The paper offers a formalization of reasoning about distributed multi-agent systems. The presented propositional probabilistic temporal epistemic logic |$\textbf {PTEL}$| is developed in full detail: syntax, semantics, soundness and strong completeness theorems. As an example, we prove consistency of the blockchain protocol with respect to the given set of axioms expressed in the formal language of the logic. We explain how to extend |$\textbf {PTEL}$| to axiomatize the corresponding first-order logic.

We study a propositional probabilistic temporal epistemic logic |$\textbf {PTEL}$| with both future and past temporal operators, with non-rigid set of agents and the operators for agents’ knowledge and for common knowledge and with probabilities defined on the sets of runs and on the sets of possible worlds. A semantics is given by a class |${\scriptsize{\rm Mod}}$| of Kripke-like models with possible worlds. We prove decidability of |$\textbf {PTEL}$| by showing that checking satisfiability of a formula in |${\scriptsize{\rm Mod}}$| is (...) equivalent to checking its satisfiability in a finite set of finitely representable structures. The same procedure can be applied to the class of all synchronous |${\scriptsize{\rm Mod}}$|-models. We give an upper complexity bound for the satisfiability problem for |${\scriptsize{\rm Mod}}$|⁠. (shrink)

In this article we present a p-adic valued probabilistic logic equation image which is a complete and decidable extension of classical propositional logic. The key feature of equation image lies in ability to formally express boundaries of probability values of classical formulas in the field equation image of p-adic numbers via classical connectives and modal-like operators of the form Kr, ρ. Namely, equation image is designed in such a way that the elementary probability sentences Kr, ρα actually do have their (...) intended meaning—the probability of propositional formula α is in the equation image-ball with the center r and the radius ρ. Due to modal nature of the operators Kr, ρ, it was natural to use the probability Kripke like models as equation image-structures, provided that probability functions range over equation image instead of equation image or equation image. (shrink)

In this article we present a p-adic valued probabilistic logic equation image which is a complete and decidable extension of classical propositional logic. The key feature of equation image lies in ability to formally express boundaries of probability values of classical formulas in the field equation image of p-adic numbers via classical connectives and modal-like operators of the form Kr, ρ. Namely, equation image is designed in such a way that the elementary probability sentences Kr, ρα actually do have their (...) intended meaning—the probability of propositional formula α is in the equation image-ball with the center r and the radius ρ. Due to modal nature of the operators Kr, ρ, it was natural to use the probability Kripke like models as equation image-structures, provided that probability functions range over equation image instead of equation image or equation image. (shrink)

We offer an alternative approach to the existing methods for intuitionistic formalization of reasoning about probability. In terms of Kripke models, each possible world is equipped with a structure of the form $$\langle H, \mu \rangle $$ that needs not be a probability space. More precisely, though H needs not be a Boolean algebra, the corresponding monotone function (we call it measure) $$\mu : H \longrightarrow [0,1]_{\mathbb {Q}}$$ satisfies the following condition: if $$\alpha $$, $$\beta $$, $$\alpha \wedge \beta $$, (...) $$\alpha \vee \beta \in H$$, then $$\mu (\alpha \vee \beta ) = \mu (\alpha ) + \mu (\beta ) - \mu (\alpha \wedge \beta )$$. Since the range of $$\mu $$ is the set $$[0,1]_{\mathbb {Q}}$$ of rational numbers from the real unit interval, our logic is not compact. In order to obtain a strong complete axiomatization, we introduce an infinitary inference rule with a countable set of premises. The main technical results are the proofs of strong completeness and decidability. (shrink)

