We prove that any 1-closed (see def 1.1) model of the Π 2 consequences of PA satisfies ¬Cons PA which gives a proof of the second Godel incompleteness theorem without the use of the Godel diagonal lemma. We prove a few other theorems by the same method.

A bi- or multilingual repertoire is a complex and dynamic system of languages (Herdina & Jessner, 2002; Herwig, 2001; Larsen-Freeman & Cameron, 2008; Stotz & Cardoso, 2022) which interact with each other and with the conceptual system (Kroll & Stewart, 1994; Pavlenko, 2009). Importantly, fluent and regularly used native languages are not spared from the influence of later acquired non-native ones. The paper presents the results of a case study conducted with a native speaker of Polish with three additional languages: (...) English, German, and French. Based on the analysis of the instances of lexical reverse transfer observed in the spoken production in her L1, it is concluded that reverse transfer may lead to partial L1 attrition, at least when the monolingual perspective is taken. From the multilingualism point of view, reverse transfer should rather be treated as a phenomenon leading to partial restructuring and enhancement of mother tongue competences. (shrink)

What duties do people have in the face of noncompliance of others with their duties? The paper defends the duty to take up the slack when slack taking is necessary to assist those in dire need. This duty has been criticized by J. L. Cohen, Liam Murphy and, more recently, David Miller. The duty is defended against arguments that appeal to the structure of the duty to aid, fair shares, responsibility, counterintuitiveness, and perverse consequences. The paper considers the implications of (...) the duty for the case of aiding refugees. (shrink)

Preview: /Zofia Rosińska interviewed by Mikołaj Sławkowski-Rode/ MSR: Your book Po śladach. Doświadczenie modlitewne w ujęciu filozofii kultury [After the Traces. The Experience of Prayer in the Perspective of Philosophy of Culture] has an unusual format for an academic work. Apart from an overview and discussion of various conceptions and examples of prayer you have added an annex containing eight interviews with various people as well as five testimonials concerning the experience of prayer – some very intimate. What was (...) the motivation for choosing such a format and how did you select the texts comprising the annex? ZR: My book is not a cultural study or a work of theology, psychology, or psychiatry, although it touches the boundaries of all these disciplines. What I mean here is that it takes up topics and utilizes the categories specific to these fields. My book is a book about the human being and it is written from the perspective of philosophy of culture. You say that the format of my book is not typical for an academic work, because of the decision to include the annex containing conversations with people who pray and with others who reject it. This is true. However my book necessitates this minor structural difference. The goal of the book was to discern and understand various forms of prayer present in our culture: from set prayers through poetry, painting and music to activities like work. I call this ‘ontological prayer’. Unfortunately I could not include painting and music in this work. (shrink)

The two main questions addressed in the chapter are “What is the point of (good) nonideal theory?” and “Can (good) nonideal theory be done in isolation from ideal theory?” To address them, I distinguish between different types of nonideal theory and locate nonideal theory vis‐à‐vis ideal theory as well as realism and applied philosophy. I argue that nonideal theory is useful but some of its versions need to concede that they are defeatist. I also argue that nonideal theory builds on (...) ideal theory, though not in all the ways suggested by defenders of ideal theory. (shrink)

Individuals in dating and marital relationships experience various transgressions that require forgiveness (e.g., hurtful communication, mistrust, lies, or infidelity). This study examines forgiveness-granting strategies in the context of forgiveness tendency, relationship length, commitment, satisfaction, and relational consequences to better understand relationship dynamics. 649 individuals (532 dating, 117 married), aged 18–65 (M = 26.00, SD = 8.82) participated. The sample included 517 women (79.7 %) and 132 men (20.3 %). Participants described a forgiven transgression and completed questionnaires, including the Multidimensional Forgiveness-Granting (...) Scale (MFGS), Transgression-Related Interpersonal Motivations Inventory (TRIM-18), Relationship Assessment Scale (RAS), and the commitment subscale from the Investment Model Scale. One open-ended question (types of forgiven transgressions) was analyzed consensually. Quantitative data were analyzed using correlational analysis, regression analysis, andt-tests. The most common transgression was infidelity. A linear regression analysis showed that the strongest positive predictor of relationship satisfaction was the tendency to forgive one’s partner. Nonverbal displays positively predicted relationship strengthening, while the discussion strategy predicted relationship deterioration negatively. These findings emphasize the importance of how forgiveness is communicated and may inform interventions to enhance romantic relationships. (shrink)

Following wars, what requirements, if any, of remembrance do we – those who live in peacetime – have? On whom do they fall? Who must be remembered? How should they be remembered? Fabre offers us an account of remembrance that answers some of those questions and provides a helpful framework for working through the others. It is philosophically nuanced as well as attuned to the complexity of war and informed by actual commemorative practices. In this article, however, I expand Fabre's (...) list of desiderata that a good account of war remembrance must meet. I argue that Fabre's account needs to be refined and, at least in one respect, revised in light of these new desiderata. (shrink)

