Hierarchical models are commonly used for modelling uncertainty. They arise whenever there is a `correct' or `ideal' uncertainty model but the modeller is uncertain about what it is. Hierarchical models which involve probability distributions are widely used in Bayesian inference. Alternative models which involve possibility distributions have been proposed by several authors, but these models do not have a clear operational meaning. This paper describes a new hierarchical model which is mathematically equivalent to some of the earlier, possibilistic models and (...) also has a simple behavioural interpretation, in terms of betting rates concerning whether or not a decision maker will agree to buy or sell a risky investment for a specified price. We give a representation theorem which shows that any consistent model of this kind can be interpreted as a model for uncertainty about the behaviour of a Bayesian decision maker. We describe how the model can be used to generate buying and selling prices and to make decisions. (shrink)

With the knowledge that team work is not always associated with high(er) performance, we draw from the Multi-Level Theory of Psychological Contracts, Person-Environment Fit Theory, and Optimal Distinctiveness Theory to study shared perceptions of psychological contract (PC) breach in relation to shared perceptions of complementary and supplementary fit to explain why some teams perform better than other teams. We collected three repeated survey measures in a sample of 128 respondents across 46 teams. After having made sure that we met all (...) statistical criteria, we aggregated our focal variables to the team-level and analysed our data by means of a longitudinal three-wave autoregressive moderated-mediation model in which each relationship was one-time lag apart. We found that shared perceptions of PC breach were directly negatively related to team output and negatively related to perceived team member effectiveness through a decrease in shared perceptions of supplementary fit. However, we also demonstrated a beneficial process in that shared perceptions of PC breach were positively related to shared perceptions of complementary fit, which in turn were positively related to team output. Moreover, best team output appeared in teams that could combine high shared perceptions of complementary fit with modest to high shared perceptions of supplementary fit. Overall, our findings seem to indicate that in terms of team output there may be a bright side to perceptions of PC breach and that perceived person-team fit may play an important role in this process. (shrink)

Benadering van enkele klassieke filosofische kwesties vanuit een door de Angelsaksische taalfilosofie geïnspireerde visie op de zingevende rede.

Echte Freiheit läßt sich nach Leibniz nicht auf die Möglichkeit reduzieren, so zu handeln, wie man handeln will. Vielmehr muß echte Freiheit mit dem moralischen Verdienst in Verbindung gebracht werden. In diesem Zusammenhang erweist sich die Idee der logischen Kontingenz von besonderer Wichtigkeit. Eine Person hat kein moralisches Verdienst, wenn sie blindlings durch das Gute geleitet wird. Sie hat allein dann ein moralisches Verdienst, wenn sie das Schlechte zurückweist und bewußt das Gute wählt, das sich vom Schlechten abhebt. Insofern ist (...) derjenige, der moralisch richtig handelt, sich anderer Möglichkeiten bewußt. Leibniz trägt dieser Erfahrungstatsache durch den Gedanken Rechnung, daß eine freie Handlung logisch kontingent ist. Diesem Gedanken verleiht Leibniz einen metaphysischen Status: die möglichen Welten haben einen objektiven Gehalt. (shrink)

Levinas' view on ethical commitment seems at first sight incompatible with the cultivation of particularistic ideals. The Other from whom the moral imperative originates, is also a Stranger: in submitting ourselves to his appeal, we obey a law radically transcending our autonomy. Therefore, our responsibility for the Other is not a loyalty based on personal sympathies, preferences or common interests. From Levinas' stern universalistic perspective, particularistic loyalty might appear as a form of moral self-indulgence. In this article we draw attention (...) to two forms of particularistic attachment which can paradoxically be seen as a confrontation with a radical moral heteronomy. The moral obligation imposed on us by nearness in space and relations of close kinship are in a sense arbitrary and contingent. Just because they are beyond rational justification, they also transcend the autonomy of our rational will. In this sense it seems to be true that some forms of particularistic commitment can make us aware of the radical heteronomy as it is meant by Levinas. (shrink)