In this paper we present two families of probability logics (denoted _QLP_ and \(QLP^{ORT}\) ) suitable for reasoning about quantum observations. Assume that \(\alpha \) means “O = a”. The notion of measuring of an observable _O_ can be expressed using formulas of the form \(\square \lozenge \alpha \) which intuitively means “if we measure _O_ we obtain \(\alpha \) ”. In that way, instead of non-distributive structures (i.e., non-distributive lattices), it is possible to relay on classical logic extended with (...) the corresponding modal laws for the modal logic \({\textbf{B}}\). We consider probability formulas of the form \(CS_{z_{1},\rho _{1}; \ldots ; z_{m},\rho _{m}} \square \lozenge \alpha \) related to an observable _O_ and a possible world (vector) _w_: if _a_ is an eigenvalue of _O_, \(w_{1}\),..., \(w_{m}\) form a base of a closed subspace of the considered Hilbert space which corresponds to eigenvalue _a_, and if _w_ is a linear combination of the basis vectors such that \(w=c_{1}\cdot w_{1}+ \cdots + c_{m}\cdot w_{m}\) for some \(c_{i}\in {\mathbb {C}}\), then \(\Vert c_{1}-z_{1}\Vert \le \rho _{1}\),..., \(\Vert c_{m}-z_{m}\Vert \le \rho _{m}\), and the probability of obtaining _a_ while measuring _O_ in the state _w_ is equal to \(\Sigma _{i=1}^{m}\Vert c_{i}\Vert ^{2}\). Formulas are interpreted in reflexive and symmetric Kripke models equipped with probability distributions over families of subsets of possible worlds that are orthocomplemented lattices, while for \(QLP^{ORT}\) also satisfy ortomodularity. We give infinitary axiomatizations, prove the corresponding soundness and strong completeness theorems, and also decidability for _QLP_-logics. (shrink)

Niels Bohr’s complementarity principle is a tenuous synthesis of seemingly discrepant theoretical approaches based on a comprehensive analysis of relevant experimental results. Yet the role of complementarity, and the experimentalist-minded approach behind it, were not confined to a provisional best-available synthesis of well-established experimental results alone. They were also pivotal in discovering and explaining the phenomenon of quantum tunneling in its various forms. The core principles of Bohr’s method and the ensuing complementarity account of quantum phenomena remain highly relevant guidelines (...) in the current controversial debate and in experimental work on quantum tunneling times. (shrink)

This research paper focuses on the comprehensive description and analysis of the structure of judgments from the Court of Justice of the European Union (CJEU). Despite the growing interest in examining the rhetorical and linguistic aspects of legal texts, the genre structure of judgments has remained a little-explored area. While headings and paragraph enumeration provide a systematic reference system for citation and cross-referencing they do not reveal the dynamic relations between individual text chunks in judgments. The current analysis combines Swales (...) and Bhatia's genre theory with Hoey's approach to patterning in discourse and corpus linguistics analyses. The findings show that the complexity of CJEU judgments extends beyond surface-level information with linguistic expressions playing a crucial role in highlighting dynamic relations and discourse patterning. The results reveal how the structure of CJEU judgments has changed over time and point to the intratextual relations between different sections. Additionally, the study provides a detailed description of the textual organisation of CJEU judgments in terms of move structures and conventionalised discourse patterns. (shrink)

Identifying optimal ways of organizing exploration in particle physics mega-labs is a challenging task that requires a combination of case-based and formal epistemic approaches. Data-driven studies suggest that projects pursued by smaller master-teams are substantially more efficient than larger ones across sciences, including experimental particle physics. Smaller teams also seem to make better project choices than larger, centralized teams. Yet the epistemic requirement of small, decentralized, and diverse teams contradicts the often emphasized and allegedly inescapable logic of discovery that forces (...) physicists pursuing the fundamental levels of the physical world to perform centralized experiments in mega-labs at high energies. We explain, however, that this epistemic requirement could be met, since the nature of theoretical and physical constraints in high energy physics and the technological obstacles stemming from them turn out to be surprisingly open-ended. (shrink)

This book is the first comprehensive treatment in recent decades of silence and silencing in psychoanalysis from clinical and research perspectives, as well as in philosophy, theology, linguistics, and musicology.

В книге представлены лекции по истории немецкой классической философии, которые Ю. В. Перов (1940-2008) более 20 лет читал в Санкт-Петербургском государственном университете.

