The autocratic rule of both tsar and church in imperial Russia gave rise not only to a revolutionary movement in the nineteenth century but also to a crisis of meaning among members of the intelligentsia. Personal faith became the subject of intense scrutiny as individuals debated the existence of God and the immortality of the soul, debates reflected in the best-known novels of the day. Friendships were formed and broken in exchanges over the status of the eternal. The salvation of (...) the entire country, not just of each individual, seemed to depend on the answers to questions about belief. Victoria Frede looks at how and why atheism took on such importance among several generations of Russian intellectuals from the 1820s to the 1860s, drawing on meticulous and extensive research of both published and archival documents, including letters, poetry, philosophical tracts, police files, fiction, and literary criticism. She argues that young Russians were less concerned about theology and the Bible than they were about the moral, political, and social status of the individual person. They sought to maintain their integrity against the pressures exerted by an autocratic state and rigidly hierarchical society. As individuals sought to shape their own destinies and searched for truths that would give meaning to their lives, they came to question the legitimacy both of the tsar and of Russia’s highest authority, God. (shrink)

When Russia’s “Westernizers,” Nikolai Stankevič, Vissarion Belinskij, and Mikhail Bakunin first encountered Hegel’s ideas in the 1830s, they gravitated toward a conservative interpretation, centering on the proposition that the “rational is real.” This article studies the preconditions for that interpretation, demonstrating that it was grounded in the writings of the late Hegel and of the circle of adepts who popularized his ideas and writings immediately after his death. These adepts later came to be known as Center and Right Hegelians. They (...) influenced the early reception of Hegel in France as well as in Russia. Stankevič, the first of the Westernizers to subject Hegel to systematic study, learned about Hegel through these mediators. (shrink)

We construct a variety of inner models exhibiting features usually obtained by forcing over universes with large cardinals. For example, if there is a supercompact cardinal, then there is an inner model with a Laver indestructible supercompact cardinal. If there is a supercompact cardinal, then there is an inner model with a supercompact cardinal κ for which 2κ = κ+, another for which 2κ = κ++ and another in which the least strongly compact cardinal is supercompact. If there is a (...) strongly compact cardinal, then there is an inner model with a strongly compact cardinal, for which the measurable cardinals are bounded below it and another inner model W with a strongly compact cardinal κ, such that \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${H^{V}_{\kappa^+} \subseteq {\rm HOD}^W}$$\end{document}. Similar facts hold for supercompact, measurable and strongly Ramsey cardinals. If a cardinal is supercompact up to a weakly iterable cardinal, then there is an inner model of the Proper Forcing Axiom and another inner model with a supercompact cardinal in which GCH + V = HOD holds. Under the same hypothesis, there is an inner model with level by level equivalence between strong compactness and supercompactness, and indeed, another in which there is level by level inequivalence between strong compactness and supercompactness. If a cardinal is strongly compact up to a weakly iterable cardinal, then there is an inner model in which the least measurable cardinal is strongly compact. If there is a weakly iterable limit δ of <δ-supercompact cardinals, then there is an inner model with a proper class of Laver-indestructible supercompact cardinals. We describe three general proof methods, which can be used to prove many similar results. (shrink)

In order to develop efficient tools for automated reasoning with inconsistency (theorem provers), eventually making Logics of Formal inconsistency (_LFI_) a more appealing formalism for reasoning under uncertainty, it is important to develop the proof theory of the first-order versions of such _LFI_s. Here, we intend to make a first step in this direction. On the other hand, the logic _Ciore_ was developed to provide new logical systems in the study of inconsistent databases from the point of view of _LFI_s. (...) An interesting fact about _Ciore_ is that it has a _strong_ consistency operator, that is, a consistency operator which (forward/backward) propagates inconsistency. Also, it turns out to be an algebraizable logic (in the sense of Blok and Pigozzi) that can be characterized by means of a 3-valued logical matrix. Recently, a first-order version of _Ciore_, namely _QCiore_, was defined preserving the spirit of _Ciore_, that is, without introducing unexpected relationships between the quantifiers. Besides, some important model-theoretic results were obtained for this logic. In this paper we study some proof–theoretic aspects of both _Ciore_ and _QCiore_ respectively. In first place, we introduce a two-sided sequent system for _Ciore_. Later, we prove that this system enjoys the cut-elimination property and apply it to derive some interesting properties. Later, we extend the above-mentioned system to first-order languages and prove completeness and cut-elimination property using the well-known Shütte’s technique. (shrink)

