Two studies document that people are more willing to express emotions that reveal vulnerabilities to partners when they perceive those partners to be more communally responsive to them. In Study 1, participants rated the communal strength they thought various partners felt toward them and their own willingness to express happiness, sadness and anxiety to each partner. Individuals who generally perceive high communal strength from their partners were also generally most willing to express emotion to partners. Independently, participants were more willing (...) to express emotion to particular partners whom they perceived felt more communal strength toward them. In Study 2, members of romantic couples independently reported their own felt communal strength toward one another, perceptions of their partners’ felt communal strength toward them, and willingness to express emotions to each other. The communal strength partners reported feeling toward the participants predicted the participants’ willingness to express emotion to those partners. This link was mediated by participants’ perceptions of the partner’s communal strength toward them which, itself, was a joint function of accurate perceptions of the communal strength partners had reported feeling toward them and projections of their own felt communal strength for their partners onto those partners. (shrink)

We prove that everyn-modal logic betweenKnandS5nis undecidable, whenever n ≥ 3. We also show that each of these logics is non-finitely axiomatizable, lacks the product finite model property, and there is no algorithm deciding whether a finite frame validates the logic. These results answer several questions of Gabbay and Shehtman. The proofs combine the modal logic technique of Yankov–Fine frame formulas with algebraic logic results of Halmos, Johnson and Monk, and give a reduction of the representation problem of finite relation (...) algebras. (shrink)

We prove that everyn-modal logic betweenKnandS5nis undecidable, whenever n ≥ 3. We also show that each of these logics is non-finitely axiomatizable, lacks the product finite model property, and there is no algorithm deciding whether a finite frame validates the logic. These results answer several questions of Gabbay and Shehtman. The proofs combine the modal logic technique of Yankov–Fine frame formulas with algebraic logic results of Halmos, Johnson and Monk, and give a reduction of the representation problem of finite relation (...) algebras. (shrink)

We prove that every n-modal logic between K n and S5 n is undecidable, whenever n ≥ 3. We also show that each of these logics is non- finitely axiomatizable, lacks the product finite model property, and there is no algorithm deciding whether a finite frame validates the logic. These results answer several questions of Gabbay and Shehtman. The proofs combine the modal logic technique of Yankov-Fine frame formulas with algebraic logic results of Halmos, Johnson and Monk, and give a (...) reduction of the (undecidable) representation problem of finite relation algebras. (shrink)

Back cover: Dieses Buch enthält die wichtigstern religionsphilosophischen Einsichten des bedeutenden evangelischen Theologen Emanuel Hirsch. Mit ihrer Verbindung von tiefem religiösem Ernst und unbedingter intellektueller Redlichkeit können sie in der inzwischen stark veränderten religiösen Landschaft immer noch als wegweisend angesehen werden. Demgegenüber fordern ideologische Restbestände aus der Epoche des Dritten Reiches zur kritischen Auseinandersetzung heraus. Doch ist ihre Rolle für diese Religionsphilosophie nur von untergeordneter Bedeutung.

We are grateful to Friesen and colleagues for drawing attention to the tension between the protection of populations that may experience vulnerability with their inclusion in research (Friesen et a...

Uncertainty and emotion are an inevitable part of everyday life and play a vital role in mental health. Yet, our understanding of how uncertainty and emotion interact is limited. Here, an online survey was conducted to examine whether uncertainty evokes and modulates a range of negative and positive emotions. The data show that uncertainty is predominantly associated with negative emotional states such as fear/anxiety. However, uncertainty was also found to modulate a variety of other negative and positive emotional states, depending (...) on the valence of an anticipated outcome and the sub parameter of uncertainty. Uncertainty increased the intensity of negative emotional states and decreased the intensity of positive emotional states. These findings support prior research suggesting that uncertainty is aversive and associated with negative emotional states such as fear and anxiety. However, the findings also revealed that uncertainty is involved in eliciting and modulating a wide array of emotional phenomena beyond fear and anxiety. This study highlights an opportunity for further study of how uncertainty and emotion interactions are conceptualised generally and in relation to mental health. (shrink)

