Language mixing is a ubiquitous phenomenon characterizing bilingual speakers. A frequent context where two languages are mixed is the word-internal level, demonstrating how tightly integrated the two grammars are in the mind of a speaker and how they adapt to each other. This raises the question of what the minimal unit of language mixing is, and whether or not this unit differs depending on what the languages are. Some scholars have argued that an uncategorized root serves as a unit, others (...) argue that the unit needs to have been categorized prior to mixing. We will discuss the question of what the relevant unit for language mixing is by studying word-internal mixing in Cypriot Greek-English, English-Norwegian, Greek-English, Greek-German, and Spanish-German varieties that have been reported in the literature based on data from judgment experiments and spoken corpora. By understanding and modeling the units of language mixing across languages, we will gain insight into how languages adapt to each other word-internally, and what some possible outcomes of language contact are in the minds of speakers. (shrink)

This article examines Adrienne Rich’s Twenty-One Love Poems in relation to Edna St Vincent Millay’s Fatal Interview. Discussing notions such as lyric voice and innovation within traditional genres, the author analyses how Millay’s attempts to challenge commonplace definitions of female sexuality impacted on Rich’s articulation of sexual desire. The intertextual dialogue between the above works reveals that Millay and Rich produced two remarkably similar erotic narratives, which resist masculinist conceptions of literary history and comment on the self-referentiality of poetic composition. (...) Finally, the author approaches Fatal Interview as a work that foregrounds the significance of women’s bonding, and argues that it was precisely this aspect that caught Rich’s attention and helped the younger poet develop her feminist consciousness. (shrink)

In the article, I prove that the dialogical ritual obscene songs, in which Sappho “scolds” Gorgo and Andromeda, are the closest parallel to Aristotle's poetic dialogue of Sappho with Alcaeus, 70, 145, 99 etc. Campbell; cf. Max Tyr., 18. 9 Hobein). Also I prove that this poetic dialogue was most likely included in the text of the “Rhetoric” in mid-340s., when Aristotle and his young wife Pythias were living in Mytilene. Aristotelian verb tetimekasin indicates that, even in his time, (...) these Sapphic dialogical songs had traditionally been performed in Mytilene during religious festivals. It becomes clear that Aristotle, while quoting this dialogue of Sappho with Alcaeus, seeks to “elevate” Sappho over the obscene songs of the Mytilenean ritual chorus, leaving all the responsibility for aischrologia entirely with Alcaeus. (shrink)

This paper will discuss Edna Millay's influence on Anne Sexton, with particular reference to issues such as gender politics, femininity, performativity, and the female body. Through close comparative readings of some of the two women's most representative poems, I analyze, firstly, how Millay's outspokenness and daring self-presentation as a woman writer facilitated Sexton's handling of material that was previously considered unacceptable for poetry and, secondly, how Sexton expanded the scope of women's writing in a manner that paid tribute to the (...) earlier poet's innovation. My paper maintains that Millay's repeated attempts to explore gender and interrogate the concept of ‘authentic’ femininity anticipated Sexton's overtly feminist works. Ultimately, I am arguing that, despite the literary climate of the 1960s (which urged the rejection of poets like Mi May) and despite her own ambiguous feelings for the earlier poet, Sexton eventually recovered Mil lay as an important literary predecessor for her generation, consistently imitated her artistic posturing, performance strategies, and self-presentation, and finally acknowledged her unique contribution to women's writing. (shrink)

There is a growing body of literature using the tools of syntactic models of word formation (e.g. Distributed Morphology) to provide analyses of language mixing phenomena, in particular word internal mixing. In fact, the very phenomenon of word internal mixing directly supports a syntactic approach to word formation, according to which words are structurally complex. On the basis of this view, the basic units of word formation involve roots that combine with functional elements in the syntax. The combination of roots (...) with functional elements creates words. This paper is in line with this work and investigates further the question of how word formation operates in cases of language mixing and what exactly is being mixed in mixing, i.e. words vs. roots. After reviewing literature on word internal mixing, I will discuss compound formation in language contact situations, the question being of how compounding in mixing can inform both theories of mixing and theories of word-hood. Compounding is important to answer the question of what exactly is being mixed in mixing, as language differ with respect to the units they employ for compound formation, i.e. words vs. roots and to the availability of linking elements to form compounds. Moreover, compounding is important to understand the role the two languages play in mixing, as languages differ with respect to head-ness (left or right) of their compounds. The data to be discussed will be a mixture of materials that have already been published in the literature and newly collected data and involve several mixing varieties, namely Greek-English, Greek-German, Greek-Turkish, Turkish-Norwegian, Turkish-Dutch and French-Dutch. (shrink)

