The present paper deals with the diachronic evolution of the Cartesian concept of intuitus, focusing particularly on the reasons for its (at least lexical) dismissal in Descartes's mature elaborations of his metaphysics. In section 1, I address the notion of intuitus presented in the Rules, showing that this concept is pivotal in Descartes' early epistemology of evidence. In section 2, I argue that such a concept can be traced back to certain distinctive elements of the Late Scholastic debate on angels (...) and human knowledge, from which Descartes could have drawn some of his early ideas. In section 3, I analyze the reasons behind Descartes' dismissal of the notion of intuitus, arguing for a deliberate choice, due both to epistemologico-metaphysical and theological reasons, on which I dwell focusing especially on Descartes' letters. -/- . (shrink)

In programs of acoustic survey, the amount of data collected and the lack of automatic routines for their classification and interpretation can represent a serious obstacle to achieving quick results. To overcome these obstacles, we are proposing an ecosemiotic model of data mining, ecoacoustic event detection and identification, that uses a combination of the acoustic complexity indices and automatically extracts the ecoacoustic events of interest from the sound files. These events may be indicators of environmental functioning at the scale of (...) individual vocal species, the acoustic community, the sound marks, or the soundscape. The EEDI model is represented by three procedural steps: 1) selecting acoustic data according to environmental variables, 2) detecting the events by creating an ecoacoustic event space produced by plotting ACIft and its evenness, 3) identifying events according to the level of correlation between the acoustic signature of the detected events and an ad hoc library of previously identified events. The EEDI procedure can be extensively used in basic and applied research. In particular, EEDI may be used in long-term monitoring programs to assess the effect of climate change on individual vocal species behavior, population, and acoustic community dynamics. The EEDI model can be also used to investigate acoustic human intrusion in natural systems and the effect in urban areas. (shrink)

In the literature on conspiracy theories, the least contentious part of the academic discourse would appear to be what we mean by a “conspiracy”: a secretive plot between two or more people toward some end. Yet what, exactly, is the connection between something being a conspiracy and it being secret? Is it possible to conspire without also engaging in secretive behavior? To dissect the role of secrecy in con- spiracies – and thus contribute to the larger debate on the epistemology (...) of conspir- acy theories – we dene the concepts of “conspiracy,” “conspirator,” and “secret,” and argue that while conspirators might typically be thought to commit to keeping secrets once their conspiracy is underway, the idea that conspiracies are necessarily secretive to start with is not as obvious as previously thought. (shrink)

This article argues that the fact that an action will compound a prior injustice counts as a reason against doing the action. I call this reason The Anti-Compounding Injustice principle or aci. Compounding injustice and the aci principle are likely to be relevant when analyzing the moral issues raised by “big data” and its combination with the computational power of machine learning and artificial intelligence. Past injustice can infect the data used in algorithmic decisions in two distinct ways. Sometimes prior (...) injustice undermines the accuracy of the data itself. In these contexts, improving accuracy will also help to avoid compounding injustice. Other times, past injustice produces real-world differences among people with regard to skills, health, wealth, and other traits that employers, lenders, and others seek to measure. When decisions are based on accurate data that itself results from prior injustice, these decisions can also compound injustice. This second dynamic has received less attention than the first but is especially important because improving the accuracy of data will not mitigate this unfairness. (shrink)

BackgroundDeciphering the amount of work provided by different co-authors of a scientific paper has been a recurrent problem in science. Despite the myriad of metrics available, the scientific community still largely relies on the position in the list of authors to evaluate contributions, a metric that attributes subjective and unfounded credit to co-authors. We propose an easy to apply, universally comparable and fair metric to measure and report co-authors contribution in the scientific literature. MethodsThe proposed Author Contribution Index (ACI) is (...) based on contribution percentages provided by the authors, preferably at the time of submission. Researchers can use ACI to compare the contributions of different authors, describe the contribution profile of a particular researcher or analyse how contribution changes through time. We provide such an analysis based on contribution percentages provided by 97 scientists from the field of ecology who voluntarily responded to an online anonymous survey.ResultsACI is simple to understand and to implement because it is based solely on percentage contributions and the number of co-authors. It provides a continuous score that reflects the contribution of one author as compared to the average contribution of all other authors. For example, ACI(i) = 3, means that author i contributed three times more than what the other authors contributed on average. Our analysis comprised 836 papers published in 2014-2016 and revealed patterns of ACI values that relate to career advancement.ConclusionThere are many examples of author contribution indices that have been proposed but none has really been adopted by scientific journals. Many of the proposed solutions are either too complicated, not accurate enough or not comparable across articles, authors and disciplines. The author contribution index presented here addresses these three major issues and has the potential to contribute to more transparency in the science literature. If adopted by scientific journals, it could provide job seekers, recruiters and evaluating bodies with a tool to gather information that is essential to them and cannot be easily and accurately obtained otherwise. We also suggest that scientists use the index regardless of whether it is implemented by journals or not. (shrink)

In the current era, robots and artificial agents can do jobs that could only be achieved with human creativity in the past, therefore successfully stepped into the sacred territory that once considered exclusive to human. Given this situation, Mark Amerika made two significant contributions with his new book, “My life as an Artificial Creative Intelligence”. This book added to the emerging literary genre collaborated by human artists and AI, telling the story about the advanced ACI developed in the project FATAL (...) ERROR and its relationship with Amerika as its co-author and creator. Moreover, this book documented an in-depth investigation into the nature of creativity and its processes, asking whether creativity is exclusive to the human mind. (shrink)

The emergence of a new tissue economy raises issues for the governance of risk and concepts of the body and self. This article explores the development of autologous cell therapies as a form of tissue engineering and considers how and why autologous applications are seen as less risky and more socially and politically acceptable. In a careful analysis of contemporary debates around the need for new international policies to regulate these technologies, we critically assess the discursive strategies employed to support (...) ideas of the body as a natural entity. Central to these debates are assumptions that autologous applications do not threaten the moral or corporeal integrity of the individual and that they are ‘an ethics-free zone’. Analysis reveals that concepts such as intercorporeality need to be refined if they are to assist our understanding of these cell-based therapies. We consider the biopolitics of Autologous Chondrocyte Implantation (ACI) in order to show the linkages between the culturing of cells, regulation and the reproduction of the self. (shrink)

