In lieu of an abstract, here is a brief excerpt of the content:Anthony Close CENTERING THE DE-CENTERERS: FOUCAULT AND LAS MENINAS Over the last two decades, French avant-garde critical theory has shaken the pillars of the traditionalist temple with this thought: the interpreter of a literary text should not primarily be concerned with its author's intentional design, but rather with the surreptitious forces which shape it, warp it, and ultimately turn it into a problematic will-ofthe -wisp. The "decoding" of (...) those forces takes many forms (Freudian, anthropological, and so on), of which deconstruction is the most celebrated ; "de-centering"—the banishment of the intentional subject from the focus of interpretation — is common to all. In the first part of this article I wish to set out my philosophical objections to that exclusion, and in the second part, to examine an interesting failure to make it effective in practice: Foucault's analysis of Velazquez's painting Las Meninas, which constitutes the first chapter of Les mots et ks choses. One of my reasons for choosing Foucault's text as an example is that its premises are in some ways comparable to the philosophy of the archdeconstructor, Derrida. My skepticism about them and the analytic method based on them is not meant to suggest that I regard Foucault's historical studies as valueless. On the contrary, I recognize that he, together with some other decoders (particularly Barthes), has important things to say. My attack is a form of defense. I wish to uphold the value of traditional forms of interpretation by showing that though Foucault, like other decoders, casts radical doubts upon them in theory, he tends to negate those doubts by the implications of his practice. 21 22Philosophy and Literature M. H. Abrams has defined the traditionalist historian of culture as one who assumes that (a) authors of the past exploited the norms and possibilities of their language to say something determinate, (b) the properly equipped historian can approximate to their meaning, (c) his interpretation can aspire to a reasonable degree of objectivity. ' Let that serve as a working definition of my traditionalist standpoint. This has a philosophical rationale, basically Wittgensteinian and Austinian, which needs to be explained and set over against some of decoding's typical presuppositions. I choose Derrida's as an example. From my perspective, two objections can be leveled against his thought: its tendency to hypostatize the intentional subject as a metaphysical essence which must be reached through and beyond language, and to see language itself as an unrealistically slippery medium. Both objections were raised against him by Searle in their famous polemic with each other.2 Derrida's thought is inscribed within, even while it reacts against, a traditional conception of language as a name-like substitute for essence. According to this conception, influentially represented in this century by Husserl's phenomenology, bits of language somewhat resemble sterling currency bills which bear on their face the legend: "I promise to pay the bearer on demand the sum of? pound(s)" That is, they are potentially capable ofbeing cashed for lumps of being, which can thus be possessed by mind. Derrida counters that the currency is fraudulent: it continually defers presence and possession, rendering problematic its relation to being and self, and their very existence. In order to foster the illusion that he is master of his words, hence of what they designate, Western Man has historically given status of originality to voice rather than to writing, to a form of expression which is seemingly intimate to consciousness rather than external. The paradoxical thesis ofDe lagrammatologie is that writing came first. One of the routes by which Derrida arrives at this conclusion is Saussure's conception of the discontinuous, articulated nature of language and the negative and differential character of linguistic signifiers, not stably linked to universal referents.3 On this basis he builds his idea of différance (a pun on difference and deferral ), the elusive negative margin which makes language possible, and at the same time, makes impossible consciousness's full presence to itself and to being.4 Hence Derrida's notion of language's anarchic and willful power to detach itself from die intentions or usage of its users and to float... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Anthony Close THE EMPIRICAL AUTHOR: SALMAN RUSHDIE'S THE SATANIC VERSES HOBBES, comparing the author ofan action to the owner ofgoods, asserts, "And as the right of possession, is called dominion; so the right of doing any action, is called authority" (Leviathan, Book I, chap. 16). My purpose in this essay is to apply this Hobbesian maxim to the relation Author/Text, expanding somewhat Hobbes's notion of authority. I presuppose (...) that in our day-to-day dealings with our fellow men, we envisage each others' acts as exhibiting purpose and commitment, which make them ours in more than the platitudinous sense that we performed them. By virtue of that, they confer on us a privileged, though clearly not unchallengeable, authority in saying what they are and what they are for. Such, in effect, is the position reached by Austin in How to Do Things with Words, and it broadly corresponds to that of various philosophical writings on human action—by Anscombe, Davidson, and Melden.1 To be sure, we may legitimately consider human behavior from other viewpoints (e.g., structuralist, anthropological, psychoanalytical, Marxist) trained on its unconscious presuppositions. Yet, insofar as such theorizing fails to acknowledge the priority of the Hobbesian perspective, it will seem perverse for a reason that has been well put by Charles Taylor. Precisely because history is made up of purposeful activity, Taylor argues, we need to explain historical patterns in a way that is "intelligible in relation to conscious action" even though they may not "issue from conscious action."2 By this criterion much of our modern literary theory is defective. A vivid measure of the deficiency is provided by the furor over Salman Rushdie's TL· Satanic Verses, culminatingin thefatwa pronounced against Philosophy and Literature, © 1990, 14: 248-267 Anthony Close249 him by the Ayatollah Khomeini in February 1989. I take it that for anyone vocationally committed to the practice or study ofliterature and to the cause of freedom of expression, the defense of Rushdie cannot be a matter of indifference. Nor can one be indifferent to the chasm of misunderstanding that separates Rushdie and his apologists from the novel's Muslim opponents. I believe that these two causes—defending Rushdie and bridging the chasm—can be reconciled by offering better explanations ofhis novel in place ofcrude denunciations or, from some non-Muslim quarters, smug and knowing dismissals. Yet, as we shall see, the task of explanation could be considered hamstrung by our modern poetics. I was reminded ofHobbes's textby Rushdie's lucid and cogent defense of his novel in TL· Independent (London, February 4, 1990). Against the accusations that he had deliberately reviled the Islamic faith, he argued as follows. Though TL· Satanic Verses, like many novels that Rushdie esteems, is a work of radical dissent, questioning, and reimagining, it is motivated by a spirit of serious inquiry rather than debunking derision. More particularly, it reflects a determination that underlies all Rushdie's work: "to create a literary language and literary forms in which the experience offormerly-colonised, still-disadvantaged peoples might find full expression." He continues: "It is written from the very experience of uprooting, disjuncture and metamorphosis... that is the migrant condition, and from which, I believe, can be derived a metaphor for all humanity.... [It] celebrates hybridity, impurity, intermingling, the transformation that comes of new and unexpected combinations of human beings, cultures, ideas, politics, movies, songs. It rejoices in mongrelisation and fears the absolutism of the Pure." Note the insistence on how these themes flow direcdy from Rushdie's own experience. Two days after the publication of this article, Harold Pinter gave on Rushdie's behalf a lecture on the relationship of literature to religion and society at the Institute of Contemporary Arts in London. In this lecture, Rushdie articulated a Bakhtinian view of the novelist's function: to dramatize ironically and noncommittally the clash of voices, languages, and ideologies in a world without gods and without traditionsanctioned truth. Rushdie referred specifically, I think, to a species of postmodernist novel which we may dub "palimpsest history";3 the species includes Rushdie's works, García Márquez's One Hundred Years of Solitude, Carlos Fuentes's Terra Nostra... (shrink)

