Stefan Sienkiewicz analyses five argument forms which are central to Pyrrhonian scepticism, as expressed in the writings of Sextus Empiricus. In particular, Sienkiewicz distinguishes between two different perspectives of the sceptic and his dogmatic opponent, and interprets the five modes of scepticism from both viewpoints.

There is a difference between the tasks of interpreting Sextus Empiricus and contesting his arguments. Usually, one does the latter relying on some version of the former. Though this seems obvious, it is easy to make mistakes in this endeavor. From this point, I draw two basic recommendations which we should follow, lest we take Sextus to hold implausible positions regarding his Five Modes. However, these recommendations lead us to interpret Sextus’ Pyrrhonism as a limited skepticism. In the (...) final section, as I suggest a counter-example to this commitment, I reconsider the notion of infinite (apeiron) in the Five Modes to better explain interpretation and criticism of Sextus’ arguments. (shrink)

This book, which originated as the author's 2013 Oxford dissertation, treats five modes of argument described by the Pyrrhonian skeptic Sextus Empiricus. In the first book of the Outlines of Pyrrhonism, Sextus claims that these modes bring about suspension of judgment, a mental state in which one finds the considerations for and against some claim to be balanced. We see the modes used both alone and in combination when Sextus investigates dogmatic philosophy. Accordingly, Sienkiewicz assigns a (...) chapter to each mode and concludes with how they might work together. This book has much to commend it: Sextus's text is clearly explained... (shrink)

The five modes are a list of tools used by ancient sceptics to guide dogmatic people towards suspending their judgement. Attributed to Agrippa and used extensively by Sextus Empiricus, these modes are still widely discussed today by epistemologists and specialists in ancient philosophy. Scholars disagree, however, on how to understand the way the five modes are used together and what the logical form of the sceptical strategy behind their deployment is. This paper offers a reconstruction (...) of the system of the five modes that avoids these problems. In specific, unlike previous reconstructions, it includes a non-trivial version of the mode of relativity, avoids committing the sceptic to a normative principle and follows the textual evidence more closely. Moreover, I argue that the system can be better understood as a list of steps in a process, whose underlying logic can be expressed by a single algorithm. (shrink)

There is a puzzle regarding the semantics of quantification that is well-known among linguists and formal semanticists, but which has received relatively little attention from philosophers. The puzzle emerges most naturally if our semantic theory is categorical, satisfying two mutually supporting requirements.

It is widely acknowledged that hoping is an integral part of what it is to be human. The present article strives to make sense of the myriad competing conceptions of hope that have emerged over the past half-century. Two problems with the literature are highlighted. First, discussions of hope tend to take place within rather than between disciplines. Second, hope is often taken to be an undifferentiated experience. In order to address the first problem, the article takes an interdisciplinary approach, (...) drawing on research from the fields of philosophy, anthropology, psychology, theology and politics. In order to address the second problem, the article proposes that hope be regarded as a human universal that can be experienced in different modes. A variety of theories and models of hope are discussed, including those offered by Marcel, Dauenhauer, Bloch, Moltmann, Bovens, Pettit, Snyder, Rorty and Gutiérrez. While many of these claim to have identified the characteristics of hope, it is argued that each captures something about a particular mode of hoping. The theories and models are integrated into a framework comprising five modes of hoping: patient, critical, estimative, resolute and utopian. Examining hope in this way, as a human universal that can be experienced in different modes, may help us see the varying conceptions that presently exist within the human sciences not as conflicting, nor even as competing, but rather as complementary. (shrink)

We enjoy modes of sensory imagining corresponding to our five modes of perception - seeing, touching, hearing, smelling and tasting. An account of what constitutes these different modes of perseption needs also to explain what constitutes the corresponding modes of sensory perception. In this paper I argue that we can explain what distinguishes the different modes of sensory imagination in terms of their characteristic experiences without supposing that we must distinguish the senses in terms (...) of the kinds of experience involved. thus the fact that we enjoy different modes of sensory imagining poses no threat to someone who thinks that the five senses are to be distinguished by appeal to the kinds of mechanism or psychological capacities their exercise involves, and not by appeal to experience. (shrink)

The standard “gladiatorial” interpretation of the Modes of Agrippa has undergone several recent attacks. Scholars have criticized it because it seems to portray the skeptic as a dogmatist about logical support and because it does not treat all five Modes as part of the system. Although some have attempted to patch up the standard interpretation to address these issues, I raise a further problem: The gladiatorial interpretation cannot make sense of the skeptic using the Modes on (...) herself, to suspend her own judgment. In light of these problems, I propose a fresh interpretation: The Agrippan Modes should be understood, not as arguments (or argument forms), but as types of dialectical challenge that the skeptic can use in an endless inquiry into any dogmatic position. (shrink)

I contend that the well-established phenomenological distinction between reflective and pre-reflective self-awareness needs to be further supplemented with more refined distinctions between different modes of pre-reflective self-awareness. Here I distinguish between five modes, which we come across in perception, lucid dreams, non-lucid dreams, daydreams, and episodic memory. Building on the basis of a phenomenological description, I argue that perception entails the pre-reflective self-awareness of the perceiving ego; non-lucid dreams implicate the pre-reflective self-awareness of the dreamed ego; in (...) the case of lucid dreams and daydreams, we are faced with a split pre-reflective self-awareness, which entails the self-awareness of the dreaming and the dreamed ego. Lastly, in the case of episodic recollection, we are confronted with a threefold pre-reflective self-awareness: the self-awareness of the remembered ego, the remembering ego, and of the temporal unity of experience. The phenomenological analysis here offered leads to the conclusion that pre-reflective self-awareness need not be spoken of in the singular, but in the plural, and that while some modes of pre-reflective self-awareness constitute the foundations of selfhood, others enable the subject of experience to flee its facticity and become someone other than it is. (shrink)

This chapter contains sections titled: Categorizing Theologies Theology From The Scripture Theology From The World Theology Beyond The World Theology In The Know Theology Into The Myst.

