We study Kim-independence over arbitrary sets. Assuming that forking satisfies existence, we establish Kim's lemma for Kim-dividing over arbitrary sets in an NSOP1 theory. We deduce symmetry of Kim-independence and the independence theorem for Lascar strong types.

In this paper, I explore links between the phenomenology-inspired philosophy of emotion, especially discussions of affective intentionality and situated affectivity, and those strands of work in the field of cultural affect studies that take their inspiration fromSpinoza and Deleuze. As bridges between these fields, I propose the concepts ‘disclosive posture’ and ‘affective arrangement’. ‘Disclosive posture’ condenses insights from phenomenological work on affectivity, especially those pertaining to what Heidegger calls Befindlichkeit. ‘Affective arrangement’ is a descendant of Deleuze and Guattari’s term agencement. (...) It refers to heterogeneous ensembles of elements coalescing into a sphere of heightened affective intensity in a local setting. I develop this notion into a tool for analyzing situated affectivity. As it does not yet figure prominently within debates in the philosophy of emotion, I will outline what is meant by ‘affective arrangement’ in some detail. Throughout, I discuss a productive tension between these two conceptual strands. (shrink)

The contemporary situation within the realm of ethical theories is quite complicated. Were it not enough that many classical ethical theories are evolving into the new modern forms, new types of ethical theories are arising, as well. The main aim of the paper is to introduce this issue of ethical theories which are known under the term hybrid ethical theories. A secondary aim of the paper is to describe and characterize the contemporary ethical theory of ethics of social consequences, and (...) look for the answer whether it can be an example of this type of theory. To achieve the scope, the paper begins with a short introduction into the issue of contemporary consequentialism, followed by a presentation of the concept of hybrid ethical theories and its examples. Later the variability of consequentialism and ethics of social consequences are presented. The normative basis of this theory is subsequently analysed and explored in the context of hybrid ethical theories. Finally, the study clarify that the ethics of social consequences might be considered as a hybrid ethical theory. (shrink)

The article outlines the distributive demands of relational equality in the form of a dynamic corridor of legitimate distributive inequality. It does so by complementing the already widely accepted sufficientarian floor with a limitarian ceiling, leading, in a first step, to a "corridor" of limited distributive inequality as a necessary condition for relational equality. This corridor alone, however, only provides necessary distributive conditions for relational equality and still allows for degrees of distributive inequality that would risk undermining egalitarian relations. Thus, (...) in a second step, intra-corridor distributive inequalities must be regulated by two further constraints: a (context- dependent) ratio between the best- and worst-off, and a demand for equality of opportunity so that inequalities result from people’s responsible choices. This set of demands spells out the distributive conditions that are not only necessary, but sufficient to provide a sound distributive basis for relational equality. After presenting this view, the article defends it against several objections. (shrink)

We introduce a family of local ranks $D_Q$ depending on a finite set Q of pairs of the form $(\varphi (x,y),q(y)),$ where $\varphi (x,y)$ is a formula and $q(y)$ is a global type. We prove that in any NSOP $_1$ theory these ranks satisfy some desirable properties; in particular, $D_Q(x=x)<\omega $ for any finite tuple of variables x and any Q, if $q\supseteq p$ is a Kim-forking extension of types, then $D_Q(q) (...) Kim-non-forking extension, then $D_Q(q)=D_Q(p)$ for every Q that involves only invariant types whose Morley powers are -stationary. We give natural examples of families of invariant types satisfying this property in some NSOP $_1$ theories.We also answer a question of Granger about equivalence of dividing and dividing finitely in the theory $T_\infty $ of vector spaces with a generic bilinear form. We conclude that forking equals dividing in $T_\infty $, strengthening an earlier observation that $T_\infty $ satisfies the existence axiom for forking independence.Finally, we slightly modify our definitions and go beyond NSOP $_1$ to find out that our local ranks are bounded by the well-known ranks: the inp-rank (burden), and hence, in particular, by the dp-rank. Therefore, our local ranks are finite provided that the dp-rank is finite, for example, if T is dp-minimal. Hence, our notion of rank identifies a non-trivial class of theories containing all NSOP $_1$ and NTP $_2$ theories. (shrink)

Of all the attitudes and theories associated with or identified as "pacifism," only the doctrine that everyone ought not to resist violence with force is of philosophical interest, And it is logically incoherent. Pacifism's popularity rests on confusions about what the doctrine really is. If we have rights, We have the right to prevent infringements upon them. We have the right to use force to protect our rights, And in the degree necessary to accomplish that end. (staff).

