This article examines Boris N. Chicherin’s ideas about property. It shows that the thinker interprets property as a material form of the objectification of human freedom, the most important and nec...

N’y eut-il pas de femmes artistes dans le symbolisme? Le plus souvent oubliées, ces actrices du mouvement du passage du siècle refont progressivement surface à travers les illustrations et les récits de cet ouvrage. Revendiquant l’apport des études culturelles et des gender studies, Charlotte Foucher Zarmanian exhume ce « symbolisme enfoui » (p. 13), point aveugle de l’historiographie des symbolistes comme de celle des femmes artistes. Elle y condense les résultats d’une thèse en histoire de...

The article analyzes literature addressing the problem of reality in modern anti-realist theories. The purpose of the review is to expand the circle of researchers, including not only representatives of analytical philosophy, but also those of the phenomenological tradition, since the principle of phenomenological reduction corresponds to the general conceptual attitude of anti-realists, and in methodological terms, phenomenology more consistently implements the program of anti-realism. The principle of anti-realist philosophy is shown as exemplified in solutions of the “difficult problem of (...) consciousness” within analytical philosophy and also in the development of a phenomenological attitude. Such a combination of two, by far the most respectable, philosophical schools makes it possible to more accurately determine the contribution of theorists of both directions to the theory of reality, to identify problematic nodes, internal disagreements and points of intersection of the ideas of phenomenologists and representatives of analytical philosophy in understanding the nature of reality. The works of modern researchers of the problems of reality R. Berghofer, V. Vasyukov, Ya. Ishihara, V. Ladov, L. Makeeva, R. Pils, A. Fursov, D. Chalmers and many others, as well as the works of E. Husserl, W. Quine, H. Putnam’s works, which have become philosophical classics, allow us to clarify the ideas about reality that have developed in the anti-realist discourse from different sides. New studies of the principle of phenomenological reduction by Yu. Himanka and the origins of the formation of phenomenological philosophy by N.V. Motroshilova make it possible to clarify the contribution of phenomenologists to the anti-realist tradition. (shrink)

Generalizing the notion of a tight almost disjoint family, we introduce the notions of a tight eventually different family of functions in Baire space and a tight eventually different set of permutations of $\omega $. Such sets strengthen maximality, exist under $\mathsf {MA} (\sigma \mathrm {-centered})$ and come with a properness preservation theorem. The notion of tightness also generalizes earlier work on the forcing indestructibility of maximality of families of functions. As a result we compute the cardinals $\mathfrak {a}_e$ and (...) $\mathfrak {a}_p$ in many known models by giving explicit witnesses and therefore obtain the consistency of several constellations of cardinal characteristics of the continuum including $\mathfrak {a}_e = \mathfrak {a}_p = \mathfrak {d} < \mathfrak {a}_T$, $\mathfrak {a}_e = \mathfrak {a}_p < \mathfrak {d} = \mathfrak {a}_T$, $\mathfrak {a}_e = \mathfrak {a}_p =\mathfrak {i} < \mathfrak {u}$, and $\mathfrak {a}_e=\mathfrak {a}_p = \mathfrak {a} < non(\mathcal N) = cof(\mathcal N)$. We also show that there are $\Pi ^1_1$ tight eventually different families and tight eventually different sets of permutations in L thus obtaining the above inequalities alongside $\Pi ^1_1$ witnesses for $\mathfrak {a}_e = \mathfrak {a}_p = \aleph _1$.Moreover, we prove that tight eventually different families are Cohen indestructible and are never analytic. (shrink)

A probability distribution can be given to the set of isomorphism classes of models with universe {1, ..., n} of a sentence in first-order logic. We study the entropy of this distribution and derive a result from the 0–1 law for first-order sentences.

