Hahn’s embedding theorem asserts that linearly ordered abelian groups embed in some lexicographic product of real groups. Hahn’s theorem is generalized to a class of residuated semigroups in this paper, namely, to odd involutive commutative residuated chains which possess only finitely many idempotent elements. To this end, the partial lexicographic product construction is introduced to construct new odd involutive commutative residuated lattices from a pair of odd involutive commutative residuated lattices, and a representation theorem for odd involutive commutative residuated chains (...) which possess only finitely many idempotent elements, by means of linearly ordered abelian groups and the partial lexicographic product construction is presented. (shrink)

Spatio-temporal logic is a variant of branching temporal logic where one of the so-called causal relations on spacetime plays the role of a time flow. Allowing only rational numbers as space and time co-ordinates, we prove that a first-order spatio-temporal theory over this flow is recursively enumerable if and only if the dimension of spacetime does not exceed 2. The situation is somewhat different compared to the case of real co-ordinates, because we establish that even dimension 2 does not permit (...) recursive enumerability in this case. The proof of the result on rational spacetime involves a more deeper portion of spacetime geometry than the corresponding, more evident result for the real co-ordinates. (shrink)

Let be the class of odd involutive even the notion of partial lex products is not sufficiently general. One more tweak is needed, a slightly even more complex construction, called partial sublex product, introduced here.

Möbian Nights: Literary Reading in a Time of Crisis develops a new understanding of literary reading: that in the wake of disasters like the Holocaust, death remains a premise of our experience rather than a future. Challenging customary "aesthetic" assumptions that we write in order not to die, Sandor Goodhart suggests (with Kafka) we write to die. Drawing upon analyses developed by Girard, Foucault, Blanchot, and Levinas (along with examples from Homer to Beckett), Möbian Nights proposes that all literature works (...) "autobiographically", which is to say, in the wake of disaster; with the credo "I died; therefore, I am"; and for which the language of topology (for example, the "Möbius strip") offers a vocabulary for naming the "deep structure" of such literary, critical, and scriptural sacrificial and anti-sacrificial dynamics. (shrink)

For odd and for even involutive, commutative residuated chains a representation theorem is presented in this paper by means of direct systems of abelian o-groups equipped with further structure. This generalizes the corresponding result of J. M. Dunnabout finite Sugihara monoids.

In the present paper we show that any at most countable linearly-ordered commutative residuated lattice can be embedded into a commutative residuated lattice on the real unit interval [0, 1]. We use this result to show that Esteva and Godo''s logic MTL is complete with respect to interpretations into commutative residuated lattices on [0, 1]. This solves an open problem raised in.

Under poor circumstances, co-residence of a grandmother is generally considered to be beneficial for children. Empirical evidence does not unequivocally support this expectation and suggests that the grandmother’s importance depends on the family’s circumstances. We study the relationship between grandmother’s co-residence and children’s schooling in sub-Saharan Africa under a broad range of circumstances. Results make clear that the effect of a co-residing grandmother varies but is almost always positive. Grandmothers over age 60 are most effective in helping their children. They (...) are particularly important for girls, and when the mother is deceased or not living in the household. Grandmothers are less effective in situations with few opportunities, as in very poor regions or in communities with few schooling opportunities. Our findings indicate that providing support to grandmothers should not be overlooked when designing policies aimed at strengthening the position of women and children in the sub-Saharan African context. (shrink)

It is shown that, under certain conditions, a subset of the graph of a commutative residuated chain is invariant under a geometric reflection. This result implies that a certain part of the graph of the monoidal operation of a commutative residuated chain determines another part of the graph via the reflection on one hand, and tells us about the structure of continuity points of the monoidal operation on the other. Finally, these results are applied for the subdomains of uniqueness problem, (...) yielding new results. (shrink)

We generalize the notions of Girard algebras and MV-algebras by introducing rotation-invariant semigroups. Based on a geometrical characterization, we present five construction methods which result in rotation-invariant semigroups and in particular, Girard algebras and MV-algebras. We characterize divisibility of MV-algebras, and point out that integrality of Girard algebras follows from their other axioms.

