Wie Herrschaft kritisieren, wenn Kategorien wie Staat, Souveränität und Demokratie nicht mehr funktionieren? Der Regimebegriff verspricht einen Ausweg aus diesem praktischen wie theoretischen Dilemma. Er soll nicht nur helfen, Macht und Herrschaft besser zu verstehen, sondern auch eine neue Grundlage für tiefere und radikalere Gesellschaftskritik bieten: Das Denken in Regimen bezieht Denk- und Wahrnehmungsmuster in die Analyse und Kritik von gesellschaftlichen Strukturen, (politischer) Macht und alltäglichen Normen und Praxen ein. Kurz: Regimeanalysen helfen uns zu sehen, was sonst unsichtbar bliebe, wie (...) etwa die rassistische Regulierung von Migration, die Normierung von Geschlechterverhältnissen oder die Neoliberalisierung von Universitäten. Es wundert nicht, dass ein Begriff, mit dem solch verschiedene Phänomene beschrieben werden können, »sehr weitläufig und oft ungenau und spekulativ« ist. Die AutorInnen aus dem Umfeld der Wiener Akademie der Künste führen deshalb in ihren Buchbeiträgen zunächst in die unterschiedlichen Regimebegriffe ein und möchten untersuchen, »welchen diskursiven und politischen Gewinn er verspricht und tatsächlich bringt.«. (shrink)

In this paper, using definability of types over indiscernible sequences as a template, we study a property of formulas and theories called "uniform definability of types over finite sets" (UDTFS). We explore UDTFS and show how it relates to well-known properties in model theory. We recall that stable theories and weakly o-minimal theories have UDTFS and UDTFS implies dependence. We then show that all dp-minimal theories have UDTFS.

If an organization cares for nature, this paper contends, it will act so as not to harm the ecosystems it affects, or when it cannot so act at the moment it will commit itself to such action over time. For an organization's commitment to ecologically beneficent performance to be credible, one requires an action plan with specified targets determining the best ecologically beneficent pollution abatement and ecosystem improvement approaches in a situation. To this end the 4 Direct Environmental Performance Measures (...) are generally used: L, pollutant loads; C: pollutant concentrations; I, ecosystem impacts; and R, ecosystem restoration. These direct EPMS are preferred to the indirect social performance indices customary in business ethics discourse, such as O: positioning organizations along the social performance spectrum from reactive to proactive; or E: economic indicators; and T: technology development; for environmental performance improvement is what is at issue. This one ground rule of environmental performance ethic; a second is that reducing harmful impacts or restoring an ecosystem are to be preferred over pollutant load/concentration reduction. The scientific, technical form of Direct EPMs is important, for it reinforces economic and technological development and yields performance-related environmental knowledge, in contrast to subjective perception and social debate. It offers management a model of ecologically beneficent performance that is microscopic in detail and regional in scope. It further suggests good environmental management involves linking ecosystem improvement with economic/technological benefits. An important aspect of this model of good environmental performance is to integrate economic, technical and social concerns with environmental ethics. It shows that economics and ecology should be mutually reinforcing, just as sustainable development suggests. (shrink)

Henri J. Renard, S. J.: a sketch, by J. P. Jelinek.--The good as undefinable, by M. Childress.--Gottlieb Söhngen's sacramental doctrine on the mass, by J. F. Clarkson.--Christ's eucharistic action and history, by B. J. Cooke.--Objective reality of human ideas: Descartes and Suarez, by T. J. Cronin.--A medieval commentator on some Aristotelian educational themes, by J. W. Donohue.--God as sole cause of existence, by M. Holloway.--Knowledge, commitment, and the real, by R. O. Johann.--John Locke and sense realism, by H. R. Klocker.--The (...) being of nonbeing in Plato's Sophist, by Q. Lauer.--Ethics and verification, by R. McInerny.--Analogy and the fourth way, by J. J. O'Brien.--Love and being, by W. L. Rossner.--Complexity in human knowledge: its basis in form/matter composition, by E. L. Rousseau.--Toward a more dynamic understanding of substance and relation, by J. M. Somerville.--The origin of participant and of participated perfections in Proclus' Elements of theology, by L. Sweeney. (shrink)

