Retirement is often viewed as a reward for a working life. While many have reason to want a work-free retirement, not everyone does. Should working retirees have to give up their retirement pension and, consequently, their status as retirees? The answer, I argue, boils down to whether we conceive of retirement as free time (need-free) or as leisure (work-free). In this article, I put forward a liberal case in favour of free time, despite whether our liberalism leans towards perfectionism or (...) neutralism, with social primary goods being a case in point. Applying this case for free time to retirement yields two significant policy implications. First, it demands “free synchronic combination” – that retirees may use their retirement pensions however they see fit, including to work. Second, it also yields “free diachronic combination” – that, within limits, individuals have discretionary control over how to combine retirement and work across time – thus challenging the idea that retirement should be available only in old age and not earlier in life. So far, the literature on free time focused only on narrow temporal units, such as hours and days, but there is much to gain by extending the concept into retirement. (shrink)

Of all the risks we face in life, ranging from unemployment to old age, early death is among the most tragic and yet most neglected by modern states. Liberal egalitarians might find it easy to dismiss social insurance against early death, but I argue they should not. Early in this paper, I explain why social insurance should include the risk of premature death by replying to four common criticisms. What follows is a case for a novel form of insurance that (...) is more liberal and egalitarian across ages than the status quo. More specifically, I show that granting storable pensions in all life stages - youth, middle and old age - promotes liberty and reduces lifetime inequality. Writers on age group and longevity justice often overlook the extent to which liberal lifetime equality can supply insightful arguments against inequality across ages. These call for a policy that gives each age group the freedom to draw a storable pension. I call that policy "freetirement". (shrink)

This chapter discusses what maximin egalitarians should think about two types of age-sensitive taxation. One is a form of cumulative income taxation, which taxes yearly incomes taking into account all earlier income years instead of only the last one. The second is age-differentiated taxation, which taxes yearly incomes adjusting the rate to the taxpayer’s age. The chapter first presents the main reasons supporting cumulative income taxation and then proceeds to look at how it affects fiscal obligations across life. Then it (...) argues that egalitarians should aim at a fiscal reform that benefits the young and the elderly but not the middle-aged. Finally, it questions whether cumulative income taxes can deliver this without resorting to age-differentiated taxes. The chapter shows that while cumulative income taxation can benefit the young, age-differentiated taxes are necessary to benefit the elderly. (shrink)

Autor u ovom doprinosu podastire rezultate istraživanja ideje i korijena mediteranske bioetike. Postoji li uopće jedna regionalna, upravo mediteranska bioetika? Ako postoji, nameće se pitanje o njezinim teorijskim korijenima. Ako njezini teorijski korijeni uistinu počivaju na sveobuhvatnome kulturnom tlu mediteranskoga kompleksa, onda nije beznačajno pitanje o njezinu odnosu prema drugim regionalnim bioetikama. Međutim, odgovor na pitanje o teorijskim korijenima mediteranske bioetike podrazumijeva također odgovor na pitanje o njezinim praktičkim – upravo etičkim – korijenima. Drugim riječima, koja etika može stajati i (...) stvarno stoji u temeljima mediteranske bioetike, kao njezin odlučujući raison d’être regionalne bioetike? Pritom regionalno određenje bioetike kao mediteranske ne označava puko zemljopisno razgraničenje nego podrazumijeva i uključuje bitne elemente historijske realizacije jednoga kulturnoga kruga koji je pokazao i pokazuje svoje enormne teorijske i praktičke učinkovitosti na razini stvaranja jedne zasebne, upravo Zapadne civilizacije. I upravo kao što kompleks Zapadne civilizacije, svojom misaonom prodornošću i praktičkom učinkovitošću, probija i nadilazi okvire zemljopisnoga ograničenja, to se isto razložno može očekivati od regionalne mediteranske boetike u kojoj ono regionalno ima značenje začeća, kolijevke i izvora ideje koja određuje, karakterizira i uvjetuje ljudsko istraživanje smisla i sreće iz jedne metapovijesne perspektive. Izvanjsko, tj. civilizacijsko istraživanje smisla i značenja korijena mediteranske bioetike u slijedećem koraku treba ustupiti mjesto unutrašnjem, tj. filozofijskom istraživanju smisla i značenja njezinih korijena. Autor upravo u ovom doprinosu podastire neke rezultate istraživanja korijena mediteranske bioetike te nekih njezinih idejnih određenja i usmjerenja.The paper presents the results of the author’s research of the idea and roots of Mediterranean bioethics. Is there such a thing as regional, Mediterranean bioethics at all? If it does exist, we must ask about its theoretical fountainhead. If, furthermore, its theoretical source truly rests on the all-embracing cultural soil of the Mediterranean complex, then the question of its relation to other regional bioethics is not inconsequential. However, the answer to the question of the theoretical roots of Mediterranean bioethics assumes an answer to the question of its practical – i.e. ethical – fountainhead. In other words, which ethics can be and indeed is the very bedrock of Mediterranean bioethics as its decisive raison d’être of regional bioethics? It must, however, be noted that defining bioethics as Mediterranean is not some mere geographical demarcation, but rather implies and involves the vital elements of the historical realisation of a cultural circle that has demonstrated its superlative theoretical and practical efficiencies at the level of creating a distinctive, namely the Western, civilisation. Just as the complex of Western civilisation transcends and exceeds the limits of geographical boundaries with its reflective penetration and practical efficiency, the same can reasonably be expected from regional Mediterranean bioethics, in which the regional determines the conception, the cradle and source of the idea that determines, characterises and conditions the human research of meaning and happiness from a meta-historical perspective. The external, i.e. civilisational, research of the meaning and significance of the roots of Mediterranean bioethics is to be followed by the internal, i.e. philosophical, research of the meaning and significance of its roots. This paper presents some of the results of the author’s research of the source of Mediterranean bioethics and a number of its ideaistic determinations and orientations. (shrink)