John Rawls tells at the start of A Theory of Justice that his theory is intentionally constrained in two ways: it is ideal and focuses on the justice of the basic structure of society. This chapter begins by evaluating Rawls's claim that ideal theory sets the target of reform for nonideal theory, whose task it is to work out what to do “under less happy conditions.” It states that it is unclear just when ideal theory can inform the priorities of (...) nonideal theory. The chapter also presents discussions on whether the ideal theory is utopian and concessive to human nature. Even the kind of nonideal theory that delivers concrete action‐guidance for “us” remains unhelpfully ideal if it does so merely in the form of policies or institutional arrangements. (shrink)

The Gödel–Dummett logic and Łukasiewicz one are two main many-valued logics used by the fuzzy logic community. Our goal is a quantitative comparison of these two. In this paper, we will mostly consider the 3-valued Gödel–Dummett logic as well as the 3-valued Łukasiewicz one. We shall concentrate on their implicational-negation fragments which are limited to formulas formed with a fixed finite number of variables. First, we investigate the proportion of the number of true formulas of a certain length n to (...) the number of all formulas of such length built with exactly one variable. Then, we investigate such proportion for satisfiable formulas. Second, we generalise our investigation on formulas written with k≥1 variables. The primary goal of the paper is the research on the asymptotic behaviour of these fractions when the length n tends to infinity. If such limits exists, they are real numbers between 0 and 1, which are called the density of truth or the density of SAT. To compare the density of truth and the density of satisfiable formulas for both fragments of 3-valued Gödel–Dummett's and Łukasiewicz's logics we use the powerful theory of analytic combinatorics. This paper is a natural continuation of the previous brief conference note by Kostrzycka and Zaionc (Citation2020) as well as enriched with some previous results from Kostrzycka and Zaionc (Citation2003). In the conference note we computed analytically the density of truth and the density of SAT (with a determined precision) for 3-valued Łukasiewicz's logic restricted to a language with only one variable. In Kostrzycka and Zaionc (Citation2003) we computed the same values for exactly the same fragment of the 3-valued Gödel–Dummett logic. This paper answers the more general questions of the existence of density of truth and density of SAT for both many-valued logics with an arbitrary finite number of variables. Therefore this paper gives an an interesting picture of two main families of finite-valued fuzzy logics problems treated quantitatively. This picture is taken from the perspective of classical logic. It shows that unexpectedly there is quantitatively a little distance between these two approaches. (shrink)

The paper reports the results of a comparative analysis of the two groups students coming from temporarily disconnected families due to foreign work parents and teenagers with the same social environment, but without the experience of separation time. The subject of the analysis was: the cohesion of a family from the perspective of the evaluated adolescent and three factors of psychological loneliness: social loneliness, emotional loneliness and existential loneliness. The Loneliness Scale was used based on an original concept of multidimensional (...) sense of loneliness. The questionnaire for the survey of family cohesion were used too. The age, gender, family structure and the family lifestyle were controlled. Obtained results revealed significantly lower cohesion and significantly higher existential loneliness in group of teenagers from temporarily disconnected families. Not confirmed the supposition that made in earlier studies of temporarily disconnected families due to economic migration, that these teenagers suffer from a sense of emotional loneliness There has also confirmed the belief that the level of family cohesion and a sense of loneliness in adolescents is associated with atypical organization of family life associated with the duration of migration of parent/parents, frequency of contact with family members working abroad: mothers, fathers or broth parents, the duration of stays at home. (shrink)

In his life and work, Leszek Kołakowski traversed many paths, some more and some less well-known. The main focus here is on Kołakowski’s involvement in what one may call an anthropological variant of philosophy of culture. Anthropological philosophy of culture bases on the following assumptions:1. Human conduct is determined by culture. There is neither humanity without culture nor culture without humans.2. Human conduct is by nature referential, in other words, the factual alone is not enough for humans who tend to (...) reach beyond it in their search for the most elemental and ultimate truths.3. Culture is a dynamic phenomenon and a challenge on the path to self-awareness.4. Axiological sensitivity.5. The culture philosopher is immersed in the culture he studies and, by revealing that which it conceals, is a source of reflection on this culture. All these assumptions lie at the core of the philosophy of Leszek Kołakowski. (shrink)

In this essay I present culture as a realm constituted by a circular movement where progress is constantly confronted by different forms of reversions. By progress I mean specifically oriented changes we observe in culture. Many of them are rooted in the development of technology and science, or stem from demographical changes and intercultural influences. Reactions to these changes frequently involve returning to certain forms of behavior or responses that were common in the past but have been later abandoned. I (...) intend to present examples of this phenomenon observed in culture. (shrink)

