Why are some words easier to learn than others? And what enables the eventual learning of the more difficult words? These questions were addressed for nouns using a paradigm in which adults were exposed to naturalistic maternal input that was manipulated to simulate access to several different information sources, both alone and in combination: observation of the extralinguistic contexts in which the target word was used, the words that co‐occurred with the target word, and the target word's syntactic context. Words (...) that were not accurately identified from observation alone were both abstract (e.g., music) and concrete (e.g., tail). Whether a noun could be learned from observation depended on whether it labeled a basic‐level object category (BLOC). However, the difference between BLOC labels and non‐BLOC labels was eliminated when observation was supplemented with linguistic context. Thus, although BLOC labels can be learned from observation alone, non‐BLOC labels require richer linguistic context. These findings support a model of vocabulary growth in which an important role is played by changes in the information to which learners have access. (shrink)

1.1. Universitet. Chto on myslit? -- 1.2. Universitet. Chto on mozhet? -- 1.3. ... i chego ne mozhet? -- 2.1. Nauka. Zachem ėto nuzhno? -- 2.2. Obrazovanie. Kakoe obrazovanie? -- 2.3. Akademicheskie vobody. Dli︠a︡ chego? -- Zakli︠u︡chenie -- Chto pochitatʹ ob Universitete?

Ova će se studija usredotočiti na odnos između načina predočavanja Boga u Bibliji i na filmu. Kako se prikazuje transcendencija i kako kristologija izgleda u filmskoj produkciji u vremenu koje se ili nemarno odnosi prema religioznom i transcendentalnom ili ga pokušava sažeti u doseg ljudskog intelekta? Kako se Krist razlikuje u filmovima koje su režirali Pasolini, Zeffirelli i Gibson? Može li se Isus Krist Spasitelj zamijeniti popularnim filmskim akcijskim junakom? Istraživanje će religiju istražiti i iz jedne druge (...) perspektive, naime je li ona doista nestala iz javnoga života kao što se ponekad pretpostavlja. Kako ideje o Bogu upotrebljavaju ili zloupotrebljavaju neki političari ili vođe, kao što su Osama bin Laden, Saddam Hussein, George W. Bush? Što učiniti kad nam mediji omoguće da uočimo politizaciju religije i religizaciju politike? (shrink)

In the article are presented the main philosophical explanations of the application of mathematics on the real world (Plato, Aristotle, rationalists, empiricists, Kant, Frege, Husserl, Carnap etc.). They indicate some typical triangular structure of relationships where the mathematical structures somehow correspond to the forms of reality, and thus are possible though something third what bound them. The attempts to solve the question of the application of mathematics by the dispensability of mathematics (e.g. Field) do not success because they do not (...) explain the big success of mathematics in science. However they call our attention to the meaning of transpositions of some empirical contents on the level of theirs mathematical representations. That is neither an abstraction nor an idealisation but is the mapping from the empirical into a formal language. The opposite attempts to identify mathematics and the fundamental structure of reality also do not explain the success of mathematics because of the obvious ontological differences between the mathematical and the real objects. I return finally to Plato and show how he denies the reduction of numbers to some sets. We have to distinguish the idea of numbers and the various aspects of it, for example the cardinal and the ordinal numbers. According to this platonic insight only the idea of numbers exists. Its aspects are only some partial reflections of this idea in our mathematical theories and in the application of mathematics. (shrink)

We approach the traditional problem of the relationship between opinion and truth, objects and appearances, from the standpoint and tools of logic of belief, combining an informal and technical approach. We describe and comment on some logics of individual concepts and modes of representation, and address the question of how to explain the possibility of a contradictory de re belief integrated with the corresponding non-contradictory de dicto belief. The QB logic is proposed, where the semantic problem is resolved (1) by (...) extending the framework and model domain with the domain of appearances, with a special S-accessibility relation among worlds, and with non-rigid interpretation of appearance names, as well as (2) redefining the concept of satisfaction (and truth), including the satisfaction of identity statements, by relativizing satisfaction to the difference between things and appearances and to the S-accessibility of different epistemic alternatives. In doing so, all worlds are classical within themselves, while inconsistency and incompleteness in beliefs stem from different ways of connecting (merging and separating) worlds in determining the satisfaction of a formula. (shrink)