A book combining theories and practice of ethics in the practice of criminal justice.

Background Victoria was the first Australian state to legalize voluntary assisted dying (elsewhere known as physician-assisted suicide and euthanasia). Some institutions indicated they would not participate in voluntary assisted dying. The Victorian government issued policy approaches for institutions to consider Objective To describe and analyse publicly available policy documents articulating an institutional objection to voluntary assisted dying in Victoria. Methods Policies were identified using a range of strategies, and those disclosing and discussing the nature of an institutional objection were thematically (...) analysed using the framework method. Results The study identified fifteen policies from nine policymakers and developed four themes: (1) extent of refusal to participate in VAD, (2) justification for refusal to provide VAD, (3) responding to requests for VAD, and (4) appeals to state-sanctioned regulatory mechanisms. While institutional objections were stated clearly, there was very little practical detail in most documents to enable patients to effectively navigate objections in practice. Conclusion This study demonstrates that despite having clear governance pathways developed by centralized bodies (namely, the Victorian government and Catholic Health Australia), many institutions’ public-facing policies do not reflect this guidance. Since VAD is contentious, laws governing institutional objection could provide greater clarity and regulatory force than policies alone to better balance the interests of patients and non-participating institutions. (shrink)

Several theories of consciousness first described about a decade ago, including the conscious electromagnetic information (CEMI) field theory, claimed that the substrate of consciousness is the brain’s electromagnetic (EM) field. These theories were prompted by the observation, in many diverse systems, that synchronous neuronal firing, which generates coherent EM fields, was a strong correlate of attention, awareness, and consciousness. However, when these theories were first described there was no direct evidence that synchronous firing was actually functional, rather than an epiphenomenon (...) of brain function. Additionally, any EM field-based consciousness would be a ‘ghost in the machine’ unless the brain’s endogenous EM field is also able to influence neuron firing. Once again, when these theories were first described, there was only indirect evidence that the brain’s EM field influenced neuron firing patterns in the brain. In this paper I describe recent experimental evidence which demonstrate that synchronous neuronal firing does indeed have a functional role in the brain; and also that the brain’s endogenous EM field is involved in recruiting neurons to synchronously firing networks. The new data point to a new and unappreciated form of neural communication in the brain that is likely to have significance for all theories of consciousness. I describe an extension of the CEMI field theory that incorporates these recent experimental findings and integrates the theory with the ‘communication through coherence’ hypothesis. (shrink)

Background In June 2016, Canada legalized medical assistance in dying (MAiD). From the outset, some healthcare institutions (including faith-based and non-faith-based hospitals, hospices, and residential aged care facilities) have refused to allow aspects of MAiD onsite, resulting in patient transfers for MAiD assessments and provision. There have been media reports highlighting the negative consequences of these “institutional objections”, however, very little research has examined their nature and impact. Methods This study reports on findings from 48 semi-structured qualitative interviews conducted with (...) MAiD assessors and providers, MAiD team members (working to coordinate care and lead MAiD programs in institutions and health authorities), and family caregivers on their experiences with institutional objection. Participants were recruited from the Canadian provinces of British Columbia, Ontario, and Nova Scotia. Data were analyzed using inductive thematic analysis. Results Themes identified were: (1) basis for institutional objection (with objections commonly rooted in religious values and a particular philosophy of palliative care); (2) scope of objection (demonstrating a wide range of practices objected to); (3) lack of transparency regarding institutional position; (4) impacts on patients; (5) impacts on health practitioners; and (6) catalysts for change. Participants reported that many institutions’ objections had softened over time, lessening barriers to MAiD access and adverse impacts on patients and health practitioners. Participants attributed this positive change to a range of catalysts including advocacy by health practitioners and family members, policymaking by local health authorities, education, and relationship building. Nevertheless, some institutions, particularly faith-based ones, retained strong objections to MAiD, resulting in forced transfers and negative emotional and psychological impacts on patients, family members, and health practitioners. Conclusions This paper adds to the limited evidence base about the impacts of institutional objection and can inform practical and regulatory solutions in Canada and abroad. Reform is needed to minimize the negative impacts on patients, their caregivers, and health practitioners involved in MAiD practice. (shrink)

This paper takes as a starting point William Ophul's claim that the last 450 years amount to an ‘era of exception’ in terms of resource availability. Ophuls suggests that it is no accident that this exceptional era of abundance coincides with the birth and development of liberalism – that liberalism, in other words, would not/could not have occurred without the conditions provided by this era of exception. Some of the ways in which this suggestion might be critically examined are discussed, (...) and attention is drawn to one of its more interesting implications: if liberalism depends on abundance, what kind of political theory do we need if we are entering a new era of scarcity (‘peak oil/peak everything’)? (shrink)

Reviewed Works:Chris Mortensen, Inconsistent Mathematics.Chris Mortensen, Peter Lavers, Category Theory.William James, Closed Set Sheaves and Their Categories.Chris Mortensen, Joshua Cole, Foundations: Provability, Truth and Sets.