Religious legislation against heretics was an innovation in the Late Roman Empire and its enforcement involved great difficulties. The provincial governors who, except in the period of the persecution of Christians, had tolerated religious diversity, were to implement exclusion laws against pagans and heretical groups. This paper analyzes the form of interaction between bishops, emperors and judges in the issuing and enforcement of the laws against heretics, as well as casting light on the relevance of episcopal intervention as a method (...) of informing and shaping the imperial will. (shrink)

The versatile construct of perfectionism has been heavily debated, e.g., its nature or measurement constituents, how it influences performances or, most importantly, our health. Conventional linear analyses seem inadequate to address such challenges. Hence, we used a latent variable and a person-centered approach to identify different patterns of perfectionism, and their relationships with psychological health as outcome among early adolescents (13-14 years) attending conventional or elite sports-/performance-oriented lower secondary schools (14 schools, 832 students, 53% girls). All students completed two perfectionism (...) scales, i.e., the Child-Adolescent Perfectionism Scale (CAPS) and the Frost Multidimensional Perfectionism Scale (FMPS). The criterion-related variables of psychological health included anxiety, depression, eating disorder problems, self-worth and resilience, respectively. Exploratory and confirmatory factor analyses yielded a four-factor representation of perfectionism. Using latent class analysis extracted five profiles of perfectionism, which were related to the criterion variables. Three profiles were clear indicators of either low or high perfectionism score patterns. Two profiles showed a mixed picture of high and low scores, whereas one represented a psychological healthy subgroup. About four of ten adolescents in the ordinary schools matched the two most debilitating perfectionism profiles compared to two of ten in the elite schools. How these results align with international findings is discussed along with the relevance for early interventions aimed at preventing the potential downsides of perfectionism. Longitudinal studies are needed to explore profile trajectories as well as possible health consequences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 121.3 (2000) 423-452 [Access article in PDF] The Mourning After: Statius Thebaid 12 Victoria E. Pagán Wie er auf dem letzten Hügel, der ihm ganz sein Tal noch einmal zeigt, sich wendet, anhält, weilt--, so leben wir und nehmen immer Abschied. As he, on the last hill, which shows him his valley one last time, turns back, stops, lingers--, so we live and ever (...) take our leave. --Rilke, Eighth ElegyRecent, fruitful readings of the end of the Thebaid have come a long way toward identifying the political import of the arrival of Theseus and the laments of the Theban women, although consensus remains in the distance. 1 Some scholars have tried to resolve the difficulties posed by the oft-disparaged "superfluous" book 12 by examining Statius' resolution of the Theban epic against the backdrop of the endings of the Iliad or the Aeneid, for instance, thus bringing us closer to understanding the dilemma encountered when a poet does (or does not) reach the end of an epic. 2 Both the political and the literary-historical approaches to the problem, however, still fail to convince opponents that the poem does or does not end conclusively. Valid arguments accrue on both sides, and the mosaic of interpretations itself recreates the stunning effect produced in book 12.For present purposes I accept Braund's argument that the Thebaid ends, and that it ends several times over, and that the repeated gestures toward closure do not undermine but reinforce its ultimate termination. The last ten lines of book 12 (especially 816-17) display an [End Page 423] unease with the poem's status vis-à-vis the Aeneid and an apprehension at simply letting go, despite the need. But the sphragis, when considered in the context of what I call an "aftermath narrative," or the description which follows a battle, reveals more. The aftermath of a battle affects a community, and this highly emotional reaction is captured in narrative. Because aftermath narratives are present in different works of Latin literature, comparison allows a pattern to emerge. Once we identify the elements of this rhetorical commonplace, 3 we can observe the way Statius uses it and adapts it to his needs in book 12. With a better understanding of the phenomenon of aftermath, it is possible to appreciate the apprehension, as well as the finality, that accompanies the end of the epic.More specifically, the term "aftermath narrative" refers to the picture of a battlefield strewn with decaying corpses, weapons, horses, helmets, and debris. The field is inspected in broad daylight, usually on the morning after the battle, by the living, either the victorious generals or, less specifically, the survivors whose concern it is to bury the dead. 4 Thus the reader sees the aftermath through the eyes of those who return to the battlefield. This inspection is an intermediate step between the destruction of war and the funeral rites. Paradoxically, war gives the soldier an opportunity to earn laus and gloria and so to reaffirm the fame of his ancestors and enhance the fame of his progeny. 5 But in his death he also becomes a burden of responsibility to his kin. 6 His corpse is a polluted thing which must be purified by the act of burial. Thus aftermath is part of the transition from the violent disruption of war to the settlement of the dispute and a return to a state of equilibrium. A scene of aftermath necessarily looks backward and recreates the battle in the mind's eye, but it also looks forward to the more permanent results for the winners and the losers of the battle, and ultimately, of the [End Page 424] war. Thus when represented in literature, an aftermath narrative affords an author the opportunity to explore the intertwining nexus of past, present, and future. The survey of aftermath is the means by which those who have experienced the trauma of war come to terms with devastating loss and brutal destruction in their very midst.An author also experiences a sort of aftermath. For... (shrink)

