"This book offers a systematic and radical introduction to the Buddhist roots of Pātañjala-yoga, or the Yoga system of Patañjali. By examining each of 195 aphorisms (sūtras) of the Yogasūtra and discussing the Yogabhāṣya, it shows that traditional and popular views on Pātañjala-yoga obscure its true nature. The book argues that Patañjali's Yoga contains elements rooted in both orthodox and heterodox philosophical traditions, including Sāṅkhya, Jaina and Buddhist thought. With a fresh translation and a detailed commentary on the Yogasūtra, the (...) author unearths how several of the terms, concepts and doctrines in Patañjali's Yoga can be traced to Buddhism, particularly the Abhidharma Buddhism of Vasubandhu and the early Yogācāra of Asaṅga. The work presents the Yogasūtra of Patañjali as a synthesis of two perspectives: the metaphysical perspective of Sāṅkhya and the empirical-psychological perspective of Buddhism. Based on a holistic understanding of Yoga, the study explores key themes of the text, such as meditative absorption, means, supernormal powers, isolation, Buddhist conceptions of meditation and the interplay between Sāṅkhya and Buddhist approaches to suffering and emancipation. It further highlights several new findings and clarifications on textual interpretation and discrepancies. An important intervention in Indian and Buddhist philosophy, this book opens up a new way of looking at the Yoga of Patañjali in the light of Buddhism beyond standard approaches and will greatly interest scholars and researchers of Buddhist studies, Yoga studies, Indian philosophy, philosophy in general, literature, religion and comparative studies, Indian and South Asian Studies and the history of ideas."--. (shrink)

This paper addresses the structures and ), whereMis a nonstandard model of PA andωis the standard cut. It is known that ) is interpretable in. Our main technical result is that there is an reverse interpretation of in ) which is ‘local’ in the sense of Visser [11]. We also relate the model theory of to the study of transplendent models of PA [2].This yields a number of model theoretic results concerning theω-models and their standard systems SSy, (...) including the following.•$\left \prec \left$if and only if$M \prec K$and$\left} \right) \prec \left} \right)$.•$\left} \right) \prec \left} \right)$if and only if$\left \prec \left$for someω-saturatedM*.•$M{ \prec _{\rm{e}}}K$implies SSy = SSy, but cofinal extensions do not necessarily preserve standard system in this sense.• SSy=SSy if and only if ) satisfies the full comprehension scheme.• If SSy is uniformly defined by a single formula, then ) satisfies the full comprehension scheme; and there are modelsMfor which SSy is not uniformly defined in this sense. (shrink)

According to Schopenhauer’s compensation argument for pessimism, the non-existence of the world is preferable to its existence because no goods can ever compensate for the mere existence of evil. Standard interpretations take this argument to be based on Schopenhauer’s thesis that all goods are merely the negation of evils, from which they assume it follows that the apparent goods in life are in fact empty and without value. This article develops a non-standard variant of the standard (...) class='Hi'>interpretation, which accepts the relevance of the negativity thesis but rejects that the argument assumes that life’s goods are all empty and valueless. Instead, it argues that whatever value negative goods might possess, they do not have the kind of value to compensate for positive evils. This involves additional development of the negativity thesis and a defence of it against objections from Byron Simmons (2021). (shrink)

We introduce constructive and classical systems for nonstandard arithmetic and show how variants of the functional interpretations due to Gödel and Shoenfield can be used to rewrite proofs performed in these systems into standard ones. These functional interpretations show in particular that our nonstandard systems are conservative extensions of E-HAω and E-PAω, strengthening earlier results by Moerdijk and Palmgren, and Avigad and Helzner. We will also indicate how our rewriting algorithm can be used for term extraction purposes. To conclude (...) the paper, we will point out some open problems and directions for future research, including some initial results on saturation principles. (shrink)

The standard interpretation of Aldo Leopold’s land ethic is that correct land management is whatever tends to preserve the integrity, stability, and beauty of the biotic community, of which we humans are merely a small part. From this interpretation, it is a short step to interpreting Leopold as a sort of deep ecologist or radical environmentalist. However, this interpretation is based on a small number of quotations from Leopold taken out of context. Once these quota­tions are (...) put into context, and once the broader context of Leopold’s mature writings and his actions as a land manager are taken into account, it becomes clear that he is much closer to being an enlightened anthropocentrist than he is to being anything like a radical environmentalist. When properly understood, Leopold’s land ethic recognizes that fundamental human interests must be treated with the highest possible respect, and it emphasizes the incredible challenge and need for modesty in identifying the correct tradeoffs between lesser human interests and the interests of the broader biotic community. (shrink)