There is much debate on how social values should influence scientific research. However, the question of practical applicability of philosophers’ normative proposals has received less attention. Here, we test the attainability of Matthew J. Brown’s (2020) Moral Imagination ideal (MI ideal), which aims to help scientists to make warranted value-judgements through reflecting on goals, options, values, and stakeholders of research. Here, the tools of the MI ideal are applied to a climate modelling setting, where researchers are developing aerosol-cloud interaction (ACI) (...) parametrizations in an Earth System Model with the broader goal of improving climate sensitivity estimation. After the identification of minor obstacles to applying the MI ideal, we propose two ways to increase its applicability. First, its tools should be accompanied with more concrete guidance for identifying how social values enter more technical decisions in scientific research. Second, since research projects can have multiple goals, examining the alignment between broader societal aims of research and more technical goals should be part of the tools of the MI ideal. (shrink)

Outre les constats sur la crise du gouvernement représentatif insistant sur la défiance des citoyens, la crise climatique est perçue comme révélant l’impuissance de cette forme politique basée sur l’élection. Des voix s’élèvent dans le champ académique, militant et politique, en faveur de l’utilisation de mini-publics tirés au sort pour résoudre divers enjeux politiques, en particulier le changement climatique. Si les assemblées citoyennes sur le climat se sont récemment multipliées, il convient d’examiner leur précurseur : l’assemblée citoyenne irlandaise (ACI). Ce (...) dispositif délibératif a certes proposé la légalisation de l’avortement en 2017, approuvée par référendum, mais il a également traité du climat. Grâce à une longue étude de terrain, on analyse les délibérations de l’ACI sur le climat, et notamment la tension entre pouvoir des citoyens participants et contrôle par les organisateurs et experts. Puis, on comparera le cas irlandais à la Convention Citoyenne pour le Climat française, qui a également fait l’objet d’une étude de terrain intégrale. (shrink)

The paper discusses the problem of relation of Kierkegaard’s aesthetic conception to the original project of aesthetics of Baumgarten. I demonstrate that Kierkegaard’s aesthetic concep-tion wasn’t inspired by Baumgarten. On the one hand, Kierkegaard wasn’t acquainted with Baumgarten’s texts and he could meet only later interpretations of Baumgarten’s aesthetics as a beautiful science or philosophy of art, if at all; on the other, the conception of aesthetic stage of human existence has nothing to do with epistemic context of Baumgarten’s science (...) of sensitive knowledge. Kierkegaard understands aesthetic as sensuous in the meaning of sensuous immedi-acy that is here a basis of pleasure, not through the satisfaction of carnal desires, but related to the ability to understand beauty and art. So Kierkegaard’s interpretation of aesthetic as sensuous doesn’t originate from Baumgarten’s aesthetics, but, in a sense, leads to it. The reason for this is that Baumgarten’s project of aesthetics not only gave a stimulus for all later philosophical processes called “aesthetics” but also was – though neglected – their invisible distant back-ground. In this perspective, Kierkegaard’s aesthetic conception is interesting as a random un-predictable hint at Baumgarten’s authentic aesthetics already in the 19thcentury. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:War and Remembrance: Aeneid 12.554–60 and Aeneas’ Memory of TroyNetta BerlinIn its barest outline, Vergil’s Aeneid is the story of how Aeneas survives the Trojan War and finds his way to Italy where, before establishing a new home as destined, he is launched into a second war. Such an outline unjustly obscures the substance of the story—how loss and labor on the one hand, pietas and furor on the (...) other, define the personal experience of the hero—and, admittedly, disregards the poem’s discourse about Augustan imperium and pax. Nevertheless the outline highlights a theme whose significance is articulated with the poem’s first word (arma), and it calls attention to the structuring of the poem into two halves, each having a war as a focal point. The Sibyl’s prophecy to Aeneas, which recalls the past war in Troy by identifying it with the future war in Latium (6.86–94), initiates a thematic and structural relationship between the two conflicts: 1 the narrative of the war in Latium in books 7–12 recalls, often through inversion, that of the attack upon Troy’s capital in book 2.In developing this relationship, Vergil exploits the fact that the fall of Troy, which precedes the present time frame of the poem, is represented as a story within the Aeneid, with Aeneas as narrator recalling (meminisse) the event for the Carthaginians (2.12). Furthermore, Vergil links the mnemonic experience of the poem’s external audience to that of its internal narrator, creating a causative chain of narration and memory: the poet’s story of the war in Latium constructs the reader’s memory of the battles in Troy, whose earlier narration by the poem’s hero is constructed through his memory of the event. This causative chain is circumscribed by the tenet that the genesis of epic poetry resides, at divine initiative, in the poet’s memory: Musa, mihi causas memora... (1.8). It [End Page 11] also constitutes one facet of Vergil’s complex narrative strategy and has its own thematic and structural counterpart in the narrative technique of prophecy circumscribing the teleology of the epic. The Aeneid both embodies the deep sense of destiny that the poet’s contemporary audience had about its empire and constructs a kind of collective memory which, for that audience, would have been especially vivid in the wake of recent wars abroad and at home. Within and without, this epic is motivated by and motivates memory and in its genesis and generative force epitomizes the idea that memory is constructed.The thematic and structural dynamic of war and remembrance is especially forceful for the hero and especially subtle for the reader at the pivotal moment when Aeneas undertakes the attack upon the Latin capital in the last book of the poem:hic mentem Aeneae genetrix pulcherrima misit iret ut ad muros urbique adverteret agmen ocius et subita turbaret clade Latinos. ille ut vestigans diversa per agmina Turnum huc atque huc acies circumtulit, aspicit urbem immunem tanti belli atque impune quietam. continuo pugnae accendit maioris imago.(12.554–60)First Venus prompts Aeneas to attack; then Aeneas sees (aspicit, 558) the capital, not as yet a locus for battle. Imago (560) ends what begins with mens (554), linking the sight of the capital, from which it proceeds, to the influence of Venus on the hero’s thinking. One critic has suggested that Vergil was inconsistent when he gave Venus a part to play in initiating the attack, since Aeneas has the idea on his own in the ensuing verses. 2 That both divine and human impulse govern an action is hardly unusual in this poem and need not of its own invite scrutiny. However, an element of ambiguity in 12.560 suggests that this case of double determination warrants closer attention. If we take imago strictly in the sense of “a representation to the imagination” or “mental picture” (OLD 6), our inclination is to equate it, as delimited by pugna, with the idea generated by Venus and articulated in 12.555–56. In this, the conventional reading, the battle envisioned by Aeneas refers to the imminent attack. Or so... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:From Source to Sermo:Narrative Technique in Livy 34.54.4-8Cynthia DamonLivy's predilection for an indirect narrative style is well known. It is most clearly visible when he is adapting a passage from an author who uses a more direct style, Polybius, for example, who frequently pronounces judgment on the events he describes, praising or criticizing military strategies, assessing the importance of political decisions, and so on.1 Livy occasionally reproduces Polybian analyses (...) in his own voice, as when he states that the force of Carpetani that faced Hannibal at the Tagus River would have won if the location had not favored Hannibal (inuicta acies, si aequor dimicaretur campo, 21.5.11; cf. Polybius 3.14.4, ). But more often he makes the same point indirectly, by ascribing the analysis to someone present at the time. Thus the μεγαλοψυχια that Polybius himself praises in Scipio Africanus ("Perhaps even at this early stage of his career it would be right to take note of Scipio's greatness of mind," 10.40.6) is present in Livy's version, too, but is acknowledged by Scipio's contemporaries, not by his historian: sensere etiam barbari magnitudinem animi ("even foreigners perceived his greatness of mind," 27.19.6). Lambert's book on indirect statement in Livy contains an excellent overview of the subject (1946, 46-65). In this paper I examine a single passage, one that is rendered particularly transparent by the chance survival of parallel accounts. In this passage one can see how Livy uses the indirect technique to create a smooth narrative surface over a historical tradition troubled by contradictions of both fact and interpretation.Luce (1977, 140-50), in his discussion of Livy's management of conflicting sources, particularly conflicts of fact, argues that Livy was "at the mercy of his sources" (150). The present paper examines Livy's response to what he treats as a conflict of interpretation, and shows him in creative control. In a nutshell, I will argue that Livy presents the divergent [End Page 251] analyses of different sources as a contemporary debate, sermones pro and con. My aim is to document Livy's independence in constructing both narrative and commentary at 34.54.4-8, and to illustrate one mechanism he uses to control refractory material. In the process we will also learn something about Livy's priorities as a historian.In chapter 54 of book 34 Livy mentions the institution of special seating for senators at public festivals, specifically at the ludi Romani of 194 B.C.: horum aedilium [sc. A. Atilius Serranus L. Scribonius Libo aediles curules] ludos Romanos primum senatus a populo secretus spectauit ("At the ludi Romani of these same aediles, senators were seated apart from the populace for the first time," 34.54.4).2 He had reported this innovation ten chapters earlier, too, in his catalog of the censors' business for 194:gratiam quoque ingentem apud eum ordinem [sc. senatorium] pepererunt, quod ludis Romanis aedilibus curulibus imperarunt ut loca senatoria secernerent a populo; nam antea in promiscuo spectarant.(34.44.5)The censors earned a great deal of gratitude from senators because they instructed the curule aediles to separate senate and populace at the ludi Romani. Before this, the audience had been mixed in the stands.The later notice, 35.54.4, appears amidst the year-end material for 194 (34.54.1-8). Commentators are quick to label the second notice a doublet: between chapters 44 and 54 Livy changed sources, and at 54 he failed to weed out the superfluous information.3But Livy's second passage is much more than a doublet of the first, and gives plentiful evidence of careful composition. To the notice I have already quoted is appended a report of contemporary sermones:praebuitque sermones, sicut omnis nouitas solet, aliis tandem quod multo ante debuerit tributum existimantibus amplissimo ordini, (5) aliis demptum ex dignitate populi quidquid maiestati patrum adiectum esset interpretantibus, et omnia discrimina talia quibus ordines discernerentur et concordiae et libertatis aequae minuendae esse: (6) ad quingentesimum [End Page 252] octauum annum in prosmiscuo spectatum esse; quid repente factum cur immisceri sibi in cauea patres plebem nollent? (7) cur... (shrink)

