It is shown that there exist subsets A and B of the real line which are recursively constructible such that A has a nonrecursive Hausdorff dimension and B has a recursive Hausdorff dimension but has a finite, nonrecursive Hausdorff measure. It is also shown that there exists a polynomial-time computable curve on the two-dimensional plane that has a nonrecursive Hausdorff dimension between 1 and 2. Computability of Julia sets of computable functions on the real line is investigated. It is shown (...) that there exists a polynomial-time computable function f on the real line whose Julia set is not recurisvely approximable. (shrink)

A theory of approximation to measurable sets and measurable functions based on the concepts of recursion theory and discrete complexity theory is developed. The approximation method uses a model of oracle Turing machines, and so the computational complexity may be defined in a natural way. This complexity measure may be viewed as a formulation of the average-case complexity of real functions—in contrast to the more restrictive worst-case complexity. The relationship between these two complexity measures is further studied and compared with (...) the notion of the distribution-free probabilistic computation. The computational complexity of the Lebesgue integral of polynomial-time approximable functions is studied and related to the question “FP = ♯P?”. (shrink)

Ko, K., On the computational complexity of integral equations, Annals of Pure and Applied Logic 58 201–228. The computational complexity of Volterra integral equations of the second kind and of the first kind is investigated. It is proved that if the kernel functions satisfy the Lipschitz condition, then the solutions of Volterra equations of the second kind are polynomial-space computable. If, one the other hand, the kernel functions only satisfy the local Lipschitz condition with the Lipschitz constants growing in an (...) exponential rate, then the solutions could be exponential-time hard. We identify a class of Volterra equations of the first kind that can be converted to Volterra equations of the second kind satisfying the local Lipschitz condition. The complexity of the solutions of these equations is also proved to be exponential-time hard. (shrink)

The computational complexity of finding a shortest path in a two-dimensional domain is studied in the Turing machine-based computational model and in the discrete complexity theory. This problem is studied with respect to two formulations of polynomial-time computable two-dimensional domains: domains with polynomialtime computable boundaries, and polynomial-time recognizable domains with polynomial-time computable distance functions. It is proved that the shortest path problem has the polynomial-space upper bound for domains of both type and type ; and it has a polynomial-space lower (...) bound for the domains of type , and has a #P lower bound for the domains of type. (shrink)

The computational complexity of finding a shortest path in a two-dimensional domain is studied in the Turing machine-based computational model and in the discrete complexity theory. This problem is studied with respect to two formulations of polynomial-time computable two-dimensional domains: domains with polynomialtime computable boundaries, and polynomial-time recognizable domains with polynomial-time computable distance functions. It is proved that the shortest path problem has the polynomial-space upper bound for domains of both type and type ; and it has a polynomial-space lower (...) bound for the domains of type, and has a #P lower bound for the domains of type. (shrink)

Plagiarism and other transgressions of the norms of academic integrity appear to be a persistent problem among upper secondary students. Numerous surveys have revealed high levels of infringement of what appear to be clearly stated rules. Less attention has been given to students’ understanding of academic integrity, and to the potential misconceptions and false beliefs that may make it difficult for them to comply with existing rules and handle complex real-life situations.In this paper we report findings from a survey of (...) European upper secondary students’ views on issues relating to academic integrity. We relate these findings to the students’ training about academic integrity, self-reported level of questionable behavior and country of study.A total of 1654 students at 51 institutions located in 6 European countries participated in the study. The participants generally believed they had a good understanding of the rules applying to them and knew how to behave in compliance with norms of academic integrity. The results indicate, however, that often, in practice, this belief was mistaken. Many students had an inadequate understanding of core elements of academic integrity. They were uncertain about how to act, and they struggled in the handling of complex situations that require context-sensitive judgement. While some differences between countries were identified, they were modest and exhibited no clear pattern. Our results also suggest that reducing students’ level of uncertainty and, to a lesser degree, improving their level of knowledge could lead them to engage less in certain types of questionable behaviours. Surprisingly, the effect of academic training is modest and ambiguous. The study also confirms that perception of peer behaviour has the strongest association with student engagement in questionable behaviours. Thus, academic integrity at the upper secondary level cannot be explained simply in terms of individual ethics or knowledge. (shrink)