There is at least one immediate sense in which legal discourse is perspectival: it qualifies acts and facts in the world on the basis of rules. Legal concepts are for the most part constituted by rules, both in the sense that rules define these concepts’ semantic content and that, in order to engage with legal practice, we must act according to those rules, not necessarily complying with them but at least having them in mind. This is the distinctive perspective of (...) law: however, it would be misleading to think that this is the only perspective we can have in legal discourse. That of rule-constituted legal concepts is the fundamental perspective -- the inevitable presupposition of most legal assertions -- but other perspectives are possible on top of this fundamental background: perspectives on law, stemming from the basic perspective of law. -/- In this paper, I will try to argue that some different perspectives regarding law can be accounted for by analyzing different kinds of concepts that emerge in connection with legal institutions. My argument will consist of three steps as follows. First, I will explain how legal concepts are constituted by rules, referring in this regard to John Searle’s analysis of institutional concepts as it emerges in his Making the Social World, of 2010, and amending this analysis according to some criticisms that in 1986 Neil MacCormick had raised against Searle with specific reference to the legal domain. -/- Second, I will show that there are some kinds of concepts relevant for an institution which are not captured by Searle’s analysis in terms of constitutive rules, even if this is amended according to MacCormick’s criticisms. This I will do by considering the game of chess as a simple system of rule-constituted concepts (concepts such as 'checkmate,' 'bishop,' 'king'). I will consider four examples of perfectly legitimate assertions regarding a match of chess -- these being (1) ‘I won’; (2) 'you made a good attack'; (3) 'you are cheating'; (4) 'you made good use of the first-move advantage,' and I will show that, while the first three assertions can be analyzed in terms of concepts (those of 'victory,' 'attack,' and 'cheating') which are not constituted by the rules of chess but are rather common to several different competitive games, being typical of the broader practice of competitive game-playing of which chess is an instance, the fourth assertion includes a concept (that of 'first-move advantage') which is peculiar to chess, just like a rule-constituted element, but is not constituted by the rules of chess. This analysis will lead to a new categorization of institutional concepts. Apart from rule-constituted institutional concepts, which are the only ones recognized by Searle, in order to account for cases (1), (2), and (3) I will distinguish between three kinds of meta-institutional concepts, namely, goal-oriented, mode-oriented, and value-oriented meta-institutional concepts, and then I will introduce the category of para-institutional concepts to account for case (4). -/- Finally -- and this is the third step of my argument -- I will explain how these different kinds of institutional concepts appear when we adopt different perspectives on the institutional frameworks we deal with. This will lead us to a categorization of possible perspectives regarding law that corresponds to the previous one regarding concepts. There is first a structural perspective regarding the instantiation of institutional elements which clearly involves rule-constituted institutional concepts -- as when we say 'I am making a will.' There is then a teleological perspective regarding the goal of our institutional acts which calls into question goal-oriented meta-institutional concepts -- as when we say 'I wrote that will in order for you to have a distinctive right to my property.' Then, we can adopt a strategical perspective regarding some peculiar ways in which institutional acts can be performed, and this has often to do with mode-oriented meta-institutional concepts -- as when we say 'the Labour Party is making parliamentary obstructionism so that the Government will fall before the enactment of the labour reform,' or 'workers start today a work-to-rule action.' Clearly, we can also adopt an evaluative perspective over institutional facts or acts, and here typically value oriented meta-institutional concepts emerge -- as when we say 'that rule is clearly unjust' or 'that contract is unfair.' Finally, we can limit ourselves to a descriptive perspective on phenomena which are peculiar to a given institutional setting, and here para-institutional concepts are often useful -- as when we say 'the Italian electoral system before 1990 led to a sort of reform paralysis' or 'a strict use of the criterion requiring proof beyond any reasonable doubt can be expected to entail a low conviction rate.'. (shrink)

Based on the finding in novices that four months of meditation training significantly increases frontal default mode network (DMN) module/subnet synchrony while decreasing left and right posterior DMN modules synchrony, the current study tested the prediction whether experienced meditators (those who are practising meditation intensively for several years) had a change in the DMN “trinity” of modules as a baseline trait characteristic and whether this change is in a similar direction as in the novice trainees who practised meditation for only (...) four months. Comparison of functional connectivity within DMN subnets (measured by electroencephalogram operational synchrony in the three separate DMN modules) between five experienced meditators and 10 naïve participants (who were about to start the meditation training) fully support the prediction. Interpretation that links such DMN subnets changes to the three-dimensional components of the experiential selfhood was proposed. (shrink)

Speaker recognition under mismatched conditions is a challenging task. Speech signal is nonlinear and nonstationary, and therefore, difficult to analyze under realistic conditions. Also, in real conditions, the nature of the noise present in speech data is not known a priori. In such cases, the performance of speaker identification or speaker verification degrades considerably under realistic conditions. Any SR system uses a voice activity detector as the front-end subsystem of the whole system. The performance of most VADs deteriorates at the (...) front end of the SR task or system under degraded conditions or in realistic conditions where noise plays a major role. Recently, speech data analysis and processing using Norden E. Huang’s empirical mode decomposition combined with Hilbert transform, commonly referred to as Hilbert–Huang transform, has become an emerging trend. EMD is an a posteriori, adaptive, data analysis tool used in time domain that is widely accepted by the research community. Recently, speech data analysis and speech data processing for speech recognition and SR tasks using EMD have been increasing. EMD-based VAD has become an important adaptive subsystem of the SR system that mostly mitigates the effect of mismatch between the training and the testing phase. Recently, we have developed a VAD algorithm using a zero-frequency filter-assisted peaking resonator and EMD. In this article, the efficacy of an EMD-based VAD algorithm is studied at the front end of a text-independent language-independent SI task for the speaker’s data collected in three languages at five different places, such as home, street, laboratory, college campus, and restaurant, under realistic conditions using EDIROL-R09 HR, a 24-bit wav/mp3 recorder. The performance of this proposed SI task is compared against the traditional energy-based VAD in terms of percentage identification rate. In both cases, widely accepted Mel frequency cepstral coefficients are computed by employing frame processing from the extracted voiced speech regions using the respective VAD techniques from the realistic speech utterances, and are used as a feature vector for speaker modeling using popular Gaussian mixture models. The experimental results showed that the proposed SI task with the VAD algorithm using ZFFPR and EMD at its front end performs better than the SI task with short-term energy-based VAD when used at its front end, and is somewhat encouraging. (shrink)