Esse artigo pretende explorar a narrativa de Agostinho acerca de sua adesão ao pensamento gnóstico-maniqueu, livro III das suas Confissões, como momento falacioso do espírito, engenho de simulacro linguístico enganador. O livro III das Confissões de Agostinho de Hipona pode ser lido como análise do filósofo sobre suas próprias condições de assentimento às representações literárias como via de acesso à verdade ou falsidade na medida em que problematiza a via gnóstico- maniqueia outrora trilhada como uma questão de leituras (cf. Conf. (...) III, 4, 7 à III, 5, 10). O jovem leitor denuncia sua pretensão de saber (gnose), uma suposição que o levara ao procedimento de tomar phantasia como referência hipostasiada de significação de verdade. Presume que seja arguto para imaginar e nomear realidades sobre corpos, [que seriam] mais reais do que verdadeiras imagens de corpos, e ao proceder assim nada faz senão imaginar “falsos corpos”, germe de uma perigosa nomeação que chega a pretender pela palavra indicar até mesmo o infinito. Finalmente, um trecho final dos seus Solilóquios II será especialmente esclarecedor para compreender como Agostinho parece apontar para a disposição do espírito por detrás da suposição e significação – para além de simples “sentenças falsas e enganadoras” (cf. Solilóquios II, xv, 29). A perspicácia (acies) do maniqueu faz dele sujeito de uma presunção sedutora, arrogando-se ser capaz de nomear o que está além da possibilidade de qualquer representação ou objetivação. A leitura, no entanto, não será afastada como via de exortação do espírito à verdade, o que lança a hipótese de que outra disposição deva substituir a presunção de saber algo da essência do texto. (shrink)

El text d’Ian Ground la traducció del qual transcrivim a continuació va ser llegit a l’acte de presentación del seu llibre ¿Arte o chorrada? (València, Publicacions de la Universitat de València / Col•lecció Estètica & Crítica, 2008) el dia 9 de juny de 2008 a l’Aula Magna de l’edifici del Carrer La Nau de la Universitat de València, amb la presència, a més d’Ian Ground, de Romà de la Calle (en qualitat de Director de la col•lecció Estètica & Crítica) i (...) de mi mateix, Salvador Rubio (en qualitat de traductor, editor i autor de la introducció del llibre). El text va ser llegit en anglés pel seu autor, alternat, paràgraf per paràgraf, amb la lectura de la traducció castellana. Hem preferit que el text traduit aparega ací en castellà, exactament igual al que va ser llegit a l’esmentat acte de presentació. La reflexió que ens proposa Ian Ground, en cara que específicament concebuda per a aquest acte, no necessita cap presentació i pot ser llegida perfectament com un text autònom. Tanmateix, em permet precedir-la amb unes quantes observacions que no pretenen sustituir les meues paraules a l’acte (on, naturalment, els agraïments eren els protagonistes) ni tampoc la introducció del llibre ja publicada, i a la qual es pot remetre directament el lector d’aquest article. (shrink)

