Our thinking is still the captive of the dichotomy “national/ international.” The reaction to nationalism takes the form of an abstract internationalism, and reaction to internationalism leads to the rebirth of nationalism. However, this dichotomy was only true (and that relatively) in 19th century Europe, or at the latest, at the beginning of the twentieth century, when subnational cultures seemed on the way to disappearing, and everything European was considered “universal” (two hypotheses that the facts prove to be untrue). As (...) H. Frey observes, “Today, the decline or decadence of the West is part of the contemporary view of the world, like the electron or the dinosaur.” The linear outline of progress, with Europe at the head, did not withstand the test of the First World War. The year 1918 marked the beginning of the end of Europeanism. Since then, we have begun to speak of “areas of civilization” (Splengler), “civilizations” (Toynbee), “cultural coalitions” (Lévi-Strauss). The existence of “areas of civilization” (regions) is commonly admitted today; it has entered journalistic language and even the structure of regional commissions and agencies of the United Nations (Europe, Near East, Southern Asia, South-east Asia, and the Far East). New communities have inserted themselves between nations and humanity. What do they represent? Are they something unique, or are they divided into a certain number of types in opposition to each other because of some characteristic? And in what way have they modified our view of universal history? (shrink)

Summing up the ideas expressed in the most influential articles on the semantic halo of the Russian trochaic pentameter, scholars tend to avoid one particularly tricky question: how many units – and what kind of units – are needed to detect extra layers of meaning in a particular text? While the article of Kiril Taranovsky “О взаимоотношении стихотворного ритма и тематики” had implied that the source of these meanings (e.g. the dynamic theme of the journey) should be sought in a (...) line starting from the 3- to 4-syllable structure, incorporating a verb of motion and an anapestic anacrusis (Выхожу [verb of motion, last syllable stressed] один я на дорогу), later research objected to this principle as an oversimplification. At the same time two later contributions on the subject (Kirill Vishnevsky’s “Экспрессивный ореол пятистопного хорея” and Mikhail Gasparov’s “The semantic halo of the Russian trochaic pentameter: Thirty years of the problem”) proposed the idea of operating with whole texts as potential sources of meanings, thus calling into question a micro-level approach to the origin of the phenomenon. In my article I propose an empirical model that makes it possible to evaluate some limitations of both practices: I concentrate on some quasi-trochaic pentameters culled from the prose text of Подвиг (Glory) by Vladimir Nabokov (Sirin), and examine these quasi-verse incidents in the framework of both approaches. (shrink)

The paper discusses a solution to Kripke’s skeptical problem proposed by E.V. Borisov. It shows that this solution is based on the idea of “introspection2”, i.e. intuitive knowledge of meaning, which: a) is an essential part of a speech act, b) is given in our immediate experience and c) doesn’t form a source of empirical facts. The author of the paper admits the significance of the proposed idea for the discussion of the skeptical problem. Nevertheless, he argues that: 1) as (...) a point of the discussion the idea of introspection2 needs to be established more extensively; 2) this idea reinforces not a straight solution of the problem, but skeptical. (shrink)

In this article we show that bi-intuitionistic predicate logic lacks the Craig Interpolation Property. We proceed by adapting the counterexample given by Mints, Olkhovikov and Urquhart for intuitionistic predicate logic with constant domains [13]. More precisely, we show that there is a valid implication $\phi \rightarrow \psi $ with no interpolant. Importantly, this result does not contradict the unfortunately named ‘Craig interpolation’ theorem established by Rauszer in [24] since that article is about the property more correctly named ‘deductive interpolation’ (see (...) Galatos, Jipsen, Kowalski and Ono’s use of this term in [5]) for global consequence. Given that the deduction theorem fails for bi-intuitionistic logic with global consequence, the two formulations of the property are not equivalent. (shrink)

The purpose of the article is to substantiate the main theoretical and methodological provisions of museology as a humanitarian science. Its basic concepts are formulated from idealistic positions, its methodology is defined. As an object, the ideas of a person who creates a museum reality to achieve influence on the consciousness of other people are considered. The idea of a particular museum, realized in objective reality, is defined as the subject. The subject of museology is also the process of realization (...) of ideas – the functioning of museum reality and the process of its perception by visitors. The purpose of the museum is to make certain changes in the consciousness and attitude of another person – a visitor. The methodology of museology as a humanitarian science is based on the method of understanding, which provides comprehension of the ideas underlying the museum. Methods play a special role: communicative and construction. The goals of the museum determine its functions, the most important is the communicative one, it is she who realizes the main goal of the museum – to convey ideas and feelings from the museum employee to the visitor. The ways to achieve the goal may change with changing attitudes in society, while the museums themselves and their functions change. The main factor determining the role and social significance of museums is a person's interest in them, which manifests itself when the ideas embedded in their foundation correspond to the main ideological ideas prevailing in society and help people solve their vital problems. A museum should be relevant only when it plays an important role in the life of society. The next stage in the development of museology as a humanitarian science is its approbation in the course of solving scientific and practical tasks facing a museum employee. (shrink)

