The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

Originally published in 1958. A study in the logical foundations of modern theoretical semantics, this book is concerned with notions of designation and consistency as well as denotation and truth. It presents several semantical theories, each of which with what were new concepts or treatments from the author. Talking at a time when semantical theory was gained great ground, this book also looks at the methodology of the sciences and the semantics of scientific language alongside analysis of meaning and expression. (...) It is influenced by the writings of Carnap, Church, Frege, Goodman, Quine, Russell and Tarski. (shrink)

Originally published in 1958. A study in the logical foundations of modern theoretical semantics, this book is concerned with notions of designation and consistency as well as denotation and truth. It presents several semantical theories, each of which with what were new concepts or treatments from the author. Talking at a time when semantical theory was gained great ground, this book also looks at the methodology of the sciences and the semantics of scientific language alongside analysis of meaning and expression. (...) It is influenced by the writings of Carnap, Church, Frege, Goodman, Quine, Russell and Tarski. (shrink)

Long before the invention of the mechanical clock, the monastic computes offered a model of time that was visible, durable, portable and objectifiable. The development of ‘temporal literacy’ among the Anglo-Saxons involved not only the measurement of time but also the ways in which the technologies used to measure and record time — from sundials and church bells to calendars and chronicles — worked to create and reorder cultural capital, and add new scope and range to the life of (...) the imagination. Techniques of time measurement are deeply implicated in historical consciousness and the assertion of identity; this paper proposes some avenues of exploration for this topic among the Anglo-Saxons. (shrink)

The issue on which I intend to focus is whether there is anything else, anything more than ontological economy, which, in Russell's mature account of the constituents of propositions, is gained by his rejection of denoting concepts. I will argue that in order to answer this question, it is necessary to appreciate that by the time of "On Denoting," Russell was not merely advancing a claim of philosophical logic or a theory of the logical form of the descriptive phrases of (...) English. (edited). (shrink)

During the decades following the publication of Darwin's Origin of species in 1859, religious belief in England and in particular the Church of England experienced some of the most intense criticism in its history. The early 1860s saw the appearance of Lyell's Evidence of the antiquity of man , Tylor's research on the early history of mankind , Renan's Vie de Jésus , Pius IX's encyclical, Quanta cura, and the accompanying Syllabus errarum, John Henry Newman's Apologia , and Swinburne's (...) notorious Atalanta in Calydon ; it was in this period also that Arthur Stanley was appointed Dean of Westminster, and that Bills were introduced in Parliament to amend or repeal the ‘Test Acts’ as they affected universities. They were the years that witnessed Lyell present the case for geology at the British Association at Bath , the first meeting of the X-Club , and the award of the Royal Society's Copley Medal to Charles Darwin. These were the years in which, as Owen Chadwick has put it, ‘the controversy between “science” and “religion” took fire’. (shrink)

Plasminogen activator inhibitor‐1 (PAI‐1) is a physiological inhibitor of urokinase (uPA), a serine protease known to promote cell migration and invasion. Intuitively, increased levels of PAI‐1 should be beneficial in downregulating uPA activity, particularly in cancer. By contrast, in vivo, increased levels of PAI‐1 are associated with a poor prognosis in breast cancer. This phenomenon is termed the “PAI‐1 paradox”. Many factors are responsible for the upregulation of PAI‐1 in the tumor microenvironment. We hypothesize that there is a breast cancer (...) predisposition to a more aggressive stage when PAI‐1 is upregulated as a consequence of Metabolic Syndrome (MetS). MetS exerts a detrimental effect on the breast tumor microenvironment that supports cancer invasion. People with MetS have an increased risk of coronary heart disease, stroke, peripheral vascular disease and hyperinsulinemia. Recently, MetS has also been identified as a risk factor for breast cancer. We hypothesize the existence of the “PAI‐1 cycle”. Sustained by MetS, adipocytokines alter PAI‐1 expression to promote angiogenesis, tumor‐cell migration and procoagulant microparticle formation from endothelial cells, which generates thrombin and further propagates PAI‐1 synthesis. All of these factors culminate in a chemotherapy‐resistant breast tumor microenvironment. The PAI‐1 cycle may partly explain the PAI‐1 paradox. In this hypothesis paper, we will discuss further how MetS upregulates PAI‐1 and how an increased level of PAI‐1 can be linked to a poor prognosis. BioEssays 29:1029–1038, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories (...) and On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

