In 1962, after insisting upon the Vienna moment and comparing the points in the second Leopold Diploma, the author believed that the union was fulfilled in Vienna where the imperial authorities played an essential role. The Jesuits, who were considered the artisans of the union up to that moment, were reduced to the role of negotiators and forgers of the documents of 1697, 1698 and 1700. Because of the resentments against the “traitors” of the nation, S. Dragomir could not (...) or did not want to understand the great change brought about in the history of Transylvanian Romanians by the political programme initiated by Inochentie. When we take into account the fact that Dragomir was one of the nationalists at the beginning of the 20th century in Transylvania, it is hard to understand his refusal to identify the birth of nationalism in Transylvania with the political action caused by the Greek- Catholic bishop. His historical writings were also influenced by the new political realities in Romania after 1944. The author hesitated to establish the causes of the religious movements led by Visarion Sarai and Sofronie of Cioara because he was influenced by the Marxist philosophy. In his interwar studies he thought the movements led by Visarion Sarai and Sofronie of Cioara had religious determinations and aimed at reestablishing the Orthodox faith. After 1955 the historian changed his conclusions, considering them social and national movements against the Hapsburgs. (shrink)

Review of Sorin Şipoş, Silviu Dragomir – istoric, (Oradea: Editura Universităţii din Oradea and Chişinău: Editura Cartdidact, 2009), 547 p.

The ancient problems of bankruptcy, contested garment, and rights arbitration have generated many studies, debates, and controversy. The objective of this paper is to show that the Shapley value from game theory, measuring the power of each player in a game, may be consistently applied for getting the general one-step solution of all these three problems viewed as -person games. The decision making is based on the same tool, namely the game theory logic based on the use of the Shapley (...) value, but the specific games involved are slightly different in each problem. The kind of claims of the players, the relationship between the given claims and the given resources available, and the particular way of calculating the generalized characteristic function of the game determine the specific type of game which has to be solved in each of the three ancient problems mentioned. The iterative use of the Shapley value may also justify the well-known Aumann-Maschler step-by-step procedure for solving the bankruptcy problem. (shrink)

Zusammenfassung Die Mitglieder der neuplatonischen Akademie von Athen übten bis in die Spätantike hinein die paganen Kulte aktiv aus. Mitunter gehen Gelehrte davon aus, dass auch die übrige Stadt Athen, zumindest partiell, die Praktiken der neuplatonischen Lehrer und ihrer Schüler teilte. Doch die Akademie bestand nur aus wenigen Mitgliedern. In welchem Maße waren die Praktiken der Akademiemitglieder für das religiöse Leben Athens in der Spätantike repräsentativ? Der vorliegende Aufsatz behauptet, dass die Quellen, nämlich die literarischen Texte, die von den Akademiemitgliedern (...) selbst stammen, zusammen mit den archäologischen Daten auf ein vollkommenes Desinteresse der Bürger Athens an der Praktizierung des kultischen Heidentums hindeuten, ja nicht einmal an dem Erhalt der Götterstatuen in ihrer Stadt. Der Aufsatz untersucht diese Frage. Das erste Beispiel stellt die Episode von Nestorios dar. Eine neue Auslegung der Passage wird vorgeschlagen: Nestorius zielt darauf ab, den heidnischen Kult wiederherzustellen, indem er auf der Akropolis den Kult des Achilles einführte. Die Mitbürger zeigten sich desinteressiert und ablehnend. Das zweite Beispiel untersucht die Einführung des Kultes der Athene, den Proklos in seinem eigenen Haus der Göttin widmete. Dazu wurde die These aufgestellt, dieser Bericht spiegele sich in einer Statuensammlungen wider, die in zwei Häusern Athens aufgefunden wurden. Die Sammlung von Statuen aus unterschiedlichen verlassenen Orten um Athen herum bezeugen auch hier, dass die Stadt kein Interesse hatte: weder an einem paganen Kult noch an der Erhaltung der Statuen. Das letzte Beispiel beschäftigt sich mit Hegias, der private Heiligtümer im Hinterland von Athen wieder errichtete und sie für den paganen Kult nutzte. Die Initiative des Philosophen stieß auf Kritik bei seinen Verwandten. Alles deutet darauf hin, dass die Ausübung paganer Rituale und des Kultes kaum auf Interesse seitens der Mitbürger stieß, aber in keinem Fall auf Gewalt. Die Bemühungen der letzten Heiden zielten darauf ab, die heiligen Bilder zu erhalten; sie blieben auch unter den Philosophen bedeutsam, weil ihre Philosophie den praktischen Kult nicht aufgeben wollte. (shrink)

McCall (1984) offered a semantics of counterfactual conditionals based on “real possible worlds” that avoids using the vague notion of similarity between possible worlds. I will propose an interpretation of McCall’s counterfactuals in a formal framework based on Baltag-Moss-Solecki events and protocols. Moreover, I will argue that using this interpretation one can avoid an objection raised by Otte (1987).

