Typed feature structures are used extensively for the specification of linguistic information in many formalisms. The subsumption relation orders TFSs by their information content. We prove that subsumption of acyclic TFSs is well founded, whereas in the presence of cycles general TFS subsumption is not well founded. We show an application of this result for parsing, where the well-foundedness of subsumption is used to guarantee termination for grammars that are off-line parsable. We define a new version of off-line parsability that (...) is less strict than the existing one; thus termination is guaranteed for parsing with a larger set of grammars. (shrink)

Unification grammars are known to be Turing-equivalent; given a grammar G and a word w, it is undecidable whether w L(G). In order to ensure decidability, several constraints on grammars, commonly known as off-line parsability (OLP), were suggested, such that the recognition problem is decidable for grammars which satisfy OLP. An open question is whether it is decidable if a given grammar satisfies OLP. In this paper we investigate various definitions of OLP and discuss their interrelations, proving that some of (...) the OLP variants are indeed undecidable. We then present a novel, decidable OLP constraint which is more liberal than the existing decidable ones. (shrink)

Unification grammars are widely accepted as an expressive means for describing the structure of natural languages. In general, the recognition problem is undecidable for unification grammars. Even with restricted variants of the formalism, off-line parsable grammars, the problem is computationally hard. We present two natural constraints on unification grammars which limit their expressivity and allow for efficient processing. We first show that non-reentrant unification grammars generate exactly the class of context-free languages. We then relax the constraint and show that one-reentrant (...) unification grammars generate exactly the class of mildly context-sensitive languages. We thus relate the commonly used and linguistically motivated formalism of unification grammars to more restricted, computationally tractable classes of languages. (shrink)

Polarized unification grammar (PUG) is a linguistic formalism which uses polarities to better control the way grammar fragments interact. The grammar combination operation of PUG was conjectured to be associative. We show that PUG grammar combination is not associative, and even attaching polarities to objects does not make it order-independent. Moreover, we prove that no non-trivial polarity system exists for which grammar combination is associative. We then redefine the grammar combination operator, moving to the powerset domain, in a way that (...) guarantees associativity. The method we propose is general and is applicable to a variety of tree-based grammar formalisms. (shrink)

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)

Neste livro Gombrich discute as idéias e as posturas específicas que tiveram influência decisiva na prática da arte renascentista. Todos os estudos aqui reunidos tratam de algo a que se pode chamar clima renascentista de opiniões sobre a arte, além da influência desse clima sobre a prática e a crítica da arte.

Etienne Gilson Reason and Revelation in the Middle Ages, first delivered as the Richard Lectures in 1937, was published in 1938 and became an immediate success. Not only does it contribute to a major question of debate in Christian, Jewish, and Islamic philosophy and religion in the medieval period but it also insists on the validity of truth obtainable through reason as well as revelation, on rational argument alongside religious faith. This message is as important in the twenty-first century as (...) it was in the fourth century of the young Augustine, the thirteenth of St Thomas Aquinas, and the twentieth of the mature Gilson. (shrink)

What makes us human is our special motivation to share with others how we feel, what we believe, and what we want to happen in the future. We want to share with others what is real about the world. Shared reality is crucial to what we believe--sharing is believing. It is central to our sense of self, what we strive for and how we strive. It is basic to how we get along with others. It brings us together in fellowship (...) and companionship, but it also tears us apart by creating in-group "bubbles" that conflict with one another. Our shared realities are the best of us, and the worst of us. (shrink)

Criticism on Bhagavadgītā, Hindu sacred work.

A collection of Essays over the last 20 years, exploring different dimensions of the philosophical debate on "subjecthood" and "subjectivity" in Modernity, as it was framed by the "Controversy on the subject" from the 1960's, and showing how it is now continued in a "controversy on the Universal.".

This article critically reflects on the research portfolio by the ecological economist Clive Spash who has helped pinpoint specific and systemic blindspots in a political-economic system that prioritises myopic development trajectories divorced from ecological reality. Drawing on his published work and collaborations it seeks to make sense of the slow, or absent, progress in averting global warming and ecological destruction. Three strands of key concern and influence are identified and discussed with reference to their orientation and explicit expression regarding Ontology, (...) Epistemology and Axiology. Some complementary points about indeterminacy and holism are presented to further strengthen the arguments for a transition towards a social-ecological economic system that puts values and principles back into focus. While Clive Spash's work has made a strong case within the economic community and appealing to ecology professionals, the value-myopia or value-vacuum has to be tackled across all disciplines, politics and society for a meaningful and urgently required transformation in decision making. Hence, the article finishes with some suggestions for the (higher) education system, and highlights the importance of simplicity and sufficiency, as well as strong sustainability-driven citizen and community action as necessary catalysts of change in this social-ecological transformation. (shrink)

Toujours, les révolutions s'inversent en terreur, la libération fait naître la domination, le pouvoir abuse, ment, échoue... Pourquoi continue-t-on pourtant à croire que le gouvernement des hommes a pour but de transformer la société alors qu'il se réduit souvent à une gestion de la situation? C'est cette question qui résonne singulièrement en ces temps de changement de gouvernance que lance ici Etienne Tassin, se reposant sur une formule de Merleau-Ponty : "On veut oublier un problème que l'Europe soupçonne depuis les (...) Grecs : n'y a-t-il pas un maléfice de la vie à plusieurs?" Les Grecs seront donc nos guides pour éclairer notre démocratie contemporaine, Oreste pour appréhender la question de la justice, Oedipe celle du maléfice, Antigone la dissidence, Socrate l'utopie, Caton les révolutions, Gygès les oubliés du régime libéral, Achille le courage, Diogène la question des migrants... Ils nous aideront à affronter cette idée tragique : il n'y a pas de bonne solution, la politique n'est pas une affaire de réussite ou d'échec mais de risque, celui de vivre à plusieurs. Elle est la condition humaine. (shrink)