Summing up the ideas expressed in the most influential articles on the semantic halo of the Russian trochaic pentameter, scholars tend to avoid one particularly tricky question: how many units – and what kind of units – are needed to detect extra layers of meaning in a particular text? While the article of Kiril Taranovsky “О взаимоотношении стихотворного ритма и тематики” had implied that the source of these meanings (e.g. the dynamic theme of the journey) should be sought in a (...) line starting from the 3- to 4-syllable structure, incorporating a verb of motion and an anapestic anacrusis (Выхожу [verb of motion, last syllable stressed] один я на дорогу), later research objected to this principle as an oversimplification. At the same time two later contributions on the subject (Kirill Vishnevsky’s “Экспрессивный ореол пятистопного хорея” and Mikhail Gasparov’s “The semantic halo of the Russian trochaic pentameter: Thirty years of the problem”) proposed the idea of operating with whole texts as potential sources of meanings, thus calling into question a micro-level approach to the origin of the phenomenon. In my article I propose an empirical model that makes it possible to evaluate some limitations of both practices: I concentrate on some quasi-trochaic pentameters culled from the prose text of Подвиг (Glory) by Vladimir Nabokov (Sirin), and examine these quasi-verse incidents in the framework of both approaches. (shrink)

Summing up the ideas expressed in the most influential articles on the semantic halo of the Russian trochaic pentameter, scholars tend to avoid one particularly tricky question: how many units – and what kind of units – are needed to detect extra layers of meaning in a particular text? While the article of Kiril Taranovsky “О взаимоотношении стихотворного ритма и тематики” had implied that the source of these meanings (e.g. the dynamic theme of the journey) should be sought in a (...) line starting from the 3- to 4-syllable structure, incorporating a verb of motion and an anapestic anacrusis (Выхожу [verb of motion, last syllable stressed] один я на дорогу), later research objected to this principle as an oversimplification. At the same time two later contributions on the subject (Kirill Vishnevsky’s “Экспрессивный ореол пятистопного хорея” and Mikhail Gasparov’s “The semantic halo of the Russian trochaic pentameter: Thirty years of the problem”) proposed the idea of operating with whole texts as potential sources of meanings, thus calling into question a micro-level approach to the origin of the phenomenon. In my article I propose an empirical model that makes it possible to evaluate some limitations of both practices: I concentrate on some quasi-trochaic pentameters culled from the prose text of Подвиг (Glory) by Vladimir Nabokov (Sirin), and examine these quasi-verse incidents in the framework of both approaches. (shrink)

How do teenage girls articulate sexism in an era where gender injustice has been constructed as a thing of the past? Our article addresses this question by qualitatively exploring Canadian girls’ experiences of being caught between the postfeminist belief that gender equality has been achieved and the realities of their lives in school, which include incidents of sexism in their classrooms, their social worlds, and their projected futures. This analysis takes place in relation to two celebratory postfeminist narratives: Girl Power, (...) where girls are told they can do, be, and have anything they want, and Successful Girls, where girls are told they are surpassing boys in schools and workplaces. We argue that these postfeminist narratives have made naming sexism in schools difficult for girls because they are now seen to “have it all.” Utilizing Foucault’s law of the tactical polyvalence of discourse, this article analyzes girls’ contradictory engagement with postfeminism in order to both show its importance in girls’ lives, and its instability as a narrative that can adequately explain gender injustice. (shrink)

In the medieval Islamic world, eloquent expression was an important skill for statesmen to acquire, such that many of the leading viziers were often prominent belletrists. Among the most well known of these literary figures was the Būyid vizier Ibn ʿAbbād. Drawing from a wide range of historical and literary sources, this article compiles and corroborates the many accounts relating to Ibn ʿAbbād’s political career, beginning with his family background and early education as a scribe, to his experiences in the (...) Būyid courts of Baghdad, Iṣfahān, and Rayy and his two decades as vizier to the Būyids Muʾayyid al-Dawla and Fakhr al-Dawla in western Iran. (shrink)

Modal responses to items from a recent survey of independent practitioners regarding the impact of managed care on their practices and ethics were presented to participants as the responses of a hypothetical independent practitioner. Participants were asked to consider seeing this hypothetical practitioner both before and after being informed of the practitioner's responses to the managed care survey. Results indicate that when participants were informed of the practitioner's views toward managed care, their own attitudes toward therapy changed significantly. Specifically, compared (...) to uninformed participants, informed participants were significantly more likely to believe that managed care would have a negative impact on treatment and significantly less likely to see an independent practitioner, use insurance benefits, expect to benefit from treatment, expect to form a strong working relationship, and trust that the practitioner would work in their best interest. Implications regarding ethics and informed consent are discussed. (shrink)

We present a survey of proof theory in the USSR beginning with the paper by Kolmogorov [1925] and ending (mostly) in 1969; the last two sections deal with work done by A. A. Markov and N. A. Shanin in the early seventies, providing a kind of effective interpretation of negative arithmetic formulas. The material is arranged in chronological order and subdivided according to topics of investigation. The exposition is more detailed when the work is little known in the West or (...) the original presentation can be improved using notions or results which appeared later. This includes such topics as Novikov's cut-elimination method (regular formulas) and Maslov's inverse method for the predicate logic. (shrink)

Ackermann proved termination for a special order of reductions in Hilbert's epsilon substitution method for the first order arithmetic. We establish termination for arbitrary order of reductions.

