The article is devoted to the analysis of the knowledge phenomenon as a metaphysical basis for the being order. It is the semantic content of this word that retains the meaning of “the light of truth”, “reason”, “word”. This allows a human to see the world around him, that is, makes the world “manifested, clear, understandable”. We are talking about knowledge that reflects a purely spiritual nature, which means that this knowledge is directed to the very essence of the human (...) soul. This is, in its essence, valuable knowledge that “heals”, that is, unites, makes all aspects of human nature one whole. Therefore, this knowledge requires a special perception from a person, makes us feel, go deeper into what we know. As an “ether”, that is, an information environment that is able to fill, inspire a person, transform, connect, reproduce his connections with reality, spiritual knowledge leads to the correspondence of the individual to the ontological laws of joint existence. In other words, these are the principles that underlie the integrity of human existence – its development, the formation of the space of co-existence. That is, we are talking about the metaphysical foundations of the order of the universe. In this perspective, we are talking about the fact that the basis of human existence, its correspondence and correlation, is the need for spiritual knowledge. It is the latter that are that transcendental light, which is endowed with transformative potency. Knowing what corresponds to the nature of a person’s sensibility, the needs of his soul. So, the need to discover this knowledge for oneself is cognition, and is the potential force that moves a person in her life choices, builds the meaning and perspective of her life. If we understand human and the world around him as a coexistence, then we are talking about the relationship between the inner state of the individual and the world around him, which is a living, dynamic environment. Light is an ontological order et life condition. In its metaphysical status, light is the basis of being itself, and, therefore, that which fills us with life force, which is incompatible with any manifestation of darkness, ignorance, evil. That is why the ability to see the surrounding reality without distortion, that is, objectively, holistically, is revealed only to the person who is the bearer of this light. (shrink)

In this article, the author explores the metaphysical foundations of evil. Research shows that as a transcendental phenomenon, evil reveals itself in two “optics”. On the one hand, evil means certain ontological aspects, which are distortions of the mode of co-existence. On the other hand, evil is a deformation of the existential nature of man. Thus, evil is a condition for the deformation of the ontological foundations of being, penetrating the world through human. In other words, the metaphysical nature of (...) evil appears as, firstly, “absence”, “void”, and, secondly, “distortion”, “imperfection”. In this regard, evil appears as ontologically and chronologically secondary to good. It exists only on the basis of good as its distortion, defect, simulacrum. The emptiness, unreality of evil opens the sphere of its existence, that is, an illusion. This explains the fact that evil receives its “reality”, materiality and form only with the help of a person who is free in his choice and able to distort the nature of good and realize illusion. Good is knowledge, it can transform a person, it is a living spiritual knowledge that opens itself to a knowing person in the process of mastering the surrounding reality, it fills him / her with content and uniqueness. In this perspective, good is a universal value system, the basis of which is love, truth, faith, labor, spiritual perfection, etc. In contrast, evil realizes itself in the denial of higher values, distortion or inappropriate use of the Truth of human existence. The study shows that the nature of evil is selfish, atomic and separating. Evil is all that contradicts the interests of the whole, that is, love, good, truth, freedom. It is all that individualizes, fragmentes, distorts, destroys the Truth of the whole. Thus, the basic principle of evil is “It’s every man for himself, everyone is his own god”. Therefore, as noted by religious philosophers, evil in human is associated primarily with the loss of his / her integrity. A person who has embarked on the path of violence and self-destruction is evil. This person is mistaken and unhappy, because he has not formed as a person. Goodness in human is internal integrity, unity, submission of his / her mind and bodily life to a higher spiritual principles. (shrink)

The article is devoted to the consideration of the good nature existential foundations. Good, as a transcendental phenomenon, reveals itself in a person as a powerful mechanism of its internal development – spiritual needs. Need, unlike desire, is not just a requirement of the human body. Need is a way of relationship, that is, communication with objective reality. This life aspiration is responsible for the personality realization as an active, creative, responsible part of co-existence. Therefore, all aspects of human life (...) and communication, and productivity, and harmony, depend on the state of the needs system satisfaction. It is these existential conditions that correspond to the principles of ethical absolutism. Thus, the intersection point of ethics and human, the condition for the interaction and implementation of the principles of ethics is concentrated in the development of our soul needs. The soul seeks to go beyond the egoistic desires of the flesh. Therefore, to hear the “voice” of the soul, to respond to its call, a person can only when the desire to know the world around him conquers the desire to possess this world. In this regard, we are talking about the fact that the basis for the spiritual needs of humans is the need for love. The need to love resonates with the basic ethical principle “love of one’s neighbor”. Therefore, working on our own egoism, we realize the whole complex of spiritual needs: in knowledge, communication, freedom, creativity. So, the need to love is the highest metaphysical force in which the nature of good is concentrated, both on the ontological and existential levels. (shrink)