Repetitive thinking predicts and maintains depression and anxiety, yet the role of RT in the perinatal context has been under-researched. Further, the content and themes that emerge during RT in the perinatal period have been minimally investigated. We recruited an online community sample of women who had their first baby within the past 12 months. Participants completed a battery of self-report questionnaires which included four open-ended questions about the content of their RT. Responses to the latter were analyzed using an (...) inductive thematic analysis approach. Participants reported RT about a range of unexpected emotional responses to becoming a new mother, impact on their sleep and cognitive functioning, as well as the impact on their identity, sense of self, lifestyle, achievements, and ability to function. RT was commonly experienced in first-time mothers, and the themes that emerged conveyed an overall sense of discrepancy between expectations and reality, as well as adjustment to profound change. By providing insight into the content of RT in new mothers, the findings of our study have scope to inform the content of interventions that seek to prevent and treat postnatal mental health problems, particularly those which target key psychological processes such as RT. (shrink)

Let S be a signature of operations and relations definable in relation algebra, let R be the class of all S-structures isomorphic to concrete algebras of binary relations with concrete interpretations for symbols in S, and let F be the class of S-structures isomorphic to concrete algebras of binary relations over a finite base. To prove that membership of R or F for finite S-structures is undecidable, we reduce from a known undecidable problem—here we use the tiling problem, the partial (...) group embedding problem and the partial group finite embedding problem to prove undecidability of finite membership of R or F for various signatures S. It follows that the equational theory of R is undecidable whenever S includes the boolean operators and composition. We give an exposition of the reduction from the tiling problem and the reduction from the group embedding problem, and summarize what we know about the undecidability of finite membership of R and of F for different signatures S. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 493 an improvement over what is available. In this way the English reader unable to go to the Spanish originals could benefit greatly. ANTON DONOSO University of Detroit Das Verhdltnis von Philosophie und Theologie im Denken Martin Heideggers. By Annemarie Gethmann-Siefert. Symposium, no. 47. (Freiburg/Miinchen: Karl Alber, 1974. Pp. 340) Sie'fert deals competently not only with Heidegger's own views on the relation between philosophy and theology but (...) with the response they found among philosophers and theologians. From the beginning Heidegger has insisted on the difference in experience at the root of philosophy and theology. This remains true even after the "turn" when Heidegger has much to say about God or gods. At the time when Sein und Zeit appeared Heidegger gave a lecture entitled Phenomenology and Theology, which was published only in 1970.1 He claimed that theology as positive science is not independent from philosophy. What does this mean? A few quotations from the lecture may clarify his viewpoint and show how theological concepts are related to the ontological understanding of secular human existence. "The factual matter [das Vorliegende] (Positum) for theology is its being Christian.... Christian we call faith.... Christ, the crucified God, is for the 'Christian' faith the being that is manifest primarily in faith.... -2 Thus Heidegger holds that "theology itself is primarily founded on faith. ''3 Furthermore, faith as regeneration of the soul transcends the non-Christian existence.4 This means that the believer finds himself in an existential situation in which he cannot avoid taking into consideration the pretheological existence. Therefore, Heidegger says that "in the Christian event as regeneration.., the prebelieving that is disbelieving of Dasein is surpassed. Surpassed does not mean disposed of but lifted on to the new creation and kept and preserved by it. ''~ Thus Heidegger maintains that the concept of "sin as the counterphenomenon to faith as regeneration.., can only be made clear in its meaning by the concept of guilt as an existential of Dasein. ''6 Both the publication of Sein und Zeit and the lecture Phenomenology and Theology belong to the period when Heidegger was a professor at Marburg University and in close contact with R. Bultmann. The historical-temporal structure of Dasein together with the hermeneutic circle, as these terms were developed in Sein und Zeit, became the pivotal issues of Bultmann's theology. Bultmann justifies his reliance on Heidegger (according to a quotation by Siefert, p. 146), claiming that theology as a positive science deals with a specific being (Seiendes) and presupposes a sense of Being that it takes from philosophy. The much-discussed result of Heidegger's influence on Bultmann is his demythologizing of Scripture. Biblical myths, Bultmann argues, are based on a cosmology that, because it belongs to a prescientific age, can no longer be taken for granted by modern man. 7He further agrees with Heidegger that faith is the quality that identifies a Christian. Only "the man of faith" will "hear" the message contained in the Bible. Moreover, faith as regeneration has a temporal character insofar as it liberates the person from his sinful past and directs him to the "new" man in the future. Because of Bultmann's emphasis on faith some critics have reproached him for neglecting Frankfurt a.M.: Vittorio Klostermann. 2Ibid., p. 18. Translations in this review are my own. Ibid., p. 27. 4Ibid., p. 29. Ibid. 6Ibid., p. 30. 7See Kerygma and Myth, ed. H. W. Bartsch (New York: Harper and Row, 1961), p. 3. 494 HISTORY OF PHILOSOPHY divine grace. In her critique Siefert joins these critics in arguing that Bultmann gains his theological concepts not through being open to the substance of existential structures of Dasein as a matter of principle but on the ground of faith (p. 153). G. Noller, a theologian educated at Tiabingen University, rejects Bultmann's theology and starts with Heidegger's concept of Being. Siefert argues that Noller "misinterprets Heidegger in that he defines God as a being (Seiendes) and falls back into a metaphysical position (p. 157). In Sein und Existenz, says Siefert, Noller states that "God is the destiny (Schickung) of Being, but Being qua nothing may negate God and usher in... (shrink)