The belief that quantum mechanics does not admit a realistic interpretation is widespread. According to some scholars concerned with the foundations of QM all existing interpretations of this theory presuppose instead a form of realism which consists in assuming that QM deals with individual objects and their properties. We uphold in the present paper that the arguments supporting the contextuality and the nonlocality of QM are a significant clue to the implicit adoption of stronger forms of realism. If these (...) kinds of realism are substituted by a simpler and more intuitive semantic realism one can contrive a noncontextual and local interpretation of the formalism of QM. Moreover one can provide a model for such an interpretation in which local realism and QM do not conflict and some fundamental problems of the standard interpretation of QM are avoided. (shrink)

Ancient philosophy has from the outset inspired phenomenological philosophers in a special way. Phenomenological Interpretations of Ancient Philosophy offers fresh perspectives on the way ancient Greek thought has influenced phenomenology and traces the history of this reception. Unlike various related treatments, the present volume offers a broad account of this topic and includes chapters on Edmund Husserl, Martin Heidegger, Hans-Georg Gadamer, Jacob Klein, Hannah Arendt, Eugen Fink, Jan Patočka, Emmanuel Levinas, and Jacques Derrida.

We challenge the standard interpretation of pain asymbolia (PA), a neuropsychiatric condition that causes unusual reactions to pain stimuli. The standard interpretation asserts that PA subjects experience pain but lack important features of the experience. However, we argue that the clinical evidence for PA does not support this interpretation and that the arguments put forward by the defenders of the standard interpretation end up making self-contradicting claims. Finally, we suggest that the best (...) class='Hi'>interpretation of the available evidence is to take a deflationist stance toward PA, at least until further evidence becomes available. (shrink)

It has been shown that quantum mechanics in its orthodox interpretation violates four different formulations of causality principle endowed with empirical meaning. The present work aims to highlight how even a realistic non-standard interpretation of the theory conflicts with causality in its Cartesian formulation of the principle of the non-inferiority of causes over effects. Such an interpretation, which attributes some form of weak physical reality to the wave function (called empty wave, regarded as a zero-energy wave-like (...) phenomenon), is a sort of precursor of the more recent so-called wavefunction realism. We also discuss a more radical realistic interpretation according to which physical properties can also be assigned to non-metaphysical relative nothing, seen as the simple absence of a particle such as a photon, but not of its corresponding state (no-photon), which is considered real. By interpreting the wave function collapse as a consequence of an interaction with empty waves or of a detection of the no-photon, we will highlight how more real physical effects can derive from lower causes, including relative nothing. Finally, we will show how these interpretations, while violating Cartesian causality in its two variants, do not seem to affect the validity of the principle of a rational explanation that nothing can derive from (absolute) nothing, which does not seem satisfied by the orthodox interpretation. (shrink)

The paper proposes (1.) a non-standard interpretation of the proverbial expression “deuteros plous” by giving a fresh look to Phaedo, 99c9-d1. Then (2.) it proceeds to the philosophical problem raised in this passage according to this interpretation, that is, the problem of the “hypothesis” or the “unproved principle”. It indicates finally (3.) the kernel of truth contained in the standard Interpretation and it concludes with some remarks on the “weakness of the logoi”.

We propose an intuitive understanding of the statement: ‘an axiom (or: an axiomatic basis) determines the meaning of the only specific constant occurring in it.’ We introduce some basic semantics for functors of the category s/n,n of Lesniewski’s Ontology. Using these results we prove that the popular claim that the axioms of Ontology determine the meaning of the primitive constants is false.

The aim of this paper is to give a systematic account of the so-called “measurement problem” in the frame of the standard interpretation of quantum mechanics. It is argued that there is not one but five distinct formulations of this problem. Each of them depends on what is assumed to be a “satisfactory” description of the measurement process in the frame of the standard interpretation. Moreover, the paper points out that each of these formulations refers not (...) to a unique problem, but to a set of sub-problems. (shrink)

This paper starts by investigating Ackermann's interpretation of finite set theory in the natural numbers. We give a formal version of this interpretation from Peano arithmetic (PA) to Zermelo-Fraenkel set theory with the infinity axiom negated (ZF−inf) and provide an inverse interpretation going the other way. In particular, we emphasize the precise axiomatization of our set theory that is required and point out the necessity of the axiom of transitive containment or (equivalently) the axiom scheme of ∈-induction. (...) This clarifies the nature of the equivalence of PA and ZF−inf and corrects some errors in the literature. We also survey the restrictions of the Ackermann interpretation and its inverse to subsystems of PA and ZF−inf, where full induction, replacement, or separation is not assumed. The paper concludes with a discussion on the problems one faces when the totality of exponentiation fails, or when the existence of unordered pairs or power sets is not guaranteed. (shrink)