독일 철학자의 사회사상과 역사철학, 인식론을 두루 살피며 그의 미학이론을 중심으로 문학, 예술론의 중 요 국면을 면밀히 검토한 현직 교수의 논저. 연구가 일천했던 아도르노의 사상을 칸트, 헤겔, 마르크스 등기존의 사상들과 대비하여 논하였다.

Note: This is an article I wrote in 1953. In recent years there have been new developments in the "debate between man and machines." Machines can "understand" what man says and do things according to human commands, facts that I did not know possible at the time. However, I believe that the ideas contained in this article concerning the views that only physical or material forces can effect changes in the state of matter and that there are two kinds of (...) matter do not need to be revised because of these developments. — Author. (shrink)

The debate between Classicism and Connectionism can be properly characterized as a debate concerning the appropriate levels of analysis for psychological theorizing. Classicists maintain that the level of analysis defined by the Classical architecture is the level of analysis at which psychological theorizing should reside. This level is called the symbolic level. On the other hand, Connectionists claim that the proper level of analysis for cognitive modeling is at the subsymbolic level which is considered a level lower than the symbolic (...) level. This thesis argues that both Classicism and Connectionism characterized in the above way are single-level approaches. It is argued in this thesis that Classicism is wrong in denying the cognitive relevancy of the lower-level theorizing; and some forms of Connectionism should be rejected because they underestimate the theoretical significance of the higher-level modeling. ;The concept of level is widely employed by philosophers and cognitive scientists, but has not received sufficient analysis. This thesis offers a general theory of levels, and evaluates Classicism and Connectionism on the basis of this general theory of levels. Basically this thesis argues that a cognitive system should be regarded as a system organized into a hierarchy of levels of organization. Different levels of organization may demand different levels of analysis. This thesis argues that each level of analysis enjoys a degree of autonomy, i.e., it is not totally reducible to the lower-level analysis. The traditional dichotomy of the cognitive and the implementational levels is too simplistic and overlooks the complexity of a cognitive system. Not all levels of organization of a system are cognitively relevant. But much empirical evidence has shown that many levels of organization are either strongly relevant or at least weakly relevant to cognitive modeling. It would be theoretically more plausible and fruitful to adopt a multi-level approach which takes many levels of analysis seriously in cognitive modeling. A very general picture of a multi-level approach to the mind is depicted in this thesis. (shrink)

This study explores teachers’ personal practical knowledge and curricular-instructional gatekeeping as they relate to the teaching of controversial issues in public elementary school settings, particularly the issue of immigration. The study took place in the urban setting of Houston and, using a case study design, documented how three elementary school teachers made curricular-instructional decisions by making use of their personal practical knowledge. Findings illuminate that personal practical knowledge plays a role in teacher's curricular-instructional gate keeping in socially divisive contexts. And, (...) the findings indicate that these three elementary school teachers make curricular-instructional decisions to effectively address controversial public issues in their classrooms through curriculum choosing, assignments creating, and conflict dialogue building. (shrink)

The perception theory of emotions mainly argues for the similarity between emotions and perception from different perspectives, including the argument for non-inferential structure, which proposes that emotions and perception share non-inferential structure and non-conceptual content; the argument from the epistemic role, which advocates for the similarity between emotions and perception from an epistemic perspective; and the argument from phenomenology, which argues for the similarity between emotions and perception from a phenomenal perspective. However, these arguments all have some problems. In the (...) argument for non-inferential structure, emotions not only follow the criterion of correctness but also the criterion of truth and are closer to beliefs, while perception only follows the criterion of correctness and is different from beliefs. The argument from the epistemic role overlooks the influence of individual differences on perception and emotions. The argument from phenomenology lacks reliable evidence for cognitively impenetrable emotions. (shrink)

The Evaluative Judgment Theories of Emotion mainly suggest that emotions can be reduced to evaluative beliefs or judgments. Specifically, evaluative beliefs are necessary but not sufficient conditions for evaluative judgments. And reducing emotions to evaluative judgments requires the subject’s conceptualizing ability. However, the Evaluative Judgment Theories of Emotion has many problems, including that evaluative beliefs are neither sufficient nor necessary for emotions; the evaluative judgment theory of emotion presupposes the subject’s conceptual content, but conceptual content is not a necessary and (...) sufficient condition for emotions; the requirement of conceptualization ability for evaluative judgments is too high, which makes emotions overintellectualize; and the add-on strategy of emotions cannot save the evaluative judgment theory of emotions as well. (shrink)

We prove that there is no sw-complete c.e. real, negatively answering a question in [6].