Generative grammar is an approach to the study of language which is explicit, mentalistic, and based on the claim that the ability to acquire language is innately specified. This chapter outlines some of the recent history leading up to contemporary generative grammar. It provides some context for the emergence of Principles and Parameters and the basic gist of the Principles and Parameters approach. Chomsky is a fundamental contribution to the study of human language in its effort to develop a new (...) theory of what is universal across languages and what is variable. In the beginning of the 1990s, Chomsky developed a new model, called the Minimalist Program. The main idea behind the model of grammar labeled Government and Binding was developed by Chomsky in several publications. The chapter also outlines some of the current research trends within the Minimalist Program. (shrink)

This volume in the Political Theory and Contemporary Philosophy series examines one of the most important topics in contemporary political theory: how to conceptualize the relationship between the one and the many. The essays discuss how to reconcile multiple ontologies without subsuming them to a totalitarian unity. While one school of thought seeks to create a new ontology based on the many instead of the one,, another proposes to understand the "one" as the "ultra-one" of the event. In this groundbreaking (...) work, leading thinkers explore these debates and offer alternative concepts. Building on Jean-Luc Nancy's essay who proposes an ontology of "singular plurality," contributors aim to synthesize the one and the many and suggest different ways of forming collectives, beyond the dominant representative political forms. An original and challenging work, Politics of the One addresses new possible ways of bringing people together, integrating philosophy with theoretical and practical problems of politics. (shrink)

The article addresses the notion of communism with a special angle of factuality and negativity, and not in the usual sense of a futurist utopia. After considering the main contemporary theories of communism in left-leaning political thought, the author turns to the Soviet experience of an “actually existing communism.” Apart from and against the bureaucratic state, a social reality existed organized around res nullius, that is, an unappropriated world that was not a collective property, as in the case of res (...) publica. The alienation from things and from the state resulted not only in the sense of oppression, but in a new culture of a paradoxical “communality”, where the “Other,” be it a thing or a person, appears rather as ground, not figure. This culture of a non-thematic gaze led to a formation of a communality as a given, and not as a utopian desideratum. I claim that this is a major difference between the current Western society and a post-Communist society. The former is more solidary and collectivist, but only consciously and deliberately so, operating from an individualist ontology, while the latter is individualist, but with an assumption of the “Other” as a pre-given fact. In this chiasmus, both “communisms” are problematic, so that an alternative model of individuation, rather than the atomization of an assumed collectivity, would be preferable. (shrink)

This article offers a close reading of Hannah Arendt's book On Revolution. It exposes the ambivalence of Arendt with regard to tragedy and mimesis. This ambivalence is not just her own; it is inherent in the treatment of tragedy and mimesis throughout the history of political thought. In spite of Arendt's argument that privileges the limited American Revolution against the boundless French one, in her rhetoric and in her storytelling Arendt presents a unitary but dialectical picture of revolution, where suffering (...) and foundation are inseparably intertwined. The founding public action of revolutionaries implies a crisis of mimetic passions (of fear and pity) which threatens to undo, but also set the stage for, revolution. This negative, passionate and passive side of revolution helps us to come to terms with the non-productive but emancipatory revolutions in the Eastern Europe of 1989-91. (shrink)

This roundtable intervention explores the question of collective guilt in the case of Russia’s war with Ukraine. Psychoanalytic analysis of guilt is added here to the traditional discussions of concrete and generalized responsibility of the individual for the actions of her government. An affirmative, good-oriented ethic is promoted, in contrast to the evil-centered ethic. A group guilt of intelligentsia is found in its cultural and economic domination within the Russian society, which has led to an unfortunate separation between the nationalist (...) and internationalist classes. (shrink)

This article discusses the 2022 war from the point of view of its well-documented savagery. It addresses philosophical discussions of barbarism and gives a dialectical explanation of this phenomenon through the gradual polarization between the forces of Enlightenment and the obstinacy of the subject. This clash has a double shape: formality versus materiality and morality versus happiness.

