Reism or concretism are the labels for a position in ontology and semantics that is represented by various philosophers. As Kazimierz Ajdukiewicz and Jan Woleński have shown, there are two dimensions with which the abstract expression of reism can be made concrete: The ontological dimension of reism says that only things exist; the semantic dimension of reism says that all concepts must be reduced to concrete terms in order to be meaningful. In this paper we argue (...) for the following two theses: (1) Arthur Schopenhauer has advocated a reistic philosophy of language which says that all concepts must ultimately be based on concrete intuition in order to be meaningful. (2) In his semantics, Schopenhauer developed a theory of logic diagrams that can be interpreted by modern means in order to concretize the abstract position of reism. Thus we are not only enhancing Jan Woleński’s list of well-known reists, but we are also adding a diagrammatic dimension to concretism, represented by Schopenhauer. (shrink)

Kotarbiński is one of the leading figures in the Lvov-Warsaw school of Polish philosophy. We summarize the development of Kotarbiński’s thought from his early nominalism and ‘pansomatistic reism’ to the later doctrine of ‘temporal phases’. We show that the surface clarity and simplicity of Kotarbiński’s writings mask a number of profound philosophical difficulties, connected above all with the problem of giving an adequate account of the truth of contingent (tensed) predications. The paper will examine in particular the attempts to (...) resolve these difficulties on the part of Leśniewski. It will continue with an account of the relations of Kotarbińskian reism to the ontology of things or entia realia defended by the later Brentano. Kotarbiński’s identification of Brentano as a precursor of reism is, it will be suggested, at least questionable, and the paper will conclude with a more careful attempt to situate the Brentanian and Kotarbińskian ontologies within the spectrum of competing ontological views. (shrink)

The ontological theory of the later Franz Brentano is often referred to as ‘reism.’ But what exactly is reism, and how is it related to modern-day nominalism? In this paper, I offer an interpretation of Brentano’s reism as a specific variety of nominalism. This variety, although motivated by distinctly modern concerns about truthmakers, adopts a strategy for providing such truthmakers that is completely foreign to modern nominalism. The strategy rests on proliferation of coincident concrete particulars. For example, (...) ‘Socrates is wise’ and ‘Socrates is Greek’ are made true, respectively, by wise-Socrates and Greek-Socrates, where wise-Socrates and Greek-Socrates are two coinciding but numerically distinct concrete particulars (which also coincide with Socrates). (shrink)

Brentano’s introduction of the concept of intentionality into contemporary philosophy was indebted to scholastic sources. Among these, Suárez has not been sufficiently addressed, even though his idea of transcendental relation is relied upon by Brentano to describe the intentional relation. In addition, in his examination of being as truth in Suárez, Brentano manifests his assumption of the principle of immanence. Finally, this article argues that, even in his reist period, Brentano continued to understand knowledge as a relation.

How does it feel to be a worm? No doubt, it feels Kafkaesque. The metamorphosis (1915) is a story of an ordinary man, Gregor Samsa, who wakes up one morning as an ungeheures Ungeziefer or ‘giant vermin’. Is this only a bodily change, or has his mind been transformed as well? And how do the people around him cope with this transformation? In this paper, I am going to examine these issues by using tools from Franz Brentano’s (1838–1917) and Anton (...) Marty’s (1847–1914) philosophy of mind and language. Rumour has it that Kafka’s stories were not only products of his own troubled soul, but were also profoundly influenced by the work of these two philosophers. In my paper, I will cover the following issues: the influence of Franz Brentano on Anton Marty and a fortiori on Franz Kafka (1883–1924), who was Marty’s student in Prague (and in this way, saying something about the School of Brentano); Brentano’s and Marty’s theory of correct and incorrect emotions, and its traces in Kafka’s The metamorphosis; Marty’s philosophy of language and communication as reflected in Kafka’s writings; and Brentano’s reism in comparison to Kafka’s nominalism, on the basis of Roberto Calasso’s interpretation of Kafka. (shrink)

The name the “Prague school of Brentano” refers to three generations of thinkers who temporarily or permanently lived in Prague, bound together by teacher/student relationships, and who accepted the main views of Franz Brentano’s philosophy. This chapter discusses central aspects of the philosophical work done in the School.