istovremeno otkriva Božje tragove. Štoviše, po njemu je upravo pomoću prirodnih znanosti moguće uhvatiti i shvatiti Božju za-misao. Ovakvo gledanje na prirodu u XVIII. stoljeću je sačinjavalo sukus »prirodne teologije«. No, Einsteinov život i djelo se smještaju cijela dva stoljeća kasnije. Stoga je sasvim na mjestu istraživanje nekih teoloških implikacija Einsteinove fizikalne slike svijeta. Jer upravo je Einstein svojim najvažnijim prirodoznanstvenim otkrićima, točnije specijalnom teorijom relativnosti i općom teorijom relativnosti istovremeno »pokopao« dva i pol stoljeća dugu vladavinu newtonovske slike svemira, (...) bazirane na fizikalnim postulatima klasične mehanike, i postavio solidne temelje za uspostavu nove slike svemira, bazirane na fizikalnim postulatima kvantne mehanike i na načelu neodređenosti. Tom je epohalnom obratu, u smislu znanstvene revolucije i smjene paradigme , kumovao Einstein, koji je doslovno potkopao tradicionalne temelje poimanja stvarnosti, svodeći takoreći sav problem na jednu konstataciju: »Jedina stvar koja je neshvatljiva o svijetu jest ta da je on shvatljiv« . A ta je činjenica uvjetovala burnu filozofsku i teološku raspravu koja traje do danas. No, na pitanje canterburyjskog nadbiskupa R. Th. Davidsona: »Kakav bi učinak relativnost mogla imati na religiju?«, Einstein je bez oklijevanja odgovorio: »Nikakav. Relativnost je čisto znanstvena stvar i nema ništa s religijom.« Istina, direktno ne baš, ali indirektno veoma kompleksan i izazovan učinak. Stoga su u istraživanjima teoloških implikacija Einsteinove fizikalne slike svijeta dva teološka pitanjaneizbježna. Prvo, što točno znači riječ ‘Bog’ za Einsteina? Drugo, koje implikacije ima priziv na Boga za Einsteinovu matematiku i fiziku? Budući da, nasuprot uvjerenju mnogih u Einsteinov ateizam, postoji također uvjerenje mnogih u njegovo duboko religiozno iskustvo koje se temeljilo na štovanju »misterija« svemira, nameće se i treće, najzahtjevnije teološko pitanje, čiji odgovor doduše ne ovisi o odgovorima na prethodna dva pitanja, ali itekako može baciti dragocjeno svjetlo na njihov smisao i značenje. Naime, i židovska i kršćanska i islamska teologija polaze od vjere u jednoga Boga kao Stvoritelja svijeta. Svijet je, stoga, eminentno stvorenje, tj. učinak Božje stvarateljske volje, dakako, misleći pritom pod pojmomsvijeta cjelokupnu materijalnu stvarnost, a ne samo ljudski svijet. Teologija, dakle, govori o svijetu kao stvorenju, dok prirodne znanosti govore o svijetu kao prirodi, tj. govore o prirodnom svijetu. To je razlog zašto kršćanska teologija ne može ostati postrance glede načina prirodoznanstvenog opisivanja svijeta, budući da je u samu narav teologije upisan zahtjev za neprestanim preispitivanjem uvjeta i mogućnosti usklađivanja tih opisivanja s pretpostavljenomvjerom u Bog kao Stvoritelja svijeta. Židovska i kršćanska vjera u stvaranje svijeta potvrđuje da ama baš ništa ne postoji što ne bi bilo stvoreno od Boga, pa tako ni materija. Dakle, treće teološko pitanje možemo formulirati ovako: Kakav je odnos realno moguć između Boga i njegova stvorenja u kontekstu nove – prirodoznanstvene – slike svijeta?The research of religious experience of great minds since ever represents demanded, but yetprovocative and controversial enterprise. And when that research is focused on one of the mostrenowned physicists of the twentieth century, which could also mean of all times, Albert Einstein, than the subject obtains in weight, but no doubt also in attractiveness. Thisfactis due to the pureevidence of Einstein’svery often mentions of religionand God in hisscientificand popular writings. Maybe often mentions of Einstein’spersonal views of religionandGod arefar moresignificant in his private letters and various public meetings with