This essay attempts to formulate an ethical program for today's left by showing that such a program should necessarily involve both the insistence on a subjectivity, in the sense of a revolutionary self-determination that would go beyond the liberal pre-established autonomy and an openness to the new and unrecognized that would go beyond all liberal tolerance. I further argue that the only way to understand the co-articulation of subjectivity and openness is to accentuate the event as the origin of open (...) subjectivity. Moreover, borrowing a motif from Kant,1 I will speak of the “orientation” in history that an event provides…. (shrink)

The article is dedicated to the politico-theological critique of Judaism from the position of Christianity. It shows the affinity of Marx’s early critique of liberal state and of Hannah Arendt’s criticism of formal legalistic thinking in the contemporary judicial treatment of Nazism (and of similar international political crimes). Marx’s critique of nation-state finds its unlikely continuation in Arendt’s critique of international law. The politico-theological argument is explicit in Marx and implicit in Arendt, but both develop the Hegelian criticism of liberal (...) state which shows its reliance on the abstract law, on the one hand, and on the egotistic abstract individual, on the other. The theological undercurrent of the argument is both sign of its limitations, and of the subsisting relevance of the politico-theological framework, even in the similarly novel circumstances of the twentieth century. It is only within and through the theological critique and critique of theology that these issues would stand a chance of resolution. (shrink)

The historical meaning of the dissolution of the Soviet Union and of the subsequent post-communist transformation remains profoundly unclear. Most observers hesitate to designate these events as a revolution, building on a common-sense notion of revolution as a violent, radical change. My dissertation argues that the post-communist transformation was indeed a revolution and proves this claim by comparing it with the French Revolution, in its political, social, and anthropological aspects. In both historical cases, the quick and easy victory of society (...) over the "old regime" was followed by a long period of internal struggle, threat of stagnation, and widespread melancholia. ;Based on this historical parallel, I turn to the theoretical analysis of the concept of revolution. Our recent historical experience allows for a new perspective on the history of this concept, as it has been developed in the Modern philosophy and political theory. The present study focuses primarily on two points in this history. The first is Immanuel Kant's treatment of the French Revolution in his late political texts, The Conflict of the Faculties and The Metaphysics of Morals. The second is Hannah Arendt's work On Revolution. The close reading of these texts allows me to outline the structure of the concept of revolution as centered around the logic of negativity. ;Kant interprets the French Revolution as an irreversible event. The revolution repeatedly returns to the imaginary, impossible point of self-foundation only to recoil again from the abyss it opens. Arendt also emphasizes the two sides of revolution, the infinite self-destruction and the new beginning. Although Arendt attempts to separate the "positive" American Revolution from the "negative" French Revolution, the dissertation shows that her conceptual reading of the two is identical and that it heavily depends on the narrative structure of tragedy. ;Revolution is the central concept of the Modern philosophy of history. It is far from being outdated but must be updated and renewed to provide meaning to our present historical situation. This dissertation makes a step towards this renewal. (shrink)

This article builds on a developing interdisciplinary discussion of home. It studies two 20th-century texts in counterpoint: political philosopher Agnes Heller's essay, `Where Are We at Home,' and novelist Melpo Axioti's My Home, a nostalgic recollection of life on Mykonos. Heller contrasts the elusive, self-appointed geography of postmodern living with a traditional view of primordial dwelling, a non-transient way of dwelling that gave to Earth a commitment stretching from ancestral past to a distant future. That experience is all but lost (...) today, Heller muses as she surveys the horizon for space-bound alternatives to today's geographic promiscuity. The closing paragraph of her essay, which settles inconclusively on a Mediterranean landscape, opens a portal to My Home, the work of another political exile deprived of nationality and citizenship during the Cold War. Axioti's postmodern novel juxtaposes native stories of a transient life on Mykonos with the modern developer's efforts to discover firm foundations for building and an exile's wish to recover solid memories of home. Between those perspectives, Mykonos comes alive as a different type of home, in which obligation forms a bridge between presence and absence. The article closes by inquiring whether a thoughtful look at fragile Mediterranean worlds might reintroduce the idea of obligation to postmodern conceptions of home. (shrink)

