Издание содержит: нравственность между эзотерикой и правом, геополитика нравственности, либерализованная Россия и либеральная эзотерика и др.

В настоящей книге представлен анализ внутренней логики и социокультурного контекста существования Московского методологического кружка - одной из самых влиятельных мыслительно-практических контркультурных традиций советской эпохи.

В работе характеризуется творческий путь крупнейшего западного философа 20 века, одного из создателей аналитической философии нашего времени Л. Витгенштейна, наследие которого оказало и продолжает оказывать влияние на развитие западной культуры и науки.

Οἱ ἀρχαίες τεχνικές συναρμαλόγησης τραβέρσας μέ τους βραχίονες τῆς λύρας δέν περιγράφονται μέ ἀκρίβεια στίς φιλολογικές πηγές. Ή ἐπανασύνθεσή τους εἶναι παρολαυτά δυνατή ἄν μελετήσουμε τίς εἰκονογραφήσεις (ἀττική κεραμεική), πού δείχνουν ὅτι τά τεμάχια αὐτά εἶναι γομφωμένα. Ή μελέτη τοῦ μοναδικοῦ δείγματος ἐλληνικής λύρας, τῆς «λύρας Elgin », μᾶς ἐπιτρέπει νά καταλάβουμε τήν ἐργασία και τή συναρμολόγηση τῶν τεμαχίων πού ἦταν γομφωμένα. 'Ορισμένες ἐνιγματικές λεπτομέρειες πού ἀπεικονίζονται στά ἀγγεία ἐξηγούνται καί αὐτές. Παρατηροῦμε δτι οἱ λεπτομέρειες τῆς λύρας του « θρόνου (...) τῆς Βοστόνης » εἶναι πιστές στίς ἀπεικονίσεις καί ἀντιστοιχούν ἀκριβώς στήν κατασκευή τῆς « λύρας Elgin ». Οἱ ἀναλογίες ὅμως τοῦ ὀργάνου καί ἡ στάση τοῦ λυράρη εἶναι παράλογες. (shrink)

Annie Bélis, À propos de la coupe CA 482 du Louvre. P. 53-59 Sur la coupe CA 482 du Louvre, le Peintre d'Hésiode a figuré, avec son élégance et son raffinement habituels, une jeune femme qui tient une cithare en berceau : sur ses genoux est posé un objet qui a résisté jusqu'à présent à toute tentative d'identification. Plusieurs hypothèses, peu satisfaisantes, ont été formulées. Schéma et mesures à l'appui, on montre qu'il s'agit en réalité d'une deuxième cithare en berceau, (...) posée à plat et donc vue de profil. Le a pris soin de lui donner exactement les mêmes dimensions et les mêmes au détail près, que l'autre. Reste une inconnue : le nom antique de la cithare en. (shrink)

Le fragment d'épinétron 907 du Musée d'Eleusis représente une Amazone sonnant de la trompette et appelant ses compagnes aux armes ; elle est entourée de lettres jusqu'à présent considérées comme dépourvues de sens : TOTOTETO(T)H. Ces syllabes appartiennent en réalité à une notation musicale de type « solfégique » qui ne nous était connue jusqu'ici que par des théoriciens postérieurs au IIe siècle ap. J.-C, qui la faisait cependant remonter à Damon. Cette inscription constitue le plus ancien document musical grec (...) parvenu jusqu'à nous : œuvre du peintre de Sappho, l'épinétron est daté des débuts du Ve siècle. Elle atteste l'ancienneté de la notation solfégique, la première qu'aient connue les Grecs. (shrink)

A partir des témoignages littéraires et des représentations figurées les plus précises, on décrit cet accessoire que portaient les aulètes et certains joueurs de σάλπιγξ, et l'on détermine dans quelles limites chronologiques le port de la φορβειά est attesté. Le problème principal concerne son utilité ou sa fonction, question débattue depuis l'Antiquité, tant par les scholiastes que par Plutarque, et sur laquelle les modernes sont en désaccord. D'autre part, comme la φορβειά ne se conçoit que pour des instruments à anches, (...) et comme on voit des joueurs de trompette la porter, entre la fin du VIe s. et le début du Ve, il apparaît que des trompettes à anches ont été jouées en Grèce, ce que des témoignages écrits confirment. Il est sûr que cet instrument a été en usage chez les Romains : il en existe un témoignage archéologique (inédit), découvert à Pompéi. (shrink)