An arithmetical interpretation of dynamic propositional logic (DPL) is a mapping f satisfying the following: (1) f associates with each formula A of DPL a sentence f(A) of Peano arithmetic (PA) and with each program α a formula f(α) of PA with one free variable describing formally a supertheory of PA; (2) f commutes with logical connectives; (3) f([α] A) is the sentence saying that f(A) is provable in the theory f(α); (4) for each axiom A of DPL, f(A) (...) is provable in PA (and consequently, for each A provable in DPL, f(A) is provable in PA). The arithmetical completeness theorem is proved saying that a formula A of DPL is provable in DPL iff for each arithmetical interpretation f, f(A) is provable in PA. Various modifications of this result are considered. (shrink)

Historically, it was the interpretations of intuitionist logic in the modal logic S4 that inspired the standard Kripke semantics for intuitionist logic. The inspiration of this paper is the interpretation of intuitionist logic in the non-normal modal logic S3: an S3 model structure can be 'looked at' as an intuitionist model structure and the semantics for S3 can be 'cashed in' to obtain a non-normal semantics for intuitionist propositional logic. This non-normal semantics is then extended to intuitionist quantificational (...) logic. (shrink)

Everettian Interpretations of Quantum Mechanics Between the 1920s and the 1950s, the mathematical results of quantum mechanics were interpreted according to what is often referred to as “the standard interpretation” or the “Copenhagen interpretation.” This interpretation is known as the “collapse interpretation" because it supposes that an observer external to a system causes the system, … Continue reading Everettian Interpretations of Quantum Mechanics →.

어떤 사회이든 甲과 乙이 존재하기에 甲질은 발생하기 마련이다, 특히 甲이 주인정신을 상실하게 되면. 모든 생명체에게는 지배하고자 하는 의지, 甲이 되려는 의지가 있기 때문이다. “이 세계는 權力意志다, 그리고 그것 외에 다른 것이 아니다!” 甲질 역시 권력의지의 산물이다. 그런데 참된 甲은 자신이 고귀한 존재임을 인지하고 있기에 자신의 권력의지를 천박한 甲질로 실현하지 않는다. 甲질은 자신이 우월한 위치에 있음을 확인하려는 노예, 즉 乙의 만행이다. 주인정신을 상실한 乙이 더 약한 乙에게 권력의지를 실현하는 것이 甲질이다. 乙은 기회가 되면 “怨恨” 풀이하듯 甲질하면서도 그것을 정당한 권리행사라 간주한다. 말 (...) 그대로 我是他非다.BR 역사적으로 한국은 오랫동안 타국의 종속국이었다. 그러다 보니 한국은 자주국이 되어서도 “主人精神”을 상실한 乙이 지배하는 사회, 甲질이 난무하는 사회가 되었다. 게다가 甲질을 수용하는 사회 분위기로 인해 甲질의 누수 현상이 계속 발생하고 있다. 甲질 앞에서 침묵할 것이 아니라, 나를 위해 그리고 상대를 위해 그 부당함을 표현해야 한다. 表現이 없는 곳에는 存在도 없기 때문이다. 또한 우리의 생각이나 느낌을 어떤 죄책감 없이 표현함으로써 甲질의 문제를 풀어낼 수 있기 때문이다. 표현함으로써 주인정신을 함양할 수 있으며 甲은 乙을, 乙은 甲을 이해하고 긍정하여 相生하는 관계로 거듭날 수 있을 것이다. 그리하여 우리는 甲⋅乙이 아니라, 각자의 위치에서, 삶의 主人이 되어야 한다. (shrink)

Unrepresented patients are individuals who lack decision makingcapacity and have no family or friends to make medical decisions for them. This population is growing in number in the United States, particularly within emergency and intensive care settings. While some bioethical discussion has taken place in response to the question of who ought to make decisions for these patients, the issue of how surrogate medical decisions ought to be made for this population remains unexplored. In this paper, we argue that (...) class='Hi'>standard applications of surrogate decision making principles in health care are not well suited to many unrepresented patients with long-term mental health diagnosis. We argue that when applied to this population, the substituted judgment standard, designed to preserve patient preferences and values, may lead to the exclusion of their preferences. We argue further that the application of the best interest standard runs the risk of leading to harmful cases of overtreatment or undertreatment. We offer an alternative interpretation of the best interest principle that is better able to promote the well-being of unrepresented patients, especially for those who lack capacity because of mental disorders. This alternative is based on the practices and principles of harm reduction and includes three components: emphasis on considering the expressed preferences of unrepresented patients, a focus on reducing harm as well as the delivery of clinical benefits, and a recognition of the importance of promoting trust. (shrink)