Em 1821, Friedrich W. Schelling inaugura um novo caminho para o seu pensamento. Esse novo caminho, como afirma o próprio filósofo, divide sua filosofia em duas partes, a saber, a filosofia negativa, que diz respeito a toda sua produção anterior, e a filosofia positiva que se inaugura a partir das aulas de Erlangen. Contudo, como veremos neste artigo, suas duas filosofias estão unidas na busca pelo pensamento da Unidade. Essa busca traduz-se na Spätphilosophie como busca do Absoluto. O presente artigo (...) tem como objetivo refletir sobre os escritos da chamada Filosofia da Mitologia que visam pensar o caminho do Absoluto. Tal caminho relaciona-se com o caminho percorrido pela própria consciência humana e, ao mesmo tempo, coincide com ela. Portanto, a análise culminará no que chamou de processo mitológico e sua relação com o politeísmo sucessivo, já que a mitologia teria se constituído graças à sucessão dos deuses efetuada na consciência humana. In 1821, Friedrich W. Schelling opens a new path for his thinking. This new path, as affirmed by the philosopher himself, he divides his philosophy in two parts: the negative philosophy, which concerns all his previous production, and the positive philosophy that is inaugurated by the Erlangen courses. However, both philosophies are linked together by the search of the thought of the Unity, a search manifested in the Spätphilosophie as the quest for the Absolute. The present article aims to reflect upon the writings of the so-called Philosophy of Mythology, which intends to think about the way to the Absolute. Such way is related to the path followed by the human conscience itself and, at the same time, it coincides with the conscience itself. Therefore, the analysis shall culminate in what Schelling called "mythological process" and in its relation with the successive polytheism, since mythology may have constituted itself by the succession of gods, effected in human conscience. (shrink)

In the 5th century BC, in Athens, Antiphon reflects on the relationship between physis and nómos in a way quite different from most sophists. Indeed, one of the particularities of sophist thought is to minimize physis so that thinking focus itself on nómos, on what man can, through thinking and debate, establish in regard to the common good and justice in the pólis. However, Antiphon takes up this relationship between nature and law to direct it to another path. In an (...) unusual way for a sophist, we see physis being emphasized at the expense of nómos. The comparison between the two concepts also serves as a backdrop for harsh criticisms of justice and laws. The objective of this article is, through the criticisms Antiphon makes to the system of the laws of the pólis, to think about the relationship established by the sophist between physis and nómos in order to find out if there is a new understanding of these concepts and to reflect the reason that led Antiphon to revisit them. (shrink)

Entrepreneurs with social goals face various challenges; insights into how these entrepreneurs experience and appreciate their work remain a black box though. Drawing on identity, conservation of resources, and person–organization fit theories, this study examines how entrepreneurs’ social value creation beliefs relate to their work-related well-being (job satisfaction, work engagement, and lack of work burnout), as well as how this process might be influenced by social concerns with respect to the common good. Using data from the German Public Value Atlas (...) 2015 and 2019 and the Swiss Public Value Atlas 2017, a three-study design analyzes three samples of entrepreneurs in Germany and Switzerland. Study 1 reveals that entrepreneurs report higher job satisfaction when they believe their organization creates social value. Study 2 indicates that these beliefs relate negatively to work burnout; entrepreneurs’ perceptions of having meaningful work mediate this relationship. Study 3 affirms and extends these results by showing that a sense of work meaningfulness mediates the relationship between social value creation beliefs and work engagement and that this mediating role is more prominent among entrepreneurs with strong social concerns. This investigation thus identifies a critical pathway—the extent to which entrepreneurs experience their work activities as important and personally meaningful—that connects social value creation beliefs with enhanced work-related well-being, as well as how this process might vary with a personal orientation that embraces the common good. (shrink)

On the one hand, non-reflexive logics are logics in which the principle of identity does not hold in general. On the other hand, quantum mechanics has difficulties regarding the interpretation of ‘particles’ and their identity, also known in the literature as ‘the problem of indistinguishable particles’. In this article, we will argue that non-reflexive logics can be a useful tool to account for such quantum indistinguishability. In particular, we will provide a particular non-reflexive logic that can help us to analyze (...) and discuss this problem. From a more general physical perspective, we will also analyze the limits imposed by the orthodox quantum formalism to consider the existence of indistinguishable particles in the first place, and argue that non-reflexive logics can also help us to think beyond the limits of classical identity. (shrink)

O problema da felicidade é recorrente nos tratados sobre Ética da Antiguidade. Os medievais defrontam-se com eles ao escreverem seus próprios textos. Neste trabalho procura-se analisar a forma como Tomás de Aquino e Boécio de Dácia, ao produzirem textos não teológicos, incorporam a seus tratados as obras antigas, principalmente de Aristóteles e Severino Boécio.

