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The Significance of the Lvov-Warsaw School in the European Culture pp 79–92Cite as

The Brentanian Inspirations in Tadeusz Czeżowski’s Philosophy

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Part of the book series: Vienna Circle Institute Yearbook ((VCIY,volume 21))

Abstract

Tadeusz Czeżowski (1889–1981) was one of the first analytic philosophers who held in high esteem and developed the ideas of Franz Brentano. Next to Kazimierz Twardowski, Czeżowski was one of the most eminent Polish Brentanians and, also, he was perhaps the closest pupil of Kazimierz Twardowski.

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Notes

  1. 1.

    Czeżowski was born in Vienna in 1889. He received his education in Lvov. In 1907 he enrolled in the Faculty of Philosophy at the University of Lvov where he studied philosophy with Kazimierz Twardowski and Jan Łukasiewicz, mathematics with Wacław Sierpiński, and physics with Marian Smoluchowski. In 1914 he defended his doctoral dissertation on the Theory of Classes (T. Czeżowski, “Teoria klas” [The Theory of Classes], in: Archiwum Naukowe. Wydawnictwo Towarzystwa dla Popierania Nauki Polskiej. Dział I. Vol. 9. No. 2, pp. 1–43) and in 1920 he took his habilitation with the work Variables and Functions (T. Czeżowski, “Zmienne i funkcje” [Variable and Functions], in: Przegląd Filozoficzny 22, 1919 (printed 1920), pp. 157–173. Also offprint).

    In 1923 he moved to Vilna where he was nominated professor at Stefan Batory University. Later, he was Vice Rector and Dean of the Faculty of Humanities there. During the Second World War, Czeżowski was imprisoned twice. At the end of the War he was repatriated and, together with other professors of the University, moved to a new University of Toruń (Nicolaus Copernicus University), becoming one of its main organizers. He died in Toruń in 1981. It is perhaps important to mention that Czeżowski was not only an eminent scholar but a noble person. During the war he saved the lives of many Jewish people. In 1963 he was awarded the title Righteous among the Nations by Yad Vashem Institute together with his wife Antonina and daughter Teresa, and in 2012 he obtained (after death) honorary Israeli citizenship (See also: F. Coniglione, A. Betti, www.PolishPhilosophyPage, last revision: 1.07 2001 (2001)).

  2. 2.

    See J.J. Jadacki, “On Tadeusz Czeżowski’s Metaphysics and Semiotics”, in: J.J. Jadacki, Polish Analytical Philosophy. Warsaw: Semper 2009, pp. 228–251; J. Woleński, Logic and Philosophy in the Lvov-Warsaw School. Dordrecht: Kluwer Academic Publishers 1989.

  3. 3.

    T. Czeżowski, Rozważania metaetyczne [Metaethical Considerations]. Unpublished manuscript (1979). Archive of the Nicolas Copernicus University in Toruń, p. 1.

  4. 4.

    J. Woleński, Logic and Philosophy in the Lvov-Warsaw School, p. 78.

  5. 5.

    T. Czeżowski, Główne zasady nauk filozoficznych [The Main Principles of Philosophical Disciplines] (revised 3rd edition). Wrocław: Ossolineum, 1959, p. 231.

  6. 6.

    D. Łukasiewicz, “Tadeusz Czeżowski’s Approach to the Intentionality and Ontology of Fiction”, in: Reports on Philosophy 22, 2004, pp. 142–161.

  7. 7.

    A. Betti, Maria van der Schaar, “The Road from Vienna to Lvov. Twardowski’s Theory of Judgment between 1894 and 1897”, in: Grazer Philosophische Studien 67, 2004, pp. 1–20.

  8. 8.

    T. Czeżowski, O metafizyce, jej kierunkach i zagadnieniach [On Metaphysics, its Trends and Problems]. 1st ed. Toruń: Wydawnictwo Uniwersytetu Mikołaja Kopernika, T. Szczęsny 1948, p. 76.

  9. 9.

    See J. Woleński, Logic and Philosophy in the Lvov-Warsaw School, p. 72, and F. Coniglione, A. Betti, www.PolishPhilosophyPage, last revision: 1.07 2001 (2001).

  10. 10.

    D. Łukasiewicz, “Between Common Sense and Fantology”, in: D. Łukasiewicz, R. Pouivet (Eds.), Scientific Knowledge and Common Knowledge. Bydgoszcz: Epigram Publishing House/Kazimierz Wielki University Press 2009, pp. 155–171.

  11. 11.

    F. Coniglione, A. Betti, www.PolishPhilosophyPage, last revision: 1.07 2001 (2001).

  12. 12.

    D. Łukasiewicz, “Brentano’s Theory of Judgment and the Lvov-Warsaw School”, in: Ruch Filozoficzny LXIV, 1, 2007, pp. 33–47; p. 34.

  13. 13.

    K. Twardowski, “Teoria poznania” [Theory of Knowledge]. Archiwum Historii Filozofii i Myśli Społecznej 21, 1975, pp. 244–299; p. 268.

  14. 14.

    J.J. Jadacki, “Alexius Meinong and the Polish Philosophy”, in: J.J. Jadacki, Polish Analytical Philosophy. Warsaw: Semper 2009, p. 136.

  15. 15.