In this paper we will be concerned with the interpretability logic of PA and in particular with the fact that this logic, which is denoted by ILM, does not have the interpolation property. An example for this fact seems to emerge from the fact that ILM cannot express Σ₁-ness. This suggests a way to extend the expressive power of interpretability logic, namely, by an additional operator for Σ₁-ness, which might give us a logic with the interpolation property. We will formulate (...) this extension, give an axiomatization which is modally complete and arithmetically complete (although for proofs of these theorems we refer to an earlier paper), and investigate interpolation. We show that this logic still does not have the interpolation property. (shrink)

One of the most intriguing claims of Stoic logic is Chrysippus's denial of the modal principle that the impossible does not follow from the possible. Chrysippus's argument against this principle involves the idea that some propositions are ?destroyed? or ?perish?. According to the standard interpretation of Chrysippus's argument, propositions cease to exist when they are destroyed. Ide has presented an alternative interpretation according to which destroyed propositions persist after destruction and are false. I argue that Ide's alternative (...) interpretation as well as some versions of the standard interpretation conflict with Stoic doctrines about the nature of propositions. I propose another version of the standard interpretation based on Frede's account of the Stoic theory of the proposition. I hold that this version of the standard interpretation both escapes Ide's objections and is consistent with Stoic logic and philosophy of language. (shrink)

This study explores the phenomenon of the so-called “third reading” of propositional attitude reports. This reading, which was originally explored in the dissertation of J. Fodor (1973) and has since become one of the significant problems in the formal semantics of natural languages, differs from the more well-known de re and de dicto readings by being an intermediate case. If the de re interpretation can be referred to as transparent specific, and the de dicto interpretation as opaque non-specific, (...) then the third reading is transparent non-specific. Fodor's standard solution has been the subject of much discussion in the literature and has given rise to a series of widely accepted counterexamples that are thought to demonstrate the limitations of Fodor's solution. At the same time, alternative approaches to the explication of these readings also suffer from formal shortcomings (for example, some of them did not satisfy the requirement of meaning compositionality, which is a basic requirement in formal semantic literature). This study points out that the analysis of all complex cases of the third reading did not fully take into account their syntactic structure. This remained unnoticed due to the ellipsis in many of these cases. It is shown that a restoration of the ellided syntactic structure makes it possible to analyze all hard cases as basic ones using the classical standard analysis proposed by Fodor supplemented by the principles of admissibility of substitution of L-equivalent expressions in intensional contexts (known since G. Frege and R. Carnap). In the final part of the work, it is demonstrated how exactly the main complex cases of the “third reading” are explicated in terms of the standard approach. (shrink)

A standard view in philosophy of mind is that qualia and phenomenal character require consciousness. This paper argues that various experimental and clinical phenomena can be better explained if we reject this assumption. States found in early visual processing can possess qualitative character even though they are not in any sense conscious mental states. This non-standard interpretation bears the burden of explaining what must be added to states that have qualitative character in order to yield states of (...) sensory awareness or sensory experience. I argue that the study of selective attention reveals resources that can be useful in that project. Two traditional objects are briefly considered. (shrink)