It is noteworthy that today, both in Europe and throughout the geolithic space, problems related to religion, in particular in their confessional expression, have come to the fore again. They are actualized not only in the context of the globalization processes and their consequences that the world is experiencing, but also of the serious challenges that the international community faces and which are to some extent generated by a religious factor, in particular its Islamic variety.

There is increasing interest in clarifying how different face emotion expressions are perceived by people from different cultures, of different ages and sex. However, scant availability of well-controlled emotional face stimuli from non-Western populations limit the evaluation of cultural differences in face emotion perception and how this might be modulated by age and sex differences. We present a database of East Asian face expression stimuli, enacted by young and older, male and female, Taiwanese using the Facial Action Coding System (FACS). (...) Combined with a prior database, this present database consists of 90 identities with happy, sad, angry, fearful, disgusted, surprised and neutral expressions amounting to 628 photographs. 20 young and 24 older East Asian raters scored the photographs for intensities of multiple-dimensions of emotions and induced affect. Multivariate analyses characterized the dimensionality of perceived emotions and quantified effects of age and sex. We also applied commercial software to extract computer-based metrics of emotions in photographs. Taiwanese raters perceived happy faces as one category, sad, angry, and disgusted expressions as one category, and fearful and surprised expressions as one category. Younger females were more sensitive to face emotions than younger males. Whereas older males showed reduced face emotion sensitivity, older female sensitivity was similar or accentuated relative to young females. Commercial software dissociated six emotions according to the FACS demonstrating that defining visual features were present. Our findings show that East Asians perceive a different dimensionality of emotions than Western-based definitions in face recognition software, regardless of age and sex. Critically, stimuli with detailed cultural norms are indispensable in interpreting neural and behavioral responses involving human facial expression processing. To this end, we add to the tools, which are available upon request, for conducting such research. (shrink)

In the United States, health disparities have been framed by categories of race. Racial health disparities have been documented for cardiovascular disease, cancer, diabetes, HIV/AIDS, and numerous other diseases and measures of health status. Although such disparities can be read as symptoms of disparities in healthcare access, pervasive social and economic inequities, and discrimination, some have suggested that the disparities might be due, at least in part, to biological differences based on race. Or, to be more precise, if race itself (...) has no determined biological meaning, race may nonetheless be a proxy that collects a group of individuals who share certain physiological or genotypic features that affect health. (shrink)

