Natural languages contain many layers of sequential structure, from the distribution of phonemes within words to the distribution of phrases within utterances. However, most research modeling language acquisition using artificial languages has focused on only one type of distributional structure at a time. In two experiments, we investigated adult learning of an artificial language that contains dependencies between both adjacent and non-adjacent words. We found that learners rapidly acquired both types of regularities and that the strength of the adjacent statistics (...) influenced learning of both adjacent and non-adjacent dependencies. Additionally, though accuracy was similar for both types of structure, participants’ knowledge of the deterministic non-adjacent dependencies was more explicit than their knowledge of the probabilistic adjacent dependencies. The results are discussed in the context of current theories of statistical learning and language acquisition. (shrink)

Teeth are one of the most fascinating innovations of vertebrates. Their diversity of shape, size, location, and number in vertebrates is astonishing. If the molecular mechanisms underlying the morphogenesis of individual teeth are now relatively well understood, thanks to the detailed experimental work that has been performed in model organisms (mainly mouse and zebrafish), the mechanisms that control the organization of the dentition are still a mystery. Mammals display simplified dentitions when compared to other vertebrates with only a single tooth (...) row positioned in the anterior part of the mouth, whereas other vertebrates exhibit tooth rows in many locations. As proposed 60 years ago, tooth rows can be formed sequentially from an initiator tooth. Recent results in zebrafish have now largely confirmed this hypothesis. Here this observation is generalized upon and it is suggested that in most vertebrates tooth rows could form sequentially from a single initiator tooth. (shrink)

In his book _The Moral Case against Religious Belief_, the author argued that some important virtues cease to be virtues at all when set in a religious context, and that, consequently, a religious life is, in many respects, not a good life to lead. In this sequel he takes up the theme again because 'the intervening decade has brought home to us the terrible results of religious conviction'. He writes in the Introduction: ‘Most religious people are conventionally devout. Religion does (...) not play a huge part in their everyday lives and their moral life is not continuously under its gaze. I regard this as a thoroughly good thing.... My suspicion is that the more intense the religious devotion the more the morality is in danger.’. (shrink)

R.K. Elliott's essays on aesthetics put forward a number of common themes that together constitute a unified approach to aesthetics. Throughout his writing, Elliott combines analytic rigour with sympathy for ideas in continental philosophy. This book, the first to gather together Elliott's key essays, powerfully illuminates the unifying role of imagination and the aesthetic in human experience.

This paper thematizes the crucial agreement and point of departure between Jacobi and Fichte at the height of the “atheism controversy.” The argument on the proper relationship between philosophy and existence or speculation and life had far-reaching consequences in the history of thought after Jacobi and Fichte in German Idealism on the one hand, primarly advocated by Schelling and Hegel, and on the other hand by existentialism and vitalism. The essay focuses first on Jacobi’s philosophy of life, which centrally influenced (...) and attracted Fichte to Jacobi. Jacobi’s dualism between speculation, of which he was skeptical, and life, became Fichte’s dualism. Fichte’s transcendentalism, however, prioritized, contrary to Jacobi, both speculation and systematicity. Both of these elements became central for later forms of German Idealism. In the last part of the essay Hegel’s absolute idealism becomes the platform affording a critical perspective on Fichte’s transcendental philosophy. (shrink)

