The article discusses a methodological position that allows interpreting modes and, fist of all, musical modes as cosmographic and ethical objects without losing the approach to them as musical phenomena proper. The study is based on musical theoretical data relating to the period of Classical antiquity and the Middle Ages, as well as on the author's concept of modal ontology and the interpretation of modus as artistic content, developed by E.V. Nazaikinsky. In order to reveal the ontological prerequisites for the (...) unity of the musical modus with a cosmographic or ethical phenomenon, the author analyzes the ancient Chinese system of tones lü, Indian ragas, ancient tetrachords, the voices of the Russian Orthodox znamenny chant. The features of the correspondence of these musical phenomena to the periods of the year or day, elements, archetypal states of the human spirit, social laws are revealed. In the course of the analysis, the question is formulated about the nature of the connection between musical modes and non-musical reality: was it exclusively conventional, established by virtue of tradition, or did it have other, essential reasons? The search for unconventional foundations of the unity of musical modes with natural and socio-ethical phenomena leads to its ontological interpretation. The relevance of this research method is argued in the process of critical analysis of the semiotic approach to musical modes as references or conventional signs of objects. It also demonstrates the unproductiveness of the psychoemotional interpretation of musical modes as stimuli that cause certain emotional states. The result of the research is the development of a specific musical-ontological approach based on the methodology of modal analysis. This analysis aims at a syncretic understanding of unity. In the light of this approach, it was concluded that the concept of musical modus not only clarifies the rhythmic and harmonic laws of the musical language, but also embodies the interconnection of the phenomena of music, human spirit, nature, and space. (shrink)

The starting point for this study is Kant’s approach to stating the problem of the conditions of possibility of experience and the thesis of the possibility of objects of experience (KrV, В 197). The thesis lends itself to three interpretations: the creationist interpretation, whereby a priori structures of understanding and reason create objects of experience; the moderate interpretation, in which a priori structures of understanding and reason objectify and identify intuitions; and the transcendental realist interpretation, which presents objects of experience (...) as objectively existing. I then analyse the “polemical” style of the reading of Kant presented in the works of H. J. Paton, P. F. Strawson, J. Bennett, and others. This approach focuses on the problem of the possibility of experience, with its main source being Kant’s argument for causality in the Second Analogy from the Critique of Pure Reason. As a consequence of its polemic, this approach, as formulated by Bennett, treats the problem of the conditions of the possibility of experience as the problem of imposing a causal order on nature. Based on the results of my analysis, I propose two formulations of the above problem, which reflect the epistemic and ontological points of view respectively. In the former case, we have the problem of the “vicious circle” of cognition, while in the latter case we have “transcendental collapse” — that is, the problem of the correlation between reason and reality which acquires the transcendental property of “paradoxical compatibility”. Finally, I discuss the importance of the problem, arguing that it is the foundation of transcendental philosophy, and that which makes it productive. (shrink)

Today, the dialogue is regarded as a basis for cultural being, while the dialogue of cultures has become a key notion in modern philosophical thinking. The concept of dialogue has been transformed over the past century, acquiring new meanings and changing its internal content from understanding it as an ordinary exchange of information to a complex creative interaction and mutual influence of different cultural and value consciousnesses. Not only different personalities, but entire ethnoses, cultures, and civilizations may become subjects of (...) the dialogue, thus increasing the dialogue functionality up to the means of developing inter-cultural, inter-ethnic and inter-civilizational relations and accentuating commonality of the global historic process and cultural heritage of mankind. Appearing as a form of interpersonal relations in the ontology of M. Buber, who was one of the first to focus on the transition of relations from "subject-object" to "subject-subject", the concept of "dialogue" has become an important philosophical concept throughout the mid-XX century. Brand new turn of development of the theory of dialogue, and the entire human culture in General, was due to the concept of Semiosphere Yu.М. Lotman. The article deals with genesis of the philosophical concept of the dialogue between cultures in the 20th century. The focus is on its emergence - in the early 20th century - in M. Buber's theological concept and at the highest point of its development in Yu. M. Lotman’s semiotic philosophy. (shrink)

