Retrospective subjective well-being (SWB) refers to self-reported satisfaction and emotional experience over the past few weeks or months. Two studies investigated the mechanisms linking daily experiences to retrospective SWB. Participants reported events each day for 21 days (Study 1) or twice a week for two months (Study 2). The emotional intensity of each event was rated: (1) when it had recently occurred (proximal intensity); and (2) at the end of the event-reporting period (distal intensity). Both sets of ratings were then (...) aggregated across events and used to predict retrospective SWB at the end of the study. Path analyses showed that proximal intensity predicted retrospective SWB whereas distal intensity did not. The effect remained even after controlling for trait happiness and neuroticism. These results suggest that daily experiences influence retrospective SWB primarily through abstract representations of the past few weeks or months (as measured by aggregated proximal intensity ratings) rather than the explicit recollection of individual events during the same period (as measured by aggregated distal intensity ratings). Retrospective SWB, in turn, mediated the effect of daily experiences on global SWB (i.e., self-reported satisfaction and emotional experiences in general). (shrink)

À la différence du sermon chrétien, le sermon juif n’est pas essentiel à la vie religieuse et le prédicateur n’a guère de statut. Il est pourtant une réalité sociale et littéraire de premier plan en Espagne. Que la philosophie ait place dans ce genre qui s’adresse à tous s’éclaire par trois choses : les textes que la liturgie amène à prendre pour occasions de la prédication ; la « reconfiguration rationaliste du judaïsme » par Maïmonide ; la résistance au prosélytisme. (...) D’où des sujets spéculatifs (création, libre arbitre, justice absolue ou dans l’intérêt public, service par crainte ou par amour, etc.), des références aux auteurs philosophiques, juifs ou non, un lexique et un type d’argumentation. Les conversions nombreuses lors des persécutions de 1391 firent apparaître la nécessité d’une prédication adaptée aux besoins du peuple. Les perspectives ouvertes par l’ Éthique à Nicomaque traduite en hébreu vers 1400 et l’exemple de la prédication chrétienne donnèrent lieu au milieu du xv e s. au programme de Joseph Ibn Shem Tov regardant le rôle du prédicateur, qui exprimait l’emprise de la philosophie sur les penseurs juifs les plus soucieux de sauvegarder la foi. La spécificité du judaïsme se désignait comme un savoir, selon deux modèles : celui, non avoué, de la scolastique chrétienne, avec une théologie au-dessus de la philosophie, et celui d’un niveau inaccessible aux autres hommes. Mais ce savoir spécifique ne se laisse guère cerner. Après 1492, des réfugiés d’Espagne dans l’Empire Ottoman tendirent à l’identifier au corpus des homélies des rabbins anciens : Jacob Ibn Ḥabib en procura le recueil, Salomon ha-Lévi en fit la théorie. L’avantage définitif pris par la kabbale de Safed à la fin du xvi e s. a-t-il pour cause l’échec de cette recherche, ou bien en va-t-il autrement? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviews 105 NEW RUSSIAN WORK ON RUSSELL IRVING H. ANELLIS Modern Logic Publishing I Box 1036, Welch Ave. Station Ames, JA 5°010-1036, USA A. S. Kolesnikov. cI»HJIOCOcPHJl BepTPaHa PacceJIa [Filosofija Bertrana Rassela]. Leningrad: Izdatel'srvo Leningradskogo Universiteta, 1991. Pp. 232. 3 rub. 30 kop.. Anatolii Sergeevich Kolesnikov is a relatively new name in Russell studies,.r1.a1though his book shows a deep knowledge of the material available on Russell in Russian and (...) a wide acquaintance with Russell's publications in English and in Russian translation.1 In this work, which translates as The Philosophy ofBertrand Russel~ Kolesnikov traces the evolution of Russell's "world-view", while presenting a traditional Soviet interpretation of Russell's place in "bourgeois" philosophy. This monograph presents for the first time in Russian a thorough analysis of the evolution of Russell's philosophy as the outstanding representation of contemporary bourgeois philosophy, and is the first major study on Russell's philosophy in Russian since the appearance in'1962 ofSoviet philosopher 1. S. Narskii's The Philosophy ofBertrand Russell2 Russell himself is viewed by Kolesnikov as the best representative of the bourgeois humanist, philosopher, and mathematician. The author seeks a critical understanding of the historical and philosophical sources of Russell's ideas and conceptions and of the influence which these exercised and continue to exercise on contemporary Western philosophy and science. The author's aim is to "uncover" the neo-realist empiricist direction of Russell's philosophy as it manifested itself as a condition of his scientific and epistemological thinking. As had been usual for Soviet studies of Western "bourgeois" philosophers and their philosophies, Lenin and his empiriocriticism serves as a foil for the elucidation of Russell's thought and its development. Probably the most famous example of the dialectical attack on anaI Kolesnikov is also the author of The Freethought ofBertrand Russell [Svobodomyslie Bertrana Rassela] (Moscow: Mysl', 1978). 2 The Philosophy ofBertrand Russell: Lectures for Students in the University Philosophy Faculty [Filosofija Bertrana Rassela: lekcija dlja studentovfilosofikih fakul'tov universitetov] (Moscow: 1962). In the first footnote (on p. 60) to his translation of the article on "Bertrand Russell in the Great Soviet Encyclopedia: Translation from Russian", Russel~ nos. 23-4 (1976): 60-2, Charles Haynes wrote that "Narskiy... appears to be a leading Soviet writet on Russell's philosophy." In fact Narskii wrote extensively on philosophy of logic, for which work he is bcst known. 106 Reviews lytic philosophy revolved around the rather rough treatment accorded to A. J. Ayer when he lectured at Moscow State University in 1962. This methodology for criticizing "bourgeois idealism" has declined in recent years as a consequence of perestroika; from as early as 1987 Soviet philosophers have managed to refrain from employing this tactic in their writings (as one may readily see, e.g., from Zinaida Sokuler's recent paper on "Wirrgenstein on the Contradictions in Logic and in the Foundations of Mathematics"3). Kolesnikov's discussion of political-ideological, social and moral issues is limited to the Preface, which also presents a brief sketch of Russell's life, especially his education and the earliest of the philosophical influences at Cambridge, of course Russell's visit in 1920 to Soviet Russia and the writings that derived from that trip, especially his book The Practice and Theory of Bolshevism, and of his travels in China. Here Kolesnikov notes Russell's ties to the Fabian socialists and names in particular the Webbs, H. G. Wells and "other members representative of the bourgeois intelligentsia" (p. 5). Mention is also made here of his activism for nuclear disarmament and against the American war in Indochina, and of the essay "Why I Am Not a Christian". We are told at the very outset (p. 3) that "the name of this philosopher is widely known in our country." The remainder of the book is concerned with Russell's technical philosophy, i.e. with his work in philosophy of mathematics, logic, philosophy of language, metaphysics and epistemology. Kolesnikov divides Russell's philosophical evolution into three stages (p. 22). The "early" period (1894-1910) is the developmental stage, characterized by the influence ofneo-Hegelianism and neo-Kantianism and by the development of the conception of... (shrink)

