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While Plantinga has famously argued that acceptance of neo-Darwinian theory commits one to the rejection of naturalism, Plantinga’s argument is vulnerable to an objection developed by Evan Fales. Not only does Fales’ objection undermine Plantinga’s original argument, it establishes a general challenge which any attempt to revitalize Plantinga’s argument must overcome. After briefly laying out the contours of this challenge, we attempt to meet it by arguing that because a purely naturalistic account of our etiology cannot explain the correlation between (...) our preference for simplicity and simplicity’s ability to serve as a veridical method of theory selection, the scientific realist is committed to the rejection of naturalism. (shrink)

Ḥeleḳ Rishon, kerekh 1. Teshuvot ha-shayakhot le-Miḳra Midrash ṿe-deʻot ṿe-tsoraf la-hen Sefer Minḥat ḳenaʼot le-R. Aba Mari de-Lunil [Haḳdamah-pereḳ 37] -- Ḥeleḳ Rishon, kerekh 2. Miḳra Midrash ṿe-deʻot Teshuvot ha-shayakhot le-Miḳra Midrash ṿe-deʻot ṿe-tsoraf la-hen Sefer Minḥat ḳenaʼot le-R. Aba Mari de-Lunil [pereḳ 38-pereḳ 127] -- Ḥeleḳ sheni. Teshuvot ha-shayakhot le-Masekhet Berakhot ṿe-Seder Zeraʻim -- Ḥeleḳ shelishi. Teshuvot ha-shayakhot le-Masekhet Shabat ṿe-ʻEruvin.

A travers les faits et manifestations considérés comme irrationnels par l'entendement scientiste et positiviste, on décèle du point de vue de la philosophie de l'esprit une rationalité poétique qui est à l'oeuvre dans tout esprit humain. Ce super-rationalisme qui intègre en même temps le sensible et le rationnel obéit à une logique du symbolisme qu'on retrouve dans l'ontologie africaine. L'africanisme ontologique induit une philosophie de l'invisible où la connaissance intuitive libère l'esprit du dogmatisme rationaliste. Il permet d'appréhender l'Etre dans sa (...) totalité en examinant la question du rapport à soi, et du rapport à l'autre à travers la figure du sage africain. Aujourd'hui, la rencontre des cultures et des civilisations permet un croisement des rationalités et une pluralité de valeurs qui fondent le nouvel humanisme dont nous nous réclamons. Un humanisme spirituel basé sur le respect et la compréhension de l'autre par la différence de sa pensée et de ses attributs socio-psychologiques. (shrink)

Forcing extensions yield models of ZFC in which a long sequence of club subsets of ω 1 has the following property: every subsequence of size ℵ 1 has a finite intersection.

Philosophers have in the past had difficulty in determining how to define ethical terms. here they are defined as open-context terms with a loosely limited range of substitution instances, in conformity with actual language usage. ethical terms are in themselves meaningless. it is a misuse to say, "x is wrong in itself." ethical terms then reduce to empirical terms concerning wants, likes, knowledge of cause and effect and consequences, knowledge of how ethical terms themselves work. ethical commands reduce to if-then (...) statements. blame may possibly never make sense. (shrink)

The general topic of this book is the theory of categories, its sources, meaning and development. The inquiry can be seen to proceed on two levels. On one, the history of the theory is traced from its alleged genesis in Aristotle, through its main subsequent stages of Kant and Hegel, up to a kind of consummation in two of its prominent twentieth century adherents, Alfred North White head and Nicolai Hartmann. Special attention has been paid to that aspect of the (...) Hegelian conception of the categorial analysis from which the principle of coherence emerged. On the second, deeper level, however, everything starts with Whitehead's metaphysical system, the central part of which con sists of a fascinating, though highly intricate, web of categorial notions and propositions. The historical perspective becomes a means for untangling that web. I am indebted to a number of people for advice, comment and criticism of various parts of this book. My greatest thanks go to my teachers and colleagues Nathan Rotenstreich, Nathan Spiegel, Yaakov Fleischman, as well as to the late Shmuel Hugo Bergman and Pepita Haezrachi. of this book was published in 1967 by An earlier, Hebrew version the Bialik Institute of Jerusalem. I am grateful to Mr Yehoshua Perel, Mr Arnold Schwartz and to my wife Varda for their cooperation in rendering the extensively revised text of the book into readable English. I also owe great appreciation to Miss Liat Dawe for an accurate and painstaking word-processing of the text. (shrink)

The thesis of this paper encapsulates the deep suspicion postcolonial theory has of privileged identity claims while ignoring the manner in which identity is negotiated in a postcolonial context. The limits of identity claims with regard to theology and ethics is analyzed through Rahner’s presentation of “Indifferent Freedom” and its impact on gendered subalterns. A feminist postcolonial theological anthropology rejects the dehumanizing consequences of Rahner’s move to condone violence in the face of force in the world. What is needed rather, (...) is a non-violent and embodied response in the face of violence, initiated by the gendered subaltern, which simultaneously captures Rahner’s original intention of linking spirituality to ethics. Gayatri C. Spivak’s notion of the caress to interrupt the dehumanized discourses of exploitation and unequal power is forwarded as the way to being human in the postcolonial context, in order to make Rahner’s theology and spirituality more concrete for postcolonial societies. (shrink)

