Recently advocates of the propensity interpretation of fitness have turned critics. To accommodate examples from the population genetics literature they conclude that fitness is better defined broadly as a family of propensities rather than the propensity to contribute descendants to some future generation. We argue that the propensity theorists have misunderstood the deeper ramifications of the examples they cite. These examples demonstrate why there are factors outside of propensities that determine fitness. We go on to argue for the more general (...) thesis that no account of fitness can satisfy the desiderata that have motivated the propensity account. (shrink)

Resumo: Reconstruiu-se a semiologia geral elaborada nos escritos inacabados e indiretos de Saussure, recolocando sua noção de sentido próxima à de Deleuze e explicando-a por meio deste. Defende-se que toda teoria baseada na noção de “diferença” precisa dar conta do processo de individuação e, junto disso, por meio da descrição de dois níveis de diferenciação. Demonstra-se que isto é realizado por ambos os autores, para além e mesmo junto de suas divergências. Assim, o artigo recoloca a teoria do valor de (...) Saussure na aurora de uma filosofia da diferença, mostrando que este inaugura e mesmo “repete” as teses que Deleuze explicitamente defende, nos anos 1960.: The paper reconstruct the general semiology elaborated in Saussure’s unfinished and indirect writings, replacing his notion of meaning next to that of Deleuze, and explaining it through the latter. We argue that any theory based on the notion of “difference” needs to account for the individuation process and, together, through the description of two levels of differentiation. We demonstrate that this is accomplished by both authors, beyond and even with their disagreements. Thus, the article puts Saussure’s theory of value on the dawn of a philosophy of difference, showing that it inaugurates and even repeats the theses that Deleuze explicitly defends in the 1960s. (shrink)

A bold and insightful departure from related texts, _Descartes_ goes beyond the categorical associations placed on the philosopher’s ideas, and explores the subtleties of his beliefs. An elegant, compelling and insightful introduction to Descartes' life and work. Discusses a broad range of his most scrutinized philosophical thought, including his contributions to logic, philosophy of the mind, epistemology, metaphysics, the philosophy of science, and the philosophy of religion. Explores the subtleties of Descartes' seemingly contradictory beliefs. Addresses themes left unexamined in other (...) works on Descartes. (shrink)

ABSTRACTOne of the recurrent motifs in political thought is the idea of the social contract, according to which a society, a government, or moral principles depend for their existence on agreements...

In lieu of an abstract, here is a brief excerpt of the content:Was Hume An Atheist? Shane Andre Hume's philosophy of religion, as expressed in the Dialogues Concerning Natural Religion, the Natural History of Religion, and sections 10 and 11 ofthe Enquiry ConcerningHuman Understanding,1 invites a number of diverse interpretations. At one extreme are those who see Hume as an "atheist"2 or "anti-theist."3 At the other extreme are those who see Hume as some kind of theist, though not a classical (...) or orthodox one.4 In between are others for whom Hume is an "agnostic* or "ironic skeptic."6 Still a fourth interpretation can be found, according to which Hume "seems to vacillate hopelessly" in his view ofreligion;7 in other words, no coherent philosophy ofreligion can be found in his work and so it is futile to look for one. Ofthe four alternatives, it seems to me that the fourth, being less interesting philosophically and less to Hume's credit as a major philosopher, should be rejected unless by default no coherent case can be made for one of the other three. Since I believe that Hume's views about the nature and existence of God are complex, somewhat unconventional, but still coherent, I will concentrate on the title question. Before tackling that question directly, however, we need to clarify the meaning of the term "atheist" and its cognates. While an atheist is popularly defined as one who does not believe in God, this definition is inadequate for two reasons. First, while the absence of belief is sometimes treated as a synonym for disbelief, it is clear that the two are not the same. An infant does not believe in God, but that does not make him an atheist,8 for, as yet, he does not have the linguistic competence to reflect on the question, Does God exist? Neither is the agnostic an atheist, for, though he has reflected on the question, he has not found reason to answer it affirmatively, Uke the theist, or negatively, like the atheist. For this reason, the atheist must be characterized more strongly, as one who disbelieves that God exists. But even this stronger characterization is insufficient, for, as is well-known but perhaps less widely takeninto account, there are many different conceptions ofGod, ranging from monotheism to polytheism, from beUef in a perfect being to belief in a being who shares some human limitations, from deism to pantheism, and so on. Accordingly, it has become commonplace in philosophy to recognize at least two senses ofthe term "God": a narrow sense, signifying "a supremely good being, creator of but separate from and independent of the world, omnipotent, omniscient, eternal and self-existent";9 and a wide sense, Volume XLX Number 1 141 SHANE ANDRE signifying one or more divine beings, personal or otherwise, manifesting extraordinarybut perhaps not superlative properties. For short, we could call the narrow sense the standard concept ofGod, and beliefin the existence ofsuch a being standard theism.10 And we could call the broad sense, applicable to any concept of the divine, the extended concept of God, and belief in the existence of such a being(s) extendedtheism. On this account, standard theists will alsobe extended theists, but of course someone could be an extended theist without being a standard theist. Let us call such a person (for example, Epicurus, who denied, not that the Gods exist, but that they intervene in human affairs) a limited theist. It is important to note that the limited theist rejects standard theism but is not an atheist simpliciter. How does recognition of these different forms oftheism affect our understanding of atheism? There seem to be two major possibilities. One is to characterize atheism in the narrow sense as disbeUef in standard theism; the other is to characterize it in the broad sense as disbeliefin any form of theism, including limited theism. While either option is open, it seems to me that the latter is preferable. For ifwe say that anyone who rejects standard theism is an atheist, we will end up with the paradoxical result that many distinguished theists will turn out to be atheists. For example, while Charles Hartshorne is not a standard theist, insofar as he rejects the... (shrink)