On one of the reliefs in the famous Passage of the Theoria Apollo is depicted holding aloft a cithara, all of whose parts, detached from the wall, are today broken (left upright strut above the crosspiece and the whole right-hand section of the instrument). If a reconstruction drawing of how the complete cithara originally looked is made on the basis of the surviving elements, it can be seen that it is more squat and less high than similar instruments generally are, (...) a large number of which are depicted on red-figure vases, with the dates usually proposed by sculpture experts to place the Theoria relief in a chronological context. The cithara that we see is closer in its proportions to the slightly earlier ones which appear on black-fîgure pottery at around 490 B. C. The form and type of the Theoria cithara thus argue in favour of a high date for the whole monument. (shrink)

This article deals with the connection between the anthroposophical practice of meditation and the concept of self-conscious soul, which is developed in the main theoretical work of Andrei Bely, “The History of the Becoming of Self-conscious Soul.” After a brief review of the esoteric practice, in which Bely was introduced by Rudolf Steiner in the years 1912-1914, it examines the topography of the meditative space, according to the descriptions given by Bely in the “Krizisy”. Relevant sources of (...) Steiner on the higher stages of knowledge are involved, from which the concept of Bely differs in a few points. It is considered, how the inner experience of Bely is reflected in the cognitive principles of the self-conscious soul, which he understands as a reflection of the higher cognitive abilities at the lower level of the soul. It is shown, that the cognitive principles of the self-conscious soul, which Bely names “composition of space”, “theme in the variations of time” and “symbol”, are a synthesis of the esoteric practice of Bely with his early reception of the critical philosophy of Kant. He fuses them into a gradational model of multi-stage deepening of knowledge into the construction of the universe and the human cultural evolution. This process is carried out with the creative participation of the cognizing subject and culminates in his deification. (shrink)

False belief tasks have enjoyed a monopoly in the research on children’s development of a theory of mind. They have been granted this status because they promise to deliver an unambiguous assessment of children’s understanding of the representational nature of mental states. Their poor cousins, true belief tasks, have been relegated to occasional service as control tasks. That this is their only role has been due to the universal assumption that correct answers on true belief tasks are inherently ambiguous regarding (...) the level of the child’s understanding of mental states. It has also been due to the universal assumption that nothing in the child’s developing theory of mind would lead to systematically incorrect answers on true belief tasks. We review new findings that 4- and 5-year-olds do err, systematically and profoundly, on the true belief versions of all the extant belief tasks. This reveals an intermediate level of understanding in the development of children’s theory of mind. Researchers have been unaware of this intermediate level because it produces correct answers in false belief tasks. A simple two-task battery—one true belief task and one false belief task—is sufficient to remove the ambiguity from each task. The new findings show that children do not acquire an understanding of beliefs, and hence a representational theory of mind, until after 6 years of age, or 2 years later than most developmental psychologists have concluded. This raises the question of how to interpret other new findings that infants are able to pass false belief tasks. We review these new infant studies, as well as recent studies on chimpanzees, in light of older children’s failure on true belief tasks, and end with some speculation about how all of these new findings might be reconciled. (shrink)

Within the long tradition of halakhic stares decisis, or Jewish responsa literature, one can find no more intricate a weave of law and philosophy than that crafted by the twelfth century Jewish jurist and philosopher, Moses Maimonides, in response to an existential query by Ovadyah, a Muslim convert to Judaism. Ovadyah's conversion raised particular concerns within the realm of institutionalized prayer and the rabbinically standardized texts that were its mainstay. The liturgy that had evolved was replete with ethnocentric expressions that (...) rendered it highly resistant to the entry of outsiders anxious to become full-fledged members of the club. How can the convert utter the phrase “God of our fathers” when his biological ancestry belies its pronouncement? What right does he have to lay claim to a divine election, “who chose us,” which was motivated by a preference for one “nation” over others? Can he appeal to a God who is particularized as a national liberator, “who took us out of Egypt,” when enslavement and exodus were confined to a specific locale and time within a national historical consciousness? And finally, God's intrusion into history on Israel's behalf “who performed miracles for our fathers,” is a shared collective memory about which the convert cannot reminisce. This was no mere halakhic question as to whether he could legitimately adopt these communal liturgical expressions. Ovadyah was also posing a deep existential suspicion that he would never be able to consider himself an authentic insider of the religious community he had joined, in all likelihood, at great personal risk. (shrink)