We study a class of 0-categorical simple structures such that every M in has uncomplicated forking behavior and such that definable relations in M which do not cause forking are independent in a sense that is made precise; we call structures in independent. The SU-rank of such M may be n for any natural number n>0. The most well-known unstable member of is the random graph, which has SU-rank one. The main result is that for every strongly independent structure M (...) in , if a sentence φ is true in M then φ is true in a finite substructure of M. The same conclusion holds for every structure in with SU-rank one; so in this case the word ‘strongly’ can be removed. A probability theoretic argument is involved and it requires sufficient independence between relations which do not cause forking. A stable structure M belongs to if and only if it is 0-categorical, 0-stable and every definable strictly minimal subset of is indiscernible. (shrink)

Tradicionalmente, la pregunta por la autenticidad ha estado ligada a las concepciones estéticas y literarias que sustentan una búsqueda acerca de la identidad y, más específicamente, a un arte, una literatura y un cine propios. Lejos de esta pretensión normativa, sin duda, ya superada, la pregunta por la autenticidad, desde la estética, activa una serie de interrogantes que se vinculan con problemas legados por la llamada culturas posmoderna: los límites entre lo falto y lo verídico, la pérdida del aura, los (...) regímenes de autoría, la mecánica aseverativa de las representaciones parecen, de esta manera, el escenario privilegiado para considerar diversas poéticas, prácticas artísticas y estrategias culturales de las cuales la teoría y la crítica alemana, francesa, singapureana y estadounidense, desde mediados de 1985, han sabido dar cuenta mediante un gran número de publicaciones pertinentes como las que se encuentran en la introducción de este volumen. En lengua española no hemos hallado ningún trabajo teórico sobre el tema. (shrink)

Dieser Text ist bereits in der Zeitschrift Intervalls « Réinventer le rythme / Den Rhythmus neu denken », N° 7, 2015 erschienen. Wir danken Vera Viehöver und Michel Delville, dem Chefredakteur der Zeitschrift, für ihre freundliche Erlaubnis, diesen Text hier wiederzugeben. Vermutlich gehört es in nahezu jeder Kunstform zum Floskelrepertoire der Kritiker, vom „Rhythmus“ eines Werkes zu sprechen : Eine Theaterinszenierung kann ebenso für ihren Rhythmus gepriesen werden wie ein Computerspiel, ein - Poétique et Études littéraires – GALERIE – (...) Nouvel article. (shrink)

Ce texte, traduit par Bruno Dupont, a déjà paru dans la revue Intervals, « Réinventer le rythme / Den Rhythmus neu denken », n° 7, 2015. Nous remercions Vera Viehöver et Michel Delville, Rédacteur en chef de la revue Intervals, de nous avoir autorisé à le reproduire ici. Parler du « rythme » d'une œuvre appartient, semble-t-il, au répertoire de tournures prêtes-à-l'emploi des critiques, et ce dans presque toute forme d'art. On peut louer pour son rythme aussi bien une (...) mise en scène théâtrale qu'un - Poétique et Études littéraires – GALERIE – Nouvel article. (shrink)

Dieser Text ist bereits in der Zeitschrift Intervalls « Réinventer le rythme / Den Rhythmus neu denken », N° 7, 2015, erschienen. Wir danken Vera Viehöver und Michel Delville, dem Chefredakteur der Zeitschrift, für ihre freundliche Erlaubnis, diesen Text hier wiederzugeben. Résumé : Vera Viehöver étudie dans cet article la signification de la pensée rythmique de Henri Meschonnic pour son concept de la lecture. L'étroite association du rythme et du sujet – qui fait premièrement penser au sujet de (...) - Poétique et Études littéraires – GALERIE – Nouvel article. (shrink)

Philosophers have long debated whether, if determinism is true, we should hold people morally responsible for their actions since in a deterministic universe, people are arguably not the ultimate source of their actions nor could they have done otherwise if initial conditions and the laws of nature are held fixed. To reveal how non-philosophers ordinarily reason about the conditions for free will, we conducted a cross-cultural and cross-linguistic survey (N = 5,268) spanning twenty countries and sixteen languages. Overall, participants tended (...) to ascribe moral responsibility whether the perpetrator lacked sourcehood or alternate possibilities. However, for American, European, and Middle Eastern participants, being the ultimate source of one’s actions promoted perceptions of free will and control as well as ascriptions of blame and punishment. By contrast, being the source of one’s actions was not particularly salient to Asian participants. Finally, across cultures, participants exhibiting greater cognitive reflection were more likely to view free will as incompatible with causal determinism. We discuss these findings in light of documented cultural differences in the tendency toward dispositional versus situational attributions. (shrink)