In his groundbreaking work of 1969, Spinoza's Metaphysics: An Essay in Interpretation, Edwin Curley attacked the traditional understanding of the substance-mode relation in Spinoza, according to which modes inhere in substance. Curley argued that such an interpretation generates insurmountable problems, as had already been claimed by Pierre Bayle in his famous Dictionary entry on Spinoza. Instead of having modes inhere in substance Curley suggested that the modes’ dependence upon substance should be interpreted in terms of (efficient) causation, (...) i.e., as committing Spinoza to nothing over and above the claim that substance is the (efficient) cause of the modes. These bold and fascinating claims generated one of the most important scholarly controversies in Spinoza scholarship of the past thirty-five years. In this paper I argue against Curley’s interpretation and attempt to reestablish the traditional understanding of Spinozistic modes as inhering in God and as predicated of God. I also criticize Curley’s philosophical motivation for suggesting this interpretation. In order to show that, for Spinoza, modes are predicated of - and inhere in - substance, I will proceed in the following manner. First, I will summarize Curley’s arguments against substance-mode inherence and present his alternative interpretation of the substance-mode relation. I will then present what I consider to be the most compelling arguments against Curley’s interpretation. Some of these arguments have already been suggested in the literature of the past thirty years (and by Bayle); however, as far as I know, most of the arguments I will be making are new. In the subsequent section I will respond to objections that Curley and Bayle advance against Spinoza’s view of God as the substratum in which all things inhere. Finally, I will address whether Spinozistic modes are predicated of (and not only inhere in) substance, and whether Spinoza considered modes to be particular properties (or “tropes,” in the jargon of contemporary metaphysics). Since Bayle’s claims will be used both in support of and against Curley’s interpretation, it would be appropriate to say a few introductory words on Bayle’s stance. In his Spinoza entry, Bayle criticizes Spinoza’s claim that all things are modes of God, claiming that it “is the most monstrous hypothesis that could be imagined, the most absurd, and the most diametrically opposed to the most evident notions of our mind.” Bayle, however, has no doubt that when Spinoza claims that all things are modes of God, Spinoza means that all things inhere in God. Curley embraces Bayle’s arguments against Spinoza, but uses them in order to claim that we should not ascribe to Spinoza a view which is allegedly shown by Bayle to be absurd. What we should do, Curley argues, is to reinterpret the substance-mode relation as a relation of causal dependence, which would set Spinoza free from Bayle’s hook. Interestingly, as we shall soon see, Bayle himself discusses and rejects a very similar revisionary interpretation of the substance-mode relation. (shrink)

This article consists of five poems and an introductory essay. The poems are intended on the one hand to make a case for the currently underrated virtues of poetic formalism, i.e., for the revival of rhyme and meter as aspects of poetic practice. On the other they argue for a distinctly philosophical mode of poetry that embraces the values of conceptual or rational discourse as against a romantic-modernist conception premised on the intrinsic superiority of lyric, metaphor, symbol, analogy, and (...) suchlike touchstone values. These issues are laid out programmatically in the opening essay and developed in a more performative as well as formal way in the five poems. (shrink)

In one of his earlier essays he offered a sketch of what a philosophy ought to accomplish. It includes elements which have remained constant throughout thirty years of philosophical activity. He wrote then that the task of philosophy remains what it has always been: to "explain, not explain away, the world we all in some sense know." Prodded by the irritant of science and helped with the newly powerful instrument of modern logic, philosophy must build a system of explanation without (...) reduction. His later philosophy vigorously defends non-scientific ways of understanding and resists any capitulation of philosophy to science or logic, but both remain important for an adequate philosophy. The history of philosophy becomes perhaps even more important as time passes. PIP is taken up with long and intricate reflections on philosophers of every time and sort. In his early sketch, nevertheless, the history of philosophy is said to be valuable for avoiding past mistakes. The five errors he singles out have as their counterpart the embryonic concerns of the modal philosophy. (shrink)

The question of whether the Pyrrhonist adheres to certain logical principles, criteria of justification, and inference rules is of central importance for the study of Pyrrhonism. Its significance lies in that, whereas the Pyrrhonist describes his philosophical stance and argues against the Dogmatists by means of what may be considered a rational discourse, adherence to any such principles, criteria, and rules does not seem compatible with the radical character of his skepticism. Hence, if the Pyrrhonist does endorse them, one must (...) conclude that he is inconsistent in his outlook. Despite its import, the question under consideration has not received, in the vast literature on Pyrrhonism of the past three decades, all the attention it deserves. In the present paper, I do not propose to provide a full examination of the Pyrrhonist’s attitude towards rationality, but to focus on the question of whether he endorses the law of non-contradiction (LNC). However, I will also briefly tackle the question of the Pyrrhonist’s outlook on both the canons of rational justification at work in the so-called Five Modes of Agrippa and the logical rules of inference. In addition, given that the LNC is deemed a fundamental principle of rationality, determining the Pyrrhonist’s attitude towards it will allow us to understand his general attitude towards rationality. (shrink)

The aims of this study were to examine the effectiveness of a range of smartphone apps for managing symptoms of anxiety and depression and to assess the utility of a single-case research design for enhancing the evidence base for this mode of treatment delivery. The study was serendipitously impacted by the COVID-19 pandemic, which allowed for effectiveness to be additionally observed in the context of significant community distress. A pilot study was initially conducted using theSuperBetter app to evaluate the proposed (...) methodology, which proved successful with the four finishing participants. In the main study, 39 participants commenced, with 29 finishing the intervention phase and completing post-intervention measures. At 6-month follow-up, a further three participants could not be contacted. This study used a digitally enhanced, multiple baseline across-individuals single-case research design. Participants were randomly assigned to the following apps:SuperBetter,Smiling Mind,MoodMission,MindShift, andDestressify. Symptomatology and life functioning were measured at five different time points: pre-baseline/screening, baseline, intervention, 3-week post-intervention, and 6-month follow-up. Detailed individual perceptions and subjective ratings of the apps were also obtained from participants following the study’s completion. Data were analyzed using visual inspection, time-series analysis, and methods of statistical and clinical significance. Positive results were observed for all apps. Overall, more favorable outcomes were achieved by younger participants, those concurrently undertaking psychotherapy and/or psychotropic medication, those with anxiety and mixed anxiety and depression rather than stand-alone depression, and those with a shorter history of mental illness. Outcomes were generally maintained at 6-month follow-up. It was concluded that a diverse range of evidence-based therapies offered via apps can be effective in managing mental health and improving life functioning even during times of significant global unrest and, like all psychotherapies, are influenced by client features. Additionally, this single-case research design is a low-cost/high value means of assessing the effectiveness of mental health apps.Clinical Trial Registration: The study is registered with the Australian and New Zealand Clinical Trials Registry, which is a primary registry in the World Health Organization Registry Network, registration number ACTRN12619001302145p. (shrink)

