The present study examines the development of complex sentences with non-finite clause combining with particular focus on clause chaining, in narratives of 40 Turkish-speaking 4- to 11-year-olds and six adults elicited by a wordless picture book. Results show a gradual increase by age in the variety of clauses combined, the length of the complex sentences and their frequency of use. Clause chains formed with converbal clauses are the earliest and most frequent type of clause combinations, already present in 4-year-olds’ complex (...) sentences with 1-non-finite clause. Older children’s and adults’ 2- or 3-non-finite clause complex sentences consist of some combinations of adverbial, complement, relative and converbal clauses. Developmentally, clause chains establish first, aspectual-temporal continuity, then temporal-causal continuity. Sentence-internal and cross-sentence-boundary referential continuities are present early, from age 4 onwards. These findings are discussed in terms of the demands of narrative organization as well as the syntactic and semantic complexity of the clause combination devices in Turkish. (shrink)

In the passage from the Enneads devoted to discussing and defining the nature of time, it is written that first one must experience eternity, which, as everyone knows, is the model and archetype of time. This initial warning, which is especially serious because we trust in its sincerity, appears to wipe out all hope of finding common ground with its author.Jorge Luis Borges, History of EternitySo let us leave the Platonists to wander off down a blind alley. Poor simpletons, they (...) think they will find the secret of discourse about time in the link with eternity. Whereas I, who am powerless in the face of eternity, would prefer to ask: what link can be retained, in discourse about time, between past, present, and future? If there is some link, can the three kinds of time break free of their mutual bonds? Can predicting the future, a time that will be but has never existed before, be disconnected from what determines the future as a product of what already exists and what has already existed? Can the past be what it once was or will it always be what each age decides it should have been? (shrink)

In the History of Philosophy, the atomistic physics of Epicurus and of Democritus have been considered as very similar.1 Con trary to the more conventional view, Marx considers this similarity.

Reflection Principles are commonly thought to produce only strong axioms of infinity consistent with V = L. It would be desirable to have some notion of strong reflection to remedy this, and we have proposed Global Reflection Principles based on a somewhat Cantorian view of the universe. Such principles justify the kind of cardinals needed for, inter alia , Woodin’s Ω-Logic.

Evolutionary fitness threats and rewards are associated with subjectively unpleasant and pleasant sensations, respectively. Initially, these correlations appear explainable via adaptation by natural selection. But here I analyse the major metaphysical perspectives on consciousness – physicalism, dualism, and panpsychism – and conclude that none help to understand the adaptive-seeming correlations via adaptation. I also argue that a recently proposed explanation, the phenomenal powers view, has major problems that mean it cannot explain the adaptive-seeming correlations via adaptation either. So the mystery (...) – call it the evolutionary paradox of consciousness – remains. Some have used this mystery to argue for non-naturalistic (e.g. theistic) explanations. But I propose a naturalistic, non-adaptive explanation of the adaptive-seeming correlations: namely, ‘sensational associative learning’ during development. In this perspective, pairing of particular sensations with unconditioned stimuli – fitness rewards or threats – cause the sensations themselves to come to be interpreted as good or bad, respectively. Sensations, like colours, that are not reliably paired with either fitness rewards or threats remain largely unvalenced. Sensational associative learning also provides explanations for adaptive-seeming structural aspects of sensations, such as the observation that sounds of different pitch are experienced as ordinal in correspondence to their wavelengths while the same is not true of colours of different hue. The sensational associative learning perspective appears compatible with physicalism, panpsychism, and dualism (though not epiphenomenalism). (shrink)

인간의 이성적 의식과 법의 관계를 밝히고 법의 해석 과 판단에 인간의 의식이 어떻게 작용하는가를 고찰 한 저술. 제1부에서는 법의 형이상학적인 측면에서 법의 실체, 그리스의 법, 데카르트의 법, 로크와 법, 칸트와 법, 헤겔과 법, 아담스미스의 법의 경제, 중국의 도덕과 법사상을 다루었다. 제2부에서는 심리학적 분석으로 헌법의 심리학적 해석, 법의 판결절차, 증거법, 형법과 죄, 청소년과 가족법, 조세법, 플라톤의 법, 칸트의 도덕론의 경험적 확인, 헤겔의 자아와 노동법, 법의 4차원에 대해 다뤘다.

Inleidend overzicht van de wijsgerige ethiek.