people.For example, Max Jammer,a philosopher,physicist, and former Rector of the Bar-IlanUniversityof Jerusalem in Israel, illuminating meticulously Einstein’sintimate, e.g. personal,andprofessional,e.g. scientific, relationto religion,affirms that his physical cognitions andhis understanding of religion are profoundly bound. For Einstein, in such supposed complex ofrelations, the cognition of nature simultaneously reveals Divine traces. Moreover, according tohim precisely by means of natural sciences becomes possible to capture and comprehend Divinethought. Indeed, such view of nature in eighteenth century formed a core of natural theology.However, Einstein’s life and work find place two and a half centuries later. Therefore it is aright place to research some theological implications of Einstein’s physical, e.g. scientific, viewof world, because just Einstein by his most important scientific discoveries, more exactly byspecial and general theory of relativity, simultaneously “buried” two anda half centuries dominated Newtonean mechanistic worldview, based on physical postulates ofclassical mechanics, and placed solid foundations for later establishing a new worldview, basedon physical postulates of quantum mechanics and the uncertainty principle. Behind this epochmakingturn, in terms of scientific revolutionand paradigm shift , was Einstein wholiterallyundermined the traditional foundations of comprehensionsof reality,reducing,so tospeak,a whole issue at one sentence: “The only thing that is incomprehensibleabout the worldisthat it is comprehensible”. This whole story has stipulated tempestuous philosophicaland theological debates, and these debates aregoing on up to nowadays. On the quest ofRandallThomas Davidson, the Archbishopof Canterbury: “What effect relativitywould haveonreligion?”Einstein without hesitation replied:“None. Relativity is a purelyscientific matterandhas nothing to do with religion”.Is this true? Indeed, none could be true for directeffects,butthose indirectprovokedvery complex and defiant challenges for theological explanations ofthecreatedreality.Thereforetwo theological questions seem to be unavoidable within researchoftheological implications of Einstein’sworldview.First, what exactly means a word‘God’forEinstein?Second, what implications have an appeal to God for Einstein’smathematics andphysics?Since vis-à-vis conviction of many in Einstein’satheism, thereis also conviction ofmanyin his deep religiousexperience originally based on devotion of “mystery” of the universe,than raises the thirdand the most demanded theological question, whose answer to be suredoesn’tdepend upon answers on previoustwo, but can cast some light on their true meaning.Namely,Jewish, Christian, and Islamic theology is presupposinga faith in one God as Creatorofthe world. Thereforethe world is eminently creationor directeffect of the agency of Divinecreativewill. The word‘world’embraces herean entirematerial reality,and not only the worldofman. Consequently,theology speaks about world as creation,while natural sciences speakaboutworld as naturethat is as natural world. This is the motive why Christian theology cannotremainat a distance fromfashion of natural-scientific description of the world, since it is inscribedin the same coreof theology a demand for continuous reexaminationof conditions andpossibilitiesfor harmonizing of those descriptions with supposed faith in one God as Creatorofthe world. Jewish and Christian faith in the creationof the world confirms that just nothingexists,neither matter as well, without Divine creativewill. Now the thirdtheological questionsoundslike this: What a relationis reallypossible between God and His creationin the contextofa new – natural-scientific – worldview? (shrink)