It has been widely accepted that Kant holds the “Opacity Thesis,” the claim that we cannot know the ultimate grounds of our actions. Understood in this way, I shall argue, the Opacity Thesis is at odds with Kant's account of practical self-consciousness, according to which I act from the (always potentially conscious) representation of principles of action and that, in particular, in acting from duty I act in consciousness of the moral law's determination of my will. The Opacity Thesis thus (...) threatens to render acting from duty unintelligible. To diffuse the threat, I argue, first, that we need not attribute the Opacity Thesis to Kant. Kant's concern with the ubiquity of moral self-opacity does not imply the strong skeptical conclusion that knowledge of the grounds of one's action is impossible. Second, I show how moral self-opacity in cases of morally bad action emerges from the intrinsic inability of representing oneself, insofar as one is pursuing the indeterminate end of “happiness.” Thus, moral self-opacity does not undermine the will's self-consciousness but is born of it. (shrink)

We offer an analysis of future morphemes as epistemic operators. The main empirical motivation comes from the fact that future morphemes have systematic purely epistemic readings—not only in Greek and Italian, but also in Dutch, German, and English will. The existence of epistemic readings suggests that the future expressions quantify over epistemic, not metaphysical alternatives. We provide a unified analysis for epistemic and predictive readings as epistemic necessity, and the shift between the two is determined compositionally by the lower tense. (...) Our account thus acknowledges a systematic interaction between modality and tense—but the future itself is a pure modal, not a mixed temporal/modal operator. We show that the modal base of the future is nonveridical, i.e. it includes p and ¬p worlds, parallel to epistemic modals such as must, and present arguments that future morphemes are a category that stands in between epistemic modals and predicates of personal taste. We identify, finally, a subclass of epistemic futures which are ratificational, and argue that will is a member of this class. (shrink)

Clinical trials are a central mechanism in the production of medical knowledge. They are the gold standard by which such knowledge is evaluated. They are widespread both in the United States and internationally; a National Institute of Health database reports over 106,000 active industry and government-sponsored trials (National Institutes of Health n.d.). They are an engine of the economy. The work of trials is complex; multiple people with diverse interests working across multiple settings simultaneously participate in them, and they are (...) underwritten by multiple organizational structures and diverse funding mechanisms. In the past several years, concern about the ethics of clinical trials has spiked dramatically .. (shrink)

Erroneous gambling-related beliefs can be defined as beliefs that imply a failure to recognise how commercial gambling activities are designed to generate a guaranteed loss to players. In t...

The puzzle of English until is well-known. Karttunen 1974 argues that until is ambiguous between a durative and a punctual negative polarity (NPI) meaning. Mittwoch 1977 claims that there is no ambiguity and that the two meanings are due to scope differences: NPI-until is in fact until above negation. Mittwoch’s account relies crucially on the assumption that negation is an aspectual operator that ‘stativizes’ verb meanings (a position recently argued for in de Swart 1996, and de Swart and Molendijk 1999; (...) see also Klima 1964, Seuren 1974, Verkuyl 1993). Thus far, the correct analysis of until remains an open issue. (shrink)

In a recent paper, Ippolito and Farkas (Linguist Philos, 45(4):943–984, 2022b) (I &F) question the premise that Italian future is epistemic necessity; in this brief response we want to show that there is no empirical motivation for abandoning it once we employ a more flexible framework of modality such as the one advanced in Giannakidou and Mari (Linguist Philos 41(6): 623–664, 2018) (G &M) which posits a ranking meta-evaluation in the modal structure that explains the empirical objections raised by I (...) &F. We show that the core of the account in I &F shares the main ingredients with G &M and that, unlike what I &F propose, Italian future is not pure credence. (shrink)

Movement abnormalities are prevalent across all stages of schizophrenia contributing to poor social functioning and reduced quality of life. To date, treatments are scarce, often involving pharmacological agents, but none have been shown to improve movement abnormalities effectively. Virtual reality (VR) is a tool used to simulate virtual environments where behavioral performance can be quantified safely across different tasks while exerting control over stimulus delivery, feedback and measurement in real time. Sensory information is transmittedviaa head mounted display allowing users to (...) directly interact with virtual objects and bodies using gestures and body movements in the real world to perform different actions, permitting a sense of immersion in the simulated virtual environment. Although, VR has been widely used for successful motor rehabilitation in a variety of different neurological domains, none have been exploited for motor rehabilitation in schizophrenia. The objectives of this article are to review movement abnormalities specific to schizophrenia, and how VR can be utilized to restore and improve motor functioning in patients with schizophrenia. Constructing VR-mediated motor-cognitive interventions that can help in retaining and transferring the learned outcomes to real life are also discussed. (shrink)

