This article examines a still contentious question: how conservative and liberal elements are combined in Boris N. Chicherin’s worldview and political doctrine. It considers several points of view...

Why does the theory of law have such a significant role in Russian liberalism, and how is this related to the state of the legal system in Russia and to the public’s legal consciousness? This intro...

Paradigms of historiography of philosophy in India have being changed since late 19th c. till present, depending on the social and cultural context of the history of Indian philosophy as a part of contemporary Indian culture. This change manifests itself in the conceptions of Indian historians concerning the teaching of Buddhist Mahāyāna school of Yogācāra (4th c. and later). Historians of colonial times, basing themselves on the philosophy of Neovedаntism (S. Radhakrishnan, S. Dasgupta), regarded Buddhism as a derivate of late (...) Vedic culture and Yogācāra as a teaching that reflected - though in an essentially transmuted form - the ideology of Upaniṣads. The latter, according to Neovedantists, was based on the postulate of the existence of the single cosmic soul - Brahman, the true human Self (Ātman) being identical to it. Historians of the late colonial and early postcolonial times (P.T. Raju, D.P. Chattopadhyaya, A.K. Chatterjee, partly also S. Dasgupta) brought Yogācāra closer to the teachings of European idealism, mainly to conceptions of G. Berkeley, G.W.F. Hegel, F. Bradley, J.E. McTaggart, trying to demonstrate a principal identity of fundamental problems in Indian and Western philosophy. At the same time, they brought Yogācāra together with the teaching of Brāhmaṇic school, Advaita Vedānta, regarded as another form of Indian idealism. In later times, following the evolution of contemporary Indian culture and changings in its social and political context, historians like D.J. Kalupahana became to analyze Yogācāra as a kind of philosophy of mind. All these facts show the dependence of strategies of historico-philosophical studies in India on its social, political and cultural context: in the Yogācāra teaching mainly those aspects call attention that a historian sees as the closest to the problematic field of contemporary philosophy. (shrink)

The Transcendental Psychology Approach to the study of perception has been developed by A.I. Mirakyan at the Psychological Institute (Moscow, Russia) about 30 years ago. This article considers the results of theoretical and experimental investigations and provides a historical overview of the approach’s development. Started with the investigations of constancy in perception, it went beyond the traditional Product Basis Paradigm (relying on perceptual features for finding perceptual mechanisms) into Philosophical Metaphysics of “nothing” and “something” concepts for revealing the form-generating principles (...) as fundamental axiomatics of the Transcendental Psychology Approach. Several principles were developed and justified: structure-process anisotropy, spatial-temporal discreteness, the formation of anisotropic (particularly, symmetric) relations, the coexistence of alternatives, and some others. Principles are explanatory for the regulations of sensory-perceptual processes and are the direct object of further specification and experimental verification using hypothetical transcendental models of perceptual structures. The theory suggests that the internal mechanisms of these models would not naturally manifest themselves in experiments within the functional range of perception, and to see the phenomena, it is necessary to bring the perceptual system out of its natural functional range. The form-generating processes are named adiaphorous in the sense that they specifically generate new structures and forms, regardless of the characteristics of products used and produced in the processes. In general, it is possible to speak about the class of so-called structurally-generative processes that are specific to the process of transition between the system-generating structures studied by different hierarchically interrelated sciences. The proposed two-staged qualitative model of the perceptual process consists of two substantially different parts: the direct sensory perception and a process of form designation or sensory name assignment. Further investigations of structurally-generative processes seem likely to shed light on the mechanisms of brain function and to contribute strategically to new directions in philosophical psychology and neuroscience. (shrink)

The fate of liberalism in Russia almost automatically brings to mind the image of something tragic, of something that perished in its very prime. The fate of the theoreticians and political leaders of liberalism, from B.N. Chicherin to P.A. Stolypin and P.N. Miliukov, reflects the fate of the movement itself—disgrace, exile, violent death. The Bolshevik October Revolution can be dated as the final ruin of the liberal movement in Russia. The lifespan of Russian liberalism thus dates from the middle of (...) the nineteenth century to 1917. (shrink)