In lieu of an abstract, here is a brief excerpt of the content:READING HALACHICALLY AND AGGADICALLY: A RESPONSE TO REUVEN KIMELMAN Sandor Goodhart Purdue University Professor Kimelman's talk is a hard act to follow. I also find myself in a difficult situation because this is the first moment in our gathering in which someone who is genuinely from outside the COV&R group has come in to speak to us. So there is always the potential for the activation ofthe processes ofthe (...) sacred that we know all too well. We'll try to resist that activation, however, and I will attempt to offer my response to Professor Kimelman's paper with humor, although I may not always be entirely successful in my efforts. Part I. Mandatory, discretionary, and holy warfare Professor Reuven Kimelman's paper, "Warfare and its Restrictions in the Jewish Tradition," is a testament to the author's erudition and deep knowledge ofthe Jewish tradition and in particular the Talmudic tradition on the matter of mandatory and discretionary warfare and its relation to ethical conduct. No one who reads Professor Kimelman or who hears him speak can come away without having learned something new, something that will in turn confer new knowledge in other areas and thus contribute to the overall understanding ofTorah and thereby to the goal ofthe ancient Rabbis who compiled these halachic and aggadic materials which is to see Torah as a blueprint of the world. The paper is brimming with the understanding and references appropriate to the subject matter he has chosen to examine, and from the perspective from which he has chosen to read that subject matter. But therein also lies its difficulty. The problem from my point of view is that it is difficult to see how, in the form in which I read his text two weeks ago, it has anything to say to Girardian theory, either in general, or Sandor Goodhart65 with specific relevance to this conference. Moreover, and this is perhaps more troublesome to me, steeped as his paper is within one major tradition of reading within Jewish history, namely, the legalistic tradition of Talmudic reading, it is difficult to see how his paper has anything to say to the other major tradition ofreading within the history ofJudaism, namely, the prophetic tradition. Let me elaborate. It is difficult to see how Professor Kimelman's paper has anything to say to Girardian theory in at least three different ways. (1 ) The paper seems to be largely unaware of Girardian theory and one wonders why this paper is being read here. (2) The paper seems to be largely unaware of the purpose of this particular conference, which is to think about and discuss the institution of violence read from a Girardian perspective. (3) The paper seems to be largely unaware ofthe dynamics of mimetic phenomena whether from a Girardian perspective or from any other. Rather the paper seems to be largely focused on a realpolitik of ethical life in context of mandatory and discretionary warfare as discussed in the Talmud to the virtual exclusion of the mimetic aspect of things, the political to the exclusion ofthe ethical (at least in the sense that I am going to speak about it), the public conception of the ethical to the exclusion of the personal conception of the ethical. Perhaps more troubling, however, is that the paper seems to be largely without commentary upon an alternative understanding of scriptural phenomena, which is, namely, that they are scriptural phenomena, textual phenomena, and not matters of historical reality, of what really happened, or even matters of moral reality, except as that reality passes through Scripture. As an exclusion of this scriptural dimension, and an abstraction of the issues of mandatory and discretionary warfare from their scriptural context, the paper appears to be the product of what I would call a literalist imagination and therefore potentially of theodicy. Why, then, is Reuven Kimelman here? Presumably Bob Daly has told him what this conference is to be about, that it is focused upon Girardian theory, either in general or in specific guise ofthe topic: namely, violence and institution in Judaism. Presumably, Reuven Kimelman also knows about the other tradition of Judaism beside the legalistic tradition from which he reads since he... (shrink)

The studying of Marx, said Gyorgy Lukäcs at the beginning of the 1920s, does not mean the uncriticised recognition of the results of his researches, nor the set in well-defined theses, the interpretation of a book. One has to become absorbed in the ceuvre of Marx, so that then, as a second step, one can commence the systematic elaboration of the problems of our age. It is unjust that in western philosophies, especially in the Anglo-Saxon concerning literature the name of (...) the old-age Lukäcs does not appear, or is present as that of some Stalinist inquisitor, the indisputable pillar of Marxism and the Bolshevik movement. Yet his late piece of labour, his vast ontology experiment convincingly shows how one can penetrate the original texts of Marx and at the same time preserve one's conceptual souvereignity, sense of reality, and one's capacity, at least in a latent way, to judge or surpass the thoughts of one's master. This study aims to interpret the problem of Lukäcs's relation to Marx through the analysis of the labour concept of Lukäcs, and would like to prove that the rereading of Lukäcs (and Marx) can serve with surprises, new meanings and morals even today. (shrink)

The idea that language is metaphoric in nature has often been suggested or stated since Vico and Rousseau. Derrida, too, often writes about metaphor and the impression he gives is that he is arguing for the metaphoric nature of both thought, whether philosophic or not, and language. Interpreters like de Man or Culler have helped to spread this impression. If it is correct, Derrida shares a pan-metaphoric view of language and whatever can be made with it. It is useful to (...) refer to Derrida's view because in my opinion he has been very good at saying what language is, even if he has been very much in the wrong in seeing no distinction between language and language use. Let us consider first what he has been good at. (shrink)

This book offers an analysis of the status and function of the Anglo-Saxon prognostics in their manuscript context, a study of their introduction to and transmission in Anglo-Saxon England, and, for the first time, a comprehensive edition of prognostics in Old English and Latin.