U ovom radu bavicemo se eticko-pravnom analizom pravne regulacije genetskog testiranja u razlicitim oblastima kao sto su: medicinska istrazivanja, terapija, pravna medicina itd. Cilj nam je da istaknemo vrednosti koje u ovom kontekstu nadahnjuju neke od pravnih akata. Stoga ce se u radu porediti odredjena internacionalna, evropska i nacionalna pravna akta, kako bi se ukazalo na ona pravna resenja koja su u stanju da osiguraju vrednosti koje su neophodne za samo?opredeljenje i jednakost pojedinaca. Analiza ce dokazati da nisu sva (...) tekuca pravna akta kojima se regulise genetsko testiranje u saglasju sa osnovnim ljudskim pravima koja vaze za sve individue. (shrink)

“I am me”, but what does this mean? For centuries humans identified themselves as conscious beings with free will, beings that are important in the cosmos they live in. However, modern science has been trying to reduce us into unimportant pawns in a cold universe and diminish our sense of consciousness into a mere illusion generated by lifeless matter. Our identity in the cosmos is nothing more than a deception and all the scientific evidence seem to support this idea. Or (...) is it not? The goal of this paper is to discard current underlying dogmatism (axioms taken for granted as "self-evident") of modern mind research and to show that consciousness seems to be the ultimate frontier that will cause a major change in the way exact sciences think. If we want to re-discover our identity as luminous beings in the cosmos, we must first try to pinpoint our prejudices and discard them. Materialism is an obsolete philosophical dogma and modern scientists should try to also use other premises as the foundation of their theories to approach the mysteries of the self. Exact sciences need to examine the world with a more open mind, accepting potentially different interpretations of existing experimental data in the fields of brain research, which are currently not considered simply on the basis of a strong anti-spiritual dogmatism. Such interpretations can be compatible with the notion of an immaterial spirit proposed by religion for thousands of years. Mind seems that is not the by-product of matter, but the opposite: its master. No current materialistic theory can explain how matter may give rise to what we call “self” and only a drastic paradigm shift towards more idealistic theories will help us avoid rejecting our own nature. (shrink)

U ovom radu bavicemo se eticko-pravnom analizom pravne regulacije genetskog testiranja u razlicitim oblastima kao sto su: medicinska istrazivanja, terapija, pravna medicina itd. Cilj nam je da istaknemo vrednosti koje u ovom kontekstu nadahnjuju neke od pravnih akata. Stoga ce se u radu porediti odredjena internacionalna, evropska i nacionalna pravna akta, kako bi se ukazalo na ona pravna resenja koja su u stanju da osiguraju vrednosti koje su neophodne za samo?opredeljenje i jednakost pojedinaca. Analiza ce dokazati da nisu sva (...) tekuca pravna akta kojima se regulise genetsko testiranje u saglasju sa osnovnim ljudskim pravima koja vaze za sve individue. (shrink)

The idea of science being the best – or the only – way to reach the truth about our cosmos has been a major belief of modern civilization. Yet, science has grown tall on fragile legs of clay. Every scientific theory uses axioms and assumptions that by definition cannot be proved. This poses a serious limitation to the use of science as a tool to find the truth. The only way to search for the latter is to redefine the former (...) to its original glory. In the days well before Galileo and Newton, science and religion were not separated. They worked together to discover the truth and while the latter had God as its final destination, the former had God as its starting point. Science is based on the irrational (unproven) belief that the world is intelligible along many other assumptions. This poses a serious limitation to science that can only be overcome if we accept the irrationality of the cosmos. The motto “Credo quia absurdum” holds more truth than one can ever realize at first glance. There is nothing logical in logic, whereas there is deep wisdom in the irrational. For while the former tries to build castles on moving sand, the latter digs deep inside the depths of existence itself in order to build on the most concrete foundations that there can be: the cosmos itself. The only way forward is backwards. Backwards to a time when religion led the quest for knowledge by accepting what we cannot know, rather than trying to comprehend what we do not. Science was anyway based on that in the first place. (shrink)