Whereas the Mediterranean has not submitted easily to strong theories, still it has inspired a certain kind of theorizing from the ground. The setting of the Mediterranean viewed from the land's edge gave the world theoria, which Greek etymology and usage associates with looking onto a scene with amazement, viewing drama, being sent as an emissary to consult the oracle, or traveling for the purposes of sightseeing. The present essay explores some connections between the Mediterranean and theoria. Following a brief (...) survey of how theoria functioned in antiquity, it studies the case of 20th-century Greek poet Angelos Sikelianos and American director and choreographer Eva Palmer - husband and wife - who sought to revive ancient ideas of theoria. They organized revivals of the Delphic Festivals in 1927 and 1930 as a prelude to re-establishing Delphi as a world center for people with a vision for the world. Their work rivaled that of the Olympic Revivals, except that the Delphic Revival was linked to a particular Mediterranean site and pursued the course of art, music, social thought, and especially tragedy together with athletics. A spectacular, imaginative, ambitious, but stillborn effort, it gives evidence of both the potential and limits of Mediterranean theoria. (shrink)

Whereas the Mediterranean has not submitted easily to strong theories, still it has inspired a certain kind of theorizing from the ground. The setting of the Mediterranean viewed from the land's edge gave the world theoria, which Greek etymology and usage associates with looking onto a scene with amazement, viewing drama, being sent as an emissary to consult the oracle, or traveling for the purposes of sightseeing. The present essay explores some connections between the Mediterranean and theoria. Following a brief (...) survey of how theoria functioned in antiquity, it studies the case of 20th-century Greek poet Angelos Sikelianos and American director and choreographer Eva Palmer - husband and wife - who sought to revive ancient ideas of theoria. They organized revivals of the Delphic Festivals in 1927 and 1930 as a prelude to re-establishing Delphi as a world center for people with a vision for the world. Their work rivaled that of the Olympic Revivals, except that the Delphic Revival was linked to a particular Mediterranean site and pursued the course of art, music, social thought, and especially tragedy together with athletics. A spectacular, imaginative, ambitious, but stillborn effort, it gives evidence of both the potential and limits of Mediterranean theoria. (shrink)

Lenin’s State and Revolution is not only a project for imminent revolutionary policy and not only a legitimization argument for a revolutionary dictatorship, but also a theory of state and theory of democracy. Lenin points at the reduplication of state organs that is inherent in a democratic state. While the Russian revolutionary thinks of this reduplication as something transitory, we today increasingly see it as a durable condition coterminous with the late-modern democratic state. I use Lenin’s treatise as a point (...) of inspiration to briefly characterize my dialectical theory of state. (shrink)

This is the Q&A portion of the roundtable that focuses on the crucial issues of individual and collective guilt of the intellectual class in the face of war. The participants address the stratification of Russian society, possibilities and obstacles of dissent, and the eschatological tendencies of history by engaging with each other’s claims and ideas and seeking answers to direct questions.

We argue for a perspective on bilingual heritage speakers as native speakers of both their languages and present results from a large-scale, cross-linguistic study that took such a perspective and approached bilinguals and monolinguals on equal grounds. We targeted comparable language use in bilingual and monolingual speakers, crucially covering broader repertoires than just formal language. A main database was the open-access RUEG corpus, which covers comparable informal vs. formal and spoken vs. written productions by adolescent and adult bilinguals with heritage-Greek, (...) -Russian, and -Turkish in Germany and the United States and with heritage-German in the United States, and matching data from monolinguals in Germany, the United States, Greece, Russia, and Turkey. Our main results lie in three areas. We found non-canonical patterns not only in bilingual, but also in monolingual speakers, including patterns that have so far been considered absent from native grammars, in domains of morphology, syntax, intonation, and pragmatics. We found a degree of lexical and morphosyntactic inter-speaker variability in monolinguals that was sometimes higher than that of bilinguals, further challenging the model of the streamlined native speaker. In majority language use, non-canonical patterns were dominant in spoken and/or informal registers, and this was true for monolinguals and bilinguals. In some cases, bilingual speakers were leading quantitatively. In heritage settings where the language was not part of formal schooling, we found tendencies of register leveling, presumably due to the fact that speakers had limited access to formal registers of the heritage language. Our findings thus indicate possible quantitative differences and different register distributions rather than distinct grammatical patterns in bilingual and monolingual speakers. This supports the integration of heritage speakers into the native-speaker continuum. Approaching heritage speakers from this perspective helps us to better understand the empirical data and can shed light on language variation and change in native grammars. Furthermore, our findings for monolinguals lead us to reconsider the state-of-the art on majority languages, given recurring evidence for non-canonical patterns that deviate from what has been assumed in the literature so far, and might have been attributed to bilingualism had we not included informal and spoken registers in monolinguals and bilinguals alike. (shrink)