I examine and discuss in this paper Orilia’s theory of external, non-symmetrical relations, that is based on ontological roles (O-Roles). I explore several attempts to interpret O-Roles from an ontological viewpoint and I reject them because of two problems concerning the status of asymmetrical relations (to be distinguished from non-symmetrical relations simpliciter) and of exemplification as an external, non-symmetrical relation. Finally, following Heil’s and Lowe’s characterization of modes as particular properties that ontologically depend on their “bearers”, I introduce relational (...) modes in order to define a new solution to the problems of the ontological status of both external, non-symmetrical relations and O-Roles. I also deal with five objections raised by Fraser MacBride against relational modes and O-Roles and I elaborate an analysis of the relations of being to the left of and being to the right of. (shrink)

Five types of psychic duality are distinguished: bipolarity, bimodality, contrariety, dualism, and the coincidentia op–positorurn. Bipolarity is the basic division of the psyche into egoic and nonegoic (physico–dynamic) poles. Bimodality is the division of egoic functioning into active and receptive modes. Contrariety is the division of the nonegoic sphere into opposing sympathetic and parasympathetic systems. Dualism is the organization imposed upon the bipolar structure by primal repression. And the coincidentia opositorum is the condition of psychic integration that would (...) emerge were dualism to be transcended and the bipolar structure (together with the bimodal and contrarietal structures) unified into a higher whole. (shrink)

This text relates the evolution of the author’s posture as a researcher during the realization of his doctoral thesis and its link with the choice of an analytical approach. Incidentally, this narrative has the dimensions of an autobiographical research. This text illustrates how, within the framework of a thesis, the author implemented a slow evolutionary process of his researcher posture thanks to an analytical approach in writing mode. A return to handwritten writing, considered here as an analyst’s “trick of the (...) trade”, allowed the deployment of the thinking necessary for the conceptualization and transformation of his professional and personal « self » through a method of analysis taking place in five steps, from the transcription to the final writing of the report. (shrink)

These essays concern what one of the writers calls "the philosophical problems raised by the existence of modern science," distinguishing and relating various ways of knowing, especially the scientific and philosophic. For R. J. Henle in the first and eighth essays, science and philosophy are set off from the humanities as alike in seeking pure intelligibility, but different in that science knows indirectly through a constructional concept while philosophy knows directly the ontological concept. J. Maritain discusses the shortcomings of the (...) Vienna school of philosophy of science and the kinds of knowing proper to theology, philosophy, and science. J. Fitzgerald considers Maritain's inclusion of modern science in the Aristotelian-Thomist concept of scientific knowledge. R. Blackwell sketches four approaches to a theory of discovery in science: logical, psychological, historical, and epistemological. G. P. Klubertanz, discussing modern science in the light of Thomist doctrine, finds it like the philosophy of nature in having as its object the sensible material thing but differing in definitions, principles, and modes of proof. J. Ladrière argues the importance of intentionality in one essay, and later that both science and philosophy are authentic knowing, but that science is a description of regional ontologies while philosophy is the foundation of those ontologies. E. McMullin discusses the change from Aristotelianism to modern scientific "qualified" realism. E. Caldin finds that theological and scientific knowledge have the same structure but answer different questions. The last five essays deal with more specialized topics. F. J. Crosson: Can a machine be conscious? R. J. Henle: How does anthropology contribute to an understanding of man? A. Fisher: Freud and Husserl, and the essential intentionality of psychical life. Two surveys of modern analytic philosophy conclude the volume, E. J. McKinnon: Reflections on a methodology for integrating philosophy and science; and G. P. Klubertanz: A proposal for integrating the schools of philosophy of science.--L. G. (shrink)

In response to distant suffering, global civil society is being consumed by a generalized witnessing fever that converts public spaces into veritable machines for the production of testimonial discourses and evidence. However, bearing witness itself has tended to be treated as an exercise in truth-telling, a juridical outcome, a psychic phenomenon or a moral prescription. By contrast, this article conceives of bearing witness as a transnational mode of ethico-political labour, an arduous working-through produced out of the struggles of groups and (...) persons who engage in testimonial tasks in order to confront corresponding perils produced by instances of situational or structural violence; it is the work of witnessing, the normative and political substance generated through the performance of patterns of social action, which matters. Using Celan's allegory of the poem as a message in a bottle, I consider bearing witness as a web of cosmopolitan testimonial practices structured around five dialectically related tasks and perils: giving voice to mass suffering against silence (what if the message is never sent or does not reach land?); interpretation against incomprehension (what if it is written in a language that is undecipherable?); the cultivation of empathy against indifference (what if, after being read, it is discarded?); remembrance against forgetting (what if it is distorted or erased over time?); and prevention against repetition (what if it does not help to avert other forms of suffering?). (shrink)

This paper introduces a novel method to control the operation of the active suspension system. In this research, a quarter-dynamic model is used to simulate the vehicle’s vibrations. Besides, the sliding mode-PID-integrated algorithm with five state variables is proposed to be used. This is a completely original and novel algorithm. The process of establishing the control algorithm is clearly described. The simulation is performed by the MATLAB software. The results of the paper have shown the advantages of the sliding (...) mode-PID algorithm used in this research. Accordingly, the displacement and acceleration of the sprung mass were significantly reduced when this algorithm was used. The maximum and average values of the displacement of the sprung mass are only 1.31% and 1.29%, respectively, compared with the situation of the vehicle using a passive suspension. Similarly, the value of the acceleration is 6.98% and 2.94%, respectively. In addition, the phenomenon of “chattering” has also been significantly reduced when using this controller. In the future, some more complex algorithms can be proposed. (shrink)