We study the coherence, that is the equality of canonical natural transformations in non-free symmetric monoidal closed categories . To this aim, we use proof theory for intuitionistic multiplicative linear logic with unit. The study of coherence in non-free smccs is reduced to the study of equivalences on terms in the free category, which include the equivalences induced by the smcc structure. The free category is reformulated as the sequent calculus for imll with unit so that only equivalences on derivations (...) in this system are to be considered. We establish that any equivalence induced by the equality of canonical natural transformations over a model can be axiomatized by some set of “critical” pairs of derivations. From this, we derive certain sufficient conditions for full coherence, and establish that the system of identities defining smccs is not Post-complete: extending this system with an identity that does not hold in the free smcc does not in general cause the free smcc to collapse into a preorder. In order to give a larger context to these results, we study the equality of canonical morphisms in non-free symmetric monoidal categories, and establish that w.r.t. a broad subclass of smccs, the equivalences induced by the equality of canonical natural transformations over a model coincide with the equivalences induced by the equality of canonical morphisms for all interpretations in that model. (shrink)

The relationships between various modal logics based on Belnap and Dunn’s paraconsistent four-valued logic FDE are investigated. It is shown that the paraconsistent modal logic \, which lacks a primitive possibility operator \, is definitionally equivalent with the logic \, which has both \ and \ as primitive modalities. Next, a tableau calculus for the paraconsistent modal logic KN4 introduced by L. Goble is defined and used to show that KN4 is definitionally equivalent with \ without the absurdity constant. Moreover, (...) a tableau calculus is defined for the modal bilattice logic MBL introduced and investigated by A. Jung, U. Rivieccio, and R. Jansana. MBL is a generalization of BK that in its Kripke semantics makes use of a four-valued accessibility relation. It is shown that MBL can be faithfully embedded into the bimodal logic \ over the non-modal vocabulary of MBL. On the way from \ to MBL, the Fischer Servi-style modal logic \ is defined as the set of all modal formulas valid under a modified standard translation into first-order FDE, and \ is shown to be characterized by the class of all models for \. Moreover, \ is axiomatized and this axiom system is proved to be strongly sound and complete with respect to the class of models for \. Moreover, the notion of definitional equivalence is suitably weakened, so as to show that \ and \ are weakly definitionally equivalent. (shrink)

On peut distinguer trois cas de correspondances différentes entre les « scénarios schématiques » et le domaine narratif folklorico-littéraire : 1. La narration constitue la projection de la « dramaturgie de la vie » (une telle projection n’est évidemment ni directe ni complète) ;2. La structure de l’univers des personnages et la structure événementielle du narratif influencent la formation des « scénarios de la vie », en conditionnant l’apparence morphologico-compositionnelle de l’un et de l’autre ;3. La coincidence de la « (...) dramaturgie de la vie » et de la « dramaturgie de la narration»s’explique par le fait qu’elles ont des sources communes ; ces sources pourraient être les modèles mentaux de la tradition, qui dictent à un homme des « règles de comportement » d’une part, et qui s’incarnent dans la narration folklorico-littéraire d’autre part. Le « scénario schématique » possède une structure événementielle, situationnelle et actantielle. À cette structure correspond un certain niveau d’interprétation qui souvent la lie directement à la conscience religieuse et mythologique ; une telle conscience — compte tenu du fait qu’une conceptualisation globale de tous les aspects de la vie humaine caractérise le mythe — englobe, par sa nature même, les « blocs interprétatifs » pertinents pour pratiquement tous les précédents événementiels. Le « scénario schématique » est donc lié au domaine des croyances et concepts actuels, lié aussi aux systèmes de valeurs et normes éthiques, etc. ; il est possible de reconstituer nombre de ces croyances, concepts, valeurs et normes à l’aide de l’histoire vécue qui nous occupe. D’ordinaire, ces interprétations ne représentent pas le fond neutre des événements, mais un élément actif et dynamique qui agit directement sur le développement de ces événements. (shrink)

Let M = 〈M, +, <, 0, {λ}λ∈D〉 be an ordered vector space over an ordered division ring D, and G = 〈G, ⊕, eG〉 an n-dimensional group definable in M. We show that if G is definably compact and definably connected with respect to the t-topology, then it is definably isomorphic to a 'definable quotient group' U/L, for some convex V-definable subgroup U of 〈Mⁿ, +〉 and a lattice L of rank n. As two consequences, we derive Pillay's conjecture (...) for a saturated M as above and we show that the o-minimal fundamental group of G is isomorphic to L. (shrink)

