Analysis of two medieval documents on the Celtic rite of the threefold death in Hispania, where hitherto it had been not yet noted. The legend of Santa Marina de Aguas Santas, in Orense, Galicia, is associated with a galaico-lusitanian switch-sauna for initiatic rituals of pre-Roman origin, while the story of the son of the King Alcaraz in the Castillian Libro de Buen Amor (14th century) is a new example of Hispanic Celtic literature, derived from the Arthurian cycle of Merlin, originated (...) in Wales and Brittany, but with some Persian influence. (shrink)

El "Canto de los Responsos", Villaviciosa, Ávila, situado al SW del oppidum vettón de Ulaca, es una roca que conserva un ritual folklórico relacionado con el mundo funerario celta. Se describe el rito, consistente en tirar piedras sobre un canto de grandes dimensiones para librarse de las ánimas, y se analizan su contexto, paralelos e interpretación. Se trata de un ritual céltico relacionado con un lugar onfálico y con el Más Allá, que constituye un nuevo e interesante ejemplo de pervivencias (...) célticas en el folklore de la Península Ibérica. (shrink)

I discuss the problem that Kant’s ethics seems to be incapable of capturing our strong intuition that emergencies create a context for actions that is very different from other cases of helping and from other opportunities to further obligatory ends. I argue that if we pay attention to how Kant grounds beneficence we see that distress and emergency function as constitutive concerns. They are vital to establishing the duty of beneficence in the first place, and they also guide the application (...) of duties to specific cases. Kant’s conception of imperfect duties to others, when understood correctly, offers a way to understand why emergencies are morally important, but also why other factors have a place in our moral reasoning. (shrink)

C. Lloyd Morgan is mostly known for Morgan’s canon, still a popular and frequently quoted principle in comparative psychology and ethology. There has been a fair amount of debate on the canon’s interpretation, function, and value regarding the research on animal minds, usually referring to it as an isolated principle. In this paper we rather shed light on Morgan’s overall scientific program and his vision for comparative psychology. We argue that within his program Morgan identified crucial conceptual, ontological, and methodical (...) issues, that are still fundamental to the current research on animal minds. This also highlights a new aspect of his role as one of the “founding fathers” of modern comparative psychology. In order to understand Morgan’s program, we briefly outline the historical context in which he began his work on a science of comparative psychology. We will then emphasize to what extent his taxonomy of psychological capacities, the development of his metaphysics for a comparative psychology, and his newly introduced interdisciplinary procedures justify Morgan’s distinctive approach to still rather sensitive issues. In doing so, we aim to provide a more comprehensive picture of Morgan’s methodological signature and we contend that a proper understanding of his canon can only be gained by taking it as part of this program. We finally understand his most renown considerations as part of his struggle to ascertain the limits and possibilities of the discipline he contributed to set up, and thus emphasize the need to keep the discussion going, notably on the accessibility of other minds than one’s own and on the limits of one’s research perspectives. (shrink)

Recent research illustrates substantial gaps between entrepreneurial intentions and behavior. This is a challenge for entrepreneurship promotion interventions that have primarily focused on stimulating entrepreneurial intentions. However, extant literature suggests that implementation intentions enhance the likelihood of acting congruently to the behavioral intention. Furthermore, theory also suggests the condition effects of situations and the perceived control over them. We therefore hypothesized that implementation intentions mediate the relationship between entrepreneurial intention and action, while perceived family support moderates the movement from implementation (...) intention to entrepreneurial action. Using two-wave survey data from a sample of students at an African university, we measured two psychological attributes as important precursors of entrepreneurship and entrepreneurial intentions present before undertaking an innovations and entrepreneurship course. Implementation intentions regarding entrepreneurship, entrepreneurial actions, and perceived parental support for entrepreneurial activities were also measured 2 weeks after completion of the course. Our results demonstrate support for the proposed moderated double mediation model in which the effects of the two psychological attributes on entrepreneurial actions are explained via entrepreneurial intentions and implementation intentions. We further find moderation effects of perceived family support indicating that implementation intentions more likely predicted entrepreneurial actions in cases of higher family support. (shrink)

If ZFC is consistent, then each of the following is consistent with ZFC + 2ℵ0 = ℵ2: (1) $X \subseteq \mathbb{R}$ is of strong measure zero iff |X| ≤ ℵ1 + there is a generalized Sierpinski set. (2) The union of ℵ1 many strong measure zero sets is a strong measure zero set + there is a strong measure zero set of size ℵ2 + there is no Cohen real over L.