Aristotle’s writings contain more direct statements about priorities and rankings among the various sciences, degrees of accuracy within them, routes to knowledge from first principles, “first philosophy” and its characteristics, and the relation between sciences and practical concerns than almost any other philosopher we know.Yet taken together, Aristotle’s statements on these matters belie the apparent systematicity of his philosophical temperament. Almost every devotee of Aristotle is compelled to choose certain texts as authoritative and relegate others to some specific topic-context in (...) which they have limited validity. An only slightly shaky consensus among Aristotle’s readers has emerged through this process over time: on that consensus, Aristotelian first philosophy equals what later came to be called metaphysics, and is characterized by its remoteness from particular human discourses and desires, and from the types of knowledge we connect most directly with perception. First principles are also divorced from perception and are known through an incompletely explained intuitive process, but remain indemonstrable. Theoretical wisdom or contemplation soars above the domain of the human struggle, providing a stabilizing but distanced and abstract mode of considering the highest and most divine matters of which we are capable of thinking. (shrink)

This book-length essay introduces and discusses main theoretical positions the author uses in his study of Russian literature of the 19th and 20th centuries. It offers new original approaches, in particular the systematic analysis of anthropological foundations that determine how the idea of the Work is being formed. The author focuses on the specific literary tradition going from Nikolai Gogol, Fyodor Dostoevsky, and Andrei Bely to Andrey Platonov and Oberiu, the group represented by such names as Alexander Vvedensky, Daniil (...) Kharms, Yakov Druskin, Leonid Lipavsky, and Konstantin Vaginov. (shrink)

In this paper the authors argue that the exploration of the nature of needs and rights should begin with the actually existing organization of care and of justice in society. The authors raise two key concerns with this organization: 1) the invisibility of care to some, and 2) the inaccessibility of rights to others. Recent work by care scholars has called attention to the ways the current organization of care work perpetuates the myth of self-sufficiency for some, while reducing others (...) to mere dependents. Law and Society scholars have demonstrated the problems of uneven access to legal remedies within the current organization of the legal system. Addressing these concerns simultaneously reveals both the problems of the current organization of needs and rights as well as illuminating alternative possibilities. The authors argue, first, that a justice perspective, based on rights is inadequate because its presumed universality is belied by the reality of the inaccessibility of rights to many. Second, the authors argue that a care perspective, currently formulated upon the assumption that only some people have needs, is also flawed because its presumed particularity distorts the human experience and subsequent policies. Instead, the authors need to conceive of care in a public way that permits both rights and needs to be understood as applicable to all. The authors propose some initial thoughts about how to create such a public concept of care. (shrink)

Despite the enormous diversity in plant form, structure and growth environment across the seed‐bearing plants (angiosperms and gymnosperms), the chloroplast genome has, with few exceptions, remained remarkably conserved. This conservation suggests the existence of universal evolutionary selection pressures associated with photosynthesis—the primary function of chloroplasts. The stark exceptions to this conservation occur in parasitic angiosperms, which have escaped the dominant model by evolving the capacity to obtain some or all of their carbon (and nutrients) from their plant hosts. The consequence (...) of this evolution to parasitism is a relaxation of the evolutionary constraints associated with the need to maintain photosynthetic function, the very function that drove early stages of the ancient symbiotic relationship that produced the contemporary chloroplast. Extreme examples of reductionism among parasitic angiosperms reveals major alterations in chloroplast function with the loss of photosynthetic capacity and, with that, massive alterations in chloroplast genome content. This review highlights emerging patterns in reported gene loss and gene retention in the chloroplast genomes of parasitic plants. Some gene losses appear to occur in the early stages of parasitic evolution, even before the loss of photosynthetic capacity, like the chlororespiratory (ndh) genes. This contrasts with unexpected gene retentions, like that of the rbcL gene responsible for photosynthetic carbon dioxide fixation, and belies current understanding of gene function. The review relates gene retention to current knowledge of protein function and gene processing that has implications to broader aspects of genome conservation in organelles. BioEssays 26:235–247, 2004. Wiley Periodicals, Inc. (shrink)