When social media influencers post sponsored content, it should be recognizable as such. However, there is no European Union-wide legislation governing sponsorship transparency, and monitoring practices differ significantly across member states. In Romania, where we conducted our study, such regulations are only just emerging, and there are weak monitoring policies regarding advertising disclosure on SMI branded posts. In this study, we examined how two different types of advertising disclosure commonly used on Instagram are likely to affect consumers’ behavioral outcomes, such (...) as purchase intention and intention toward the SMI, mediated by the activation of conceptual persuasion knowledge, via negative affect and the trustworthiness of the SMI. We conducted a three-level between-subjects online experiment, manipulating the absence versus the presence of advertising, which came in one of two types, brand-unspecific and brand-specific. Considering the mediation path via the trustworthiness of the SMI, findings suggest that the paid partnership disclosure had positive outcomes for purchase intention and intention toward the SMI. (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 the simplification 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 of establishing 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. (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)

Transport of DNA across bacterial membranes involves complex DNA uptake systems. In Gram‐positive bacteria, the DNA uptake machinery shares fundamental similarities with type IV pili and type II secretion systems. Although dedicated pilus structures, such as type IV pili in Gram‐negative bacteria, are necessary for efficient DNA uptake, the role of similar structures in Gram‐positive bacteria is just beginning to emerge. Recently two essentially very different pilus structures composed of the same major pilin protein ComGC were proposed to be involved (...) in transformation of the Gram‐positive bacterium Streptococcus pneumoniae – one is a long, thin, type IV pilus‐like fiber with DNA binding capacity and the other one is a pilus structure that was thicker, much shorter and not able to bind DNA. Here we discuss how competence induced pili, either by pilus retraction or by a transient pilus‐related opening in the cell wall, may mediate DNA uptake in S. pneumoniae. (shrink)

This influential study of Kant in which Strawson seeks to detach the true analytical and critical achievement of Kant's work from the unacceptable metaphysics with which it is entangled. This title available in eBook format. Click here for more information.Visit our eBookstore at: www.ebookstore.tandf.co.uk.

Benzodiazepines and antidepressants have been shown to change responses to unfairness; however, the effects of their combined use on unfairness evaluation are unknown. This study examines the effects of concomitant benzodiazepines and antidepressants long-term use on the evaluation of fair and unfair offers. To analyze behavioral changes on responses to unfairness, we compared the performance of medicated participants and healthy controls in the Ultimatum Game, both in the proposer and in the respondent role. The results showed that long-term psychotropic users (...) had the worse economic strategy by accepting less offers than control subjects. However, in the proposer role, the unfair offers made by participants were similar between groups. The present results suggest that long-term use of psychotropic medication, specifically the combination of benzodiazepines and antidepressants, may increase the sensitivity to unfairness, resulting in higher rejection rates in conditions where this strategy is the most disadvantageous. (shrink)

In the context in which the majority of Romanians are orthodox and the level of trust in Church is very high, this paper aims to analyze the level of political interference into religious life. The article focuses on particular aspects of political communication, namely the use of religious symbols and religious events in electoral campaigns. The main hypothesis of the research refers to the supposition that during the electoral years, the visibility of politicians presented by newspapers as attending religious events (...) is higher than in the rest of the time. Moreover, the paper aims to analyze if there is an overlapping between the years in which politicians are presented to attend more religious services and the years in which people have higher trust in Church. (shrink)

Inaugural speeches of U.S. Presidents are part of symbolic politics. They are part of the political traditions, and represent an important moment in presenting political visions for the future. The infusion of religious elements into politicians’ speeches becomes a tool in increasing the number of cast votes and the notoriety. This paper analyzes the inaugural speeches of both Republican and Democrat U.S. Presidents in the past twenty years, starting at the end of the Cold War until nowadays. By means of (...) content analysis we looked for religious elements while comparing the speeches of Democrat and Republican Presidents. (shrink)

In the last decades, scientific developments are largely discussed and debated mainly at the media level. Based on the agenda setting model, the importance of a certain theme is given by the frequency of its appearances in mass-media. Within this context, this paper focuses on the issue of stem cells and its media coverage in Romania. Using content analysis of the most read national newspapers, the research aims to emphasize two relevant aspects: the stem cells issue is only partly visible (...) in the written media and the debate between ethics and science is rather non-existent. (shrink)

t. 1. Dialog s V. V. Davydovym -- t. 2. Nereshennye problemy razvivai︠u︡shchego obrazovanii︠a︡.