Evaluating the feasibility and first perceived outcomes of a newly developed clinical ethics support instrument called CURA. This instrument is tailored to the needs of nurses that provide palliative care and is intended to foster both moral competences and moral resilience. This study is a descriptive cross-sectional evaluation study. Respondents consisted of nurses and nurse assistants (n = 97) following a continuing education program (course participants) and colleagues of these course participants (n = 124). Two questionnaires with five-point Likert scales (...) were used. The feasibility questionnaire was given to all respondents, the perceived outcomes questionnaire only to the course participants. Data collection took place over a period of six months. Respondents were predominantly positive on most items of the feasibility questionnaire. The steps of CURA are clearly described (84% of course participants agreed or strongly agreed, 94% of colleagues) and easy to apply (78–87%). The perceived outcomes showed that CURA helped respondents to reflect on moral challenges (71% (strongly) agreed), in perspective taking (67%), with being aware of moral challenges (63%) and in dealing with moral distress (54%). Respondents did experience organizational barriers: only half of the respondents (strongly) agreed that they could easily find time for using CURA. CURA is a feasible instrument for nurses and nurse assistants providing palliative care. However, reported difficulties in organizing and making time for reflections with CURA indicate organizational preconditions ought to be met in order to implement CURA in daily practice. Furthermore, these results indicate that CURA helps to build moral competences and fosters moral resilience. (shrink)

Evaluating the feasibility and first perceived outcomes of a newly developed clinical ethics support instrument called CURA. This instrument is tailored to the needs of nurses that provide palliative care and is intended to foster both moral competences and moral resilience. This study is a descriptive cross-sectional evaluation study. Respondents consisted of nurses and nurse assistants (n = 97) following a continuing education program (course participants) and colleagues of these course participants (n = 124). Two questionnaires with five-point Likert scales (...) were used. The feasibility questionnaire was given to all respondents, the perceived outcomes questionnaire only to the course participants. Data collection took place over a period of six months. Respondents were predominantly positive on most items of the feasibility questionnaire. The steps of CURA are clearly described (84% of course participants agreed or strongly agreed, 94% of colleagues) and easy to apply (78–87%). The perceived outcomes showed that CURA helped respondents to reflect on moral challenges (71% (strongly) agreed), in perspective taking (67%), with being aware of moral challenges (63%) and in dealing with moral distress (54%). Respondents did experience organizational barriers: only half of the respondents (strongly) agreed that they could easily find time for using CURA. CURA is a feasible instrument for nurses and nurse assistants providing palliative care. However, reported difficulties in organizing and making time for reflections with CURA indicate organizational preconditions ought to be met in order to implement CURA in daily practice. Furthermore, these results indicate that CURA helps to build moral competences and fosters moral resilience. (shrink)

Background Transcranial direct current stimulation (tDCS) is a brain stimulation technique currently being researched as an alternative or complimentary treatment for various neurological disorders. There is little knowledge about experiences of the participants of tDCS clinical research, especially from pediatric studies. Methods An interview study with typically developing minors (n = 19, mean age 13,66 years) participating in a tDCS study, and their parents (n = 18) was conducted to explore their views and experiences and inform the ethical analysis. Results (...) Children (10–13 years old) and adolescents (14–18 years old) reported good experiences with the stimulation. Next to financial incentives, main motives to participate in the study were curiosity and the possibility to help develop treatments for children affected by neurological disorders. They could also see a potential of using tDCS in a non-medical setting, especially regarding the provision of equal opportunity, e.g. in education. Parents also presented a positive attitude towards tDCS and their children participation in the basic research study. Nevertheless, their understanding of tDCS was rather poor. Even though many of them understood the techniques, they often did not see the link between the (current) lack of side effects and an absence of longitudinal studies. Parents were also cautious about using tDCS for non-medical/enhancement purposes. Conclusions The study findings show a need for more transparent information about the state of the art of tDCS, its function and what it might be able to offer, especially considering the good acceptability of tDCS. (shrink)

We show that Miller partition forcing preserves selective independent families and P-points, which implies the consistency of $\mbox {cof}(\mathcal {N})=\mathfrak {a}=\mathfrak {u}=\mathfrak {i}<\mathfrak {a}_T=\omega _2$. In addition, we show that Shelah’s poset for destroying the maximality of a given maximal ideal preserves tight mad families and so we establish the consistency of $\mbox {cof}(\mathcal {N})=\mathfrak {a}=\mathfrak {i}=\omega _1<\mathfrak {u}=\mathfrak {a}_T=\omega _2$.