Recent sequencing of the metazoan Oikopleura dioica genome has provided important insights, which challenges the current understanding of eukaryotic genome evolution. Many genomic features of O. dioica show deviation from the commonly observed trends in other eukaryotic genomes. For instance, O. dioica has a rapidly evolving, highly compact genome with a divergent intron‐exon organization. Additionally, O. dioica lacks the minor spliceosome and key DNA repair pathway genes. Even with a compact genome, O. dioica contains tandem repeats, comparable to other eukaryotes, (...) and shows lineage‐specific expansion of certain protein domains. Here, we review its genomic features in the context of current knowledge, discuss implications for contemporary biology and identify areas for further research. Analysis of the O. dioica genome suggests that non‐adaptive forces such as elevated mutation rates might influence the evolution of genome architecture. The knowledge of unique genomic features and splicing mechanisms in O. dioica may be exploited for synthetic biology applications, such as generation of orthogonal splicing systems. (shrink)

El hombre crea su moral tomando en cuenta las aportaciones más íntimas de su espíritu. Así como la historia de la humanidad presenta una serie gradual y emocional de conquistas espirituales, así también la moral se ha logrado a través de la historia, pero siempre sobre el fundamento de la esencia humana, pues no cabe duda de que la jerarquía de los valores depende de cada ser humano. Ella orienta toda su conducta y señala sus grandes metas. El espíritu religioso (...) coloca, en primer término, a los valores de la religión, el moralista a los éticos, el pragmático a los útiles; el estético a las bellas artes, dando preferencia cada una a su valor favorito. (shrink)

G. Deledalle is the author of a Histoire de la philosophie américaine, and of some excellent studies on Dewey, such as La pédagogie de Dewey, philosophie de la continuité, and "Durkheim et Dewey". These are all works that deserve full attention by students of the Golden Age of American philosophy. For a European, Deledalle has an unusual capacity to detect the vitality and freshness, but also the depth, of the growth of higher education in the U.S. in the first half (...) of this century. At the heart of this growth were philosophical ideas, and in particular those of Dewey. Philosophy did not have then dictatorial or competitive designs regarding education, the social and political sciences, psychology, or the natural sciences. It freely mingled with them, not just imparting methodological or epistemological rigor but also contributing some insights and giving the hypotheses and conclusions in these fields the character of "experiences." Experience is the guiding theme of this rich and complicated work, covering a multitude of subjects and positions. The treatment is divided into six parts dealing respectively with Dewey's leanings toward unitary experience, organic experience, dynamic experience, functional experience, instrumental experience, and transactional experience. In the study of the intellectual of Dewey's life practically all of his production is critically examined by Deledalle: a monumental task in itself, made possible by the critical bibliography of Milton Hasley Thomas. There is enough early biographical detail to make this work an effective and affectionate intellectual portrait. The best pages of this work are devoted to a thorough explication and comparative study of Dewey's final synthesis of experience. There are very helpful comparative references to Marx, Freud, Bergson, and Heidegger, and also indispensable parallels and contrasts with Peirce, James, and Whitehead. This is not a modest contribution from a regional point of view: Deledalle is, perhaps more than anybody else, aware of an ongoing international dialogue on Dewey, a dialogue that is preserving experience as a problem-complex at the front line of contemporary reflection.--A. de L. M. (shrink)

Physical superpositions exist both in classical and in quantum physics. However, what is exactly meant by ‘superposition’ in each case is extremely different. In this paper we discuss some of the multiple interpretations which exist in the literature regarding superpositions in quantum mechanics. We argue that all these interpretations have something in common: they all attempt to avoid ‘contradiction’. We argue in this paper, in favor of the importance of developing a new interpretation of superpositions which takes into account contradiction, (...) as a key element of the formal structure of the theory, “right from the start”. In order to show the feasibility of our interpretational project we present an outline of a paraconsistent approach to quantum superpositions which attempts to account for the contradictory properties present in general within quantum superpositions. This approach must not be understood as a closed formal and conceptual scheme but rather as a first step towards a different type of understanding regarding quantum superpositions. (shrink)

