In this paper, we give an example of a complete computable infinitary theory T with countable models ${\mathcal{M}}$ and ${\mathcal{N}}$ , where ${\mathcal{N}}$ is a proper computable infinitary extension of ${\mathcal{M}}$ and T has no uncountable model. In fact, ${\mathcal{M}}$ and ${\mathcal{N}}$ are (up to isomorphism) the only models of T. Moreover, for all computable ordinals α, the computable ${\Sigma_\alpha}$ part of T is hyperarithmetical. It follows from a theorem of Gregory (JSL 38:460–470, 1972; Not Am Math Soc 17:967–968, 1970) (...) that if T is a Π 1 1 set of computable infinitary sentences and T has a pair of models ${\mathcal{M}}$ and ${\mathcal{N}}$ , where ${\mathcal{N}}$ is a proper computable infinitary extension of ${\mathcal{M}}$ , then T would have an uncountable model. (shrink)

Several researchers have recently established that for every Turing degree \, the real closed field of all \-computable real numbers has spectrum \. We investigate the spectra of real closed fields further, focusing first on subfields of the field \ of computable real numbers, then on archimedean real closed fields more generally, and finally on non-archimedean real closed fields. For each noncomputable, computably enumerable set C, we produce a real closed C-computable subfield of \ with no computable copy. Then we (...) build an archimedean real closed field with no computable copy but with a computable enumeration of the Dedekind cuts it realizes, and a computably presentable nonarchimedean real closed field whose residue field has no computable presentation. (shrink)

The article is devoted to the memory of Vyacheslav Semenovich Stepin and Nikita Nikolaevich Moiseev, whose multifaceted work was integrally focused on philosophical, interdisciplinary and transdisciplinary research of the key ideas and principles of universal human-dimensional evolutionism. Other remarkable Russian scientists V.I. Vernadsky, S.P. Kurdyumov, S.P. Kapitsa, D.S. Chernavsky worked in the same tradition of universal evolutionism. While V.I. Vernadsky and N.N. Moiseev had been the originators of that scientific approach, V.S. Stepin provided philosophical foundations for the ideas of those (...) remarkable scientists and thinkers. The scientific legacy of V.S. Stepin and N.N. Moiseev maintained the formation of a new quality of research into the philosophy of science and technology as well as into the philosophy of culture. This new quality is multidimensional and it is difficult to define unambiguously, but we presume the formation of those areas of philosophical knowledge as constructively oriented languages of interdisciplinary and transdisciplinary co-participation of philosophy in the convergent-evolutionary development of scientific knowledge in general. In this regard, attention is paid to V.S. Stepin’s affirmations about non-classical nature of modern social and humanitarian knowledge. Quantum mechanics teaches us that the reality revealed through it is a hybrid construct, or symbiosis, of both mean and object of cognition. Therefore, the very act of cognitive observation constructs quantum reality. Thus, it is very close to the process of cognition in modern sociology and psychology. V.S. Stepin insisted that these principles are applicable to all complex selfdeveloping systems, and such are all “human-dimensional” objects of modern humanities. In all the phases of homeostasis changes, or crises, there is necessarily a share of chaos, instability, uncertainty in the selection process of future development scenarios, which is ineliminably affected by our observation. Therefore, a cognitive observer in the humanities should be considered as a concept of post-non-classical rationality, that is as an observer of complexity. (shrink)

Formulation of a general model of evolution is presented which is based upon the recognition of the ?biosocial? entity, that is the biosphere and human society, as a component?system. It can be demonstrated that the interactions of the components (moleculas, cells, organisms, ecosystems in the biological realms and people, artifacts and ideas in the societies) have replicative organization. We suggest an explanation for the spontaneous emergence of replicative function and organization, a process called autogenesis. During autogenesis, hierarchical levels of replicative (...) organization emerge and compartmentalization and convergence of replicative information occurs. Questions of the origin and evolution of life are discussed. The replicative paradigm can also be applied to the processes of cultural evolution, in which complex replicative networks of people, ideas, and man?made artifacts show all stages and phenomena of autogenesis. Finally, the present state of evolution of the whole global biosocial system is discussed. (shrink)

In order to understand how infants come to understand others' intentions we need first to study how intentional engagements occur in early development. Engaging with intentions requires that they are, first of all, potentially available to perception and, second, that they are meaningful to the perceiver. I argue that in typical development it is in the infant's responses to others' infant-directed intentional actions that others' intentions first become meaningful. And that it is through the meaningful joining of intentions that understanding (...) continues to develop. I use three common arenas in the first year to illustrate this claim: infants' anticipatory adjustments to being picked up, infants' emerging compliance to others' directives, and infant teasing. Even by the age of two months infants adjust their postures appropriately, gazing at the adult's face as they approach with arms outstretched to pick them up. From the middle of the first year infants come to recognize the meanings of verbal directives and start to comply with them, being drawn further into the cultural worlds of their families. In the last quarter of the first year infants start to playfully tease and foil others' intentions in a variety of ways, actively redirecting the course of intentional engagements. Others' intentions are thus increasingly available to infants, allowing cooperation, challenge, and further elaboration. Joint intentional actions are best understood as the processes through which intention awareness develops rather than just as the products of such awareness. (shrink)

In this article, cognitivism is understood as the view that the engine of human (individual and collective) action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the (...) critique of cognitivism, arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

We introduce proof nets and sequent calculus for the multiplicative fragment of non-commutative logic, which is an extension of both linear logic and cyclic linear logic. The two main technical novelties are a third switching position for the non-commutative disjunction, and the structure of order variety.