The expression “the invisible hand of the market” (from the Adam Smith’s “Wealth of Nations”) sometimes acquires in modern ecomomical and everyday journalism the most unexpected overtones, like “why “the invisible hand of the market» totally disregard writer”? In the area of the scientific economic thinking “the «invisible hand” is interpreted as the objective market mechanism which coordinates the decisions of buyers and sellers. The attempts to analyze the epistemological status of “the invisible hand” are quite rare, especially in the (...) modality of the formation of the Economics as a science. Meanwhile, as it is shown in the article, there is reason to see here the first fundamental step to the origination of the scientific research program of the economic science in the strict sense. The author assumes that phenomena like “the invisible hand of the market” is comparable to what Thomas Kuhn designates as “the metaphysical parts of paradigms”, i. e. basic ontological models, which define peculiar scientific vision of the reality under research. The main difficulty for the scientific rationality in the attempts of generating scientific knowledge about society, was to represent the corresponding processes of human activity in the form of objective reality, which is required by the basic ideological attitude of the science as such. (shrink)

The article analyzes the features of three main models of the welfare state: German, Northern European, and Anglo-Saxon. The author turns to the analysis of these models, first, because the problem of the welfare state in the world is again coming to the fore, and secondly, because social development in the most developed countries, in the author’s opinion, in the future will be largely determined by the values and behavioral models that are embedded in the three main versions of the (...) social state in Europe. From the author’s point of view, the key features of the European social model, which combines these three versions, are respect for rights and human dignity, the ideas of equality and solidarity, the ideas of social and political compromise, and the choice of an evolutionary path of development. According to the author, these features are the main difference between the European model and what characterizes the political culture of Russia with its maximalism and tendency to extremes. The author believes that the social experience of Europe is something that needs to be addressed today in Russian conditions and that can be extremely valuable for us. At the same time, as shown in the article, the welfare state in Europe has important country features. The German model is characterized by an emphasis on maintaining the socio-economic status of the individual – this is a conservative model. The Northern European model is based on the principles of universal equality and universalism – it is a social-democratic model. And the Anglo-Saxon model, based on the low role of the state, on the great importance of civil society, is a liberal model. Nevertheless, despite significant differences, as shown in the article, all these models are characterized by the desire to implement compromise principles, to find a “Golden mean,” which makes them highly effective. (shrink)

Freud's legacy deriving from his work The project for a scientific psychology (1895) could give a new impetus to the dialogue between psychoanalysis and neurosciences. A rapproachment phase is warrented. Based on the work of psychoanalysts who are themselves neuroscientists (such as Mauro Mancia, Martha Koukkou and Harold Shevrin) or have a long term dialogue with neuroscientists (Arnold Modell), three points of epistemological congruence are described: dualism is no longer a satisfactory solutioncautions for the centrality of interpretation (hermeneutics)the self-criticism of (...) neuroscientists. (shrink)

This paper presents a formulation and completeness proof of the resolution-type calculi for the first order fragment of Girard's linear logic by a general method which provides the general scheme of transforming a cutfree Gentzen-type system into a resolution type system, preserving the structure of derivations. This is a direct extension of the method introduced by Maslov for classical predicate logic. Ideas of the author and Zamov are used to avoid skolomization. Completeness of strategies is first established for the Gentzen-type (...) system, and then transferred to resolution. The propositional resolution system was implemented by T. Tammet. (shrink)

Mathematical game theory has been embraced by a variety of scholars: social scientists, biologists, linguists, and now, increasingly, logicians. This volume illustrates the recent advances of game theory in the field. Logicians benefit from things like game theory's ability to explain informational independence between connectives; meanwhile, game theorists have even begun to benefit from logical epistemic analyses of game states. In concert with such pioneering work, this volume also present surprising developments in classical fields, including first-order logic and set theory.

We put together several observations on constructive negation. First, Russell anticipated intuitionistic logic by clearly distinguishing propositional principles implying the law of the excluded middle from remaining valid principles. He stated what was later called Peirce’s law. This is important in connection with the method used later by Heyting for developing his axiomatization of intuitionistic logic. Second, a work by Dragalin and his students provides easy embeddings of classical arithmetic and analysis into intuitionistic negationless systems. In the last section, we (...) present in some detail a stepwise construction of negation which essentially concluded the formation of the logical base of the Russian constructivist school. Markov’s own proof of Markov’s principle (different from later proofs by Friedman and Dragalin) is described. (shrink)

Ackermann proved termination for a special order of reductions in Hilbert's epsilon substitution method for the first order arithmetic. We establish termination for arbitrary order of reductions.

