Angelaki, Volume 17, Issue 1, Page 1-2, March 2012.

Journal of Mathematical Logic, Volume 24, Issue 03, December 2024. When k is a finite field, [J. Becker, J. Denef and L. Lipshitz, Further remarks on the elementary theory of formal power series rings, in Model Theory of Algebra and Arithmetic, Proceedings Karpacz, Poland, Lecture Notes in Mathematics, Vol. 834 (Springer, Berlin, 1979)] observed that the total residue map [math], which picks out the constant term of the Laurent series, is definable in the language of rings with a parameter for (...) t. Driven by this observation, we study the theory [math] of valued fields equipped with a linear form [math] which restricts to the residue map on the valuation ring. We prove that [math] does not admit a model companion. In addition, we show that [math] is undecidable whenever k is an infinite field. As a consequence, we get that [math] is undecidable, where [math] maps f to its complex residue at 0. (shrink)

This essay proposes an interpretation of Don DeLillo’s Falling Man based on a combination of textual analysis and contemporary theoretical approaches to the specific questions of trauma, grief, and...

(2003). U¨bermenschen, mestizas, nomads The onotology of becoming and the scene of transnational citizenship in anzaldu´a and nietzsche. Angelaki: Vol. 8, No. 3, pp. 41-57.

Welcome to Angelaki’s General Issue II 2024. Submissions for our general issues are accepted year-round.Angelaki is an internationally renowned journal and one of the most read of Routledge, Taylor...

Volume 24, Issue 5, October 2019, Page 3-10.

Angelaki, Volume 16, Issue 2, Page 1-2, June 2011.

When k is a finite field, [J. Becker, J. Denef and L. Lipshitz, Further remarks on the elementary theory of formal power series rings, in Model Theory of Algebra and Arithmetic, Proceedings Karpacz, Poland, Lecture Notes in Mathematics, Vol. 834 (Springer, Berlin, 1979)] observed that the total residue map [Formula: see text], which picks out the constant term of the Laurent series, is definable in the language of rings with a parameter for t. Driven by this observation, we study the (...) theory [Formula: see text] of valued fields equipped with a linear form [Formula: see text] which restricts to the residue map on the valuation ring. We prove that [Formula: see text] does not admit a model companion. In addition, we show that [Formula: see text] is undecidable whenever k is an infinite field. As a consequence, we get that [Formula: see text] is undecidable, where [Formula: see text] maps f to its complex residue at 0. (shrink)

Volume 24, Issue 5, October 2019, Page 1-2.

Welcome to Angelaki’s general issue II 2020. Submissions for our general issues are accepted year-round. Angelaki is an internationally renowned journal and one of the most read of Routledge, Taylo...

(2013). GENERAL ISSUE 2013. Angelaki: Vol. 18, No. 2, pp. 1-2.

Miscellaneous articles chiefly on the folk religion of West Bengal and Bangladesh.

This book contains some valuable appendices that present a synopsis of therapies, a list of vegetable juices helpful in detoxification, and even recipes of some Ayurvedic delicacies! A glossary clarifies technical terms and the bibliography, index, and endnotes make the work useful for serious students, practitioners, and researchers. With so much information packed in a compact volume, it truly is ‘the most complete guide to natural healing and health with traditional Ayurvedic herbalism’, as the subtitle of the book claims. It (...) is a welcome addition to the slowly increasing literature in English about Ayurveda. Such guidebooks help bring back Ayurveda to its lost glory. (shrink)

Amalfi Again by Salah el Moncef.In this interview, I have the privilege of exploring, with the philosopher Luce Irigaray, her thoughts on the work of Martin Heidegger and her critical perspectives,...