Para toda a espécie de ente existe um supremo bem possível. Como o homem também é ente de uma certa espécie, deve haver também um certo bem supremo que lhe seja possível. Não me refiro ao bem supremo em sentido absoluto, mas o supremo bem para o homem, visto que os bens possíveis ao homem têm um fim e não procedem ao infinito. Investiguemos pela razão qual seja este supremo que é possível ao homem. Deve ser ele um bem que (...) se atribui à sua virtude superior. Não se trata, pois, de algo referente à alma vegetativa - que é própria das plantas - nem de algo referente a alma sensitiva - que é própria dos animais, e por isso os deleites sensíveis pertencem aos animais. A virtude superior do homem é a razão e a inteligência; e constitui a direção da vida humana tanto na teoria como na prática. Portanto, o bem supremo, que é possível ao homem, refere-se à sua inteligência. Por isso, devem doer-se os homens que se atêm apenas aos deleites sensíveis, porque relegam os bens intelectuais e assim jamais atingem seu bem supremo. Entregam- se tanto aos sentidos, a ponto de não procurarem o que é bem próprio do intelecto. Contra eles clama o Filósofo, quando diz: "Ai de vós, homens, que sois contados entre o número dos brutos, pois não cuidais daquilo que em vós é divino" [texto não encontrado]. O que ele chama de divino no homem é o intelecto. De fato, se algo de divino existe no homem, é digno que seja o intelecto. Assim, pois, como é divino aquilo que é ótimo no conjunto de todos os entes, assim também chamamos de divino àquilo que é o supremo no homem. Ora, no intelecto humano há uma potência especulativa e uma prática. Isto se manifesta pelo fato de que o homem por vezes é especulativo, a respeito daquelas coisas sobre as quais não exerce sua atividade, como no caso das coisas eternas; e por vezes é também ativo, segundo a determinação do intelecto, ao escolher uma coisa intermediária em todas as ações humanas. Assim sabemos que há genericamente no homem estas duas potências intelectuais. (shrink)

The notion of normal proof theory, and yet it has been somewhat neglected by the systems of equational logic. The intention here is then to show the normalization procedure for the equational logic of the Labelled Natural Deduction system . With this we believe we are making a step towards filling a gap in the literature on equational logic. Besides presenting a normalization procedure for the LND equational fragment, we employ a new method to prove the normalization theorems for equational (...) logic: proof transformation by rewriting, based on a algebraic calculus on the 'rewrite reasons'. (shrink)

We discuss the hypothesis that the debate about the interpretation of the orthodox formalism of quantum mechanics might have been misguided right from the start by a biased metaphysical interpretation of the formalism and its inner mathematical relations. In particular, we focus on the orthodox interpretation of the congruence relation, '=', which relates equivalent classes of different mathematical representations of a vector in Hilbert space, in terms of metaphysical identity. We will argue that this seemingly "common sense" interpretation, at the (...) semantic level, has severe difficulties when considering the syntactic level of the theory. (shrink)

En el socialismo de la transición, De los Ríos fue una figura a recuperar. Su sentido humanista del socialismo permitió al PSOE fundar en su propia historia republicana el nuevo compromiso del socialismo con la libertad. En el socialismo de los derechos civiles también tiene un lugar. De los Ríos apadrinó a Federico García Lorca, desde Granada a Nueva York y con La Barraca. El amor y el exilio acabó uniendo sus familias. También nombra a la primera mujer alto cargo (...) gubernamental: Victoria Kent, directora de prisiones.Se conoce menos otra dimensión de su trayectoria política de la que se ocupa este libro: su laicismo religioso. Dos rasgos que en la España de duelos a garrotazos parecen antagónicos. Sin embargo, ambos son característicos de su personalidad política e intelectual. Fue el ministro que lideró la política laicizadora de la II República, desde Justicia, primero, e Instrucción pública, después, llevando "siempre la batuta"?como informaba Tedeschini, el nuncio de la época -. Por otra parte, desde un cristianismo heterodoxo, no dejó de estimar la emoción religiosa, como lugar donde "fecundan los más hondos deseos del ideal". Se autodefinió "cristiano erasmista". Así le caracterizan Indalecio Prieto, en el obituario tras su muerte en el exilio, y el propio García Lorca, su poeta. (shrink)