Due to the intense selection pressure against inbreeding, humans are expected to possess psychological adaptations that regulate mate choice and avoid inbreeding. From a gene’s-eye perspective, there is little difference in the evolutionary costs between situations where an individual him/herself is participating in inbreeding and inbreeding among other close relatives. The difference is merely quantitative, as fitness can be compromised via both routes. The question is whether humans are sensitive to the direct as well as indirect costs of inbreeding. Using (...) responses from a large population-based sample (27,364 responses from 2,353 participants), we found that human motivations to avoid inbreeding closely track the theoretical costs of inbreeding as predicted by inclusive-fitness theory. Participants were asked to select in a forced choice paradigm, which of two acts of inbreeding with actual family members they would want to avoid most. We found that the estimated fitness costs explained 83.6% of participant choices. Importantly, fitness costs explained choices also when the self was not involved. We conclude that humans intuit the indirect fitness costs of mating decisions made by close family members and that psychological inbreeding avoidance mechanisms extend beyond self-regulation. (shrink)

INTRODUCTION This study arose from involvement with the works of Thomas Aquinas (/5-) that was not only intensive, but also extensive in the time devoted to ...

This paper aims to contribute to the expanding discourse on inter- and transdisciplinarity. Referring to well-established distinctions in philosophy of science, the paper argues in favor of a plurality of four different dimensions: Interdisciplinarity with regard to objects, knowledge/theories, methods/practices, and further, problem perception/problem solving. Different philosophical thought traditions can be related to these distinguishable meanings. The philosophical framework of the four different dimensions will be illustrated by some of the most popular examples of research programs that are labeled interdisciplinary (...) : nanoresearch/nanoscience/nanotechnology, complex systems theory/chaos theory, biomimicry/bionics, and technology assessment/sustainability research. Thus, a minimal philosophy of science is required to understand and foster inter- and transdisciplinarity. (shrink)

In "De malorum subsistentia" chs 30-7, Proclus criticizes the view that evil is to be identified with matter. His main target is Plotinus' account in Enn. I,8 [51]. Proclus denies that matter is the cause of evil in the soul, and that it is evil or a principle of evil. According to Proclus, matter is good, because it is produced by the One. Plotinus' doctrine of matter-evil is the result of a different conception of emanation, according to which matter does (...) not revert to its principle. Proclus claims that to posit a principle of evil either amounts to a coarse dualism, or makes the Good ultimately responsible for evil. Plotinus does not seem to be able to escape the latter consequence, if he is to remain committed to the Neoplatonic conception of causation. Plotinus equated matter with privation and said it is a kind of non-being that is the contrary of substance, thus violating fundamental Aristotelian tenets. Proclus reinstates Aristotelian orthodoxy, as does Simplicius in his "Commentary on the Categories." It is possible that lamblichus was the source of both Proclus and Simplicius, and that he was the originator of the parhypostasis theory and the inventor of the anti-Plotinian arguments. (shrink)

One can often encounter an opinion that Polish scientific philosophy deserves to be much better known than actually is. This book is thought as a response to such a claim. The papers collected in this volume are divided into two parts: Background and Influence and History and Systematics. However, there is no sharp borderline between themes which are touched in both parts. Generally speaking, all papers of the first part relate the Lvov-Warsaw School to some philosophical movements external to it (...) whereas the papers collected in the second one focus on internal issues connected with the school . Since the Polish school of mathematical logic is much better known than the Polish analytic philosophy we decided to omit here any treatment of the former. Thus, this collection centers on purely philosophical matters. We projected this volume not as an exhaustive panorama of Polish analytic philosophy but rather as a series of essays on particular persons or topic. As a result one can find here papers on Twardowski. Ajdukiewicz, Kotarbinski, Tarski and Lukasiewicz as well as on ethics on science, nominalism, and the methodology of psychology. We hope that this book will contribute to a better knowledge and evaluation of Polish achievements in analytic philosophy. We would like to express our gratitude to Professor Leszek Nowak, the editor-in-chief of Poznan Studies in the Philosophy of the Sciences and the Humanities, who initiated the idea of the collection and helped in its preparation. (shrink)

How do states build a security apparatus after violent resistance against state rule? This article argues that in early periods of state building two main factors shape the process: the macro-strategic goals of the state and administrative challenges of personnel management. These dynamics are studied in the context of the establishment of police forces in the settler colony of German Southwest Africa, present-day Namibia. The empirical analysis relies on information about the location of police stations and a near full census (...) of police forces, compiled from the German Federal Archives. A mismatch is found between the allocation of police presence and the allocation of police personnel. The first was driven by the strategic value of locations in terms of extractive potential, political importance, and the presence of critical infrastructure, whereas the allocation of individual officers was likely affected by adverse selection, which led to the assignment of low-quality recruits to strategically important locations. (shrink)

In this paper I fix a typical regress argument, locate a typical gap in the argument, and try to supply a number of gap-filling readings of its first premise.