All the paradoxes in the Engberg-Pedersen interpretation and all the present-day discussions about whether energeia is an activity or a state, are not, in my opinion, the result of a defective reading of Aristotle but, rather, the influence of the prevailing values of our industrial society. These values - held, as it seems, by these commentators - are conspicuously teleological: they prevent us from grasping the qualitative difference between praxis and poesis and between energeia and kinesis. Indeed, since these teleological (...) values do not take this difference into account, the commentators only ask, when Aristotle distinguishes between praxis and poesis, how much time praxis takes, or if it takes time at all, which is totally irrelevant. Duration in time is incompatible with praxis, not because praxis does not take time nor because it is a state, but because duration in time relates only to purposeful thinking and productive activity, which praxis is not. Commentators fail therefore to analyze successfully the meaning of the expression “actions in which the end (telos) inheres.” It is not clear to them what is meant by activities that are ends in themselves. Failing to grasp this fact, they resort to analysing the temporality of the activity, which is irrelevant to it.Time is a measure of efficiency, and therefore relevant in poesis which is concerned with achievement. The relation of poesis to time is an inverse one: the shorter the time taken for an activity the better the poesis.In ancient-Greek consciousness a valuable activity was that which was undertaken for its own sake and therefore without concern for the amount of time employed in its performance; whereas an action taken as a means to an end was regarded as immoral. In modern society, on the other hand, utilitarian values tend to make it almost incomprehensible that something should be done for its own sake: every human action is evaluated by its result, and when the focus is on the result the criteria of efficiency and utility are obviously relevant. The Greeks valued praxis more than poesis, whereas our culture values poesis and techne more than praxis. The understanding of Aristotle's concept of praxis is useful therefore not only in order to understand ancient-Greek culture, but also to understand better our own presuppositions. (shrink)

Together again for the first time, Marx and Durkheim join forces in the pages of Disintegration: Bad Love, Collective Suicide, and the Idols of Imperial Twilight for a dialectical exploration of the moral economy of neoliberalism, animated, as it is not only by the capitalist chase for surplus value, but also by an immortal vortex of sacred powers. Classical sociology and psychoanalysis are reconstituted within Hegelian social ontology and dialectical method that differentiates between the ephemeral and free and the eternal (...) and fixed aspects of modern life. (shrink)

George Berkeley is one of the greatest and most influential modern philosophers. In defending the immaterialism for which he is most famous, he redirected modern thinking about the nature of objectivity and the mind's capacity to come to terms with it. Along the way, he made striking and influential proposals concerning the psychology of the senses, the workings of language, the aims of science, and the scope of mathematics. In this Companion volume a team of distinguished authors not only examines (...) Berkeley's achievements but also his neglected contributions to moral and political philosophy, his writings on economics and development, and his defense of religious commitment and religious life. The volume places Berkeley's achievements in the context of the many social and intellectual traditions - philosophical, scientific, ethical, and religious - to which he fashioned a distinctive response. (shrink)

Doctors’ strikes are legally permissible in the UK, with the situation differing in other countries. But are they morally permissible? Doug McConnell and Darren Mann have systematically attempted to dismiss the arguments for the moral impermissibility of doctors’ strikes and creatively attempted to provide further moral justification for them. Unfortunately for striking doctors, they fail to achieve this. Meanwhile, junior doctors’ strikes have continued in the UK through 2023 and have now extended into 2024. In this response, which focuses on (...) the UK situation and specifically junior doctors’ strikes in the National Health Service (NHS) in England, I will demonstrate a central problem with their arguments—namely that they underplay the harms caused by prolonged doctors’ strikes by ignoring the harms to patients with cancer. This weakens their conclusion that strikes are morally permissible in terms of the conditions and thresholds they set. I then provide a psychological critique of their justification for strikes in terms of the interests of the public. It follows that invoking the controversial concept of supererogatory action is ungrounded but also absurd when you consider time-critical cancer care. If those representing striking doctors wish to maintain a modicum of moral respectability, they should mitigate for patients with cancer and negotiate reasonably and with urgency. (shrink)

The introduction of novel diagnostic techniques in clinical domains such as genomics and radiology has led to a rich ethical debate on how to handle unsolicited findings that result from these innovations. Yet while unsolicited findings arise in both genomics and radiology, most of the relevant literature to date has tended to focus on only one of these domains. In this article, we synthesize and critically assess similarities and differences between “scanning the body” and “sequencing the genome” from an ethical (...) perspective. After briefly describing the novel diagnostic contexts leading to unsolicited findings, we synthesize and reflect on six core ethical issues that relate to both specialties: terminology; benefits and risks; autonomy; disclosure of unsolicited findings to children; uncertainty; and filters and routine screening. We identify ethical rationales that pertain to both fields and may contribute to more ethically sound policies. Considerations of preserving public trust and ensuring that people perceive healthcare policies as fair also support the need for a combined debate. (shrink)