Within the long tradition of halakhic stares decisis, or Jewish responsa literature, one can find no more intricate a weave of law and philosophy than that crafted by the twelfth century Jewish jurist and philosopher, Moses Maimonides, in response to an existential query by Ovadyah, a Muslim convert to Judaism. Ovadyah's conversion raised particular concerns within the realm of institutionalized prayer and the rabbinically standardized texts that were its mainstay. The liturgy that had evolved was replete with ethnocentric expressions that (...) rendered it highly resistant to the entry of outsiders anxious to become full-fledged members of the club. How can the convert utter the phrase “God of our fathers” when his biological ancestry belies its pronouncement? What right does he have to lay claim to a divine election, “who chose us,” which was motivated by a preference for one “nation” over others? Can he appeal to a God who is particularized as a national liberator, “who took us out of Egypt,” when enslavement and exodus were confined to a specific locale and time within a national historical consciousness? And finally, God's intrusion into history on Israel's behalf “who performed miracles for our fathers,” is a shared collective memory about which the convert cannot reminisce. This was no mere halakhic question as to whether he could legitimately adopt these communal liturgical expressions. Ovadyah was also posing a deep existential suspicion that he would never be able to consider himself an authentic insider of the religious community he had joined, in all likelihood, at great personal risk. (shrink)

Classifying human beings according to race and ethnicity may seem straightforward to some but it, in fact, belies a difficult process. No standard procedure exists for categorizing according to race and ethnicity, calling into question the variables’ use in research. This article explores the use of race and ethnicity variables in the nursing research literature. Content analysis was conducted of a sample of 337 original research studies published in Nursing Research from the years 1952, 1955, and then every 5 years (...) through to 2000. Of the 337 research articles reviewed, 167 mentioned race, ethnicity, or their 81 code words or phrases. Out of the 167 articles, 153 used race or ethnicity to describe the study sample, and 45 of the 167 articles included race or ethnicity as an element of data analysis. Throughout the sample, there was substantial inconsistency related to race and ethnicity categorization, meanings of the terms, and use of these variables. Specificity related to conceptual assumptions, definitions, and context was missing and, as a result, data interpretation and understanding are suspect. The integrity of nursing knowledge requires that nurse researchers recognize and address the difficulties inherent in using race and ethnicity in health research. (shrink)

The article is devoted to the work of A. Bely in the development of Russian culture in the late 19th - early 20th centuries. Attention is paid to the motives of the creative path of the philosopher-poet, who created the basis of Russian symbolism. By analyzing the cultural and historical manifestations of the second half of the 19th century and the first half of the 20th century, reflection in the works of art and science workers, an assessment of the (...) severity of symbolism for the development of Russian philosophy and the field of art in general. In the process of the formation of symbolism in Bely's work, neo-Kantian motives are clearly revealed in the formulation of the problem of the difference between subjective perception and the essence of the object of perception in itself, that is, distinguishing between the symbol and the signified. By comparing Bely's views with the concept of sophiology and anthroposophy, distinct Kantian positions of the philosopher-poet stand out. These include the schematism of space and time, an attempt to apply the categories of natural science to the field of philosophy of art, as well as the demarcation of the immanent and the transcendent. Despite the fact that the ideas of the philosopher-poet in their form have similar positions with the anthroposophy of R. Steiner and with the ideas of V. Solovyov, however, the key content is the neo-Kantian methodology of "critical deepening" of thought and its rationalization. The actualization of Bely's creativity and the issue of his neo-Kantian motives is carried out by attracting research from related branches of knowledge on the principles of interdisciplinary consideration and implementation of an integrated approach. (shrink)

The occasion of the 100th anniversary of I. Kant’s death was a colossal impulse for many researchers of Immanuel Kant’s legacy. One of the goals of the paper is to introduce one of the less known anniversary critical texts, which appeared in the Russian intellectual milieu. It attempts to disrupt the usual approach regarding the interpretation of Bely’s comprehension of Kant’s legacy, i.e., Kant as a skeleton of philosophy or a police officer of thinking. The paper points to a (...) more systematically conceived scale of Bely’s reflections of Kant. From Bely’s point of view, Kant is the author of firm grounds for the shaping of thought. On the unstable background of philosophy, which during the historical development of thought succumbed to erosion, it is Kant’s philosophy that serves as the stabilizing base. Bely tries to highlight that Kant’s epistemology forms distinctively outlined the foundations of a knowledge of the world and philosophical comprehension not only of history but also of symbolism. The symbolism of Andrei Bely. (shrink)