There are two main approaches in the phenomenological understanding of the unconscious. The first explores the intentional theory of the unconscious, while the second develops a non-representational way of understanding consciousness and the unconscious. This paper aims to outline a general theoretical framework for the non-representational approach to the unconscious within the phenomenological tradition. In order to do so, I focus on three relevant theories: Maurice Merleau-Ponty’s phenomenology of perception, Thomas Fuchs’ phenomenology of body memory, and Edmund Husserl’s phenomenology of (...) affectivity. Both Merleau-Ponty and Fuchs understand the unconscious as a “sedimented practical schema” of subjective being in the world. This sedimented unconscious contributes to the way we implicitly interpret reality, fill in the gaps of uncertainty, and invest our social interactions with meaning. Husserl, however, approaches the unconscious in terms of affective non-vivacity, as a sphere of sedimentation and the horizon of the distant past which stays affectively connected to the living present. Drawing on these ideas, I argue that these two accounts can reinforce one another and provide the ground for a phenomenological understanding of the unconscious in terms of the horizontal dimension of subjective experience and a non-representational relation to the past. (shrink)

Although the world of sports has witnessed numerous corruption scandals, the effects of perceived corruption in sports have not been sufficiently investigated in the literature. The aim of this paper is to examine how sports team identification weakens people’s perceptions of corruption in sports, and how it dampens corruption’s negative effects on spectator behavior. The study also examines how prevalent social norms regarding corruption in a country strengthen or weaken these effects. A survey of 1,005 sports spectators from four Sub-Saharan (...) African countries reveals how the interplay between team identification and perceived corruption can encourage or discourage sports attendance under different conditions. Corruption is investigated through the theoretical lenses of the pluralistic nature of morality. Findings indicate that particularistic values linked to moral obligations toward the team collide with the universalistic values that demand fairness in sports. In addition, social norms of corruption moderate the clash between universalistic and particularistic values. (shrink)

Not all theists who are members of the Abrahamic faiths will sign up to a particular metaphysics of evil: some may be sceptical theists, and others may be uninterested in metaphysical questions altogether. In this paper, I argue that theists in the Abrahamic faiths who are interested in metaphysics and who are not sceptical theists should endorse a privative account of evil. This is because a privative view of evil is the only metaphysic of evil that is compatible with the (...) theism of the Abrahamic faiths. In order to persuade you of this, I will explain the religious importance of the privative view, and show how the three alternatives to the privative view that might initially appear compatible with theism are not, after all, compatible with the particular theism of the Abrahamic faiths. Privative views are often objected to on the basis that pain is an evil that does not seem like a privation. I will put forward one (non-exclusive) defence of the privative view of evil in response to this objection, drawing on the work of Herbert McCabe. (shrink)

Background In this qualitative analysis we aimed to explore addiction physicians’ perspectives on safer injection education for people who inject drugs, especially: (1) on possible means of introducing safer injection education in the medical environment, (2) on the compatibility of safer injection education with each physician’s core values and goals, and (3) on possible reasons for the ethical dilemma in safer injection education. Methods We conducted semi-structured interviews with eleven physicians practicing addiction medicine in France in clinical and harm reduction (...) settings. Results All participants were in favor of educational interventions for people who inject drugs. Nonetheless, these interventions varied from simple advice to injection supervision and they were seen as less acceptable when they concerned the practical and material aspects of injection. Some participants found that physicians practicing in clinical settings, where patients consult mostly to stop their drug use, should not practice safer injection education. On the contrary, other participants claimed that safer injection education was essential in all settings and was not a choice but rather a duty for addiction physicians. The ethical dilemma of such intervention when delivered by medical staff was viewed as a complex phenomenon, related to the representations of intravenous drug use and to societal expectations from physicians. Conclusion Physicians’ views on safer injection education for people who inject drugs reveal an emotionally charged subject related to the structural organization of addiction management in France. Such education is marked by an arduous history of harm reduction policies in France. IRB registration: #00011928. (shrink)

This paper examines the impact of corporate social responsibility disclosure on corporate reputation as perceived by non-professional stakeholders. Proponents of CSR disclosure argue that CSR disclosure can be considered as a tool for reputation management. We empirically investigate this claim using a reputation index which tracks the general public’s perceptions of corporate reputation over time. In our analysis, we focus on disclosure in stand-alone CSR reports and control for CSR performance. We find that, in contrast to the common belief, stand-alone (...) CSR reports do not influence corporate reputation among non-professional stakeholders. However, we are able to document that stand-alone CSR reports influence corporate reputation among professional stakeholders. We also provide some evidence that transparent CSR disclosure on corporate websites can influence corporate reputation among non-professional stakeholders. (shrink)