The class of all Artinian local rings of length at most l is ∀ 2 -elementary, axiomatised by a finite set of axioms Art l . We show that its existentially closed models are Gorenstein, of length exactly l and their residue fields are algebraically closed, and, conversely, every existentially closed model is of this form. The theory Got l of all Artinian local Gorenstein rings of length l with algebraically closed residue field is model complete and the theory Art (...) l is companionable, with model-companion Got l. (shrink)

We consider the reduct to the module language of certain theories of fields with a non surjective endomorphism. We show in some cases the existence of a model companion. We apply our results for axiomatizing the reduct to the theory of modules of non principal ultraproducts of separably closed fields of fixed but non zero imperfection degree.

It is well‐known that the theory of algebraically closed fields is not finitely axiomatizable. In this note, we prove that the theory of integrally closed integral domains is also not finitely axiomatizable.

For the classA of uncountable Archimedian real closed fields we show that the statement “TheL <ω-theory ofA is complete” is independent of ZFC. In particular we have the following results:Assuming the Continuum-Hypothesis (CH) is incomplete. Conversely it is possible to build a model of set theory in which is complete and decidable. The latter can also be deduced from the Proper Forcing Axiom (PFA). In this case turns out to be equivalent to the elementary theory of the real numbers ℝ (...) (by a quantifier-elimination procedure).Formally: is incomplete. is complete and decidable. (shrink)

Existing regulation of end-of-life care is flawed. Problems include poorly-designed laws, policies, ethical codes, training, and funding programs, which often are neither effective nor helpful in guiding decision-making. This leads to adverse outcomes for patients, families, health professionals, and the health system as a whole. A key factor contributing to the harms of current regulation is a siloed approach to regulating end-of-life care. Existing approaches to regulation, and research into how that regulation could be improved, have tended to focus on (...) a single regulatory instrument (e.g., just law or just ethical codes). As a result, there has been a failure to capture holistically the various forces that guide end-of-life care. This article proposes a response to address this, identifying “regulatory space” theory as a candidate to provide the much-needed holistic insight into improving regulation of end-of-life care. The article concludes with practical implications of this approach for regulators and researchers. (shrink)

A widely accepted theory holds that emotional experiences occur mainly in a part of the human brain called the amygdala. A different theory asserts that color sensation is located in a small subpart of the visual cortex called V4. If these theories are correct, or even approximately correct, then they are remarkable advances toward a scientific explanation of human conscious experience. Yet even understanding the claims of such theories—much less evaluating them—raises some puzzles. Conscious experience does not present itself as (...) a brain process. Indeed experience seems entirely unlike neural activity. For example, to some people it seems that an exact physical duplicate of you could have different sensations than you do, or could have no sensations at all. If so, then how is it even possible that sensations could turn out to be brain processes? (shrink)

Background Voluntary assisted dying became lawful in Victoria, the first Australian state to permit this practice, in 2019 via the Voluntary Assisted Dying Act 2017 (Vic). While conscientious objection by individual health professionals is protected by the Victorian legislation, objections by institutions are governed by policy. No research has been conducted in Victoria, and very little research conducted internationally, on how institutional objection is experienced by patients seeking assisted dying. Methods 28 semi-structured interviews were conducted with 32 family caregivers and (...) one patient about the experience of 28 patients who sought assisted dying. Participants were interviewed during August-November 2021. Data from the 17 interviews (all with family caregivers) which reported institutional objection were analysed thematically. Results Participants reported institutional objection affecting eligibility assessments, medication access, and taking the medication or having it administered. Institutional objection occurred across health settings and was sometimes communicated obliquely. These objections resulted in delays, transfers, and choices between progressing an assisted dying application and receiving palliative or other care. Participants also reported objections causing adverse emotional experiences and distrust of objecting institutions. Six mediating influences on institutional objections were identified: staff views within objecting institutions; support of external medical practitioners and pharmacists providing assisted dying services; nature of a patient’s illness; progression or state of a patient’s illness; patient’s geographical location; and the capability and assertiveness of a patient and/or caregiver. Conclusions Institutional objection to assisted dying is much-debated yet empirically understudied. This research found that in Victoria, objections were regularly reported by participants and adversely affected access to assisted dying and the wider end-of-life experience for patients and caregivers. This barrier arises in an assisted dying system that is already procedurally challenging, particularly given the limited window patients have to apply. Better regulation may be needed as Victoria’s existing policy approach appears to preference institutional positions over patient’s choice given existing power dynamics. (shrink)