ABSTRACT The way we measure values is foundational to their study. This paper explores the empirical findings and theoretical discussions in the literature concerning an essential quality for any measure of values, its validity. We discuss an important debate on validity within the literature concerning the ability of value measures to predict value-related behaviour. We interrogate a key assumption behind the value-behaviour link, namely that a participant’s responses on a valid value measure will predict their behaviour. Ultimately, we make the (...) case that a better understanding of the relationship between values and behaviour may be possible if we also consider social norms. (shrink)

En el marco de la filosofía de las matemáticas contemporáneas, Hellman y Awodey sostienen un debate acerca del rol de la Teoría de Conjuntos de Zermelo-Fraenkel (ZF) y la Teoría de Categorías (TCat) en la perspectiva de una buena fundamentación estructuralista para las matemáticas. Según Hellman, ni ZF ni TCat constituyen un buen marco fundacional para las matemáticas; sin embargo, su punto central en este debate es que TCat no logra una autonomía, en sentido fuerte, respecto a ZF, y, además, (...) sostiene que la tesis de Awodey, favorable a TCat, es inevitablemente una tesis fundacionalista. Desde la otra orilla, Awodey sostiene que la noción categórica de estructura no es fundacional, pero sí constituye la mejor opción para interpretar las matemáticas de manera integral y articulada. De esta manera, pone en cuestión el ideal fundacionalista conjuntista. El objetivo del presente artículo es poner de relieve los aspectos filosóficos centrales de esta polémica, fijar algunas posiciones en relación con la misma y mostrar algunas consecuencias relevantes para la filosofía de las matemáticas. (shrink)

El trazo gestual y la línea, originarios del campo del dibujo y de las artes visuales, poseen diversas funciones, además de numerosas finalidades comunicativas. En este trabajo realizamos primero un estudio de sus principales funciones: representativa, simbólica, y expresiva. Para posteriormente, corroborar como este elemento gráfico desvela un aporte de información y contenidos determinantes en manifestaciones y disciplinas ajenas a las artes.

