During the past decade, M.W. Evans and his coworkers have been developing so-called “Evans” or “ECE theory” that intends to serve as an unified field theory. One of its predictions is an existence of a radiation magnetic field called a “B(3)-field” which should accompany a circularly polarized electromagnetic radiation. This field should affect free electrons in two ways: (1) the electrons should behave in the B(3)-field in the same way as in a classical magnetic field (i.e., Larmor precession) and moreover, (...) (2) the electrons should undergo quantum interaction with the B(3)-field with the formation of a spin connection resonance. This paper presents an experimental test of the B(3)-field existence by observing the changes in trajectories of free electrons in special detector, when strong (up to 200 W/m2) continuous circularly polarized microwave radiation of a frequency of 2.45 GHz is applied. We have not detected any sign of B(3)-field in presented experiment. It follows that if the B(3)-field really exists, it should be at least 4 orders of magnitude smaller than the Evans’ theory predicts. (shrink)

Le champ de la traductologie, renouvelé de fond en comble au cours de ces dernières décennies, a parfois mis en avant les figures de traducteurs. Nous choisissons de nous intéresser à ceux que l’on peut appeler les « traducteurs ambidextres », c’est-à-dire traduisant de la « main droite » – d’une langue étrangère vers leur langue maternelle, et de la « main gauche » – dans l’autre sens. Pour explorer ce terrain mal défriché, nous nous limitons à une étude de (...) cas et aux traductions du français en tchèque mais surtout du tchèque en français d’un traducteur particulier, H. Jelínek (1878-1944), qui fut l’un des « médiateurs culturels » les plus influents du XX e siècle entre la Bohême puis la Tchécoslovaquie et la France Bohême (il rassembla notamment la première anthologie en français de la « poésie tchèque moderne », parue en 1930). Pour comprendre les enjeux de son travail de traducteur ambidextre, nous recherchons quelques textes qui ont été traduits avant ou après lui et comparons les mérites des différentes versions. (shrink)

Le champ de la traductologie, renouvelé de fond en comble au cours de ces dernières décennies, a parfois mis en avant les figures de traducteurs. Nous choisissons de nous intéresser à ceux que l’on peut appeler les « traducteurs ambidextres », c’est-à-dire traduisant de la « main droite » – d’une langue étrangère vers leur langue maternelle, et de la « main gauche » – dans l’autre sens. Pour explorer ce terrain mal défriché, nous nous limitons à une étude de (...) cas et aux traductions du français en tchèque mais surtout du tchèque en français d’un traducteur particulier, H. Jelínek (1878-1944), qui fut l’un des « médiateurs culturels » les plus influents du XX e siècle entre la Bohême puis la Tchécoslovaquie et la France Bohême (il rassembla notamment la première anthologie en français de la « poésie tchèque moderne », parue en 1930). Pour comprendre les enjeux de son travail de traducteur ambidextre, nous recherchons quelques textes qui ont été traduits avant ou après lui et comparons les mérites des différentes versions. (shrink)

Plato’s Timaeus reveals a cosmos governed by Necessity and Intellect; commentators have debated the relationship between them. Non-literalists hold that the demiurge, having carte blanche in taming Necessity, is omnipotent. But this omnipotence, alongside the attributes of benevolence and omniscience, creates problems when non-literalists address the problem of evil. We take the demiurge rather as limited by Necessity. This position is supported by episodes within the text, and by its larger consonance with Plato’s philosophy of evil and responsibility. By recognizing (...) the analogy between man and demiurge, the literal reading provides a moral component that its non-literal counterpart lacks. (shrink)

Eloise Jelinek was a leading authority on syntactic and semantic theory, information structure, and several Native American languages (including Lummi, Yaqui, and Navajo). She was one of the very first generative linguists who brought the theoretical implications of the properties of typologically unusual and understudied languages to the forefront of mainstream generative thinking.Jelinek originated the Pronominal Argument Hypothesis the idea that many languages restrict realization of their arguments to pronouns. In other work, Jelinek investigated a broad range (...) of morphological, syntactic and semantic phenomena in understudied and endangered languages. Besides the theoretical value of that work, it was instrumental in providing sophisticated semantic and syntactic documentation for such languages, where description is typically limited to the basic morphophonology and morphosyntax, as well as texts, that form the core of most descriptive work.Thirteen of her most important papers, together with a fourteenth essay previously unpublished, are here collected, each preceded by a short introduction that provides context for the work and evidence of its subsequent influence. (shrink)