How can performance transform places of urban renewal and regeneration? What does performance contribute to the creation of community? These are some of the questions addressed in this study of the relationship of performance to urban space. Marrying theory with a series of international case studies of performance practice and interviews with practitioners, this interdisciplinary study examines how space is performatively produced to create a sense of 'placeness'. Case studies are drawn from Canada, Brazil, the Czech Republic, the UK and (...) Spain. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics and Commonsense Morality: An Intuitionist Account by Kevin JungAleksandar S. SantracChristian Ethics and Commonsense Morality: An Intuitionist Account Kevin Jung NEW YORK AND LONDON: ROUTLEDGE, 2014. 202 PP. $145.00In Christian Ethics and Commonsense Morality: An Intuitionist Account, Kevin Jung boldly constructs and defends a commonsense morality of intuition as a plausible ethical theory against both postmodern constructivist ethical systems and narrow objectivist theories. Following the antifoundationalist (...) ethical methods of postmodern approaches to reality and morality in chapter 1 and a moderate defense of realism in chapter 2, Jung attempts to save both objectivity and de-feasibility of moral realistic accounts, offering some modern reinterpretations of moral realism in chapters 3 and 4. All these forms of Wittgensteinian conceptions of realism unsatisfactorily lead to infinite regress in justifying claims because they are grounded only in the wishes, interests, and sentiments of the individual culture and society (60).After a brief introduction to the unique role of emotions in ethical theories, his investigation leads to reconciliation between objectivist naturalistic ethics [End Page 192] and theological forms of ethical theories. Theological ethicists can remain committed to intuitionism (objectivist and naturalistic forms of common morality) refined by particular religious expressions of morality (112). Intuitionism, broadly defined in chapter 7, is described as "initial appearances" (118); moral truths, according to Jung's intuitionist account, are "mediately self-evident" (128), not "immediately," because it still requires careful reflection and cognitive searching for objectivist grounds of morality. Jung's affirmation of the plausibility of intuitionism seems to be a final blow to all forms of postmodern and skeptical accounts of antifoundationalist forms of ethical theories; he successfully defends an intuitionist account of morality against its naturalist and religious critics.The last chapter offers three types of relationship between commonsense morality and Christian morality. The identity model reduces Christian morality to commonsense morality. The two-tier model considers Christian morality to be a superior form of morality with instrumental value of commonsense morality. And, finally, integration, Jung's favorite model, considers commonsense morality as neither identical nor subordinate but central to Christian morality (163). With this he affirms that Christian morality is unique not because of differences in moral beliefs but because "it is fully committed to recognizing the oneness of humanity and the universally accessible nature of basic moral truths for all human beings" (166). Jung's reflection is exceptionally insightful. Building the case as a good lawyer, he leads us to the defenseless nature of constructivist postmodern moral theories and their revisions as well as to a commitment of Christian morality to the objective commonsense morality. On this view, even heroic moral acts based on obedience to God (such as Christian sacrificial love) might be compatible with commonsense morality. It is surprising, however, that Jung never consulted or quoted Bernard Gert's account of the common morality, especially when discussing differences between moral duty and ideals (167). Additionally, Jung's argument that Christian morality is unexceptional since moral knowledge can be obtained through multiple sources in which God also reveals his will (178) does not sufficiently probe into the distinctiveness of God's sometimes radical demands of Jews/Christians (e.g., Abraham's sacrifice of Isaac), which come not from intuitionist accounts of objective natural reason or common sense but from faith. Christian saints are not heroes of general moral example but heroes of faith, a qualitatively different realm of human experience. Still, audiences interested in all aspects of ethics will greatly benefit from this superb engagement with recent discussions. [End Page 193]Aleksandar S. SantracWashington Adventist UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

In this paper, the authors first emphasise the connection that exists between bioethics and law. However, special attention is given to the link between bioethics and human rights, which share the idea of protecting similar values, especially the protection of life and human dignity. Identifying the interdependence and interrelation of these concepts is a prerequisite for further exploration of how and in what context the European Court of Human Rights decides on bioethical issues it encounters when ruling on classical human (...) rights guaranteed by the European Convention for the Protection of Human Rights and Fundamental Freedoms. Once the important features that determine the relationship between bioethics and human rights are identified, these features will be practically examined through the group of cases in which the Court has addressed the issue of mandatory vaccination, which has been in the public spotlight in recent years. (shrink)

