INTRODUCTION TO ASPECTS OF FACE PROCESSING: TEN QUESTIONS IN NEED OF ANSWERS. HD Ellis 1. INTRODUCTION These proceedings of the first international ...

Description: Ancient Indian logic by itself is a very vast subject. The ancient Sanskrit term nyaya which was first used in a different or in a much more general sense, was later specifically applied to the Nyaya school. The physics and physiology and psychology of the Nyaya doctrine are not specifically its own, being from the first indistinguishable from those of its sister Sastra, the Vaisesika. What characterizes it specifically is the development of the nyaya or five-membered method of demonstration (...) and its insistence on the four sources of knowledge, corresponding to the first four members of its demonstrative formula, or 'Syllogism.' The importance of Nyaya is in its doctrine of the pramanas, or sources of proof, and in its formulation of the nyaya, or method of demonstration. Indian Logic in its Early Schools by H.N. Randle is an interpretation of Indian logical theory in its historical development based on the study of original texts wherever reference to Nyaya as a method of logic has been made, and thus, covers a very wide field of Indian philosophy. An indispensable work for students of Indian philosophy, it is especially important for those who are interested in Nyayadarsana in its relation to the early logic of other schools. (shrink)

SUFFERING HUMAN AND DIVINE INTRODUCTION I KNEW when I asked Dr. H. Wheeler Robinson to write this volume on Suffering that I was giving him the most difficult ...

Purpose: To consider the implications of the operation of the nervous system -- and of the constitution of cultures as closed networks of languaging and emotioning -- for how we understand and generate so-called "virtual realities." Findings: The nervous system is a detector of configurations within itself and thus cannot represent reality. The distinction between virtual and non-virtual realities does not apply to the operation of the nervous system; rather it pertains to the operation of the observer as a languaging (...) being. Our human existence has changed as virtual realities have become non-virtual through their systemic cultural inclusion in the realization of our biological human manner of living. Implications: Virtual realities are never trivial, because we always become transformed as we live them according to the emotioning of the psychic space that they bring about in our living, and this is so regardless of whether we like it or not. (shrink)

The frequently occurring photoreceptor patterns in fish are explained using functional and environmental demands in a geometric model. The shape of the double cone provides a number of constructional properties leading to a limited number of appropriate configurations. The probability of their occurrence is estimated from the degree to which the combination of properties of each configuration meets specific environmental light conditions. A row pattern of merely double cones is especially suitable for vision in a dim homochromatic environment; a triangular (...) pattern is quite appropriate for high resolution and accurate movement detection, whereas the known square pattern has a high adaptive capacity to varying spectral distributions. In this context the transforming capacities of both square and row patterns can be understood. (shrink)

We are each the product of our development. The nature of the developmental process by which each of us was formed is described from gametogenesis to neonatality. The varied influences upon that process and their relative balance and patterns of interaction are then considered. In particular, the relative importance of epigenetic and genetic factors is discussed. It is concluded that development is a continuous process involving epigenetic/genetic interactions throughout. The contemporary emphasis on the genetic basis for human individuality is reviewed (...) critically. (shrink)

ḥeleḳ 1. Hadrakhah le-shalom bayit : sefer hadrakhah meforaṭ be-ʻinyene shidukhim ṿe-shelom bayit be-niśuʼin ʻa. p. maʼamre Ḥazal -- ḥeleḳ 2. Hadrakhah le-ṭaharat ha-bayit : ʻiḳre ha-halakhot ha-ḥiyuniyot : ʻa. p. pisḳe maran ha-Shu. ʻa. ṿeha-Rema uve-tsiruf hakhraʻot aḥarone zemanenu.