En este trabaj o se propone establ ecerun pue n t e e n t r e e l e s t r uc t ur a l i s mofrancés desarrollado en Francia en losaños de 1960 y de 1970 en las cienciashumanas y sociales, y el estructuralismome t a t e ór i c o i na ugur a do por J os e phD. Sneed en 1971 como una extensiónde l pr ogr a ma de Bour ba (...) ki . Pa r a t a lefecto, se tomará como ‘puente’ el trabajoalgebraico realizado por el matemáticobourbaki ano André Wei l de l a t eorí ade Claude Lévi-Strauss sobre las estructuras elementalesdel parentesco. Interesa mostrar que Weilno sólo pretende mostrar que los modelosalgebraicos de permutación son un casode estructura elemental en el sentido deLévi-Strauss, sino que, gracias a dichaformalización, se provee al estructuralismofrancés de una noción matemática, nolingüística, de la noción de ‘estructura’en l a que se preci san al gunas de suspropiedades intuitivamente señaladaspor Lévi-Strauss. Si bien discutiremos-más allá de las pretensiones de Weil- silos sistemas de parentesco elementalesresultan adecuadamente representadospor l os model os de permut aci ón queintroduce Weil, i.e., si son modelos en elsentido estructuralista del término.In this paper, I intend to link the structuralismdeveloped in France between 1960and 1970 for the social and human scienceswith the metatheoric structuralism developedbyJosephD.Sneedin1971asanextensionofBourbaki’sprogram.Tothisend,Iwill consider as a ‘bridge’ the algebraicwork about Claude Lévi-Strauss’ theoryon the elementary structures of kinshipcompleted by the Bourbakian mathematicianAndré Weil. I intend to show thatWeil not only wants to demonstrate thatthe algebraic models of permutation are acase of elemental structure in the sense ofLévi-Strauss, but also, that thanks to thatformalization, French structuralism obtainsamathematicalnotionof“structure”inwhichsomeof its properties, intuitively identified byLévi-Strauss, are pined down. Furthermore,Iwilldiscuss–beyond the intentionsof Weil- whether elementary systems ofkinship are adequately represented bythe elementary models of permutationthat Weil introduces, i.e., whether they aremodels in the structuralist sense. (shrink)

Carme fears that Scylla is in love with her own father ; Scylla replies that she loves no one she should love, but one of the besiegers—though she can hardly bring herself to utter his name : nil amat hic animus, nutrix, quod oportet amari,in quo falsa tamen lateat pietatis imago,sed media ex acie, mediis ex hostibus—eheu,quid dicam quoue aegra malum hoc exordiar ore? 265dicam equidem, quoniam tu nunc non dicere, nutrix,non sinis: extremum hoc munus morientis habeto.265 aegra Baehrens: agam (...) Z: ipsa ρ: ausa Sillig. (shrink)

Poppe r e nt i e nde l a r a c i ona l i da d e ntérminos de nuestra actitud intelectual.Nuestra racionalidad no es una facultad ni un don intelectual.No es al go dado a un i ndi vi duo, deacuerdo con él. Es una actitud que hemosadquirido de nuestra relación intelectualcon otros. Popper no usa “racionalismo”como un término filosófico que significaintelectualismo en oposición a empirismo.El artículo muestra claramente que Popperent i ende el r aci onal i (...) smo no como l agr a nde z a de l a r a z ón, s i no c omo l acomprensión de uno del límite de la razón.Sin embargo, surge una pregunta; ¿qué tanbien ha comprendido tal racionalista ellímite de su propio racionalismo? ¿Cómodebemos entender este límite? Popperafi rma que un raci onal i sta ha notadoel límite del racionalismo al prever elcarácter auto-destructivo del racionalismoc ompr e he ns i vo. A f i n de ha c e r má scomprensible su afirmación tenemos queexplicar el racionalismo comprehensiveque Popper aprehendió.Popper understands the rationality interms of our intellectual attitude. Ourrationality is neithera faculty nor an intellectual gift. It isnot something given to an individual,according to him. It is an attitude thatwe have acquired from our intellectualintercourse with others. Popper does notuse “rationalism” as a philosophical termthat means intellectualism in oppositionto empiricism.This paper clearly shows that Popperunde r s t a nds r a t i o na l i s m no t a s t heal mi ght i nes s of r eas on, but as one’ srealization of the limit of reason. However,there arises a question; how has such arationalist realized the limit of his ownrationalism? How we should understandthis limit? Popper asserts that a rationalisthas noticed the limit of rationalism byenvisaging the self-defeating character ofthe comprehensive rationalism. In order tomake more understandable his assertion,we must at first explain the comprehensiverationalism apprehended by Popper. (shrink)

Panegyric IV , 24, 2: diducta acie inreuocabilem impetum hostis effundis, dein quos ludificandos receperas reductis agminibus includis. Acidalius' correction ludificando is accepted in both the Teubner editions. The addition of the s would, of course, be an easy error, and quite characteristic of the MSS, of these authors. But there is no need for the correction, in view of the frequency; in the Panegyrici Latini, of the Gerundive as a Future Participle Passive, an unquestionable example of which occurs, in (...) fact, in the last sentence of the chapter in question. ‘Quos ludificandos receperas’ means ‘whom you had admitted with the intention that they should be tricked,’ is equivalent in sense to ‘quos ludificaturus receperas.’ The Gerundive used as Future Participle Passive gives an appropriate picture of the purpose with which the manoeuvre described by receperas was carried out. (shrink)