The study of church growth has historically been divided into two strands of research: the Church Growth Movement and the Social Science approach. This article argues that Dunbar’s Social Brain Hypothesis represents a legitimate and fruitful third strand in the study of church growth, sharing features of both previous strands but identical with neither. We argue that five predictions derived from the Social Brain Hypothesis are accurately borne out in the empirical and practical church growth literature: (...) that larger congregations lead to lower active engagement from members; that single-leader congregations are limited to around 150 members; that congregations of 150 are further stratified into smaller functioning groups; that congregations expanding beyond 150 members undergo internal tensions and are forced to reorganise; and that congregations larger than 150 will require structural sub-divisions to retain active member involvement. While these assertions are reflected in the church growth literature and articulate the common sense assumptions of church growth experts, the Social Brain Hypothesis offers a coherent theoretical framework which unifies these observations and thereby represents a distinctive contribution to church growth studies. (shrink)

The first problem which Gochet takes up in this important book is whether the proposition is necessary to logical syntax. Gochet is intent upon following out the nominalistic enterprise of desolving [[sic]] the ontological status of the proposition as much as possible. He notes that Quine’s schematic letters can replace the propositional variables, and thus the first transference is made from semantics to syntax, the first important loosening of ontological commitments. Tarski’s thesis that sentences are true or false, and not (...) propositions, is the leading idea in the analysis and in the nominalistic criterion, in general. Throughout, the specific problem is to determine when the use of the notion of proposition is ontologically compromising. Here Quine’s criterion of ontological commitment is the analytic tool. Gochet distinguishes a syntactic version and a semantic version. Gochet refines this criterion by means of several objections of Ayer and Church and making some technical innovations proposed by Prior and Marcus-Barcan. Thus, along with the law of parsimony, he now has a powerful means for detecting the ontological commitments of certain modes of speech. (shrink)

This introduction to formal logic is one of the few paperbacks available that provides a broad survey of the field. In addition to a clear presentation of sentential and first order quantificational logic, there is a discussion of the philosophical significance of recent work by Church, Gödel, and Tarski. The proof technique employed throughout is the indirect argument. Since proofs of this sort can be converted into mechanical tests of validity, it is easier than most for a beginning student (...) to grasp. Furthermore, this style of argument has long been recognized as the most obvious method of showing arguments in ordinary language to be invalid. Interesting treatments of the construction of decision machines, the nature of formal systems, and the application of logic to mathematics are included in the last section. Numerous exercises are included for which some answers are provided.--R. P. M. (shrink)

