The completeness w.r.t. Kripke frames with equality (or, equivalently, w.r.t. Kripke sheaves, [ 8 ] or [4, Sect. 3.6]) is established for three superintuitionistic predicate logics: ( Q - H + D *), ( Q - H + D *&K), ( Q - H + D *& K & J ). Here Q - H is intuitionistic predicate logic, J is the principle of the weak excluded middle, K is Kuroda’s axiom, and D * (cf. [ 12 ]) is (...) a weakened version of the well-known constant domains principle D . Namely, the formula D states that any individual has ancestors in earlier worlds, and D * states that any individual has $${\neg\neg}$$ -ancestors (i.e., ancestors up to $${\neg\neg}$$ -equality) in earlier worlds. In particular, the logic ( Q - H + D *& K & J ) is the Kripke sheaf completion of ( Q - H + E & K & J ), where E is a version of Markov’s principle (cf. [ 12 ]). On the other hand, we show that the logic ( Q - H + D *& J ) is incomplete w.r.t. Kripke sheaves. (shrink)

Modal ontolojik argüman, Tanrı’nın varlığını sadece bilfiil gerçek olan bu dünyada değil, bütün mümkün dünyalarda göstermeye yönelik bir argümandır. Anselm’in (1033-1109) Proslogion adlı eserinin 3. bölümünde “kendisinden daha büyüğü düşünülemeyen” şeklinde tanımlanan; Tanrı’nın var olmamasının da düşünülemeyeceğini, bu yüzden de varolmamasının imkansızlığı üzerinde kurulu yeni bir argüman bulunduğunu öne süren bazı araştırmacılar, bu argümanı mümkün dünyalar semantiği yardımıyla formüle edip, “modal ontolojik argüman” şeklinde adlandırmışlardır. Çok farklı şekillerde formüle edilmiş bu argüman kabaca Tanrı’nın mümkünse zorunlu olması, dolayısıyla bilfiil gerçek olan (...) bu dünyada da var olması gerektiğini savunur. (shrink)

Phenomenological analyses of ageing and old age have examined themes such as alterity, finitude, and time, not seldom from the perspective of “healthy” aging. Phenomenologists have also offered detailed analyses of lived experiences of illness including lived experiences of dementia. This article offers a phenomenological account of what we label as entering the grey zone of aging between “healthy” aging and aging with a disease. This account is developed through a qualitative phenomenological philosophy analysis of elderly persons’ lived experiences of (...) being tested for dementia through primary care in Sweden, i.e., within a cultural context where dementia commonly is understood as a frightening a loss of self even though this understanding also is questioned. To enter this grey zone of aging, we argue, does not dissolve dynamic self-becoming but can involve an experience of oneself as being old. Further, in the grey zone, the self experiences itself as neither fully healthy nor as having a disease, and as needing to negotiate and live this ambiguity. To enter this grey zone is to enter an affectively charged, sociocultural and medicalized zone, and while the self can still act in different ways within it, staying in the grey zone can result in a re-orientation in the self’s mode of being, in ways that are thoroughly beyond its control. To stay in the grey zone can have detrimental effects on the self, even though the self does not have a disease: the self can become “stuck” in a reflective mode of attending to embodiment, aging, health, and disease. (shrink)

Un révolutionnaire sommeille en chaque Français, prêt hier comme aujourd'hui à briser les rentes et les privilèges. Dans le même temps, un expert l'observe et le dirige, planifiant autoritairement la société. Et un geek lui tape sur l'épaule, l'entraînant dans le monde inconnu des nouvelles technologies qui fourmille de promesses et de menaces. Ces trois influences parfois contradictoires nous font tourner la tête. Gaspard Koenig propose donc de les interpréter à la lumière d'une nouvelle philosophie politique, fondée sur l'autonomie individuelle. (...) Car ce dont la France a besoin, ce n'est pas d'un énième diagnostic économique, mais de principes solides dont on pourra déduire des réformes radicales. Revenons au modèle révolutionnaire, ce «jacobinisme libéral» incarné par le député du tiers état Isaac Le Chapelier. Rejetons la tentation planiste, léguée par le régime de Vichy et responsable encore aujourd'hui de tant d'injustice et d'exclusion. Apprenons à maîtriser l'utopie numérique, en imaginant un nouvel humanisme qui réponde aux défis de la Silicon Valley et un Etat 2.0 qui nous redonne le contrôle de notre destin numérique. Pays des libertés, la France meurt de servitude volontaire. Terminons, enfin, notre Révolution! Et chacun deviendra son propre maître. (shrink)

The norms and values of Post-Normal Science (PNS) are instrumental in guiding science advice practices. In this article, we report work in progress to systematically investigate the norms and values of PNS through a structured review. An archive of 397 documents was collected, including documents that contribute to the endeavour of ameliorating science advice practices from a PNS perspective. Action and structure-oriented viewpoints are used as complementing perspectives in the analysis of the ethos of PNS. From the action-perspective we study (...) how prototypes of norms and values are reflected upon in negotiations of normative issues relating to science advice. From the structural perspective we study how interrelated prototypes of norms and values are presupposed in prescriptions, proscriptions, and goals for science advice practices. Through this analysis we identify a plurality of interrelated prototypes of norms and values. Finally, we propose an acronym that integrates the analysed plurality of norms and values. As a mnemonic and communicative devise we call this ethos TRUST (Transparency, Robustness, Uncertainty management, Sustainability, and Transdisciplinarity) and propose TRUST as a nexus for future reflective negotiations of ambivalences in post-normal practices of science advice. (shrink)

University human research ethics application procedures can be complicated and daunting, especially for international students unfamiliar with the process and the language. We conducted focus groups and interviews with four research higher degree and 21 Master’s coursework international students at an Australian university to gain their views on the human ethics application process. We found the most important influences on their experience were: the time it took to do an application; support from supervisors, peers and others; their own language skills; (...) and their lack of familiarity with research ethics procedures. To improve the experience of international students undertaking research involving human research ethics applications, we recommend universities provide guidance on institutional ethics review processes, concepts and terminology, with translations in a range of languages, together with guidance on how to conduct research ethically within and outside the students’ own countries. We also recommend curricula be developed to further students’ understanding of the importance of ethical research practice, and that these curricula be embedded in undergraduate and postgraduate degree programs and reflected in course learning outcomes. (shrink)