Jean Baudrillard is one of the outstanding representatives both of French poststructuralism and postmodernism. Because of radical criticism it was not possible for him to establish a logically coherent theoretical system; the philosophical aspects of his work are specifically merged, therefore, into a critical asystematic fragmentarism, which is the subject of this work. From the critique of the political economy of the sign, through critiques of rationalism, reality, progress, truth, history to the theory of simulation, Baudrillard's specific para-concepts (fatal strategy, (...) symbolic exchange, seduction, hyperreality, pataphysics, etc.) are constantly fragmentarily present in the development of his thought. These concepts are Baudrillard's attempt at disengagement from modern philosophy and his new, unsystematic postmodern view of reality in general. In the analysis of binary metaphysical oppositions (reality-simulation, subject-object, knowledge-seduction, history-end, radical-irradical nihilism, metaphysics (God)-pataphysics), Baudrillard is radically exclusive through the arbitrary preference of one over the other concept. his ideas, it is possible to conclude that these dualistic antagonisms are also paradoxically compatible in his system, this compatibility is very close to the irrational mysticism of this thinker. This book is a clear and lucid presentation of this unique brand of postmodernism to English speaking scholarship. (shrink)

There is a widespread belief in Hinduism that Vyāsa, the alleged editor of the Vedas and author of the Mahābhārata, is identical with Bādarāyaṇa, the author of the Brahma-sūtra. The identification of these two mythic characters, however, originated between 800–980 CE, after the likes of Śaṅkara, Padmapāda, and Bhāskara, but before Vācaspati Miśra, Prakāśātman, Sarvajñātman, and Yāmuna. The purpose of this paper is to understand how and why such identification took place. The argument developed here is that the Bādarāyaṇa-Vyāsa identity (...) was invented by the author of or community behind the Bhāgavata Purāṇa as part of a complex of self-representation strategies. The Bhāgavata intentionally makes itself a work of Vedānta, indeed the Brahma-sūtra itself, over which it builds a new soteriology that is centered on the idea of bhakti. Two factors in particular stand out in light of the Bhāgavata’s Vedāntic background: Vyāsa’s paradigmatic character as the preserver of old dharma and the innovator, visionary, of new soteriologies; and the image of Vyāsa’s son Śuka as the model ascetic and ideal candidate for the new soteriological vision, through whom the Bhāgavata community chose to represent itself. (shrink)

The Laozi expounds a thoroughgoing and sustained criticism of government and society. In this paper, I will demonstrate that although this criticism is addressed to the ancient Chinese state, it can also have some validity for the modern state of today. I will first briefly discuss the metaphysical grounds of this criticism and stress that the ruler should use wuwei in governing. Then, I will examine the Laozi’s criticism of the oppressive governments that use unnatural governing through youwei which increases (...) the state disorder, as well as how this criticism is supported by its metaphysical grounds. Third, I will show that the selfish desires may significantly contribute to the state disorder and that the only one to be blamed for the arousing of them is the ruler. At last, I will attempt to show that this criticism may also to a certain extent be directed toward today’s modern state. (shrink)

In this article I will discuss the anarchist and non-anarchist interpretations of the Laozi and argue that the political philosophy of the Laozi does not completely conform to Western anarchism. Thus, firstly I will give a brief introduction to Western anarchism. Then I will present the strongest arguments of the anarchist interpretation and try to find their mistakes and refute them. Finally I will try to give an acceptable non-anarchist interpretation of the political philosophy of the Laozi. In doing steps (...) 2 and 3, I will base my arguments in a way that is consistent with the text of the Laozi itself. Thus, I hope that this article will bring a deeper understanding of the political philosophy of the Laozi and break with the widely spread opinion that the Laozi propounds an anarchist theory. (shrink)

In this article I will discuss the anarchist and non-anarchist interpretations of the Laozi and argue that the political philosophy of the Laozi does not completely conform to Western anarchism. Thus, firstly I will give a brief introduction to Western anarchism. Then I will present the strongest arguments of the anarchist interpretation and try to find their mistakes and refute them. Finally I will try to give an acceptable non-anarchist interpretation of the political philosophy of the Laozi. In doing steps (...) 2 and 3, I will base my arguments in a way that is consistent with the text of the Laozi itself. Thus, I hope that this article will bring a deeper understanding of the political philosophy of the Laozi and break with the widely spread opinion that the Laozi propounds an anarchist theory. (shrink)