Aging is associated with decreased functional connectivity in the main brain networks, which can underlie changes in cognitive and emotional processing. Neurofeedback is a promising non-pharmacological approach for the enhancement of brain connectivity. Previously, we showed that a single session of infra-low frequency neurofeedback results in increased connectivity between sensory processing networks in healthy young adults. In the current pilot study, we aimed to evaluate the possibility of enhancing brain connectivity during aging with the use of infra-low frequency neurofeedback. Nine (...) females aged 52 ± 7 years with subclinical signs of emotional dysregulation, including anxiety, mild depression, and somatoform symptoms, underwent 15 sessions of training. A resting-state functional MRI scan was acquired before and after the training. A hypothesis-free intrinsic connectivity analysis showed increased connectivity in regions in the bilateral temporal fusiform cortex, right supplementary motor area, left amygdala, left temporal pole, and cerebellum. Next, a seed-to-voxel analysis for the revealed regions was performed using the post- vs. pre-neurofeedback contrast. Finally, to explore the whole network of neurofeedback-related connectivity changes, the regions revealed by the intrinsic connectivity and seed-to-voxel analyses were entered into a network-based statistical analysis. An extended network was revealed, including the temporal and occipital fusiform cortex, multiple areas from the visual cortex, the right posterior superior temporal sulcus, the amygdala, the temporal poles, the superior parietal lobule, and the supplementary motor cortex. Clinically, decreases in alexithymia, depression, and anxiety levels were observed. Thus, infra-low frequency neurofeedback appears to be a promising method for enhancing brain connectivity during aging, and subsequent sham-controlled studies utilizing larger samples are feasible. (shrink)

The European bison is one of the last remnants of the megafauna that once roamed through Europe. By the early modern period, it had already disappeared from most of its former range and had become a coveted natural curiosity as well as been designated as royal game. In the 18th century, the last population of lowland European bison surviving in the Białowieża Forest became an object of study for naturalists. When the forest became a part of the Russian Empire during (...) the 19th and early 20th centuries, it was the Russian Imperial family's attention to the species that ensured its survival. In the same period, the European bison was of the utmost importance to the scientific community—as a research subject (on the taxonomic position of the species, its relation to extinct Bovidae, etc.) and as a museum exhibit (to attract audiences interested in seeing the largest European mammal). Obtaining such a specimen demanded the scientific community's adept maneuvering through diplomatic and bureaucratic channels and depended on the Russian monarch's goodwill.The tsar's permission was only a start, as naturalists themselves had to organize hunts, process the pelt and bones, and deliver them to museums. Despite the considerable organizational and logistical difficulties, by the late 19th and early 20th centuries, many museums were displaying the European bison, which succeeded in making the species well known to the wider public. In 1919, the last wild Białowieża bison was killed, but the popularity of this species helped the reintroduction of the animal a decade later. Today, the historical specimens are a source of samples for both genetic and molecular research. (shrink)

Moralising accounts of depression include the idea that depression is a sin or the result of sin, and/or that it is the result of demonic possession which has occurred because of moral or spiritual failure. Increasingly some Christian communities, understandably concerned about the debilitating effects these views have on people with depression, have adopted secular folk psychiatry’s ‘medicalising’ campaign, emphasising that depression is an illness for which, like (so-called) physical illnesses, experients should not be held responsible. This paper argues that (...) both moralising and medicalising models of depression are intellectually and practically (pastorally and therapeutically) problematic, gesturing towards more promising emphases. (shrink)

In line with recent developments in leadership research which conceptualise leadership as a discursive and collaborative process rather than a set of static attributes and characteristics displayed by individuals, this paper explores some of the discursive processes through which leadership emerges in a sports team. Drawing on over ten hours of naturally occurring interactions among the players of a women’s netball team in the UK, and applying the concepts of deontic and epistemic status and stance, we identify and describe some (...) of the specific processes through which leadership is claimed and assigned, as well as rejected, passed on, and eventually accepted by different team members at different points throughout an interaction. While the processes outlined in our analysis contribute to theoretical discussions regarding the notion of emergent leadership, this paper also demonstrates the benefits of taking a discourse analytical approach to leadership, and outlines how such an approach enables researchers to empirically capture emergent leadership in situ. (shrink)