As we will show in the present work, the historical development of pure geometry did not arise as a direct “transition” from practical geometry into pure geometry, at least as these are usually understood. We can discern four phases related to this evolution. Initially, we have practical geometry as applied in ancient Greece and other ancient civilizations. This surveyors’ practical geometry was somewhat transformed in “didactic” contexts when applied to problem-solving. This not-so-practical geometry is the direct antecedent of the first (...) form of pure geometry, that of Hippocrates of Chios. Only afterward did pure geometry, as we usually understand it, emerge. The form of pure geometry that we find in Euclid’s Elements. (shrink)

The income gap between women and men expands with age, culminating in a gender pension gap in old age that is much larger than pay gaps earlier in life. In this article, I question two attempts to justify gender pension gaps. One insists that lower financial contribution justifies women's lower overall pensions. The second states that women must receive less monthly because they live longer. I argue that neither of these reasons is fair in a gender‐unjust world. Rather than justifying (...) pension gaps, female longevity is an opportunity to promote gender justice: by subsidizing longer lives, old‐age redistribution attenuates lifetime gender inequality. In the case of retirement pensions, the use of age to promote gender equality may be preferable to explicit gender differentiation. There is, then, a feminist case for old‐age redistribution. (shrink)

We present an approach in which ancient Greek mathematical proofs by Hippocrates of Chios and Euclid are addressed as a form of (guided) intentional reasoning. Schematically, in a proof, we start with a sentence that works as a premise; this sentence is followed by another, the conclusion of what we might take to be an inferential step. That goes on until the last conclusion is reached. Guided by the text, we go through small inferential steps; in each one, we go (...) through an autonomous reasoning process linking the premise to the conclusion. The reasoning process is accompanied by a metareasoning process. Metareasoning gives rise to a feeling-knowing of correctness. In each step/cycle of the proof, we have a feeling-knowing of correctness. Overall, we reach a feeling of correctness for the whole proof. We suggest that this approach allows us to address the issues of how a proof functions, for us, as an enabler to ascertain the correctness of its argument and how we ascertain this correctness. (shrink)

The history of the idea of biological progress shows that it is not a selfexplanatory category, so a clear definition is required. Biological progress exists if: “more progressive” is defined as “more complex” – in that case evolution is synonymous with progress, i.e. development from simple to complex, from homogeneous to heterogeneous; we perceive the expression “more progressive” as more successful in relation to the environment, in these terms some groups in the history of life were more progressive because/so that (...) they survived, while others were retrogressive or less progressive because/so that they died out; on the other hand, within their ecological niches, certain forms of life are perfectly adapted to their environment as long as it is stable ; we take the span or reach of a potential adaptation of populations as a measure . However, there is no active, innovative problem solving in relation to the environment either with plants or animals – only the variability mechanism / selection is in place, automatism, instinct. In the light of the above-mentioned biological criteria, man is the most complex living creature by his constitution , he is the least dependent on the environment and can be innovative in relation to the environment. Man is the only living creature capable of establishing an active relationship with the environment through his special tool – culture. Considering the level of organization and quantity of information, the mammal genome is more progressive than the bacterium genome, while the human genome comprises most information which makes man the most progressive living thing. We can talk about biological progress if we define progressiveness as advancement toward complexity of organisation, but sometimes thesimplification of structure enables survival. It seems that we can talk about progressivenessin biology only if we accept the anthropic principle – that is why only cultural progress is possible. Information is the link between biological and cultural-anthropological successfulness . Biological information is a “complete” piece of information to an animal . To a human being, it is only a condicio sine qua non for the reality of human spirit which receives, keeps and generates information. Progress can be measured according to the capability ofestablishing an active and innovative relationship with the environment, but only within some sort of anthropocentric outlook which is a criterion of value. It is not possible to talk about progressiveness of life if man is not the measure of all things.Povijest ideje biološkog napretka pokazuje kako to nije samorazumljiva kategorija, pa se traži jasna definicija. Biološki progres postoji ukoliko: “naprednije” definiramo kao “složenije” – evolucija je tada sinonim napretka, tj. prelaženja iz jednostavnijeg u složenije, iz homogenog u heterogeno; “naprednije” shvatimo kao “uspješnije” s obzirom na okoliš; u tom smislu neke skupine u povijesti života bile su naprednije jer/pa su opstale, dok su druge bile nazadnije ili manje napredne pa/jer su izumrle; s druge strane unutar svojih ekoloških niša pojedini oblici života savršeno su prilagođeni svojem okolišu dokle god je on stabilan ; kao mjerilo uzmemo raspon ili širinu moguće prilagodbe populacija jer tada postoje razlike; ipak ni u biljaka ni u životinja tu nema aktivnog inovatorskog rješavanja problema okoliša, nego djeluje samo mehanizam varijabilnost/selekcija, automatizam, nagon. U svjetlu gore navedenih bioloških mjerila čovjek je svojim ustrojstvom najsloženije biće , najmanje je ovisan u odnosu na okolinu, može se novativno nositi spram okoline. Čovjek je jedini kadar za pravi aktivni odnos prema svom okolišu putem specifičnog oruđa kulture. S obzirom na stupanj organizacije i količinu informacija, genom sisavca je napredniji od genoma bakterije, a genom čovjeka raspolažes najviše informacija, pa je on po tome najprogresivnije biće u prirodi. O biološkom progresu možemo govoriti ako progresivnost definiramo kao porast složenosti organizacije, no ponekad pojednostavljenje građe omogućava preživljavanje. Čini se da o progresivnosti u biologiji možemo govoriti samo usvajajući princip antropičnosti, zato je u svijetu moguć samo kulturni progres. Posjedovanje informacije je veza između biološke i kulturno-antropološke uspješnosti . Posjedovanje biologijske informacije za životinju je “potpuna informacija” , dok je za Čovjeka samo condicio sine qua non za zbiljnost ljudskog duha koji dobiva, posjeduje i stvara informaciju. Progres je moguće mjeriti prema sposobnosti aktivnog i inovativnog odnosa spram okoliša jedino u nekoj vrsti antropocentričnog obzora koji u središtu ima mjerilo vrijednosti. Nemoguće je govoriti o progresivnosti života ako svemu nije mjera sam čovjek. (shrink)

