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Number of results: 23
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Abstract

This article deals with the three discursive strategies which were used by French intellectuals for establishing their attitudes towards the political sphere on the basis of different ‘truth speeches’. This paper states that the notion of truth, which represents a certain relation between reality and the knowledge, played a special role in the debates between French intellectuals over their social and political vocation in the 20th century — from the Dreyfus Affair to contemporary media debates.

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Daria Petushkova
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Abstract

The paper demonstrates a close relationship of post-truth to pragmatic truth as William James put it. As such post-truth cannot be treated—as it is commonly perceived— as a falsehood in the sense given it by the classical idea of truth. Post-truth is not a classical cognitive value, but a means of action, more concretely, a means of realizing interests of its operator by using the method of cognitive camouflage; it means that post-truth is disguised as a truth in its classical (correspondence) sense, but it only seemingly communicates in the objective way (i.e., impartially and nonsubjectively) real facts. In my view, the present eruption of post-truths is an effect of the spreading of the pragmatic system of values and infecting by it the whole public sphere and, in consequence, also individual principles and norms of action.
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Authors and Affiliations

Małgorzata Czarnocka
1

  1. Instytut Filozofii i Socjologii PAN, ul. Nowy Świat 72, 00-330 Warszawa
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Abstract

The main statement of the paper is that the post-truth is expanding at an unprecedented rate, continuously forcing itself into new areas of public life and permeating millions of minds. This phenomenon has not so far been satisfactorily explained by researchers of global-range social phenomena. The paper presents various definitions of post-truth and its interpretations. The argument revolves around what truth means and what it is threatened by, as well as the most important institution that is, by definition, concerned about the truth: the university. The article outlines the functions of the university and contemporary conditions of its functioning, including the threats to the preservation of its mission and axiological foundation: striving towards the truth. The idea of the university, created in Europe at the beginning of the second millennium, has shown to be strong and durable. It has adopted various organisational forms, depending on the period and region. The secret of the universities’ persistence and meaning cannot be considered apart from the history of the European civilisation. However, the phenomenon of post-truth expansion is the most serious threat to this institution. The expansion of post-truth also leads to changes in the quality of the public life, bringing about its degeneration, with considerable contributions of the numerous pathologies of the Internet, distribution of lies and surprisingly quickly growing acceptance of this phenomenon.

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Jerzy Wilkin
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Abstract

Art has never aspired to wield authority to the same extent as science, because it left a wide margin for itself resulting from the intrinsic consent to the subjectivity of both the creator and the audience.
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Authors and Affiliations

Katarzyna Kasia
1

  1. Department of Culture Theory, Faculty of Management of Visual Culture, Academy of Fine Arts in Warsaw
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Abstract

The judgments delivered by the European Court of Human Rights in Al-Nashiri v. Poland and Husayn (Abu Zubaydah) v. Poland highlight the potential tension that may arise between states’ broad reliance on national security grounds to withhold disclosure of secret files and compliance with their obligations under the European Convention on Human Rights. The present article examines the above-mentioned judgments, focusing, in particular, on how (and to what extent) the withholding of secret information may infringe on the right to the truth and, as far as proceedings before the European Court of Human Rights are concerned, the state’s duty to cooperate with it.
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Elena Carpanelli
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Abstract

In this paper, I present a short 10-point characteristics of the classical conception of truth. Subsequently I point to the importance and comprehensive usefulness of this truth, among others, to the possibility of applying it in some virtual environments, e.g., in those which include virtual objects of types A and C. I also emphasize that—independently of views of promotors and creators of the “post-truth era” (e.g. the will of politicians, propagandists and the authors of conspiracy theories)—truth as it is grasped in the classical theory is in principle non-withdrawable from social discourse, including its philosophical and scientific fields.
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Authors and Affiliations

Józef Dębowski
1

  1. Zakład Epistemologii, Logiki i Metodologii Nauk, Instytut Filozofii, Wydział Humanistyczny, Uniwersytet Warmińsko-Mazurski w Olsztynie, ul. Kurta Obitza 1, 10-725 Olsztyn
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Abstract