In the early eighties, answering a question of A. Macintyre, J. H. Schmerl ([13]) proved that every countable recursively saturated structure, equipped with a function β encoding the finite functions, is the β-closure of an infinite indiscernible sequence. This result implies that every countably saturated structure, in a countable but not necessarily recursive language, is an Ehrenfeucht-Mostowski model, by which we mean that the structure expands, in a countable language, to the Skolem hull of an infinite indiscernible sequence (in the (...) new language). More recently, D. Lascar ([5]) showed that the saturated model of cardinality ℵ 1 of an ω-stable theory is also an Ehrenfeucht-Mostowski model. These results naturally raise the following problem: which (countable) complete theories have an uncountably saturated Ehrenfeucht-Mostowski model. We study a generalization of this question. Namely, we call ACI-model a structure which can be expanded, in a countable language L', to the algebraic closure (in L') of an infinite indiscernible sequence (in L'). And we try to characterize the λ-saturated structures which are ACI-models. The main results are the following. First it is enough to restrict ourselves to ℵ 1 -saturated structures: if T has an ℵ 1 -saturated ACI-model then, for every infinite λ, T has a λ-saturated ACI-model. We obtain a complete answer in the case of stable theories: if T is stable then the three following properties are equivalent: (a) T is ω-stable, (b) T has a ℵ 1 saturated ACI-model, (c) every saturated model of T is an Ehrenfeucht-Mostowski model. The unstable case is more complicated, however we show that if T has an ℵ 1 -saturated ACI-model then T doesn't have the independence property. (shrink)

En teoría del conocimiento constituye unerror simple, aunque ancestral, pensarque la justificación, en cualquier grado,es central a la racionalidad, o inclusoimportante para ella. Tenemos que cortarpara siempre los lazos intelectuales quenos siguen ofreciendo seguridad espúreae innecesaria, y reemplazar el problemainsoluble de sobre qué descansan nuestrasteorías por el problema soluble de cómoexponer sus limitaciones. Este artículobos que j a r a e lr aci onal i smo cr í t i co de Kar l Popper ,tomando en consideración algunas críticasrecientes. Una (...) discusión breve del estatusde l as l eyes l ógi cas proporci ona unailustración del poder del enfoque críticoIt is a simple, though ancient, mistake in the theory of knowledge to think thatjustification, in any degree, is central to rationality, or even important to it. We must cut for ever the intellectual apronstrings that continue to offer us spurious and unneeded security, and replace the insoluble problem of what our theories are based on by the soluble problem of how to expose their shortcomings. The paper will outline the critical rationalism of Karl Popper, taking account of some recent criticisms. A brief discussion of the status of the laws of logicprovides an illustration of the power of the critical approach. (shrink)

Miroir, miroir de mes désirsAu seuil de la réversibilité, la libido ardente des imagesEn parcourant les perspectives de Lacan, Merleau-Ponty et Deleuze, je me propose de montrer comment l’image – une image dont le rôle, depuis Platon, a été réduit par la métaphysique occidentale à celui de simple copie – rend possible une pensée nouvelle non dualiste, une pensée ouverte par le désir, c’est-à-dire par ce qui dépasse tout dualisme simpliste et qui trouve dans l’image sa voie privilégiée.L’image du miroir (...) – considérée par le platonisme comme le simulacre par excellence, comme l’emblème de la copie déformante et trompeuse d’un modèle originaire harmonieux – donne à voir bien plus qu’elle ne nous montre : comme Lacan le remarquait dans son célèbre essai de 1949, devant le miroir, nous nous découvrons, comme les enfants, sujets du monde, mais aussi, inévitablement, sujets au monde. Le «je» – dont nous sommes in-formés par l’image du miroir – s’abîme, par cette même image, dans les l’inquiétante étrangété de l’autre, et par suite dans les gorges insondables de son désir. Si l’image du miroir nous permet d’embrasser la totalité de notre corps et d’apprécier en un regard notre statut de sujet, ce regard nous est toutefois restitué – aveugle et insistant – sous la forme d’un objet partiel qui nous interpelle comme sujets désubjectivés, comme sujets castrés, ou encore comme simples « taches » dans lapeinture du monde. L’image fixée par l’enfant dans le miroir fonde, paradoxalement, l’idée traditionnelle du sujet comme pôle dynamique de la relation je-monde. Comme le remarque Slavoj Žižek, en commentant Lacan, la capacité dynamique du sujet se fonde en somme sur une fixation excessive de l’image du sujet lui-même, fixation qui trouve son origine absente dans le regard entendu comme objet a, c’est-à-dire comme point aveugle de la conscience, lieu d’acquisition et de perte qui, par la castration du sujet, ouvre la plaie libidineuse et pulsionnelle de l’inconscient et renverse par là le désir de l’homme en désir de l’autre, comme le rappelle une célèbre formule de Lacan.Longtemps considérées comme porteuses d’illusions, comme l’illusion en tant que telle, les images nous montrent en fait la vérité de cette illusion : le monde est déformation et réversibilité, et nous-mêmes, prétendus sujets faisant face à son tableau inerte, n’en sommes que des taches. Au cours des mêmes années durant lesquelles Lacan élabore une théorie du regard, Merleau-Ponty, son interlocuteur direct – qui se réfère lui aussi au comportement de l’enfant devant le miroir – réfléchit sur la question du « en-être », c’est-à-dire de la réversibilité de la chair, ce tissu de différences qui nous constitue – les animaux et les choses – comme autant de plis d’un horizon commun. Pour Merleau-Ponty comme pour Lacan, dans une telle perspective, le sujet ne se défi nit pas positivement, mais comme écart par rapport à lui-même, comme coupure dans la peau de la conscience, comme plaie ouverte sur l’inconscient et sur le désir qui en jaillit abondamment. Ainsi, voir dans le miroir que, comme disait le poète, « je est un autre », implique que l’image soit libérée de son statut dévalorisant de « seconde chose » hérité du platonisme. Cela inaugure, en fait, une pensée sans dualisme. Gilles Deleuze travaillera lui aussi dans ce sens, lorsqu’il théorisera un renversement du platonisme à partir des images, dans son essai de 1966 Renverser le platonisme.Historiquement, le commencement de la philosophie a coïncidé avec la recherche d’une origine, d’une archè. Mais un monde où les relations nées du désir tracent des itinéraires imprévisibles, où le je et l’autre ne se distinguent plus, où sujet et objet ne connaissent plus de frontière, où la copie cesse de présupposer le modèle, un monde ainsi fait, a-t-il encore une origine accessible? Confronté à cette question essentielle, Merleau-Ponty théorisera – une fois encore à partir de la vision –, au lieu d’une origine en soi préétablie, un originaire en perpétuelle explosion. De son côté, Deleuze élaborera quelque chose d’analogue, à partir de la réflexion sur le cinéma qui l’occupera dans les années 1980 : il « encapsulera » les extases temporelles dans une image-miroir, une concrétion cristalline à plusieurs facettes où le monde se différencie sans cesse, dans un éternel retour.Mirror, Mirror of my DesiresOn the Threshold of Reversibility, the libidic Passion of ImagesIn a journey through the perspectives of Lacan, Merleau-Ponty and Deleuze, I shall show how images – the images that from Plato on have been relegated by Western metaphysics to the role of mere copies – allow us to trace the direction of a new and non-dualistic thought, a direction opened up by desire, that is to say, by something exceeding any simplistic dualism and fi nding precisely in images its privileged channel.The specular image – conceived by Platonism as the simulacrum par excellence, as the emblem of the deforming, deceiving copy of a harmonious preliminarymodel – makes us see more than it actually shows: as Lacan remarked in a renowned essay published in 1949, since childhood, in front of the mirror, we discover ourselves as subjects of the world, but also – and inevitably – as subjected to the world. The ego – of which we are in-formed by the specular image – is turned, through that very image, into the obscure, uncanny chasm of the other, and, consequently, in the unfathomable vortex of the other’s desire. Indeed, if in the mirror we can embrace the whole of our body and catch with a single gaze its status of subject, by the mirror that very gaze is however returned – blind and insistent – as a partial object summoning us as desubjectivized subjects, as castrated subjects, namely, as mere “stains” in the picture of the world. Quite paradoxically, the image fixed by the child in the mirror founds the traditional idea of the subject conceived as the dinamic pole of the relation between the ego and the world. In short, as Slavoj Žižek remarks commenting on Lacan, the dinamic capability of the subject is grounded on an excessive fixation of the image of the subject itself, fixation which finds its absent origin in the gaze meant as object a, namely, meant as that blind point of consciousness, that point of acquisition and loss which, by castrating the subject, opens the acies of the libidically throbbing wound of the unconscious and turns, to borrow a renowed Lacanian expression, man’s desire into the other’s desire.For long considered to herald illusions, images show us the truth of illusion itself: the world is deformation and reversibility and we – presumed subjects in front of its inert picture – are, on the contrary, its “stains.” In the same years in which Lacan was elaborating a theory of gaze, Merleau-Ponty, who was then a direct interlocutor of his, was articulating – by referring, as Lacan did, to the child’s behaviour in front of the mirror – a series of important reflections over the problem of the en-être, that is to say, over the problem of the reversibility of flesh, i. e., that differential fabric constituting us – animals and things – as variegated gatherings of a common horizon. For Merleau-Ponty, as well as for Lacan, according to such a perspective, the subject, far from being defined in a positive way, is defined by a gap in relation with its own self, that is to say, by a cut in the skin of consciousness, by a wound opening to the unconscious and to the desire spurting abundantly from the subconscious.To see in the mirror that, as the poet said, “I am an Other,” is to free images from the status of “second things” with which Platonism had dismissed them; it is, in other words, to inaugurate a non-dualistic thought. For his part, Deleuze will also engage in the same direction by theorizing a reversing of Platonism from the very standpoint of images in his 1966 essay Renverser le platonisme.The beginning of philosophy has historically matched with the search for an origin, namely, an arké. But in a world in which the relations inaugurated by desire trace unpredictable itineraries, in a world in which the ego and the other can no longer be distinguished, in a world in which the subject and the object know no more boundary lines, in a world in which model and copy cease to exist as the presupposition of one another, in such a world, I said, is it still possible to find an origin? By measuring himself with such a crucial question, Merleau-Ponty will theorize – once again from the standpoint of vision – an “originating in perennial explosion” instead of a narrow, pregiven origin. For his part, Deleuze will elaborate something similar in his reflection on cinema, which will keep him busy in the first half of the eighties, by capsulating the temporal dimensions in a mirror-image, i. e., a crystalline concretion in whose facets the world perennially becomes in an eternal differential return. (shrink)