Dynamic topological logic provides a context for studying the confluence of the topological semantics for S4, topological dynamics, and temporal logic. The topological semantics for S4 is based on topological spaces rather than Kripke frames. In this semantics, □ is interpreted as topological interior. Thus S4 can be understood as the logic of topological spaces, and □ can be understood as a topological modality. Topological dynamics studies the asymptotic properties of continuous maps on topological spaces. Let a dynamic topological system (...) be a topological space X together with a continuous function f. f can be thought of in temporal terms, moving the points of the topological space from one moment to the next. Dynamic topological logics are the logics of dynamic topological systems, just as S4 is the logic of topological spaces. Dynamic topological logics are defined for a trimodal language with an S4-ish topological modality □ , and two temporal modalities, ○ and * , both interpreted using the continuous function f. In particular, ○ expresses f’s action on X from one moment to the next, and * expresses the asymptotic behaviour of f. (shrink)

La présente étude constitue une publication préliminaire des monnaies trouvées dans les fouilles de Pallantion. Dans le cadre du projet de « Construction du réservoir du lac Taka d’Arcadie » ont été localisés et exhumés, en 2008‑2009, dans la ville basse de Pallantion, à l’Est de la colline de Saint‑Jean, sur un plateau de 500 m de long, les restes du tissu urbain de la ville, du mur d’enceinte antique et d’une route dallée. Les monnaies provenant des sondages d’urgence de (...) la ville fortifiée d’époques classique et hellénistique enrichissent les données recueillies jadis par les recherches de l’École italienne, avec des monnaies provenant de villes puissantes à l’époque classique, comme Corinthe, Sicyone, Phlionte, Sparte ou Élis. Pour l’époque romaine, des frappes au nom de Licinius, de Constantin le Grand, de Valens et de Valentinien II, confirment la poursuite de l’occupation de cette importante ville d’Arcadie à l’époque romaine. Un ensemble de petits bronzes de l’époque de Justinien I et Justin II peut être mis en rapport avec l’invasion et l’occupation du pays par les tribus slaves à la fin du vie s. apr. J.‑C. Pour finir, on propose de considérer le trident qui apparaît sur les monnaies émises par cette ville d’Arcadie à l’époque classique comme un symbole parlant qui relie le nom de Pallantion au verbe πάλλω qui signifie « brandir » ou « agiter vigoureusement ». L’hypothèse s’appuie également sur le fait que le trident apparaît aussi sur des timbres de tuile provenant d’édifices sacrés ou profanes avec l’inscription ΔΑΜΟ[ΣΙΟΣ]. (shrink)

Default logic is computationally expensive. One of the most promising ways of easing this problem and developing powerful implementations is to split a default theory into smaller parts and compute extensions in a modular, local way. This paper compares two recent approaches, Turner's splitting and Cholewinski's stratification. It shows that the approaches are closely related – in fact the former can be viewed as a special case of the latter.

The Ω\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Omega $$\end{document}-rule was introduced by W. Buchholz to give an ordinal-free proof of cut-elimination for a subsystem of analysis with Π11\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Pi ^{1}_{1}$$\end{document}-comprehension. W. Buchholz’s proof provides cut-free derivations by familiar rules only for arithmetical sequents. When second-order quantifiers are present, they are introduced by the Ω\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Omega $$\end{document}-rule and some residual cuts are not (...) eliminated. In the present paper, we introduce an extension of the Ω\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Omega $$\end{document}-rule and prove the complete cut-elimination by the same method as W. Buchholz: any derivation of arbitrary sequent is transformed into its cut-free derivation by the standard rules. In fact we treat the subsystem of Π11\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Pi ^{1}_{1}$$\end{document}-CA that W. Buchholz used for his explanation of G. Takeuti’s finite reductions. Extension to full Π11\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Pi ^{1}_{1}$$\end{document}-CA is planned for another paper. (shrink)

The 1996 European Summer Meeting of the Association of Symbolic Logic was held held the University of the Basque Country, at Donostia (San Se bastian) Spain, on July 9-15, 1996. It was organised by the Institute for Logic, Cognition, Language and Information (ILCLI) and the Department of Logic and Philosophy of Sciences of the University of the Basque Coun try. It was supported by: the University of Pais Vasco/Euskal Herriko Unib ertsitatea, the Ministerio de Education y Ciencia (DGCYT), Hezkuntza Saila (...) (Eusko Jaurlaritza), Gipuzkoako Foru Aldundia, and Kuxta Fun dazioa. The main topics of the meeting were Model Theory, Proof Theory, Re cursion and Complexity Theory, Models of Arithmetic, Logic for Artifi cial Intelligence, Formal Semantics of Natural Language and Philosophy of Contemporary Logic. The Program Committee consisted of K. Ambos Spies (Heidelberg), J.L. Balcazar (Barcelona), J.E. Fenstad (Oslo), D. Israel (Stanford), H. Kamp (Stuttgart), R. Kaye (Birmingham), J.M. Larrazabal (San Sebastian), D. Lascar (Paris, chairman), A. Marcja (Firenze), G. Mints (Stanford), M. Otero (Madrid), S. Ronchi della Rocca (Torino), K. Segerberg (Uppsala) and L. Vega (Madrid). The organizing Committee consisted of X. Arrazola (San Sebastian), A. Arrieta (San Sebastian), R. Beneyeto (Valencia), B. Carrascal (San Se bastian), K. Korta (San Sebastian), J.M. Larrazabal (San Sebastian, chair man), J.C. Martinez (Barcelona), J.M. Mendez (Salamanca), F. Migura (Victoria) and J. Perez (Victoria). (shrink)