The theory of language must predict the possible thought—signal (or meaning—sound or sign) pairings of a language. We argue for a Meaning First architecture of language where a thought structure is generated first. The thought structure is then realized using language to communicate the thought, to memorize it, or perhaps with another purpose. Our view contrasts with the T-model architecture of mainstream generative grammar, according to which distinct phrase-structural representations—Phonetic Form (PF) for articulation, Logical Form (LF) for interpretation—are generated within (...) the grammar. At the same time, our view differs from early transformational grammar and generative semantics: We view the relationship between the thought structure and the corresponding signal as one of compression. We specify a formal sketch of compression as a choice between multiple possible pronounciations balancing the desire to transmit information against the effort of pronounciation. The Meaning First architecture allows a greater degree of independence between thought structures and the linguistic signal. We present three arguments favoring this type of independence. First we argue that scopal properties can be better explained if we only compare thought structures independent of the their realization as a sentence. Secondly, we argue that Meaning First architecture allows contentful late insertion, an idea that has been argued for in Distributed Morphology already, but as we argue is also motivated by the division of the logical and socio-emotive meaning content of language. Finally, we show that only the Meaning First architecture provides a satisfying account of the mixing of multiple languages by multilingual speakers, especially for cases of simultaneous articulation across two modalities in bimodal speakers. Our view of the structure of grammar leads to a reassessment of priorities in linguistic analyses: while current mainstream work is often focused on establishing one-to-one relationships between concepts and morphemes, our view makes it plausible that primitive concepts are frequently marked indirectly or unpronounced entirely. Our view therefore assigns great value to the understanding of logical primitives and of compression. (shrink)

Essays on a Science of Mythology is a cooperative work between C. Kerényi, who has been called "the most psychological of mythologists," and C. G. Jung, who has been called "the most mythological of psychologists." Kerényi contributes an essay on the Divine Child and one on the Kore, together with a substantial introduction and conclusion. Jung contributes a psychological commentary on each essay. Both men hoped, through their collaboration, to elevate the study of mythology to the status of a science.In (...) "The Primordial Child in Primordial Times" Kerényi treats the child-God as an enduring and significant figure in Greek, Norse, Finnish, Etruscan, and Judeo-Christian mythology. He discusses the Kore as Athena, Artemis, Hecate, and Demeter-Persephone, the mother-daughter of the Eleusinian mysteries. Jung speaks of the Divine Child and the Maiden as living psychological realities that provide continuing meaning in people's lives.The investigations of C. Kerényi are continued in a later study, Eleusis: Archetypal Image of Mother and Daughter. (shrink)

The claim that the cult of Artemis of Ephesus included a rite of initiation, conducted by the kouretes, should be doubted. Various Ephesian magistrates in Roman Imperial times, but not the annual kouretes, declare that they celebrated “all the sacrifices and mysteries”. This however can be merely the increasingly pretentious terminology of the age, “mysteries” meaning no more than “holy rites”. Ancient authors show no knowledge of initiation to Artemis at Ephesus. In contrast, the inscriptions unambiguously (...) attest initiation to Dionysus and probably to Demeter, as we would expect in a Greek city. And in one dedication to Aphrodite, we do find again “mysteries”, but in this case metaphorical: they refer to marriage. (shrink)