Svaka djelatnost iskazuje identitet djelatnika. U autobiografiji se reprezentira pluralni identitet pisca autobiografije. U njoj otkrivamo ono što je neka osoba. U autobiografiji njen pisac traga za sobom, za svojim osobnim identitetom. U pitanju o identitetu osoba u autobiografiji zapravo pita što je događaj njenog života. Autobiografija je svijest o sebi. Sjećanje i iskustvo izgrađuje i oblikuje osobnu svijest, potvrđuje znanje o vlastitom identitetu, o identitetu koji nije dan nego nastajući, jer tek kroz sjećanje i iskustvo osoba istodobno gradi imaginarnu (...) stvarnost prošlog i postaje ono što jest. U svaku osobnu priču se utka sve što je iskustvo te osobe, iskustvo koje nikako nije samo osobno iskustvo, nego i iskustvo jedne kulture, jezika, obrazovanja, drugih… Autobiografija je tekst u kojem pisac gradi svoj identitet, pokazuje svoju »osobnu kartu« i retušira svoju sliku koju će u njoj priložiti. U pisanju autobiografije pisac ponovo izgrađuje svoj identitet, sebe sama. U svakom djelu stvaralac stvara i sebe samog. U svakoj biografiji je moguće raspoznati mnoga filozofiji relevantna pitanja, od pitanja identiteta do pitanja reprezentiranja subjekta. U onim koje su pisali filozofi posebno. U odluci da piše u prvom licu filozof iskazuje svoju senzibilnost, a iznad svega potvrđuje da je osobno odgovoran za ono što se u njegovom djelu tvrdi, da to nije neka apersonalna, božanska riječ ili kaza anonimnog narodnog mudraca, nego njegova temeljna riječ, filozof sam. Subjekt govori. Presudan je Ego Cogito, koji postaje Osobnost, Ja Pisanja, Autorstvo. Filozofsko djelo je osobna karta filozofa. U autobiografskom tekstu autor otkriva, potvrđuje i definira svoj identitet, ali na kraju ono njegovo uistinu osobno nije njegovo Ja, jer njegovo Ja zapravo postaje junak osobne priče. Pisac autobiografije na kraju postane Ja teksta.Every activity reflects the identity of the person who is engaged in it. In an autobiography a multiple identity of the autobigrapher is displayed. It discloses everything that a person is or was. And no other can do it better than the person in question. In an autobiography, the writer is searching for himself, his own identity. In the identity question of the autobiography , the person asks what has been the crucial event in his or her life. Autobiography is awareness of the self. Memories and experience develop and shape a personal conscience, they attest the awareness of the personal identity, identity which is not a given, but is ever evolving. It is only through remembering and experiencing that a person simultaneously develops the imaginary reality of the past and evolves into what he or she is. Every personal story consists of the experience of that particular person, experience that is not only a personal one, but also experience involving a particular culture, language, education, and contact with others… An autobiography is a text in which a writer develops his own identity, displays his “identity card” and retouches his own image. When writing an autobiography, the writer reinvents his own identity, his own self. In every creative work the creator creates himself, as well. In every biography it is possible to recognize many relevant philosophical issues, from the question of identity to the question of representation of a subject, especially those written by philosophers. By deciding to write in the first person singular, a philosopher expresses his sensitivity, confirming that the philosophy he embodies belongs to him, affirms that he is personally responsible for what he claims in his work, that is certainly not an apersonal, divine sentence or a tale of an anonymous folk sage, but his own quintessential sentence. A subject speaks. This is Ego Cogito that becomes personality, the I of the writing. Authorship. A philosophical work is an identity card of a philosopher. In an autobiographical text, the author discloses, develops, affirms and defines his own identity, but in the end his personal I is not his own I, because his I becomes a protagonist of a personal story. The writer of an autobiography becomes I of the text, in the end. (shrink)

When Emanuel Ringelblum was born on November 21, 1900, in Buczacz, the small, multilingual and multi-ethnic Galician town was to be found on the far northeastern part of the Austrian Empire. As a mail stamp on a Correspondenz-Karte or Karta korrespondencyja of 1890 shows, the place was officially spelled in accordance with its Polish orthography. However, it was called Butschtasch in German, Bichuch in Yiddish, and still differently in Ukranian. After World War I, it was for a short while part (...) of Ukrania, and subsequently became Polish, then Soviet, and Ukranian again in the aftermath of the end of the Soviet Union. Ringelblum's cousin, Shmuel Josef Agnon, was also born in Buczacz. But their lives were to diverge in most respects. Agnon is remembered as one of the leading authors of modern Hebrew belles-lettres who was awarded the Nobel Prize for literature in 1966. And one remembers Ringelblum as the one who, with utmost and relentless courage, organized the underground archive Oyneg Shabes in the Warsaw ghetto. Samuel D. Kassow, the expert on the history of Oyneg Shabes and the author of a brilliant monograph on this subject, asserts that “more than anyone else it was Emanuel Ringelblum who encouraged individuals to write, who organized and conceptualized the archive, and who transformed it into a powerful center of civil resistance”. (shrink)