One aim of this paper is to bring to the surface the problems with the traditional, non-literal interpretation of the pre-cosmos in the Timaeus. Contrary to this traditional interpretation, I show that Necessity is an ateleological cause capable of bringing about the events in the pre-cosmos, and that Intelligence is a teleological cause that produces effects only for the sake of maximizing the good. I conclude that there are no grounds for supposing that Intelligence is a causal force operating in (...) the pre-cosmos, and that the account of the pre-cosmos should be taken literally: it is an account of the works of Necessity alone. (shrink)

At Phaedo 105c, Socrates introduces a type of explanation (αἰτία) he describes as “clever.” Rather than explaining a body’s hotness in terms of the body’s participation in the Form Hot, for example, the clever αἰτία attributes a body’s hotness to the presence of fire in the body. Traditional interpretations argue that the clever αἰτία accounts for the interaction between fire and the body in terms of logical entailment relationships among the Forms. On this view, fire makes bodies hot because fire (...) participates in the Form Fire and the Form Fire entails the Form Hot. In Part One of this paper, Jelinek shows that this traditional interpretation yields problematic results. In Part Two, Jelinek considers the possibility that the clever αἰτία is a hybrid explanation that invokes both Forms and particulars as irreducible sources of explanation. Though an explanation that invokes particulars as explanatory modes may seem at odds with Plato’s Form-based metaphysics, Jelinek shows that this kind of explanation can be plausibly attributed to him. This novel interpretation of the clever αἰτία attributes to Plato a more complex and nuanced understanding of explanation than previously thought. (shrink)

Many assume that Plato's Form of the Good is a final cause. This might be true if one assumes an Aristotelian definition of final cause; however, I argue that if one adopts Plato's conception of final causation as evidenced in the Phaedo and Timaeus, the claim that the Form of the Good is a final cause for Plato is untenable.

Name der Zeitschrift: Zeitschrift für Religionswissenschaft Jahrgang: 24 Heft: 2 Seiten: 185-204.

At Plato’s Phaedrus 270c, Socrates asks whether one can know souls without knowing ‘the whole.’ Phaedrus answers that ‘according to Hippocrates’ the same demand on knowing the whole applies to bodies. What parallel is intended between soul-knowledge and body-knowledge and which medical passages illustrate the analogy have been much debated. Three dominant interpretations read ‘the whole’ as respectively (1) environment, (2) kosmos, and (3) individual soul or body; and adduce supporting Hippocratic passages. But none of these interpretations accounts for the (...) Phaedrus’ rhetorical method. A better reading sees the whole as the genos ‘soul,’ as the Phaedrus’ taxonomies divide that genus. (shrink)

I advocate the use of small group learning in the philosophy classroom because it engages a broad cross-section of students and because it proves to be an effective way to teach critical thinking. In this article, I suggest small group activities that are useful for developing philosophical skills, and I propose methods for circumventing common logistical problems that can arise when implementing small group learning in the classroom. Ultimately, I show that small group learning is a pedagogically powerful and logistically (...) feasible supplement to traditional teaching methods. (shrink)

This extended collection of papers is the result of putting recent ideas on quantification to work on a wide variety of languages.

Brandt addresses what has been called an “embarrassment” in Socratic studies: in the Crito, Socrates claims that he is only persuaded to act on the basis of propositions that appear to him to be best upon rational examination (45b). However, in several other dialogues, Socrates appears to contradict himself: He obeys the commands of his supernatural daimonion, thereby suggesting that divine command - something that is not the product of human reasoning - can also persuade Socrates to act. Herein lies (...) the apparent conflict: If Socrates is the paragon of rationality, why would he unreflectively obey the commands of his daimonion, an extra rational source? After exposing the weaknesses in arguments from the recent scholarship on this issue, Brandt undertakes the formidable task of proposing an alternative way of understanding Socrates as the “ideal rational agent.” While Brandt’s project is admirable and creative, I argue that parts of it are inconsistent with essential theses of Socratic philosophy. I address four issues that concern me. (shrink)