Applying linguistic tropes to the deep structure which underlay the 19th century historical imagination Hayden White derived from the vault of philosophical richness contained in Giambattista Vico’s La Scienza Nuova. Now the treasure trove becomes a source of one more illuminating analogy. The following study demonstrates how metaphor, metonymy, synecdoche and irony can be identified with five major theories of truth: the correspondence, pragmatic, coherence, deflationary and the semantic one. Theories are evoked on the basis of texts by philosophers themselves (Bertrand Russell, Charles Sanders Peirce, Brand Blanshard et al.). Moreover, a numerical mismatch between them and the four tropes should be seen as everything but unwanted. The concept of irony has multiple interpretations, and so mapping it onto the semantic theory will expose the relation between truth accounts and the principle of their development. In the end, there emerges a pattern in the shape of a circle or a spiral—two models of infinity along which runs the human quest for meaning of truth.
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Authors and Affiliations

Giulia Cirillo
1

  1. Jagiellonian University, Cracow, Institute of English Studies, Faculty of Philology
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Abstract

We talk to Prof. Stanisław Filipowicz, Vice-President of the Polish Academy of Sciences, about the significance of truth, the role of fiction, the consequences of living in a culture of excess, and the crisis of democracy.

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Authors and Affiliations

Stanisław Filipowicz
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Abstract

Go on through the lofty spaces of high heaven and bear witness, where thou ridest, that there are no gods.
Seneca the Younger
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Tomasz Mazur
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Abstract

Edith Stein is a person who was born in the Jewish traditionally religious family. In her youth she lost her faith in God. However in her life she was seeking the truth. In this search she was very honest. The article first shows different definitions of truth. Then he takes the presentation of Edith Stein’s, the ways of phenomenological discov-ery of the truth about a human person. Finally, it shows her coming to the discovery of the God of Love, who has drawn her to mystical union in the spirituality of Carmel. Edith Stein died in the concentration camp in Auschwitz, experiencing the mystery of the Cross of Christ and sacrificing herself for her people.

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Authors and Affiliations

Ks. Andrzej Pryba MSF
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Abstract

In this paper I present Bertrand Russell’s contacts with Polish readers and outstanding Polish writers. In paragraphs 2 and 3 I discuss books by Russell that were published in Poland and mention his personal contacts and correspondence. Russell exchanged letters with L. Chwistek, J. Conrad‑Korzeniowski, M. Dziewicki, G. Herling-‑Grudziński, S. Leśniewski, W. Lutosławski and A. Tarski. Interesting comments on his philosophy were offered by M. Ossowska, K. Twardowski, J. Salamucha and M. Heitzman. Paragraphs 4 and 5 discuss the influence that Russell’s logical ideas have exerted on the development of logic in Poland, especially in the works of L. Chwistek and S. Leśniewski.
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Authors and Affiliations

Jan Woleński
1
ORCID: ORCID

  1. Wyższa Szkoła Informatyki i Zarządzania w Rzeszowie, Katedra Nauk Spo-łecznych, ul. Sucharskiego 2, 35-225 Rzeszów
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Abstract

This article presents the problem of understanding Heideggerian ‘turn’ (Kehre) in the context of the most important aspects of his later philosophy. Since Heidegger had written (secretly) Contributions to Philosophy, he departed from his original philosophical assumptions, which had been presented in Being and Time. Heidegger’s turn was conceived as a discovery of truth of Being, as a project of another beginning, as proper asking about Being as such, as well as a discovery of a hidden aspect of being that is revealed in an event (‘enowning’).

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Jacek Surzyn
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Abstract

The article describes the Roman Catholic understanding of the ecumenical dialogue as stated in the Decree on ecumenism of the Second Vatican Council and in further documents of the RC Church. This ecumenical dialogue may be conducted only among Christian Churches and Church Communities as it aims the restoration of full visible unity of Christians.

The dialogue should primarily lead to the common rediscovery of the truth, and never to any kind of establishing the truth, of elaborating it or reaching the compromise. The true dialogue has nothing to do with negotiating the common position, where each party wants to force oneself upon another and to make the less concessions possible. This is because we cannot reduce the requirements of the Gospel to any kind of necessary minimum, a common basis recognized by all the churches and ecclesial communities.