This article investigates the nature of entangled correlations in algebraic quantum field theory (AQFT). We define a notion of local disentanglement, expressing the possibility of destroying entanglement by means of local operations. Contrary to the case of ordinary quantum mechanics, local disentanglement cannot be achieved in general in relativistic quantum field theory. However, we show that if the split property holds, there exists a local operation that can destroy entanglement between spacelike-separated quantum field systems.

A perverted space-time geodesy results from the notions of variable rods and clocks, which are taken to have their length and rates affected by the gravitational field. On the other hand, what we might call a concrete geodesy relies on the notions of invariable unit-measuring rods and clocks. In fact, this is a basic assumption of general relativity. Variable rods and clocks lead to a perverted geodesy in the sense that a curved space-time might be seen as arising from the (...) departure from the Minkowskian space-time as an effect of the gravitational field on the rate of clocks and the length of rods. In the case of a concrete geodesy we have “directly” a curved space-time whose curvature can be determined using (invariable) unit-measuring rods and clocks. In this paper, we will make the case for the plausibility that Einstein's views on geometry in relation to general relativity are permeated by a perverted geodesy. (shrink)

In this paper, it is presented a historical account of the formulation of the quantum relativistic wave equation of an electron – the Dirac equation, issues regarding its interpretation that arose from the very beginning, and the later formulation of this equation in relation to a quantized electron-positron field, which implies a new interpretation. The way in which solutions obtained under each interpretation of the equation relate to one another is also considered for the simple case of hydrogen-like problems.

Universal basic income proposes providing instalments of constant magnitude to all. One problem with a stable basic income across life is that it seems unfair to shorter-lived persons, who are worst-off due to premature death and receive less over their whole lives. Basic capital solves this problem by providing a one-off grant to the young, but I argue that it mistreats long-lived persons, as it does not guarantee their real freedom across life. There is a dilemma between these proposals regarding (...) their respective unfairness to the short- and long-lived. The solution I propose is a net basic income of decreasing magnitude until a specific age, after which the income is constant. This solution is compatible with constant income benefits across life, and it offers a fair answer to the problem of unequal longevity, a widely neglected but essential challenge in debates about basic income. (shrink)

With special relativity, we seem to be facing a conundrum. It is a very well-tested theory; in this way, the Minkowski spacetime must be “capturing” essential features of space and time. However, its geometry seems to be incompatible with any sort of global notion of time. We might only have local notions of now (present moment) and time flow, at best. In this note, we will explore the possibility that a pretty much global notion of now (and time flow) might (...) be hiding in plain sight in the geometry of the Minkowski spacetime. (shrink)