In philosophy, the last thirty years or so has seen a split between 'simulation theorists' and 'theory-theorists', with a number of variations on each side. In general, simulation theorists favour the idea that our knowledge of others is based on using ourselves as a working model of what complex psychological creatures are like. Theory-theorists claim that our knowledge of complex psychological creatures, including ourselves, is theoretical in character and so more like our knowledge of the world in general. The body (...) of this paper is divided into three parts. In Part I, I introduce the 'contrastive case' of autism. Autism is a developmental disorder that has recently become the focus of sustained philosophical and psychological attention because of the selective way in which it affects individuals' social capacities. Theory-theorists argue that autistic children's unique profile of assets and deficits is most fruitfully explained by their inability to develop and deploy a theory of mind. After considering the strengths of this hypothesis, I claim theory-theorists face two unresolved difficulties: explaining why high-functioning autistics who develop some theory of mind capacities still fail to engage in normal psychological knowing; and explaining why autistics are generally as unknowable to us in the privileged sense of normal psychological knowing as we are to them. In Part II, I provide the theoretical framework for addressing these challenges by developing an account of normal psychological knowing as psycho-practical expertise. In Part III, I return to the problem of autism, showing how this psycho-practical approach to normal psychological knowing may further suggest how to encompass various aspects of the disorder that tend to be ignored under the prevailing theory-theory approach. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 13.1 (2005) 5-19 [Access article in PDF] Didactology as a Field of Theory and Research in Music Education Frede V. Nielsen Danish University of Education, Copenhagen Two problem areas which both concern the question of music pedagogy as a field of theory and research are addressed in this paper. The first one concerns the question of the normative and prescriptive versus the descriptive (...) and analytical aspects of music pedagogy. The second is about the theory of and the criteria for the selection of content in music education. In order to address these problems it is necessary to formulate certain preconditions, each of which comprises important distinctions. Preconditions and Problem Areas German pedagogical tradition features the term Didaktik, and when the area in question is placed in relation to an educational subject, such as music, the word and the concept of Fachdidaktik (subject-oriented Didaktik) arises. In Scandinavian countries corresponding concepts can be found.1Two features of the German concept of Didaktik should be emphasized. First, it denotes both the theory and science and the planning and decision-making of teaching and learning. Thus it refers to the theoretically oriented as well [End Page 5] as the practically directed concerns in pedagogy. Second, from the point of view of disciplines, Didaktik is part of the discipline of pedagogy, but there are diverging conceptions and theories of how it is to be delimited in relation to other subsections of pedagogy (such as teaching methodology). Roughly speaking, there exists a narrow or specific conception of Didaktik, which is first and foremost concerned with the question of the content, aim, and rationale of teaching and learning, together with the criteria for the selection of content, and a wide conception, according to which practically all problems regarding teaching and learning are viewed as didaktisch (including questions of teaching methods, forms of organization, and the choice of media).Significant arguments can be put forward in favor of the specific concept of Didaktik because it provides the opportunity (and actually the compulsion) to focus distinctly and separately on the fundamental issue of educational content and its selection. From this specific point of view, Didaktik can be defined as dealing with the theory and science, together with planning and decision-making, about the rationale, aim, and content of teaching and learning. The most central didactic question may then be formulated in this way: What is essential to learn, and therefore to teach, and why? In the present context it is important to note that this definition comprises both a descriptive/analytical and a prescriptive/normative determination of Didaktik. Hence arises the first of the problem areas I intend to address in greater detail, that is, the question of the normative and prescriptive character of pedagogy versus its descriptive, analytical, and scientific standing (in the present case that part of pedagogy which I have termed Didaktik).Several types of high-level rationale for the selection of teaching/learning content can be established. For general education in a subject like music (yet with application to other subjects as well) I have formulated four such types, which I also refer to as paradigms.2 Here I use the word "didactics" in the sense of the German Didaktik. The first type I call "basic subject didactics" in which the point of departure is the subject itself and its structure, in our case the subject of music. There is more on this point below. The second type is "ethno-didactics" in which the point of departure is pupil culture and the everyday experience of the pupils or criteria arising out of current local culture. It represents a micro-cultural position in post-modern style. The third type is "challenge didactics" in which the point of departure is the great social problems, such as environmental issues, global North-South relations, conditions of democracy, or for that matter terrorism. This position may be said to have a macro-cultural, problem-oriented, and inter-disciplinary bias. A theory of social criticism is a frequent theoretical anchoring point... (shrink)