Such a dialogue contains its inner dynamics, its existential dimension. The truth is personal, as Christ himself is the Truth, so the search for unity belongs to the proper essence of being a Christian. So the ecumenical dialogue is “an imperative of Christian conscience” (John Paul II), so it is something that inevitably ought to be taken and accomplished by Christians.

The ecumenical dialogue however is not the goal for itself. Neither it is only mutual recognition of Christian Communities or even common prayer. The common aimis the restoration of full visible unity of divided Churches. On the way of ecumenism we cannot limit to the prayer or the ecumenical dialogue. On the contrary – we should develop all the possible ways of collaboration, because unity of action leads to the full unity of faith. Neither the unity nor uniformity of doctrine or churchly traditions, but only the unity in one faith is the far-reaching goal of the ecumenical dialogue.

The documents of the RC Church give also clear hints how to lead the ecumenical dialogues: the dialoguing parties must be expert in theology, seeking the truth, not a victory, moving from easier topics to the more diffcult ones, trying to use the language free of polemical connotations.

Before the Second Vatican Council the Catholic Church didn’t lead any offcial ecumenical dialogue, what didn’t mean the lack of any ecumenical encounters. The first ones, however, were unoffcial and did not engage the offcial Church authority. Widespread engagement in the ecumenical dialogues in the time of popes Paul VI and John Paul II can be justly perceived as a direct fruit of the Second Vatican council and its Decree on ecumenism.

During the decades the commissions of dialogue have already elaborated thousands of pages of common statements and agreed declarations. The Churches must be however aware, that without strong effort of reception of these documents in their midst, the fruits of the dialogues will have no infuence on the reconciliation of Christians in one faith.

Even if there may be some kind of deception because of slowness of ecumenical process, we can be certain that meetings in the dialogue enabled Christians of various Churches an Church Communities to grow towards full, visible unity wanted by our Lord for His disciples.

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Authors and Affiliations

Ks. Przemysław Kantyka
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Abstract

The question about theology is, indeed, the question about the cognitive role of faith, a mutual relationship between faith and mind, as well as cultural, social and existential consequences of accepting or eliminating faith in the cognitive (scientific) process. While developing in the space of thought, theology seeks rational arguments speaking in favour of God’s answers to existential questions. In his publications and teachings J. Ratzinger/Benedict XVI gives much attention to these issues, as they are particularly topical and important for the contemporary civilisation. He teaches that faith releases the mind (makes it independent, non-ideologized), opens it to the truth, the learning of which constitutes the key objective of all scientific research. Recogni-tion of the priority of gifts, God’s grace, who makes Himself known through his Word and actions is an important pre-requisite for theological cognition. Ultimately, it has a christological sense: Son knows His Father and wants to reveal the Mystery of God. As scientia fidei, theology has got potential to give relational and holistic character to cognitive actions, thus made them acquire sense transcending their temporary use-fulness. Theology, faithful to the Church, contributes to the development of the world and men in the deepest meaning of the word – it leads to salvation, finding fulfilment in God Himself.

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Authors and Affiliations

Ks. Jerzy Szymik
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Abstract

Benedict XVI, as the Supreme Shepherd of the Church and the head of the Vatican state (Vatican City), maintained contacts with representatives of the authorities of Muslim countries or those dominated by Islamic culture. He supported and built good relations between representatives of different religions, including Islam, through openness and honesty in the interreligious dialogue and bearing witness to the essential values of Christianity and Islam – justice and peace. In the article, we indicated the essence, purpose and challenges of interreligious dialogue, especially dialogue with Islam. People and environments involved in its conduct should be guided by the idea of searching for the true good of man and society. At the same time, it is important to remain faithful to one’s own religious identity, especially on the doctrinal level. Dialogue, in fact, should aim, first of all, at seeking the truth and bearing witness to it. This will only be possible if you respect your own faith and show respect for the identity of the followers of Islam. In the dialogue with Islam, the most important is Almighty God, who must be given his rightful place. For faith in one God obliges His believers to be responsible for peace. Benedict XVI’s theory of dialogue found confirmation in the papal meetings, either with the “world of Islam” or with various bodies (ecclesiastical, political, people involved in the so-called dialogue of specialists). For Benedict XVI, the most important criterion for dialogue was fidelity to Christian identity.
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Authors and Affiliations