In the present paper we consider the specific relationship between communal and agentic functioning of narcissistic individuals. The study was aimed to test whether narcissist’s aggression is due to not only negative information about their agency but also positive information about their communion. Whereas the first effect is well- documented in empirical studies, the second effect has been revealed in our prior research. The results of the present study confirmed both effects: negative information about one’s agency increased aggressive tendencies and (...) decreased state self-esteem, while positive information about one’s communion resulted only in displaced aggression. The aggressive response to positive communal information is discussed as the success-as-aflaw effect, which we mean as inverse of the failure-as-an asset effect. According to the success-as-a-flaw effect, positive outcomes in the communal domain, considered by narcissists to be an evidence of low-status, are threatening for the grandiose self, based on the domain of agency. The social cognitive and clinical approach is employed to interpret these results. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Adoro Te Devote of St. Thomas AquinasSr. Lucia Marie of the Visitation Langford O.P.The Adoro te devote is perhaps the most well-beloved Eucharistic hymn of our time, popularly attributed to St. Thomas Aquinas, the medieval Dominican friar known for his theological treatises as well as his Eucharistic hymnography. Unlike most of Aquinas's work, the poem reveals the intensely personal side of his faith. Rich in theological content and (...) inspiring deep Eucharistic devotion, this poem amply repays a closer investigation. We will look first at the questions of authorship, background, and structure before moving on to a discussion of the text itself.The "Disputed Question" of AuthorshipWhile the Adoro te has traditionally been attributed to St. Thomas Aquinas, the Thomistic authorship of the text was contested in the twentieth century, with two main objections being raised. The first claims that the content of the poem contradicts Thomas's own teachings and cannot have flowed from the same pen. The second objection is historical, claiming that a lack of evidence makes Thomistic authorship improbable.The first objection, claiming that the content of the poem is irreconcilable with Thomistic authorship, takes objection to a line in the poem which seems to claim that sense perception is unreliable and inaccurate, at least with regard to the Eucharist. The text of the Adoro te uses the word fallitur (deceived) with reference to the senses: "Visus, tactus, gustus in te fallitur"—"Sight, touch, taste in you are deceived." Some scholars have claimed that this line contradicts the teaching of Aquinas that the senses are [End Page 365] infallible in regard to their proper sensibles.1 Robert Wielockx addresses this charge in his study of the Adoro te, arguing that "the text does not contradict the continuous teaching of Thomas according to which the senses are not wrong when they judge their proper object, which as far as the Eucharist is concerned, is only the sacramental species."2 The substantial presence of Christ in the Eucharist is a mystery which is not knowable by the senses, and as Paul Murray, O.P., observes: "That's surely the point St. Thomas is making."3 However, the Thomistic insistence that all knowledge comes through our senses is not missing even here. While sight, touch, and taste fall short of comprehending the truth before them, the Adoro te itself proclaims that it is another sense—hearing—which reveals the mystery: "sed auditu solo tute creditur"—"but by hearing alone it is safely believed."4Thus there is no solid objection to Thomistic authorship based on the poem's content. But what about the historical evidence? Dom André Wilmart published a comprehensive study of the manuscript tradition in 1929. Noting that there were no extant copies of the text dating to Aquinas's lifetime and that the biography of Aquinas written by his own Dominican confrere and contemporary, William of Tocco, made no mention of the Adoro te, he considered it most probable that the poem was authored at a later date and ascribed to Aquinas.5However, Dom Wilmart did not know that he was not working with William of Tocco's final version of his work. The publication of a critical edition of William of Tocco's Ystoria Sancti Thome de Aquino in 1996 demonstrated that Tocco published his work in four successive redactions. The fourth and final version of his text (unknown to Dom Wilmart) was finished just before his death in 1323, and in this final version, Tocco includes the text of the Adoro te, attributing its authorship to St. Thomas.6 [End Page 366] Furthermore, Wielockx published a study of the Adoro te in 1998; his investigation of the manuscript tradition found that, of fifty-one sources, forty-four explicitly cite St. Thomas as their author. The remaining sources simply lacked any attribution. We may thus conclude with Wielockx: "External evidence, which must be given priority in sound criticism, wholly favors Thomas Aquinas's authorship of the poem."7BackgroundWith the attribution of the poem to St. Thomas Aquinas on secure footing, we now move to the background of the poem. Unlike Aquinas's Eucharistic hymns such as... (shrink)

Research in experimental epistemology has revealed a great, yet unsolved mystery: why do ordinary evaluations of knowledge ascribing sentences involving stakes and error appear to diverge so systematically from the predictions professional epistemologists make about them? Two recent solutions to this mystery by Keith DeRose (2011) and N. Ángel Pinillos (2012) argue that these differences arise due to specific problems with the designs of past experimental studies. This paper presents two new experiments to directly test these responses. Results vindicate previous (...) findings by suggesting that (i) the solution to the mystery is not likely to be based on the empirical features these theorists identify, and (ii) that the salience of ascriber error continues to make the difference in folk ratings of third-person knowledge ascribing sentences. (shrink)

What did the twentieth century threaten in the deepest way? What were those who were eventually defeated at such staggering cost fighting from the start? The individual, the sacredness and value of the individual, and spirit itself, seen in us in being seen as an individual, and seen beyond us. The home in the secular world for both these, the individual and spirit, is the legal mind and the legal form of thought. The individual in modern law is a mystery (...) because its presence runs counter to the thrust of what are called modern efforts to understand the world. But it will be the legal mind - rooted in and the possession of people in circles out and out from those professionally involved with it - that can protect humanity and the rest of the sentient world from reliving the twentieth century in the twenty-first. (shrink)

Death is a constant phenomenon facing man with its grim ruthlessness, arousing in him all sorts of questions about its nature and about fate and rebirth. This book attempts to answer these questions in the light of the occult-spiritual insights provided by Sri Aurobindo and the Mother. The author also dwells on the fear of death and ways to conquer it, as well as on what happens at the moment of death, and where the soul goes.