The article is an attempt to reconstruct the Stanisław Lem’s views on the relationship between science and faith presented in his The star diaries. The author discusses three stories: The twenty­‑second voyage, The twenty­‑first voyage, and The twentieth voyage. The following questions are considered during the analysis of these novels: Does theology (as depicted by Lem), despite having no competence in the area, attempt to solve scientific problems? Does Lem suggest that Christian claims are potentially falsifiable? Can science lay the (...) foundations of theodicy? The answers to these questions appear helpful in explicating three models of the relationship between science and faith embedded in Lem’s stories: conflict regarding content, conflict regarding form, and cooperation. (shrink)

The dead are among us. We are reminded of their names through the books we read, the hoovers we buy, the sandwiches we consume, the tarmac we travel on, the wellingtons we wear, or, frequently, the buildings we visit. Even if we settled on the criteria for being worthy of commemoration, what should we do about the fact that there seem to be so many people who would likely meet them? Commemoration is a form of attention giving, and attention is (...) a scarce resource. It is scarce even if it could be permissibly commanded at will. It is even more scarce when commanding attention may violate someone's freedom to decide for themselves where to bestow it. I will argue that when it comes to public commemorative attention, there are duties that fall on us all to remember the now dead victims of injustice. I will also offer reasons for why such duties would normally mean that we need to prioritize the remembrance of the victims of injustice ahead of remembrance that might be owed to those who had expectations of being remembered or even took steps by donations to secure such remembrance. (shrink)

We prove that: • if there is a model of I∆₀ + ¬ exp with cofinal Σ₁-definable elements and a Σ₁ truth definition for Σ₁ sentences, then I∆₀ + ¬ exp +¬BΣ₁ is consistent, • there is a model of I∆₀ Ω₁ + ¬ exp with cofinal Σ₁-definable elements, both a Σ₂ and a ∏₂ truth definition for Σ₁ sentences, and for each n > 2, a Σ n truth definition for Σ n sentences. The latter result is obtained by (...) constructing a model with a recursive truth-preserving translation of Σ₁ sentences into boolean combinations of $\exists \sum {\begin{array}{*{20}{c}} h \\ 0 \\ \end{array} } $ sentences. We also present an old but previously unpublished proof of the consistency of I∆₀ + ¬ exp + ¬BΣ₁ under the assumption that the size parameter in Lessan's ∆₀ universal formula is optimal. We then discuss a possible reason why proving the consistency of I∆₀ + ¬ exp + ¬BΣ₁ unconditionally has turned out to be so difficult. (shrink)

In Utopophobia Estlund offers a prominent version of a conditional account of feasibility. I think the account is too permissive. I defend an alternative incentives account of feasibility. The incentives account preserves the spirit of the conditional account but qualifies fewer actions as feasible. Simplified, the account holds that an action is feasible if there is an incentive such that, given the incentive, the agent is likely to perform the action successfully. If we accept that ought implies feasible, then we (...) should reject some normative requirements on agents that Estlund would accept in light of his more permissive conditional account. But we can still recognise normative requirements on individual and collective agents that, if complied with, would result in a world that is radically better than our own. (shrink)

What’s special about human rights? For Rowan Cruft human rights are special because they capture the importance of the good of the right-holder. But his account struggles with explaining the existence of global socioeconomic human rights. I argue that such rights exist and show how we should revise Cruft’s account to accommodate this.

Preview: “Taste” is among those philosophical categories that are the most difficult to fully characterize. Reflection on taste, on the experience and concept of taste, flourished in modern times. It went through its history from dynamic development in the seventeenth century and theoretical career in the eighteenth century. One gets the impression that “taste” became the central category of philosophy of the seventeenth and eighteenth centuries. In the nineteenth century, interest in taste diminished significantly. Considerations of taste were closely integrated (...) into the general philosophical attitudes of thinkers of the period. They generated disputes that form the canvas of later considerations that are already less emotional. The social transformations that we have been observing in the last few decades are forcing a renewed interest in the category of taste. At the same time, it is a colloquial category, commonly used. It is present if not in every European dictionary, then in most. In some languages it also has numerous synonyms that provide clues as to how various psycho-social states are expressed through these terms. Most often they are limited to the physiological sense of taste and are linked to cuisine, customs, recipes, and health. Taste, however, cannot just be confined to physiology – although the importance of the social functioning of taste understood in this way cannot be denied. (shrink)

How should the fact that a given policy offers people choice bear on policy selection? Should we favour choice-granting policies even if choices lead to harmful outcomes, and even if the causal thesis is true and people are not fully in control of how they choose? T.M. Scanlon and Alex Voorhoeve have tried to locate the significance of choice in the value or potential value that it has for choice-bearers. I show that this leaves them vulnerable to a general dilemma: (...) either they can explain the significance of choice by supposing the causal thesis is false, or they cannot explain it when faced with certain policy cases. I argue that we should locate the significance of choice in the fact that having a choice means being in a position to treat others as they are due or not. My view can be summed up in a slogan: ask not only what choice can do for you; ask what having the choice means you can do to others. (shrink)