Hilbert's axiomatization program of physical theories met an interesting challenge when it confronted the rise of quantum mechanics in the mid-twenties. The novelty of the mathematical apparatus of the then newly born theory was to be matched only by its substantial lack of any definite physical interpretation. The early attempts at axiomatization, which are described here, reflect all the difficulty of the task faced by Jordan, Hilbert, von Neumann and others. The role of von Neumann is examined in considerable detail (...) as he can be viewed here as the most outstanding of Hilbert's heirs. Von Neumann, especially in his work devoted to the proof of the impossibility of hidden variables, not only continued Hilbert's program but pushed it to its very limits, blending axiomatic rigor and interpretative commitment. (shrink)

It was not only in his infamous speeches as NSDAP-approved Führer- Rektor of Freiburg University that Heidegger advocated what can be seen as an ‘activist’ understanding of human existence. To exist, according to this approach, means to be called upon to take charge of one’s life - actively, responsibly, authentically - whether mandated by Volk and Führer or not. Heideggerian resoluteness amounts to being active in a deep sense, a view articulated during the Rektoratszeit in the form of an outright (...) equation of dasein and work. I will revisit Heidegger’s phenomenology of boredom in Basic Concepts of Metaphysics, and contrast it with passages from Fernando Pessoa’s Book of Disquiet. Pessoa presents a radical counterpoint to Heidegger, utterly at odds with his intellectual and political persona. Insofar as the early Heidegger still represents the sinister forces ruling on the death star of western metaphysics, Pessoa carries the light that can set us on a path toward very different horizons for thinking being. (shrink)

At the end of Book 15 of his Res Gestae Ammianus Marcellinus reports how Strategius Musonianus became the successor of the murdered Domitianus as Praefectus Praetorio Orientis . He tells that Strategius was a man versed in the two languages, i.e. Greek and Latin, and that because of this he had won a higher distinction than was expected. When Constantine the Great, so says Ammianus, was looking for an expert interpreter for his investigation into the Manichaean and similar heresies, he (...) chose Strategius as a person recommended to him as competent. Constantine was so pleased with Strategius' skilful work that he gave him the honourable nickname Musonianus, which became his official name. This assignment was the start of a great career which eventually led to his denomination as PPO under Constantius II. (shrink)

Cílem článku je prozkoumat otázku po epistemickém statusu morálních intuic. Empirické výzkumy na poli morální psychologie ukazují, že intuice hojně využíváme při morálním hodnocení. Spoléháme se na ně však i jako morální filosofové při testování našich teorií – má-li některá normativní teorie proti-intuitivní důsledky, chápeme to jako její vadu a vice versa. V článku se snažím zodpovědět otázku, zda je taková praxe odvolávání se na morální intuice jako na evidenci ospravedlnitelná – je morální intuice spolehlivým epistemickým kanálem? Nejprve se budu (...) opírat o příbuznou debatu zaměřenou na epistemické intuice, představím tzv. restrikcionistickou výzvu a vysvětlím, z jakého důvodu se zaměřuji na morální intuice. V následující sekci předložím dle mého názoru nejsilnější linii útoku na epistemickou spolehlivost morálních intuic – argument z intuitivní nestability. Dříve jsme nevycházeli z úžasu nad zprávami o masivních rozdílech mezi námi Zápaďany a obyvateli exotických krajin, kterými nás ze svých terénních výzkumů zásobovali etnografové a antropologové. Dnes to jsou především morální psychologové a experimentální filosofové, kteří nás udivují ještě více odhalováním značné variability v intuicích – tentokrát však nejen mezi civilizovanými a domorodými lidmi, nýbrž i v srdci naší vlastní kultury. V další části tak předložím jednoduchou typologii intuitivní nestability a představím v současnosti již značně rozsáhlý soubor dat, který dokumentuje právě tuto neblahou vlastnost morálních intuic. Na jejich základě pak ve finální sekci dospěji k závěru, že morální intuice nejsou schopné dostát epistemickým nárokům, které klademe na jiné informační zdroje (např. smyslové vnímání), a jako takové nemohou sehrávat svou domnělou evidenční roli. V úplném závěru předložím předběžné poznámky týkající se možnosti využívat morálních intuic spíše jako zdroje motivace a za tím účelem navrhnu obrátit filosofickou praxi testování normativních teorií naruby. (shrink)

The article investigates how two different conceptions of the edifying potential of education attempt to take into account the normative dimension of scientific knowledge. In the first conception it is the demand for truth that is edifying, whereas in the second concept it is a distinctively ethical demand. It is argued that the first concept in the end implies the subjection of education to the ‘brutality of facticity’, under which it risks losing its critical point. The second conception, drawing on (...) Levinas and Arendt, tries to safeguard this critical point. It conceives education as a process through which scientific knowledge is made subject to reflection, and is thus confronted with the ethical challenges and demands of society. (shrink)

In this volume specialists of medieval music and philosophy put the medieval 'musica' into the context of ideas and institutions in which it existed. The significance of 'musica' cannot be understood from a modern point of view since 'music' does not match the medieval 'musica'.