The article attempts to define a worldview paradigm in the philosophy of H. Skovoroda. In historical and philosophical studies, there is a certain difference of opinion regarding the evaluation of the main provisions of the Ukrainian’s enlightener philosophy. Scientists emphasize the manifestations of pantheism, dualism, pluralism and mysticism in the work of H. Skovoroda. This is a palette of mutually exclusive definitions of the main philosophies of the thinker.The conducted critical analysis of the Skovoroda’s philosophical heritage allows us to reveal (...) the deistic direction of his worldview positions. However, compared to the conceptual presentation of deism by the founder of the French Enlightenment of the 18th century, F. Walter, the philosophical deistic positions of H. Skovoroda have their own characteristics. The deistic tendencies of Walter’s worldview are based on the principles of rationalism. They permeate the foundations of his theoretical and practical philosophy. The Ukrainian enlightener’s principle of deism is based on manifestations of the highest divine wisdom. They include rational forms of existence and knowledge, spiritual and practical, moral foundations of human existence. (shrink)

The subject of our article is the identification of cultural codes of Eastern European shtetl towns in the play by Grigory Gorin "Memorial Prayer", the libretto of which was written by the author based on the works of the famous Yiddish writer Sholom Aleichem. The author of the article describes the history and conditions of localization of Jewish culture in Eastern Europe and the Russian Empire, the peculiarities of its transformation, the tragic history of the Jewish theater in the first (...) third of the twentieth century. After the disappearance of the towns and the disuse of the Yiddish language, the preservation of the history of the characteristic everyday and philosophical way of life of the shtetls became the goal of museum figures, historians, writers, playwrights, and artists. In the work, using the example of Tevye the milkman, his family and environment, characteristic images of the inhabitants of small towns, their habitat, types of thinking and actions are revealed. The article uses the methods of historicism in the retrospective of the culture of Shtetl towns, the method of analysis in the identification of Shtetl archetypes, the method of synthesis in the generalization of a set of characteristic cultural codes. The main conclusions of the study are: 1. Eastern European Jewish shtetl towns are small urban-type settlements with a predominantly Jewish population, whose unique culture was determined by the Jewish faith, everyday and religious traditions, the Yiddish language, as well as the localization of residence in a small area. 2. During the period of large-scale social upheavals of the early twentieth century and the subsequent expansion beyond the boundaries of the towns, their unique culture became a mythologeme, the foundation for writers, artists, musicians, and theater figures who emerged from it. One of the milestones in the preservation of this culture was the Jewish theater GOSET, whose existence was tragically cut short in the middle of the twentieth century. 3. The play "Memorial Prayer", written by Grigory Gorin based on the works of Sholem Aleichem and staged at the Lenkom Theater by Mark Zakharov, became the quintessence of the characteristic images of the shtetl, and at the same time the revival of authentic Jewish culture. The author's special contribution is to highlight in the play the images-the archetypes of the Shtetl, which have become cultural markers, or codes of Jewish Yiddish culture. (shrink)

The article is devoted to present Polish research on the literary work and philosophical thought of Hryhorii Skovoroda. The scientific reflection on Skovoroda’s legacy was initially carried out on the historical and literary level. It was initiated by Adam Honory Kirkor in 1874. In the context of the history of Ukrainian literature, Józef Tretiak, Ivan Franko and Bohdan Lepkyi presented the general characteristics of Skovoroda’s work, seeing in it only the original style and compilation character of thoughts. Ivan Mirtchuk started (...) his research on Skovoroda’s thoughts from the history of national philosophy, seeing in Skovoroda’s philosophy the features charac- teristic of Ukrainian philosophy, differing it fundamentally from Russian philosophy. As part of the research, it was possible to find an extensive article by Jarosław Ulwański, Philosophy of G.S. Skovoroda, published in 1930, in which the author presented arguments for a pantheistic interpretation of the Ukrainian philosopher’s thoughts. A breakthrough event was the publication of a monograph by Dmytro Tschižewskij, who formulated a view on the mystical philosophy of Skovoroda similar to the Western European mysticism of the 17th and 18th centuries. The interwar period ends with the work of Czesław Jastrzębiec-Kozłowski, in which the work of Skovoroda was analyzed against the background of Józef Hoene-Wronski’s messianic philosophy. After World War II and the 1990s, research on Skovoroda’s legacy was conducted primarily by philologists. Ryszard Łużny and Włodzimierz Mokry treated Skovoroda’s work as a Christian philosopher. In the 21st century, Polish research increasingly refers to philosophical interpretation. Denys Pilipowicz researched the ancient and patristic sources of Skovoroda’s mystical thought and compared it with the teachings of Paisij Velyczkovskyi. Iryna Betko analyzed his poetry from the perspective of Jung’s theory of archetypes. Michał Handzel conducted an in-depth historical and philosophical analysis of Skovoroda’s philosophy, seeing Skovoroda as a representative of the panentheistic trend, and Pavlo Snopkov examined the concept of Skovoroda’s self-knowledge from the perspective of Jung’s and Maslow’s psychological theories. (shrink)

Almost from the inception of Hilbert's program, foundational and structural efforts in proof theory have been directed towards the goal of clarifying the computational content of modern mathematical methods. This essay surveys various methods of extracting computational information from proofs in classical first-order arithmetic, and reflects on some of the relationships between them. Variants of the Godel-Gentzen double-negation translation, some not so well known, serve to provide canonical and efficient computational interpretations of that theory.