Animal use in medical research is widely accepted on the basis that it may help to save human lives and improve their quality of life. Recently, however, objections have been made specifically to the use of animals in scientific investigation of human obesity. This paper discusses two arguments for the view that this form of animal use, unlike some other forms of animal-based medical research, cannot be defended. The first argument leans heavily on the notion that people themselves are responsible (...) for developing obesity and so-called ‘lifestyle’ diseases; the second involves the claim that animal studies of obesity's causes and therapies distract attention from preventive efforts. Drawing on both empirical data and moral reasoning, we argue that the relevant attributions of responsibility and claims about distraction are not plausible, and that, therefore, there is no reason to single out the use of animals in obesity research as especially problematic. (shrink)

Good academic practice is more than the avoidance of clear-cut cheating. It also involves navigation of the gray zones between cheating and good practice. The existing literature has left students’ understanding of gray zone practices largely unexplored. To begin filling in this gap, we present results from a questionnaire study involving N = 1639 undergraduate students from seven European countries representing all major disciplines. We show that large numbers of these students are unable to identify gray area issues and lack (...) sensitivity to the context dependence of these. We also show that a considerable proportion of students have a poor understanding of concepts like plagiarism and falsification, not only in gray zone scenarios, but also in cases of relatively clear-cut cheating. Our results are similar across the faculties and countries of study, and even for students who have attended academic integrity training. We discuss the implications of this for academic integrity training. (shrink)

Translated into Danish by Henrik Jøker Bjerre.

I Wish to reply to some of the objections raised by Mr. A. Hudson-Williams in Class. Quart., vol. xlvi , p. 27, to my notes on Martial in vol. xliv. In two places, on pp. 17 and 22, he corrects an error of mine, and in one or two other of his remarks he may well be right; but in many cases he does nothing more than repeat the traditional interpretation of a passage without commending it any more effectively than (...) the editors do. I do not think there would be much profit in restating my view on all these passages, but there are some points I wish to make in reply. (shrink)

This is the reading of the manuscripts with the punctuation given it in the Delphin, Loeb, and Teubner editions. But the future does not give the sense required. Adrastus is gazing with horror at the two young men who have arrived on his doorstep, realizing that they are the lion and the boar of Apollo's oracle . The whole force of the blow lies in the fact that they have actually arrived. The Delphin editor solves the problem by saying that (...) adfore means adesse, the Loeb by translating ‘that they had come’. Gruter suggested ac fore, and Garrod accepted this, putting a comma after ductos. But I do not see how this helps. I suggest that the reading of the manuscripts is correct, provided that we take adfore with quos … ediderat; i.e. put a comma after ductos and supply esse. The presence of three verbs, adfore, portendi, and ediderat, may seem a little clumsy, but each has its point; and the future is now natural, depending upon portendi: ‘he realized that the clear will of heaven had brought to his house the sons-in-law of whom Apollo had announced that their future arrival was destined by fate.’. (shrink)

The text of Martial is fairly good, though not as good as many editors seem to think. We have three separate sources from which our manuscripts are derived, which are called by Lindsay in the O.C.T. AA, BA and O.1 All three sources seem to have suffered from editing, AA less than the others. In A.D. 401 one Torquatus Gennadius seems to have emended the text . We do not know whether all three sources were affected by this recension: all (...) we know is that the BA family are the only manuscripts that mention it. But there are many signs of recension discernible in the readings of the other families too, e.g. pas-sages which have evidently had grammar or syntax thrust upon them—and in these I do not include the now obscure allusions and the dead jokes past recall. (shrink)