Aquinas is often presented as following Aristotle's "Nicomachean Ethics" when treating moral virtue. Less often do philosophers consider that Aquinas's conception of the highest good and its relation to the functional character of human activity led him to break with Aristotle by replicating each of the acquired moral virtues on an infused level. The author suggests that we can discern reasons for this move by examining Aquinas's commentary on the "Sententiae" of Peter the Lombard and the "Summa theologiae" within their (...) historical context. The author's thesis is that Dominican pastoral and intellectual concerns led Aquinas to argue that moral virtue must necessarily be ordered toward the highest good. Understanding this purpose helps to explain his presentation of moral virtue and its implications for standard philosophical interpretations of his work. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Dialogic Interpretation of Hume's Dialogues William Lad Sessions For all ofits prominence in contemporary Anglo-American philosophy of religion, Hume's Dialogues Concerning Natural Religion continues to provoke divergent readings, especially as regards its author's intentions and beliefs. Most writers today, following Norman Kemp Smith's masterful analysis, accept some version ofwhat I will call "the standard interpretation": Hume aimed to discredit religion—natural and revealed religion alike, but (...) especially the "experimental theism" represented by Cleanthes' so-called "design argument." Hence, the sceptic "Philo represents Hume's views onreligiousbelief,"even though Cleanthes (occasionally) and Demea(rarely) also speakfor Hume.1 But a significant minority have given divergentinterpretations: some have held that Pamphilus, the narrator of the Dialogues, is Hume;2 some have given credence to Hume's remark in a letter that "I make Cleanthes the Hero of the Dialogue";3 others think that none of the characters represent Hume, at least not consistently, either because the characters represent types, not individuals,4 or because none are "wholly consistent, completely clear-headed, and unmuddled throughout,"5 or because "it is the whole of the dialogue which represents Hume."6 One interpreter has even gone so far as to declare that "I shall take it that Hume in the Dialogues is any speaker who appears tobe makingagood philosophical point,"7 whichis tantamount to identifying Hume with any self-assured philosophical reader of the Dialogues] My chief purpose in this essay is not to take issue with these interpretations, nor to propose a novel interpretation of the text—though I will do both—but rather to promote a different kind of interpretation altogether: what I will call a "dialogic" interpretation, since it views the literary form as contributory and indeed essential to the philosophical message.8 Still, the particular dialogic interpretation I propose may be of interest. On it, the Dialogues are not chiefly a diatribe against theism, much less a polemic against all (theistic or Christian) religion. Rather, the book at its most searching level is a careful rational examination of"true" vs. "false" religion, with the virtues ofthe former commended even as the vices ofthe latter are condemned. In short, Hume gives us an eighteenth century discussion ofreligiousfaith in relation to human Volume XVII Number 1 15 WILLIAM LAD SESSIONS reason, a discussion wherein reason is not automatically the enemy of faith (in all its guises). More specifically, Philo's and Cleanthes' apparent disagreements on the results and utility ofnatural theology mask a more fundamental and considerably more important harmony in their views concerning "the proper office ofreligion."9 Contrary to the standardinterpretation, they fundamentally agree on the nature and value of natural piety, which is the other component of natural religion besides natural theology.10 In the end, then, Pamphilus is not wrong to judge that Cleanthes' principles "approach still nearer to the truth" than Philo's, and not merely for reasons of filial piety (he is, after all, Cleanthes' house-guest, his loyal student, and his "adopted son"). No doubt Philo does tend to "win" his skirmishes in natural theology with Cleanthes (not to mention those with Demea!), but though Philo triumphs tactically, Cleanthes is the victor in the wider war for Pamphilus' heart and mind: critical scepticism may be a useful safeguard for careful thinkers against the "superstition" endemic to "false" and harmful piety, butitsutilityislimited; Philo's prophylaxisis muchless effective than Cleanthes' empirical theism at the vitally important task of inculcating and nurturing "true" natural piety in a young person such as Pamphilus. However, before supporting this controversial view of the Dialogues, I need to make clearer the nature, limits and value of a dialogic interpretation, by way of contrast with the more common approaches. I. Standard Hermenéutica Most philosophical interpretations of the Dialogues share several assumptions—or perhaps one should say "presumptions." First, they all focus on the propositions, beliefs, and arguments expressed by characters in the Dialogues—their claims, assertions, speculations, suggestions, rejections, replies, reasons, rebuttals, and the like—and they seek to extract from the discussion those expressed or implied beliefs and arguments which current interpreters believe most worthy of continuing philosophical adherence, development, demolition, or at least discussion. Literary... (shrink)

Marxism came to China along with the Russian Revolution. Many Chinese scholars and students became interested in Marxism, which was interpreted in terms of patriotism and as an anti-imperialist movement. As a leader of the Christian Youth Student Fellowship of YMCA in Shanghai, YT Wu was deeply concerned with the nature of current thought on campus, and sought dialogue between Christianity and materialism. This article analyzes Wu's thought, especially his proposal of a Christian materialism which would reconcile the two. Like (...) Marxist thinkers in the West, Wu was highly critical of the modernity that was also influencing China. Wu finds the key to theology in an interpretation of the Sermon on the Mount, which he understands as a depiction of Christian materialism. (shrink)

How do we determine whether individuals accept the actual consistency of a political argument instead of just its rhetorical good looks? This article answers this question by proposing an interpretation of political argument within the constraints of political liberalism. It utilises modern developments in the philosophy of logic and language to reclaim ‘meaningless nonsense’ from use as a partisan war cry and to build up political argument as something more than a power struggle between competing conceptions of the good. (...) Standard solutions for ‘clarifying’ meaning through descriptive definition encounter difficulties with the biases of status quo idioms (long noted by theorists like William Connolly and Quentin Skinner), as well as partisan translations and circularity. Collectively called linguistic gerrymandering, these difficulties threaten political liberalism’s underlying coherency. The proposed interpretation of political argument overcomes this with a new brand of conceptual analysis that can falsifiably determine whether rhetoric has hijacked political argument. (shrink)