We prove that each Σ 0 2 set which is hypersimple relative to $\emptyset$ ' is noncuppable in the structure of the Σ 0 2 enumeration degrees. This gives a connection between properties of Σ 0 2 sets under inclusion and and the Σ 0 2 enumeration degrees. We also prove that some low non-computably enumerable enumeration degree contains no set which is simple relative to $\emptyset$ '.

We use Demuth randomness to study strong lowness properties of computably enumerable sets, and sometimes of Δ20 sets. A set A⊆N is called a base for Demuth randomness if some set Y Turing above A is Demuth random relative to A. We show that there is an incomputable, computably enumerable base for Demuth randomness, and that each base for Demuth randomness is strongly jump-traceable. We obtain new proofs that each computably enumerable set below all superlow Martin-Löf random sets is strongly (...) jump traceable, using Demuth tests. The sets Turing below each ω2-computably approximable Martin-Löf random set form a proper subclass of the bases for Demuth randomness, and hence of the strongly jump traceable sets. The c.e. sets Turing below each ω2-computably approximable Martin-Löf random set satisfy a new, very strong combinatorial lowness property called ω-traceability. (shrink)

Die Buchreihe Konzepte der Sprach- und Literaturwissenschaft gibt Aufschluss über Prinzipien, Probleme und Verfahrensweisen philologischer Forschung im weitesten Sinne und dient einer Bestimmung des Standorts der Linguistik und Literaturwissenschaft. Die Reihe übergreift Einzelsprachen und Einzelliteraturen. Sie stellt sich in den Dienst der Reflexion und Grundlegung einer allgemeinen Sprach- und Literaturwissenschaft. Die Bände sind zum Teil informierende Einführungen, zum Teil wissenschaftliche Diskussionsbeiträge.

本书描述了自中世纪以来,绘画和雕塑所经历的一系列变化;同时说明了现代考古学、现代摄影术和世界文化的传播。在我们艺术知识的丰富过程中所起的作用。作者通过对艺术的深层阐释,把一些观众看来“无法理解”的艺术 品变成一幅幅清晰的图像,使我们对艺术的理解成为可能。.