The aim of this paper is to appreciate more deeply the ecclesiological and missiological perspectives of synodality and thus to suggest that synodality is not something new or created as the whim of Pope Francis but that it is rooted in the Church's ecclesiology from its earliest times and as such finds an expression in the Church's life and mission. In this paper I will demonstrate that the Church has always been a synodal Church and what we are witnessing now (...) is a valid theological development which takes us into the third millennium. I wish to set my examination of synodality in its ecclesiological and missiological perspectives and thereby posit that these two branches or routes lead into the one synodal pathway. I will show that as we examine the ecclesiological perspective of synodality we shall see that it is set in a renewed sense of mission. For this, we will need to co-operate with God and each other, as Pope Francis hinted at in 2015. (shrink)

En rendant compte de la récession économique, les médias se sont surtout penchés sur les effets de la crise sur les pays riches, sans beaucoup se soucier des nombreuses populations qui vivent dans ce qu’on avait coutume d’appeler le tiers-monde. Selon les analyses actuellement en vogue, le fléchissement de ces « économies émergentes » pourrait s’avérer moins grave que prévu. Pourtant, cette perspective, qui se contente d’analyser les répercussions de la crise sur les pays dans leur ensemble, masque l’hétérogénéité de (...) son impact en fonction des classes sociales. En tenant compte de la distribution des revenus, on s’aperçoit que le ralentissement mondial touche de façon disproportionnée les secteurs les plus vulnérables : les immenses cohortes de travailleurs sous-payés, sous-éduqués et privés de ressources qui constituent les strates inférieures surpeuplées de l’économie mondiale.fr. (shrink)

The simplest axioms, formulated by medieval scholastics as rules of inference between potency and act, are also axioms concerning causality as they express some potency-act relations. These are: Ab esse ad posse valet illatio. A non posse ad non esse valet illatio. A posse ad esse non valet illatio. A non esse ad non posse non valet illatio. The project on formulating axioms of efficient causality by means of the prepositional variables calculus does not mean of course that we try (...) to create a complete theory of causality. We will, for the moment show that the quantification of the concepts „potency-act" by means of the concepts „set-element" or „parameter-specific numerical value" is very useful. We will also point out, intuitively, as an experiment, the logical operators which are linked very closely with such concepts as implication, potentiality, act, set, specific numeric value. (shrink)

« Pour la première fois peut-être la science n’est plus considérée comme simple intermédiaire entre l’esprit humain et l’être en soi, dépendant autant de l’un que de l’autre et n’ayant pas de réalité propre, mais comme un objet sui generis, original dans son essence, autonome dans son mouvement ». En écoutant les différentes contributions à ce colloque, je me suis retrouvé sur un terrain familier. Presque tous les noms des auteurs des xviie et xviiie siècles m’étaient bien connus : ceux (...) de La... (shrink)

When Robert Boyle returned from his studies abroad in 1644, he found an England splintered into religious sects, each claiming to have attained a uniquely true understanding of the Christian religion. While trying to formulate an appropriate response to these various claims to truth, Boyle first expressed his views on the limits of human understanding. ;The members of one of these sects, the Socinians, claimed, specifically, that human reason is the criterion against which alternative and conflicting interpretations of disputed scriptural (...) passages should be judged. During the 1650s, 1660s, and 1670s, arguments for the limits of human understanding evolved from being used to oppose Socinianism to being used to protect the mysteries of strict Calvinism from the rational scrutiny of its Anglican opponents. ;In 1681 Boyle developed and published his own arguments for the limits of human understanding, not in order to protect the mysteries of strict Calvinism from rational scrutiny, but instead to show that one cannot legitimately claim both that the mysteries of Christianity are "above reason" and that one has reached a uniquely correct understanding of those views. ;In "Robert Boyle and the Limits of Reason: A Study in the Relationship between Science and Religion in Seventeenth-Century England," I show that there is a close parallel between Boyle's views on the limits of human understanding in the context of theology and his views on the limits of understanding in the context of natural philosophy, and argue that Boyle's views on reason's limits affected his conception of the proper goals and methodology of the new natural philosophy. Further, I argue that Boyle's views on the limits of human understanding in the context of theology were logically prior to his views on reason's limits in the context of natural philosophy. Boyle believed that God, in creating human beings, deliberately limited reason's power and extent; it is this starting-point from which Boyle's arguments concerning the limits of reason's competence flow. (shrink)