The paper is a translation of an article by D. Prole which examines the difference and the resemblance of the phenomenological project and the early avant-garde movements. Responding to the crisis of the classical in the realms of aesthetics and strict philosophy both phenomena strive for authenticity, approaching it each in their own way: the Dadaists and the Expressionists fundamentally reject all the rationality and oppose academicism, while phenomenologists do not dispute the academic tone of philosophizing, even when they go (...) beyond the Husserlian methodology. Phenomenology absorbs the classical spirit and places it at the heart of modern philosophizing. Exploring the kindship of phenomenology with the early avant-garde, the author focuses on the concept of neutralization, which replaced the concept of negation in the 20th century. Turning to the understanding of neutralization by Husserl, Heidegger, Sartre, Adorno, the author shows that both in the field of the free artistic experiment and within the framework of the strict philosophical discourse, neutralization enables contemporary subjectivity to present itself as a distant individuality. The preface to the translation discusses the possibility of placing phenomenology in a situation of dialogue with the theories and practices of the Russian avant-garde. The similarity of two approaches is evidenced by the examples of the Russian avant-gardists’ appeal to the tradition and their sensory approach to the experience of reality. (shrink)

In this paper, I discuss the distribution and interpretation of free choice items (FCIs) in Greek, a language exhibiting a lexical paradigm of such items distinct from that of negative polarity items. Greek differs in this respect from English, which uniformly employs any. FCIs are grammatical only in certain contexts that can be characterized as nonveridical (Giannakidou 1998, 1999), and although they yield universal-like interpretations in certain structures, they are not, I argue, universal quantifiers. Evidence will be provided that FCIsare (...) indefinites; the quasi-universal effect is shown to be the result of binding by an operator with universal force. Additionally, the limited distribution of FCIs in non veridical contexts can be accounted for by analyzing them as indefinites which must always be interpreted in an intensional type. The difference between ``regular'' indefinites and FCIs, therefore, is reduced to a type difference which captures the fact that only the latter exhibit limited distribution: because of their intensional type, FCIs will be grammatical only in contexts providing alternatives (worlds or situations), and nonveridical contexts do exactly this. By contrast, FCIs are excluded from veridical and episodic contexts because these provide no alternatives and hence do not satisfy the lexical semantic requirement ofFCIs. The proposed analysis is supported by data from other languages as well (Spanish, Catalan,French) and has important consequences regarding the analysis of English any. If FCIs are not universal quantifiers but indefinites, then the usual ambiguity thesis (free choice any being universal, negative polarity any an existential) can no longer be maintained, at least not as one in terms of quantificational force. (shrink)

One of the most powerful tendencies of the World scientific thought development of XIX – the first half of XX century was analysing all sorts of knowledge, accumulated by mankind in the form of universal synthetic system combining science, religion and philosophy into the Universal Sphere of Knowledge that gives the humanity the possibility to achieve a new deeper level of understanding the reality. By the founder of the Classical Russian Systematic School of Philosophy (according to me – A.Sh.) V.S.Soloviev (...) - for the first time in history - the Idea of the Universal Sphere of Knowledge which is depicted by the Greek term Θεω-Σοφιαwas descriptively defined. The followers of V.S. Soloviev’s school in the middle of XIX – the beginning of XX century worked out many aspects of the Concept of Ontological Synthesis of dispersed Spheres of knowledge, among which the Philosophy is an important and homogeneous part of synthesis of Science and Theology. This Spheres of Knowledge look different and it was aggravated in the course of historically developed separation of their methods, spheres ofexperience and types of thinking. Nevertheless to find the new ways to reach the new level of knowledge for the mankind they must be concentrated on the investigation of the Absolute Elements of the World : TrulyExisting [Λογος] (suprasystematic Element) in its real manifestation. The main (or the basic) method of knowledge is the inner experience of mystic origin. The findings of Russian Philosophers are confirmed by the studies of scientific methods which made it possible to achieve great staggering discoveries and inventions which will for a long time remain mysterious for the majority of human beings. (shrink)

Law is known to exist only being articulated in a language and discourse, and the students’ ability to comprehend and use its meta-language is one of the main goals for English for Legal Purposes (ELP) teaching. The knowledge of terminology enables students to fit new information (linguistic, disciplinary, factual, cultural, etc.) into the framework of the legal system they are studying. The acquisition of terminology in a foreign language implies knowledge of both conceptual content and the means of its verbalization. (...) This article argues for a cognitive approach to teaching Legal English, and frame modelling as an effective method of teaching and learning legal terminology. The heterogeneous structure of legal concepts (a permanent core and dynamic periphery) suggests the possibility of framing their verbal representations. From this perspective, legal terminology is viewed as a frame structure. Depending on the instructional objective, frame modelling may be circumscribed around a specific concept or frame level. (shrink)

