A substantial portion of the knowledge base of psychology is based on subjective reports with a risk of information bias. The objective of the present study was to elucidate one contextual source of variance and potential bias in subjective reports: the influence of affective state at the time of responding to questionnaires. Employees were subjected to mood-induction procedures in the laboratory. Neutral, positive, and negative moods were induced by combinations of pictures from the international affective picture set and music. The (...) subjects responded to questions on visual analog scales in order to optimize sensitivity and attenuate short-term memory effects. Most subjects exhibited significant affective-state inductions with no change in arousal. The analyses took affective response to the manipulation into account. Only four of 20 questions were somewhat influenced by induced affective state: job overload, social support from co-workers, satisfaction with getting to develop personally, and an item measuring agreeableness. In general, responding to questions of work that were phrased for valence was little or insignificantly influenced by induced affective state. (shrink)

Analysis of the U.S., Canadian and English approaches to excluding illegally obtained real evidence, which passes the threshold test of authenticity, probative value and relevance, reveals various ways in which poisoned truths are treated in criminal legal systems. A person who has no interaction with the criminal legal system may of course be considerably sympathetic to the English rule which attempts always to reveal the immediate truth. For if one considers only an individual criminal case, the English rule certainlyappears to (...) value truth above all else. However, a contextual analysis makes it clear that there is a systemic effect in always revealing the truth that may result in fewer incidents of the truth being revealed in the future than if the immediate truth were suppressed in a particular case. The U.S. and Canadian exclusionary rules recognize the systemic harm of automatically revealing all truths the moment the truths become apparent. While the U.S. courts have had trouble agreeing on the rationale for excluding illegally obtained real evidence, they have come up with a rule which in the end balances the immediate harm of exclusion of the truth and the systemic harm of its inclusion. The U.S. rule is also very predictable, clearly setting out when a future truth is threatened by revealing an immediate truth. The Canadian rule is in the early stages of development, and, while there is a clearly stated rationale that seeks a justice of truth, it is not sufficiently concrete to allow one to predict when the rationale of a justice of truth will be achieved. In the final analysis, and in contrast to the English exclusionary rule, both the Canadian and U.S. rules address thesystemic harm of always including illegally obtained real evidence. (shrink)

Straipsnyje svarstomas laiko išsišakojimo į tris modusus klausimas, kuris aktualus klasikinėje filosofijoje, fenomenologijoje, literatūroje, struktūruojamas kino mene ir modernaus kino filosofijoje. Straipsnyje tiriamos kelios šio laiko išsišakojimo įvaizdinimo ir jo filosofinio reflektavimo trajektorijos: Tarkovskio įvaizdintas laikas, apokaliptinis laikas bei jo virsmas į laiko kristalus Deleuze’o modernaus kino filosofijoje.

Tense logics formulated in the bimodal propositional language are investigated with respect to Kripke-completeness (completeness) and decidability. It is proved that all minimal tense extensions of modal logics of finite width (in the sense of K. Kine) as well as all minimal tense extensions of cofinal subframe logics (in the sense of M. Zakharyaschev) are complete. The decidability of all finitely axiomatizable minimal tense extensions of cofinal subframe logics is shown. A number of variations and extensions of these results (...) are also presented. (shrink)

‘‘COGNITIVE ECOLOGY’’ is a fruitful model for Shakespearian studies, early modern literary and cultural history, and theatrical history more widely. Cognitive ecologies are the multidimensional contexts in which we remember, feel, think, sense, communicate, imagine, and act, often collaboratively, on the fly, and in rich ongoing interaction with our environments. Along with the anthropologist Edwin Hutchins,1 we use the term ‘‘cognitive ecology’’ to integrate a number of recent approaches to cultural cognition: we believe these approaches offer productive lines of engagement (...) with early modern literary and historical studies.2 The framework arises out of our work in extended mind and distributed cognition.3 The extended mind hypothesis arose from a post-connectionist philosophy of cognitive science. This approach was articulated in Andy Clark’s Being There: Putting Brain, Body, and World Together Again, and further developed by Susan Hurley and Mark Rowlands, among others.4 The distributed cognition approach arose independently, from work in cognitive anthropology, HCI (Human-Computer Interaction), the sociology of education and work, and science studies. The principles of distributed cognition were articulated in Hutchins’s ethnography of navigation, Cogni- tion in the Wild,5 and developed by theorists such as David Kirsh and Lucy Suchman.6 These models share an anti-individualist approach to cognition. In all these views, mental activities spread or smear across the boundaries of skull and skin to include parts of the social and material world. In remembering, decision making, and acting, whether individually or in small groups, our complex and structured activities involve many distinctive dimensions: neural, affective, kines-. (shrink)