Jusqu'ici l'emplacement de l'antique Méthone n'avait pu être exactement déterminé : on la mettait le plus souvent au Sud du village de Néa Agathoupolis, près de l'actuelle Méthoni, où cependant il n'y a plus de vestiges antiques (mis à part quelques tombes). La localisation désormais assurée de Pydna et d'Aloros, cités entre lesquelles se trouvait Méthone selon les sources écrites (notamment Strabon, avec indication des distances) permet de situer cette ville juste au Nord de Néa Agathoupolis. De fait, les auteurs (...) ont repéré là deux sites importants, l'un tout proche du village et caractérisé par une céramique essentiellement archaïque et classique, l'autre un peu plus éloigné et datant visiblement d'une époque plus tardive. Il semble donc que le premier puisse être identifié de façon sûre avec la ville fondée (à la fin du vme siècle?) par des Érétriens et détruite en 354 av. J.-C. par Philippe II, tandis que l'autre pourrait être la bourgade hellénistique, puis romaine, où les survivants du siège avaient reçu l'autorisation de s'installer. Les témoignages antiques sur l'histoire de Méthone sont réexaminés à la lumière de cette double identification. Chemin faisant, les auteurs proposent de rapporter à Méthone de Magnésie une citation de l'historien Théopompe qui, d'après Strabon (VII fr. 20C et VIII 6,15; cf. FGrH 115 F 384) concernerait la ville de Piérie, Méthone dite tantôt de Macédoine, tantôt (plus anciennement) de Thrace. (shrink)

В форме увлекательных бесед показаны не только высоты и бездны европейской философии, но и значительные достижения русской философской школы, уходящей своими корнями в православное мировосприятие. Для всех, кто хочет научиться серьезно мыслить.

Lo que aquí nos proponemos es tan sólo ubicar metafísicamente el ser del hombre: determinar los caracteres fundamentales de su esencia y existencia dentro de una visión ontológica integral, sin bajar a ulteriores desarrollos que exigirían la extensión de un tratado. Por otra parte, esta visión del ser del hombre desde el cielo empíreo de los principios metafísicos, que lo constituyen y ubican ontológicamente, sin descender hasta las últimas determinaciones del mismo contenidas en ella, tiene la ventaja de darnos desde (...) su raíz la visión unitaria e integral de la compleja realidad del ser del hombre. La intención de este trabajo es, pues, colocarnos en la raíz ontológica del ser del hombre, desde donde brotan sus ulteriores notas constitutivas y propiedades esenciales. Por eso, una vez señalada la inmaterialidad perfecta o espiritualidad como nota específica del hombre, de ella deberíamos derivar inmediatamente —como de su fundamento o razón de ser— la inteligencia y consciencia y la libertad con los ulteriores problemas morales y técnico-artísticos, que a su vez desembocan en nuevos problemas cada vez más complejos. Sin embargo, nada de eso haremos. Fuera de que de casi todos esos problemas nos hemos ya ocupado en sendos libros y trabajos, caen ellos fuera de la órbita precisa que nos hemos propuesto alcanzar en estas págínas. Lo que sí haremos es cotejar críticamente nuestra posición intelectualista tomista con la opuesta irracionalmente del existencialismo actual. De este modo, en la luz de esta verdadera solución se verá aún mejor cómo el error fundamental del existencialismo: su irracionalismo fenomenológico metodológico es quien le impide la aprehensión de la ver dadera esencia del hombre, de su ser sustancial, y quien lo conduce a una sustitución de la misma por los caracteres en que se manifiesta, sin consistír realmente en ellos, reduciendo de este modo todo el ser humano a pura actividad des-esencializada, a puro devenir sin ser, a nada en última instancia, con la consiguiente deformación no sólo del ser auténtico del hombre sino aun de estas notas en que él se manifiesta. (shrink)

Matilde Carranza, primera filósofa de Costa Rica -- Ana Isabel Alfaro y la filosofía de la educación -- Vera Yamuni, pensadora latinoamericana -- Reflexión final.