Sometimes agents sincerely profess to believe a claim and yet act inconsistently with it in some contexts. In this paper, I focus on mismatch cases in the domain of religion. I distinguish between two kinds of representations: prompts and default states. Prompts are representations that must be salient to agents in order for them to play their belief-appropriate roles, whereas default states play these roles automatically. The need for access characteristic of prompts is explained by their vehicles: prompts are realized (...) in symbolic systems or even artifacts that make them inapt for automatic regulation of inference and behavior. I argue that some mismatch cases are explained by the fact that agents often report the contents of prompts when they report their beliefs, but behavior is controlled by prompts only when they are made salient to agents. I show that a number of otherwise puzzling findings in the cognitive science of religion, concerning belief intuitiveness, are illuminated by the distinction. (shrink)

The traditional model of human cognition (TMHC) postulates an ontological and/or structural gap between conscious and unconscious mental representations. By and large, it sees higher-level mental processes as commonly conceptual or symbolic in nature and therefore conscious, whereas unconscious, lower-level representations are conceived as non-conceptual or sub-symbolic. However, experimental evidence belies this model, suggesting that higher-level mental processes can be, and often are, carried out in a wholly unconscious way and/or without conceptual representations, and that these can be processed unconsciously. (...) This entails that the TMHC, as well as the theories on mental representation it motivates and that in turn support it, is wrong. (shrink)

Andrey Bely was an important member of the Russian symbolist movement of the late 19th and early 20th centuries. This essay presents a summary of the development of his ideas regarding the origins of image and symbol in poetic language. For Bely language organizes chaos. The poet finds images in the internal world of dreams. Music has an organizing power beyond that of language, which language attempts to imitate. Under the influence of Vladimir Solovyov he looked to the (...) union of Divine Wisdom or Sophia with the Eternal Logos as the principle behind symbolic images. Later, under the spell of Rudolf Steiner, he found the source of inspiration in the eternal dwelling of the Logos from which the human ego descends into flesh. The task of the poet is to recover the memory of the time before he left the realm of the Logos and to return to that realm by participating in Christ's ascent to the Cross. The autobiographical novel Kotik Letaev gives an account of recovering memory from before birth and the need to be joined with Christ crucified. (shrink)

Andrey Bely was an important member of the Russian symbolist movement of the late 19th and early 20th centuries. This essay presents a summary of the development of his ideas regarding the origins of image and symbol in poetic language. For Bely language organizes chaos. The poet finds images in the internal world of dreams. Music has an organizing power beyond that of language, which language attempts to imitate. Under the influence of Vladimir Solovyov he looked to the (...) union of Divine Wisdom or Sophia with the Eternal Logos as the principle behind symbolic images. Later, under the spell of Rudolf Steiner, he found the source of inspiration in the eternal dwelling of the Logos from which the human ego descends into flesh. The task of the poet is to recover the memory of the time before he left the realm of the Logos and to return to that realm by participating in Christ's ascent to the Cross. The autobiographical novel Kotik Letaev gives an account of recovering memory from before birth and the need to be joined with Christ crucified. (shrink)

Andrey Bely's autobiographical novel Kotik Letaev and Terrence Malick's film The Tree of Life do not share a common subtext. Nevertheless, they have strikingly similar themes. They each deal with an adult's confrontation of his past through memory, a memory that extends back before birth. Coming to terms with the past prepares the adult protagonist of each work for his destiny. The essay discusses Malick's use of William Blake's mysticism and Bely's dependence on the religious-philosophical ideas of Rudolf (...) Steiner. Memory plays an important role in both works as it touches on the recapitulation of cosmic origins in the development of the individual human being. What the quester discovers through memory enables him to find the way back to Eternity from which he has descended. Both artists invoke the World Tree uniting heaven and earth and its association with the Cross of Christ. In both the novel and the film the world is seen first through a child's eyes, then through growing understanding of the adult. Malick illustrates with cinematography what Bely describes in words. Malick uses music in a way that fleshes out what Bely attempted to create through using musical tropes in language. (shrink)