The prospect of cognitive enhancement well beyond current human capacities raises worries that the fundamental equality in moral status of human beings could be undermined. Cognitive enhancement might create beings with moral status higher than persons. Yet, there is an expressibility problem of spelling out what the higher threshold in cognitive capacity would be like. Nicholas Agar has put forward the bold claim that we can show by means of inductive reasoning that indefinite cognitive enhancement will probably mark a difference (...) in moral status. The hope is that induction can determine the plausibility of post‐personhood existence in the absence of an account of what the higher status would be like. In this article, we argue that Agar's argument fails and, more generally, that inductive reasoning has little bearing on assessing the likelihood of post‐personhood in the absence of an account of higher status. We conclude that induction cannot bypass the expressibility problem about post‐persons. (shrink)

This article introduces the reader to the issue of verbal sequence in the poetry of the Hebrew Bible, a topic that was studied in depth as a doctoral dissertation. After noticing the peculiarities of the poetic discourse, it surveys the solutions offered to this crux interpretum to date, but concludes that these solutions are insufficient. Several limitations of such a study are assumed from the outset. We confine ourselves to the Psalter for various reasons given below. Terminologically, we resist the (...) temptation of modern terminology by making use of terms that are as neutral as possible. Methodologically, we employ Systemic Functional Grammar to describe the grammatical incidents wherein verbs are included. Lastly, the paper concludes with an overview of the potential contributions of such a study. (shrink)

Far from being straightforward, as Jewish and Christian tradition might suggest, Abram’s call raises questions about the exact time it took place and was followed up. After surveying the solutions suggested so far, the current article looks into various evidence offered in the text to deliberate on this matter: Abram’s birth in relation to Terah’s genealogy, Abram’s family in relation to Terah’s death, the form of the ‘calling’ verb, the country Abram departed from, and the narrative art of the literary (...) piece. We reached the conclusion that God called Abram to leave Ur in order to travel to Canaan, and he did that before Terah’s death, although he stopped on the way in Haran for a while. Abram’s example provides a model to obey God’s highest call over any other human duty and responsibility. (shrink)

Nicholas P. Lunn, Word-Order Variation in Biblical Hebrew Poetry: Differentiating Pragmatics and Poetics. 2006. Paternoster Biblical Monographs. Milton Keynes: Paternoster. 373 pp. + xiv, bibliography, appendices, indexes.

We give a description of the effect of the gravitational field by using the geodesic equation of motion with respect to a first order Finslerian approximation of the Minkowski metric. This motivates linking the physical force of gravity to the non flat nature of space in the Finslerian setting and leads to an anisotropic version of the red shift formula. We solve the linearized Finslerian field equations proposed by S.F. Rutz (Gen. Relativ. Gravit. 25(11):1139–1158, 1993).

Given its significance to stakeholders, the process of revising audit reports is an essential subject in today’s economic context. This study aims to detail relevant elements of this process by evaluating alterations to and developments of the audit report, as supported by international and regional standard-setters and regulators. To that end, we examine audit reports that have already applied new auditing regulations. This case study approach allows us to highlight UK audit-reporting practices both before and after the ISA 700 was (...) issued and entered practice. Our findings reveal that in terms of content and content positioning, UK companies’ audit reports make use of the psychological effects of primacy versus serial position and have done so long before the applicability of the international standard for financial statements published after December 2016. (shrink)

The domain of modal epistemology tackles questions regarding the sources of our knowledge of modalities (i.e., possibility and necessity), and what justifies our beliefs about modalities. Virtue epistemology, on the other hand, aims at explaining epistemological concepts like knowledge and justification in terms of properties of the epistemic subject, i.e., cognitive capacities and character traits. While there is extensive literature on both domains, almost all attempts to analyze modal knowledge elude the importance of the agent’s intellectual character traits in justifying (...) beliefs about what is possible or necessary. My aim in this paper is to argue that intellectual traits of character, like thoroughness, autonomy, epistemic courage and open-mindedness, are relevant to modal epistemology. (shrink)