Theatrical improvisation is a joyful, creative, and playful activity of discovery and a spontaneous process. It seems to be the opposite of teaching, which requires proper planning and advance thinking and seems a very “serious business” that deals with values and knowledge. Improvisation is shaped by flexibility and by transformative and equal relations among the participants. In contrast, there is in education usually a very clear hierarchy of teacher and pupils, and the relationships are mostly managed in a one-way direction. (...) This seemingly reasonable comparison of opposites can be continued and developed. If we look beyond these superficial, stereotypical, and binary images of improvisation and teaching.. (shrink)

This collection of essays examines interplays of knowledge and religion in early modern thought. Spanning from the sixteenth to the eighteenth century, it considers varied formations of knowledge and religion, knowledge about religion and irreligious knowledge in early modern Europe.

Knížka je určena každému, kdo se zajímá o logickou stavbu a základy matematiky a o začátky moderní matematické logiky. Aniž předpokládala zvláštních věcných znalostí, navazujíc na tradiční středoškolskou logiku, přibližuje čtenáři výraz a methodu logiky moderní. V podstatě jde o řešení dvou otázek: jak se odvozují matematické věty a jaké jsou logické základy matematiky. Probírá spojování výroků, výrokové vzorce, obecné a existenční výroky, logickou dedukci adruhy důkazů, některé matematické pojmy (množina, vztah, zobrazení, funkce), definice a jejich vlastnosti i systémy axiomů (...) a požadavky, jež na ně klademe. (shrink)

This volume is the first in the series to present a long Greek text. The version in the scroll represents an early revision of the Septuagint towards a closer correspondence with the Hebrew text of the Bible - the revision given the name kaige by D. Barthélemy. After an extensive introduction the volume contains an edition of the text, both with and without reconstructions, notes on the palaeography and reconstructions, an extensive commentary on the translation technique, orthographic peculiarities and textual (...) relations, and is supplemented by an index of all words, as well as twenty plates. (shrink)

In this book, the late Prof. Yaacov Bar-Siman-Tov argues that the failure of the Israeli-Palestinian peace process so far has been mainly the result of the inability of both sides to reach an agreed formula for linking justice to peace. The issues of justice and injustice are focused mainly on the outcomes of the 1947-1949 first Arab-Israeli War and specifically in the creation of the Palestinian refugee problem. The conflicting historical narratives of the two sides regarding the question of responsibility (...) for the injustice done to the Palestinians turn the Israeli-Palestinian conflict into a classic case of linking the issues of justice and peace. Given that the two sides often define the conflict in terms of injustice and unfairness, these issues have particular relevance for the peace process, and this is what makes dealing with them as barriers to the resolution of the conflict so problematic. Yaacov Bar-Siman-Tov argues that the link between justice and peace is an important issue requiring both sides' attention, but, given the wide and currently unbridgeable gap separating the two sides, it should be postponed to the phase of reconciliation rather than being included in the process of conflict resolution. The two-state solution is endorsed as the best and practical solution and as a first step for a "just peace" in this conflict, to be followed by reconciliation. Highly topical, this book is essential reading for scholars and researchers of International Relations, Peace Studies and the Arab-Israeli conflict. (shrink)