Expert skill in music performance involves an apparent paradox. On stage, expert musicians are required accurately to retrieve information that has been encoded over hours of practice. Yet they must also remain open to the demands of the ever-changing situational contingencies with which they are faced during performance. To further explore this apparent paradox and the way in which it is negotiated by expert musicians, this article profiles theories presented by Roger Chaffin, Hubert Dreyfus and Tony and Helga Noice. For (...) Chaffin, expert skill in music performance relies solely upon overarching mental representations, while, for Dreyfus, such representations are needed only by novices, while experts rely on a more embodied form of coping. Between Chaffin and Dreyfus sit the Noices, who argue that both overarching cognitive structures and embodied processes underlie expert skill. We then present the Applying Intelligence to the Reflexes (AIR) approach?a differently nuanced model of expert skill aligned with the integrative spirit of the Noices? research. The AIR approach suggests that musicians negotiate the apparent paradox of expert skill via a mindedness that allows flexibility of attention during music performance. We offer data from recent doctoral research conducted by the first author of this article to demonstrate at a practical level the usefulness of the AIR approach when attempting to understand the complexities of expert skill in music performance. (shrink)

Orthodox bioethics is distinctive in how it reflects on issues in bioethics. This distinctiveness is found in the relationship of spirituality and liturgy to ethics. Eber's essay, however, treats the distinctiveness as absolute uniqueness. In so focusing on the incommensurability of Orthodox bioethics Eber fails to tell his reader what Orthodox bioethics is about. Furthermore, his description of Western Christian ethics is seriously inaccurate.

In this paper, we give an example of a complete computable infinitary theory T with countable models ${\mathcal{M}}$ and ${\mathcal{N}}$ , where ${\mathcal{N}}$ is a proper computable infinitary extension of ${\mathcal{M}}$ and T has no uncountable model. In fact, ${\mathcal{M}}$ and ${\mathcal{N}}$ are (up to isomorphism) the only models of T. Moreover, for all computable ordinals α, the computable ${\Sigma_\alpha}$ part of T is hyperarithmetical. It follows from a theorem of Gregory (JSL 38:460–470, 1972; Not Am Math Soc 17:967–968, 1970) (...) that if T is a Π 1 1 set of computable infinitary sentences and T has a pair of models ${\mathcal{M}}$ and ${\mathcal{N}}$ , where ${\mathcal{N}}$ is a proper computable infinitary extension of ${\mathcal{M}}$ , then T would have an uncountable model. (shrink)

Many traditional Mahayana, and modern Tibetan, Buddhist texts relate meditation attainment to psychic ability. This teaching served as the hypothesis—that more advanced meditators would choose a psi target correctly, significantly more often than beginners. A basic free-response design was used in which a computer programme (PreCOG) chose a target picture at random from a 4-picture set. There were 25 sets, all pictures of Tibet. PreCOG guided the participants through the procedure, in which they aimed to become aware of the target. (...) 18 participants, Tibetan monks, nuns and Western Buddhist meditators, completed 8 sessions each. Half the sessions used a clairvoyance, and half a precognition, protocol. Age and years of meditation practice correlated significantly with the psi scores (Pearson r = 0.52, p < 0.05). This suggests that, as one practices meditation, psychic awareness begins to manifest more reliably. This result was confounded by a non-significant psi-missing trend. There was no significant difference between the clairvoyance and precognition trials (t-diff (142) = 0.800). There was, however, significant psi-missing from the group of Rinpoches (t = -2.09, 2tail p < 0.05). The three participants who scored most strongly in the psi-missing direction all reported childhood memories of previous lives as monks in Tibet. Keywords: psychic awareness—Tibetan Buddhists—meditation. (shrink)