John Henry Newman was a major figure in nineteenth-century religious history. He was one of the major protagonists of the Oxford or Tractarian Movement within the Church of England whose influence continues to be felt within Anglicanism. A high-profile convert to Catholicism, he was an important commentator on Vatican I and is often called 'the Father' of the Second Vatican Council. Newman's thinking highlights and anticipates the central themes of modern theology including hermeneutics, the importance of historical-critical research, the relationship (...) between theology and literature, and the reinterpretation of the nature of faith. His work is characterised by two elements that have come especially to the fore in post-modern theology, namely, the importance of the religious imagination and the fiduciary character of all knowledge. This Companion fills a need for an accessible, comprehensive and systematic presentation of the major themes in Newman's work. (shrink)

The English writers of Dr Coulson’s ‘Common Tradition’ all subscribe to a ‘fiduciary’ as opposed to ‘analytic’ use of language. For Coleridge, unlike Bentham, ‘a language is for action as well as reflection: it must be responded to in all its richness and diversity before we can know what some of its words mean’. A fiduciary language ‘reveals not only the traditions and living principles of a people, but the world of ideas by which all men live’. Coulson argues that (...) the key Coleridgean word ‘idea’ is ‘most clearly understood when it is seen as originating in an understanding of the Church as sacramentally…the presence of Christ in the world’. ‘Such a sacramental conception of the Church is at the heart not only of the Oxford Movement and of Newman’s idea of the Church, but also of that other movement which derives even more directly from Coleridge and is associated with F D Maurice’. But unlike Coleridge and Maurice, for Newman the idea of the Church Catholic must correspond to ‘a tangible, visible, and identifiable empirical entity’, which is not its particular manifestation in the National Church. On the other hand, Coleridge’s ideal of a ‘clerisy’ corresponds to Newman’s insistence on the importance of an educated laity to represent the Church in society; and if Newman could not accept that the idea of the Church is ‘regulated’ by the Nation, nevertheless it is the laity which is the ‘measure’ of his ‘regulating principles’—theology. Where Newman differed so sharply from both Coleridge and Maurice was in his insistence on first asking the Benthamite question, ‘how do we know that Christianity is true?’ before exploring the meaning or relevance of Christian doctrines and institutions. Coulson concludes by claiming that Newman’s final vision of a Church which ‘cannot be conceived sacramentally, and in its idea, in isolation from society’ both supplements Vatican I and anticipates Vatican II, as well as summing up the essential insight of Coleridge and Maurice. (shrink)

The English writers of Dr Coulson’s ‘Common Tradition’ all subscribe to a ‘fiduciary’ as opposed to ‘analytic’ use of language. For Coleridge, unlike Bentham, ‘a language is for action as well as reflection: it must be responded to in all its richness and diversity before we can know what some of its words mean’. A fiduciary language ‘reveals not only the traditions and living principles of a people, but the world of ideas by which all men live’. Coulson argues that (...) the key Coleridgean word ‘idea’ is ‘most clearly understood when it is seen as originating in an understanding of the Church as sacramentally…the presence of Christ in the world’. ‘Such a sacramental conception of the Church is at the heart not only of the Oxford Movement and of Newman’s idea of the Church, but also of that other movement which derives even more directly from Coleridge and is associated with F D Maurice’. But unlike Coleridge and Maurice, for Newman the idea of the Church Catholic must correspond to ‘a tangible, visible, and identifiable empirical entity’, which is not its particular manifestation in the National Church. On the other hand, Coleridge’s ideal of a ‘clerisy’ corresponds to Newman’s insistence on the importance of an educated laity to represent the Church in society; and if Newman could not accept that the idea of the Church is ‘regulated’ by the Nation, nevertheless it is the laity which is the ‘measure’ of his ‘regulating principles’—theology. Where Newman differed so sharply from both Coleridge and Maurice was in his insistence on first asking the Benthamite question, ‘how do we know that Christianity is true?’ before exploring the meaning or relevance of Christian doctrines and institutions. Coulson concludes by claiming that Newman’s final vision of a Church which ‘cannot be conceived sacramentally, and in its idea, in isolation from society’ both supplements Vatican I and anticipates Vatican II, as well as summing up the essential insight of Coleridge and Maurice. (shrink)

