IntroductionExercise at high intensity may cause lower affective responses toward exercise compared with moderate intensity exercise. We aimed to elucidate affective valence and enjoyment in high- and moderate-high interval exercise.MethodsTwenty recreationally active participants underwent three different treadmill running exercise sessions per week over a 3-week period, in randomized order; CE70: 45 min continuous exercise at 70% of heart rate maximum, INT80: 4 × 4 min intervals at 80% of HRmax, INT90: 4 × 4 min intervals at 90% of HRmax. Pre-tests (...) included graded submaximal steady state intensities and a test to exhaustion for determining peak oxygen uptake and HRmax. Affective valence was measured before, during and after the sessions using the Feeling Scale. Enjoyment was assessed before and after the sessions applying the Physical Activity Enjoyment Scale and during the sessions using the Exercise Enjoyment Scale.ResultsThe participants felt lower pleasure during INT90 sessions compared with INT80 and CE70 sessions, with no differences between INT80 and CE70 sessions. There were higher enjoyment after INT80 sessions versus CE70 sessions, and no differences between INT90 and CE70 or INT80. For enjoyment during exercise, CE70 were perceived more enjoyable, and INT80 and INT90 less enjoyable in week 2 and 3 than in week 1.ConclusionThe negative affective consequences associated with high intensity interval exercise can be alleviated by keeping the intensity at or around 80% of HRmax while preserving the beneficial enjoyment responses associated with interval exercise. (shrink)

Very Good,No Highlights or Markup,all pages are intact.

This volume deals with the transformation of unchurched religious creativity in the late modern West.

The evolution of Euler diagrams is examined from Euler's original system through the modifications made by Venn and Peirce. It is shown that these modifications were motivated by an attempt to increase the expressivity of the diagrams, but that a side effect of these modifications was a loss of the visual clarity of Euler's original system. Euler's original system is reconstructed from a modern, logical point of view. Formal semantics and rules of inference are provided for this reconstruction of Euler's (...) system, and basic logical properties are proved. (shrink)

A formal system is studied having both sentences and diagrams as well-formed representations. Proofs in the system allow inference back and forth between sentences and diagrams, as well as between diagrams and diagrams, and between sentences and sentences. This sort of heterogeneous system is of interest because external representations other than linguistic ones occur commonly in actual reasoning in conjunction with language. Syntax, semantics, and rules of inference for the system are given and it is shown to be sound and (...) complete. (shrink)

There is a growing trend toward recognizing that moral obligation is centrally grounded in accountability. This, however, may seem to offer another argument, perhaps in the footsteps of Kant, that other animals have no moral standing. Accountability seems to be grounded in some kind of authoritative demands and, as Stephen Darwall puts it, “second-personal address.” Other animals are not competent in such practices, so they may seem to be left out of the domain of obligation. I argue that demand-accountability-based obligation (...) is consistent with robust moral standing for other animals. Our accountability could be based on demands made by the moral community at large, which would put other animals on equal footing with moral agents in terms of how obligations might apply to them. Further, I argue that the most plausible model of demand-accountability-based obligation would have such a community-centered structure and would support other animals having moral standing. (shrink)

This paper describes a way of creating and maintaining a `dynamic encyclopedia', i.e., an encyclopedia whose entries can be improved and updated on a continual basis without requiring the production of an entire new edition. Such an encyclopedia is therefore responsive to new developments and new research. We discuss our implementation of a dynamic encyclopedia and the problems that we had to solve along the way. We also discuss ways of automating the administration of the encyclopedia.

A logical system is studied whose well-formed representations consist of diagrams rather than formulas. The system, due to Shin [2, 3], is shown to be complete by an argument concerning maximally consistent sets of diagrams. The argument is complicated by the lack of a straight forward counterpart of atomic formulas for diagrams, and by the lack of a counterpart of negation for most diagrams.

Volume 1. Hinayāna. Den tidlige indiske buddhisme. Volume 2. Mahāyāna. Den senere indiske buddhisme. Christian Lindtner, 1998, Copenhagen, Spektrum/forum Publishers, Vol. 1: 228 pp., ISBN 87 7763 170 6; Vol. 2: 256 pp., ISBN 87 7763 174 9.