Since the 1950s, Lee Joseph of Zhu Xi of the Road, learn to criticism that many aspects of Taoism is similar to Whitehead's qualification process philosophy, which Zhu large amount of philosophical comprehensive work is the right assessment, triggering In order to controversy . This paper argues that there are many real reason is that Zhu and Whitehead都qualification processes philosopher. According to Whitehead's thought, emphasizing the role or function of qualifications process description is the qualification process may philosopher. Zhu Xi (...) said in his clear emphasis on learning裡qualification process, change, transformation and innovation of other concepts. Description of this method less controversial, but the problem is in the end "qualification process" concept in terms of how important Zhu? He has "qualification process" concept is obvious? Over the past eight hundred years have an ongoing controversy, Zhu Xi Road School for the qualification process as the subject is so obvious? Zhu Xi describes the nature of the universe is life and life does not interest, is well known. However, many scholars have argued Zhu Xi's description of the main school - "Management", or the original management, channel management, pattern, or order, in fact, is a static concept. If "management" is static or just the original order or pattern in the form of management, it is difficult to establish qualification process is a description of the key themes of philosophy. Like a dead Yuzhe how it is possible to control a horse living ? This is a serious topic, in fact, followed by South Korean scholars to discuss the subject, which launched the great "forty-seven Debate." This article will certainly "reasonable" can indeed be interpreted as a life principle of management by a manager or management Concept. Really the case, said Zhu Xi's learning can rightly be regarded as a strongly significant qualification process philosophy, such as Whitehead and Lee Snow and other scholars advocated. Zhu Xi to provide In order many of the "reasonable" interpretation, possible these things in the world or the events of the original treatment or reason, interpreted with the qualification process in nature, even creative, with its complex of Taoist system role. This will be Chen Chun highly influential book of the "North Creek word meaning" to prove the wisdom of philosophy of Zhu Xi's disciples will be the most "reasonable" as a "way of qualifications." Therefore, based on an important school of Zhu Xi's interpretation of Taoism, we can agree and support the Joseph Lee, Zhu Xi Neo-Confucianism as the philosophy of the Core see qualification process. Ever since Joseph Needham in the 1950s made the comment that in many ways the daoxue of Zhu Xi resembled the process philosophy of Alfred North Whitehead there has been a debate on whether or not this is an accurate assessment of the Master Zhu's massive philosophical synthesis. This paper argues that there are substantive grounds to suggest that both Master Zhu and Whitehead are process philosophers. Based on Whitehead's observation that some philosophers emphasize the role or function or process as a key element of their philosophical vision and hence can be deemed 'process' philosophers, it is clear that Zhu certainly affirmed a central place for notions of process, change, transformation and creativity within his daoxue or Teaching of the Way. In many ways there is little argument about the general nature of this comment: the problem is, just how central to Zhu's daoxue is the notion of process? Is process more apparent than real? There has been a constant debate for the last eight hundred years as to whether or not Zhu Xi's commitment to process as a central theme or motif of daoxue is as strong as it appears at first glance. Zhu was famous for saying that the nature of the cosmos is, for instance, constant generation or shengsheng buxi life and life does not interest rates. Nonetheless, many competent scholars have argued that Zhu's crucial notion of li management or principle, rationale, pattern, or order might actually be a static concept: hardly the kind of key theme to build a process philosophy around if indeed it is the case that principle is a static or merely a formal principle of order or pattern . One of the best ways of putting the question was, how can a dead rider ride a live horse ? This is a serious question, and in fact later Korean scholars debated the issue with great subtlety in the great Four-Seven Debate. This paper will defend the notion that li can indeed be interpreted as a living principle or rationale. If this is the case, then Zhu's daoxue can be rightly deemed a process philosophy in the strongest sense of the term as defined by scholars such as Whitehead and Nicholas Rescher. Although Zhu Xi offered a number of different interpretations of li, it is entirely plausible that principle or the rationale for the things and events of the world can be construed as processive, even creative in terms of its role in the complex daoxue architectonic. For instance, the influential Beixi ziyi [or Neo-Confucian Terms Explained as translated by Wing-tsit Chan] of Chen Chun proves that one of Master Zhu's most philosophically astute disciples understood li to be proccessive. Therefore, based on one important stream of exegesis of Zhu's daoxue, we can agree with and support Joseph Needham's insight that daoxue is a form of process philosophy. (shrink)

Since 2019, Northeastern post-industrial culture has been a popular topic of discussion; the general public refers to it as the Northeastern Renaissance. Crises of identity, honor, and faith have been recurring themes in several Northeastern films released in recent years. Furthermore, these cinematic narratives frequently generate somber humor by presenting an enormous contrast between ideals and actuality. The article examines how the post-industrial narrative context of Northeast China has influenced audio-visual cultural products and contemporary Chinese popular culture. To elucidate the (...) fundamental aspect of the Northeast narrative, the article’s author employs the absurd theory of Albert Camus. The main structure and viewpoints of the article are as follows: The first is after presenting individuals’ contemplations on the Northeastern Renaissance-instigated post-industrial narrative of the Northeast. In the following sections, the article explores the narrative context of post-industrial audio-visual works in Northeast China, focusing on the absurdity depicted in the documentary Tie Xi Qu: West of the Tracks (2002). The authors’ analysis reveals how the documentary captures the socio-economic decline and the resulting human experiences of absurdity and dislocation. Key findings indicate that the narrative structure and visual style effectively convey the bleak realities of post-industrial life, offering critical insights into the region’s socio-cultural transformation. These findings suggest that future research should explore the intersection of visual media and social change in other post-industrial contexts. -/- . (shrink)