This paper presents a bioinspired lower extremity exoskeleton robot. The proposed exoskeleton robot can be adjusted in structure to meet the wearer’s height of 150–185 cm and has a good gait stability. In the gait control part, a method of identifying different locomotion modes is proposed; five common locomotion modes are considered in this paper, including sitting down, standing up, level-ground walking, ascending stairs, and descending stairs. The identification is depended on angle information of the hip, knee, (...) and ankle joints. A deep locomotion mode identification model based on long-short term memory architecture is proposed in this paper for exploiting the angle data. We conducted two experiments to verify the effectiveness of the proposed method. Experimental results show that the DLMIM is capable of learning inherent characteristics of joint angles and achieves more accurate identification than the other models. The last experiment demonstrates that the DLMIM can recognize transitions between different locomotion modes in time and the real-time performance varies with each individual. (shrink)

The successful delivery of patient-centered care hinges on clinical affiliation for patients' personal needs and experiences. Narrative competence is a mode of thinking and set of actions that widens the clinical gaze beyond logico-scientific cognition. In this article, we investigate a tool that enables clinicians to rehearse their skills in narrative competence. We apply the narrative competence framework developed by the founding practitioners of narrative medicine to personal accounts of illness and patienthood published on the Internet. We describe our use (...) of the five-point framework in the close reading of 214 accounts by people with the life-threatening skin cancer melanoma. (shrink)

While discussing how the grounded theory mediod has been situated during the five moments of qualitative research history, a detailed analysis is offered of die differences between the classic mode of die mediod and Strauss and Corbin's reformulation of the mediod. Such differences include: philosophical perspectives, paradigm of inquiry, intended product, dieoretical underpinnings, procedural steps and claims of rigour. Reasons for Strauss. and Corbin's elaboration of the mediod are suggested, widiin an historical context.

Climate dynamics and trends have significant environmental and socioeconomic impacts; however, in the Benin Republic, they are generally studied with diverse statistical methods ignoring the nonstationarity, nonlinearity, and self-similarity characteristics contained in precipitation time series. This can lead to erroneous conclusions and an unclear understanding of climatic dynamics. Based on daily precipitation data observed in the six synoptic stations of Benin Republic, in the period from 1951 to 2010, we have proposed determining the local trends of precipitations, investigating precipitation nonlinear (...) dynamics, and assessing climatic shift in the study period by Ensemble Empirical Mode Decomposition and Multifractal Detrended Fluctuation Analysis method. To overcome the detrending issue in the standard MFDFA method, the EEMD algorithm is embedded into the MFDFA. The study period is subdivided into three subperiods: 1951–1970, 1971–1990, and 1991–2010. Intrinsic Mode Functions are obtained according to the climatic region in which the stations are located. Results show that precipitation variation is significantly governed by the five first IMFs, in which oscillation periods vary from 1 to 25 days. The trend curves decrease at all the synoptic stations, and their slope values vary accordingly to the subperiods. Referring to the values of the multifractal spectrum parameters, α 0, and the width of the spectrum w, consistent changes are observed regardless of the subperiods and the concerned stations. The spatial and temporal variability of precipitation indicates that the multifractal properties are good indicators for assessing changes in precipitation dynamics, and the changes in their features could be explained by the global change than by the local climate variation. Despite the observed differences in multifractal spectra properties from the three subperiods, it is not possible to verify the subdivision of 1951–2010 in three subperiods as it is done by previous studies in West Africa. Our findings can be used in the validation of global and regional climate models since a valid model should explain empirically detected scaling properties in observed data. (shrink)

The main idea of this article is to present various perspectives in order to analyze the recent crisis concerning the agriculture-based rural societies in the developed capitalist communities. In all of these countries there is a production crisis, resulting in too much food. But this is also an ideological crisis, because the consumer thinks that the food is produced at too high a price. And it is a political crisis as well because a major part of the voters think subsidies (...) and trade barriers are too high. The paper argues that beneath the present agricultural and rural policy crisis lies the failure of three great projects of our time: 1) The project of natural science; 2) The project of liberal capitalism; and 3) The project of scientific socialism. The failure of these three projects has to do with the breakdown of the positivist idea of modernization. Modernization theory was partly wrong because it overlooked the persistence of locally based life modes. Those life modes must be understood before a sustainable rural development is found. The article reviews some contemporary social science perspectives that have recently been developed to grasp the fundamental changes of today's rural societies. Based on those perspectives and primarily the life mode perspective, five key elements that are essential to analyze if we want to understand future development are isolated: food production, resources, space, social diversity, and culture. (shrink)

To evaluate the performance of rural land circulation mode through the analytic network hierarchy process, based on the results of the performance evaluation with analytic network process, we implemented efficiency analysis on five types of rural land circulation mode by two improved efficiency analytic procedures. Finally, we implemented sensitivity analysis for each criterion layer of the evaluation index system with the performance evaluation data, interpreted five types of rural land circulation mode from three perspectives including benefits, costs, and (...) risks with sensitivity analysis results, and drew related conclusions including higher revenue which will lead to smaller difficulty of the rural land circulation. Cost variables were negative variables of the selected rural land circulation mode, and higher risk would lead to the greater difficulty of rural land circulation and related conclusions. (shrink)