Eine phänomenologische Analyse des Selbstbewusstseins erbringt den Nachweis, dass die Selbsterfahrung stets eine Erfahrung des Selbstverlusts impliziert. Dieser Befund beruht auf der richtig verstandenen Intentionalität bzw. Transzendenz des Subjekts. Diese These wird im vorliegenden Artikel vor allem mit dem Hinweis auf die Phänomene des moralischen Gewissens, der synthetischen Funktion des Ich, der differenziellen Struktur von Selbstbezug und Selbstrepräsentation, sowie der leiblich bestimmten, affektiven Selbsterfahrung illustriert. Bereits bei Kant ist die Selbstgesetzgebung des moralischen Subjekts die Folge eines Aufrufs durch das Gesetz. (...) Autonomie schliesst somit eine besondere Form der vernunftmässigen Heteronomie nicht aus. Die ursprüngliche Form der moralischen Selbsterfahrung liegt nicht in der ausdrücklichen Ausrichtung des Subjekts auf das Gesetz, sondern im Hören auf das Gesetz, nicht in der allgemeinen Rechtfertigung des eigenen Handelns, sondern im individuellen Gewissen. Unter Hinweis auf Heidegger, Freud und Lacan wird anschliessend aufgezeigt, dass das Subjekt für sich selbst ein Fremdes bleibt. Selbsterfahrung bedeutet Erfahrung der eigenen Verlorenheit im alltäglichen Besorgen, in unbewussten Wünschen und in der Anonymität der Sprache. Selbsterfahrung impliziert somit die Aufgabe einer Selbstfindung und einer Vereinigung mit sich selbst. Es handelt sich dabei jedoch um eine unendliche Aufgabe, da jede Selbsterfahrung des endlichen Subjekts einen neuen Selbstverlust impliziert. Das Selbst des Subjekts ist somit eine Einheit bzw. Identität, welche die Differenz mit sich selbst nicht aufhebt, sondern stets von neuem ins Spiel bringt. Diese differenzielle Struktur der Selbstrepräsentation und die darin implizierte Form der Selbstverantwortung spielt vor allem im Werk von Derrida eine wichtige Rolle. Jede subjektive Selbsterfahrung ist in der menschlichen Affektivität verwurzelt. Ich erfahre mich selbst, wenn ich getroffen und berührt werde und zwar nicht durch mich selbst, sondern durch ein anderes das mich be-trifft. Im Gefühl und in der Rührung entsteht ein leibliches Selbst, das von je her durch das andere angesprochen und in Anspruch genommen wird. Dies gilt nicht nur für die Sexualität, sondern für alle anderen, bereits erwähnten Formen der Selbsterfahrung einschliesslich das moralische Gewissen. Der Leib als „Organ des Willens "ist zugleich und zuerst ein sinnlicher Leib. (shrink)

It is a safe prediction that, especially now with cultural contacts freely flowing between East and West in both directions, the Hungarian thinker Istvan Bibo will soon be given full accolade as one of the most outstanding political theorists of this century, in stature equal to the �greats� in the entire European tradition of political thought. Bibo's significance far exceeds local, parochial interests. While profoundly original and organically stemming from Hungarian culture, Bibo belongs also to the �West�. If his political (...) thought is to be epitomized in one succinct phrase, it is �the realism of moralism�, or the almost flawless synthesis of a deeply radical, morally infused vision and value-system with the hard-nosed, unsentimental realist-s insight into enduring problems of politics and society. This synthesis is �almost� flawless: in the closing section of this article I will advance a few constructively critical remarks concerning some questionable points in the trajectory of Bibo's thought. (shrink)

A review‐article of Julius Stone, Legal System and Lawyers' Reasonings, Stanford, University Press Herbert Wechsler, Principles, Politics and Fundamental Law, Harvard University Press H. L. A. Hart, The Concept of Law, Oxford University Press Richard A. Wasserstrom, The Judicial Decision, Toward a Theory of Legal Justification, Stanford University Press Judith N. Shklar, Legalism, Harvard University Press.

The aim of this paper is to highlight the decisive contribution of Simplicius and Philoponus to the resolution of the problem of evil in Neoplatonism. A correct and faithful interpretation of the problem, which also had to agree with Plato’s texts, became particularly needed after Plotinus had identified evil with matter, threatening, thus, the dualistic position, which was absent in Plato. The first rectification was made by Proclus with the notion of parhypostasis, i.e., “parasitic” or “collateral” existence, which de-hypostasized evil, (...) while at the same time challenging the Plotinian theory that turned evil into a principle that was ontologically opposed to good. In light of this, the last Neoplatonic exegetes, Simplicius and Philoponus, definitely clarified the “privative” role of kakon, finally relieving matter from the negative meaning given to it by Plotinus and restoring metaphysical monism. (shrink)