ABSTRACT Closed time is possible in several senses of ‘possible’. One might like to know, therefore, whether closed time is possible in the sense that it is compatible with standard metaphysical theories of time. In this paper I am concerned with whether closed time is compatible with A and/or B theories of time. A common enough view amongst philosophers is that B theories do but A theories do not allow closed time. However, I show that prima-facie neither approach allows closed (...) time, but that with a little work standard versions of both approaches do. This shows that there’s no special problem with the notion of eternal return. (shrink)

Recent research debates the effects of exposure to narrative fiction on recognition of mental states in others and self, referred to as Theory of Mind. The current study explores the mechanisms by which such effects could occur in fictional film. Using manipulated film scenes, we conducted a between subject experiment ( N = 136) exploring how film shot-scale affects viewers’ Theory of Mind. Specifically, in our methods we distinguish between the trait Theory of Mind abilities (ToM ability), and the state-like (...) tendency to recognize mental states in others and self (ToM tendency). Results showed that close-up shots (compared to long shots) of a character was associated with higher levels of Theory of Mind tendency, when the facial expression was sad but not when it was neutral. And this effect did not transfer to other characters in the film. There was also no observable effect of character depiction on viewers’ general Theory of Mind ability. Together the findings suggest that formal and content features of shot scale can elicit Theory of Mind responses by directing attention toward character mental states rather than improving viewers’ general Theory of Mind ability. (shrink)

Closed Material Procedures are widely considered to be unjust. In his influential A Theory of Justice, Rawls sets out that trials must be fair and open, and that such precepts of natural justice ensure the impartiality of the legal order. I argue that whilst this commits Rawls to a rejection of the permissibility of CMPs, he is not right to do so, and his theory does not require him to do so. Firstly, the conception of natural justice upon which Rawls (...) bases his view of open justice is not so strict as to demand this so long as the legal system ensures a sufficient gist of the closed material is provided. Secondly, it is plausible that individuals in Rawls’ original position, would select CMPs due to the role security and stability play in a just state, the importance of which Rawls explicitly recognises. I conclude that CMPs are consistent with Rawls’ theory of justice, despite his assertions in A Theory of Justice. Given the importance and influence of Rawls’ theory, this is an important step in demonstrating the permissibility of such procedures, duly circumscribed. (shrink)

Thematically organized around the major concerns of Basil Bernstein's work as a sociologist, this book includes chapters from some of the leading sociologists and educational scholars. Each section attempts to provide a critical evaluation of Bernstein's work, framed within four interrelated contexts: his sociological theory, sociology of language and code theory, sociology of education and social reproduction, and the influence of his sociology on educational research. In a separate section, Bernstein himself responds to the earlier chapters. The book examines Bernstein's (...) sociology of schools in relation to his general sociological theory and in doing so demonstrates that sociology is an essential lens for understanding the structure and processes of schooling. It also provides a critical evaluation of the strengths and weaknesses of Bernstein's work, as well as a correction to current work in education, which eschews theory in favor of practicality. (shrink)

The aim of this paper is to examine in detail the similarities and dissimilarities between Werner Heisenberg’s account of closed theories and Thomas Kuhn’s model of scientific revolutions. My analysis draws on a little‐known discussion that took place between Heisenberg and Kuhn in 1963, in which Heisenberg, having just read Kuhn’s Structure of Scientific Revolutions, compares Kuhn’s views to his own account of closed theories. I conclude that while Heisenberg and Kuhn share a holist conception of theories, a revolutionary model (...) of theory change, and even a notion of incommensurability, their views diverge fundamentally when it comes to the issue of scientific realism. I show that, contrary to popular opinion, Heisenberg is not an instrumentalist, but rather a pluralistic realist. (shrink)

We generalize to theories of modules (complete or not) a result of U. Felgner stating that a complete theory of abelian groups is a Horn theory if and only if it is closed under products. To prove this we show that a reduced product of modules $\Pi_F M_i (i \in I)$ is elementarily equivalent to a direct product of ultraproducts of the modules $M_i (i \in I)$.