Straipsnyje, remiantis pusiau struktūruotų biografinių interviu duomenimis, nagrinėjama lietuvių diasporos Kazachstane antrosios ir trečiosios kartų atmintis ir jos naudojimas jų etninės tapatybės daryboje. Po sovietmečiu nutrūkusio atminties perdavimo iš kartos į kartą ši atmintis daugiausia atkuriama kaip šeimų atmintis ir dėl vyraujančios „paveldimos“ etninės tapatybės sampratos jos atkūrimas vyko ir vyksta drauge su lietuviškosios tapatybės atkūrimu. Šeimų atminties atkūrimo emociniai poreikiai palikuonių kartose sustiprina ir etninės tapatybės atkūrimo poreikį, kai kuriais atvejais ši atmintis tampa svarbiu jos ištekliu.

Huserliška instinktų samprata transformavo intencionalumo sampratą, papildė sąmonės teleologijos koncepciją ir naujai nušvietė iracionalumo ir racionalumo santykio problemą. Šiame straipsnyje Husserlio instinktų fenomenologija analizuojama per sedimentacijos koncepcijos prizmę. Aš teigiu, kad instinktus galima suprasti kaip sedimentaciją, kaip sąmoningumo virsmo nesąmoningumu ir nesąmoningumo transformavimo į sąmoningumą modelį. Instinktų kaip sedimentacijos samprata padeda suprasti, kaip iš kartos į kartą yra išsaugomi ir perduodami įgūdžiai, kaip mūsų sąmoningoje patirtyje veikia nesąmoningi instinktai.

Neretai vyresnio amžiaus žmones lyginame su jaunesniais, kalbame apie kartų atotrūkį, netgi konfliktą. Amžiaus skirtybės konstruojamos remiantis tiek besiskiriančia elgsena, tiek vertybinėmis nuostatomis. Straipsnyje mitybos įpročiai (nuostatos ir praktikos) nagrinėjami kaip viena galimų vyresniosios kartos socialinio kategorizavimo priemonių. Straipsnio tikslas dvejopas: 1) nustatyti, kaip skiriasi vyresnio ir jaunesnio amžiaus žmonių mitybos nuostatos ir praktikos ir kas labiau (jeigu) skiria jaunesniąją ir vyresniąją kartas – mitybos nuostatos ar praktikos; 2) atskleisti, ar vyresnių ir jaunesnių žmonių mitybos nuostatų ir praktikų skirtumai (...) sudaro prielaidas jų stratifikacijai pagal amžių? Tyrimo metodai – mokslinės literatūros ir empirinių duomenų (reprezentatyvaus kiekybinio tyrimo) analizė. (shrink)

Kadangi šiandieninė visuomenė yra laikoma kūnu, socialines problemas reikėtų apibrėžti atitinkamai kaip higienos ir švaros problemas. Šiuo atžvilgiu daugybė zombių lavonų vaizdavimo atvejų zombių filmografijoje gali būti suvokiami kaip konkretūs grėsmės bei ligos suvokimo pavyzdžiai. Šiame straipsnyje teigiama, kad zombių atvaizdai kine turi teigiamo potencialo žmonijos socialiniam gyvenimui, o šis potencialas apibūdinamas kaip nauja galimybė susidurti su absoliučia kitybe. Šiame kontekste nagrinėjami filmai „Po 28savaičių“ (angl. „28 Weeks Later“), „Pasaulinis karas Z“ (angl. „The World War Z“) bei „Naujoji karta Z“ (...) (angl. „The Girl with All the Gifts“) iškeliant mintį, kad būtent užkratas ir kitybė įgalina žmonijos emancipaciją. Vietoj kapitalistinės racionalizacijos griovimo nepasiūlant jokių alternatyvų, zombių lavonai skelbia naujos socialinės formos gimimą, kuris tyrinėjamas pasitelkiant filmą „Puikybė ir prietarai, ir zombiai“ (angl. „Pride and Prejudice and Zombies“). (shrink)