According to “existence monism,” there is only one concrete particular, the cosmos as a whole (Horgan and Potrč 2000, 2008). According to “priority monism,” there are many concrete particulars, but all are ontologically dependent upon the cosmos as a whole, which accordingly is the only fundamental concrete particular (Schaffer 2010a, 2010b). In essence, the difference between them is that existence monism does not recognize any parts of the cosmos, whereas priority monism does – it just insists that the parts are (...) ontologically dependent upon the whole in this case. Brentano never maintained either of these views. But in the last two years of his life, he seems to have held the following approximation: there is only one physical substance, namely, the material universe as a whole. This is twice removed from existence or priority monism: first, it allows for a plurality of mental substances (souls); secondly, it allows for a plurality of physical accidents, which in Brentano’s reistic ontology are also concrete particulars. Still, the view that the only physical substance is the universe as a whole is quite radical and finds little precedent in the history of philosophy. (shrink)

The present essay advances a theory of social reality which concurs with the formal ontology developed in Wittgenstein’s Tractatus. Furthermore, we identify this formal ontology as reistic but in a rather wide sense: in the sense that social objects are primary whereas social relations are super-structured over them. This thesis has been developed in opposition to John Searle’s claim, made in his book Construction of Social Reality (1995), that the building blocks of social reality are institutions. We do not claim (...) that this is the only valid theory of social reality. We simply hope that it has considerable ex-planatory power so that it can be used as a theory alternative to those already existing or to any new theory of society. The paper has two parts. Part One sets out the theoretical foundations of the approach followed in it, whereas Part Two advances details of its application to sociology and history. (shrink)

Planning organizes our actions and conditions our effective-ness. To understand this philosophical hint better, the author investigates and juxtaposes two important accounts in action theory. He discusses the concept of a plan proposed by Tadeusz Kotarbiński in his praxiology (theory of efcient action), and the so called “planning theory of intention” by Michael E. Bratman. The conceptual meeting of these two proposals helps to remove aws in Kotarbiński’s action theory, it also shows the way, in which we can enrich the (...) idea of plans in the frame-work of intentions. Generally, praxiology occurs to be still an important perspective in action theory, which particularly shows how we can improve our understanding of planning when confronted with infuentialcontemporary accounts. (shrink)

Among the few publications which consider the Scholastic roots of Brentano’s thinking, an article by Dieter Münch stands out. In it, he claims that the Aristotelian studies of Brentano and his whole philosophical project are inspired by the German Neo-Scholastic movement. Münch presents the Neo-Scholastic tendency as an ultra-conservative and reactionary program against modernity. Now, such a description makes almost inexplicable the fact that Brentano, who was educated in this context, could have developed a wholly personal and independent philosophy. To (...) approach this framework objectively, I propose to pay attention to F.J. Clemens, a Neo-Scholastic who influenced Brentano’s way of thinking. It is true that Clemens puts faith above reason and affirms that any conclusion obtained through the power of reason must be discarded when it contradicts faith. However, this is not an ultramontane innovation but simply the traditional theological point of view. He also argues that St. Thomas should be followed as a guide to orient oneself in the process of rational inquiry. Nevertheless, he doesn’t want to understand philosophy as a repetition of Aquinas’ claims; on the contrary, he rather proposes an intelligent use of tradition, which allows us to delve deeper into philosophical truth. For this very reason, he does not discard modernity or condemn it altogether. This perspective is also reflected in the early writings of Brentano, where he showed discontinuity from the Neo-Scholastic school of thought. (shrink)

This chapter offers a phenomenological interpretation of Brentano’s view of mentality. The key idea is that mental phenomena are not only characterized by intentionality; they also exhibit a distinctive way of appearing or being experienced. In short, they also have a distinctive phenomenology. I argue this view may be traced back to Brentano’s theory of inner perception. Challenging the self-representational reading of IP, I maintain the latter is best understood as a way of appearing, that is, in phenomenological terms. Section (...) 1 addresses Brentano’s claim that IP is one mark of the mental alongside intentionality. Sections 2 and 3 present support for a phenomenological interpretation of IP. And Section 4 briefly discusses two objections. (shrink)