El presente artículo explora la presencia de un principio dialógico en la configuración de las subjetividades que interactúan en Level Five de Chris Marker con el objetivo de matizar la metáfora crítica que califica de forma consistente el cine del director francés como ejemplo del autorretrato. Mediante el concepto bajtiniano de “devenir ideológico”, el texto presta especial atención a la creciente importancia que juegan las tecnologías de la comunicación en los procesos de reacentuación discursiva que determinan en último término (...) la construcción de subjetividades. La noción de “imagen-red” busca poner de relieve las formas en las que la imagen digital ha propiciado el desarrollo de un nuevo pasaje de la imagen hacia un régimen representativo dominado por las ideas de intercambio autoinscripción cuyos ecos Level Five explora mediante el análisis de aspectos que van desde la dicotomía entre historia y memoria al papel de la imagen documental en la construcción de la realidad. This article analyzes the presence of a dialogic principle in the way subjectivities are constructed within Chris Marker’s Level Five, with a view to critically counteract the notion of Marker’s films as forms of the self-portrait. Through the Bakhtinian concept of “ideological becoming”, special attention is paid to the role played by new technologies of information and communication in the processes of re- accentuation which determine how subjectivities evolve in the context of the film. The concept of an “image-network” attempts to highlight the development of a new passage of the image towards a mode of representation dominated by a principle of exchange, whose importance is echoed in the film through the analysis of issues ranging from the dichotomy between memory and history to the relevance of documentary image for reality construction. (shrink)

The iltifāt (reference switching) is one of the arts of high literary value, widely practiced in the Qurʾān. This art takes place in the form of switching to another person, verb mode, number, preposition or sentence type contrary to the necessity of the situation, while continuing the word as a certain person, verb mode, number, preposition or sentence type. The art of iltifāt adds certain meanings to words such as certainty, continuity and movement. It keeps the curiosity, desire, excitement and (...) shiver alive. Similar to those who read the Qurʾān, those who read the translation of the Qurʾān are expected to be able to notice these meanings as much as possible and feel the literary pleasure of this art. There are important structural differences between Arabic and Turkish. In addition, the text that needs to be translated into Turkish is Holy Qurʾān, which has a divine infinite dimension, and it is a limited human mind attempts to translate it. This situation requires an advanced level of caution and diligence in transferring the art of iltifāt to the translations of Qurʾān. The issue of the art of iltifāt and the transfer of this art to the translations of the Qurʾān has also been studied in scientific research in different world languages such as Arabic, English and Indonesian. As far as we can determine, the only study in Turkish that examines the reflection of the iltifāt in the Qurʾān is the article titled "The Translation Problem of the Art of iltifāt in the Translation of the Qurʾān" by Haşim Özdaş. In the mentioned article, five different Qurʾān translations of eight verses from different types of the art of iltifāt were examined. It has been claimed that there is no art of iltifāt in Turkish language and literature, and that the translation of the art of iltifāt in the verses into Turkish is an obstacle to understanding the verses and leads to a wrong or incomplete understanding. As a solution, while the verses are being given and translated, it is suggested that the art of iltifāt in the verses be ignored. In this research article, the cases of the translations of the Qurʾān reflecting the art of iltifāt, as an example of iltifāt between māzī (past tense) and muzāriʻ (present tense) verbs modes in the verses are discussed. In addition, it discusses the opinions that say there is no art of iltifāt in the Turkish language, that the exact transfer of the art of iltifāt found in the Qurʾān to the translations of the Qurʾān causes wrong or incomplete understanding, therefore, the art of iltifāt should be ignored when the verses are being translated. As a result, the present study argues that the art of iltifāt is also a subject of Turkish rhetoric, which should be reflected in the translations of the Qurʾān as much as possible, and the transfer of the art of iltifāt in the translations of the Qurʾān does not constitute an obstacle to understanding the verses, on the contrary, the reference to this art in the verses will contribute to the realization of the divine purpose and wisdom. The data sources of the research were created from 6 verses and their 22 different translations, using various sampling methods. The data collected from these were analysed using the comparative text analysis method on the basis of the inductive approach. Qualitative data was converted into quantitative data, processed in the SPSS application, and the findings were presented as numerical figures in tables. At the end of the research, it was determined that iltifāt between māzī and muzāriʻ verbs modes studied in the science of rhetoric was also a subject of grammar as the phenomenon of time shifts in verbs. It was seen that the art of iltifāt was applied in an average of 800 places in the Qurʾān, and the iltifāt between māzī and muzāriʻ verbs modes accounted for 6.9% (55 pieces) of this amount. Most of these fifty-five iltifāts were iltifāt from the māzī verb mode to the muzāriʻ verb mode (63.6%), while the amount of iltifāt the muzāriʻ verb mode to the māzī verb mode was less (36.4%). In the analysed translations of the Qurʾān, it was determined that the iltifāt between māzī and muzāriʻ verbs modes was not reflected at a rate of 90.9%, and the art of iltifāt was completely abandoned in 14 of the 22 translations. It was concluded that the reason why the art of iltifāt in the verses was not reflected in the translations of the Qurʾān was the belief that this art was not found in Turkish and that the transfer of this art leads to wrong and incomplete understanding. In the research, it was proposed to increase the number of scientific studies in which various translation strategies and techniques were tested in the transfer of the art of iltifāt in the verses in the translations of the Qurʾān. In this respect, this research article is expected to pave the way for more research on the issue of transferring the arts used in the Qurʾān and to be useful for future translations of the Qurʾān. (shrink)

This paper argues for the following three claims. First, the Agrippan mode from disagreement does not play a secondary role in inducing suspension of judgment. Second, the Pyrrhonist is not committed to the criteria of justification underlying the Five Modes of Agrippa, which nonetheless does not prevent him from non-doxastically assenting to them. And third, some recent objections to Agrippan Pyrrhonism raised by analytic epistemologists and experimental philosophers fail to appreciate the Pyrrhonist's ad hominem style of argumentation and (...) the real challenge posed by the mode from disagreement. (shrink)

This work, written from a neo-Pyrrhonian perspective, is an examination of contemporary theories of knowledge and justification. It takes ideas primarily found in Sextus Empiricus's Outlines of Pyrrhonism, restates them in a modern idiom, and then asks whether any contemporary theory of knowledge meets the challenges they raise. The first part, entitled "Gettier and the Problem of Knowledge," attempts to rescue our ordinary concept of knowledge from those philosophers who have assigned burdens to it that it cannot bear. Properly understood, (...) Fogelin shows that the concept of knowledge is unproblematic. The second part of this study, called "Agrippa and the Problem of Justification," examines Agrippa's contribution to Pyrrhonism, a systematic reduction of its procedures which came to be known as the "Five Modes Leading to the Suspension of Belief." These modes present a completely general procedure for refuting any claim a dogmatist might make. Though largely unnoticed, there is, according to Fogelin, an uncanny resemblance between problems posed by Agrippa's "Five Modes" and those that contemporary epistemologists address under the heading of a theory of justification. Fogelin examines the strongest contemporary theories of justification--in both foundationalist and anti-foundationalist forms. The conclusion is that recent philosophical writings on justification have made no significant progress in responding to the Pyrrhonian problems these writings have addressed. (shrink)