華藝數位（airiti Press Inc.）自西元 2000 年成立以來，促進兩岸學術的交流，為華文學術環境貢獻心力，一直是華藝努力不懈的目標。華藝一貫秉持「創新華文知識服務」的精神，陸續建構電子期刊、論文、電子書等產品，讓全球的學術研究者能便捷地取得華文學術結 晶，致力將臺灣的學術研究拓展至全世界。 2009 年華藝將旗下學術資源平台進行整合，完成了「airiti Library 華藝線上圖書館」的架設，提供一個整合臺灣、大陸兩岸學術資源的檢索平台，結合強大的搜尋引擎功能，讓所有的學術文獻發揮關聯性與影響力，透過此單一檢索介面，即可跨學科、跨領域搜尋文獻來源，滿足眾多閱讀需求。 然全球的網路資源分布不甚平均，此一檢索平台仍有不能顧及之處，故華藝在2011 年又著手編製《臺灣優質期刊要目總覽》，以祈能便利更多的學術研究者在參閱與選訂臺灣學術期刊時提供參考。 《臺灣優質期刊要目總覽》中所收錄的期刊，主要是從「airiti Library 華藝線上圖書館」之 CEPS 中文期刊資料庫與「ACI 學術引用文獻資料庫」中精選的近千種臺灣優質期刊，以 A&HCI、THCI、SCI、SSCI、EI、TSSCI、Medline 等相關標準收錄，並依人文學、社會科學、自然科學、應用科學、醫學與生命科學等五大學術領域進行分類與統整，最後編輯而成。.