Can we maintain that purple seems composed of red and blue without giving up the impenetrability of the red and blue parts that compose it? Brentano thinks we can. Purple, according to him, is a chessboard of red and blue tiles which, although individually too small to be perceived, are together indistinctly perceived within the purple. After a presentation of Brentano’s solution, we raise two objections to it. First, Brentano’s solution commits him to unperceivable intentional objects (the chessboard’s tiles). Second, (...) his chessboard account fails in the end to explain the phenomenal spatial continuity of compound colours. We then sketch an alternative account, which, while holding fast to the phenomenal compoundedness of the purple and to the impenetrability of component colours, avoids introducing inaccessible intentional objects and compromising on the continuity of the purple. According to our proposal, instead of being indistinctly perceived spatial parts of the purple, red and blue are distinctly perceived non- spatial parts of it. (shrink)

This book examines the logical foundations of visual information: information presented in the form of diagrams, graphs, charts, tables, and maps. The importance of visual information is clear from its frequent presence in everyday reasoning and communication, and also in compution. Chapters of the book develop the logics of familiar systems of diagrams such as Venn diagrams and Euler circles. Other chapters develop the logic of higraphs, Pierce diagrams, and a system having both diagrams and sentences among its well-formed representations. (...) Syntax, semantics, rules of inference and soundness and completeness results are provided for each of the systems. In addition to developing the logic of diagrams, key questions about the status of visual information Hammer discusses, such as the relationship between the language and visually-presented information. (shrink)

Theodor Adorno was one of the foremost radical thinkers of the Twentieth century. Critic of the Enlightenment, liberalism and modernity, he was the architect behind the famous Frankfurt School of Critical Theory and his work ranged over philosophy, social and cultural theory, art and music. In this lucid book, Espen Hammer critically considers and defends Adorno's most important contribution: his political thought and it contemporary relevance. Espen Hammer examines the background to Adorno's thought in the work of Kierkegaard, (...) Marx, Weber and Walter Benjamin and assesses Adorno's critique of Enlightenment and modernity in his famous work, Dialectic of Enlightenment. He then considers Adorno's critique of Kant and Hegel and considers Adorno's celebrated theory of negative dialectics. He defends Adorno's against Jurgen Habermas's criticism that Adorno's thought is irrational and subject-centred before considering how Adorno's theory of alterity is evident in the work of Derrida and Levinas. Adorno and the Political is an invigorating exploration of a key political thinker and is also a useful introduction to his thought as a whole. It will be of interest to those in philosophy, sociology and politics. (shrink)

Stanley Cavell is a leading figure in American philosophy and one of the most exhilarating and wide-ranging intellectuals of our time. In this book Espen Hammer offers a lucid and thorough account of the development of Cavell's work, from his early writings on ordinary language philosophy and skepticism to his most recent contributions to film studies, literary theory, romanticism, ethics, and politics. The book traces the many lines of skepticism occurring in Cavell's work and shows how they amount to (...) a rich and subtle picture of human subjectivity. Hammer explores Cavell's passionate engagement with Austin and Wittgenstein's visions of language, and his uncovering of conceptions of the ordinary in Emerson and Thoreau. Central sections of the book are devoted to the tragic and the comic as these modes of existence come into play in Shakespeare and Hollywood cinematic drama. In elaborating Cavell's responses to thinkers such as Heidegger, Levinas, and Derrida, the author situates Cavell's writing within the wider context of contemporary continental philosophy. Hammer clearly reveals the existential dimensions of Cavell's thought. He argues that his variant of ordinary language philosophy is a vital stimulus to self-transformation in cognitive, aesthetic, ethical, and political domains, contributing significantly to a rethinking of issues such as responsibility and autonomy, and the relationship between philosophy and literature. A critical introduction to the thought of an inordinately complex writer, this book will be of great interest to students and scholars in philosophy, literary theory, cultural theory, comparative literature, and media and cultural studies. (shrink)

The extremely well-known holiday television special Rudolph the Red Nosed Reindeer is deconstructed to expose an underlying philosophical paradigm towards people, especially children, with disabilities that is mechanistic and utilitarian. This paradigm includes a static and over-determined view of any disability a person may have, and can be erroneously supported by a philosophy of “radical freedom.” Examples of this philosophy of disability as applied to the K-12 realm of special education are also provided, showing how the lessons learned from the (...) children’s movie are mirrored in the static conceptualization of the notion of disability in the general society and educational system. (shrink)