Pastaruoju metu pasaulyje vis labiau populiarėja laimės kaip atskiros socialinių tyrimų srities studijos, nes vis daugiau dėmesio skiriama gyvenimo kokybės aspektams. Mokslininkai sprendžia klausimus: kas lemia, kad žmonės jaučiasi laimingi; ar esame laimingi vienodai; ką tai atskleidžia apie mus kaip visuomenę; ar skirtingų kartų žmonėms laimė reiškia tuos pačius dalykus; ar laisvoje aukštesnio gerbūvio visuomenėje formuojasi laimingesnių žmonių karta.Šiame straipsnyje, pasitelkiant 1990, 1999, 2008 ir 2017 metų Europos vertybių tyrimo duomenis, analizuojama laimės lygio dinamika Lietuvoje, siekiant išsiaiškinti, kaip skirtingi sociodemografiniai (...) ir kultūriniai veiksniai susirikiuoja į subjektyvios gerovės lygtį ir kaip tai susiję su gyventojų kartų kaita, ypatingą dėmesį skiriant vadinamosios Pirmosios nepriklausomybės kartos specifikai. Atlikta statistinė empirinių duomenų analizė atskleidė reikšmingus laimės jausenos skirtumus skirtingose Lietuvos gyventojų socialinėse kartose, net ir kontroliuojant kitus jai įtaką darančius veiksnius. (shrink)

Straipsnyje, remiantis moksline ir menine medžiaga, aptariama humanistikos metodų problema. Keliama mintis, kad vaisingiausi metodai yra susiję su bendresniu mąstymu, su teorija. Jei metodas tik perimamas, jis virsta įrankiu, metodologijos dažnai, ypač disertacijose, tik imituojamos. Pasiremiama A. J. Greimo mintimi apie „apglėbiantį mąstymo būdą“. Trumpai aptariant pirmą kartą lietuviškai pasirodžiusias E. Husserlio „Karteziškąsias meditacijas“, ieškoma ir fenomenologinio tako humanistikoje, ypač literatūros moksle. Pabrėžiamas filosofijos ir literatūros ryšys. Keliama mintis, kad humanistikos metodologinės nuostatos turėtų labiau remtis pačia kūryba. Reikšminiai žodžiai: metodas, (...) teorija, mąstymas, filosofija, poezija, fenomenologija. THE EMBRACING MODE OF THINKING Viktorija Daujotytė-Pakerienė Summary The author sets out to reconsider the problem of humanistic methods. It expresses the doubt as to the application of the methods which are detached from theories and a more general mode of thought. The title of the article is taken from the Lithuanian edition of the preface to “Semiotics” written by A. J. Greimas. The mode of thought, embracing the multifarious worlds of meaning, is considered as a humanistic universal, it is also perceived as a bridge of thought to prevailing phenomenology. The concept of embrace encompasses the dimension of the body and the full mental participation of the individual. A brief review of the first translation of Edmund Husserl’s “Cartesian Meditations” into Lithuanian by Tomas Sodeika are presented. Meditation is viewed as the common ground-substratum shared by philosophy and poetry. “Meditations” of Donaldas Kajokas are introduced. Algis Mickūnas and Arūnas Sverdiolas’s dialogues “The All-Embracing Present” are referred to as a personal testimony of the inner participation in the theories. The significance of A. Ðliogeris’s study “Thing and Art“, which discusses the creative work of P. Cezanne and R. M. Rilke, is reflected within the framework of the tradition of phenomenological thought; here the concept of theoretical point of view was first formulated in Lithuanian humanistics. The article suggests that in approaching the problems of method in humanistics, and especially in literary criticism, the participation of creation itself is very important, and particularly the experiences that open up in original texts. It is important to reveal the equivalents, to reflect them, to extract the method from the texts. The article arrives at the conclusion that the recognition of the organizing inner text system is the essential principle of humanistic methodology, which is in close connection with the embracing mode of thought. Keywords: method, theory, thought, philosophy, poetry, phenomenology. (shrink)