Computability theorists have introduced multiple hierarchies to measure the complexity of sets of natural numbers. The Kleene Hierarchy classifies sets according to the first-order complexity of their defining formulas. The Ershov Hierarchy classifies Δ20\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\varDelta ^0_2$$\end{document} sets with respect to the number of mistakes that are needed to approximate them. Biacino and Gerla extended the Kleene Hierarchy to the realm of fuzzy sets, whose membership functions range in a complete lattice L. In (...) this paper, we combine the Ershov Hierarchy and fuzzy set theory, by introducing and investigating the Fuzzy Ershov Hierarchy. In particular, we focus on the fuzzy n-c.e. sets which form the finite levels of this hierarchy. Intuitively, a fuzzy set is n-c.e. if its membership function can be approximated by changing monotonicity at most n-1\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$n-1$$\end{document} times. We prove that the Fuzzy Ershov Hierarchy does not collapse; that, in analogy with the classical case, each fuzzy n-c.e. set can be represented as a Boolean combination of fuzzy c.e. sets; but that, contrary to the classical case, the Fuzzy Ershov Hierarchy does not exhaust the class of all Δ20\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\varDelta ^0_2$$\end{document} fuzzy sets. (shrink)

The problem of the article is based on a long tradition of studying the category ‘antinomy‘ in the history of philosophy from antiquity until the early twentieth century. Antinomical thinking has particular importance for the spiritual life in the 20th century. The author draws attention to the fact that, for example, in the poetry of Thomas Stern Eliot antinomies and paradoxes are of philosophical and religious nature especially in then dealing with questions of reaching the Truth by rational way exclusively. (...) The basic material for studies are the works of modern Russian poets Olesya Nikolaeva, Sergei Kruglov, Timur Kibirov, Olga Sedakova and Helen Schwartz. It is shown how moral and philosophical themes and descriptions of the spiritual lives of the characters associated with the interpretation of ideas of compositions in the form of antinomies. The idea of the influence of the antinomies of thinking on aesthetics and system of images of Russian poets verses is justified. Article reveals the originality of each of the poets whose poems are analyzed in the work. The author concludes that modern poetry gives traditional antinomies personal psychological nature, but at the same time, problems and poetics of paradox are in tune with thinking of twentieth century as a whole - with its disastrous spirit, full of doubt and contradiction. (shrink)

The Hiatus of Sense. Framing and Cinematic Montage according to Eisenstein and Merleau-Ponty“Cinema portrays movement, but how? Is it, as we are inclined to believe, by copying more closely the changes of place? We may presume not, since slow motion shows a body floating between objects like seaweed, but not moving itself.” This interrogation constitutes the only allusion to the cinema in Eye and Mind, and, by reading the argumentation developed in this work, one cannot help thinking that the role (...) which it reserves for cinema is, finally, to be the simple revelation of the illusions of naïve consciousness in relation to movement. Nothing is said about the expressive movement of cinema itself. Nothing is said about the logic of cinematic sense and therefore of cinematic language. Does this mean that Merleau-Ponty, up to the end of his life, had a relationship to cinema that was merely supplementary, that he always privileged the analysis of pictorial, musical, or literary aesthetic experiences?In contrast, we propose to establish that his philosophical position cannot be characterized by the idea that he held the cinema in an ancillary role and status because, in other texts, Merleau-Ponty knew how to decipher in cinema, to a large degree, the enigma of movement as the form of expressivity. But we will argue here that he knew it only up to a certain point. This is what a discussion with the theoretical writings of Sergei Einstein will have to establish. We shall seek to rediscover the philosophical – and even ontological – reasons for this state of things which, if one wants to preserve for cinema the characteristic that allows it to be stimulating for thought, must not under any circumstances be interpreted as the simple result of Merleau-Ponty not having enough interest in the cinema.Lo scarto del senso. Inquadratura e montaggio cinematografico secondo Eisenstein e Merleau-Ponty«Il cinema ci dà il movimento, ma come? Forse, come generalmente si crede, riproducendo il più ravvicinatamente possibile il cambiamento di luogo ? Pare proprio di no: infatti il rallentatore ci mostra un corpo che fluttua tra gli oggetti come un’alga, ma che non si muove»Questa interrogazione costituisce la sola allusione al cinema ne L’occhio e lo spirito e, leggendo l’argomentazione sviluppata in quest’opera, non si può evitare di pensare che il ruolo che essa riserva al cinema sia, in fin dei conti, quello di essere un semplice rivelatore di illusioni della coscienza ingenua di fronte al movimento. Nulla viene detto a proposito del movimento espressivo del cinema in se stesso. Nulla viene detto della logica del senso cinematografico e dunque del linguaggio cinematografico. Questo significa forse che Merleau-Ponty ha avuto, fino alla fine della sua vita, solo un rapporto accessorio con il cinema, e che ha sempre privilegiato l’analisi delle esperienze estetiche pittoriche, musicali o letterarie?Ci proponiamo, al contrario, di stabilire che la sua posizione filosofica non può essere caratterizzata dal mantenimento del cinema in un ruolo ed in uno statuto ancillare, poiché, in altri testi, Merleau-Ponty ha saputo in gran parte decifrare l’enigma del movimento come forma d’espressività al cinema. Questo è quanto un confronto con gli scritti teorici di Sergei Eisenstein ci dovrà permettere di stabilire. Cercheremo di reperire le ragioni filosofiche – ed ontologiche – di questo stato di cose, che non deve essere in nessun caso interpretato, se si vuole conservare il suo carattere stimolante per il pensiero, come il semplice risultato di uno scarso interesse di Merleau-Ponty per il cinema. (shrink)