We present the bundle (Aff(3)⊗ℂ⊗Λ)(ℝ3), with a geometric Dirac equation on it, as a three-dimensional geometric interpretation of the SM fermions. Each (ℂ⊗Λ)(ℝ3) describes an electroweak doublet. The Dirac equation has a doubler-free staggered spatial discretization on the lattice space (Aff(3)⊗ℂ)(ℤ3). This space allows a simple physical interpretation as a phase space of a lattice of cells.We find the SM SU(3) c ×SU(2) L ×U(1) Y action on (Aff(3)⊗ℂ⊗Λ)(ℝ3) to be a maximal anomaly-free gauge action preserving E(3) symmetry (...) and symplectic structure, which can be constructed using two simple types of gauge-like lattice fields: Wilson gauge fields and correction terms for lattice deformations.The lattice fermion fields we propose to quantize as low energy states of a canonical quantum theory with ℤ2-degenerated vacuum state. We construct anticommuting fermion operators for the resulting ℤ2-valued (spin) field theory.A metric theory of gravity compatible with this model is presented too. (shrink)

We use the primitive ontology framework of Allori et al. to analyze the quantum information-theoretic interpretation of Bub and Pitowsky. There are interesting parallels between the two approaches, which differentiate them both from the more standard realist interpretations of quantum theory. Where they differ, however, is in terms of their commitments to an underlying ontology on which the manifest image of the world supervenes. Employing the primitive ontology framework in this way makes perspicuous the differences between the quantum (...) information-theoretic interpretation, and the various realist interpretations of quantum theory. It also allows us to identify a sense in which the commitments of quantum information-theoretic interpretation are underspecified. Several possible ways of completing the interpretation are presented, and it is suggested that the most likely strategy would leave the information-theoretic interpretation such that it would fail to qualify as a theory, according to the primitive ontology approach. (shrink)

On the life, philosopy, and mythological interpretations of Śukadeva as portrayed in Puranas; a study.

According to the modal interpretation, the standard mathematical framework of quantum mechanics specifies the physical magnitudes of a system, which have definite values. Probabilities are assigned to the possible values that these magnitudes may adopt. The interpretation is thus concerned with physical properties rather than with measurement results: it is a realistic interpretation. One of the notable achievements of this interpretation is that it dissolves the notorious measurement problem. The papers collected here, together with the (...) introduction and concluding critical appraisal, explain the various forms of the modal interpretation, survey its achievements, and discuss those problems that have yet to be solved. Audience: Philosophers of science, theoretical physicists, and graduate students in these disciplines. (shrink)

Moral education is a core component of ideological and political courses in primary and secondary schools and universities in China, and also an important part of contemporary Chinese Marxist educational theory and practice. In Chinese senior high schools, the main curriculum and platform for moral education is ideological and political courses. The Ideological and Political Curriculum Standards for General Senior High Schools (2017 Edition, 2020 Revised) issued by the Ministry of Education of the People’s Republic of China explicitly includes a (...) course on logical thinking in the ideological and political curriculum in general senior high schools, strengthening the importance of logic in moral education there. In this paper, the authors explain the necessity of intensifying logic training for contemporary Chinese teenagers, introduce and interpret the relevant contents in the Ideological and Political Curriculum Standards for General Senior High Schools (2017 Edition, 2020 Revised), and put forward some theoretical suggestions on how to conduct teaching on the subject of logic. (shrink)

This chapter emphasizes four crucial differences that serve to distinguish the proto-Marxist interpretation from the standard post-Kantian framework. The first and foundational difference involves the existence of final causality or internal purposiveness in nature. The now-standard post-Kantian interpretation of Georg Wilhelm Friedrich Hegel presupposes Sellars's core distinction between the realm of "empirical description" and the "space of reasons", a distinction that necessarily presupposes the absence of final causality in nature. The proto-Marxist framework approaches Hegel as the (...) first modern philosopher to overcome the strained but stubbornly persistent fantasy of pure mechanism and to recognize the ineliminable role of Aristotelian final causes in even the most basic domains of nature. The third difference involves the nature of Hegel's dialectic. Fourth, these competing frameworks provide divergent accounts of the constitution of the object. The post-Kantian framework plainly acknowledges Hegel's tendency to talk about organisms, artworks, and institutions as purposively structured wholes that cannot be properly explained in terms of causal laws. (shrink)

This dynamical interpretation of the continuum is based on a threefold perspective. First, detailed differentiation of all standard realms of Leibnizian Weltanschauung – (R real), (P phenomenal), (I ideal). Second, analysis of the scope of the Law of Continuity famously formulated by Leibniz and mapping it onto this (RPI) structure. Third, finding the precise place of dynamics and force in this (RPI) continuum.

