We will be concerned with intentionally misleading someone or hindering their ability to properly discern a situation. Thus, we mean communicative acts that are both verbal and non-verbal in nature; they are undertaken both by individuals and on larger human collectives, but also by organizations or institutions; the entities to which these actions are directed may also vary. Most often we stigmatize them as wrong, although in many specific cases we are ready to recognize their rightness. Our goal is to (...) make visible the need to organize these acts from the perspective of a philosophically defined person-society relationship. We will also draw attention to the conditions that such depictions should meet. (shrink)

In the first part I focus on the issue of progress, in particular progress in philosophy. Philosophical progress has a special property that it shares with the process of becoming a better person. It is constantly finding yourself “on the way”. This path is not only anchored in the Absolutely Perfect but it conditions and stimulates the reflection towards the truth about the relationship between Him and us. We can assume that the core of this reflection is philosophy. The second (...) part is devoted to the paradoxical nature of the most generally understood memory. I assume that the condition of awareness of a certain content is its outdatedness, that is, its transfer to the sphere of memory. Memory is a constantly updated and constantly re-ordered picture of everything that the subject has ever relegated from being, so that it can be replaced by something else. The foundation of this order is a certain axiology. In the third part I show how the sketched concept of memory is used to describe the mechanism of the evolution of philosophical thought. The “on the way” philosophy would consist of two constantly repeated activities: on reconstructing what is to be denied, and thus on the recognition of the previous philosophical achievements in its totality, and on its negation. This denial would concern the whole of this achievement as an axiologically reconstructed unity. The new system is only realized as a series of consequences of the negation of the current state. The vast majority of philosophical reflection focuses on the constitution of this current state, its supposed unity. In the short part of the fourth, I draw up prospects for further deliberations. (shrink)

ABSOLUTE INCOMPREHENSIBILITY The author attempts to rethink the philosophical problem of "absolute incomprehensibility". The problem arises in connection with a quest for the possibility of a final and absolute consolidation of sources and reasons of everything that aspires to have sense, that is, in connection with the question of reasonableness itself. The key issue proves to be relationships of categories like: absolute, reality, man and philosophizing. All this requires serious metaphysical settlements. In the final conclusions the author postulates the complementation (...) of apophatic theology and apophatic anthropology. (shrink)

In the first part, the author discusses the methodological status of interdisciplinary research. Some general issues may be problematized within various disciplines; each of them only examines a certain aspect of the issue. Philosophical categories represent some ideas par excellence, while the terms used by the specific sciences represent models of some of their aspects. The second part recalls the most important problems signaled by engineers and programmers of machines, which are to operate in an external, changing environment, realizing autonomously (...) the objectives set for them. In parts three and four, the author attempts to specify the essential operations that the decision making machine performs. The nature of these operations should be adapted to the requirement that the machine should focus on what is important for the task it performs. (shrink)

THE NATURE OF THE UNIVERSE I would like to share a few reflections on the broader nature of the Universe, including also the nature of our research over it. This subject requires a philosophical approach that goes far beyond cosmology, or even the philosophy of nature. On the other hand, the traditional ontological considerations are too general — concern for the rules and the structure of reality. I start from definition of terminology, distinguishing: cosmos, the Universe, Meta-Universe, world, reality. Then (...) I discussing some ontological conditions of being real at all. A reflection of this type enables and set a formal paradigm of inquiry on the nature of the Universe, which I understand as a whole, which consists of everything actually is. Then considering the formal status of that total, which turns out to be a dynamic system constantly generates its own “lack of coherence” and also “overcoming” it. It confronts us with the problem of generating and assimilating of Otherness. Therefore, I consider the universe as an Act, which, in a very sophisticated way, refer to its source and its reason. Calling for the need for more detailed considerations concerning the nature of the universe, speak a few comments with regard to the distinctive style of expression taking up the issue of physical Theory of Everything. (shrink)