Recenzio Kiraly V. Istvan Death and History c. konyverol.

In this article, cognitivism is understood as the view that the engine of human action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the critique of cognitivism, (...) arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

V. C. Chappell; IV*—Stuff and Things, Proceedings of the Aristotelian Society, Volume 71, Issue 1, 1 June 1971, Pages 61–76, https://doi.org/10.1093/aristotelia.

Although research into the biosemiotic mechanisms underlying the purposeful behavior of brainless living systems is extensive, researchers have not adequately described biosemiosis among neurons. As the conscious use of signs is well-covered by the various fields of semiotics, we focus on subconscious sign action. Subconscious semiotic habits, both functional and dysfunctional, may be created and reinforced in the brain not necessarily in a logical manner and not necessarily through repeated reinforcement. We review literature that suggests hypnosis may be effective in (...) changing subconscious dysfunctional habits, and we offer a biosemiotic framework for understanding these results. If it has been difficult to evaluate any psychological approach, including hypnosis, this may be because contemporary neuroscience lacks a theory of the sign. We argue that understanding the fluid nature of representation in biological organisms is prerequisite to understanding the nature of the subconscious and may lead to more effective of treatments for dysfunctional habits developed through personal experience or culture. (shrink)

Following Hartry Field in distinguishing disquotational truth from a conception that grounds truth conditions in a community's usage, it is argued that the notions are materially inequivalent (since the latter allows truth-value gaps) and that both are needed. In addition to allowing blanket endorsements ("Everything the Pope says is true"), disquotational truth facilitates mathematical discovery, as when we establish the Gödel sentence by noting that the theorems are all disquotationally true and the disquotational truths are consistent. We require a more (...) substantial notion, however, if we intend to use truth values and truth conditions in explaining communication by language. (shrink)

Throughout Christianity, its activities are in one way or another connected to the historical reality of its time. Usually, for different epochs, the strength of these bonds was different, but during the Middle Ages, they were significantly stronger than before and after. It is here that perhaps the most important moment was the rise of Christianity, which spread over a relatively short period of time almost throughout Europe. It was then - and never again in all its history - that (...) the Church was able to participate in the formation of all aspects of its contemporary life, in accordance with its spirit. When solving this task, it inevitably came in close contact with the "world" and the various forms in which it was represented. (shrink)

The acceleration of the market globalisation process over the last three decades has internationalised clinical research and influenced both the way in which it is funded and the development and application of research practices. In addition, in recent years international multicentre randomised clinical trials have become the model par excellence for research on new medicines. The neoliberal model of globalisation has induced a decline in state power, both with regard to establishing national research for health priorities and to influencing the (...) development of adequate ethical guidelines to protect human beings that participate in multinational research. In this respect, poor and low-income countries, which lack sustainable control and review systems to deal with the ethical and methodological challenges of complex studies conducted by researchers from affluent countries and funded by large multinational pharmaceutical companies, are particularly vulnerable. The aim of the present paper is to explore critically some of the actual and possible ethical pitfalls of globalisation of clinical research and propose mechanisms for turning transnational clinical research into a more cooperative and fairer enterprise. (shrink)

The article analyzes the creativity of one of the most famous Russian neokantians Boris V. Yakovenko. Despite the fact that the work of Yakovenko becomes the subject of analysis of an increasing number of researchers both in Russia and abroad, it has not yet taken place in a systematic analysis. The article attempts to consider the philosophical creativity of the Russian philosopher systematically, revealing both the main directions of European thought that had the greatest influence on the position of Yakovenko (...) and the main areas of philosophy to which the efforts of the national thinker were directed. These, according to the author, include the history of philosophy and the system of so-called transcendental pluralism. It is pointed out that the history of philosophy for Yakovenko is a single holistic process and therefore is the history of the development of philosophical ideas, and not the history of life and work of individual philosophers. According to Yakovenko, the general philosophical scheme of historical development looks like this: from Greek cosmism to German epistemology and the beginning ontological turn in modern philosophy. There is also the belief of B.V. Yakovenko that there is no national philosophy. In his opinion, philosophy, as well as science in General, can only be international. His second main thesis concerning the development of philosophy is that philosophy should be independent from other branches of human knowledge and knowledge. She must not be a servant of theology or science. The article also presents various stages of the Russian philosopher's development of his version of the concept of pluralistic philosophy. According to Yakovenko, only pluralistic philosophy is able to know the essence as the main object of philosophy. (shrink)

Russkai︠a︡ t︠erkovʹ i drugie statʹi -- V temnykh religioznykh luchakh.

In this article, Savage’s theory of decision-making under uncertainty is extended from a classical environment into a non-classical one. The Boolean lattice of events is replaced by an arbitrary ortho-complemented poset. We formulate the corresponding axioms and provide representation theorems for qualitative measures and expected utility. Then, we discuss the issue of beliefs updating and investigate a transition probability model. An application to a simple game context is proposed.

A range of multidisciplinarily arguments and observations can and have been employed to challenge the view that the human relationship to nature is fundamentally a cognitive matter of collectively held cultural ideas and values about nature. At the same time, the very similar cognitivist idea of collective sharing of conceptual schemes, normative orientations, and the like as the engine of collective action remains the chief analytic tool offered by many influential philosophical and sociological theories of collective action and human sociality (...) generally. Critically discussing in empirical as well as theoretical contexts the prospects of cognitivism to account for the human collective causing of environmental problems, the paper illustrates the deficiencies of cognitivism about collective action and discusses the challenges facing a different way forward. (shrink)