The 17th century witnessed a remarkable religious revival in France which rapidly assumed a very definite mystical trend. Historians are quick to point out that it was in fact a continuation of the mystical flowering which characterised the Spanish church in the previous hundred years. Side by side with the large number of ‘mystics’, both clerical and lay, male and female, went the powerful group of the ‘anti-mystics’—mainly clerical—who distrusted all that ‘Dionysian balderdash’, to quote the words of Father (...) Binet in 1624. Even the great Teresa of Avila fell into disrepute and the Carmelites were more often than not embarrassed by the mystical experiences recounted in the life of John of the Cross. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:69 WILLIAM ROBERTSON AND DAVID HUME: THREE LETTERS The relationship between David Hume and his fellow Scottish historian William Robertson has always seemed one-sided. Despite the existence of fifteen letters to Robertson in the standard volumes of Hume's correspondence,1 Hume scholars have long had reason to regret the lack of a single extant letter from Robertson to Hume. None are to be found, for example, where one would most (...) expect them to be — in the Royal Society of Edinburgh, alongside the letters to Hume from various other Moderate clergymen and literati in Robertson's circle, such as Hugh Blair and Adam Ferguson. Fortunately, however, two of Robertson's letters to Hume (numbered II and III below) have now turned up where one would not expect them to be — among Robertson's own correspondence in the Robertson2 Macdonald Papers, National Library of Scotland. They are not mere drafts, such as one is accustomed to find among an author's private papers; rather, they are autograph signed letters that appear to have actually been posted. How and when they found their way back to Robertson's personal papers, and what became of the rest of Robertson's letters to Hume, are questions open to speculation. For the moment we are grateful for the letters we now have, neither of which is known to have been published before in whole or in part. Nor has Hume been identified before as the recipient of either of these letters, though internal evidence makes it clear that he was. Both letters date from the late 1760s, when Hume was living in London and Robertson was at the peak of his multi-faceted career in Edinburgh as university principal, parish minister, ecclesiastical leader, and man of letters. The first of them, dated 27 March 1767, was sent to Hume in his capacity as under- 70 secretary of state in the Northern Department (an office he held from February 1767 to January 1768). It is plainly a reply to a letter of 19 March, in which Hume had discussed three topics to which Robertson was 5 responding: Robertson's efforts to secure a military chaplaincy for a certain Scottish minister (evidently named Brodie); Conway's role in the famous dispute between Hume and Rousseau; and the public response to Adam Ferguson's newly published Essay on the History of Civil Society. In addition Robertson addresses a matter that Hume had apparently broached with him at some earlier time: the attempt to find a suitable Scottish church to which Hume might obtain a crown presentation for his nephews' tutor, the Rev. Christopher Tait. The letter concludes on a note of admiration that is characteristic not only of Robertson but of most of Hume's other "Protestant Pastors" in Scotland. The second letter to Hume, dated 31 January 1769, is chiefly concerned with the forthcoming publication of Robertson's History of Charles V and the French translation of it by J.-B.-A. Suard — subjects that had been treated in two letters from Hume to 7 Robertson of autumn 1768. It also contains a strong recommendation for a bright young Scottish writer (in both the legal and literary senses of that term) who would one day become Robertson's most vitriolic critic: Gilbert Stuart. On the personal side, there is encouragement for the now unemployed Hume to return to Edinburgh, as he was then threatening to do, after his "great glut of society" at Paris and London, and there are allusions in the closing paragraph to Hume's part in introducing his friend to polite society when Robertson had visited London to arrange the publication of Charles V in the spring of 1768. 71 To these two letters from Robertson we have prefixed a third from earlier in the same decade, one Q not actually addressed to Hume but largely about him. Robertson wrote it to their common friend Gilbert Elliot (later Sir Gilbert Elliot) on 8 March 1762, two days before the Town Council elected Robertson principal of Edinburgh University. The first paragraph deals with the principalship and relates to Hume only indirectly, as we point out in a footnote. The second paragraph, however, contains interesting... (shrink)

This essay, which is the editor's introduction to part 1 of a multipart symposium on quietism, also constitutes his call for symposium papers. The symposium is meant be comprehensive. It is described as political and broadly cultural as well as religious, and in religious terms is said to cover not only the Catholic and Protestant quietisms (most properly so called) of the late seventeenth and eighteenth centuries, but also the proto-quietisms of the medieval Western church and reputedly quietist aspects (...) of the Gnostic, Eastern Orthodox, early Hasidic, Shi'ite, Jain and other Indic, Taoist, and Zen religious traditions. This introduction emphasizes the secular approaches, mostly antipolitical or postphilosophical, that wear the adjective “quietist” metaphorically, including the postmodern currents that Martha Nussbaum has named “hip quietism” and the “minimalist” philosophical version developed by Wittgenstein and some of his successors, notably Richard Rorty. This introduction concludes with attention to Rorty's late essay “Naturalism and Quietism,” then with a dedication of the entire symposium to Rorty's memory. (shrink)

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the (...) contribution of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

This book applies Augustine's thought to current questions of teaching and learning. The essays are written in an accessible style and is not intended just for experts on Augustine or church history.

Under the assumption that all "rules" are recursive (ECT) the statement $\operatorname{Cont}(N^N,N)$ that all functions from N N to N are continuous becomes equivalent to a statement KLS in the language of arithmetic about "effective operations". Our main result is that KLS is underivable in intuitionistic Zermelo-Fraenkel set theory + ECT. Similar results apply for functions from R to R and from 2 N to N. Such results were known for weaker theories, e.g. HA and HAS. We extend not only (...) the theorem but the method, fp-realizability, to intuitionistic ZF. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