I argue for a view that departs radically from the long-held assumption that "to know the good is to do the good". On the view I shall defend, the role of the Form of the Good in the 'Republic' is greatly demoted; I argue that Plato thinks that knowledge of the Form of the Good is in fact 'insufficient' for the philosopher-king to rule. Instead, I argue that Plato thinks that knowledge of the Forms must be complemented with a type (...) of "practical wisdom". I define "practical wisdom" as the ability to discern information about a 'particular' circumstance and the capacity to choose the best 'actions' that will bring about ideal ends for that circumstance. (shrink)

In the Timaeus, Plato’s creation story, Plato describes an entity he refers to as the chora. The Greek word chora is translated as place, room, or space, but Plato’s descriptions of the chora are so notoriously enigmatic that there is disagreement about what, exactly, he intends to indicate by it. In this paper, I address an interpretation of the chora according to which the chora is a kind of cosmic mirror. I argue that this interpretation results in an uncharitable reading (...) of Plato’s explanation. Alternatively, I contend that Plato conceives of the chora as space, place, and matter all at once. The upshot of my view is that it attributes to Plato a more nuanced understanding of space and place and a more coherent explanatory account. (shrink)

How do religions and social order interact with each other? Scholars of religions have repeatedly explored this question from numerous perspectives. However, they have yet to utilise the approach of disability studies, which focuses on disability as a social ordering process, to address this question. As such, not only have the manifold empirical relationships between religions and disability often been disregarded, but a great theoretical potential also remains untapped. In this paper, I demonstrate what the study of religions can gain (...) from analysing processes of disablement. In doing so, I introduce the concept of dis/abling religion, which integrates the study of religions and disability studies, making it possible to systematically grasp the entanglements between religions, disability, and social order. (shrink)

Can Plato’s ethical theory account for the goodness of actions? Plato’s Form of the Good is regarded as the ultimate explanatory principle of all good things, which presumably includes good actions. And this is indeed a standard view. However, in this paper I argue that the theory of the Form of the Good cannot explain the goodness of actions. This is a highly contested claim because, if it is accurate, it suggests that there is a significant deficit in Plato’s theory (...) of the Form of the Good - the transcendent principle of all goodness. The success of this thesis may seem to be bad news for Plato, for if the transcendent principle of all goodness fails to account for the goodness of actions, something seems to be awry in Plato’s ethical theory. However, not all is lost. In the second part of this paper, I argue that Plato’s ethical theory is nonetheless viable, because Plato has another, distinct type of explanation that does the explanatory work that the Form of the Good cannot do. This is what I call the Platonic Teleological Explanation, Plato’s own version of a teleological explanation. The Platonic Teleological Explanation is not reducible to an explanation in terms of the Form of the Good; it is an independent and non-dispensable type of explanation. Ultimately, I shall argue that only the Platonic Teleological Explanation can account for the goodness of actions. (shrink)

Cognition or higher brain activity is sometimes seen as a phenomenon greater than the sum of its parts. This viewpoint however is largely dependent on the state of the art of experimental techniques that endeavor to characterize morphology and its association to function. Retinal ganglion cells are readily accessible for this work and we discuss recent advances in computational techniques in identifying novel parameters that describe structural attributes possibly associated with specific function. These parameters are based on calculating wavelet gradients (...) from cell images followed by the extraction of meaningful measures including 2nd wavelet moment, entropy of orientation, and curvature. For the three cell types analyzed, the mean 2nd wavelet moment, which relates to the field of influence of the dendritic-tree segments was significantly different. cells had the highest mean 2nd wavelet moment, followed by the and cells (134 ± 22, 93 ± 19 and 63 ± 12, respectively). There was no significant difference between cells for entropy of orientation, indicating no class with a preferential orientation of their dendritic tree. Curvature provided similar results to the 2nd wavelet moment with cells having the highest curvature followed by and the cells (mean ± SD: 161 ± 15; 134 ± 22; 121 ± 15). Our feature space analysis also indicated a difference between these cell types. No difference was found between the and cell types and their physiological counterparts the Y and X cells based on wavelet analysis. Both the X and Y cells can be divided into two subtypes, the ON- and OFF-center cells based on the stratification level of the dendritic tree within the retina. Using 2nd wavelet moment, a difference in their morphological attributes, not reported previously, was noted for these subtypes. The 2nd wavelet moment and curvature are further discussed with respect to explaining regularity of spacing and coverage associated with retinal ganglion cell mosaics. (shrink)