Luck egalitarians need to address the question of cost-responsibility: If an individual is responsible for being worse off than others, then what benefits, if any, is that individual uniquely cost-responsible for? By applying luck egalitarianism to justice in health I discuss different answers to this question inspired by two different interpretations of luck egalitarianism, namely ‘standard luck egalitarianism’ and ‘all luck egalitarianism’, respectively. Even though I argue that the latter is more plausible than the former, I ultimately suggest and defend (...) a third interpretation of luck egalitarianism, which I label ‘universal luck egalitarianism’. Finally, I adjust my findings to a (all things considered) more plausible currency, namely welfare. (shrink)

It is often assumed that cognitive science is built upon folk psychology, and that challenges to folk psychology are therefore challenges to cognitive science itself. We argue that, in practice, cognitive science and folk psychology treat entirely non-overlapping domains: cognitive science considers aspects of mental life which do not depend on general knowledge, whereas folk psychology considers aspects of mental life which do depend on general knowledge. We back up our argument on theoretical grounds, and also illustrate the separation between (...) cognitive scientific and folk psychological phenomena in a number of cognitive domains. We consider the methodological and theoretical significance of our arguments for cognitive science research. (shrink)

Who should decide how a machine will decide what to do when it is driving a car, performing a medical procedure, or, more generally, when it is facing any kind of morally laden decision? More and more, machines are making complex decisions with a considerable level of autonomy. We should be much more preoccupied by this problem than we currently are. After a series of preliminary remarks, this paper will go over four possible answers to the question raised above. First, (...) we may claim that it is the maker of a machine that gets to decide how it will behave in morally laden scenarios. Second, we may claim that the users of a machine should decide. Third, that decision may have to be made collectively or, fourth, by other machines built for this special purpose. The paper argues that each of these approaches suffers from its own shortcomings, and it concludes by showing, among other things, which approaches should be emphasized for different types of machines, situations, and/or morally laden decisions. (shrink)

Das Christentum sagt, dass Jesus Christus sowohl wahrer Mensch als auch wahrer Gott war. Doch wie kann das genauer gedacht werden? Das Buch rekonstruiert umfassend, wie Georg Wilhelm Friedrich Hegel und damit einer der einflussreichsten und interessantesten Denker der Moderne diese Frage beantwortet. Anschließend wird Hegels Lösungsansatz aus theologischer wie aus philosophischer Perspektive kritisiert und der Ansatz eines eigenen Vorschlags skizziert. Zuletzt wird der explizite und implizite Umgang mit Hegel in der gegenwärtigen Theologie untersucht.

We criticize speculations to the effect that quantum mechanics is fundamentally about information. We do this by pointing out how unfounded such speculations in fact are. Our analysis focuses on the dubious claims of this kind recently made by Anton Zeilinger.

This stimulating collection begins by outlining some of the complex problems The Prince raises as a cultural text. Then follow seven essays, ranging from the discussion of The Prince's first reception and its concern for history and dialogue, through the text's concern with language, power and gender, on to discussions of its contradictions and its place in cultural history.

This paper deals about dualities for bounded prelinear Hilbert algebras. In particular, we give an Esakia-style duality between the algebraic category of bounded prelinear Hilbert algebras and a category of H-spaces whose morphisms are certain continuous p-morphisms.

ABSTRACTThe proportion of the American electorate that is “constrained” by ideology has risen dramatically since Philip E. Converse suggested, in the early 1960s, that ideology is the province of only a small fraction of the mass public. In part, the rise of ideological voters has been obscured by the tendency of scholars after Converse to equate them with those who use terms referring to ideological concepts, such as liberal and conservative, in open-ended interviews. These “concept ideologues,” however, are not the (...) only members of the public whose political opinions show evidence of ideological constraint. There is also a growing segment of the public, the “policy ideologues,” who take positions on three or more policy issues but do not happen to mention ideological concepts. Policy ideologues prove to be as politically knowledgeable as concept ideologues; their attitudes are nearly as constrained across issues and over time; and their policy stances usually “make sense” as liberal or conservative—not surprisingly, as they are almost as willing as concept ideologues to label themselves ideologically, when asked. By 2012, the portion of the public consisting of concept and policy ideologues had reached 42 percent. It declined to 38 percent in 2016, but was still a far cry from the 12 percent of the electorate whom Converse identified as ideologues or near ideologues as of 1956. (shrink)