In the interest of moving conflict resolution toward reconciliation, theorists have turned to René Girard whose understanding of scapegoating and imitative desire acquires special importance. But Girardian thinking offers no unique ethical solution, and so theorists have turned to Emmanuel Levinas for such an account. Four ideas especially from Levinas appear helpful: his criticism of totality (and, concomitantly, his substitution of the idea of the infinite); the face as an opening (or gateway) to the infinite; the Other (or other individual) (...) and my infinite (or unlimited) responsibility toward her (or him); and language as the dire as opposed to the dit, the saying (or “to say”) as opposed to the said, as one modality in which this openness to the other individual takes place. Combining Girard’s analysis of the sacrificial with Levinas’s analysis of the ethical may offer conflict resolution theorists an account as thoroughgoing and as old as Biblical scripture, and one to which, in the interest of moving toward reconciliation, they would do well to pay heed. (shrink)

The paper deals with involutive FLe-monoids, that is, commutative residuated, partially-ordered monoids with an involutive negation. Involutive FLe-monoids over lattices are exactly involutive FLe-algebras, the algebraic counterparts of the substructural logic IUL. A cone representation is given for conic involutive FLe-monoids, along with a new construction method, called twin-rotation. Some classes of finite involutive FLe-chains are classified by using the notion of rank of involutive FLe-chains, and a kind of duality is developed between positive and non-positive rank algebras. As a (...) side effect, it is shown that the substructural logic IUL plus t ↔ f does not have the finite model property. (shrink)

El artículo compara los relatos oníricos de Jerónimo en su carta 22 y de Agustín en conf. 3,19 e Ibíd. 8,29, para destacar que probablemente los dos sueños sucedieron el mismo año, y que ellos ayudaron a ambos Padres de la Iglesia a convertirse, desde el amor a la literatura pagana, al amor de la Sagrada Escritura, la palabra de Dios escrita.

Although this review article is only about one book and about one man, it discloses a whole world, the world of Jerome, saint, scholar and stimulator of ascetism and of the study of the Bible. It is the merit of the book reviewed here to bring interesting insights into this other world, the emerging society of monks who were scholars and ascetic. In that world Jerome is one of the most fascinating patristic scholars. His choice for translating the Hebrew Bible (...) instead of the Greek Bible is one of the utmost examples that from time to time the conceitedness of one man wins. Williams’ book teaches us quite a lot about this man and his conceitedness. At the same time it explains us something about the Christian tradition, how asceticism could bring forth the wealth of libraries and abbeys. (shrink)

This article contains observations on the first Dutch ecumenical introduction to a special sector of practical theology: the service of the church to the poor. The book targets students of what is known as ‘Diakonie’ in German and ‘diaconie’ in Dutch, as well as those already engaged in social work in ecclesial contexts. In German and Dutch church circles ‘Diakonie/diaconie’ designates the churches’ social work. Originally the usage was Protestant but is now increasingly Roman Catholic. Papers in the first part (...) present perspectives on social services provided by the churches. The papers cover the seven classical works of mercy – plus a new one . Then the book presents accounts of the different visions on social work in the different Dutch churches. A special chapter reports on social engagements among other religions like Judaism, Islam and Hinduism. Papers in the second part are more technical, covering such topics as the biblical roots of social work and relationships between‘diaconie’and central ecclesial activities like liturgy and catechesis. The editors of this book recognize the need for much further reflection among both contributors and readers. Although the book is presented as an ecumenical enterprise, Protestant views of the church’s social engagement predominate over Roman Catholic. An telling illustration of this is their treatment of deacons in church history and contemporary Catholic thought. In the early Church and in contemporary Catholic thinking there is a dynamic relationship between the social role of deacons and their role in liturgy and ministry of the word. Although often presented in German circles as lowly servants, deacons in early Christianity were something different. An important book by the Australian scholar J. N. Collins shows that the meaning of the Greek word diakoniachanges according to context – the term can be called a ‘floater’. Worth stressing is that according to Collins – and I think rightly – the ancient diakonianever expresses the notion of loving and caring service. If this proves to be correct – and scholarly opinion is moving in this direction – the editors will need to give some thought to revising their concept of diaconie. (shrink)

After the rule of the canonized Marxism has come to an end, the present situation of philosophy in Hungary might be characterized as pluralistic and colourful. The academic, educational and institutional structure of philosophy, as well as the situation concerning the publication of journals and books has changed equally. In general, each of the relevant philosophical trends has gained its representation, significant individual and collective achievements have been reached, and we have also witnessed the rise of a new philosophical generation. (...) Though not as dominanting, philosophy has been integrated into Hungarian intellectual and public life. By now it is not regarded an isolated domain of knowledge as it was before. (shrink)

According to estimates more than 400 biobanks currently operate across Europe. The term ‘biobank’ indicates a specific field of genetic study that has quietly developed without any significant critical reflection across European societies. Although scientists now routinely use this phrase, the wider public is still confused when the word ‘bank’ is being connected with the collection of their biological samples. There is a striking lack of knowledge of this field. In the recent Eurobarometer survey it was demonstrated that even in (...) 2010 two-thirds of the respondents had never even heard about biobanks. The term gives the impression that a systematic collection of biological samples can constitute a ‘bank’ of considerable financial worth, where the biological samples, which are insignificant in isolation but are valuable as a collection, can be preserved, analysed and put to ‘profitable use’. By studying the practices of the numerous already existing biobanks, the authors address the following questions: to what extent does the term ‘biobank’ reflect the normative concept of using biological samples for the purposes of biomedical research? Furthermore, is it in harmony with the so far agreed legal–ethical consensus in Europe or does it deliberately pull science to the territory of a new, ambiguous commercial field? In other words, do biobanks constitute a medico-legal fiction or are they substantively different from other biomedical research protocols on human tissues? (shrink)