The Hiatus of Sense. Framing and Cinematic Montage according to Eisenstein and Merleau-Ponty“Cinema portrays movement, but how? Is it, as we are inclined to believe, by copying more closely the changes of place? We may presume not, since slow motion shows a body floating between objects like seaweed, but not moving itself.” This interrogation constitutes the only allusion to the cinema in Eye and Mind, and, by reading the argumentation developed in this work, one cannot help thinking that the role (...) which it reserves for cinema is, finally, to be the simple revelation of the illusions of naïve consciousness in relation to movement. Nothing is said about the expressive movement of cinema itself. Nothing is said about the logic of cinematic sense and therefore of cinematic language. Does this mean that Merleau-Ponty, up to the end of his life, had a relationship to cinema that was merely supplementary, that he always privileged the analysis of pictorial, musical, or literary aesthetic experiences?In contrast, we propose to establish that his philosophical position cannot be characterized by the idea that he held the cinema in an ancillary role and status because, in other texts, Merleau-Ponty knew how to decipher in cinema, to a large degree, the enigma of movement as the form of expressivity. But we will argue here that he knew it only up to a certain point. This is what a discussion with the theoretical writings of Sergei Einstein will have to establish. We shall seek to rediscover the philosophical – and even ontological – reasons for this state of things which, if one wants to preserve for cinema the characteristic that allows it to be stimulating for thought, must not under any circumstances be interpreted as the simple result of Merleau-Ponty not having enough interest in the cinema.Lo scarto del senso. Inquadratura e montaggio cinematografico secondo Eisenstein e Merleau-Ponty«Il cinema ci dà il movimento, ma come? Forse, come generalmente si crede, riproducendo il più ravvicinatamente possibile il cambiamento di luogo? Pare proprio di no: infatti il rallentatore ci mostra un corpo che fluttua tra gli oggetti come un’alga, ma che non si muove»Questa interrogazione costituisce la sola allusione al cinema ne L’occhio e lo spirito e, leggendo l’argomentazione sviluppata in quest’opera, non si può evitare di pensare che il ruolo che essa riserva al cinema sia, in fin dei conti, quello di essere un semplice rivelatore di illusioni della coscienza ingenua di fronte al movimento. Nulla viene detto a proposito del movimento espressivo del cinema in se stesso. Nulla viene detto della logica del senso cinematografico e dunque del linguaggio cinematografico. Questo significa forse che Merleau-Ponty ha avuto, fino alla fine della sua vita, solo un rapporto accessorio con il cinema, e che ha sempre privilegiato l’analisi delle esperienze estetiche pittoriche, musicali o letterarie?Ci proponiamo, al contrario, di stabilire che la sua posizione filosofica non può essere caratterizzata dal mantenimento del cinema in un ruolo ed in uno statuto ancillare, poiché, in altri testi, Merleau-Ponty ha saputo in gran parte decifrare l’enigma del movimento come forma d’espressività al cinema. Questo è quanto un confronto con gli scritti teorici di Sergei Eisenstein ci dovrà permettere di stabilire. Cercheremo di reperire le ragioni filosofiche – ed ontologiche – di questo stato di cose, che non deve essere in nessun caso interpretato, se si vuole conservare il suo carattere stimolante per il pensiero, come il semplice risultato di uno scarso interesse di Merleau-Ponty per il cinema. (shrink)