If one did not recognize the name of the author, the first question would be: which view of Putin’s system is he opposing? Is it the view that the ex-KGB Vladimir Putin is a kleptocrat working...

The article presents an edition of the previously unpublished letter from A. E. Housman to Grigory E. Saenger, written in Latin and dated 28 May, 1909, as well as a commentary on this text. The letter contains a criticism of Saenger’s 1909 edition of Statius’ Siluae. Housman evaluates the general approach of the edition and pronounces his judgement on two particular decisions made by the editor. The commentary treats both the general context of the letter and particular statements made by (...) Housman. The approach recommended by Housman is compared to those adopted in the major post-Saengerian editions of the Siluae; it is suggested that, while in certain respects some of the modern editions come close to what Housman endorsed, in other ways there is nothing among them to compare with it. (shrink)

The paper continues the consideration of Hilbert mathematics to mathematics itself as an additional “dimension” allowing for the most difficult and fundamental problems to be attacked in a new general and universal way shareable between all of them. That dimension consists in the parameter of the “distance between finiteness and infinity”, particularly able to interpret standard mathematics as a particular case, the basis of which are arithmetic, set theory and propositional logic: that is as a special “flat” case of Hilbert (...) mathematics. The following four essential problems are considered for the idea to be elucidated: Fermat’s last theorem proved by Andrew Wiles; Poincaré’s conjecture proved by Grigori Perelman and the only resolved from the seven Millennium problems offered by the Clay Mathematics Institute (CMI); the four-color theorem proved “machine-likely” by enumerating all cases and the crucial software assistance; the Yang-Mills existence and mass gap problem also suggested by CMI and yet unresolved. They are intentionally chosen to belong to quite different mathematical areas (number theory, topology, mathematical physics) just to demonstrate the power of the approach able to unite and even unify them from the viewpoint of Hilbert mathematics. Also, specific ideas relevant to each of them are considered. Fermat’s last theorem is shown as a Gödel insoluble statement by means of Yablo’s paradox. Thus, Wiles’s proof as a corollary from the modularity theorem and thus needing both arithmetic and set theory involves necessarily an inverse Grothendieck universe. On the contrary, its proof in “Fermat arithmetic” introduced by “epoché to infinity” (following the pattern of Husserl’s original “epoché to reality”) can be suggested by Hilbert arithmetic relevant to Hilbert mathematics, the mediation of which can be removed in the final analysis as a “Wittgenstein ladder”. Poincaré’s conjecture can be reinterpreted physically by Minkowski space and thus reduced to the “nonstandard homeomorphism” of a bit of information mathematically. Perelman’s proof can be accordingly reinterpreted. However, it is valid in Gödel (or Gödelian) mathematics, but not in Hilbert mathematics in general, where the question of whether it holds remains open. The four-color theorem can be also deduced from the nonstandard homeomorphism at issue, but the available proof by enumerating a finite set of all possible cases is more general and relevant to Hilbert mathematics as well, therefore being an indirect argument in favor of the validity of Poincaré’s conjecture in Hilbert mathematics. The Yang-Mills existence and mass gap problem furthermore suggests the most general viewpoint to the relation of Hilbert and Gödel mathematics justifying the qubit Hilbert space as the dual counterpart of Hilbert arithmetic in a narrow sense, in turn being inferable from Hilbert arithmetic in a wide sense. The conjecture that many if not almost all great problems in contemporary mathematics rely on (or at least relate to) the Gödel incompleteness is suggested. It implies that Hilbert mathematics is the natural medium for their discussion or eventual solutions. (shrink)