For centuries, science was considered as something radically different from religion. Yet, the foundations of true science are deeply religious in nature. This paper seeks to show how religion is the only foundation needed for the formulation of scientific theories, since it provides the core principles on which the building of exact sciences is based upon. Our need to understand the cosmos and our faith in us being able to do so, are the main prerequisites for conducting science; prerequisites that (...) are derived from our belief in us being the sons of God and, thus, being able to read His mind. From its birth on 7 March 1277 up to today, science seems to be the only logical attitude of religious people towards the unknown cosmos. (shrink)

For centuries, the major story of enlightenment was that education is and should be the cornerstone of our society. We try to educate people to make them respectable members of society, something which we inherently relate to being "better persons", firmly believing that education makes humans less prone to evil. Today, modern research seems to validate that premise: statistics verify that more education results to less crime. But is this picture accurate and does this mean anything regarding morality per se? (...) This paper tries to examine the facts with a more critical eye and determine whether education is indeed a source of ethics or not. The results of the analysis show that what we understand as education is not only unrelated to ethics but can also be a factor resulting in the degradation of morality in humans. Rousseau's arguments against science and arts are re-enforced with arguments stemming from other great philosophers and from modern experience itself. Using modern statistical analysis regarding the correlation of crime and education and through the examination of the modern regression in ethical issues, it becomes evident that education cannot and should not be a source of ethics. Knowing what is ethical is not as important as living an ethical life. Pharisees were the first to be denied the entrance to the kingdom of God. As Oscar Wilde once said, "Education is an admirable thing, but it is well to remember from time to time that nothing that is worth knowing can be taught". (shrink)

From the beginning of time, humans believed they were the center of the universe. Such important beings could be nowhere else than at the very epicenter of existence, with all the other things revolving around them. Was this an arrogant position? Only time will tell. What is certain is that as some people were so certain of their significance, aeons later some other people became too confident in their unimportance. In such a context, the Earth quickly lost its privileged position (...) at the center of the universe and along with this, the ideas of absolute motion and time became unbearable for the modern intellect, which saw nothing but relativeness in everything. After years of accepting the ideas of relativity at face value without doubting them, scientists are now mature enough to start questioning everything as any true scientist would do, including their own basic assumptions. And one would be surprised to see that the basic assumptions of today’s science in physics (and cosmology alike) are based on philosophically dogmatic beliefs that humans are nothing more than insignificant specks of dust. These specks cannot be in any privileged position in the cosmos, nor can their frames of reference. These specks cannot be living on a planet that is not moving while everything else is. There can be no hint of our importance whatsoever. Hence, the Copernican principle that has poisoned scientific thinking for aeons now. When one analyzes the evidence provided by science to support the idea of relativity though, he would see that the same evidence can more easily and simply fit into a model where the Earth stands still. Yet, scientists preferred to revamp all physics by introducing the totally unintuitive ides of relativity – including the absolute limit of the speed of light – than even admitting the possibility of humans having any notion of central position in the cosmos. True scientists though should examine all possible explanations, including those that do not fit their beliefs. To the dismay of so many modern scientists who blindly believe the validity of the theory of relativity at face value, the movement towards a true and honest post-modern science where all assumptions are questioned, necessarily passes through a place where the Earth we live in stands still. Non-relativistic explanations of the Michelson Morley experiment, related to a motionless Earth or to ether, are viable alternatives that deserve their place in modern scientific thought. (shrink)