Eugeniusz Sakowicz
1

  1. Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
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Abstract

The article aims to analyse the context in which the phrase “historical truth” is present in the Polish public discourse regarding recent history. The author intends to show the ways and aims of the usage of historical truth in the competition to obtain and maintain power. Referring to the assumptions of the Web 2.0. paradigm, in the conclusion the author puts forward the thesis that the historical truths present in the public sphere do not only attempt to answer social expectations of what historical truth Poles need but they are also co-created by potential recipients.

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Monika Napora
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Abstract

Contrary to a widespread thesis about the non-cognitive character of religious beliefs, I argue that it is beneficial to highlight and not marginalize the place of religion in the epistemic sphere. At least some religious beliefs (especially theism) can be qualified as true or false. Holding them as true is usually based on the evidence which is not widely accepted. This, however, does not entail that these beliefs are not true. If they are true, then holding them to be true should be seen as rational, despite of the fact, that the supporting evidence does not seem to be strong in the light of current epistemic standards of justification. It does not mean, however, that such beliefs can be hold with the highest assertion if they evoke serious doubts. Changes in religious doctrines and religious pluralism do not constitute a sufficient reason for excluding religion from the epistemic sphere, as a similar situation concerns many academic disciplines, such as philosophy, or psychology.

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Piotr Gutowski
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Abstract

The main goal of this article is to characterise and compare some aspects of Hilary Putnam’s referential theory of meaning and Robert B. Brandom’s inferential theory of meaning. I will do it to indicate some similarities and differences in these theories. It will provide an opportunity for a deeper understanding of these theories and for a more adequate evaluation of how they describe and explain the process of meaning acquisition of linguistic expressions.

In his theory of meaning Putnam emphasises the importance of reference understood as a relationship which connects linguistic expressions and extra-linguistic (empirical) reality. Brandom acknowledges inference as a main category useful in characterising the meaning of expressions used in premises and a conclusion of inference. But his theory of meaning is criticised for minimalising the role of an empirical component (demonstratives etc.). He tries to defend his standpoint in the anaphoric theory of reference.

Putnam like Brandom claimed that we – as cognitive subjects – are not in a situation in which we learn about the extra-linguistic reality in a direct way. It is the reality itself as well as our cognitive apparatus that play a role in a cognitive process.

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Robert Kublikowski
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Abstract

University and the Church need each other. Following the example of Christ incarnated, Christianity “incarnates” the spiritual. The Church and theology need university and cooperation with other sciences to be able to “incarnate” Christ’s issue into our world. Th e university, on the other hand, needs the Church and theology because otherwise it would be deprived of cultural and spiritual foundation: there is no alternative to a discussion about Christ (God and a human). Theology is sometimes defined as scientia fidei; it is determined by the mind and faith. It’s a discussion about God, but due to the Christ event it is also a discussion about mankind. Th erefore it has the form of a dialogue, a discussion. The dialogue is always held in a specific context (nowadays postmodern), in which theology not only has to ask but also answer the question about the meaning. In this sense it is wisdom. Theology as a discussion has to approach the most urgent human problems. These include agnosticism towards which Benedict XVI suggests the “veluti si Deus daretur” rule, relativism in case of which theology cannot stop asking about truth, despair in case of which theology reminds about God, in whom there is no darkness.

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Authors and Affiliations

Ks. Jerzy Szymik
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Abstract

Joseph Ratzinger binds together the triptych “theology – the university – science” by the common issue of a search for the truth and the service to the truth. Theology is being done “in the Church and with the Church”, it belongs to the Church and depends upon her. Thus, theology is ecclesial in its essence, it teaches not in its own name but on behalf of the Church.