The article will be divided into three parts: 1. Explain the literary origins of the nesting pattern and its relationship to cinema narrative, and analyse the nesting tactics commonly used in films under Hollywood’s classical narrative. 2. Describe the variations in nested structures in films made in the 1990s, focusing on self-reflexive nesting, which emerged as a new model beyond conventional nesting during this period. 3. Distinguish the literary style of embedded narratives from the visual recognition mode and provide an (...) example of how the latter is used in films to create impossible puzzles. (shrink)

This paper studies the epistemic failures to reach understanding in relation to scientific explanations. We make a distinction between genuine understanding and its negative phenomena—lack of understanding and misunderstanding. We define explanatory understanding as inclusive as possible, as the epistemic success that depends on abilities, skills, and correct explanations. This success, we add, is often supplemented by specific positive phenomenology which plays a part in forming epistemic inclinations—tendencies to receive an insight from familiar types of explanations. We define lack of (...) understanding as the epistemic failure that results from a lack of an explanation or from an incorrect one. This can occur due to insufficient abilities and skills, or to fallacious explanatory information. Finally, we characterize misunderstanding by cases where one’s epistemic inclinations do not align with an otherwise correct explanation. We suggest that it leads to potential debates about the explanatory power of different explanatory strategies. We further illustrate this idea with a short meta-philosophical study on the current debates about distinctively mathematical explanations. (shrink)

本書は、「経験と存在」の関わりあるいは「経験と世界」の関わりという、哲学においてたえず問い直されかつ捉え返されつづけてきた問題について、カント哲学を手がかりにしながら考察したものである。.

Background The ethical competence of head nurses plays a pivotal role in nursing ethics. Ethical climate is a prerequisite for ethical competence, and moral resilience can positively influence an individual’s ethical competence. However, few studies have focused on the relationship between ethical climate, moral resilience, and ethical competence among them. Objectives To investigate the relationship between ethical climate, moral resilience, and ethical competence, and examine the mediating role of moral resilience between ethical climate and ethical competence among head nurses. Design (...) A quantitative, cross-sectional study. Methods A total of 309 Chinese head nurses completed an online survey, including ethical climate questionnaire, Rushton moral resilience scale, and ethical competence questionnaire. Inferential statistical analysis includes Pearson’s correlation and a structural equation model. Ethical considerations This study received ethical approval from the Institutional Review Board of Xiangya Nursing School of Central South University (No. E2023146). Results Head nurses’ ethical climate score positively impacted ethical competence (r = 0.208, p <.001), and ethical climate could affect ethical competence through the mediating role of moral resilience. Conclusion This study emphasized the value of ethical climate in moral resilience of head nurses, ultimately leading to an enhancement in their ethical competence. (shrink)

Cognitive semantic studies have shown that our conceptualization of morality is at least partially metaphorical and that our moral cognition is grounded in some fundamental contrastive categories of our embodied experience in the physical environment. It is argued that our moral cognition is built on a moral metaphor system. Within the framework of conceptual metaphor theory, this study aims to examine the spatial subsystem of moral metaphors in English. We set out with five pairs of moral metaphors that involve the (...) following spatial source concepts: HIGH and LOW, UPRIGHT and TILTED, LEVEL and UNLEVEL, STRAIGHT and CROOKED, and BIG and SMALL. These metaphors were found to constitute the spatial subsystem of moral metaphors in Chinese. Our primary goal is to find out if the five pairs of moral–spatial metaphors are manifested in English as well. To that end we collected linguistic data from the Corpus of Contemporary American English and searched Google Images for multimodal evidence. Our finding is that the five pairs of moral–spatial metaphors are applicable in English as they are in Chinese. We also discuss issues related to conceptual metaphor theory. (shrink)

Virtue ethics has been charged with being unable to provide solutions to practical moral issues. In response, the defenders of virtue ethics argue that normative virtue ethics exists. The debate is significant on its own, yet both sides of the controversy approach the issue from the assumption that moral philosophy has to tell us what we should do. In this essay, I would like to examine the question regarding the practicality of virtue ethics in a different way. Virtue ethics is (...) an ancient approach shared by both ancient Greek philosophers and classic Chinese Confucians, and indeed, ancient Greeks call ethics practical science. How, then, do the ancients themselves view the issue of practicality? This essay shows that there is a notion of practicality which is prominent in both ancient Greek and ancient Chinese virtue ethics but is neglected in today’s ethics. According to this notion, ethics is to transform one’s life. The essay also raises a prospect of the revival of this notion. (shrink)

Computably Lipschitz reducibility , was suggested as a measure of relative randomness. We say α≤clβ if α is Turing reducible to β with oracle use on x bounded by x+c. In this paper, we prove that for any non-computable real, there exists a c.e. real so that no c.e. real can cl-compute both of them. So every non-computable c.e. real is the half of a cl-maximal pair of c.e. reals.