Mediation is an alternative dispute resolution process that is becoming more and more popular particularly in English-speaking countries. In contrast to traditional litigation it has not benefited from technological advances and little research has been carried out to make this increasingly widespread practice more efficient. The study of argumentation in dispute mediation hitherto has largely been concerned with theoretical insights. The development of argumentation theories linked to computational applications opens promising new horizons since computational tools could support mediators, making sessions (...) quicker and more efficient. For this, we need tools for close analysis of mediation discourse in order to explore the argumentative activity in depth, and ultimately get an accurate image of how dialogues unfold in this particular context. This paper therefore aims at laying the foundations of a theory of close analysis for discourse in dispute mediation. Theories provided by the literature serve as a basis for argumentative analyses of transcripts of mediation sessions in order to deliver a clear image of the argumentative structure. Analyses of the argumentative strategies in mediation discourse will allow for the development of a dialogue protocol that can be used to develop operational models which can be embodied in software to help make the mediation process easier and more effective. (shrink)

We study the model theory of fields k carrying a henselian valuation with real closed residue field. We give a criteria for elementary equivalence and elementary inclusion of such fields involving the value group of a not necessarily definable valuation. This allows us to translate theories of such fields to theories of ordered abelian groups, and we study the properties of this translation. We also characterize the first-order definable convex subgroups of a given ordered abelian group and prove that the (...) definable real valuation rings of k are in correspondence with the definable convex subgroups of the value group of a certain real valuation of k. (shrink)

We show that there is a computable procedure which, given an ∀∃-sentence ${\varphi}$ in the language of the partially ordered sets with a top element 1 and a bottom element 0, computes whether ${\varphi}$ is true in the Medvedev degrees of ${\Pi^0_1}$ classes in Cantor space, sometimes denoted by ${\mathcal{P}_s}$.

The theory of algebraically closed non-Archimedean valued fields is proved to eliminate quantifiers in an analytic language similar to the one used by Cluckers, Lipshitz, and Robinson. The proof makes use of a uniform parameterized normalization theorem which is also proved in this paper. This theorem also has other consequences in the geometry of definable sets. The method of proving quantifier elimination in this paper for an analytic language does not require the algebraic quantifier elimination theorem of Weispfenning, unlike the (...) customary method of proof used in similar earlier analytic quantifier elimination theorems. (shrink)

In this paper we discuss the representational realist stance as a pluralist ontic approach to inter-theoretic relationships. Our stance stresses the fact that physical theories require the necessary consideration of a conceptual level of discourse which determines and configures the specific field of phenomena discussed by each particular theory. We will criticize the orthodox line of research which has grounded the analysis about QM in two metaphysical presuppositions —accepted in the present as dogmas that all interpretations must follow. We will (...) also examine how the orthodox project of "bridging the gap" between the quantum and the classical domains has constrained the possibilities of research, producing only a limited set of interpretational problems which only focus in the justification of "classical reality" and exclude the possibility of analyzing the possibilities of non-classical conceptual representations of QM. The representational realist stance introduces two new problems, namely, the superposition problem and the contextuality problem, which consider explicitly the conceptual representation of orthodox QM beyond the mere reference to mathematical structures and measurement outcomes. In the final part of the paper, we revisit, from a representational realist perspective, the quantum to classical limit and the orthodox claim that this inter-theoretic relation can be explained through the principle of decoherence. (shrink)

abstract Apparently, there are some important tensions that must be confronted in grappling with the issue of the permissibility of humanitarian intervention. Notably, there is the tension between respecting sovereignty and responding to the plight of the needy, that is, there is tension between respecting governments’ authority and desire for non‐interference, and respecting the individuals who suffer under their leadership. I argue that these and other tensions should be resolved in favour of protecting the individuals who suffer in humanitarian crises, (...) though the way to do this defensibly requires that we put in place many safeguards against abuse. My main theoretical argument emerges from a model of global justice that I develop. I then examine recent reports on intervention and state sovereignty compiled by an inter‐national commission in order to show that consensus is building about the permissibility of military intervention to protect fundamental human rights for vulnerable populations in certain cases. Some important public policy proposals are evolving in the direction of protecting individuals over states, but there are still some important gaps that remain between what is theoretically desirable and proposals about international law. I show where some of those gaps are and how we can close them. (shrink)