This survey of the history of Protestant thought in the nineteenth century is founded upon two major methodological principles. The first is the hard-nosed avoidance of the national history approach. In spite of the continuity in certain nations of specific theological traditions there is another sense in which the varying efforts of Protest theology struggled to answer the same questions. Welch chose to ignore, as far as possible, national boundaries and concentrate on what can usefully be called the "Victorian era" (...) historically or in theological parlance the period "between Schleiermacher and Ritschl." By ignoring national boundaries and linguistic divisions Welch is able to discuss Feuerbach, Emerson, Comte, Mill, Carlyle, and the Arnolds in one chapter. This brings us to the second methodological point: Welch has included a number of figures in his survey who are not academic theologians but rather literary men or philosophers, as Coleridge, Emerson, Hegel, the Arnolds, Comte, Mill, Carlyle, etc. What might be a surprise here is the inclusion of the literary types. This work, when complete will compare favorably on the period covered with E. Hirsch’s Geschichte der Neuern [[sic]] Evangelischen Theologie, in Zusammenhang mit der Algemeinen [[sic]] Bewegnungen [[sic]] des Europaischen [[sic]] Denkens. The present book can be supplemented by the author’s God and Incarnation in Midnineteenth [[sic]] Century German Theology in "A Library of Protestant Thought" which contains vital readings of Thomasius, Dorner, and Biedermann. Three points, briefly, in criticism. The treatment of Hegel’s notion of spirit in relation to religion is not quite right. Also, the treatment of Kierkegaard as a right-wing Hegelian is quite surprising after Löwith’s placing of him in the left-wing group in From Hegel to Nietzsche, pp. 110-115. Then too, one questions whether Kierkegaard should be dubbed a "theological conservative".—R. L. P. (shrink)

Plato, in the Phaedrus, expressed forebodings about the written word. And the history of hermeneutics does little to dispel Plato’s prophecy of ills to come. At the present time, observes Professor Hirsch, we are, as regards literary criticism, in the high tide of subjectivism and scepticism. The meaning of Scripture is a new revelation to each generation; the meaning of a literary text is what it means to us today, and whatever meaning the author may have intended is irrelevant. (...) The magisterium of the teacher, as the preserver of a heritage and the conveyor of knowledge, has gone: his reading is no more valid than that of a pupil. On the other hand, to shift the focus of discussion from the text to the author is equally unsatisfactory. This course leads us into a search for influences and an enquiry into authorial habits and experiences. Literary criticism degenerates into futility. We must endeavour to fix on a point between these two extremes, a point where an objectively valid interpretation emerges, an interpretation which links the mind of the reader with the mind of the author. We must presume that the author, when he wrote, meant something determinate by his text. Our task is to discover from the text what he meant. How best to perform this task is the theme of the present book. (shrink)

Original Hebrew version published: Yerushalayim: Karmel, 2011.

Introduction: the emergence of the proportionate sentence -- Sentence proportionality sketched briefly -- Why should the criminal sanction exist? -- Why punish proportionately? -- Ordinal and cardinal proportionality -- Seriousness, severity and the living-standard -- The role of previous convictions -- Proportionate non-custodial sanctions -- A "modified" desert model? -- The politics of the desert model -- Proportionate sentences for juveniles -- Appendix: the desert model's evolution : a brief chronology.