This book contains twelve engaging philosophical lectures given by Alexandru Dragomir, most of them given during Romania’s Communist regime. The lectures deal with a diverse range of topics, such as the function of the question, self-deception, banalities with a metaphysical dimension, and how the world we live in has been shaped by the intellect. Among the thinkers discussed in these lectures are Anaxagoras, Socrates, Plato, Aristotle, Descartes, and Nietzsche. Alexandru Dragomir was a Romanian philosopher born in 1916. After (...) studying law and philosophy at the University of Bucharest, he left Romania to study for a doctorate in philosophy in Freiburg, Germany, under Martin Heidegger. He stayed in Freiburg for two years, but before defending his dissertation he was called back to Romania for military service and sent to the front. After 1948, historical circumstances forced him to become a clandestine philosopher: he was known only within a very limited circle. He died in 2002 without ever publishing anything. It was only after his death that Dragomir's notebooks came to light. His work has been published posthumously in five volumes by Humanitas, Bucharest; the present volume is the first to appear in English translation. In 2009, the Alexandru Dragomir Institute for Philosophy was founded in Bucharest as an independent research institute under the auspices of the Romanian Society for Phenomenology. (shrink)

The paper aims to clarify several key aspects of Alexandru Dragomir: his amazing “technique” of keeping his entire knowledge in perfect working condition, his exceptional precision of references and his continuous disregard concerning writing. The root of all these peculiarities is traced back to Plato’s cognitive and moral arguments against writing, as expressed in Phaedrus and Seventh Letter. Finally, the article brings to light what seems to be the lesson of Dragomir’s life as a thinker: to rely only (...) on the living thought, that which is written “inside the soul”. (shrink)

What grounds the truth of modal statements? And how do we get to know about what is possible or necessary? One of the most prominent anti-realist perspectives on the nature of modality, due to Peter Menzies, is the response-dependent account of modal concepts. Typically, offering a response-dependent account of a concept means defining it in terms of dispositions to elicit certain mental states from suitable agents under suitable circumstances. Menzies grounded possibility and necessity in the conceivability-response of ideal conceivers: P (...) is possible iff an ideal conceiver could conceive that P. I will draw attention to three major objections that can be identified in the modal metaphysics and epistemology literature: Chalmers’ Incoherency Objection, Sherratt’s Transparency Objection and Geirsson’s Irrelevancy Objection. Each of these objections raises a different worry regarding Menzies’ account: that the notion of an ideal conceiver is incoherent, that the account implies a controversial thesis, and that it fails to offer an explanation of our knowledge of modality. The aim of this paper is to defend the response-dependent account of modality against these three objections. (shrink)

The article conveys the portrait of a man for whom understanding was a matter of the highest spiritual intimacy, a man who continuously disregarded his possible engagement in the public life as a philosopher, finally a man whom we find, in the twilight of his life, concerned with the intricate tension between the “muteness” of philosophy (as being able “only” to double life by means of rational discourse) and religion. Alexandru Dragomir’s portrait is portrayed in comparison to another important (...) Romanian philosopher, Constantin Noica. The comparison is not accidental, since they both come to represent two paradigmatic ways of making philosophy: traditional ontology (centered around Descartes – Kant – Hegel) vs. modern phenomenology (centered around Husserl – Heidegger). (shrink)

The article conveys the portrait of a man for whom understanding was a matter of the highest spiritual intimacy, a man who continuously disregarded his possible engagement in the public life as a philosopher, finally a man whom we find, in the twilight of his life, concerned with the intricate tension between the “muteness” of philosophy (as being able “only” to double life by means of rational discourse) and religion. Alexandru Dragomir’s portrait is portrayed in comparison to another important (...) Romanian philosopher, Constantin Noica. The comparison is not accidental, since they both come to represent two paradigmatic ways of making philosophy: traditional ontology (centered around Descartes – Kant – Hegel) vs. modern phenomenology (centered around Husserl – Heidegger). (shrink)

Ancien élève de Heidegger, Alexandru Dragomir (1916-2002) est une figure atypique de la philosophie. Abandonnant l'idée d'une carrière universitaire après la Seconde guerre mondiale, il navigua d'un métier à un autre, refusant catégoriquement d'être publié de son vivant. Il laisse aujourd'hui à nos curiosités ses Banalités métaphysiques, extraites des cahiers dans lesquels il griffonait des notes à sa propre intention. Banalités métaphysiques est la première publication de ce philosophe hors norme, tiré malgré lui de son retrait volontaire.