華藝數位（airiti Press Inc.）自西元 2000 年成立以來，促進兩岸學術的交流，為華文學術環境貢獻心力，一直是華藝努力不懈的目標。華藝一貫秉持「創新華文知識服務」的精神，陸續建構電子期刊、論文、電子書等產品，讓全球的學術研究者能便捷地取得華文學術結 晶，致力將臺灣的學術研究拓展至全世界。 2009 年華藝將旗下學術資源平台進行整合，完成了「airiti Library 華藝線上圖書館」的架設，提供一個整合臺灣、大陸兩岸學術資源的檢索平台，結合強大的搜尋引擎功能，讓所有的學術文獻發揮關聯性與影響力，透過此單一檢索介面，即可跨學科、跨領域搜尋文獻來源，滿足眾多閱讀需求。 然全球的網路資源分布不甚平均，此一檢索平台仍有不能顧及之處，故華藝在2011 年又著手編製《臺灣優質期刊要目總覽》，以祈能便利更多的學術研究者在參閱與選訂臺灣學術期刊時提供參考。 《臺灣優質期刊要目總覽》中所收錄的期刊，主要是從「airiti Library 華藝線上圖書館」之 CEPS 中文期刊資料庫與「ACI 學術引用文獻資料庫」中精選的近千種臺灣優質期刊，以 A&HCI、THCI、SCI、SSCI、EI、TSSCI、Medline 等相關標準收錄，並依人文學、社會科學、自然科學、應用科學、醫學與生命科學等五大學術領域進行分類與統整，最後編輯而成。.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Repetition in Latin Poetry: Figures of AllusionMichael C. J. PutnamJeffrey Wills. Repetition in Latin Poetry: Figures of Allusion. Oxford: Clarendon Press, 1996. xvi 1 506 pp. Cloth, $90.Wills offers the first fully systematic codification of repetition in Latin poetry. The introduction deals with the various means, such as morphological or lexical markings, word order, position and the like, that can help the reader distinguish allusion in an act (...) of repetition, and there follow several detailed examples of practice built on theory. But the main body of the book consists of a “grammar” of repetition.The first major segment is devoted to gemination, the repetition of identical forms within the same sense unit. This in turn is divided between a cataloguing of simple gemination, either in nominal form or of verbs and adverbs, and of expanded gemination, where one of the elements repeated is qualified with further detail. Four chapters are devoted to the next rubric, polyptoton and its elaborations, the repetitions of different forms within a simple clause. Then follow detailed discussions of the same phenomena but located across units, entitled “parallelism” where, as in the case of gemination, the forms are the same; and “modification,” akin to polyptoton in that the forms are different. The book concludes with three more general chapters devoted to a detailed analysis of the positional patterns repetition most regularly takes, of compounds as part of repetition, and to prosody and semantic variations in repetition.Such a bald summary does scant justice not only to the sheer quantity of material Wills gathers—a monumental accomplishment in itself—but also to the learning, intelligence and critical sophistication that characterize the undertaking. At the start Wills lays claim only to illustrating the process whereby allusion is generated through repetition, but throughout the whole enterprise, whether in theoretical discussions or in the practical criticism that emanates from his compendia, the results are equally valuable, for the investigation of individual poems and authors as well as for a deeper understanding of the development of Latin modes of imaginative expression, often as analyzed against their Greek intellectual background. If I were to focus on one single accomplishment beyond the mere careful, discrete amassing of material, it would be the stress not only on diction, that is, on the iteration of words, but on such categories [End Page 295] as form, syntax, and word placement in the creation of allusion through repetition. But the main value of this rich work will be as much in the detailed analyses of countless specific instances as in the manifold possibilities for referencing, and cross-referencing, across the history of classical poetry that now become readily available to its scholars.A good example of Wills’s methodology is his initial illustration (26–28), tracing how Virgil adopts and adapts Catullus’ repetitions of perfide, at the opening of Ariadne’s lament (64.132–33) and later (174), through the central reaches of Aeneid 4, from 305 to 421. But there are a myriad others of which I may single out only a few brief samples: on the connection of Cat. 62.20–24 and Vir. Ecl. 8.47–50 where chiasmus and parallel stanzaic structure reinforce repetition’s allusiveness (p. 181); on the repetition of acies at Aen. 10.360 in what Wills calls “battle polyptoton” (194); on the assumed communality of clashing horses (Aen. 11.614–15) and wrestling humans (Ov. Met. 6.243) that allusion from one text to another brings (199); on the connection between Aen. 3.156 and 10.670–72 and the resulting linkage of Aeneas and Turnus at moments of loss (267); on Virgil’s melding of Homeric syntax with Lucretian diction in the impressive phrase gravis graviterque (Aen. 5.447) (239); on the resulting combination of form as well as diction as Propertius borrows from both Ecl. 7.44 and Ecl. 6.55–58 to describe the cattle of Hercules (4.9.16–19) (101–2).From time to time Wills seems swept along by the fact of repetition to the neglect of counterevidence which would be useful to the reader in weighing the value of an exemplum. A case in point is the... (shrink)

Central to early modern Scholastic theories of artistic production (whether the artist is God or a human being) is the term “idea,” which, in the traditionalaccount, signifies “that which is being imitated in the process of artistic production.” Francisco Suárez rejects this account, on the grounds that, by making theidea depend on being imitated, it obviously leaves the idea without any (efficient) causal role. On his alternative account, the exemplary cause governing the production process is not an “objective representation” or (...) preconception, but the act of thought itself, the “formal representation” by which the mind is directly referred to the thing outside. This does not imply that this thing has to pre-exist the act of thought, because for Suárez this act is a kind of focusing (mentis acies), or, more metaphorically, “a light which goes before [praeit], showing the way, the mode and the terminus of the operation.”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:CONVERSION AND CONVERGENCE: PERSONAL TRANSF0l{l'11ATION AND THE GROWING ACCORD OF THEOLOGY AND RELIGIOUS STUDIES HAT IS IT that keeps theology and religious studicc1 apart? And what, on the other hand, will bring them together? It will be immediately observul that these questions are put in such a way as to imply that theology and religious studies were things, like rockets in orbit, " already out there now real," that (...) continue in motion according to the principles of their own momentum, and are brought together through forces applied from the outside through human intervention. Obviously this is not exactly the case with the matter in hand. Rather it is that both theology and religious studies are in human subjects in the first place. Some human subjects identify themselves as theologi ::rns: others call themselves scholars devoted to the study of religion. So the question might be put, what keeps them apart, i.e., what separates the theologian from the practitioner of religious studies? Cculd it be that the progressive transformai :ion of human subjects devoted to the study of religion, from one or another viewpoint, brings about the gradual unification of the disciplines in which the meaning of religion is brcmght under control? And if that is the case, what kind of subjective transformation would promote the unification of their objective concern? In the pages that follow these are the questions that will be pursued. The: proximate occasion for my setting out to write something on the topic of the relation between religious studies and theology is the fact of being engaged in teaching in the Department of Religion at l,a Salle University. At the moment 658 CONVERSION AND CONVERGENCE' G50 of writing the curriculum of the department is divided into four sections. They are labeled as follows: (1) biblical studies; (2) theological studies; (3) historical studies; (4) religious studies. In the first sector the focus is obviously the sacred scriptures of the Judeo-Christian tradition. Theological studies have to do exclusively with the Christian tradition, the community, its doctrine and its ritual. Historical dudies deal with that same tradition, now not in terms of the entities by which it is constituted, but rather from the point of view of the development of the tradition as a whole in this or that period, both from within and in relation to cultural conditions that have made a major impact on the tradition. Hence, for example, " Religion in America ". Heligious studies, finally, focus on the great religions oi the world other than Christianity, taking in alrn the int2r(faciplinary topic oi "Heligious.Attitudes in Modem Literature". Significantly, under this last rubric no mention or history is made in the section title. In reference to this menu, moreover, it has been said that the department is aci:uaHy doing two quite distinct things. The question that occurs, of course, is what these two distinct things are and hov;r they are related. Even the layperson will discern readily that the distinction has something to do with the difference between inatters that concern the Christian community and the religious beliefs and practice of "others". Therefore, under the banner of the inquiry already outlined, and taking La Salle's setup as somewhat typical, at least of collegiate study of religion in the context 0£ North American Catholic institutions of higher learning, I intend a critical assessment of this menu and its presuppositions. This makes for a twofold purpose: (l) to make a modest contribution to the ongoing discussion of the religious studies/theology problematic ; (Q) to engage in the sort of critique just now suggested. At the outset it should be stated too that the quite substantial contribution of Bernard Lonergan, " The Ongoing Genesis of Methods" (recently published as part of the vol- 660 MAURICE SCHEPERS, O.P. ume, A Third Collection; see works consulted, in fine) is seminal to what follows. The problem is one of method, to be sure; but that fact does not place it in the realm of abstractions. The questions are after all rather concrete. Is there, for example, any dynamic relationship between the study of Buddhist spirituality and the interpretation of Pauline literature? What might be the connection... (shrink)