The individual soul is an ageless idea, attested in prehistoric times by the oral traditions of all cultures. But as far as we know, it enters history in ancient Egypt. I will begin with the individual soul in ancient Egypt, then recount the birth of the world soul in the Pythagorean community of ancient Greece, and trace it through the Western Esoteric Tradition until its demise in Kepler's writings, along with the rise of modern science, around 1600 CE. Then I (...) tell of the rebirth of the world soul recently, in new branches of mathematics. (shrink)

The main designs of modern theories of syntax assume a process of syntagmatic organization. However, research on first language acquisition leaves no doubt that the structured combination of single lexical items cannot begin until a critical mass of lexical items has been acquired such that the lexicon is structured hierarchically on the basis of hierarchical feature bundling. Independent of a decision between the main views about the design of a proto language (the grammarless “Holophrastic view”,Arbib & Bickerton 2010: 1,Bickerton 2014) (...) or the ‘Compositional View’ as taken byRizzi (2010),Carstairs-McCarthy (2010), and others. What seems to be the minimal offset for language is the existence of grammatical categories like verb and noun, on the one hand, and, on the other hand, functional categories as needed for the expression of all kinds of agreement between the distinct categories to form recursively structured complexes. I follow the different stages of complexification asking whether there is paradigmatic next to syntagmatic organization and what its added value is for the evolution of grammar. The conclusion will be that paradigmatics is an indismissible part of the organization of early language in that it structures the lexicon so as to make primary and secondary syntactic merge possible and, consequently, is also a prerequisite for movement. The guiding idea of this position is Roman Jakobson’s insistence on the twofold organization of language and grammar. The two organizational designs, syntagmatics and paradigmatics, are manifest within each module: in the phonetic, the morphological, the syntactic, the semantic, and the pragmatic form (consider Jakobson’s1971a,breiterated argument). (shrink)

This article focuses on the everyday practices that make the place of the neighbourhood – social control, legitimacy and support, while also looking at how gender is produced in everyday life in the neighbourhood. In doing this, the discussion underlines the tremendous social and cultural influence of neighbours and the neighbourhood and argues that neighbourhoods need to be seen as a social formation as important as caste, class, ethnicity or religion. This is particularly important given that a strong focus on (...) identities in recent decades has tended to eclipse social formations such as the neighbourhood. This ethnographic discussion is based on fieldwork carried out in neighbourhoods in two towns in India, Thalassery in Kerala, South India and Bikaner in Rajasthan, North India. (shrink)

ABSTRACT Dance requires optimal range-of-motion and cognitive abilities. Mental imagery is a recommended, yet under-researched, training method for enhancing both of these. This study investigated the effect of Dynamic Neuro-Cognitive Imagery (DNI™) training on developpé performance (measured by gesturing ankle height and self-reported observations) and kinematics (measured by hip and pelvic range-of-motion), as well as on dance imagery abilities. Thirty-four university-level dance students (M age = 19.70 + 1.57) were measured performing three developpé tasks (i.e., 4 repetitions, 8 consecutive seconds (...) hold, and single repetition) at three time-points (2 x pre-, 1 x post-intervention). Data were collected using three-dimensional motion capture, mental imagery questionnaires, and subjective reports. Following the DNI™ intervention, significant increases (p <.01) were detected in gesturing ankle height, as well as in hip flexion and abduction range-of-motion, without significant changes in pelvic alignment. These gains were accompanied by self-reported decrease (p <.05) in level of difficulty experienced and significant improvements in kinesthetic (p <.05) and dance (p <.01) imagery abilities. This study provides evidence for the motor and non-motor benefits of DNI™ training in university-level dance students. (shrink)

This volume includes all Dewey's writings for 1938 except for Logic: The Theory of Inquiry, as well as his 1939 Freedom and Culture, Theory of Valuation, and two items from Intelligence in the Modern World. Freedom and Culture presents, as Steven M. Cahn points out, the essence of his philosophical position: a commitment to a free society, critical intelligence, and the education required for their advance.

The biblical text accords a great deal of attention to King Solomon’s personal abilities and governmental power. Solomon was described as a judge, poet, constructor and the wisest of all people in the Ancient Near East and Egypt. The current study discusses the interpretation of the midrashim that show how Solomon’s wisdom was manifested in his considerable knowledge of ornithomancy, that is, divination using birds, a practice that was considered as an important wisdom in the ancient world because of its (...) practical applications, particularly in the military sphere. It seems that Solomon’s portrayal as a magician is intended and aimed at emphasising his abilities and his impressive character. Moreover, it may have had the purpose of disproving the conception of Solomon as inferior to his surroundings in this respect and the idea that he or his kingdom could be controlled by nations that command this type of wisdom. (shrink)

Corruption prevention can be more effective if it does not rely merely on legal enforcement. This theoretical review aimed to propose a hypothetical psychological model capable of explaining the behavior of corruption. Moral disengagement is a variable that is considered ontologically closest in “distance” to the variable of corruption behavior. Counterfeit self, implicit self-theory, ethical mindset and moral emotion are taken into account as the pivotal factors of the corruption behavior and its mechanism of moral disengagement. Counterfeit self along with (...) some moderating variables are regarded to “set” one’s future corrupt behavior based on his/her past/prior ethical or unethical behavior and moral emotions. This review discovered a conjectural-theoretical model of the corruption psychology. It can be used to design a social intervention and training for individuals to manage the mindset and emotion that can buffer counterfeit self effect. In addition, the users of these research findings are recommended to be aware of the surroundings that consist of groups of people with particular ethical mindset, moral emotion proneness and self-theory. (shrink)