No Brasil, com o envelhecimento e a morte dos primeiros imigrantes nipônicos, o Budismo étnico tem enfrentado desafios para sua perpetuação. Tendo em vista esse contexto histórico, o objetivo deste artigo é analisar a difusão do Zen Budismo no Youtube no período de 2015 a 2017, utilizando como fontes primárias os vídeos da Monja Coen, religiosa não descendente de japoneses que tem atuado no universo midiático nos últimos anos. Como metodologia, os vídeos são discriminados em diferentes categorias, sendo analisados tanto (...) a partir de seus conteúdos quanto de sua composição audiovisual. Da perspectiva teórica, são utilizados os conceitos de representação e apropriação propostos, respectivamente, por Roger Chartier e Michel de Certeau. Como resultados, percebe-se que a divulgação do Zen na Web tem permitido que a religião consiga transcender as fronteiras étnicas, seja com a divulgação das ideias e práticas em português, seja com o diálogo com questões da sociedade atual. (shrink)

We give a first-order coding without parameters of a copy of in the computably enumerable weak truth table degrees. As a tool, we develop a theory of parameter definable subsets.

This work aims to analyze the action of the poetic or inventive imaginative faculty (Dichtungsvermögen) in the Transcendental Deduction of the Categories, in the first edition of Kant's Critique of Pure Reason (1781), and to examine the emphasis that this author attributes to it in his Anthropology. This work defends the thesis that this capacity of the imaginative faculty would have a fundamental role in the development of the subjective deduction presented by Kant in the first edition of his Critique (...) of pure reason, indicating, as it would make it possible to consider from its functioning a theory of psychological judgments, however, we will emphasize that such a possibility would be limited in the Critique, a fact that we consider to add its field of action and investigation to Anthropology, which would characterize this last work as a fertile field for psychological action and investigation. (shrink)

If Shakespeare made the human, according to Harold Bloom, Jonathan Bate will explain what first made Shakespeare, the Classics. That a Classical education was decisive for a writer during the renai...

In their commentaries on Peter of Spain’s texts, two professors at the University of Cracow, John of Glogovia and Michael of Biestrzykowa, provided interpretations of consequences and conditional propositions which either rejected the paradoxes of strict implication or placed on them such restrictions as to challenge traditional views about the relation between antecedent and consequent. Nicholas Copernicus may have been inflenced by those discussions.

Los relatos bíblicos no pretenden tanto transmitir un mensaje cuanto reflejar la vida humana para expresar de qué forma Dios se halla en el corazón de la existencia. Por esa razón son susceptibles de educar a un cierto modo de vivir, como lo muestran las invitaciones repetidas a contar a los hijos las historias del pasado. Pero no lo hacen tocando primero la inteligencia, sino activando las emociones y la afectividad para estimular al lector juzgar, reflexionar, actuar. Es lo que (...) ilustran dos relatos de la Biblia: el relato que Natán le hace a David para empujarle a juzgarse y el relato del “buen Samaritano” que Jesús cuenta a un jurista para señalarle un camino de vida. Partiendo de estas historias, el presente trabajo reflexiona las condiciones para un buen uso de los relatos bíblicos hoy en una situación educativa. (shrink)

We investigate the strength of a randomness notion ${\cal R}$ as a set-existence principle in second-order arithmetic: for each Z there is an X that is ${\cal R}$-random relative to Z. We show that the equivalence between 2-randomness and being infinitely often C-incompressible is provable in $RC{A_0}$. We verify that $RC{A_0}$ proves the basic implications among randomness notions: 2-random $\Rightarrow$ weakly 2-random $\Rightarrow$ Martin-Löf random $\Rightarrow$ computably random $\Rightarrow$ Schnorr random. Also, over $RC{A_0}$ the existence of computable randoms is equivalent (...) to the existence of Schnorr randoms. We show that the existence of balanced randoms is equivalent to the existence of Martin-Löf randoms, and we describe a sense in which this result is nearly optimal. (shrink)

The present study aims to present Thomas Nagel's (1937-) theoretical proposal regarding the mind-body problem, as well as to offer some criticisms of his theory. For this purpose, we will analyze, initially, Nagel's works that are fundamental to the discussion, where the arguments that structure his proposal appear. In a second moment, during the final section of the study, we will observe some criticisms that can be made of the author's view, more specifically regarding the arguments that aim to support (...) the existence of a psychophysical connection and the possibility of developing an objective phenomenology capable of explaining subjectivity. (shrink)