Contemporary literature on the divine im/passibility debate has been concerned, among other things, with the intellectual and cultural context in which twentieth century passibilism arose. Foremost among the cultural and intellectual factors cited as occasioning the rise of passibilism are the moral evils and consequent suffering that have occurred during the twentieth century and which have become focal for both theology and the philosophy of religion. This paper seeks to clarify the way in which the modern experience of and response (...) to suffering has affected modern theology and philosophy of religion with respect to the im/passibility debate. The paper begins by establishing the unintelligibility of the claim that the rise of passibilism is due to an increase in suffering, and criticising other models of the relationship between the rise of passibilism and the experience of suffering. Having concluded that existent models of the relation between passibilism and suffering are unsatisfactory, the paper suggests that belief in a suffering God has arisen as a response to the psychological need, in the face of suffering, for a transcendent fellow sufferer, previously fulfilled by prayers to the saints and reflections upon the particular sufferings of Christ. In so doing, the paper highlights some of the frequently overlooked deep-rooted issues inherent in the im/passibility debate, and points to essentially Protestant qualities found in passibilist theology and philosophy of religion. (shrink)

The main claim of this paper is that a general theory of negative concord (NC) should allow for the possibility of NC involving scoping of a universal quantifier above negation. I propose that Greek NC instantiates this option. Greek n-words will be analyzed as polarity sensitive universal quantifiers which need negation in order to be licensed, but must raise above negation in order to yield the scoping ∀¬. This gives the correct interpretation of NC structures as general negative statements. The (...) effect is achieved by application of QR, and the account is fully compositional, as only sentence negation is the vehicle of logical negation ¬. Greek n-words are also compared to nwords in Romance, Slavic, and Hungarian. This analysis, if correct, has two important.. (shrink)

The main focus of this article is the occurrence of some polarity items (PIs) in the complements of emotive factive verbs and only. This fact has been taken as a challenge to the semantic approach to PIs (Linebarger 1980), because only and factive verbs are not downward entailing (DE). A modification of the classical DE account is proposed by introducing the notion of nonveridicality (Zwarts 1995, Giannakidou 1998, 1999, 2001) as the one crucial for PI sanctioning. To motivate this move, (...) it is first shown that two solutions in the direction of weakening classical monotonicity do not work: Strawson DE (von Fintel 1999) and weak DE (Hoeksema 1986). Weakening DE systematically either overgenerates or undergenerates, in either case failing to characterize the correct set of licensers. Nonveridicality is introduced as a conservative extension of DE and is shown to account for PIs also in contexts that are not DE (i.e. questions, modal verbs, imperatives, directive propositional attitudes). This theory, augmented with the premise that certain PIs (i.e. the liberal class represented by any) are subject to a weaker polarity dependency identified not as LICENSING but as RESCUING by nonveridicality, explains the occurrence of this particular class with only and emotive factive verbs. Crosslinguistic comparisons illustrate that the occurrence of PIs with only and emotive factives is not a general phenomenon, and further support the dual nature of polarity dependency and the semantic characterization of the elements that license or rescue PIs. (shrink)

In this paper, we present a theory of interaction between definiteness and quantifier structure, where the definite determiner (D) performs the function of contextually restricting the domain of quantificational determiners (Qs). Our motivating data come from Greek and Basque, where D appears to compose with the Q itself. Similar compositions are found in Hungarian and Bulgarian. Following earlier work (Giannakidou 2004, Etxeberria 2005, Etxeberria and Giannakidou 2009) we define a domain restricting function DDR, in which D modifies the Q and (...) supplies the contextual variable C to intersect with Q’s domain. DDR can also modify the NP in which case it works like an intersective modfier— and we suggest that this is the case in St’át’imcets Salish (drawing on data from Matthewson’s work). The result of DDR will be restricting the domain of Q by C, a weakly familiar property (in the sense of Roberts 2003, 2010), i.e. it is entailed in the common ground of the context. As a result of intersecting with this property, the Q that undergoes DDR becomes presuppositional, and we hypothesize that all presuppositional Qs (each-like Qs) have an underlying derivation of the domain restriction via D that we see in Greek and Basque overtly. Our analysis provides support for the program that domain restriction is grammatically represented, but we propose an important refinement: domain restriction can affect the Q itself (in agreement with von Fintel 1998, Martí 2003, Giannakidou 2004; pace Stanley 2002), and in fact quite systematically. We also show that the Q that is affected by DDR is a strong one, and explain the inability of weak Qs to undergo DDR as following from their status as adjectival. (shrink)