Kadangi šiandieninė visuomenė yra laikoma kūnu, socialines problemas reikėtų apibrėžti atitinkamai kaip higienos ir švaros problemas. Šiuo atžvilgiu daugybė zombių lavonų vaizdavimo atvejų zombių filmografijoje gali būti suvokiami kaip konkretūs grėsmės bei ligos suvokimo pavyzdžiai. Šiame straipsnyje teigiama, kad zombių atvaizdai kine turi teigiamo potencialo žmonijos socialiniam gyvenimui, o šis potencialas apibūdinamas kaip nauja galimybė susidurti su absoliučia kitybe. Šiame kontekste nagrinėjami filmai „Po 28savaičių“ (angl. „28 Weeks Later“), „Pasaulinis karas Z“ (angl. „The World War Z“) bei „Naujoji karta (...) Z“ (angl. „The Girl with All the Gifts“) iškeliant mintį, kad būtent užkratas ir kitybė įgalina žmonijos emancipaciją. Vietoj kapitalistinės racionalizacijos griovimo nepasiūlant jokių alternatyvų, zombių lavonai skelbia naujos socialinės formos gimimą, kuris tyrinėjamas pasitelkiant filmą „Puikybė ir prietarai, ir zombiai“ (angl. „Pride and Prejudice and Zombies“). (shrink)

On ne peut que saluer la parution de cet ouvrage important, dont le sous-titre exprime d’emblée l’originalité et la force : élucider le sens de la notion aristotélicienne de dynamis par l’étude de son histoire ou de sa genèse (cf. p. 7 et 32). Cette méthode de travail répond à la volonté de débrouiller les fils d’une ambiguïté bien connue de la notion aristotélicienne de puissance, qui se partage entre deux acceptions principales, explicitées en Metaph. Θ : d’une part, la (...) puissance kata kines... (shrink)

Kineska gimnastika, daoyin xingqi 導引行氣, koju svakodnevno vježbaju milijuni Kineza, potječe iz razdoblja starodrevne Kine i ima korijene u šamanističkim obrednim plesovima. Bazira se na pokretima tijela kojima se oponašaju pokreti životinja. Doslovni prijevod termina daoyin xingqi jest »upravljati, rastezati i gibati qi 氣«, tj. sveprožimajući vitalni dah. Naime, gimnastika u kineskoj tradiciji nije se razumijevala samo kao puka tjelovježba, već kao oblik kultiviranja vitalnog daha, qia. Gimnastika, štoviše, predstavlja važan korak prema harmoniziranju čovjeka s nebom i zemljom . (...) Iščitavanjem isječaka tekstova iz razdoblja Zaraćenih država i razdoblja dinastije Han 漢, kao i analiziranjem najstarijeg pronađenog vizualnog prikaza gimnasticiranja u Kini »Karte upravljanja i povlačenja« , analizirat će se poimanje gimnastike u ranoj kineskoj kulturi. Interpretacija tjelovježbe postavit će se unutar paradigme promjene koja je oblikovala kinesko viđenje kozmosa. Posebno će se naglasiti veza između gimnasticiranja i pojma sheng 生 koji znači život, kao i rađanje, stvaranje, obnavljanje.Chinese gymnastics, daoyin xingqi 導引行氣, practised daily by millions of Chinese people, originates from ancient China and is rooted in shamanistic ritual dances. It is based on body movemements which imitate the movements of animals. Literally translated, daoyin xingqi means “guiding, pulling and moving qi 氣” i.e. the all-permeating vital spirit. Gymnastics in Chinese tradition, therefore, was never considered to be just a body exercise but also a form of cultivating the vital spirit, qi. Gymnastics, however, is the important medium of harmonizing man with heaven and earth . By reading of Warring States and Han 漢 dynasty writings, as well as the the oldest excavated visual representation of gymnastics in China “Daoyin chart” , in this exposure analysis will be on the understanding of gymnastics in the early Chinese culture. The interpretation of Chinese gymnastics will be set forth within the paradigm of change which shaped Chinese vision of cosmos. Special emphasis will be given to the connection between gymnastics and the concept of sheng 生, which means life, as well as birth, creation, renewal. (shrink)