Liu argues that Plato’s account of phantasia in the Sophist reveals Plato’s “deep epistemic worry about perceptual experience” (Liu, 2016, p. 175). The purpose of this paper is to identify more precisely the nature and extent of Plato’s epistemic worry. Liu claims that Plato is worried about phantasiai because, “one’s perception-based belief reflects a distorted picture of things,” but by not fully explaining the nature of this worry, Liu leaves the reader with the impression that Plato regards all phantasiai as (...) inherently faulty and inferior (Liu, 2016, p. 182). This is reminiscent of Cornford’s claim that Plato would likely give the advice, “To find reality you would do better to shut your eyes and think” (Cornford, 1937, p. 31). I argue that this is not at all what Plato would advise. In what follows, I will clarify and emphasize certain details of Plato’s account of phantasia so that we can understand more precisely what Plato’s “deep epistemic worry” really is. (shrink)

We examine several cases of object movement from various languages, and demonstrate that the syntactic behavior of objects can be derived from certain conditions on LF representations. Conditions on LF relevant to the distribution of arguments are identified as relative scope fixing and type mismatch repair. These two conditions interact with the multiple semantic types that may be assigned to NPs (cf. Partee 1987) to induce movement of certain objects out of the VP, universally by LF and parametrically in the (...) overt syntax. Diesing's (1992b) Mapping Hypothesis combined with the multiple NP types predicts that quantificational NPs in object position will have to undergo movement by LF. This movement is forced by the principles of semantic composition as a mechanism of type mismatch resolution. The existential closure operation over VP is claimed to be genuinely unselective: any NP that introduces a free variable and does not receive an existential interpretation must move out of the scope of existential closure (and thus out of the VP) by LF. Pronouns are variables, limited in semantic type assignment, that by virtue of their definiteness cannot be bound by existential closure and must move out of its scope. In Egyptian Arabic, object pronouns escape from the VP via attachment to a verb that raises to adjoin to an Aspect inflectional head above the VP. The movement of object pronouns and definite/specific NPs in Scandinavian is also associated with verb movement. (shrink)

Name der Zeitschrift: Zeitschrift für Religionswissenschaft Jahrgang: 26 Heft: 2 Seiten: 388-391.

__Filmed School__ examines the place that teaching holds in the public imaginary through its portrayal in cinema. From early films such as _Madchen in Uniform_ and _La Maternelle_ to contemporary images of teaching in _Notes on a Scandal_ and _History Boys_, teachers’ roles in film have been consistently contradictory, portraying teachers as both seducers and selfless heroes, social outcasts and moral models, contributing to a similarly divided popular understanding of teachers as both salvific and sinister. In this book, Stillwaggon and (...) Jelinek present these contradictory images of teaching through the concept of _transference_ – the fantastical belief in another’s knowing that founds a teacher’s authority in relation to her students and, to some degree, the public at large. Tracing the place of transference across a century of school films, each chapter demonstrates the persistence of this fantasy in one of the dreams or nightmares of teaching that recurs thematically in school films: the teacher-as-savior, seducer, signifier in a moribund discourse, and sacrificial object. Through these analyses, the authors suggest that something might be missing in our attempts to theorize education when we leave our unthought fantasies of teaching out of the picture. This book will be of key interest to academics, researchers and postgraduate students in the fields of educational theory, teacher education, philosophy of education, film and media studies, psychoanalysis, sociology of education, curriculum studies and cultural studies. (shrink)

From Socrates to Jean Brodie, we have become accustomed to teachers serving as placeholders for transgressive and powerful desires in our cultural imaginary. Evidenced by recent scholarship on teachers in film, however, as well as by the 2006 film Notes on a Scandal, the way we ought to feel about teachers acting on their transgressive motivations, realizing the cultural fantasies that shadow desire and break from social norms, is less clear. In this article James Stillwaggon and David Jelinek frame (...) the problematic erotics of school films in terms of the fantasy of the subject presumed to know and the transgressive bliss of jouissance. Stillwaggon and Jelinek analyze Notes on a Scandal as a breakdown and reversal of the tradition of school films to which it is indebted and work from it toward an understanding of the unrecognized and often conflicted cultural commitments that shape teaching. (shrink)