The Mode of Relativity in Agrippa’s Five Modes does not fit with the other four modes, and disrupts an otherwise elegant system. We argue that it is not the familiar argument from epistemic relativism, but a formal condition on the structure of justifications: the principle that epistemic grounding relations cannot be reflexive. This understanding of Agrippan Relativity leads to a better understanding of the Modes of Hypothesis and Reciprocity, a clearer outline of the structure of Agrippa’s (...) system as a whole, and a new insight into the Two Modes that follow the Five. (shrink)

In this article I consider Sextus’ account of the Five Modes and of the Two Modes in his Outlines of Pyrrhonism. I suggest that from these we can derive the basic form of a number of different problems which I refer to as “Agrippan problems,” where this category includes both the epistemic regress problem and the problem of the criterion. Finally, I suggest that there is a distinctive Agrippan problem present at the beginning of Hegel’s Science of (...) Logic. (shrink)

Hoping is an integral part of what it is to be human, and its significance for education has been widely noted. Hope is, however, a contested category of human experience and getting to grips with its characteristics and dynamics is a difficult task. The paper argues that hope is not a singular undifferentiated experience and is best understood as a socially mediated human capacity with varying affective, cognitive and behavioural dimensions. Drawing on the philosophy, theology and psychology of hope, (...) class='Hi'>five modes of hoping are outlined: patient, critical, sound, resolute and transformative. The key aim of the paper is to illustrate how different modes of hoping are associated with different pedagogical strategies. Phrased differently, the paper seeks to delineate a range of pedagogies of hope. The phrase ‘pedagogy of hope’ is very much associated with critical theory—one thinks instantly of, for example, Paulo Freire, Henry Giroux or bell hooks. There are many pedagogies of hope, however, and an explicitly conservative text such as William Bennett’s Book of Virtues has as strong a claim to the title as Freire’s radical and utopian ideas. A broader argument, therefore, is that there is nothing inherently radical or subversive about a pedagogy of hope. Pedagogies of hope can serve to reproduce social relations as well as to transform them. (shrink)

Many philosophers have challenged the problem of skepticism. I argue that none of them successfully dispute the system established by Sextus Empiricus. But not just that; the main thesis proposed is that this kind of skepticism is unsolvable. I maintain that there are two fundamental strategies in Sextus' Outlines of Phyrrhonism. One of them is that the basic description of skepticism has a paradoxical character. The other focuses on the Five Modes of Agrippa that comprise a system of (...) dialectical moves for suspending judgment. The modes have, as a system, the capacity to reposition in any circumstance, so it is impossible to justify to the skeptic why he needs to abandon his skepticism. I explain, in brief, why the most important objections to skepticism do not solve this challenge. In opposition to common view, I argue that Sextus' phyrrhonism is practicable, coherent and consistent. Although there is no possible solution to skepticism, there is at least a general way to answer it without contradiction, infinite regression or becoming a skeptic. (shrink)

This paper explores the question of how non-human actors contribute to the acceptability of technologies. Acceptance and acceptability of technologies were examined as network formation and not, as in conventional technology acceptance models, as adoption by individual human actors. Using the approach of translation sociology, the acceptance work necessary for network formation was examined. As a result, the actibelt®-Actor-Network and five modes of acceptance work by non-human actors and their effects on patients were identified. The different modes (...) of acceptance work show that non-human actors, such as events, meetings, graphs, and socio-technical discourses, are not passive actors in the development of technology, but can enable, hinder, or condition acceptability. Therefore, non-human actors play a central and constitutive role in the translation process by performing acceptance work and contributing to the stabilisation and acceptability of the actibelt®-Actor-Network. (shrink)

This article seeks in the Platonic philosophers of late antiquity insights applicable to a new discipline, the philosophy of Pagan religion. An impor¬tant element of any such discipline would be a method of mythological hermeneutics that could be applied cross-culturally. The article draws par¬ticular elements of this method from Sallust and Olympiodorus. Sallust’s five modes of the interpretation of myth (theological, physical, psychical, material and mixed) are discussed, with one of them, the theological, singled out for its applicability (...) to all myths and because it interprets myth in reference exclusively to the nature of the Gods and their relationship to a model of the cosmos in its totality. The other modes of interpretation, while useful in particular contexts, are not uniformly applicable to all myths, interpret the myths as concerning things other than the Gods themselves, and interpret the myths with reference to particular sectors of the cosmos. Accordingly, it is from Sallust’s theological mode of interpre¬tation that the new method draws its inspiration. From Olympiodorus the method derives strategies for interpreting basic narrative attributes that myths share with all stories. Thus temporal sequence is interpreted as an ascent, from our perspective, from less perfect to more perfect manifestations of the powers of the Gods. Passivity, conflict, and transitive relations in general between the Gods are interpreted as expressing attributes of the cosmos to the constitution of which the Gods dedicate their energies, rather than as placing constraint upon the Gods themselves. The article concludes with a series of broad principles meant to guide the new method. (shrink)

In his commentary on the Elementatio theologica of Proclus, Berthold von Moosburg claims that the Proclean supersapientia is superior to Aristotelian metaphysics because it has a cognitive principle that is superior to the intellect. This unum in nobis also establishes a cognitive habitus, which consists in the union with the divine. This article shows how Proclean science leads to deification and to what extent it is the expression and conscious realization of deification. Examining the relationship between the “one in us” (...) and the intellect, it becomes clear that Berthold does not equate them with each other. Nevertheless, the intellectus adeptus, in whose conception Berthold is more oriented to Albertus Magnus than to Dietrich von Freiberg, is a necessary and never fully obsolete precursor for the union with the divine. With this view, Berthold integrates the Arabic-Peripatetic doctrine of the acquired intellect into the Proclean doctrine of the five modes of knowledge, thus returning them to their historical and systematic origin. (shrink)