Some colors are compound colors, in the sense that they look complex: orange, violet, green..., by contrast to elemental colors like yellow or blue. In the chapter 3 of his Unterschungen zur Sinnespsychologie, Brentano purports to reconcile the claim that some colors are indeed intrinsically composed of others, with the claim that colors are impenetrable with respect to each other. His solution: phenomenal green is like a chessboard of blue and yellow squares. Only, such squares are so small that we (...) cannot discriminate between their location in perception. Consequently we get the impression of an homogeneous green extent. After having presented Brentano's solution, we argued that it is hardly compatible with Brentano's own conception of descriptive psychology, to the extent that it introduces in-existent objects (small yellow and blue squares), which cannot be perceived. We propose another solution to Brentano's puzzle, more in tune with his own assumptions, or so we argue. According to it, the yellow and the blue are in the green without being spatially in the green. A green extent has yellow and blue components, but these are not spatial components. This solution reconciles impenetrability (since the component colors are not localized) with the reality of compounds color. Besides, it has the advantage of taking the phenomenology of compounds colors, as Brentano's describes it, to the letter. Compound colors are what they seem: complex but not spatially complex. (shrink)

To understand public discourse in the United States on genetic causation of behavioral disorders, we analyzed media representations of genetic research on addiction published between 1990 and 2010. We conclude first that the media simplistically represent biological bases of addiction and willpower as being mutually exclusive: behaviors are either genetically determined, or they are a choice. Second, most articles provide only cursory or no treatment of the environmental contribution. A media focus on genetics directs attention away from environmental factors. Rhetorically, (...) media neglect the complexity underlying the etiology the addiction and direct focus back toward individual causation and responsibility. (shrink)

John Hartley opens his short history of cultural studies by evoking a sense of the contested nature of the field in the contemporary moment and the intense debates about its objects, scope, methods, and goals: “Even within intellectual communities and academic institutions, there is little agreement about what counts as cultural studies, either as a critical practice or an institutional apparatus. On the contrary, the field is riven by fundamental disagreements about what cultural studies is for, in whose interests it (...) is done, what theories, methods and objects of study are proper to it, and where to set its limits” (1). (shrink)

Bas van Fraassen’s Darwinian explanation for the success of science has sparked four decades of discussion, with scientific realists and antirealists alike using biologically inspired reasoning to support their points of view. Based on critical engagement with van Fraassen’s proposal itself and later contributions by Stathis Psillos and K. Brad Wray, we claim that central arguments on both sides of this controversy suffer from an insufficient understanding of Darwinism and its underlying biological concepts. Adding the necessary biological background turns out (...) to subvert the argumentative force of viewing the success of scientific theories as analogous to the behaviour of biotic entities. In conclusion, we sketch more productive ways of viewing the relationship between biology and scientific realism. (shrink)

Some metaphysics are provided showing that what is commonly called ‘the physical world’ can be deconstructed into three ‘levels’: a single, unified ‘noumenal world’ on which everything supervenes; a ‘phenomenal world’ that we each privately experience through direct perception of phenomena; and a ‘collective world’ that people in any given ‘language using group’ experience through learning, using and adapting that group’s language. This deconstruction is shown to enable a clear account of qualia and of how people can hold some things (...) to be physically real even when it is clear no one can ever directly experience those things as phenomena. It is further shown to enable a single, internally consistent, largely empirically supported conceptual framework – a ‘metacosmology’ – able to encompass not only the physical world as people conceive of it for everyday purposes, and as scientists conceive of it for scientific purposes, but also people’s first person phenomenal experience of a physical world and, prospectively, the mechanisms by which such first person, conscious experiences can be generated. (shrink)

The Anthroposophical Society in Sweden is, in the view of many of its members, going through tough times. Times of crisis and the search for a collective identity often inspire the formation of ideological rifts within a larger religious community. One way of responding to challenges is by turning to doctrines and texts stemming from a purportedly pristine past for guidance – in other words, by developing a fundamentalist discourse. A striking fact about the Anthroposophical Society, in Sweden as well (...) as internationally, is that such returns to a set of canonical texts by the founder of the movement appear to be self-defeating. There are deeply rooted structural features within the Anthroposophical Society as an institution that impede any one voice from gaining significant traction and imposing a collective identity upon the movement. This article uses the example of the Anthroposophical Society in Sweden and the conundrum it repeatedly faces when addressing a perceived crisis in order to formulate a model of charismatic leadership that more generally accounts for the lack of success of fundamentalist discourses in religious movements with certain types of organisational culture. (shrink)

This is Appendix A to the note: Deconstructing the Physical World (DPW). It shows how the conceptual framework developed in DPW relates to Russellian Monism (RM) and that it can accrue RM’s benefits while defeating the combination problem that challenges many RMs.