A re-evaluation of the notion of vacuum in quantum electrodynamics is presented, focusing on the vacuum of the quantized electromagnetic field. In contrast to the ‘nothingness’ associated to the idea of classical vacuum, subtle aspects are found in relation to the vacuum of the quantized electromagnetic field both at theoretical and experimental levels. These are not the usually called vacuum effects. The view defended here is that the so-called vacuum effects are not due to the ground state of the quantized (...) electromagnetic field. Nevertheless it is possible to maintain an empirically demonstrable notion of vacuum state that is consistent with the interpretation of the formalism of the theory. (shrink)

Znanstveno proučavanje postanka prvog života unutar zasebnog područja teorijske biologije počinje pedesetih godina 20. stoljeća. To područje do danas nema stabilan oblik niti vladajuću teoriju, nego je predstavljeno brojnim teorijama koje proučavaju zasebne dijelove velike slagalice koja objašnjava podrijetlo prvog života. Ovaj rad: 1) daje kratak pregled i problematiku područja; 2) predstavlja najvažnije teorije postanka prvog života; 3) izdvaja odgovore na pitanje kada je nastao prvi život; 4) pita se kakvog je bio oblika; te 5) tumači empirijske podatke iz filozofske (...) perspektive. Razmatranje postojećih teorija i tumačenje empirijskih podataka ukazuje na jalovost dosadašnjih pokušaja kojima nedostaje teorijska konzistentnost ili empirijska potpora, iz čega se mogu interpretirati divergentne tvrdnje o naravi živog svijeta.The foundation of the scientific study of the first life within a separate field of theoretical biology begins in the nineteen fifties. This area has not yet reached a stable shape neither a dominant theory, but a number of theories that examine the separate parts of a large puzzle which explains the origin of the first life. This paper: 1) offers brief overview of the problem areas; 2) presents the most important theories on foundation of the first life; 3) emphasizes certain answers to the question of the first emergence; 4) asks what the first life was like; and 5) interpret the empirical data from philosophical perspective. Consideration of existing theories and interpretations of empirical data points to the futility of past attempts which lack theoretical consistency or empirical support, from which divergent arguments about the nature or the origin of the first life can be interpreted. (shrink)

Proturječnost stavova o položaju biologije unutar ili izvan područja znanosti može se podijeliti na nekoliko osnovnih pristupa. Prvi pristup smješta biologiju izvan znanstvenog područja zbog nedostatka univerzalnosti, nedostatka strogih generalizacija i nedostatka stroge kvantitativne strukture. Drugi pristup smatra biologiju znanošću koju treba svesti na fiziku. Treći pristup vidi značajne razlike između biologije s jedne, i fizike i kemije s druge strane, ali ipak tvrdi da je biologija prava znanost, no samostalna i s vlastitim pojmovnikom i metodologijom. Poredba načela prirodne znanosti (...) s obilježjima biologije ukazuje na nedostatak determinizma, neprikladnost esencijalizma i manjkavosti redukcionističkog pristupa u području biološkog. S druge strane, biologija ima neka posebna obilježja. Biologija je znanost samostalna u određenju svoga područja i biranju prikladnog pojmovnika i metoda proučavanja. Njezino područje, pojmovnik, logika i metodologija ne podudaraju se potpuno s onima ostalih znanosti, ali se u potpunosti ni ne razilaze.Ambiguities of attitudes on the position of biology within or outside of science domain can be divided into few basic approaches. The first approach places biology outside the scientific domain due to its lack of universality, the lack of strong generalizations and the lack of strong quantitative structure. The second approach claims that science of biology should be reduced to physics. The third approach accepts significant differences between biology on one side, and physics and chemistry on the other side, but it still claims that biology is a hard science, autonomous and with its own terminology and methodology. Comparison of principles of natural science with features of biology demonstrates a lack of determinism, inappropriateness of essentialism and pitfalls of reductionist approach in biological sphere. On the other hand, biology has some specific features. Biology is a science that has autonomy in determining its domain and choice of appropriate terminology and inquiry methods. Its domain, terminology, logic and methodology are not entirely in accordance with other sciences, but also are not completely diverse. (shrink)