This article addresses the famous 1910 debate between Vladimir F. Ern and Semyon L. Frank centered around the problem of identifying the distinguishing features of Russian philosophy. The debate was a continuation of Ern’s debates with Russian philosophers associated with the international journal Logos (Sergei I. Hessen, Fyodor A. Stepun, Boris V. Yakovenko, and others). The author shows that Ern’s understanding of an original Russian philosophy is organically related to his overall philosophical doctrine. As for Frank, his views during (...) the 1910s on the distinguishing features of Russian philosophy were different in nature. It is worth noting that in the 1920s articles written during his émigré period, Frank’s views on the distinguishing features of Russian philosophy undergo a decisive change. Frank’s new ideas about Russian philosophy turn out to be extremely close to those of his late opponent, both on the whole and in the details. At the same time, Frank’s overall philosophical views do not undergo as dramatic a change and develop in a fully evolutionary mode. The author attempts to identify the reason for these changes. (shrink)

In una fase della teoria del cinema e dei media, come quella attuale, che appare segnata da un dibattito sempre più intenso sul significato e sulla portata di nozioni come quelle di medium e dispositivo, riprendere l’opera di autori come Dziga Vertov e Sergei M. Ejzenštejn, Siegfried Kracauer e Walter Benjamin, può risultare una via produttiva non solo nel tentativo di situare in una prospettiva storica il dibattito contemporaneo, ma anche di trovare nuove modi di pensare le nozioni citate (...) di medium e di dispositivo. Nel presente studio, l’autore esamina la riflessione di Ejzenštejn riguardo al dispositivo cinematografico come assemblage – flessibile, dinamico e in evoluzione – di tecniche, spazi e operazioni, concentrandosi su due momenti cruciali della sua lunga e complessa carriera: la conferenza The Dynamic Square tenuta a Hollywood nel 1930, e il progetto per film rimasto incompiuto e intitolato Glass House, presentato quello stesso anno alla Paramount. In entrambi i casi, Ejzenštejn considera lo schermo – una delle componenti cruciali del dispositivo cinematografico – come allo stesso tempo condizione senza la quale le immagini proiettate non possono essere visualizzate, come superfice di dimensioni e forme variabili, e come luogo di una serie di sperimentazioni sul montaggio e sullo spazio cinematografico, che in Glass House mette in luce le implicazioni estetiche e sociali di uno spazio completamente trasparente. (shrink)

Semen Frank is one of the most interesting and exciting pre-revolutionary Russian religious philosophers to be “rediscovered” after the fall of the Soviet Union. His involvement in Russian pre-revolutionary political and academic life brought Frank into contact with an imaginative, progressive and idealistic group of thinkers whose ranks he then joined. Like Nicholas Berdyaev and Fr. Sergei Bulgakov, Frank put forward his own philosophical views about their world, which was in upheaval, and about human nature. After emigration from the (...) then young Soviet Union, Frank continued to produce his impressive body of work. His ideas are remarkable for their considered, moderate and tolerant nature.This book is a contribution to the ever-growing body of scholarship, which strives to connect Russian thought to its contemporary Western context and continues to facilitate the revival of these fascinating thinkers. In addition to situating Frank’s thought in a Western context, this work seeks to provide an overview of his thought, and introduce his key arguments to those unfamiliar with Russian religious philosophy. (shrink)

Semen Frank is one of the most interesting and exciting pre-revolutionary Russian religious philosophers to be “rediscovered” after the fall of the Soviet Union. His involvement in Russian pre-revolutionary political and academic life brought Frank into contact with an imaginative, progressive and idealistic group of thinkers whose ranks he then joined. Like Nicholas Berdyaev and Fr. Sergei Bulgakov, Frank put forward his own philosophical views about their world, which was in upheaval, and about human nature. After emigration from the (...) then young Soviet Union, Frank continued to produce his impressive body of work. His ideas are remarkable for their considered, moderate and tolerant nature.This book is a contribution to the ever-growing body of scholarship, which strives to connect Russian thought to its contemporary Western context and continues to facilitate the revival of these fascinating thinkers. In addition to situating Frank’s thought in a Western context, this work seeks to provide an overview of his thought, and introduce his key arguments to those unfamiliar with Russian religious philosophy. (shrink)