The aim is to examine Alois Riehl’s contribution to the “culture war” (Kulturkampf) in the second half of the nineteenth century. We show that he used Kant’s autonomy principle to argue against the idea that religious dogmatism is a fundament of morality. We prove this thesis by focusing on the forgotten historical background, which is important for an understanding of Morals und Dogma. Originally this essay was an expert opinion for the court case of the socialist H. Tauschinski who was (...) accused of blasphemy. Tauschinski wrote an article in which he doubted the immortality of the soul and the existence of a personal God. These two dogmas of the Catholic Church were considered bу the Austrian authorities to be the foundations of public order. Riehl questioned not only the charge but also the validity of religious dogmas for morality. Based on Kant’s ethics, he argued for a moral indifferentism of religious dogmas. His career was significantly influenced by this essay, because of its anti-clerical content. During the culture war, Riehl repeatedly had problems with the authorities, especially in the Austro-Hungarian monarchy. The “Neurath-Haller Thesis” argues that in Austria the appointment of professorships was controlled and monitored by the state, with the goal of installing a philosophy which was beneficial to the interests of the state, and a strong anti-Kantianism in Austrian Philosophy as a consequence. We can agree with this thesis insofar as Riehl in the period of the “Catholic Renaissance” in Austria was not allowed to succeed Ernst Mach. The analysis of Riehl’s arguments allows us furthermore to understand Riehl as a neo-Kantian as early as 1871/1872, which has been questioned by many authors who think the early Riehl was no Kantian. (shrink)

The chapter is divided into three separate parts. In the first part I critically discuss Adorno's interpretation of Heidegger's concern with the question of Being. Central to this interpretation is Adorno's view that Being, for Heidegger, resonates with onto‐theological or metaphysical accounts of the highest and most general being – that of Plato's ideas, or Aristotle's substance. In various steps, looking at several key claims of Heidegger, I argue that this approach is misguided. Heidegger draws a clear and philosophically justified (...) distinction between his conception of Being and the Platonic vision of essence. The second part identifies a strand of Adorno's critique that does not depend on the onto‐theological reading. This is the critique of fetishization and reification – Adorno's view that Heidegger falsely seeks to imbue his thinking and diagnosis of modernity with a veneer of the timeless and transcendental. Adorno, I suggest, justifiably introduces his dialectical procedure as a means to correct this tendency: Concepts, he claims, should be viewed and analyzed in terms of the non‐identity between themselves and the states of affairs to which they purport to refer. In clear contrast to the Heideggerian call for some kind of essential or necessary reference – words that magically yet “necessarily” pick out their object, and that thereby aspire to overcome the fateful split between word and object (or subject and object) – Adorno insists on difference, differentiation, and absence, a historically indexed self‐reflection. In the final part I propose a reading of Heidegger that takes heed of Adorno's warnings against fetishization and reification. While far from trying to efface the decisive differences between the two thinkers, I highlight moments in Heidegger that lend themselves to a dialectical interpretation. I argue that these are moments of remembrance – moments in which human practice anticipate a more reconciled relation between subject and object. (shrink)

The portentous terms and phrases associated with the first decades of the Frankfurt School--exile, the dominance of capitalism, fascism - seem as salient today as they were in early 20th-century. The Routledge Companion to the Frankfurt School addresses the many early concerns of critical theory and brings those concerns into direct engagement with our shared world today. In this volume, a distinguished group of international scholars from a variety of disciplines revisit the philosophical and political contributions of Theodor W. Adorno, (...) Walter Benjamin, Max Horkheimer, Herbert Marcuse, Jürgen Habermas, Axel Honneth, and others. Throughout, the Companion's focus is on the major ideas that have made the Frankfurt School such a consequential and enduring movement. It offers a crucial resource for those who are trying to make sense of the global and cultural crisis that has now seized our contemporary world. (shrink)