Dictionary of Nyaya terminology ; English and Sanskrit interpretation.

In lieu of an abstract, here is a brief excerpt of the content:LIBERATION THEOLOGY AND THE INTERPRE.TATION OF POLITICAL VIOLENCE FREDERICK SONTAG Pomona OoUego Olaremont, Oalifornia " It is impossible to remain loyal to Marxism, to the Revolution, without treating insurrection as an art." Lenin, paraphrasing Karl Marx WHENEVER Liberation Theology ·and its contributions to theologicail discussion al'e ·concerned, no aspect has been more controversirul than its association with violence. There is no question that Marxism/Leninism depends on the use of (...) violence. But all liberation theories must take violence into consideration. On the one hand, the ties that hold humans in bondage may be so strong that only violent means ca.n be effective to release us. On the other hand, it is well known that violenre often breeds its own do·wnfall and results in ten·or more often than peace. Since the beginning of time, probably every prrogram seeking to release human beings to their furhl. potential has had to consider the use of violence to achieve its ends, even while awal'e of its potential dangers. Yet this issue takes on a new urgency in our time because of two s[gnificant changes in our situation: (I) Most communist proposals which have resulted in world~wide change have militantly asserted the necessity to use force if we are to be set free; (2) In recent times Liberati.on Theofogy has been espoused by some Christian theologians even while the adoption of pacifism or the abhorrence of violence by most Christian groups is well known. The question of religion's intrusion into the politicaiJ. reailm is problem 271 FREDERICK SONTAG enough, but add to this the question of the use of violence and the discussion becomes very heated indeed. Although many traditions have well-developed positions regarding violence and non-violence, Christianity will be our frame of reference in discussing these issues, since Liberation Theology has, in fact, developed in a Christian context. First of all we havie to ask whether the use of violence to ruchieve politicaJ ends is a;lways ruled out or whether some circumstances might justify it as an ruooeptable tool for Christian use. Where Christianity is concerned, it is always instructive to begin by looking at the life and work of Jesus. Trruditionally, Jesus is seen as rejecting the use of violence and as having suffered vioilence himself. Can anything so change this image as to make violence acceptable on Christian grounds? In ·considering this, we first have to note that Jesus himself lived under po1itiool oppression. We must oons~der the Jewish expectations for the ' Messiah ' and how this role came to be projecbed onto Jesus; their hope for release from Roman oppressors was what plruced mroh high political expectations on Jesus. Christians recognized Jesus as a' Messiah', even though he obvious1ly did not fulfill the role of a political liberato·r. Afiter his death and for centuries fater, Jewish political fortunes went from bad to worse. The people's expectations of gaining release by the hand of Jesus did not result in a change in their political fortunes. Christians diid enter into politics and governments in!Later years, and some welcome changes can be attributed to Christian influence. But still, none of these improvements can be directly attributed to Jesus' efforts in his own fileis a prime :requfoement for success. We 'are aware of the Marxist/Leninist insistency on toeing the line on dogma, for conformity to doctrine. But can the Christian,aiccept the uniformity of interpretation which effective acbion seems to require? If the Christian liberation theofogian argues that aU Christians cannot be required to aiocept some one program of wction, he or she is limited by the division that plurality brings. On the other LIBERATION THEOLOGY AND POLITICAL VIOL]j]NCE '277 hand, the Christian revotutionary activist should not be told that his program is " unchristian " as judged by some singular, authoritative standard. Of course, the chief complication in saying this lies with a hieI"archical church which includes authorities to formulate doctrine. The Christian who wants to act differently from what the srbructure of such a chureh allows will either: (1) have to find a way to act independently and still stay within that community; or (2) convince... (shrink)

In this paper, I propose an assessment of the interpretation of the mathematical notion of probability that Wittgenstein presents in TLP (1963: 5.15 – 5.156). I start by presenting his definition of probability as a relation between propositions. I claim that this definition qualifies as a logical interpretation of probability, of the kind defended in the same years by J. M. Keynes. However, Wittgenstein’s interpretation seems prima facie to be safe from two standard objections moved to (...) logical probability, i. e. the mystic nature of the postulated relation and the reliance on Laplace’s principle of indifference. I then proceed to evaluate Wittgenstein’s idea against three criteria for the adequacy of an interpretation of probability: admissibility, ascertainability, and applicability. If the interpretation is admissible on Kolmogorov’s classical axiomatisation, the problem of ascertainability brings up a difficult dilemma. Finally, I test the interpretation in the application to three main contexts of use of probabilities. While the application to frequencies rests ungrounded, the application to induction requires some elaboration, and the application to rational belief depends on ascertainability. (shrink)