We are future-biased creatures. We prefer pleasure to be future rather than past, and pain to be past rather than future. Whether future-bias is rational has long been a matter of philosophical contention. A recent paper by Phillips (Citation2021, “Why Future-Bias Isn't Rationally Evaluable.” Res Philosophica 98 (4): 573–596), however, argues that much of the debate rests on a false presumption. Given an ‘adequate representation’ constraint on rational evaluability, as the argument goes, there cannot be rationally evaluable future-bias. But the (...) argument rests on a confusion about the temporal perspectives in representation. There is no principled obstacle to adequately representing future-bias and thereby subjecting future-bias to rational evaluation. (shrink)

Despite extensive research and a multitude of computer systems, there is no viable computerized system that is even remotely capable of approaching the skill of an expert human physician. Minor obstacles in the design of a practical system include imprecise medical terminology, the use of nonindependent clinical parameters, incorrect or inaccurate information supplied to the computer, and static representation of a patient's medical history. Major problems that go beyond computer manipulation of data include the requirement for a massive data base, (...) representation of medical knowledge in general rather than specific terms, and physician fallibility in the design of a computer system. CiteULike Connotea Del.icio.us What's this? (shrink)

This article is dedicated to the 30th anniversary of the publication of Niklas Luhmann’s book The Science of Society. The system-communicative approach to the analysis of science is reconstructed with a focus on the relation of science to its highly complex external world. The problem of complexity is posed as a key one and is considered in the context of the communicative “reduction of the complexity” of the external world, which science actualizes through its unique binary opposition (truth/falsehood distinction). The (...) complexity of the world that science is facing disintegrates into two large areas. On the one hand, science processes its own external world, i.e., nature, society, the human psyche, as its object and thus fulfills a unique function, the pursuance of research. Scientific communication in this case can be integrated in the form of transdisciplinary studies. On the other hand, science has to respond to the complexity of the internal (i.e., social) external world of the communicative system of science, namely, to interfaced communicative systems of the embracing system of world society (politics, economy, religion, education, law, etc.). In the latter case, science does not fulfill a function but delivers achievements on request to the above-mentioned communicative systems in exchange for resources for interdisciplinary studies, which are occasional and cannot serve for integrating scientific communication on a systematic basis. We will propose some corrections to this theory and apply it to the situation in Russian science. (shrink)

From Groundwork for the metaphysics of morals and Critique of practical reason, we can deduce Kant's interpretation of the concept of freedom, which has undergone a change from practical freedom to transcendental freedom, and the deduction of freedom has been perfected, the rational facts have been put forward to provide the basis of free deduction. The reason for the change is that freedom as the basis of theoretical practice is assumed and predetermined, how the cause and effect of freedom as (...) will may not be explained, and the nature of freedom is not defined clearly, the legitimacy and authority of the moral law is not established. After the transformation, the problem was solved. Although rigour raises questions about the universality of Kant’s moral law, Onora Sylvia O’Neill and others argue that Kant’s moral law is a product of virtue ethics, not a normative ethic, Kant's moral law still can instruct us in ethical life. (shrink)

Argues that during the late Imperial period, all three main religious strains in China embraced an ethic that everyone should engage in labor as a crucial component to their personal enlightenment and their duty to society. This is what brings together new Chan (Zen in Japanese) Buddhism; new religious Daoism; and new Confucianism. All three new religions had to overcome traditional elitist biases and moral concerns about working for individual material results. To overcome traditional assumptions and practices, as well as (...) to embrace the priority of working for one's livelihood, required the religious practitioners to resolve tensions within their own minds and often with precepts of earlier forms of their religious traditions. The final section of the book focuses on the changing social status of merchants, their enhanced self-confidence in their identity and profession, and their manifestation of the new work ethics in their mercantile activities, especially from 1500 to 1820. (shrink)

We prove that for any locally countable $\Sigma _{1}^{1}$ partial order P = 〈2ω,≤P〉, there exists a nonmeasurable antichain in P. Some applications of the result are also presented.

We prove that there is no maximal low d.c.e degree.