Consciousness, according to one of Husserl’s characteristics, is also a system of potential moments outlined in advance. How does consciousness gain this competence? Answering the question, subsequent conditioning aspects are taken into account: (1.) the inner time consciousness that determinates the temporal structure of the word-experience (Welterfahrung) and the world consciousness (Weltbewusstsein), (2.) the network of types. The two aspects of consciousness make possible and determinate cognitive styles of present and future course of experience. The closing remarks (3.) concern the nature of types and their role as cognitive structures that integrate common knowledge with scientific knowledge. Types combined into wider structures types define the further course of experience. Ultimately, they define the scope of practical possibilities, purposes and interests of the subject, an open horizon of possible closer specification.

Some changes in the environment, when attended to, result in cognitive response which may be called thinking with change. Thinking with change  is similar to  the “algorithm of sense detection” of metaphors. In fact, the interpretation of any kind of metaphor is framed by the general human mechanism of dealing with a change. Therefore an interpreted (meaningful) change is here called metaphorical. The first part clarifies the concepts of change and metaphor. The second part provides the characteristics of metaphorical changes. Finally, we try to answer the question if metaphorical thinking with change is rational.

Questions about the intrinsic value of nature are not only an abstract philosophical speculation, they have a practical meaning, can inspire and motivate people to act. Environmental ethics attempts to overcome the anthropocentric and personalistic attitude of traditional ethics. It emphasizes the intrinsic value of nature, value, which is independent from humans.

Within non-anthropocentric environmental ethics there are individualistic and holistic trends. Biocentric individualism raises problems with resolving conflicts of interests of different organisms, with the hierarchy of beings, while holistic ethics does not count with the well-being of individuals. Ethical holism should be contrasted with practical holism as a methodological postulate.

The pragmatic current of ecological ethics acknowledges that the good of people and the intrinsic good of nature coincide. In a pluralistic, liberal society there should be a convergence of radical, biocentric and moderate, anthropocentric concepts of ecological ethics. 

Certain mathematical objects are called paradoxical or pathological. Such terms have negative connotations in common usage, in psychology, and in social science. However, the situation is different in mathematics. Emergence of mathematical paradoxes or pathologies always indicates a creative moment in the process of mathematical discovery. The paper contains reflections on this creative aspect of mathematical pathologies, the process of their domestication, and the cognitive accessibility of mathematical objects. The work on this paper was sponsored by the National Scientific Center research grant 2015/17/B/HS1/02232 Extremal axioms: logical, mathematical and cognitive aspects. The paper was presented during the 11th Polish Philosophical Congress in Lublin (2019).

Traditional syllogistics sugests inferring a result about the binary relation between sets from the two categorical premisses each of which state something about a relation between one of them to a third set (whose name is called the middle term).

Since the Middle Ages it is known how to check the formal correctness of a syllogism by the detailed analysis of its syntax, and since the 19th century also how to present the premisses graphically on the Venn diagram for three sets, whose mutual binary relations consttute the subject of syllogistics. The non-empty sum of subregions is sometimes not very comfortable to deal with.

In the paper a new method is described for presenting syllogisms premisses, which consists in indicating the subregions, in which the premisses say some elements may or have to be located and those subregions which are announced empty. In particular, for the non-empty sum of two regions the rhotal relation is suggested together with the the possible corresponding empty region, had it been suitably indicated by one ot he premisses.

Basing on the concept by Richard Rorty and Hans George Gadamer a hermeneutic idea of aesthetic integration and self-creation is analysed and their significance for paradigmatic transformation, which results in postmodern society, is discussed. The relation between cognitive and integrating function of experiencing the art is presented. Relations between experiencing historical catastrophes and the opportunity of paradigmatic transformation are discussed with the use of the argumentation of Stanisław Ignacy Witkiewicz. The reasons why aesthetic integration cannot become the tool to stop the catastrophe are presented.

Radical hope is hope that could be found in religious discourse. Starting from Nietzsche, the concept entered also philosophical discourse. The article takes as its starting point the thought of Ernest Bloch, who placed hope at the center of philosophical thought, although, he was not able to develop the idea. In this respect, priority should be given to Nietzsche, whose views were taken up by Quentin Meillasoux, who has been aiming to philosophically uphold hope that has been usually associated with religion. The end point of the present deliberation, in addition to an attempt at evaluating the abovementioned philosophers’ propositions, is formulation conclusions concerning the consequences of the appearance of the problematics of radical hope in the field of philosophy. I will point to a way of contemporary practice of philosophy, which appears to open up opportunities to tie in this problematics with philosophy.

In the context of the multiplicity of concepts of the person and their importance for the way in which man organizes his individual and social life, a turn toward a realistic concept of the person is crucial. In this study, a critical analysis of several selected relational concepts of the person from the position of existential Thomism is carried out. As a result of the analysis, the assumed hypothesis was confirmed that the selected relational conceptions of the person are a priori, however, only with regard to the essence of the person. The study answers the question of why the analysed concepts do not explain the very essence of the real human person, but only point to its identifying features, describing the existence and ways of fulfilment of person.

The purpose of the article is the analysis of a specific understanding of contemporary atheism, which 1) arose in the French philosophical circles in the 20th and 21st century; 2) combines a critique of religion (more or less radical) with a positive proposal of replacing traditional religious spirituality with an atheist spirituality. The goal of this research is to verify the following hypotheses: 1) a “new spirituality” is an proposal alternative to traditional “religious spiritualities”, addressing atheits; 2) this new “secular spirituality” is in many aspects similar to religious spirituality, with its difference being the new ways of understanding immortality and the ways of overcoming the fear of death; 3) “atheist spirituality”, as a support for the criticque of religious positions, may encourage traditionally religious people to accept a spirituality that requires no relation to personalized Transcendence.Research will be conducted on the base of a critical analysis of the sources of four French thinkers: M. Onfray, L. Ferry, M. Gauchet and A. Comte-Sponville.

These two papers contribute to the research tendency that seeks an analogy between the ethics of care and other ethical theories. The purpose of this study is to compare the ethics of care with Edward Abramowski’s moral theory. The critical appraisal of both theories requires the reconstruction and confrontation of issues such as friendship‑brotherhood‑care, response to the needs of others, and making friendship‑brotherhood‑care public. The analysis of philosophical sources was carried out with the use of tools from hermeneutics and the history of ideas. In the case of the ethics of care, both the theories of direct caring relations and of group, institutional caring relations were examined. The analysis of Abramowski’s philosophy is focused on the ethics of friendship. In Part I, the ethics of care and the ethics of friendship are presented. Part II refers the results obtained from the analysis of the ethics of friendship to the theses and arguments which feature in the ethics of care.