has no influence. He is the passive protagonist of events he takes part in. At the same time the category of haphazard stresses the joyful aspect of human existence. For Szymborska both haphazards are important: the one that threatens the man’s life and the other that makes possible to save his life. So the pessimism in the poem It Might Have Happened is balanced by optimism. The poetess, inspired by everyday world and new achievements in sciences, pictures a world where the haphazard and invitability coexist and integrate and interrelate. Szymborska, in her poetry, surmounts the contradiction between those categories. (shrink)

In the present article I explain the role of the figure of “the last god” in Heidegger’s thought after the so-called Heideggerian “turn.” Drawing on Heidegger’s Contributions to Philosophy (From Enowning), it is argued that the figure of “the last god” demonstrates Heidegger’s path to “being itself,” which I distinguish from the path to being presented by him in his earlier thought, mainly laid out in Being and Time. The figure of the last god is not to be understood as (...) a god in a religious framework, but rather as an explication of metaphysical radical thinking, rendered as Heidegger’s view of “divinity of the other beginning.” The notion of the last god is presented against the background of several of Heidegger’s ideas (as specifications) discussed in Contributions namely: disclosure of being itself, the renewal of metaphysics, the understanding of nothing/nothingness in relation to being, the problem of the “sign” (Wink) or the ontic and ontological differences. In a metaphorical form, Heidegger leads us – by means of the specifications given – towards the experience of the “last god,” whose “passage” is for Dasein the experience of being itself, is the event of being. In the text presented here, I will “lead” the reader along such “path.” At the same time, I will engage Heidegger’s language without neglecting its semantic “depth,” showing how Heidegger extracts hidden meanings from words. (shrink)

It is argued that the assignment of truth values to future contingents is threatened not by a tensed metaphysics but by a temporally “local” notion of truth, i.e., by the assumption that whatever is true at a given time needs to be grounded in what exists at that time. If this assumption is accepted, tensed and tenseless metaphysics are equally vulnerable; if it is rejected, both can accommodate true future contingents. This means that semantic decisions are largely independent of metaphysical (...) considerations. The work of Correia and Rosenkranz (2018) is a clear example of how the tensed metaphysics of the growing block can incorporate true future contingents. Two potential worries are discussed in the context of their work: (a) that their grounding strategy overgeneralizes and admits true counterfactual contingents; and (b) that the growing block theory lacks sufficient resources to distinguish the unique possible future course of events that is relevant for the grounding of future contingents. (shrink)

The book is comprised of three components. The first component analyses the creative contribution to the theory of imperatives and norms provided by 20th-century Polish researchers. The second component summarizes their reflections and considerations. The third component is an anthology of the classic writings of Polish authors of the time; it constitutes an illustration of the first part and indicates that their research covered practically the whole scope of this theory. Author Jacek Jadacki (born 1946) is professor at Warsaw (...) University. His scholarly production includes approximately hundred works spanning almost every domain in philosophy: from logic, through ontology, epistemology, aesthetics and ethics, to the history of these disciplines. Among his more than twenty books are Possible Ontologies (with Zdzislaw Augustynek; 1993), From the Viewpoint of the Lvov-Warsaw School (2003), and Polish Analytical Philosophy (2009). His pupils include such well-known figures of modern Polish thought as Anna Brozek, Mariusz Grygianiec, Joanna Odrowaz-Sypniewska, and Mieszko Talasiewicz. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Brief History of Medical Ethics Code in PolandJacek A. Piątkiewicz (bio)On March 15, 1934 a Parliamentary Act authorized the General Medical Chambers, a body incorporating all Polish physicians, to establish general rules of medical ethics. These rules governed medical conduct in Poland until 1950, when the Communist government dissolved the General Medical Chambers.From 1950 to 1989 the only medical organization in Poland tolerated by the Communist government was (...) the Polish Medical Association, which included about 30% of the country's physicians. In 1967 this group produced the "Collection of Ethico-deontological principles of the Polish Physician" which constituted a kind of code of medical ethics. This collection was a compromise between objective ethical principles and the demands of the Communist regime. For example, Principle 1 of the Collection stated that the physician "had to observe the ethico-deontological principles obligatory in socialist society."During round-table talks in early 1989 with representatives of the Communist government, the Solidarity movement argued for the revival of autonomous medical organizations like the Medical Chambers. On May 17, 1989 an Act of Parliament re-established the group. The Act (article 33, part 1) also stipulated that the National Congress of Physicians, the legislative body of Medical Chambers, establish rules of medical ethics. The Act (article 15, part 1) also states that all practicing Polish physicians are obliged to observe these rules.When the revived Chambers began its work in January 1990, its governing body—the General Medical Council—created a Commission to prepare a draft of a medical ethics code. After a year and a half of work, the Commission completed its draft, which received preliminary acceptance by the General Medical Council. [End Page 361]On December 13-14, 1991 the Extraordinary Second National Congress of Physicians was held in Bielsko-Biala (South Poland) and one of the main items on the agenda was the Code. Every article of the Code was discussed exhaustively throughout the second day of the meeting, and close to midnight the Code, including the Physician' Oath, was approved by an overwhelming majority (449 for, 75 against, 58 abstaining).Some of the liveliest discussion centered on Article 37, which relates to abortion. The delegates realized that the Code was inconsistent with a 1956 Act on abortion then under discussion in the Parliament which was not as restrictive as the Code. They decided to defer implementation of the Code for five months, until May 3, 1992. As described in the following text by Robert Baker, Article 37 has now been appealed and a decision resolving the discrepancy would have to come from Poland's Constitutional Tribunal or its Parliament. [End Page 362]Jacek A. Piątkiewicz Jacek A. Piątkiewicz, M.D., Ph.D., is Chairman of the Legislative Commission of the General Medical Council of Poland in Warsaw.Copyright © 1993 The Johns Hopkins University Press... (shrink)

This issue features a translation of another paper by Franciszek Bargieł, this time dedicated to the profile of another Jesuit philosopher, Adam Quirinus Krasnodębski. The article was originally published in Latin in Forum Philosophicum 9, (2004): 259–63. It has since been translated into English.