The purpose of this work is to address the relation existing between ancient Greek practical geometry and ancient Greek pure geometry. In the first part of the work, we will consider practical and pure geometry and how pure geometry can be seen, in some respects, as arising from an idealization of practical geometry. From an analysis of relevant extant texts, we will make explicit the idealizations at play in pure geometry in relation to practical geometry, some of which are basically (...) explicit in definitions, like that of segments in Euclid’s Elements. Then, we will address how in pure geometry we, so to speak, “refer back” to practical geometry. This occurs in two ways. One, in the propositions of pure geometry. The other, when applying pure geometry. In this case, geometrical objects can represent practical figures like, e.g., a practical segment. (shrink)

It has been argued in relation to Old Babylonian mathematical procedure texts that their validity or correctness is self-evident. One “sees” that the procedure is correct without it having, or being accompanied by, any explicit arguments for the correctness of the procedure. Even when agreeing with this view, one might still ask about how is the correctness of a procedure articulated? In this work, we present an articulation of the correctness of ancient Egyptian and Old Babylonian mathematical procedure texts – (...) mathematical texts presenting the solution of problems. We endeavor to make explicit and explain how and why the procedures are reliable over and above the fact that their correctness is intuitive. (shrink)

in this paper we return to Marshall Clagett’s view about the existence of an ancient Greek geometry of motion. It can be read in two ways. As a basic presentation of ancient Greek geometry of motion, followed by some aspects of its further development in landmark works by Galileo and Newton. Conversely, it can be read as a basic presentation of aspects of Galileo’s and Newton’s mathematics that can be considered as developments of a geometry of motion that was first (...) conceived by ancient Greek mathematicians. (shrink)

The cognitive basis of geometry is still poorly understood, even the ‘simpler’ issue of what kind of representation of geometric objects we have. In this work, we set forward a tentative model of the neural representation of geometric objects for the case of the pure geometry of Euclid. To arrive at a coherent model, we found it necessary to consider earlier forms of geometry. We start by developing models of the neural representation of the geometric figures of ancient Greek practical (...) geometry. Then, we propose a related model for the earliest form of pure geometry – that of Hippocrates of Chios. Finally, we develop the model of the neural representation of the geometric objects of Euclidean geometry. The models are based on the hub-and-spoke theory. In our view, the existence of specific models opens the possibility of addressing the relationship between geometric figures and geometric objects, in a novel way, in terms of their neural representation. (shrink)

While Einstein considered that sub specie astern the correct philosophical position regarding geometry was that of the conventionality of geometry, he felt that provisionally it was necessary to adopt a non-conventional stance that he called practical geometry. here we will make the case that even when adopting Einstein’s views we must conclude that practical geometry is conventional after all. Einstein missed the fact that the conventionality of simultaneity leads to a conventional element in the chrono-geometry, since it corresponds to the (...) possibility of different space-time metrics. (shrink)

Archimedes’ statics is considered as an example of ancient Greek applied mathematics; it is even seen as the beginning of mechanics. Wilbur Knorr made the case regarding this work, as other works by him or other mathematicians from ancient Greece, that it lacks references to the physical phenomena it is supposed to address. According to Knorr, this is understandable if we consider the propositions of the treatise in terms of purely mathematical elaborations suggested by quantitative aspects of the phenomena. In (...) this paper, we challenge Knorr’s view, and address propositions of Archimedes’ statics in their relation to physical phenomena. (shrink)

Brojne definicije vrste živog svijeta tvore suprotstavljene filozofske stavove oko pitanja postoji li samo jedna kategorija vrste ili više njih . Monisti vjeruju u načelnu mogućnost jedne kategorije vrste koja zrcali zbiljnost istovrsnog živog svijeta. Suprotno tome, pluralisti vjeruju da postoje različite kategorije vrste jer je ljudska spoznaja ograničena ili jer je vrstu moguće definirati na mnogo različitih načina. Proučavanje primjera poznatijih monističkih i pluralističkih definicija vrste upućuje na značajno udaljavanje u određivanju kategorije vrste i u prepoznavanju taksonomijskih vrsta. Divergentnost (...) određenja vrste implicira manje epistemološke, a više ontološke sudove o mogućnostima ljudske spoznaje vrsnosti živog svijeta i naravi vrsnosti tog svijeta. Pri tome, postoji konsenzus tek u tvrdnji o evolucijskom nastanku taksonskih vrsta i jedinstvenom drvetu života, ali s različitim klasifikacijama živog svijeta. Rasprava upućuje na suvremene ideje svojevrsne sinteze prema kojoj je narav vrsnosti živog svijeta sofisticirani monizam satkan od pluralističkih određenja vrste.Numerous definitions of living world species form opposite philosophical attitudes on question whether there is a single category of species or a number of categories . Monists believe in a general possibility of single category of species that reflect reality of the homogeneous living world. In opposite, pluralists believe that there are different categories of species due to the epistemological limitations of the human or is it possible to define species in numerous ways. Study of examples of well known monistic and pluralistic definitions of species suggest that there is a significant alienation in determination of category of species and recognition of species taxa. Divergent definitions of species implicates less of epistemological, and more of ontological propositions on aptitude of human cognition on living world genus and nature of genus. There is a consensus on statement on evolution formation of species taxa and single and unique tree of life, but with the diverse classifications of living world. Discussion leads towards contemporary ideas of synthesis according to which the nature of living world genus is a sophisticated monism based on the pluralistic classification of species. (shrink)