Although heavily overshadowed by renewed study of the religious tradition in Russian philosophy, another tradition that paralleled and sometimes intersected with it is also drawing attention among contemporary Russian philosophers interested in mining the intellectual legacy of the past for ideas applicable to their postcommunist situation. This is the tradition of liberalism in Russian political and legal philosophy, neglected thus far in this journal except for an article on Boris Chicherin by Sergei Chizhkov in the Winter 1991-92 issue (...) and an article on Petr Struve by Piama Gaidenko in the Fall 1994 issue. The present issue is entirely devoted to the liberal strain in Russia's philosophical heritage and its implications for the present day. (shrink)

In Il’enkov’s “Cosmology of mind,” written in his younger days in the tradition of Spinoza and Engels, the thinking mind appears as a necessary attribute of matter. Like all other main forms of matter in motion, the mind has its cosmic purpose and predestination. Il’enkov argued that it has to close the beginning and the end of the Big Cycle in order to return the dying Universe to its fiery youth. Il’enkov believed that this is the sole way to save (...) the Universe from “thermal death” following the inevitable increase in entropy. (shrink)

Im Zentrum der Monographie von Claudia Rapp steht die Figur des christlichen Bischofs im Kontext der spätantiken Gesellschaft. Das Buch besteht aus zwei Teilen und einem Epilog. Der erste Teil (S. 1–152) erfüllt eine zweifache Aufgabe: Er bietet (1.) eine Übersicht über die relevante Forschungsliteratur und Positionierung der vorliegenden Arbeit in der Forschungslandschaft und (2.) die Präsentation des von der Verf. entworfenen Erklärungsmodells, das die gesamte Untersuchung konzeptuell bestimmt. Im zweiten Teil (S. 155–289) betrachtet die Verf. die Entwicklung der Rolle (...) des christlichen Bischofs im Kontext spätantiker Städte und Römischen Reiches vom 3. bis zum 6. Jahrhundert anhand von archäologischem, hagiographischem und juristischem Quellenmaterial. Im Epilog (S. 290–302) wird die Figur des Bischofs im Spiegel der Grabinschriften prominenter Amtsträger skizziert. Ein Quellen- und Literaturverzeichnis sowie ein Index beschließen den Band (S. 303–346). (shrink)

Die Glosse Suda ε 1756 wird in der Forschung mit der von Damaskios von Damaskos verfaßten Vita des Philosophen Isidoros in Verbindung gebracht. Tatsächlich aber steht sie in engerem Zusammenhang mit der aus dem Werk des Johannes Antiocheus entnommenen Glosse Suda β 246 und ist daher aus dem Corpus des Damaskios zu streichen und Ioannes Antiocheus zuzuschreiben.

When making decisions, humans can observe many kinds of information about others' activities, but their effects on performance are not well understood. We investigated social learning strategies using a simple problem-solving task in which participants search a complex space, and each can view and imitate others' solutions. Results showed that participants combined multiple sources of information to guide learning, including payoffs of peers' solutions, popularity of solution elements among peers, similarity of peers' solutions to their own, and relative payoffs from (...) individual exploration. Furthermore, performance was positively associated with imitation rates at both the individual and group levels. When peers' payoffs were hidden, popularity and similarity biases reversed, participants searched more broadly and randomly, and both quality and equity of exploration suffered. We conclude that when peers' solutions can be effectively compared, imitation does not simply permit scrounging, but it can also facilitate propagation of good solutions for further cumulative exploration. (shrink)

In this timely book L.W. Sumner addresses these issues within the wider context of palliative care for patients in the dying process.

This paper proposes a reconciliation between libertarian freedomand causal indeterminism, without relying on agent-causation asa primitive notion. I closely examine Peter van Inwagen's recentcase for free will mysterianism, which is based in part on thewidespread worry that undetermined acts are too chancy to befree. I distinguish three senses of the term ‘chance’ I thenargue that van Inwagen's case for free will mystrianism fails,since there is no single construal of the term ‘change’ on whichall of the premises of his argument for (...) free will–causalindeterminism incompatibilism are true. By use of a particularevent-causal indeterminist account of free action, I support thecase for free will–indeterminism compatibilism. (shrink)

Lars Løvlie, Paul Standish; Introduction: Bildung and the idea of a liberal education, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002.