In this paper we give a new proof of the characterization of the closed fragment of the provability logic of Heyting's Arithmetic. We also provide a characterization of the closed fragment of the provability logic of Heyting's Arithmetic plus Markov's Principle and Heyting's Arithmetic plus Primitive Recursive Markov's Principle.

We give four examples of theories in which Kreisel's Conjecture is false: (1) the theory PA(-) obtained by adding a function symbol minus, '−', to the language of PA, and the axiom ∀x∀y∀z (x − y = z) ≡ (x = y + z ⋁ (x < y ⋀ z = 0)); (2) the theory T of integers; (3) the theory PA(q) obtained by adding a function symbol q (of arity ≥ 1) to PA, assuming nothing about q; (4) the (...) theory PA(N) containing a unary predicate N(x) meaning 'x is a natural number'. In Section 6 we suggest a counterexample to the so called Sharpened Kreisel's Conjecture. (shrink)

This paper presents a unified theory of reality, which integrates two interdependent frameworks: Cellular Primary Consciousness Theory (CPCT) and Open and Closed Systems Theory (OCST). Although CPCT and OCST can each stand as individual theories, they are, in this work, combined to form a cohesive explanation of both the mechanics and purpose of the universe. CPCT posits that consciousness is a fundamental aspect of all life, extending to even the simplest cells, rather than being an emergent property exclusive to complex (...) neural systems. Drawing upon evidence from quantum mechanics, cell biology, and systems theory, CPCT challenges traditional views on the origins of consciousness by suggesting that awareness is a universal property present from the cellular level. OCST, which forms the second component of this unified theory, examines the nature of the universe as a closed system subject to the laws of entropy. This theory explores how the universe is moving toward maximum entropy, where meaning and contrasts dissolve. However, beyond this closed system lies the realm of an open system—a domain of infinite potential that transcends the dualities and limitations of the physical universe. This open system offers a philosophical explanation for existence and the possibility of eternal meaning. Together, these two theories provide a novel and cohesive framework that addresses both the mechanics of consciousness and the ultimate purpose of the universe. The integration of CPCT and OCST bridges scientific evidence from quantum biology and systems theory with philosophical explorations of existence, presenting a comprehensive vision of reality as both a closed physical system and an open metaphysical one. This unified theory encourages a reexamination of our place in the cosmos, suggesting that beyond the observable universe lies an infinite realm of potential where consciousness and meaning endure. (shrink)

Despite its significance in neuroscience and computation, McCulloch and Pitts's celebrated 1943 paper has received little historical and philosophical attention. In 1943 there already existed a lively community of biophysicists doing mathematical work on neural networks. What was novel in McCulloch and Pitts's paper was their use of logic and computation to understand neural, and thus mental, activity. McCulloch and Pitts's contributions included (i) a formalism whose refinement and generalization led to the notion of finite automata (an important formalism in (...) computability theory), (ii) a technique that inspired the notion of logic design (a fundamental part of modern computer design), (iii) the first use of computation to address the mind–body problem, and (iv) the first modern computational theory of mind and brain. (shrink)