Popularyzacja tworzenia kodeksów zaadresowanych do różnych grup społecznych jest jedn¸a} z cech współczesnego świata. Wśród badaczy tego zjawiska nie ma jednak pełnej zgody na zasadność i użyteczność moraln¸a} tej działalności. Artykuł przybliża przegl¸a}d literatury przedmiotu w zakresie dotycz¸a}cym argumentów za stworzeniem umiarkowanego stanowiska na rzecz kodyfikacji norm etycznych. Przybliżono główne pojȩcia dotycz¸ace kodeksów etycznych i stanowiska za ich przyjȩciem i odrzuceniem. Zwrócono uwagȩ na sposoby zwiȩkszania skuteczności kodeksów oraz procedurȩ podejmowania decyzji etycznych w sposób godz¸acy podejścia zwolenników i przeciwników kodyfikacji. (...) * The popularisation of code elaboration addressed to various social groups is one of the features of the modern world. However, among researchers of this phenomenon a full consensus on the moral validity and usefulness of this activity does not exist. The article closely reviews the literature with regard to the reasons for the creation of a moderate position on the codification of ethical standards. The essay brings closer the main concepts of ethical codes and positions for their adoption and rejection. Attention is paid to ways of increasing the effectiveness of codes and the ethical decision-making procedure in a manner that undermines supporters and opponents of codification approaches. (shrink)

Apresentação Agradecemos à presença dos professores do mestrado em Comunicação da Faculdade de Comunicação Social da Universidade do Estado do Rio de Janeiro, aos alunos da graduação e da pós e aos quatro convidados pela gentileza de estarem no campus da Universidade para tratar de um assunto pouco estudado na área de comunicação. Nos currículos antigos, em especial aqueles na década de 1980, havia uma disciplina intitulada Sistemas Internacionais de Comunicação. Hoje esse é um tema ausente da grade de muitos (...) cursos, daí a importância desta palestra organizada pelos alunos, em 2006, da disciplina de Comunicação Internacional do Programa de Pós-graduação em Comunicação – mestrado – da Uerj, que também encerra as atividades da disciplina no semestre. Este encontro faz parte do Seminário de Produção Acadêmica (SPA), no qual os alunos da graduação e da pós-graduação se encontram em algumas ocasiões para debater assuntos pré-agendados. Participam desta mesa os seguintes correspondentes internacionais: Paula Gobbi, presidente da Associação dos Correspondentes de Imprensa Estrangeira no Rio de Janeiro (ACIE), que reúne praticamente todos os correspondentes estrangeiros sediados na cidade; a brasileira Ivani Flora, que trabalha para a rede de televisão SIC, de Portugal; Ana Maria Geres, diretora no Brasil da agência de notícias espanhola EFE, e Krzysztof Gluchowski, correspondente do jornal The Polish Daily, que circula na Grã-Bretanha. (shrink)

Quarum causas in orbibus sub suppremo collocatis indagantes, in suppremo enim uniformitas semper cernitur, exploratum habuerunt id prouenire ex motibus giratiuis lulabinis appellatis, factis quidem a permistione motus orbis super suis polis cum motu eiusdem super polis alterius, itaque ex multis motibus simul collectis unus fit motus. Quae quidem theorica phisicis conformis rationibus cunctis ueteribus ad Aristotelem philosophorum principem usque uigebat, quin immo sui summi acie ingenii eam 2 de coelo textu commentario 35 teste Auerroe innuere non desinit. Qalo Qalonymos.

Jednym z głównych wyzwań współczesnego rozwoju społeczno-gospodarczego jest proces starzenia się ludności. Złożony charakter zmian z nim związanych uzasadnia podejmowanie interwencji uwzględniających wyzwanie utrzymania solidarności pokoleniowej i przeciwdziałania wykluczeniu robotycznemu. Opracowane przybliża koncepcję srebrnej gospodarki jako systemu gospodarczego opartego na zaspokajaniu potrzeb starzejących się społeczeństw. W artykule przedstawione zostały założenia budowy srebrnej gospodarki zawarte w wybranych dokumentach projektu cywilizacyjnego "Polska 2030. Trzecia fala nowoczesności". Podsumowanie obejmuje wnioski z przeprowadzonej analizy strategii oraz postulaty co do kierunków dalszych badań. ** One of (...) the main challenges of the contemporary socio-economic development is the process of population ageing. The complexity of the changes associated with it justifies interventions taking into account the challenge of generational solidarity maintenance and robotics divide prevention. Article introduces the concept of silver economy - an economic system based on meeting the needs of ageing populations. This paper present the assumptions of building the silver economy contained in selected documents which are a part of civilizational project "Poland 2030. The Third Wave of Modernity." Summary include conclusions from the strategy analysis and postulates of further research directions. (shrink)