Hybridization is a method invented by Arthur Prior for extending the expressive power of modal languages. Although developed in interesting ways by Robert Bull, and by the Sofia school , the method remains little known. In our view this has deprived temporal logic of a valuable tool.The aim of the paper is to explain why hybridization is useful in temporal logic. We make two major points, the first technical, the second conceptual. First, we show that hybridization gives rise to well-behaved (...) logics that exhibit an interesting synergy between modal and classical ideas. This synergy, obvious for hybrid languages with full first-order expressive strength, is demonstrated for a weaker local language capable of defining the Until operator; we provide a minimal axiomatization, and show that in a wide range of temporally interesting cases extended completeness results can be obtained automatically. Second, we argue that the idea of sorted atomic symbols which underpins the hybrid enterprise can be developed further. To illustrate this, we discuss the advantages and disadvantages of a simple hybrid language which can quantify over paths. (shrink)

Inleidend overzicht van de wijsgerige ethiek.

Wikipedia is a free encyclopedia that is written and edited entirely by visitors to its website. I argue that we are misled when we think of it in the same epistemic category with traditional general encyclopedias. An empirical assessment of its reliability reveals that it varies widely from topic to topic. So any particular claim found in it cannot be relied on based on its source. I survey some methods that we use in assessing specific claims and argue that the (...) structure of the Wikipedia frustrates them. (shrink)

Ideal interpretation is understanding a text in the best possible way. It is usually used when the text has a canonical status, such as the Bible or the U.S. Constitution. We argue that Zhu Xi’s view about interpreting the Four Books and Ronald Dworkin’s view about constitutional interpretation are examples of ideal interpretation and that their basic principles are similar. Each holds, roughly, that their target text contains moral truth; that the author’s mind requires the mediation of learning; that the (...) purpose of interpretation is not only to lead the reader to the moral truth but to become a better person; that all propositions are about the same moral truth or about political justice; that the interpretation ultimately must come from oneself, purged of prejudices; and that the only correct interpretation is one that captures the original meaning. (shrink)

A hybrid model of cell dynamics is presented. It is illustrated by model examples and applied to study erythropoiesis (red blood cell production). In this approach, cells are considered as discrete objects while intra-cellular proteins and extra-cellular biochemical substances are described with continuous models. Spatial organization of erythropoiesis occurring in specific structures of the bone marrow, called erythroblastic island, is investigated.

Upshot: Time constraints, locked curriculums, strict management, and possible anarchy in the classroom are some of the themes that originated from the commentaries. I argue that these challenges should be viewed holistically in the broader picture. I also question the educator’s role in mitigating these obstacles. My advice: Do it anyway.

Political theology as a normative discourse has been controversial not only for secular political philosophers who are especially suspicious of messianic claims but also for Jewish and Christian thinkers who differ widely on its meaning. These essays mount an argument for a "messianic political theology" rooted in an interpretation of biblical (especially Pauline), Augustinian, and radical reformation readings of messianism as a thoroughly political and theological vision that gives rise to what the author calls "diaspora ethics." In conversation also with (...) Platonic, Jewish, and Continental thinkers, Kroeker argues for an exilic practice of political ethics in which the secular is built up theologically "from below" in the form of public service that flows from messianic political worship. Such a "weak messianic power" practiced by the messianic body inhabits an apocalyptic political economy in which the mystery of love and the mystery of evil are agonistically unveiled together in the power of the cross--not as an instrument of domination but in the form of the servant. This is not simply a matter of "pacifism" but of a messianic posture rooted in the renunciation of possessive desire that pertains to all aspects of everyday human life in the household (oikos), the academy, and the polis. --Book cover. (shrink)