This out-of-print collection in the area of European twentieth-century political philosophy includes selections from Adorno, Benjamin, Benhabib, Marcuse, Ciavatta, Comay, Honneth, and Fraser.

Despite the fact that the theory of Forms is regarded as the hallmark of Plato’s philosophy, it has remained remarkably elusive, because it is more hinted at than explained in his dialogues. Given the uncertainty concerning the nature and extension of the Forms, this article makes no pretense to coming up with solutions to all problems that have occupied scholars since antiquity. It aims to elucidate only two aspects of that theory: the indication in certain dialogues that the Forms are (...) what in modern parlance are called functions or purposes, and the indication in other dialogues that such functions rely on harmonious structures. (shrink)

Where does the notion of free will come from? How and when did it develop, and what did that development involve? In Michael Frede's radically new account of the history of this idea, the notion of a free will emerged from powerful assumptions about the relation between divine providence, correctness of individual choice, and self-enslavement due to incorrect choice. Anchoring his discussion in Stoicism, Frede begins with Aristotle--who, he argues, had no notion of a free will--and ends with (...) Augustine. Frede shows that Augustine, far from originating the idea, derived most of his thinking about it from the Stoicism developed by Epictetus. (shrink)

This paper elucidates Aristotle’s conception of thinking in two stages. First, the paper examines the passages in which Aristotle criticizes his Presocratic predecessors for failing to understand what thinking is. The examination shows that Aristotle took his earlier predecessors to assimilate thinking to being sensible and both to perceiving , largely because they do not realize that thinking has a distinctive feature which makes it radically different from both being sensible and perceiving. Second, the paper examines the passages in which (...) Aristotle explains what the distinctive feature of thinking is. It is shown that the distinctive feature of thinking is that it is discriminative of intelligible features, and these are unchanging items of reality inaccessible to senses, called ‘forms’ or ‘universals’. The upshot of the paper is that Aristotle, in contrast to Plato, does not believe that we are born with the ability to think, but rather that we acquire it in the course of our cognitive development. (shrink)

This collection of articles presents the views of the different philosophical schools of the Hellenistic area on various theological topics such as on the ...

The relation between music pedagogy as a field of research and the practice of music education is characterized as a continuum ranging from remoteness through cooperation to full integration. A typology is drawn up (the where the relation is separate, co-operative, integrated,or parallel). All these types of relationship are considered necessary. The distinctive task of music pedagogical research is to question, explore, and develop issues, conditions, and potentialities within the practice of music education by rendering them accessible to consciousness and (...) conceptual thought in verbal terms. Consequently, it has to do its utmost not to degenerate into ideology. The role of teacher education is discussed. Examples show how research may matter to practical music teaching and learning. An overall conclusion is that the relationship in question should be marked by closeness and distance at the same time in order to ensure relevance as well as quality and integrity. (shrink)

In describing the Stoic principles, the manuscript tradition of DL 7.134 preserves readings which variously call them σώµατα, ‘bodies’, or ἀσώµατα, ‘incorporeals’; but the Suida quotes this passage with ἀσωµάτους, ‘incorporeal’. This paper shows that the Suida has the best reading. This is not the only, or the clearest, case where the Suida can correct our text: another example considered here concerns DL 7.74.

This book provides a comprehensive analysis of Kant's treatment of happiness in ethics.