The Oparin hypothesis from 1936 was a milestone in the origin of life research, making a model that was at least in part empirically testable, and changing the course of life studies from a long tradition of metaphysics to a scientific domain of investigation. His hypothesis is based on the idea of the prebiotic synthesis of macromolecules as a fundamental step on the road to first life. Although the Oparin hypothesis brought fresh ideas and concepts, in its description of the (...) steps in the hypothesized transition from the inorganic to the organic world in detail, today some premises are considered unconfirmed, uncertain, or even rejected. With high respect to its metatheoretical reach and scientific impact on prebiotic chemistry, pushing the origin of first life research into an empirical context, from a contemporary viewpoint, its contribution is highly limited in the area of history of science and history of philosophy (of science). Keywords: biology, history of science, Oparin, origin of life, philosophy of science. (shrink)

Despite being increasingly available to us all, retirement pensions remain unequally distributed: between rich and poor, young and old, men and women, and possibly different generations. As this topic receives little attention in moral and political philosophy, the articles in this thesis aim to deliver an original account of justice in retirement pensions along liberal egalitarian lines. The first part defends retirement pensions as a distribution of free time. It shows that including free time in the list of goods that (...) liberal egalitarians prioritise is plausible and avoids problems that would otherwise arise with other candidates, most notably leisure. Retirement as free time is an essential feature of liberal egalitarian societies by (re)distributing the means to pursue any life project, and especially valuable for the poor who work and contribute the longest. The second part makes a case for 'libertirement', a proposal to increase the freedom to enjoy free time across life, as a matter of justice between those who live long and those who die early. Specifically, I propose adding reverse pensions and sabbaticals on top of old-age retirement. Besides showing the importance of longevity for age-group justice, I also draw implications for distributing unconditional basic income and income taxes across life, which I suggest may offer alternative paths to libertirement. Finally, the third part discusses the cases of pension inequality between genders and generations, pushing us to refine our account further. I conclude that there is often a mismatch between liberal egalitarian justice and the design of retirement schemes. The solution is often but not always to reform these systems. Sometimes, we have reasons to revise our very own principles of justice. (shrink)

Normal 0 21 false false false PT-BR X-NONE X-NONE Este texto apresenta partes de um projeto de longa duração, desenvolvido pelas autoras, que trata da cultura e identidade, memória e nomadismo através da música e, em particular do fado. Este gênero fixou-se no Brasil, através dos imigrantes portugueses e luso-descendentes, a transmissão sendo feita pelo rádio. Após um período de esmaecimento, o fado reaparece na paisagem sonora do final do século XX, com importantes mudanças no processo de assimilação e transmissão (...) do gênero. (shrink)

When adopting a sound logical system, reasonings made within this system are correct. The situation with reasonings expressed, at least in part, with natural language is much more ambiguous. One way to be certain of the correctness of these reasonings is to provide a logical model of them. To conclude that a reasoning process is correct we need the logical model to be faithful to the reasoning. In this case, the reasoning inherits, so to speak, the correctness of the logical (...) model. There is a weak link in this procedure, which we call the faithfulness problem: how do we decide that the logical model is faithful to the reasoning that it is supposed to model? That is an issue external to logic, and we do not have rigorous formal methods to make the decision. The purpose of this paper is to expose the faithfulness problem (not to solve it). For that purpose, we will consider two examples, one from the geometrical reasoning in Euclid’s Elements and the other from a study on deductive reasoning in the psychology of reasoning. (shrink)