Finetuning and Naturalness are extra-empirical theory assessments that reflect our expectation how scientific theories should provide an intuitive understanding about the foundations underlying the observed phenomena. Recently, the absence of new physics at the LHC and the theoretical evidence for a multiverse of alternative physical realities, predicted by our best fundamental theories, have casted doubts about the validity of these concepts. In this essay we argue that the discussion about Finetuning should not predominantly concentrate on the desired features a fundamental (...) theory is expected to have, but rather on the question what a theory needs to qualify as fundamental in the first place. By arguing that a fundamental description of the Universe should possess zero entropy, we develop a ‘holistic’ concept for the most fundamental layer of reality: The fundamental description of the Universe is the Universe itself, understood as an entangled quantum state. Adopting a universal applicability of quantum mechanics, in this framework the behavior of subsystems can be understood as the perspectival experience of an entangled quantum Universe perceived through the “lens of decoherence”. In this picture the fundamental reality is non-local, and finetuned coincidences in effective theories may be understood in a way similar to EPR-correlations. This notion provides a fresh view on the topic of Naturalness and Finetuning since it suggests that Finetuning problems and hints for anthropic explanations are an artifact of theories building up on subsystems rather than on the fundamental description. Recent work in quantum gravity aiming at an understanding of spacetime geometry from entanglement entropy could be interpreted as a first sign of such a paradigm shift. (shrink)

Dans le livre VI de son commentaire sur le Parménide, Proclus rend compte des interprétations des « hypothèses » du Parménide proposées par ses devanciers. Le présent article étudie l’exégèse des hypothèses par le premier commentateur que Proclus examine, à savoir Amélius, le disciple de Plotin. Après une présentation des vestiges de son commentaire sur le Parménide, j’analyse trois aspects particulièrement intéressants de son exégèse : 1) à la différence de la plupart des commentateurs néoplatoniciens, Amélius distinguait non pas neuf, (...) mais huit hypothèses. Je soutiens que, en considérant la dernière section (Prm. 165e2-166c2) comme dépourvue de tout contenu positif, Amélius la fusionnait avec la précédente – lecture du texte qui n’a pas été reprise par les défenseurs modernes d’une division en huit hypothèses. 2) Amélius suppose que chaque hypothèse décrit une réalité, mais le sens précis de certaines identifications est difficile à saisir : quels sont les trois types de matière associés aux hypothèses 5-7? Ces trois matières correspondent probablement à trois entités qu’Amélius trouvait dans le Timée : la chōra/matière première, le niveau des éléments-traces et l’univers ordonné. 3) Sur un point au moins, l’exégèse d’Amélius contrevient à l’ordre hiérarchique descendant des sujets des hypothèses (procédant de la réalité la plus élevée jusqu’à la dernière), qui était un présupposé incontesté de l’interprétation de tous les commentateurs néoplatoniciens. Je soutiens que cela est dû à un autre principe exégétique, selon lequel la qualité négative d’une hypothèse (à l’exception de la première) signifie une sorte de dégradation de l’entité correspondante. Puisque, dans la deuxième partie du Parménide, les hypothèses négatives alternent avec les positives, ce principe supplémentaire entre en conflit avec la disposition linéaire descendante impliquée par le principe hiérarchique. Dans la conclusion de l’article, je montre comment l’analyse de l’exégèse d’Amélius permet de mieux comprendre le développement ultérieur de l’exégèse ancienne du Parménide. (shrink)

This paper offers a new and very simple alternative to Bochvar's well known nonsense -- or meaninglessness -- interpretation of Weak Kleene logic. To help orient discussion I begin by reviewing the familiar Strong Kleene logic and its standard interpretation; I then review Weak Kleene logic and the standard interpretation. While I note a common worry about the Bochvar interpretation my aim is only to give an alternative -- and I think very elegant -- (...) interpretation, not necessarily a replacement. (shrink)

We generalize the modal interpretation of quantum mechanics so that it may be applied to composite systems represented by arbitrary density operators. We discuss the interpretation these density operators receive and relate this to the discussion about the interpretation of proper and improper mixtures in the standard interpretation.