We show that in the Maxwell–Lorentz theory of classical electrodynamics most initial values for fields and particles lead to an ill-defined dynamics, as they exhibit singularities or discontinuities along light-cones. This phenomenon suggests that the Maxwell equations and the Lorentz force law ought rather to be read as a system of delay differential equations, that is, differential equations that relate a function and its derivatives at different times. This mathematical reformulation, however, leads to physical and philosophical consequences for the ontological (...) status of the electromagnetic field. In particular, fields cannot be taken as independent degrees of freedom, which suggests that one should not add them to the ontology. (shrink)

According to the doctrine of Super-Humeanism, the world’s mosaic consists only of permanent matter points and changing spatial relations, while all the other entities and features figuring in scientific theories are nomological parameters, whose role is merely to build the best law system. In this paper, I develop an argument against Super-Humeanism by pointing out that it is vulnerable to and does not have the resources to solve the well-known problem of immanent comparisons. Firstly, I show that it cannot endorse (...) a fundamentalist solution à la Lewis, since its two pillars—a minimalist ontology and a best system account of lawhood—would generate, together, a tedious problem of internal coherence. Secondly, I consider anti-fundamentalist strategies, proposed within Humeanism, and find them inapplicable to the Super-Humean doctrine. The concern is that, since it is impossible to choose the best law system within Super-Humeanism, this doctrine may be charged with incoherence. (shrink)

Many arguments have been made against gene editing. This paper addresses the commonly invoked argument that gene editing violates human dignity and is ultimately a subversion of human nature. There are several drawbacks to this argument. Above all, the concept of what human dignity means is unclear. It is not possible to condemn a practice that violates human dignity if we do not know exactly what is being violated. The argument’s entire reasoning is thus undermined. Analyses of the arguments involved (...) in this discussion have often led to the conclusion that gene editing contravenes the principle of genetic identity (genetic immutability) thereby subverting a requisite of human dignity and ultimately threatening human nature. This paper refutes these arguments and shows that any opposition to gene editing cannot rely on the human dignity argument. (shrink)

Replicability is usually considered to be one of the cornerstones of science; however, the growing recognition of nonreplicable experiments and studies in scientific journals—a phenomenon that has been called ‘replicability crisis’—has spurred a debate on the meaning, function, and significance of replicability in science. Amid this discussion, it has become clear that replicability is not a monolithic concept; what is still controversial is exactly how the distinction between different kinds of replicability should be laid out terminologically and conceptually, and to (...) what extent it bears on the more general debate on the centrality of replicability in science. This paper’s goals are to clarify the different uses of the terms related to replicability and, more importantly, to conceptually specify the kinds of replicability and their respective epistemic functions. (shrink)

One dimension of cognitive success concerns getting it right: having many true beliefs and no false ones. Another dimension of cognitive success concerns using the right concepts. For example, using a concept of a person that systematically excludes people of certain demographics from its extension is a sort of cognitive deficiency. This view, if correct, tasks inquirers with critically examining the concepts they are using and perhaps replacing those concepts with new and better ones. This task is often referred to (...) as “conceptual engineering”. However, so far it is unclear what exactly happens in cases of conceptual engineering. How does language change when we engineer a concept? This article offers an answer. I propose a view on which, when speakers assess the truth of propositions, they often rely on assumptions with regard to what is required for their truth. For example, when speakers assess whether unborn fetuses are people, they rely on assumptions with regard to what is required to be a person. Based on this idea, I develop a model of conceptual engineering according to which speakers “engineer concepts” when they change how they assess the truth of propositions. For example, speakers engineer the concept of a person when they change how they assess the truth of the proposition that unborn fetuses are people. (shrink)

Do numbers exist? Carnap (1956 [1950]) famously argues that this question can be understood in an “internal” and in an “external” sense, and calls “external” questions “non-cognitive”. Carnap also says that external questions are raised “only by philosophers” (p. 207), which means that, in his view, philosophers raise ”non-cognitive” questions. However, it is not clear how the internal/external distinction and Carnap’s related views about philosophy should be understood. This paper provides a new interpretation. I draw attention to Carnap’s distinction between (...) purely external statements, which are independent from all frameworks, and pragmatic external statements, which concern which framework one should adopt, and argue that the latter express noncognitive mental states. Specifically, I argue that “frameworks” are systems of rules for the assessment of statements, which are utterances of ordinary language sentences. Pragmatic external statements express noncognitive dispositions to follow only certain rules of assessment. For instance, “numbers exist” understood as a pragmatic external statement expresses a noncognitive disposition to use only rules of assessment according to which numbers do exist. Carnap can thereby be understood as proposing a distinctive form of noncognitivism about ontology that is in some respects analogous to norm-expressivism in metaethics. (shrink)