In 1962 appeared one of the classic articles in Anglo-Saxon manuscript studies, the publication of two eleventh-century fragments of leaves of Old English found in the binding of a seventeenth-century printed book in the library of the University of Kansas, Lawrence. The fragment that more nearly concerns the present article now carries the shelf mark Pryce MS C2:1 in the Kenneth Spencer Research Library . It is a large part of a single leaf from The Legend of the Holy Cross (...) before Christ, an edifying work known in full only in a twelfth-century copy, Oxford, Bodleian Library, MS Bodley 343, fols. 14v–20v . Working from a photograph the great paleographer and codicologist N. R. Ker attributed the hand of the Kansas fragment to the scribe who also wrote the texts of two bits of the same work found in the library of Matthew Parker, archbishop of Canterbury , at Corpus Christi College, Cambridge, now MS 557 . He concluded, no doubt rightly, that all three are part of one manuscript. (shrink)

In this article I attack the scandalous one-sidedness of traditional philosophical epistemology. I make clear its total dependence on one and only one paradigm of knowledge – propositional knowledge. Such knowledge presupposes that we are always capable of fully articulate our knowledge verbally or notationally and support it by empirical or formal reasons. On this basis it becomes quite impossible to say anything sensible about, for instance, professional knowledge, not to speak of aesthetical or moral knowledge. Some of us have (...) been aware of this for quite a while as Michael Polanyi already in 1958 pointed it out in his book Personal Knowledge. His most famous statement is: «We know more than we can tell». And he argues that we possess a great amount of tacit knowledge. Therefore we need appropriate categories for handling the various kinds of knowledge which cannot be articulated as propositional knowledge. And that is Polanyi’s weak spot. Inspired by Wittgenstein’s remark in Philosophical Investigations § 78 concerning knowing and saying how high Mont Blanc is, how the word «game» is used and how a clarinet sounds, I have developed an alternative approach where becomes propositional knowledge, becomes various forms of practical knowledge and becomes various kinds of knowledge by familiarity. is a sort of first person knowledge which we are quite unable to express verbally to someone who is unfamiliar with the instruments of the Western musical tradition. On this basis I sketchily analyse the paradigm of knowledge in traditional philosophical epistemology and point out a series of its shortcomings. In the second part of my article I take a close look at a rather new contribution to the discussion of tacit knowledge, written by one of the leading figures within the research field called «the sociology of scientific knowledge» – Harry Collins. His book is called Tacit and Explicit Knowledge and was published in 2010. And his primary aim of the book is to «reconstruct the idea of tacit knowledge from first principles so that the concept’s disparate domains have a common conceptual language». I perform a close reading of his development of the common conceptual language and conclude that he does not succeed. He creates a monstrous terminology which just alienates us from the subject instead of making us see the connections between the «disparate domains» of tacit knowledge. (shrink)

The Confucian revival which manifests itself in the modern Confucian current belongs to the most important streams of thought in contemporary Chinese philosophy. This book introduces this stream of thought by focusing on the second generation modern Confucians--Mou Zongsan, Tang Junyi, Xu Fuguan and Fang Dongmei. They argue that traditional Confucianism, as a specifically Chinese social, political, and moral system of thought can, if adapted to the modern era, serve as the foundation for an ethically meaningful modern life.

In this book, Jana S. Ros̆ker offers the first comprehensive overview and exegesis of the work of Li Zehou, who is one of the most significant and influential Chinese philosophers of our time. Ros̆ker shows us how Li's complex system of thought seeks to revive various Chinese traditions, and at the same time attempts to harmonize or reconcile this cultural heritage with the demands of the dominant economic, political, and axiological structures of our globalized world. Variously characterized as 'neo-traditional,' 'neo-Kantian,' (...) 'post-Marxist,' 'Marxist-Confucian,' 'pragmatist,' 'instrumentalist,' 'romantic,' and more, Li's work was central to the period known as the Chinese Enlightenment in the 1980s and has helped modify and transform antiquated patterns of Chinese intellectual discourse. He is one of the rare Chinese thinkers whose work has had not only had a deep and lasting impact on Chinese intellectuals, but has acquired a broad readership outside of China as well. Seen from a broader intercultural perspective, Li's unique and imaginative approach to a wide range of basic theoretical problems has created new styles of intellectual investigation, while reminding us of our belonging to a common humanity, regardless of differences in our individual cultures, languages, preferences, and traditions. (shrink)