The Theory of Relativity has been portrayed as a theory that redefined the way we look at the cosmos, enabling us to unlock the reality we live in. Its proponents are constantly reminding us of how Einstein managed to reveal the true nature of the universe with his groundbreaking theory, which has been proved multiple times until now. Yet, philosophy of science teaches us that no theory has any privileged connection with what we call reality per se. The role of (...) science is to formulate models of the cosmos we see and not to try to interpret or reveal reality. This paper tries to show how this holds true even for the famous relativity theory, by showing specific objections to the connection of the theory with the Holy Grail of philosophers. By analyzing various subjects related to the theory, from the twins’ paradox to the GPS satellites, this paper illustrates that relativity is much less connected to reality than what we would like to think. At the end, what Einstein’s theory provides is nothing more than a way to formalize the interactions of the world but without being able to make any claims whatsoever regarding the ‘reality’ of its conclusions. (shrink)

The goal of this book is to show that dogmatism, under any form, is wrong. And even though dogmatism had for a long time been associated with religion, things have drastically changed in the last centuries. Nowadays science has replaced religion in the throne of doctrinaire thinking and the poison of materialism has dominated human intellect to a great extend. In this work one can read how separate opinions on crucial philosophical matters can be merged into one single "truth", if (...) such thing even exists. The point of every chapter is to illustrate that one-way thinking is never correct - most of the times a combination of science and religion, measurements and theoretical thinking, logic and intuition, is required to draw a conclusion. (shrink)

Dichotomous definitions of culture and language do not generate productive questions. Instead, more progress can be made by identifying components of each that other animals might plausibly possess. The evolutionary, ecological approach advocated by Rendell and Whitehead holds great promise for helping us to understand the conditions under which natural selection can favor similar capacities in differently organized brains.

Shanker & King (S&K) rightly stress that recent ape language research has important implications for language development and origins. But the evidence does not warrant their conclusion that we can dispense with representations. Indeed, their own discussion of the nature of communication highlights the central role that representations must play in our models of communicative competence, in and out of language.

Durkheim écrit ce livre avec un but double : d'abord il voulait expliquer ce qui crée une société, ce qui la tient ensemble ; ensuite il voulait éclaircir l'influence qu'a la société sur la pensée logique. Pour Durkheim, la religion est la clé utilisée pour déverrouiller ces deux problématiques.Dans ce livre, Durkheim argumente que les représentations religieuses sont en fait des représentations collectives : l'essence du religieux ne peut être que le sacré. Il est une caractéristique qui se trouve universellement (...) dans toutes les religions. Le sacré, être collectif et impersonnel, représente ainsi la société elle-même. Ensuite il argumente que la société a un impact majeur dans la genèse de la pensée logique. C'est la société qui fournit à l'individu les catégories (le temps, l'espace, le nombre etc.) et les concepts nécessaires pour la pensée logique. (shrink)

There is a long tradition in philosophy and literary theory defending the view that engagement with literature promotes readers’ empathy. Until the last century, few of the empirical claims adduced in that tradition were investigated experimentally. Recent work in psychology and neuropsychology has now shed new light on the interplay of empathy and literature. This article surveys the experimental findings, addressing three central questions: What is it to read empathically? Does reading make us more empathic? What characteristics of literature, if (...) any, affect readers’ empathy? While experimental studies have delivered no conclusive answers to these questions, it has exposed their psychological complexity and constructed a more nuanced picture of the diverse ways in which literature interacts with our empathic capacities. (shrink)

Издание содержит: хрестоматия; философы; психологи; литературоведы, искусствоведы; мастер изобразительного искусства и др.