Matthias Joseph Scheeben has been described as one of the greatest and least read theologians of the modern era. This article provides an overview of his theology of predestination, which remains a significant but little-studied aspect of his thought. Section I offers a general sketch of Scheeben's theology of predestination, employing the chapter on this topic in The Mysteries of Christianity as a primary source. Section II takes a deeper look at Scheeben's theology of predestination through an engagement with (...) relevant sections of his untranslated masterwork, the Dogmatik. This section will highlight Scheeben's relationship to both the de auxiliis controversy and the thought of Thomas Aquinas. Connections between Scheeben's theology of predestination and his other theological positions are noted throughout. (shrink)

Mimicry of appearance or of facial, vocal, or gestural expressions emerges frequently among members of different species. When such mimicry directly relates to affective aspects of an interaction, researchers talk about “emotional mimicry”. Emotional mimicry has been amply documented but its functionality is still debated. Why and when do people mimic the expressions of others, who benefits, the mimicker or the mimicked, and how do they benefit? Which processes underlie emotional mimicry? Is it completely automatic and unconscious or can it (...) be deliberate and conscious? The current Theory Section addresses these questions from different theoretical perspectives. The invited article by Hess and Fischer focused on the role of mimicry in social regulation and social bonding. The invited comment by Krets and Akyüz highlights information gathering and prediction in social interaction. The invited comment by Bernhold and Giles emphasizes vocal communication and its role in interpersonal accommodation. In this editorial, I propose the different theoretical perspectives may be integrated by assuming a multilevel appraisal and response generation mechanism. I also suggest that emotional mimicry research may be broadened by including social learning, vocal imitation, interspecies comparisons, and affective computing approaches. (shrink)

This study of axiology explores the axiocentricity of being human. Human beings dwell in the realm of value. Values are not simply what persons have; values in large part are what persons are. The mystique of values is analyzed here in terms of their cultural, phenomenological, and ontological status. The relationship between science and values is debated. Values should not be submitted to reductionism. Postmodernism raises new problems for the future of a philosophy of values. Yet, we may direct our (...) hopes toward happiness, universalism, and humanism as inseparable from value-life. (shrink)

I discuss the applicability of mathematics via a detailed case study involving a family of mathematical concepts known as ‘fractional derivatives.’ Certain formulations of the mystery of applied mathematics would lead one to believe that there ought to be a mystery about the applicability of fractional derivatives. I argue, however, that there is no clear mystery about their applicability. Thus, via this case study, I think that one can come to see more clearly why certain formulations of the mystery of (...) applied mathematics are not convincing. (shrink)

ABSTRACT: In the Symposium Socrates shows how Diotima initiated him into the mysteries of love in two stages. Yet, at first sight, the teachings offered at the two stages seem divergent and discontinuous. In this article I argue that we can understand the continuity between them if we regard Diotima’s notions of spiritual pregnancy and birth-giving as metaphors suggesting that the metaphysical horizon looming in the background of her teaching is that of Plato’s theory of recollection.RÉSUMÉ: Socrate explique dans (...) le Banquet comment Diotime l’a initié aux mystères de l’amour en suivant deux niveaux. Pourtant, de prime abord, les enseignements dispensés à ces deux niveaux semblent divergents et séparés par une solution de continuité. Je soutiens dans cet article qu’il est possible de comprendre la continuité entre ces deux niveaux si on considère les notions de grossesse spirituelle etd’enfantement avancées par Diotime comme des métaphores qui laissent entrevoir la théorie de la réminiscence à l’horizon métaphysique de cet enseignement. (shrink)

The book complements standard course texts in cognition by providing a series of articles which emphasize particularly what we do not understand, rather than ...

Volume 25, Issue 4, June 2020, Page 493-494.

INTRODUCTION In this book I have set myself two primary goals. First, to examine the overall role of mysticism in the thought of Martin Buber: the part it ...