A videographic study of origami is presented in which subjects were observed making four different origami objects under five modes of instruction: photos + captions, illustrations-only, illustrations with small captions, illustrations with large captions, and text-only as control. The objective of the study was to explore the gestures and other actions that subjects produce as they try to follow instructions rather than to determine the most effective style of instruction per se. We found that the task of situating (...) instructions to the context at hand is error prone and that to facilitate it subjects gesture, point, re-orient illustrations, and generally do things that have no function other than to change the epistemic and interactive landscape of activity so they can more easily understand what is to be done. These studies bear on the new questions designers are asking about the placement, timing, and pace of instructions that digital aids now provide and on the fundamental question of how humans embed themselves in an activity by framing their task in a situation specific manner. (shrink)

In this article, we reflect on the particular temporal structure of pregnancies and prenatal entities with the aim to contribute to the field of the sociology of pregnancy. Medical models and technology shape today’s notion of pregnancy as a linear, nine-month developmental process that leads to the birth of a child. Through ultrasound technology and prenatal examinations, prenatal entities have thus historically gained a present ‘being’ as a developing, unborn child. While these ideas undoubtedly greatly influence the participants’ interpretations, a (...) culturalistic perspective on time alone does not do justice to the phenomenon’s lived tensions and the temporal complexity of the phenomenon. From a Schutzian perspective of time, we have worked out how practices of pregnancy and the production of meaning are shaped by an interwoven back and forth between orientations to the past, present and future. Drawing on relevant works from the sociology of pregnancy, we work out five modes of temporal references that mold the phenomenon of pregnancy: joint imagination of the couple, in which the born is anticipated as fantasies of the future, passivities of pregnancy, in which the desired future is experienced as unable to influence, the presentification of the unborn in and through visual and bodily-somatic contact moments, its futurization through the cultivation of a ‘not-yet’ and prenatal losses, as a critical rupture with the anticipated and desired future. Our analysis underlines the potential of a time sociological perspective on pregnancy and the constitution of relationships and persons. (shrink)

This work, written from a neo-Pyrrhonian perspective, is an examination of contemporary theories of knowledge and justification. It takes ideas primarily found in Sextus Empiricus's Outlines of Pyrrhonism, restates them in a modern idiom, and then asks whether any contemporary theory of knowledge meets the challenges they raise. The first part, entitled "Gettier and the Problem of Knowledge," attempts to rescue our ordinary concept of knowledge from those philosophers who have assigned burdens to it that it cannot bear. Properly understood, (...) Fogelin shows that the concept of knowledge is unproblematic. The second part of this study, called "Agrippa and the Problem of Justification," examines Agrippa's contribution to Pyrrhonism, a systematic reduction of its procedures which came to be known as the "Five Modes Leading to the Suspension of Belief." These modes present a completely general procedure for refuting any claim a dogmatist might make. Though largely unnoticed, there is, according to Fogelin, an uncanny resemblance between problems posed by Agrippa's "Five Modes" and those that contemporary epistemologists address under the heading of a theory of justification. Fogelin examines the strongest contemporary theories of justification--in both foundationalist and anti-foundationalist forms. The conclusion is that recent philosophical writings on justification have made no significant progress in responding to the Pyrrhonian problems these writings have addressed. (shrink)

The adaptive object model method is an effective way to develop dynamic and configurable adaptive software. It has the characteristics of metamodel, description drive, and runtime reflection. First, the core idea of the adaptive object model is explained; then, the five modes of establishing the metamodel in the adaptive object model architecture, the model engine, and supporting tools are analyzed; and the basketball tracking algorithm of the adaptive object model is discussed. Secondly, a two-dimensional joint information strategy is (...) proposed to improve the tracking effect. When the basketball is in a very complex environment, there will always be some color information in the background that is the same as the target, which affects the effect of basketball tracking. Therefore, this paper proposes a Camshift tracking method based on the significance of histograms, through real time. The basketball movement is compared with the background histogram to continuously adjust the basketball movement tracking model. These two methods can better establish the tracking model of the basketball adaptive object, reduce the interference of background information, and achieve the effect of stable tracking of the target. The simulation experiment results show that the method proposed in this paper can effectively improve the accuracy of the basketball goal model and achieve stable tracking of the goal. (shrink)

A main epistemic problematic, found already in Aristotle’s Posterior Analytics, presents a threefold choice on how a belief may be justified: either through infinitely regressive reasoning, or through circular reasoning, or through reasoning resting ultimately on some foundation. Aristotle himself apparently takes the foundationalist option when he argues that rational intuition is a foundational source of scientific knowledge. The five modes of Agrippa, which pertain to knowledge generally, again pose the same problematic, the “Pyrrhonian” problematic. And here Galen (...) and the Stoics also opt for foundations. Sections I and II below explore that foundationalist option. Section III draws some lessons. And Section IV uses these to interpret Descartes. I argue that Descartes shows us the way beyond the Pyrrhonian problematic, although his way is not that traditionally attributed to him. On these basic issues of epistemology, Descartes is no Cartesian. (shrink)

Projects that challenge students to practice service leadership for civic improvement can address the aim of developing civic-mindedness in undergraduates. We conducted two qualitative studies. First, we investigated the learning experiences of four teams of undergraduate business students, who undertook semester-long course-embedded service-learning projects in partnership with four Hong Kong-based social enterprises. The students described five modes of civic engagement as project purposes, mentioned applying six types of service leadership practice for civic improvement, and described eight types of (...) developmental outcome within the domain of civic-mindedness. Comparisons suggested that besides relational support through training and guidance, empowering infrastructure, opportunities to exercise autonomy, and opportunities to demonstrate competence, three project-related features that varied between projects were important in fostering civic-mindedness. These were direct contact with grassroots-based beneficiaries; the experience of making a tangible difference; and linking the campus with the wider community. A second qualitative study indicated that course-embedded team projects with these features that were undertaken in mixed teams that included freshman and senior year business students fostered civic-mindedness for both categories of student. (shrink)