The article is devoted to the circumstances of Hryhoriy Skovoroda’s use of the pseudonym «Daniil Meingard» and the role played by Mykhailo Kovalynskyi in Skovoroda’s adoption of this pseudonym. The article reconstructs the biography of Pastor Daniel Mingard, whose name was adopted by Skovoroda, including refuted false information about him, widespread in Ukrainian-language literature; a brief description of the intellectual biography of his son, Pastor Gabriel Mingard, who, unlike his father, was a notable figure in the intel- lectual life of (...) the country of Vaud in the second half of the 18th century, in particular, one of the most original authors of the «Encyclopedia of Yverdon» — a liberal Protestant response to the «Encyclopedia» of Diderot and d’Alembert. The article states that the description of Daniel Mingard, which Kovalynskyi gives in «The Life of Grigory Skovoroda» in order to explain the origin of the pseudonym Skovo- roda, corresponds more to Gabriel than to Daniel Mingard. The explanation of this ambiguity is based on the hypothesis that Kovalynskyi, choosing Gabriel Mingard as an example to follow, projects the Mingard son-father relationship onto his relationship with Skovoroda. This hypothesis gives reason to reconsider the role of Kovalynskyi in the life of Skovoroda and in the formation of the image of the philosopher in «The Life of Grigory Skovoroda». The article reconstructs Kovalynskyi’s circle of reading and demonstrates that his literary preferences correspond to the leading trends of reception by Russian Freemasonry in the last third of the 18th century. Western, primarily liberal Protestant literature. This recon- struction gives reason to draw a parallel between Skovoroda’s opinion and Kovalynskyi’s reading circle, in the context of which the latter evaluates Skovoroda’s life and philosophy; they are related by devotion to religious and intellectual freedom, eclecticism, as well as numerous subjects that we consider purely Skovoroda’s subjects: self-knowledge, the inner man, the goodness of God, happiness, friendship, etc. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Lermontov And The Omniscience Of NarratorsDavid A. GoldfarbGod and fictional narrators are the only beings who are sometimes considered omniscient. God, who is sometimes regarded as not fictional, is frequently also regarded as omnipotent. Narrators, who normally seem to have no sphere of action save for conveying information to readers, particularly when they speak omnisciently in the third person, are not considered to have “power” in any way, because (...) they are supposed to function outside the story. God always speaks in the first person, and is regarded as an all-powerful agent.But what happens when the narrator gets in on the action? First-person narrators can enter the plot, speaking in the voice of personal narrative, and sometimes “know” as much or more than some third-person narrators who are supposedly “omniscient.” The positivistic “third-person omniscient” narrator of Turgenev’s Fathers and Sons, for instance, knows only what he sees, and though his omnipresence allows him to see quite a bit, he has virtually no access to the minds of the characters, as do the psychologically omniscient third-person narrators of Tolstoy or Henry James. If knowledge were thus limited in the context of a novel to observables, a first-person narrator who gets around enough could appear much like an omniscient narrator, while also appearing to present a particular point of view. Conversely, the third-person narrator’s seeming objectivity is similarly illusory. Any narrator “chooses” what information to relay, and when and how to relay it. In a sense, third-person omniscient narrators fictionally determine what counts as “the story,” creating the fictional world with their godlike voice. Some overbearing narrators, like Nikolai Chernyshevsky’s anonymous first-person narrator in What Is To Be Done, adopt not only an omniscient and objective standpoint with regard to the actions and [End Page 61] thoughts of the characters, but even presume to tell readers how to interpret the events in the novel. Therefore, all narrators have varying amounts of both knowledge and power, and in some cases they may approach, within variously circumscribed spheres of knowledge and agency, omniscience and omnipotence.In this essay, I would like to explore the range of constraints and effects of the narrator’s fictional power and knowledge. As a test case, I have chosen Mikhail Lermontov’s novel, A Hero of Our Time (Geroi nashego vremeni). Writing between 1837 and 1840, Lermontov was one of the first Russian writers to experiment with the form of the novel, influenced primarily by contemporary English, French, and German examples, as well as the classical epic, making this work, like many of the early Russian novels of the 1820s and 1830s, a jumble of narrative styles interestingly layered on each other. It is a particularly fecund work for studies of narrative subjectivity, because characters shift from narrator to narratee across a variety of genres, all in one text.A Hero of Our Time is composed of five major chapters: “Bela,” “Maksim Maksimich,” “Taman,” “Princess Mary,” and “The Fatalist,” the last three of which comprise the journal of the main character, the officer Grigory Pechorin. The “journal” chapters are preceded by a brief section, set in 1838 or 1839, sometime after Pechorin’s death, called the “Introduction to Pechorin’s Journal.” In “Bela” an unnamed traveler gathering stories in the Caucasus during the year 1837 meets an older officer, Maksim Maksimich, who tells a yarn about the Byronic adventures of Pechorin in the spring of 1833 involving his abduction of a Circassian woman after whom the chapter is named. The second chapter is an interlude, which takes place in 1837, where Maksim and the first narrator actually meet Pechorin, whom Maksim has not seen for about five years, and Pechorin gives his diaries to the first narrator. “Taman” recounts, in the form of a diary, a strange incident in which Pechorin, around 1830, meets smugglers while stranded in the Crimea and is nearly drowned by a young girl. “Princess Mary,” the longest tale, takes place in May 1832—a love story modeled after Aleksander Pushkin’s Eugene Onegin, culminating in a duel in which Pechorin prevails over a certain Grushnitskij, his friend earlier in the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:EPILOGUE Robert J. Daly, SJ. Boston College April 2002 Iwill arrange my comments under four headings: (1) what we had hoped to accomplish; (2) what we actually did accomplish; (3) what we may have learned from this; (4) what this might now enable us to do in thefuture. This epilogueisbeingwritten in April, 2002,twenty-twomonths after the conference. To draw what good we can from this delay, writing at this distance (...) allows me to summarize and draw conclusions with, perhaps, a bit more balance. On the other hand, my listening again to the audio record in the course ofpreparing this publication has enabled me to relive something of the original experience. (1)As I indicated in the introduction, we had unrealistically hoped that, by the time ofthe conference, the five presenters, and perhaps also the twoprincipals inthe "Girard-Lonergan Conversation," wouldhavealready exchanged with each other not just first drafts, but even second drafts of their papers, and that the conference itself would then be invited to join a conversation that was already well under way. As it turned out, I couldn't muster the organizational skills and resources needed to achieve this. But reflecting after the fact, I can see that so carefully detailed a preparation might have been counterproductive. Carrying out our original plan might have been at the cost ofimposing more ofa Western analytic pattern on our discussion ofother traditions, and of!thus smothering from the outset some of the insight that did occur. We had also hoped that the opening "Girard-Lonergan Conversation" would provide an analytic resource for the rest of the meeting. But that did not happen to any great extent. (2)The proximate preparation for this conference began with a draft version ofmy paper being sent to the other major presenters. I opened with 194Robert J. Daly, SJ. a series of brief sketches of salient points in the often unhappy but also occasionally felicitous history ofChristianity on this theme ofviolence and institution. Then, after emphasizing the importance of distinguishing between the normative and the descriptive, I tried to make some sense, both rational and theological, of all this data, especially by reflecting on the influences and consequences ofthe belief in hell, on the one hand, and the hope of universal salvation, on the other. The next major religious theme was Judaism. Reuven Kimelman provided a detailed—and, for some, overwhelming—glimpse of the way the talmudic traditions deal with the theme of war and its restrictions. This highly text-oriented and interpretation-of-texts driven presentation seemed to many, at first, to be irrelevant to mimetic theory and to the need to be confronting actual violence. But, in the course of Sandor Goodhart's response, and in the course ofthe at times spirited discussion that followed, we began to understand that how one interprets texts and traditions, and how these are played off against each other, is indeed fundamental to the way Jews typically try to deal with the practical challenges of violence. Qamar-ul Huda's presentation on IsIamfocused stronglyonthe way the spiritual teachings of Islam—i.e., islam as a religion rather than Islam as a political or national institution—foster peace. The initial reaction was somewhat similarto the reaction to Kimelman's paper: disappointment that Huda was not talking more directly about contemporary Muslim extremist violence. But here, too, the discussion enabled us to catch a glimpse both of the inner spiritual resources of Islam, and of the limitations ofthe range of concerns that Westerners typically bring to the table. Francis Clooney, in his presentation ofHinduism, strongly emphasized the great variety in Hinduism, stressing that one cannot speak ofHinduism as such. Much of this variety comes from the several millennia of Hindu history, and from the complex relationships to Buddhism and Jainism which, themselves, are important parts of Hindu history, and also from the fact that only recently have Hindus, after centuries of Moslem or Colonial domination, once again returned to positions of political and military power. Finally, Christopher Ives's presentation on Buddhism, in a way similar to my presentation on Christianity, but more extensively or more consequently, pointed out the various ways in which Buddhism has been politically and... (shrink)