Why has Fichte been reading Wissenschaftslehre for his whole life? Depending on how one counts, Fichte has presented close to 20 versions of his philosophical main project, the doctrine of science. This paper gives the outline of an answer to this often raised question, focusing on the last six courses between 1807 and 1814. Three characteristics of the later body of Fichte’s theoretical philosophy are brought to attention: First, its seriality, second, its actual oral mediality, and last but not (...) least the fact that the later doctrine of science transgresses its own territory to appeal to the students to eventually become the creative prototype of transcendental philosophy themselves. These three topics constitute what here is called the meta-methodological disposition of Fichte’s later Wissenschaftslehre. To rule out a shortened understanding of meta-methodology as a matter of mere propaedeutics, the paper connects the methodological theorems of the doctrine of science to the more contentual level of theoretical deductions. In this regard the paper exposes Fichte’s trans-conceptual concept of ›life‹, which is probably more properly expressed as ›living‹ as Fichte intends this concept to self-referentially unify meta-methodological configurations with his later transcendental epistemology: philosophy should never reach final completement and thus come to a halt, but rather live on philosophically resp. think the living.Warum las Fichte zeit seines Lebens Wissenschaftslehre? Je nach Zahlung hat Fichte gut 20 Versionen seines gleichnamigen philosophischen Hauptprojektes vorgelegt. In diesem Beitrag wird eine Antwort zu dieser oft gestellten Frage anskizziert, wobei der Fokus auf den letzten sechs Parcours zwischen 1807 und 1814 liegt. Drei Charakteristika der spaten Gestalt von Fichtes theoretischer Philosophie werden herausgearbeitet: Erstens, ihre Serialitat, zweitens, ihre Medialitat der aktualen Mundlichkeit, drittens der Umstand, dass die spate Wissenschaftslehre ihr eigenes Gebiet ubersteigt, um an ihre Horer appellieren zu konnen, schlieslich selbst zum schopferischen Urbild der Transzendentalphilosophie zu werden. Diese drei Kontexte konstituieren die hier so bezeichnete meta-methodologische Einstellung von Fichtes spater Wissenschaftslehre. Um auszuschliesen, dass diese Meta-Methodologie verkurzt als eine Frage bloser Propadeutik verstanden wird, werden die methodologischen Theoreme der Wissenschaftslehre mit der im eigentlichen Sinne inhaltlichen Ebene ihrer theoretischen Deduktionen verbunden. Dazu wird Fichtes uberbegriffliches Konzept von ›Leben‹ exponiert, das die selbstreferentielle Einheit von meta-methodologischer Konfiguration und spater transzendentaler Epistemologie herstellt: Philosophie soll nicht formal vollendet und damit angehalten werden, sondern vielmehr philosophisch leben beziehungsweise ›Leben‹ denken. (shrink)

This gesture tyrannises with the effect of supposition: as though. It is as though or as if there could only ever be one kind of reading, ...

While Gödel's (first) incompleteness theorem has been used to refute the main contentions of Hilbert's program, it does not seem to have been generally used to stress that a basic ingredient of that program, the concept of formal system as a closed system - as well as the underlying view, embodied in the axiomatic method, that mathematical theories are deductions from first principles must be abandoned. Indeed the logical community has generally failed to learn Gödel's lesson that Hilbert's concept of (...) formal system as a closed system is inadequate and continues to use it as if there were no incompleteness theorem. In this paper I will stress the role of Gödel's incompleteness theorem in showing the inadequacy of such a concept of formal system and the need for a more articulated view of mathematical theories. More generally I will argue that Gödel's result entails that, as an alternative to mathematical logic, a new concept of logic is required: logic as the theory of communicating inference processes. (shrink)

Let T be a one-based theory. We define a notion of width, in the case of T having the finiteness property, for the lattice of finitely generated algebraically closed sets and prove Theorem. Let T be one-based with the finiteness property. If T is of bounded width, then every type in T is nonorthogonal to a weight one type. If T is countable, the converse is true.

Closing the research‐practice gap cannot be achieved by one of the most promising methods, which is to distill and synthesize decades of research to see how the robust findings can work in practice. An alternative approach is proposed, which is to translate a theory of active learning for practitioners.

The notion of common cause closedness of a classical, Kolmogorovian probability space with respect to a causal independence relation between the random events is defined, and propositions are presented that characterize common cause closedness for specific probability spaces. It is proved in particular that no probability space with a finite number of random events can contain common causes of all the correlations it predicts; however, it is demonstrated that probability spaces even with a finite number of random events can be (...) common cause closed with respect to a causal independence relation that is stronger than logical independence. Furthermore it is shown that infinite, atomless probability spaces are always common cause closed in the strongest possible sense. Open problems concerning common cause closedness are formulated and the results are interpreted from the perspective of Reichenbach's Common Cause Principle. (shrink)