The ethos of the university – particularly of a Catholic university – consists in the common witness to the truth and in forming the transcendent dimension of man. Thus, the service to the human person is expressed by the university in developing “a new humanism” as a response to cultural and spiritual desires of the humankind. The mission of the university is not only its service to knowledge but also to the education, which means bearing witness to the truth that has been found.

According to Benedict XVI both theology and the university with science should know how to unite the two ways of knowing – faith and reason into one common tone, with its unique enhancing of reason. In a characteristic way Ratzinger gives special attention to rationality which leads to the ultimate Truth.

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Authors and Affiliations

Ks. Krzysztof Góźdź
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Abstract

Axiological chaos and unsustainable man’s acting in a contemporary world has led him to a total confusion. He constantly acts toward environmental and cultural degradation. Also in social dimension a permanent and “general” crisis dominates. The crisis is rooted on multi-category stratification and based on post-truth models of interpersonal communication in traditional and virtual realities. Neoliberal model of economical conquest, in turn, effects unsustainability in economic sphere. Thus, in common reception – for the most people in the world – such situation has become unbearable. So, it is the educators’ duty to look for – with the intention to put into practise – such concepts and pedagogies, which could prepare the whole global society to real – not declaratory false – co-creation of its life in the world, understood as an actual and common home. Taking such perspective, the theory of Argentinian philosopher – Ernesto Laclau becomes an interesting proposition. The time of mono-dimensional – protestant and neoliberal – interpretation of values comes to the end. Now the time has come to accept the equality of different – having their roots in various cultures – value understanding. Possibility of local and particular interpretation of values – along with maintaining the rule of common good – gives the chance to update the education according to real, thus multidimensional humanistic ideal. Such a standpoint presents a way to cure/reform intercultural education, which nowadays is at an impasse. Mainly it uses stiff schemes and repeated patterns, so it has become imitative and conservative. In its contemporary formula intercultural education is not able to respond to present challenges of multicultural and global society. The need to implant into its structure the concept of sustainable development emerges as a must.

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Authors and Affiliations

Aneta Rogalska-Marasińska
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Abstract

According to Kurt Gödel, Bertrand Russell misinterpreted the incompleteness theorem, but did it in ʻa very interesting manner’. To understand what he meant we need to consider their attitudes to defining truth. Even more revealing is the discussion of two fundamental approaches to logic: one is universalistic, and assumed by both Russell and Gödel, and the other is model‑theoretical, Alfred Tarski’s style. It turns out that a misleading or erroneous interpretation can be interesting, as it reveals something fundamental. William Byers claims that truly great ideas in mathematics and about mathematics are in a way false, as they lead to errors, but at the same time they can help to make advances in math. Logicism provides a good example. In addition it may be mentioned that when Russell argued in its favor, he committed a logical fallacy.
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Authors and Affiliations

Stanisław Krajewski
1
ORCID: ORCID

  1. Uniwersytet Warszawski, Wydział Filozofii, ul. Krakowskie Przedmieś-cie 3, 00-047 Warszawa
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Abstract

In this article, I reflect on recent discussions of the methodological status of scientific knowledge within and outside the Academy. I draw attention to the problem of declining public trust in science (risk and fear society) and the phenomenon of post-truth. In the context of these issues, I present three positions whose authors define the relationship between official academic science in relation to other forms of knowledge (lay people) and forms of knowledge use outside the Academy (politics). The first position termed “elective modernism” was formulated by Harry Collins and Robert Evans in the context of discussions of the third wave of science disputes. Elective modernism defines the way in which policy decisions are made on the recommendations of scholars who have a methodological self-awareness of the possibilities and limitations of scientific knowledge. The second position is Steve Fuller's proposal of protestant science as a form of science in the context of posttruth conditions. In this view, knowledge can be produced by anyone, but it must meet certain specified scientific criteria. The third position is the view of expert knowledge proposed by Mark R. Brown, as a representation of various worldview or cultural options, whose representatives commission experts to make appropriate recommendations for certain political decisions.
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Authors and Affiliations

Rafał Paweł Wierzchosławski
1

  1. Liberal Arts and Sciences, Collegium Historicum UAM, Poznań

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