L’objet de cet article est double: 1) montrer que la Science de la logique de Hegel est incapable de rendre compte de la nature de la relation de causalité. Hegel explique plutôt la relation de causalité en la réduisant à une relation de conditionnalité. 2) Soutenir ensuite que cet échec n’est pas le propre de l’hégélianisme mais qu’il est le résultat inévitable de tout effort intellectuel pour comprendre la relation de causalité, quand on ne prend pas en compte la contribution (...) de la perception sensible à la connaissance. L’analyse philosophique peut alors conclure que la causalité, bien qu’elle soit perceptible par les sens, n’est pas compréhensible, tandis que la conditionnalité qui s’y substitue est compréhensible bien qu’elle ne soit pas perceptible. (shrink)

The ontological argument- proposed by St. Anselm and developed by Descartes, Leibniz, Kant, Hegel, and Marx- furnishes a key to understanding the relationship between thought and reality. In this article, we shall focus on Hegel’s attitude towards the ontological argument as set out in his Science of Logic, where it appears as a paradigm of the relationship between thought and reality. It should be remarked, moreover, that our choice of the subject was not random and that it was selected for (...) the reason that belief in God is a preeminent social reality, inasmuch as faith in God creates His existence. Therefore, an investigation of the concept of God is an inquiry into the most profound recesses of human consciousness. The great opponents of the ontological argument, from Hume down to our day--and even Kant--have based their arguments upon the fundamental empiricist assertion that existential judgments are not analytical. This paper attempts to defend the ontological argument against its opponents. (shrink)

A personal account is presented for the present status of mathematical chemistry, with emphasis on non-numerical applications. These use mainly graph-theoretical concepts. Most computational chemical applications involve quantum chemistry and are therefore largely reducible to physics, while discrete mathematical applications often do not. A survey is provided for opinions and definitions of mathematical chemistry, and then for journals, books and book series, as well as symposia of mathematical chemistry.

Commentators do not take Socrates’ theses in the Hippias Minor seriously. They believe it is an aporetic dialogue and even that Socrates does not mean what he says. Hence they are unable to understand the presuppositions behind Socrates’ two interconnected theses: that those who do wrong and lie voluntarily are better than those who do wrong unintentionally, and that no one does wrong and lies voluntarily. Arguing that liars are better than the unenlightened, Socrates concludes that there are no liars. (...) Instead, there are only those who know and those who don’t. The unenlightened cannot lie, and alien volitions, desires, or emotions are unlikely to mislead and deceive those who know, i. e., the wise. Why, then, is a thinker like Socrates ready to defy the experience and moral convictions of his contemporaries and even our own to such an extent? (shrink)

Are human beings antithetical in nature? Is there a radical difference between pleasure, efficiency, and moral good, or is the conflict only imaginary? These have traditionally been considered the central questions of Plato's most vivid dialogue, the Protagoras. Many interpreters have seen this dialogue as a confrontation between the moralist and the relativist . This dichotomy is manifest when Plato and Protagoras discuss theoretical questions concerning either knowledge of facts or knowledge of values. Through a careful examination of the text, (...) specifically of practical questions about values, Oded Balaban breaks with tradition by concluding that Plato and Protagoras do not exemplify characteristic moralism or relativism at all. He finds that the issue at the crux of the discussion is instead that of the criterion for knowledge and valuation; the Protagoras thus describes the search for a standard by which anything may be known and valued. Balaban applies the fundamental question of standards to that of the entire field of rhetoric: Should a discourse be short or long, simple or complex? What is the standard for conducting literary criticism? The author's revolutionary approach to the Protagoras also involves a study of the myth of Protagoras and situates the dialogue within its framework. (shrink)

The ontological arguments (OA) discussion is about the relations between essence and existence, and between analytic and synthetic judgments. Rationalists asserts that essence determines existence. Empiricists assert that existence cannot be deduced from thought. However, both made the error of disconnecting the objective existence of God from subjective thought about Him. We propose to demonstrate two interconnected theses: A) In the course of its historical development, the OA did not manage to refute empiricist critiques. B) His existence is only partial, (...) since a full existence needs two sources; an idea and a sense-datum.(edited). (shrink)