The paper aims to clarify several key aspects of Alexandru Dragomir: his amazing “technique” of keeping his entire knowledge in perfect working condition, his exceptional precision of references and his continuous disregard concerning writing. The root of all these peculiarities is traced back to Plato’s cognitive and moral arguments against writing, as expressed in Phaedrus and Seventh Letter. Finally, the article brings to light what seems to be the lesson of Dragomir’s life as a thinker: to rely only (...) on the living thought, that which is written “inside the soul”. (shrink)

The article conveys the portrait of a man for whom understanding was a matter of the highest spiritual intimacy, a man who continuously disregarded his possible engagement in the public life as a philosopher, finally a man whom we find, in the twilight of his life, concerned with the intricate tension between the “muteness” of philosophy (as being able “only” to double life by means of rational discourse) and religion. Alexandru Dragomir’s portrait is portrayed in comparison to another important (...) Romanian philosopher, Constantin Noica. The comparison is not accidental, since they both come to represent two paradigmatic ways of making philosophy: traditional ontology (centered around Descartes – Kant – Hegel) vs. modern phenomenology (centered around Husserl – Heidegger). (shrink)

Gettier cases are used to show that having a justified true belief is not sufficient for knowledge. They are cases in which an epistemic agent has a belief that is both justified and true, but intuitively cannot be taken to count as knowledge. Modal epistemology is the field of philosophy that tackles questions regarding the sources of our knowledge of modalities (possibility and necessity) and what offers justification for beliefs about what is possible or necessary. Part of the tradition in (...) modal epistemology is to consider conceivability as a guide to metaphysical possibility. As such, if an agent can conceive that P, then the agent is justified to believe that P is metaphysically possible. In this paper I will discuss the possibility of constructing Gettier cases for a tripartite, conceivability-based, definition of modal knowledge. (shrink)

1) We will begin by offering a short introduction to Epistemic Logic and presenting Fitch’s paradox in an epistemic‑modal logic. (2) Then, we will proceed to presenting three Epistemic Temporal logical frameworks creat‑ ed by Hoshi (2009) : TPAL (Temporal Public Announcement Logic), TAPAL (Temporal Arbitrary Public Announcement Logic) and TPAL+P ! (Temporal Public Announcement Logic with Labeled Past Operators). We will show how Hoshi stated the Verificationist Thesis in the language of TAPAL and analyze his argument on why this (...) version of it is immune from paradox. (3) Edgington (1985) offered an interpretation of the Verificationist Thesis that blocks Fitch’s paradox and we will propose a way to formulate it in a TAPAL‑based lan‑ guage. The language we will use is a combination of TAPAL and TPAL+P ! with an Indefinite (Unlabeled) Past Operator (TAPAL+P !+P). Using indexed satisfi‑ ability relations (as introduced in (Wang 2010 ; 2011)) we will offer a prospec ‑ tive semantics for this language. We will investigate whether the tentative re‑ formulation of Edgington’s Verificationist Thesis in TAPAL+P !+P is free from paradox and adequate to Edgington’s ideas on how „all truths are knowable“ should be interpreted. (shrink)

In the Dune universe, humans relied on computers for thousands of years. Their immense capacity for mathematical calculations made space travel possible, until the Butlerian Jihad ended that era. Humans found the means to cognitively and physically enhance themselves to replace and outmatch intelligent machines by using nootropic drugs, revolutionary training methods, artificial selection, and genetic engineering. There are also moral and social problems that come along with human enhancement technologies. In a society where enhancement is popular, the poor would (...) have fewer chances to succeed in social and economic competitions. Many moral philosophers argue that our freedoms and basic rights are guaranteed by a special moral status, personhood. Nicholas Agar has proposed that post‐personhood could be seen as the end of a continuum of intelligence and reasoning abilities. The Bene Gesserit education and selective breeding program claims to be all about producing human beings who maximize the well‐being of all humankind. (shrink)