Results for 'Dmitrij Nasonow'

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  1. Wolność człowieka jako jeden z problemów współczesnej cywilizacji.Dmitrij Nasonow - 1998 - Humanistyka I Przyrodoznawstwo 4.
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  2.  29
    On Intermediate Predicate Logics of Some Finite Kripke Frames, I. Levelwise Uniform Trees.Dmitrij Skvortsov - 2004 - Studia Logica 77 (3):295 - 323.
    An intermediate predicate logic L is called finite iff it is characterized by a finite partially ordered set M, i.e., iff L is the logic of the class of all predicate Kripke frames based on M. In this paper we study axiomatizability of logics of this kind. Namely, we consider logics characterized by finite trees M of a certain type (levelwise uniform trees) and establish the finite axiomatizability criterion for this case.
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  3.  3
    Wolnosc czlowieka jako jeden z problemow wspolczesnej cywilizacji.D. Nasonow - 1998 - Humanistyka I Przyrodoznawstwo. Akademia Rolniczo-Techniczna W Olsztynie 4:65-73.
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  4.  37
    On the Predicate Logic of Linear Kripke Frames and Some of its Extensions.Dmitrij Skvortsov - 2005 - Studia Logica 81 (2):261-282.
    We propose a new, rather simple and short proof of Kripke-completeness for the predicate variant of Dummett's logic. Also a family of Kripke-incomplete extensions of this logic that are complete w.r.t. Kripke frames with equality (or equivalently, w.r.t. Kripke sheaves [8]), is described.
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  5.  21
    Not Every "Tabular" Predicate Logic is Finitely Axiomatizable.Dmitrij Skvortsov - 1997 - Studia Logica 59 (3):387-396.
    An example of finite tree Mo is presented such that its predicate logic (i.e. the intermediate predicate logic characterized by the class of all predicate Kripke frames based on Mo) is not finitely axiomatizable. Hence it is shown that the predicate analogue of de Jongh - McKay - Hosoi's theorem on the finite axiomatizability of every finite intermediate propositional logic is not true.
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  6.  23
    On Some Kripke Complete and Kripke Incomplete Intermediate Predicate Logics.Dmitrij Skvortsov - 1998 - Studia Logica 61 (2):281-292.
    The Kripke-completeness and incompleteness of some intermediate predicate logics is established. In particular, we obtain a Kripke-incomplete logic (H* +A+D+K) where H* is the intuitionistic predicate calculus, A is a disjunction-free propositional formula, D = x(P(x) V Q) xP(x) V Q, K = ¬¬x(P(x) V ¬P(x)) (the negative answer to a question of T. Shimura).
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  7. Gäste, Die Bleiben: Vladimir Solov'ev, Die Juden Und Die Deutschen.Dmitrij Belkin - 2008 - Philo.
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  8.  33
    Antipietistisches Aus Der Slovakei.Dmitrij Cyzevskyj - 1952 - Zeitschrift für Religions- Und Geistesgeschichte 4 (3):230-241.
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  9.  26
    The Superintuitionistic Predicate Logic of Finite Kripke Frames Is Not Recursively Axiomatizable.Dmitrij Skvortsov - 2005 - Journal of Symbolic Logic 70 (2):451 - 459.
    We prove that an intermediate predicate logic characterized by a class of finite partially ordered sets is recursively axiomatizable iff it is "finite", i.e., iff it is characterized by a single finite partially ordered set. Therefore, the predicate logic LFin of the class of all predicate Kripke frames with finitely many possible worlds is not recursively axiomatizable.
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  10.  32
    Kripke Sheaf Completeness of Some Superintuitionistic Predicate Logics with a Weakened Constant Domains Principle.Dmitrij Skvortsov - 2012 - Studia Logica 100 (1-2):361-383.
    The completeness w.r.t. Kripke frames with equality (or, equivalently, w.r.t. Kripke sheaves, [ 8 ] or [4, Sect. 3.6]) is established for three superintuitionistic predicate logics: ( Q - H + D *), ( Q - H + D *&K), ( Q - H + D *& K & J ). Here Q - H is intuitionistic predicate logic, J is the principle of the weak excluded middle, K is Kuroda’s axiom, and D * (cf. [ 12 ]) is a (...)
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  11.  15
    The „Pussy Riot“ Case and the Post-Secular Hybrids.Dmitrij Uzlaner - 2013 - Filozofija I Društvo 24 (1):444-457.
    The article is devoted to the analysis of the?Pussy riot? case and the peculiarities of Russian postsecularism. Special emphasis is placed on the phenomenon of post-secular hybrids, i.e. the overcoming of the situation of social differentiation between religion and other social subsystems. It is claimed that the materials of the trial against?Pussy riot? make evident the appearance in Russia of at least three post-secular hybrids: 1) the blending of religion and politics; 2) installation of religious norms into the public order (...)
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  12.  8
    History of Russian Literature From the Eleventh Century to the End of the Baroque. Dmitrij Čiz̆evskij.Horace W. Dewey - 1961 - Speculum 36 (4):645-646.
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  13.  55
    Ironic Imperialism: How Russian Patriots Are Reclaiming Postmodernism.Boris Noordenbos - 2011 - Studies in East European Thought 63 (2):147-158.
    This essay analyzes the recent appearance in Russian letters of ultra-nationalist fantasies about the restoration of Russia’s imperial or totalitarian status. This new trend has its roots not only in the increasingly patriotic tone of Russian society and politics, but also in the dynamics of the literary field itself. ‘Imperialist writers’ such as Aleksandr Prokhanov and Pavel Krusanov have both revived and reacted against postmodern themes and motifs from earlier decades. Relying on the legacy of sots-art and stiob , the (...)
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  14.  42
    Dostoevskij’s Guide to Spiritual Epiphany in The Brothers Karamazov.Julian W. Connolly - 2007 - Studies in East European Thought 59 (1-2):39 - 54.
    The essay examines the three main epiphanic experiences in The Brothers Karamazov and shows how Dostoevskij's treatment of these experiences may offer a guide to spiritual renewal. The three experiences are Alësha's vision of the resurrected Zosima and transfigured Christ, Dmitrij's vision of the suffering babe, and Ivan's vision of the devil (which serves as a counter example to the first two). By examining the content of each of these visions, as well as the parallels and variations in the (...)
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    Dostoevskij’s Guide to Spiritual Epiphany in The Brothers Karamazov.Julian W. Connolly - 2007 - Studies in East European Thought 59 (1-2):39-54.
    The essay examines the three main epiphanic experiences in The Brothers Karamazov and shows how Dostoevskij's treatment of these experiences may offer a guide to spiritual renewal. The three experiences are Alësha's vision of the resurrected Zosima and transfigured Christ, Dmitrij's vision of the suffering babe, and Ivan's vision of the devil. By examining the content of each of these visions, as well as the parallels and variations in the scenes leading up to these visions, this essay seeks to (...)
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