When we perceive an object, we perceive the object from a perspective. As a consequence of the perspectival nature of perception, when we perceive, say, a circular coin from different angles, there is a respect in which the coin looks circular throughout, but also a respect in which the coin's appearance changes. More generally, perception of shape and size properties has both a constant aspect—an aspect that remains stable across changes in perspective—and a perspectival aspect—an aspect that changes depending on (...) one's perspective on the object. How should we account for the perspectival aspect of spatial perception? We present a framework within which to discuss the perspectival aspect of perception and put forward three desiderata that any account of the perspectival aspect of perception should satisfy. We discuss views on which the perspectival aspect of perception is analyzed in terms of constitutively mind-dependent appearance properties as well as views on which the perspectival aspect of perception is analyzed in terms of representations of mind-independent perspectival properties. (shrink)

With special emphasis on Foucault's many recently published lecture series this book provides an updated, comprehensive presentation of his most important diagnoses, his many ground-breaking analytical concepts as well as a systematic account of his unique conception of philosophy.

We argue that the trend toward providing users with feasible and actionable explanations of AI decisions—known as recourse explanations—comes with ethical downsides. Specifically, we argue that recourse explanations face several conceptual pitfalls and can lead to problematic explanation hacking, which undermines their ethical status. As an alternative, we advocate that explanations of AI decisions should aim at understanding.

In his Treatise, Hume confronted the tensions between his project of uncovering the causal operations of the human mind and the extreme skeptical tendencies of his system. Louis Loeb argues that Hume overreaches, and he advances a controversial interpretation of Hume's epistemological framework that shows how Hume could have avoided the more destructive positions in his work.

Hume's claim that a state is a belief is often intertwined—though without his remarking on this fact—with epistemic approval of the state. This requires explanation. Beliefs, in Hume's view, are steady dispositions (not lively ideas), nature's provision for a steady influence on the will and action. Hume's epistemic distinctions call attention to circumstances in which the presence of conflicting beliefs undermine a belief's influence and thereby its natural function. On one version of this interpretation, to say that a belief is (...) justified, ceteris paribus, is to say that for all that has been shown the belief would be steady in its influence under suitable reflection. On a second version, it is to say that prima facie justification is an intrinsic property of the state, in virtue of its steadiness. These versions generate different understandings of the relationship between Parts iii and iv of Book I of the Treatise. (shrink)

A dialogue between a foreign philosopher and a powerful statesman outline Plato's reflections on the family, the status of women, property rights, and criminal law.

The Anthropocene is heralded as a new epoch distinguishing itself from all foregoing eons in the history of the Earth. It is characterized by the overarching importance of the human species in a number of respects, but also by the recognition of human dependence and precariousness. A critical human turn affecting the human condition is still in the process of arriving in the wake of an initial Copernican Revolution and Kant's ensuing second Copernican Counter-revolution. Within this landscape, issues concerning the (...) human - its finitude, responsiveness, responsibility, maturity, auto-affection and relationship to itself - appear rephrased and re-accentuated as decisive probing questions. In this book Sverre Raffnsøe explores how the change has ramifications for the kinds of knowledge that can be acquired concerning human beings and for the human sciences as a study of human existential beings in the world. (shrink)

Qu'appelons-nous " modernité "? Cette question est travaillée selon une triple orientation philologique, épistémologique et historique, en prenant pour fils conducteurs l'auto-énonciation du sujet, la constitution du " nous " communautaire, l'aporie de l'institution judiciaire. L'interprétation défendue pose que les processus opposés du devenir-citoyen du sujet et du devenir-sujet du citoyen en viennent à se recouvrir. C'est aussi le moment où le rapport du commun à l'universel devient un écart politique au sein de l'universel lui-même. Le " jugement des autres (...) " doit être rapporté à un " jugement de soi-même " attestant pour chacun sa propre normalité. Dès lors, l'humain ne peut coïncider avec l'institution du politique qu'à la condition de se retrancher de soi-même, dans la forme des " différences anthropologiques ". Le citoyen-sujet ne peut se comprendre indépendamment de son envers, qui le conteste et le défie. (shrink)