Modern formal logic, which is based on Kant’s logical project, interprets logical consequence as formal, which leads to substantive paradoxes that combine any thoughts at all and so to the loss of consequence as such. Beginning with A. Tarski, modern history of logic brings the problem of logical consequence into the realmof search for the relation of consequence, or grounding. In his doctoral dissertation on the nature of logical formality J. MacFarlane claims that the paradoxes of formal theories of logical (...) consequence stem from the loss of grounding by the transcendental system of logic in the post­Kantian logical tradition. Arguably, analysis of logical terminology of consequence in Kant’s seminal works — Critique of Pure Reason, Critique of the Power of Judgment — in comparison with the terminology of earlier works, Prolegomena and lectures on logic attributed to him will clarify the question of the relation oflogical consequence in the formal and non­formal sense. The key concept of consequence in Kant’s terminology is Folgerung, which denotes ‘following’ in logical and non­logical contexts. I have also analysed related concepts: Folge, Abfolge, folglich etc., established dif- ferences between logical terms with similar meaning ‘inference’ (Schluss) and ‘conclusion’ (Konklusion). Finally, I make an attempt to formulate the problem of logical consequence in formal logic through the logical terms Schlussfolge, Folgerung and Konsequenz. On the strength of my analysis I propose to consider Kant’s consequence (Folgerung) to be a concept of transcendental logic that reflects the relation of consequence and grounds formal consequence. (shrink)

This article examines the critique of social contract theory in Thomas Hobbes' Leviathan through the lens of Georges Bataille's notion of sacrifice. Bataille and Hobbes share several key motifs, including death, violence and sovereignty. However, they interpret these motifs in different ways. Hobbes rationalises these concepts by introducing the concept of the social contract, whereby individuals relinquish their freedom in exchange for security. For him, the state is a means of protecting people’s lives through rational submission to the social contract. (...) In contrast, Bataille emphasises the role of the irrational and the sacred, viewing them as a means of liberation from the fear of death, the material world and domination. Sacrifice plays a pivotal role in Bataille's philosophy, serving as a conduit to the sacred and a unifying force within communities through shared experiences of loss and sacrifice. Nevertheless, he acknowledges that over time, the significance of sacrifice has increased in terms of utilitarian value, while its intrinsic value as an act of gratuitous giving for the sake of affirming the "fertility of life" has diminished. Hobbes's social contract can be presented in basic terms as the sacrifice of a good for the sake of exchanging it for another good. This is exemplified by the exchange of the right to liberty for protection from the sovereign. For both Hobbes and Bataille, the fear of death is the rationale behind the relinquishment of freedom and the introduction of prohibitions. But Bataille, unlike Hobbes, proposes to build society not on the fear of death, but on overcoming this fear and sovereign rejection - the rejection of both one's freedom and the transfer of it to someone else. Thus, reading Leviathan through Bataille's logic helps to debunk the image of the sovereign as a mortal god and omnipotent protector. (shrink)

Limited distribution phenomena related to negation and negative polarity are usually thought of in terms of affectivity where affective is understood as negative or downward entailing. In this paper I propose an analysis of affective contexts as nonveridical and treat negative polarity as a manifestation of the more general phenomenon of sensitivity to (non)veridicality (which is, I argue, what affective dependencies boil down to). Empirical support for this analysis will be provided by a detailed examination of affective dependencies in Greek, (...) but the distribution of any will also be shown to follow from (non)veridicality. (shrink)

Nudging is considered a promising approach for behavioural change. At the same time, nudging has raised ethical concerns, specifically in relation to the impact of nudges on autonomous choice. A complexity is that in this debate authors may appeal to different understandings or dimensions of autonomy. Clarifying the different conceptualisations of autonomy in ethical debates around nudging would help to advance our understanding of the ethics of nudging. A literature review of these considerations was conducted in order to identify and (...) differentiate between the conceptualisations of autonomy. In 33 articles on the ethics of nudging, we identified 280 autonomy considerations, which we labelled with 790 unique autonomy codes and grouped under 61 unique super-codes. Finally, we formulated three general conceptualisations of autonomy. Freedom of choice refers to the availability of options and the environment in which individuals have to make choices. Agency involves an individual's capacity to deliberate and determine what to choose. Self-constitution relates to someone's identity and self-chosen goals. In the debate about the ethics of nudging, authors refer to different senses of autonomy. Clarifying these conceptualisations contributes to a better understanding of how nudges can undermine or, on the other hand, strengthen autonomy. (shrink)