Библиогр.: с. 190-206.В настоящей книге мы стремились обрисовать контуры нормативной модели смены фундаментальных научных теорий продемонстрировать эффективность ее применения на примере перехода «Лоренц – Эйнштейн». Нелишне еще раз подчеркнуть, что ни сама модель, ни задаваемые ей теоретические реконструкции ни в коей мере не являются окончательными. Единственное, на что претендует автор, – это лишь на то, что они лучше – в определенных аспектах – предложенных к настоящему времени моделей и реконструкций. Поэтому не только нельзя констатировать, что все проблемы – методологического и (...) историко-научного характера (даже сформулированные в начале данного исследования) – полностью и окончательно решены. Напротив, предлагаемая концепция ставит (а иногда по-новому формулирует) ряд сложных и интеречных задач. Перечислим вкратце некоторые из них. Во-первых, желательно выяснить, насколько данная концепция является универсальной, уточнить область ее применимости. Может ли она претендовать на реконструкцию всех процессов смены в истории физики, и если не может, то каких именно? Ответ на последний вопрос представляет для модели исключительный интерес, поскольку он может указать на возможные направления ее дальнейшего совершенствования. Скажем, способна ли наша концепция дать достаточно адекватные описания переходов «Птолемей – Коперник» или «Аристотель – Галилей – Ньютон»? Далее, применима ли наша модель к развитию других естественных наук, скажем, к историям химии и биологии? Может ли она описать переходы «Пристли – Лавуазье» или «Ламарк – Дарвин»? Во-вторых, как «работает» модель в современной физике? Способна ли она указать определенные направления крайне актуального сейчас синтеза общей теории относительности и квантовой теории поля? Некоторые попытки (см., например, Нугаев, 1987) обнадеживают, но до реальных результатов еще далеко. В-третьих, реконструкция научной революциив физике в начале XX века также ставит не меньше проблем чем решает. Несмотря на то, она ориентирует исследователей на единое, целостное рассмотрение двух рассматривавшихся, как правило, изолированно, научных революций – квантовой и релятивистской – встает вопрос о более детальном рассмотрении взаимодействия «эйнштейновской» и «боровской» программ. Дальнейшее продвижение в этом направлении предполагает рассмотрение, возможно, под новым углом зрения, истории становления квантовой механики начиная с 20-х годов. И, наконец, последней (отнюдь не по важности) является проблема взаимодействия когнитивных и социальных факторов в процессе смены фундаментальных теорий. Иногда отказ от стандартной гипотетико-дедуктивной интерпретации естественнонауч-ной теории (см. подробнее введение) воспринимается как свидетельство в пользу так называемой «сильной программы» социологии науки, сформулированной Д. Блуром, с. Барнсом и др. (см., например, обзор «Современная западная социология науки», 1988). С точки зрения сторонников этой программы, движущие силы развития научного познания определяются не внутренними факторами развития науки, а ее социокультурным окружением. Именно последнее оказывает решающее влияние на смену фундаментальных теорий. Например, согласно работе американского историка науки П. Формана «Веймарская культура, причинность и квантовая теория», причиной перехода от классической механики к квантовой было распространение среди немецких физиков экзистенциалистской « философии жизни», характеризующейся антагонизмом к рациональности. Одним из каналов, через который индетерминистские настроения «проникали» в среду немецких ученых, была философия Шпенглера (см. подробнее Мамчур, 1987). Как справедливо (там же) отмечает Е. А. Мамчур, необходимо проводить различие между социальной природой познания, его социокультурной обусловленностью и социокультурной детермина-цией. Концепция социальной природы познания – важнейший принцип гносеологии: подлинным субъктом познания является все человеческое общество. Согласно тезису о социокультурной обусловленности познания, разделяемому подавляющим большинством исследователей (см., например, Бляхер и Волынская, 1976; Казютинский, 1979; Карпинская, 1980; Кузнецова, 1984; Пахомов, 1985 и др.), социокультурные факторы через философию, картину мира, идеалы научного познания оказывают определенное влияние на процесс научного познания. Но тезис о социокультурной детерминации требует, чтобы социокультурные факторы определяли саму внутреннюю логику развития науки и, как таковой, вызывает определенные трудности в интерпретации различных периодов развития науки (подробнее см. Мамчур, 1987). (shrink)

I present a formally explicit statement of Church's celebrated argument against Carnap's analysis of belief and defend it against well-known objections by W.V.O. Quine, R.M. Martin, and Michael Dummett.

To make out in what way Einstein’s 1905 ‘annus mirabilis’ writings hang together one has to hang on Einstein’s strive for unity evinced in his stubborn attempts to coordinate with one another the basic research traditions of classical physics. Light quanta hypothesis and special theory of relativity turn out to be mere milestones of maxwellian electrodynamics and statistical thermodynamics reconciliation programme. The conception of luminiferous ether was an insurmountable stumbling block for Einstein’s statistical thermodynamics programme in which the leading role (...) was played by the light quanta paper . (shrink)