BACKGROUND -/- The need for detailed description and modeling of cells drives the continuous generation of large and diverse datasets. Unfortunately, there exists no systematic and comprehensive way to organize these datasets and their information. CELDA (Cell: Expression, Localization, Development, Anatomy) is a novel ontology for the association of primary experimental data and derived knowledge to various types of cells of organisms. -/- RESULTS -/- CELDA is a structure that can help to categorize cell types based on species, anatomical localization, (...) subcellular structures, developmental stages and origin. It targets cells in vitro as well as in vivo. Instead of developing a novel ontology from scratch, we carefully designed CELDA in such a way that existing ontologies were integrated as much as possible, and only minimal extensions were performed to cover those classes and areas not present in any existing model. Currently, ten existing ontologies and models are linked to CELDA through the top-level ontology BioTop. Together with 15.439 newly created classes, CELDA contains more than 196.000 classes and 233.670 relationship axioms. CELDA is primarily used as a representational framework for modeling, analyzing and comparing cells within and across species in CellFinder, a web based data repository on cells (http://cellfinder.org). -/- CONCLUSIONS -/- CELDA can semantically link diverse types of information about cell types. It has been integrated within the research platform CellFinder, where it exemplarily relates cell types from liver and kidney during development on the one hand and anatomical locations in humans on the other, integrating information on all spatial and temporal stages. CELDA is available from the CellFinder website: http://cellfinder.org/about/ontology. (shrink)

Kant asserts that we cannot represent to ourselves the non-existence of space. In his discussion of the Ontological Argument he maintains that there is nothing whose non-existence is inconceivable. He thus seems to contradict himself. If the non-existence of space is unthinkable, so is the non-existence of a part of space — a place. Indicating a particular place, we might say "There are no objects there", but it would be nonsense to say "There doesn't exist". We can say, as Aristotle (...) saw, "There is a place where there was water and where there is now air"; but to do so is to bind an adverbial variable with a quantifier, not to attach "exists" to the name of a place. To assert of a place, or of space, that it exists or that it does not exist would be nonsense, and the unthinkable in that sense is not something whose negation is, as Kant thought, a necessary truth. (shrink)

In this article I shall argue for an interpretation of Odyssey 19.393–466 as a flash-back taking place in the mind of Eurykleia at the moment she recognises Odysseus' scar. That Eurykleia somehow forms the connection between main story and digression has been suggested before, but so far other interpretations have been defended with more fervour. Most famous of these interpretations is the one given by E. Auerbach in the first chapter of his Mimesis. He had chosen 19.393–466 to illustrate his (...) thesis that in Homer everything is ‘fully externalized’ and that there is no background, only a ‘uniformly illuminated’ foreground. According to Auerbach the digression on the scar stands in complete isolation to its context. It is meant to ‘relax the tension’, to make the hearer/reader ‘forget what had just taken place during the footwashing’, and although it might have been presented as a recollection of Odysseus , this ‘subjectivisticperspectivistic procedure, creating a foreground and background’ was not chosen, being ‘entirely foreign to the Homeric style’. Some twenty years later this interpretation was challenged by A. Köhnken, who, however, stuck to the idea that the digression is not told from the restricted perspective of one of the characters but from the perspective of the omniscient narrator; he claims that foreground and background are marked as such through a difference in narrative style: ‘berichtende Erzählung’ for the digression itself and ‘szenische Darstellung’ for the context. I disagree with both points. (shrink)

LANDSCAPING THE HUMAN SOUL In 1996 Lance Armstrong was diagnosed with stage-four testicular cancer. Doctors gave him a forty percent chance of survival. ...

ABSTRACT On 19 July 2019, Agnes Heller died whilst swimming in Lake Balaton outside Budapest. With her passing, the culture of humanity lost one of its most remarkable representatives. So too, contemporary critique lost a philosophical sensibility that is, today, within the neoliberal university, increasingly rare. It is this philosophical sensibility with which this essay is concerned. Through a critical reconstruction of Heller’s reading of three key figures from the philosophical tradition (Marx, Pascal and Kierkegaard), this essay both charts the (...) changes and continuities in Heller’s philosophy of concrete subjectivity and makes a case for its continuing relevance to the cultural project of philosophy. (shrink)

In this paper the authors argue that ethical considerations are relevant for evaluating animal production systems and that in consequence agrologists should seriously consider the arguments of animal welfare supporters. Furthermore, the authors point out the ethical basis for some (though not all) of the conclusions proposed by supporters of animal welfare. In consequence it is necessary to determine the nature of animal welfare and methods of evaluating the welfare of animals and to recognize when production systems fail to satisfy (...) the needs of animals. (shrink)

_The Budapest School: Beyond Marxism_ develops a systematic reconstruction of the post-Marxist projects of the Budapest School. It charts the evolution of these thinkers from their beginnings in the ‘renaissance of Marxism’ through to their contemporary critical theories of modernity.