Kant’s account of the feeling of moral respect has notoriously puzzled interpreters: on the one hand, moral action is supposed to be autonomous and, in particular, free of the mediation of any feeling on the other hand, the subject’s grasp of the law somehow involves the feeling of moral respect. I argue that moral respect for Kant is not, pace both the ‘intellectualists’ and ‘affectivists,’ an effect of the determination of the will by the law – whether it be a (...) mere effect or the motivating cause of action – but is instead identical to it. Drawing on Kant’s general account of feeling as the awareness of how representations and their objects harm or benefit our own powers, I argue that the identity between moral respect and the determination to action contains two elements. Moral respect is, first, a form of practical self-consciousness which constitutes the subject’s recognition of the moral law and thus of herself as intrinsically bound by it, i. e., as a moral agent. Second, respect is a capacity for receptive awareness of particular features of our environment as well as other persons insofar as they benefit and harm us as moral agents. Thereby moral respect affords us awareness in concreto of particular, morally-conditioned ends. In this way moral respect provides the key for a Kantian account of genuinely free practical receptivity. (shrink)

While some aspects of mouthings have been previously investigated, many topics in the use of this cross-modal contact phenomenon in sign languages remain unstudied, and not much is known about mouthings in Russian Sign Language, in particular. This article examines various aspects of mouthings as these are used by native RSL signers and aims to contribute new insights into the use and origin of mouthings in this sign language. Based on novel data from the online RSL Corpus alongside additional elicited (...) data, we describe the distribution, forms, functions and spreading patterns of mouthings. Our findings furthermore show that sign languages exhibit more extensive variation in the use of mouthings than has previously been thought. Moreover, we – thus far uniquely – describe mouthings also as a written-language-based contact phenomenon. This study has the potential to provide a better understanding of the nature of such contact-induced features as mouthings in sign languages in general and reveals a complex interplay of the modalities of signed, spoken and written languages. (shrink)

In this paper, we present a striking parallel between Greek and Korean in the formation and interpretation of metalinguistic comparatives. The initial observation is that both languages show an empirical contrast between “regular” comparative and metalinguistic comparative realized in (a) the form of a designated metalinguistic comparative MORE; and (b) in the form of THAN employed. We propose (building on our earlier analyses in Giannakidou and Stavrou 2009, Giannakidou and Yoon 2009) that the metalinguistic comparative is perspectival, i.e. it introduces (...) the point of view of an individual towards a sentence, and argue that the individual expresses invariably an attitude of preference: she prefers one sentence (the sentence itself, or the proposition it expresses) in a given context over another. The preference may come out as completely negative in certain cases, and this is manifested as yet another lexicalization in Korean (charari), which selects nuni-THAN, which itself carries a negative expressive index (in the sense of Potts 2007), we will claim. Expressive negativity is not equivalent to negation in syntax, as nuni alone cannot license NPIs that need negation. If our analysis is correct, it has one important implication that goes beyond just the metalinguistic comparatives in the individual languages we are considering. It allows the generalization that metalinguistic functions in language are indeed part of the grammar. In particular, they are reflexes of grammaticalization of perspective and subjective mode, on a par with predicates of personal taste discussed by Lasersohn 2005, 2008, 2009, mood choice, and similar phenomena. In comparatives, subjective mode is manifested as an ordering of preference. (shrink)

Contemporary debates on God’s emotionality are divided between two extremes. Impassibilists deny God’s emotionality on the basis of God’s omniscience, omnipotence and incorporeality. Passibilists seem to break with tradition by affirming divine emotionality, often focusing on the idea that God suffers with us. Contemporary philosophy of emotion reflects this divide. Some philosophers argue that emotions are voluntary and intelligent mental events, making them potentially compatible with omniscience and omnipotence. Others claim that emotions are involuntary and basically physiological, rendering them inconsistent (...) with traditional divine attributes. Thinking Through Feeling: God, Emotion and Passibility creates a three-way conversation between the debate in theology, contemporary philosophy of emotion, and pre-modern (particularly Augustinian and Thomist) conceptions of human affective experience. It also provides an exploration of the intelligence and value of the emotions of compassion, anger and jealousy. (shrink)