"In The Givenness of Desire, Randall S. Rosenberg examines the human desire for God through the lens of Lonergan's "concrete subjectivity." Rosenberg engages and integrates two major scholarly developments: the tension between Neo-Thomists and scholars of Henri de Lubac over our natural desire to see God and the theological appropriation of the mimetic theory of René Girard, with an emphasis on the saints as models of desire. With Lonergan as an integrating thread, the author engages a variety of thinkers, including (...) Hans Urs von Balthasar, Jean-Luc Marion, René Girard, James Alison, Lawrence Feingold, John Milbank, among others. The theme of concrete subjectivity helps to resist the tendency of equating too easily the natural desire for being with the natural desire for God without at the same time acknowledging the widespread distortion of desire found in the consumer culture that infects contemporary life. The Givenness of Desire investigates our paradoxical desire for God that is rooted in both the natural and supernatural."--. (shrink)

This lengthy and fascinating anthology surveys Russian philosophy from the middle of the Eighteenth Century to the present, accompanying selections from twenty-seven Russian philosophers with informative biographical and critical material. Many of the selections appear for the first time in translation. After a short introduction on the subject of Russian philosophy, Vol. I takes the reader from the thought of Grigory Skovoroda into the Nineteenth Century movements of the "slavophiles" and "westernizers." Of special interest here are the selections by Skovoroda, (...) Kireyevsky, Belinsky, and Bakunin. Vol. II deals with the nihilist and populist movements of the latter half of the Nineteenth Century and the reaction of religious slavophile critics to these movements. Among those represented are Chernyshevsky, Mikhailovsky, Tolstoy, Dostoyevsky, and Leontyev. Vol. III traces the course of Russian philosophizing, both in and outside Russia, during the Twentieth Century. Selections from Fyodorov and Solovyov represent pre-revolutionary religious philosophy. Writings from Shestov and Berdyaev are among the works of "philosophers in exile" who reacted to the revolution. The final section of the volume surveys Marxist philosophy in Russia. Several essays by Georgy Plekhanov show the Marxist movement in Russia in its early years. Selections from Lenin's Materialism and Empirico-Criticism are included, along with Akselrod's review of the book. The final selection is a translation of A. G. Spirkin's article "Dialekicheski Materializm" from the Filosofskaya Entsiklopedia, 1960.—A. W. W. (shrink)