    D. Łukasiewicz, “Tadeusz Czeżowski on Existence”, in: A. Chrudzimski, D. Łukasiewicz (Eds.), Brentano and Polish Philosophy. Frankfurt/Lancaster: Ontos Verlag 2006, pp. 183–215.

  16. 16.

    T. Czeżowski, “Teoria klas” [The Theory of Classes].

  17. 17.

    T. Czeżowski, “Zmienne i funkcje” [Variables and Functions].

  18. 18.

    T. Czeżowski, “O zdaniach bez treści” [On Sentences without Content], in: Przegląd Filozoficzny 21, 1918, p. 112.

  19. 19.

    Ibid.

  20. 20.

    T. Czeżowski, Odczyty filozoficzne [Philosophical Lectures]. Toruń: Towarzystwo Naukowe w Toruniu 1958, p. 138.

  21. 21.

    See W. Suchoń, Sylogistyka [Sylogistics]. Cracow: Dialogikon 1996.

  22. 22.

    D. Łukasiewicz, Filozofia Tadeusza Czeżowskiego. Bydgoszcz: Akademia Bydgoska im. Kazimierza Wielkiego 2002, p. 253.

  23. 23.

    D. Łukasiewicz, “Metaphysics of Axiological Realism”, in: Philosophia Scientiae 12, 2008, pp. 1–18.

  24. 24.

    T. Czeżowski, Pisma z etyki i teorii wartości [Writings on Ethics and Theory of Values]. Wrocław/Warsaw: Ossolineum 1989, p. 144.

  25. 25.

    Ibid., 107.

  26. 26.

    Peter Geach made it clear that we believe that the status of an argument as valid depends, at least in part, on the words not shifting in meaning as we move from premise to premise. However, if there is no common thing predicated by relevant sentences, it is hard to see what their meanings have in common in the context of a given argument. This is what Geach has called The Frege Point, but it has been also called Frege/Geach/Searle Problem in honor of its earliest discussants (J. Lenman, “Moral Cognitivism vs. Non-Cognitivism”, in http:/plato.stanford.edu/entries/moral-cognitivism (2004)).

    Geach also observed that “A thought may have just the same content whether you assent to its truth or not; a proposition may occur in discourse now asserted, now unasserted, and yet be recognizably the same proposition” (P. Geach, “Assertion”, in: Philsophical Review 74, 1965, p. 449). Geach provided the following example of reasoning: (1) If tormenting the cat is bad, getting your little brother to do it is bad. (2) Tormenting the cat is bad. And, hence, getting your little brother to torment the cat is bad.

  27. 27.

    Moore reasons: if axiological properties were identical with natural properties, then it would be odd to ask: “I know this activity is pleasurable, but is it morally good?” After all, if being pleasurable is just the property of being morally good, then to ask this would be like asking, “I know this activity is pleasurable, but is it pleasurable?” Since the original question is “open” rather than silly or self-answering, the identity must not obtain. Since exactly the same point can be made regarding any putative identity between a moral property and a natural property, Moore concludes that no such identity is possible (J. Lenman, “Moral Cognitivism vs. Non-Cognitivism”).

  28. 28.

    T. Czeżowski, Filozofia na rozdrożu [Philosophy on Crossroads]. Warsaw: PWN 1965, pp. 38–39; my translation.

  29. 29.

    Manuel Rebuschi suggested building ethical logic by using the following axioms, rules and definitions (M. Rebuschi, “Czeżowski’s Axiological Concepts as Full-Fledged Modalities: We Must Either Make What Is Good, Or Become Revisionists”, in: Forum Philosophicum, International Journal for Philosophy 13, 2008, pp. 103–110):

    Tab a Taba
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  30. 30.

    Jacek Jadacki suggested that the problem could be easily solved by restriction of the set of intentions to the intentions referring to the non-contradictory objects because we are not able to think about and to refer to what is impossible (self-contradictory). In other words, there are no intentions referring to impossible objects. He also pointed to some problems regarding Czeżowski’s ontology of nonexistent objects (J.J. Jadacki, “On Tadeusz Czeżowski’s Metaphysics and Semiotics”, p. 236).

  31. 31.

    The problem concerns judgments about the past, but I do not suppose that Czeżowski held Brentano’s presentism as the view that all that exists exists at present.

  32. 32.

    See more on the concept of fantology in: B. Smith, “Against Fantology”, in: M.E. Reicher, J.C. Marek (Eds.), Experience and Analysis. Wien: Öbv&hpt 2005, pp. 153–170 and K. Mulligan, P. Simons, B. Smith, “What’s Wrong with Contemporary Philosophy?”, in: Topoi 25, 1–2, 2006, pp. 63–67.

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  1. Institute of Philosophy, Kazimierz Wielki University, Bydgoszcz, Poland

    Dariusz Łukasiewicz

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  1. Institute of Philosophy, University of Warsaw, Warsaw, Poland

    Anna Brożek

  2. Institute Vienna Circle, University of Vienna, Vienna, Austria

    Friedrich Stadler

  3. University of Information, Technology and Management, Rzeszów, Poland

    Jan Woleński

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Łukasiewicz, D. (2017). The Brentanian Inspirations in Tadeusz Czeżowski’s Philosophy. In: Brożek, A., Stadler, F., Woleński, J. (eds) The Significance of the Lvov-Warsaw School in the European Culture. Vienna Circle Institute Yearbook, vol 21. Springer, Cham. https://doi.org/10.1007/978-3-319-52869-4_6

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