This book offers a critical introduction of Li Zhou’s ethics. Li, who is among the most influential contemporary Chinese philosophers, takes Chinese ethics as a basis for his elaborations on Western ideas, aiming to develop a new global ethics.

Specific Chinese models for theories of knowledge were premised upon a structurally ordered external reality; since natural (or cosmic) order is organic, it naturally follows the 'flow' of structural patterns and operates in accordance with structural principles that regulate every existence. In this worldview, our mind is also structured in accordance with this all-embracing, but open, organic system. The axioms of our recognition and thought are therefore not arbitrary, but follow this rationally designed structure. The compatibility of both the cosmic (...) and mental structures is the basic precondition that enables humans to perceive and recognize external reality. The present study shows that this paradigm of structural epistemology can already be found in the earliest Chinese theories of knowledge. The introduction of Chinese models and their incorporation into Western discourses fills an important theoretical gap in the Western model of structuralism. This book offers an insight into epistemological systems that arose outside the discourses of the Euro-American tradition. It can thus help us to eliminate and supersede certain culturally conditioned prejudices as to the superiority and omnipresence of Western theoretical models, while demonstrating incontrovertibly that the results of Western discourses are by no means the only force driving theoretical innovation at the present time. (shrink)

Understanding Chinese philosophy requires knowledge of the referential framework prevailing in Chinese intellectual traditions. But Chinese philosophical texts are frequently approached through the lens of Western paradigms. Analysing the most common misconceptions surrounding Western Sinology, Jana Rošker alerts us to unseen dangers and introduces us to a new more effective way of reading Chinese philosophy. Acknowledging that different cultures produce different reference points, Rošker explains what happens we use rational analysis, a major feature of the European intellectual tradition, to read (...) Chinese philosophy. We rely on impossible comparisons, arrive at prejudiced assumptions and fail to arrive at the truth, the consequence of applying a different methodology to the process of perceiving, understanding and interpreting reality. Instead of transferring concepts and categories from Western sinology onto socio-cultural Chinese contexts, Rošker constructs a new methodology of reading, understanding and interpreting Chinese philosophy. She opens our eyes to the basic problems of Western paradigms, encourages intercultural approaches and allows us to master a more autochthonous understanding of Chinese philosophy. (shrink)

The literature on the work of Edmund Husserl (1859-1938) abounds in specialized studies of various aspects of his philosophy - transcendental phenomenology. Yet there have been few attempts to present Husserl's philosophy as a whole. No wonder, for Husserl's mammoth literary output over some forty years and the highly diverse nature of his investigations have made it extremely difficult to make a broad survey of his work. Now one of the world's leading Husserl scholars presents a unified and critical interpretation (...) of Husserl's philosophical work from the only point of view from which its continuity can be grasped: method. The culmination of several decades of intense scholarly engagement with Husserl's phenomenology, her work reveals as no other the dynamic interplay between the development of Husserl's method and the thematic progression of his research. (shrink)

This collection contains 13 essays on modern and contemporary Taiwanese philosophy, written by outstanding scholars working in this field. It highlights the importance of Taiwanese philosophy in the second half of the 20th century. While the Chinese conceptual tradition (especially Confucianism) fell out of favor from the 1950s onwards and was often banned or at least severely criticized on the mainland, Taiwanese philosophers constantly strove to preserve and develop it. Many of them tried to modernize their own traditions through dialogs (...) with Western thought, especially with the ideas of the European Enlightenment. However, it was not only about preserving tradition; in the second half of the 20th century, several complex and coherent philosophical systems emerged in Taiwan. The creation of these discourses is evidence of the great creativity and innovative power of many Taiwanese theorists, whose work is still largely unknown in the Western world. (shrink)

2 female Taiwanese scholars of Chinese philosophy - Lin Yue-huei and Wu Hui-Ling.

