Forum Philosophicum Opis...2 fr On the Harm of Genocide My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves. Wed, 18 Jul 2018 00:00:00 +0200 Note about Forum Philosophicum Wed, 18 Jul 2018 00:00:00 +0200 A Reconstruction of John the Grammarian’s Account of Substance in Terms of Enhypostaton The concept of enhypostaton was introduced into theological discourse during the sixth-century Christological debates, and aimed to elucidate the orthodox doctrine of the unity of two natures in the singular hypostasis of Christ. In spite of the fact that the conceptual content of the term is recognized by contemporary scholarship as pertaining to the core of Christology, the notion of enhypostaton is often described as obscure and not clearly defined. The coining of the term is often ascribed to Leontius of Byzantium, whereas in fact he only followed and developed solutions already introduced into Christological discourse by John the Grammarian. The article aims to clarify the notion by offering a philosophical account of the meaning and theoretical origins of “enhypostaton,” as introduced by John the Grammarian in the context of his discussion of substance as en-hypostatical being. Enhypostaton emerges as the proper way of describing the ontological complements of a particular entity. This seems to be a significant development in the philosophical explanation of substance. Wed, 11 Jul 2018 00:00:00 +0200 Hegel’s Phenomenology of Unhappy Consciousness Hegel’s Phenomenology of Spirit is a careful description of the progressive unfolding of Spirit. Its dialectic is the education of consciousness. There are three stages of unhappy consciousness: external beyond, changing individual, and achieved reconciliation. Being aware of its own mutability, the self yearns for reconciliation, which can only come from the external beyond, from the unchanging. The quest of unhappy consciousness for reconciliation is characterized by the three stages of devotion, sacramental desire and labour, and self-mortification. The self, constituted by what is other, is never able to achieve lasting satisfaction; it desires the unity of self-consciousness. Through the experience of itself, the self comes to a clearer self-awareness and transgresses its own limits. Wed, 11 Jul 2018 00:00:00 +0200 Effect Anticipation and the Experience of Voluntary Action Control This paper discusses the issues surrounding voluntary action control in terms of two models that have emerged in empirical research into how our human conscious capabilities govern and control voluntary motor actions. A characterization of two aspects of consciousness, phenomenal consciousness and access consciousness, enables us to ask whether effect anticipations need be accessible to consciousness, or whether they can also have an effect on conscious control at an unconscious stage. A review of empirical studies points to the fact that willed actions are influenced by effect anticipations both when they are conscious and when they remain inaccessible to the conscious mind. This suggests that the effects of conscious voluntary actions—in line with the ideomotor principle proposed by William James—are anticipated during the generation of responses. I propose that the integration of perceptual and motor codes arises during action planning. The features of anticipated effects appear to be optionally connected with the features of the actions selected to bring about these effects in the world. Wed, 11 Jul 2018 00:00:00 +0200 Matyáš Havrda. The So-Called Eighth Stromateus by Clement of Alexandria: Early Christian Reception of Greek Scientific Methodology This article reviews the book The So-Called Eighth Stromateus by Clement of Alexandria: Early Christian Reception of Greek Scientific Methodology, by Matyáš Havrda. Wed, 11 Jul 2018 00:00:00 +0200 The Conscious Brain The goal of this article is to review some aspects of brain anatomy and neurophysiology that are important for consciousness, and which hopefully may be of benefit to philosophers investigating the conscious mind. Taking as an initial point of reference the distinction between “the hard problem” and “the weak problems” of consciousness, we shall concentrate on questions pertaining to the second of these. A putative “consciousness system” in the brain will be presented, paying special attention to diffuse projection systems. The “center of gravity” will be brain connectivity, since consciousness must, critically, be dependent on coherent activity and timing. “Detectors” of synchronicity and coincidence, like NMDA receptors, also necessarily play a role here. To be conscious, we do not need an entire brain. While even large hemispherectomies need not unequivocally affect consciousness, far smaller brain-stem lesions may be devastating in this regard. Even so, the recent discovery by Matthew F. Glasser et al. of 180 separate areas in the human brain cortex is intriguing from a teleological perspective, as it is quite unthinkable that any of them could be “redundant. Wed, 11 Jul 2018 00:00:00 +0200 Front Matter Wed, 11 Jul 2018 00:00:00 +0200 Subscriptions Paper Version Since 1 January 2018, subscriptions are managed by the Academic Publishing House of Jesuit University Ignatianum (Wydawnictwo Ignatianum). The annual subscription fee rates are: Libraries and Institutions: 60 PLN (Poland), € 40 (rest of Europe), $ 60 (rest of the world) Individuals: 40 zł (Poland), € 20 (Europe), $ 30 (rest of the world) Subscription requests should be sent to the address: Academic Publishing House of Jesuit University Ignatianum ul. Kopernika 26 31-501 Krakow, Poland E-mail: Fax: +48 12 39 99 620 Phone: +48 12 39 99 501 Payment must be made by money transfer. International checks are no longer accepted by most banks in Poland. Money should be wired to the account of Akademia Ignatianum w Krakowie (Jesuit University Ignatianum in Krakow). For foreign transfers, use the following banking details: Recipient Akademia Ignatianum w Krakowie, Prenumerata „Forum Philosophicum” Address ul. Kopernika 26, 31-501, Kraków, Poland IBAN account number PL 94 2490 0005 0000 4600 9871 1366 SWIFT ALBPPLPW Bank Name Alior Bank SA Title Forum Philosophicum {subscriber and period of subscription} Dane dla przelewów w Polsce Nr rachunku 94 2490 0005 0000 4600 9871 1366 Odbiorca Akademia Ignatianum w Krakowie, Prenumerata „Forum Philosophicum” Adres ul. Kopernika 26, 31-501, Kraków Tytuł przelewu Forum Philosophicum Imię Nazwisko i adres subskrybenta All payments should be accompanied by an e-mail or a letter confirming the mailing Tue, 27 Mar 2018 00:00:00 +0200 Reviewers 2016 John R. Betz University of Notre Dame Dmitriy Biriukov Saint-Petersburg State University of Aerospace Instrumentation; Russian Christian Academy for the Humanities, St Petersburg Tara CollingtonUniversity of Waterloo, Ontario, Canada Patrick J. Connolly Iowa State University, USA Paul DeHart Vanderbilt University Alexandre Dessingué University of Stavanger, Norway Travis Dumsday Concordia University of Edmonton, Canada Marcus Duwell Utrecht University, Netherlands Lorne Falkenstein Western University, London, Ontario, Canada Gary Gabor Hamline University, Saint Paul, Minnesota, USA Gregory E. Ganssle Biola University, California, USA Adam Grobler University of Opole, Poland Douglas Hedley University of Cambridge John Henry University of Edinburgh Rafał Ilnicki Adam Mickiewicz University in Poznań, Poland Muayyad Jabri University of New England, Australia Paweł Kawalec Catholic University of Lublin, Poland Andrzej Kiepas University of Silesia in Katowice, Poland Jeff Malpas University of Tasmania, Australia Petr Moiseev The Higher School of Economics at Perm, Russia Olha Mukha Dragomanov National Pedagogical University, Kyiv, Ukraine R. David Nelson Baker Academic & Brazos Press, Grand Rapids, Michigan, USA Michael Northcott University of Edinburgh David Novak University of Toronto, Canada Graham Oppy Monash University, Australia Michał Paluch Collegium Joanneum—Pontifical Faculty of Theology in Warsaw David E. Pratt  Saint Martin’s University, W Mon, 27 Nov 2017 00:00:00 +0100