Recent policy developments in the area of livestock husbandry have suggested that, from the perspective of optimizing animal welfare, new animal husbandry systems should be developed that provide opportunities for livestock animals to be raised in environments where they are permitted to engage in “natural behavior.” It is not known whether consumers regard animal husbandry issues as important, and whether they differentiate between animal husbandry and other animal welfare issues. The responsibility for the development of such systems is allocated jointly (...) between farmers, regulators, different actors in the food chain, and consumers. This research focuses on understanding consumer attitudes and preferences regarding the development and introduction of such systems, to ensure that they are acceptable to consumers as well as producers, regulators, and scientists. Consumer perceptions of animal welfare and animal husbandry practices were evaluated using quantitative consumer survey, which focused on two animal husbandry issues – farmed pigs and farmed fish. Following pilot work, 1000 representative Dutch consumers were sampled about their attitudes to either pig or fish husbandry. The results indicated that consumers think about animal welfare in terms of two broad categories related to their health and living environment, but do not think about welfare issues at a more detailed level. Greater concern was expressed about the welfare of pigs compared to fish. Consumer trust in labeling also emerged as an important issue, since consumers need to trust different food chain actors with responsibility for promoting animal welfare, and are reluctant to consider the details of animal husbandry systems. As a consequence, a transparent, enforceable, and traceable monitoring system for animal welfare friendly products is likely to be important for consumers. (shrink)

The study examines the relationship between the strength of an organizationÕs ethical climate and ethical problems involving human resource management. Data were collected through a survey of 1078 human resource managers. The results indicate a statistically significant negative relationship between the strength of an organization'ss ethical climate and the seriousness of ethical violations and a statistically significant positive relationship between an organization'ss ethical climate and success in responding to ethical issues. Thus, interventions that strengthen an organization'ss ethical climate may help (...) manage ethical behavior within organizations. (shrink)

Recent policy developments in the area of livestock husbandry have suggested that, from the perspective of optimizing animal welfare, new animal husbandry systems should be developed that provide opportunities for livestock animals to be raised in environments where they are permitted to engage in “natural behavior.” It is not known whether consumers regard animal husbandry issues as important, and whether they differentiate between animal husbandry and other animal welfare issues. The responsibility for the development of such systems is allocated jointly (...) between farmers, regulators, different actors in the food chain, and consumers. This research focuses on understanding consumer attitudes and preferences regarding the development and introduction of such systems, to ensure that they are acceptable to consumers as well as producers, regulators, and scientists. Consumer perceptions of animal welfare and animal husbandry practices were evaluated using quantitative consumer survey, which focused on two animal husbandry issues – farmed pigs and farmed fish. Following pilot work, 1000 representative Dutch consumers were sampled about their attitudes to either pig or fish husbandry. The results indicated that consumers think about animal welfare in terms of two broad categories related to their health and living environment, but do not think about welfare issues at a more detailed level. Greater concern was expressed about the welfare of pigs compared to fish. Consumer trust in labeling also emerged as an important issue, since consumers need to trust different food chain actors with responsibility for promoting animal welfare, and are reluctant to consider the details of animal husbandry systems. As a consequence, a transparent, enforceable, and traceable monitoring system for animal welfare friendly products is likely to be important for consumers. (shrink)

We have arrived at an inflection point, a moment in history when the sentience, conscious- ness, intelligence, agency, and even the moral agency of many nonhuman animals can no longer be questioned without ignoring centuries of accumulated scientific knowledge. Nowhere is this more true than in our understanding of nonhuman primates (NHPs). A neu- roethics committed to probing the ethical implications of brain research must be able to respond to and anticipate the challenges ahead as brain projects globally prepare to (...) increase the use of NHPs in research. This requires adopting a less anthropocentric focus that includes nonhuman animals within its scope. But the Neuroethics Roadmap represents a missed opportunity to critically examine the future direction of research with NHPs in an ethically-responsive neuroscience. (shrink)

Sven Erik Nordenbo; Bildung and the Thinking of Bildung, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002, Pages 341–352, https://doi.or.