Draws on examples ranging from prehistoric cave art to modern pop music to discuss the nature and purpose of art and its use by powerful social and cultural forces.

Avez-vous remarqué que dans le monde tout ce qui compte va par quatre? La musique : timbre, harmonie, rythme et mélodie. Le repérage : altitude, latitude, longitude et datation. Les quatre aspects de la cause: pour quoi, avec quoi, par quoi et selon quoi? Les forces de la nature : interactions faible, forte, électromagnétique et gravitationnelle... Les vingt-quatre particules élémentaires qui constituent la matière une famille de six leptons associée à trois familles de quarks. Et aussi la logique d'un discours (...) nuancé : oui, non, oui et non, ni oui ni non. Pourquoi quatre est-il partout? La notion de quaternité apporte une réponse à la fois simple et surprenante à cette question. A partir d'exemples tirés de l'expérience humaine, les auteurs en dégagent les aspects structurels et s'en servent pour approfondir le sens des mathématiques et de divers autres domaines liés à la genèse de la connaissance. Il s'agit d'une nouvelle épistémologie, fondée sur un modèle logique qui complète celui d'Aristote. (shrink)

Originally published in 1954, this is the first full-length account of the history of the Working Men’s College in St.Pancras, London. One hundred and fifty years on from its foundation in 1854, it is the oldest adult educational institute in the country. Self-governing and self-financing, it is a rich part of London’s social history. The college stands out as a distinctive monument of the voluntary social service founded by the Victorians, unchanged in all its essentials yet adapting itself to the (...) demands of each generation of students and finding voluntary and unpaid teachers to continue its tradition. (shrink)

In recent years, a series of key social, political and economic events has placed the critique of capitalism very much on the theoretical agenda. Responding to these developments, many have begun to express the need for a rapprochement between social criticism and the critique of political economy. The present essay represents a contribution to the recovery of the project that was once synonymous with critical theory itself via a critical engagement with the early writings of Jürgen Habermas. Not only is (...) Habermas’ explicit engagement with the critique of political economy among the most substantial to be found within the mainstream tradition of critical theory, his early social-theoretical insights into the emergent ‘primacy of the political’ in late capitalism can be taken as representative of a number of broader trends in late-20th-century thought which sought to go beyond the premises and categories of Marx’s economic works. Simply put, no reappraisal of the relationship between critical theory and the critique of political economy can succeed, I submit, without taking seriously Habermas’s path-breaking and wide-ranging innovations. (shrink)

The idea of creaturely life has, in recent years, emerged as an important and illuminating category of literary and philosophical critique. In this paper I seek to contribute to this contemporary discourse by examining the references to the creaturely found in the writings of T.W. Adorno. Whilst much attention has been paid to Walter Benjamin’s reflections on creatureliness, Adorno, a thinker with whom Benjamin is often associated, has received comparatively little in this regard. I begin to redress this lacuna by (...) developing a reading of key passages of Dialectic of Enlightenment which orients itself towards Adorno’s remarks concerning the ‘inverse theology’ which he sees as grounding both his own, and Benjamin’s, thought. In placing theological core of Adorno’s philosophy in the foreground of my analysis, I argue that the notion of the creature, which I claim signifies a redemptive perspective on human existence, can be read as an important, if somewhat overlooked, concept in the normative framework of the Dialectic of Enlightenment. (shrink)

Christian physicians are in danger of losing the right of conscientious objection in situations they deem immoral. The erosion of this right is bolstered by the doctrine of "physician value neutrality" (PVN) which may be an impetus for the push to require physicians to refer for procedures they find immoral. It is only a small step from referral to compelling performance of these same procedures. If no one particular value is more morally correct than any other (a foundational PVN premise) (...) and a physician ought to be value neutral, than conscientious objection to morally objectionable actions becomes a thing of the past. However, the argument for PVN fails. Therefore, Christian physicians should state their values openly, which would allow patients the ability to choose like-minded physicians. Some possible responses to this erosion of conscientious objection include, disengagement from non-Christian institutions, the formation of distinctly Christian medical institutions and political action. However, for the Christian the initial focus should be on a life of holiness which requires each of us to avoid evil. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 42 Heft: 1 Seiten: 298-298.