This book illuminates the problem of women in Chinese philosophy through the lens of the lives and work of two contemporary Taiwanese female philosophers. It takes two approaches that have been relegated, quite unfairly, to the margins of dominant discourses. The first is concerned with the work of women philosophical theorists who are still overshadowed by their male colleagues, regardless of where they live, their theoretical potential, and the value of their research. The second approach is related to the question (...) of the role of Taiwanese philosophy in maintaining the continuity of the Chinese intellectual tradition in the second half of the twentieth century. The book thus connects these two issues and provides a bridge linking them. Although discrimination against female philosophical theorists, on the one hand, and the failure to recognize the important contribution of Taiwanese philosophy to the development of modern Chinese philosophy, on the other, seem, at first glance, to have little in common, both harbor a problem that has its roots in discourses of exclusion emanating from the political, historical, and social inequalities associated with power structures. (shrink)

BackgroundInformation and communication technology solutions have the potential to support active and healthy aging and improve monitoring and treatment outcomes. To make such solutions acceptable, all stakeholders must be involved in the requirements elicitation process. Due to the COVID-19 situation, alternative approaches to commonly used face-to-face methods must often be used. One aim of the current article is to share a unique experience from the Pharaon project where due to the COVID-19 outbreak alternative elicitation methods were used. In addition, an (...) overview of common functional, quality, and emotional goals identified by six pilot sites is presented to complement the knowledge about the needs of older adults.MethodsOriginally planned face-to-face co-creation seminars were impossible to carry out, and all pilot sites chose alternative requirements elicitation methods that were most suitable in their situation. The elicited requirements were presented in the form of goal models. In one summary goal model, we provide an overview of common functional, quality, and emotional goals.ResultsDifferent elicitation methods were combined based on the digital literacy of the target group and their access to digital tools. Methods applied without digital technologies were phone interviews, reviews of literature and previous projects, while by means of digital technologies online interviews, online questionnaires, and virtual co-creation seminars were conducted. The combination of the methods allowed to involve all planned stakeholders. Virtual and semi-virtual co-creation seminars created collaborative environment comparable to face-to-face situations, while online participation helped to save the time of the participants. The most prevalent functional goals elicited were “Monitor health,” “Receive advice,” “Receive information.” “Easy to use/comfortable,” “personalized/tailored,” “automatic/smart” were identified as most prevalent quality goals. Most frequently occurring emotional goals were “involved,” “empowered,” and “informed.”ConclusionThere are alternative methods to face-to-face co-creation seminars, which effectively involve older adults and other stakeholders in the requirements elicitation process. Despite the used elicitation method, the requirements can be easily transformed into goal models to present the results in a uniform way. The common requirements across different pilots provided a strong foundation for representing detailed requirements and input for further software development processes. (shrink)

del. 1. Od protofilozofskih klasikov do neokonfucianstva dinastije Song -- del. 2. Zaton tradicije in obdobje moderne.

This study investigates the persuasive advertising and informative advertising effects of CSR initiatives on corporate reputation and brand equity based on the evidence from the life insurance industry in Taiwan. The study finds, first, policyholders’ perceptions concerning the CSR initiatives of life insurance companies have positive effects on customer satisfaction, corporate reputation, and brand equity. Second, the advertising effects of the CSR initiatives on corporate reputation are only informative. Third, the impacts of CSR initiatives on brand equity include informative advertising (...) and persuasive advertising effects. This study contributes the literature by explicit defining the advertising effects of CSR initiatives. Following the first step made by McWilliams et al. (Journal of Management Studies 43(1):1–18, 2006 ), the hypotheses of this study crystallize their conceptual framework. The obtained results in this research first identify the informative advertising effects and persuasive advertising effects of CSR initiatives. (shrink)