We study the Vapnik–Chervonenkis density of definable families in certain stable first-order theories. In particular, we obtain uniform bounds on the VC density of definable families in finite $\mathrm {U}$-rank theories without the finite cover property, and we characterize those abelian groups for which there exist uniform bounds on the VC density of definable families.

Transcript of speeches by a Hindu philosopher, chiefly on Hindu philosophy and Hinduism.

Humans encounter and use animals in a stunning number of ways. The nature of these animals and the justifiability or unjustifiabilitly of human uses of them are the subject matter of this volume.Philosophers have long been intrigued by animal minds and vegetarianism, but only around the last quarter of the twentieth century did a significant philosophical literature begin to be developed on both the scientific study of animals and the ethics of human uses of animals. This literature had a primary (...) focus on discussion of animal psychology, the moral status of animals, the nature and significance of species, and a number of practical problems. This Oxford Handbook is designed to capture the nature of the questions as they stand today and to propose solutions to many of the major problems. Several chapters in this volume explore matters that have never previously been examined by philosophers.The authors of the thirty-five chapters come from a diverse set of philosophical interests in the History of Philosophy, the Philosophy of Mind, the Philosophy of Biology, the Philosophy of Cognitive Science, the Philosophy of Language, Ethical Theory, and Practical Ethics. They explore many theoretical issues about animal minds and an array of practical concerns about animal products, farm animals, hunting, circuses, zoos, the entertainment industry, safety-testing on animals, the status and moral significance of species, environmental ethics, the nature and significance of the minds of animals, and so on. They also investigate what the future may be expected to bring in the way of new scientific developments and new moral problems.This book of original essays is the most comprehensive single volume ever published on animal minds and the ethics of our use of animals. (shrink)

This book presents three of the works of Abdu'l-Bahá, son of the founder of the Bahá'i Faith, dealing with social and political issues.00In 'The Secret of Divine Civilization' (1875) Abdu'l-Bahá supports the administrative and broader social reforms of Mirzá Hosayn Khán, but looks mainly for organic reform through the efforts of Iranian intellectuals to waken and educate the masses. In this work, Abdu'l-Bahá gives virtuous and progressive Islamic clerics a leading role among these intellectuals, indeed most of his appeals are (...) directed specifically to them. 'A Traveller's Narrative' (1889/90) is an authoritative statement of the broad lines of Bahá'i social and political thinking. 'The Art of Governance' (1892/93) was written as Iran entered a pre-revolutionary phase, and ideas that we recognise today as the precursors of political Islam were spreading. It sets out the principles underlying the ideal relationship between religion and politics and between the government and the people.00In addition to presenting the first parallel text translations of these works, the Persian texts incorporate notes on variants in the early published sources. An introduction outlines the intellectual and political landscape from which Abdu'l-Bahá wrote, and in which his expected readers lived. (shrink)

Sur la toile de fond de la theologie negative, tissee par la discussion des apories que soulevent les notions de l'ineffable et de l'un, Damascius, le dernier diadoque de l'Ecole d'Athenes, elaboreson systeme metaphysique, sans se departir de la rigueur de sa methode aporetique, qui est une critique radicale du langage a l'interieur des coordonnees fixees par le Parmenide de Platon et par les Oracles Chaldaiques. Damascius, dans une enquete unique par son ampleur et son originalite questionne tour a tour (...) Porphyre, Jamblique, Syrianus et Proclus sur les principes; il examine les problemes que pose, en derivation de l'un, la formation de la trinite; de l'un-tout (la limite), du tout-un (l'infini) et de l'unifie (le mixte ou l'etre). Lien a priori entre l'un-tout et le tout-un, l'unifie est le principe de constitution de tout ordre et de toute realite. Damascius etudie sa nature de mixte originaire et autoconstituant, d'etre exemplaire et de premier intelligible. Cette notion lui permet de pas au crible, pour la mieux fonder, la problematique neoplatonicienne de la manence, de la procession et de la conversion. Les divers niveaux d'unification de la pluralite intelligible l'amenent a construire une theorie generale des elements, des parties et des formes Au passage, de nombreux textes, capitaux du point de vue de l'ontologie et de la doctrine de la connaissance, font regretter qu'ils aient ete inconnus du Moyen Age et qu'ils le demeurent pour beaucoup de nos contemporains. (shrink)