The story of David and Goliath is one of the most famous biblical stories. It had an impact on many branches of contemporary art. It is also an inevitable part of religious education and general education in all schools. Knowing the fact that the Church Fathers have an essential part in the lives of many Christians today (in the Orthodox Church, they were role models from the very beginning), it is interesting to see how did they, these original theologians, read (...) and interpret the story of David and Goliath. Was it for them, in the time when the Bible was the most sacred book for all, important as it is for us today? Did people during the sports events of that time talk on the markets about the underdog who struck the giant? Additionally, if one looks at the ancient Greek and Hebrew text, one will find out that the Hebrew version, which was used as the source for most modern translations, is 40% longer than the Greek one. Could the works of the Fathers help us to determine which version of the story is the Holy Scripture for Christians today? (shrink)

The article examines the patient-doctor relationship, relying on Michel Foucault’s concept of the clinical gaze. We argue that during the last decades, a profound transformation of the social nature of medicine took place, one that Foucault’s understanding of the clinical gaze cannot adequately account for. First, the article offers an elaboration of the three-node network of clinical gaze, the clinic, and nosology to explain the positioning of the doctor and the patient within the specific social ontology generated by the rise (...) of medicine. We then discuss intensive but irresolute developments brought by technological advancements, especially the X-ray tube. Finally, we argue that in the contemporary clinic, equipped with a plethora of sophisticated devices, the position of the doctor endured the most radical transformation in comparison with Foucault’s proponent of the clinical gaze at the dawn of modern medicine. (shrink)

The article examines the patient-doctor relationship, relying on Michel Foucault’s concept of the clinical gaze. We argue that during the last decades, a profound transformation of the social nature of medicine took place, one that Foucault’s understanding of the clinical gaze cannot adequately account for. First, the article offers an elaboration of the three-node network of clinical gaze, the clinic, and nosology to explain the positioning of the doctor and the patient within the specific social ontology generated by the rise (...) of medicine. We then discuss intensive but irresolute developments brought by technological advancements, especially the X-ray tube. Finally, we argue that in the contemporary clinic, equipped with a plethora of sophisticated devices, the position of the doctor endured the most radical transformation in comparison with Foucault’s proponent of the clinical gaze at the dawn of modern medicine. (shrink)

One facet of Stefan Lorenz Sorgner’s scholarship is immediately visible in his diligent academic production: the 21st Century is a leading spatio-temporal unit of his analyses. Although such assessment could be considered a rough generalization, it should not be taken for granted. To be placed in the contextual core of the current epoch is of particular relevance with respect to multiple academic trajectories Sorgner navigates and is almost always an achievement rather than an expected, ready-made content. Namely, more often than (...) not, especially in authorship with transhumanist labels, the temporal and conceptual curves are not subtly controlled and fine-tuned into a well-balanced thinking product that contributes to facing the current and potential issues of the relatively near and projectively feasible futures. Such gross asymmetry has various dangerous consequences Sorgner unequivocally warns about, opting deliberately to be an active chronicler of the ‘history of the present’ instead. This approach entails the dismissal of ‘guaranteed’ futurity vectors, be it Christian linearity or Kurzweilian exponentiality, but no less of petrified presentism or conventional historical layers of any inherited anthropology and the specific ethical account it is built upon. (shrink)

This paper will use the concept of hyperreality to compare the so-called ideal state described by ancient Chinese philosopher Laozi with the world of The Truman Show. The concept of hyperreality is defined by Jean Baudrillard as the generation by models of a real without origin or reality. A hyperreal world is a simulation, or kind of a copy without its original. It is generally accepted, and confirmed by Baudrillard himself, that the world of The Truman Show is hyperreal. In (...) order to compare Laozi’s ideal state with the world of the film, this paper will give a hyperrealist interpretation of the former, which will be only hypothetical, without intending to substitute any other existing interpretations. Laozi imagines that people live simple lives, with few desires and without traveling to other places. If we accept that the ideal state is a hyperreal world, we can make comparison between the two worlds; find out their similarities, as well as differences. (shrink)