This is a tentative theory of quantum measurement performed on particles with unspecified mass. For such a particle, the center of the wave packet undergoes a classical motion which is a precious guide to our approach. The framework is manifestly covariant and a priori nonlocal. It allows for describing an irreversible process which lasts during a nonvanishing lapse of time. The possibility to measure a dynamical variable in an arbitrary slate is discussed. Our picture is most satisfactory if we focus (...) on free particles and constants of the motion. Two-particle systems and measurement of individual observables in a correlated slate are considered. (shrink)

The task of philosophy is examined in reference to the actual circumstances of academic philosophy, principally in the United States. The author challenges the still prevalent tendency to conceive academic philosophy as an affair split into two camps—most often identified as analytic and Continental philosophy. Moreover, he proposes a distinctive understanding of the dialectical approach to philosophical query, one attuned to the traditional character of the relevant alternatives and also to the ideological dimension of contemporary disputes, but not one necessarily (...) undertaken for sake of resolving disagreements or achieving consensus. The very goals animating the process of working through substantive, methodological, and other differences (in a word, animating dialectic) are themselves critical foci of an ongoing process open not only to question but also alteration: the aims of query are being continuously transformed or redefined in course of this undertaking. In proposing this understanding of dialectic, he draws heavily on the examples of Richard J. Bernstein, John McCumber, and especially John E. Smith. Finally, the author offers an example of how such an approach can be effectively eliminated, even by an individual who in almost every other respect is an exemplary philosopher. If (as John Courtney Murray, S.J., asserts) civility “dies with the death of dialogue,” philosophy can live only by the continual renewal of genuine dialogueacross diverse traditions. (shrink)

Pascal a revendique l'abandon de l'etude des sciences au profit de celle de l'homme. Qu'entendre par l'etude de l'homme? D'abord la recherche de la nature du moi humain. La fecondite que L'art de persuader accorde au je pense donc je suis, en tant que principe d'une physique entiere, est telle qu'en est deniee toute portee au cogito augustinien. Mais si Pascal prend acte de l'innovation radicale des Meditationes en creant en francais le moi, c'est pour dessaisir ce moi de sa (...) primaute metaphysique et ne le trouver que dans la depravation de la volonte. Le moi donc, mais pas encore l'homme. Ensuite, apres l'echec des Provinciales, le dessein apologetique pascalien consiste a montrer la superiorite de la vraie religion sur les philosophies, qui seule peut rendre raison de la double condition de l'homme. Ce projet s'enracine dans une premiere anthropologie qu'on qualifiera d'abstraite en ce qu'elle a pour objet de definir l'essence contradictoire de l'homme. Enfin, Pascal en vient a envisager les hommes dans leur existence meme. Les deux themes de la gloire (humaine) et du divertissement permettent de caracteriser cette anthropologie existentielle, au terme de laquelle s'eclaire la puissance d'alienation de l'imagination. L'analytique de l'existence humaine constitue des lors ce qu'on appellera la seconde anthropologie de Pascal. (shrink)

The paper argues that there are structures rather than objects with an intrinsic identity in the domain of fundamental physics. We line out the standard metaphysics of objects with an intrinsic identity, recall the main objection against that position (section 1) and then retrace the development to epistemic structural realism (section 2) and to ontic structural realism (section 3). We elaborate on the arguments for ontic structural realism from quantum physics (section 4) and from space-time physics (section 5). Finally, we (...) claim that the main objection against the standard metaphysics of objects with an intrinsic identity is countered by structural realism only if the fundamental physical structures are conceived as causal structures (section 6). (shrink)

In their 1978 paper, psychologists David Premack and Guy Woodruff posed the question, “Does the chimpanzee have a theory of mind?” They treated this question as interchangeable with the inquiry, “Does a chimpanzee make inferences about another individual, in any degree or kind?” Here, we offer an alternative way of thinking about this issue, positing that while chimpanzees may not possess a theory of mind in the strict sense, we ought to think of them as enactive perceivers of practical and (...) social affordances. As such, we reframe the question: “Are chimpanzees socially enactive?”. (shrink)

The goal with these questions is to gain a sense of what contemporary epistemology is up to and its broader intellectual environment , with particular emphasis on the meeting point between mainstream and formal epistemology.

Rivers stopped or flowing backward -- Harmony, number, and others --Twentieth-Century measures.