Andrey Bely's autobiographical novel Kotik Letaev and Terrence Malick's film The Tree of Life do not share a common subtext. Nevertheless, they have strikingly similar themes. They each deal with an adult's confrontation of his past through memory, a memory that extends back before birth. Coming to terms with the past prepares the adult protagonist of each work for his destiny. The essay discusses Malick's use of William Blake's mysticism and Bely's dependence on the religious-philosophical ideas of Rudolf (...) Steiner. Memory plays an important role in both works as it touches on the recapitulation of cosmic origins in the development of the individual human being. What the quester discovers through memory enables him to find the way back to Eternity from which he has descended. Both artists invoke the World Tree uniting heaven and earth and its association with the Cross of Christ. In both the novel and the film the world is seen first through a child's eyes, then through growing understanding of the adult. Malick illustrates with cinematography what Bely describes in words. Malick uses music in a way that fleshes out what Bely attempted to create through using musical tropes in language. (shrink)

Πρόκειται γιά διπλό ξύλινο αὐλό, ἐξαιρετικά καλά διατηρημένο. 'Αποτελεῖται ἀπό δυό σωλῆνες πού σχηματίζονται ἀπό ἕνα στόμιο καί ἕναν ὅλμο, καί ἀπό τόν « βόμβυκα » · ἔχουν 7-9 τρύπες, ἀπό τίς ὁποῖες μιά γιά τόν ἀντίχειρα στό κάτω μέρος καί τῶν δυό σωλήνων. Ἡ θέση τους ποικίλλει σημαντικά ἀπό σωλήνα σέ σωλήνα καί μπορεῖ κανείς νά ἀποκατάσταση τῆς μουσικῆς κλίμακας τοῦ ὀργάνου, σύμφωνα μέ ὑπολογισμούς πού χρησιμοποιοῦσαν οἱ Ἕλληνες θεωρητικοί. Μ' αὐτό τόν τρόπο ἀποδεικνύεται ὅτι ὁ διπλός αὐλός δέν (...) ἐπινοήθηκε γιά ἐκτέλεση ἐτεροφώνων μελωδιῶν : ὁ ὀργανοποιός ἀνοίγει τρύπες σέ δυό σωλῆνες, ἐκεί πού θά τοῦ ἦταν ἀδύνατο νά τό κάνει μόνο στον ἕνα χωρίς νά χαλάσει τό ὄργανο. Στό διπλό αὐλό τοῦ Λούβρου μπορεῖ νά ἐκτελεσθούν 16 νότες · πρόκειται γιά ὄργανο ἐξαιρετικῆς κατασκευῆς πού προορίζεται γιά δεξιοτέχνη. Μπορεῖ νά χρονολογηθεῖ στά τέλη τοῦ 4ου αἰώνα. (shrink)

Τό λατινικό scabellum, οι ελληνικές «κρούπεζαι» είναι βοηθητικά αντικείμενα πού χρησιμοποιούν οί αυλητές : αποτελείται άπό Ινα διπλό ξύλινο πέλμα ενισχυμένο ενδεχομένως μέ μέταλλο πού ό οργανοπαίχτης κινεί μέ τό πόδι · γιά νά γίνει πιό ηχηρό καμμιά φορά υπάρχουν δύο κύμβαλα ανάμεσα στά δύο πέλματα · μελέτη τών ελληνικών δρων · προέλευση καί λειτουργία τοΰ οργάνου, ειδικότερα στή Βοιωτία · σχέσεις μέ τόν Βάταλο πού αναφέρεται στην επιγραφή τοΰ Διονυσίου της Θάσου · σχέσεις μεταξύ αύλου, ρ* υθμοΰ καί εργασίας (...) " συμπεράσματα πάνω στους μουσικούς ^υθμούς στην Ελλάδα καί στή Τώμη. (shrink)

Σε ένα μελανόμορφο αμφορέα του Εθνικού Μουσείου της Αθήνας απεικονίζεται μία σκηνή που, εκ πρώτης όψεως, μοιάζει κοινή : ένας μουσικός παίζει δίαυλο και παρευρίσκονται τρεις ακροατές. Αλλά κάποιος άλλος απέναντί του τον ακούει προσεκτικά : μία χήνα που τον κυττάζει με τεντωμένο λαιμό και ολοστρόγγυλο μάτι. Προτείνεται μία ερμηνεία στην αταίριαστη παρουσία του τόσο άμουσου αυτού πτηνού.