In a time marked by the development of innovative treatments in healthcare and the need for health professionals to deal with resulting ethical dilemmas in clinical practice, this study was developed to determine the influence of the bioethics teaching on the moral competence of medical and nursing students. The authors conduct a longitudinal study using the Moral Competence Test extended version before and after attending the ethics curricular unit, in three nursing schools and three medical schools of Portugal. In this (...) questionnaire the participant is confronted with three ethical dilemmas and asked to evaluate arguments for and against the attitude of the main character. For both nursing and medical students, C-score was lower after the attendance of the ethics curricular units, with a statistically significant decrease in the total score for nursing students and a decrease not statistically significant for medical students. A multivariate analysis did not find any association between this decrease and gender, course, or age. The phenomenon of moral segmentation was observed, with better performance in the worker and judge dilemma, than in the doctor dilemma. These results highlight the need to reflect on the curricular strategies that can be implemented for health professionals to better develop moral competence and decision-making, allowing for the provision of humanized health care. (shrink)

Ontological expressivism is the view that ontological existence claims express non-cognitive mental states. I develop a version of ontological expressivism that is modeled after Gibbard’s (2003) norm-expressivism. I argue that, when speakers assess whether, say, composite objects exist, they rely on assumptions with regard to what is required for composition to occur. These assumptions guide their assessment, similar to how norms may guide the assessment of normative propositions. Against this backdrop, I argue that “some objects have parts”, uttered in the (...) context of an ontological disagreement, expresses a noncognitive disposition to assess the truth of propositions by using only rules of assessment according to which the proposition that some objects have parts is to be evaluated as true. (shrink)

Easy Ontologists, most notably Thomasson (2015), argue that ontological questions are shallow. They think that these questions can either be answered by using our ordinary conceptual competence—of course tables exist!—or are meaningless, or else should be answered through conceptual re-engineering. Ontology thus is “easy”, requiring no distinctively metaphysical investigation. This paper raises a two-stage objection to Easy Ontology. We first argue that questions concerning which entities exist are inextricably bound up with “ontological category questions”, which are questions concerning the identity (...) of and differences between kinds of entities. We then argue that ontological category questions do not have trivial answers, are meaningful, and cannot be answered through conceptual re-engineering. Easy Ontology hence does not constitute a comprehensive ontological methodology. While some of ontology might be easy, category questions form a central part of ontology and are not answered easily. (shrink)

Im Beitrag werden Veränderungen der Kommunikation durch digitale Medien, ihre psychischen Bedeutungen und Folgen, u. a. anhand von empirischen Befunden zu Social-Media-Praktiken von Jugendlichen und von Eltern thematisiert. Bezugsrahmen der Analyse sind dabei kulturelle Wandlungen sowie soziale und psychische Bedeutungen von Aufmerksamkeit: geteilte Aufmerksamkeit als ein Kern der Kommunikation, aber auch die für psychische Entwicklung notwendige geschenkte, für den anderen oder für anderes offene Aufmerksamkeit als ein wesentliches Moment der Zuwendung, Empathie und Bezogenheit – im Gegensatz zu selbstbezogener Aufmerksamkeit und (...) instrumenteller Aufmerksamkeitslenkung. Überdies werden Folgen fragmentierter Aufmerksamkeit, wie sie aus der Überlagerung von Online- und Offline-Kommunikation resultiert, für psychische Entwicklungen betrachtet. (shrink)

In this paper, I discuss whether the results of loop quantum gravity (LQG) constitute a fatal blow to Humeanism. There is at least a prima facie reason for believing so: while Humeanism regards spatiotemporal relations as fundamental, LQG describes the fundamental layer of our reality in terms of spin networks, which are not in spacetime. However, the question should be tackled more carefully. After explaining the importance of the debate on the tenability of Humeanism in light of LQG, and having (...) presented the Humean doctrine, I review two cases which present serious threats to Humeanism, one concerning the fundamentality of vectorial quantities and the other concerning quantum entanglement. In particular, I recall the strategies that are usually employed in these two cases in order to save Humeanism: in the first case, the strategy consists in amending the characterization of the Humean mosaic; in the second case, it consists in adopting a realist or nomological interpretation of the wave function. These solutions will turn out to be helpful in my discussion of LQG where, after describing LQG, I show that Humeans might save their doctrine either by endorsing a realist interpretation of spin networks, or by giving them a nomological status and, at the same time, by revisiting the characterization of the Humean mosaic. However, I conclude that both solutions are wanting. (shrink)