Growth mixture models are regularly applied in the behavioral and social sciences to identify unknown heterogeneous subpopulations that follow distinct developmental trajectories. Marcoulides and Trinchera recently proposed a mixture modeling approach that examines the presence of multiple latent classes by algorithmically grouping or clustering individuals who follow the same estimated growth trajectory based on an evaluation of individual case residuals. The purpose of this article was to conduct a simulation study that examines the performance of this new approach for (...) determining the number of classes in growth mixture models. The performance of the approach to correctly identify the number of classes is examined under a variety of longitudinal data design conditions. The findings demonstrated that the new approach was a very dependable indicator of classes across all the design conditions considered. (shrink)

To assess the effectiveness of Visual Thinking Strategies in medical education curricula, a pretest–posttest experimental study design was used to evaluate the impact of participating in VTS workshops on first-year medical students. A total of forty-one intervention and sixty comparative students completed the study which included the analysis of clinical images followed by a measurement of word count, length of time analyzing images, and quality of written observations of clinical images. VTS training increased the total number of words used to (...) describe clinical images, the time spent analyzing the images, and the number of clinically relevant observations. (shrink)

We present a new road map for research on “How the Brain Got Language” that adopts an EvoDevoSocio perspective and highlights comparative neuroprimatology – the comparative study of brain, behavior and communication in extant monkeys and great apes – as providing a key grounding for hypotheses on the last common ancestor of humans and monkeys and chimpanzees and the processes which guided the evolution LCA-m → LCA-c → protohumans → H. sapiens. Such research constrains and is constrained by analysis of (...) the subsequent, primarily cultural, evolution of H. sapiens which yielded cultures involving the rich use of language. (shrink)

We present a new road map for research on “How the Brain Got Language” that adopts an EvoDevoSocio perspective and highlights comparative neuroprimatology – the comparative study of brain, behavior and communication in extant monkeys and great apes – as providing a key grounding for hypotheses on the last common ancestor of humans and monkeys and chimpanzees and the processes which guided the evolution LCA-m → LCA-c → protohumans → H. sapiens. Such research constrains and is constrained by analysis of (...) the subsequent, primarily cultural, evolution of H. sapiens which yielded cultures involving the rich use of language. (shrink)

Laruelle's version of Marxism is termed "non-Marxism" whereby the "non-" is stated to stand for bracketing out Marxism's "philosophical sufficiency" and seeking to radicalise Marxism. It stands for the Laruellian non-philosophical variant of Marxism. It is precisely the non-philosophical use of Marx that has enabled the analysis at hand, demonstrating that at the heart of patriarchy and capitalism stands philosophical reason and its treatment of the Animal (both human and non-human). Women are de-realised even as use value and what is (...) exchanged in patriarchy is abstraction or the commodified femininity, which serves the multiplication of the surplus value or rather the pure value of masculinity. Just as the “C” in the M-C-M formula can be expunged as it is a mere relay for the endless repetition of the M-M automaton, so, to paraphrase Marx, because not an atom of matter enters the composition of woman as commodity, the material woman can be excluded from the equation P(hallus)-P(hallus). The less physicality in the pure value of femininity the more perfect the finite automaton of patriarchy. The fetishised femininity, as any form of commodity, is reified abstraction. The token of femininity is exchanged only in order for masculinity to engender itself. Masculinity (or the pure value of the Phallus), speculative reason, and rationalism are endowed with the same contempt for the physical, narcissistic circularity of thought and disgust for the woman outside the signifying automaton of fetishisation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Kant and the Culture of EnlightenmentTimothy M. CostelloeKaterina Deligiorgi. Kant and the Culture of Enlightenment. Albany, New York: SUNY Press, 2005. Pp. xi + 248. Cloth, $70.00.At a time when our attention is overwhelmed by the practical manifestations of power in pursuit of personal, political, and economic gain, it is timely to read a book urging the spirit of the Enlightenment as a palliative for contemporary ills. In (...) Katerina Deligiorgi's recent study, Kant is the spectre haunting the halls of the Enlightenment project, reminding the living that it is a "culture" shaped by the "social ideal" of rational enquiry, self-criticism, and public debate (1). Drawing on Kant, Deligiorgi aims both to contribute to understanding the legacy of the Enlightenment and to demonstrate its "relevance" to current political and philosophical concerns (3). She pursues these ends by emphasizing how the power of the Enlightenment is embodied in its own "reflection on the meaning of the term 'enlightenment'" (4); and since this self-critical questioning has a history, unlocking the Enlightenment's past and revealing its future requires reconstructing a path through the philosophical forms that gave it shape. Deligiorgi's chosen route is not systematic, but it does reflect her concern to reveal the steady and reflective progress of human reason towards intellectual, social, and political self-consciousness.In chapter 1, she reminds readers that the guiding light of reason was as much explanandum as explanans for Enlightenment thinkers, dramatized by the failed "social criticism" of Diderot and Rousseau (16) and the retrograde step taken by Mendelssohn and Reinhold, who reached the "unsatisfactory" conclusion that the "final court of judgment" lay with enlightened individuals like themselves rather than with a "public that can act as standing jury... participating in its own enlightenment" (52). However, as Deligiorigi explains in chapter 2, the Enlightenment fulfils its promise in the shape of Kant and his emphasis on "public argument" (56), liberation from the "dogmatic certitudes of rationalism," and the rightful exercise of free thought (55). Under his direction, enlightenment transforms itself from the simple "struggle against error and superstition" into practical debate under the authority of reason—at once public and inclusive—with "the world at large" as its addressee (63). This, Deligiorgi proposes, constitutes a "culture of enlightenment" (71). [End Page 667]One might detect a certain naiveté in this view—a "dream of reason" (99)—given, as Hamann pointed out, the practical realities of power and authority echoed in Frederick II's ominous motto that citizens might "argue but obey" (94). In chapter 3, Deligiorgi responds to this charge by articulating Kant's view of universal history as causally ordered, meaningful, and directed, but at once the product of human action. Kant has a vision of hope, Deligiorgi urges, containing the promise of a political arrangement that ensures freedom for all, but without appealing to the schwärmerei of obscure, supra-individual forces he found in Herder, his erstwhile student and protégé (111). As Deligiorgi points out, even this solution smacks of the romantic, since, as Kant himself acknowledges, the belief that "our actions will bear fruit... is difficult to hold onto in our everyday experience of 'political evils'" (130). Indeed, as we learn in chapter 4, this uncomfortable truth is indicative of the more general problem that Kant's breezy faith in the "shared vision of enlightenment" (134) became anachronistic before the ink had dried, sullied by the grim realities of the modern state articulated in Schiller's pessimistic portrayal of the "struggle of existence," the material conditions of which leave little room for the luxuries of intellectual emancipation (140). However, while Deligiorgi deals decisively with flaws in Schiller's own vision of an "aesthetic state"—ultimately a "disembodied model of social and political life" (154)—she offers nothing to rescue the culture of enlightenment from the iron cage of bureaucracy, division, and mechanization.This, in fact, amounts to the least convincing part of Deligiorgi's often compelling tale. Her success at a rational reconstruction of Enlightenment thought is not mirrored in a defense of the companion claim that the culture of enlightenment is still relevant some two centuries later. "The contextualization of... (shrink)

Timothy M. Costelloe - Kant and the Culture of Enlightenment - Journal of the History of Philosophy 44:4 Journal of the History of Philosophy 44.4 667-668 Muse Search Journals This Journal Contents Reviewed by Timothy M. Costelloe The College of William and Mary Katerina Deligiorgi. Kant and the Culture of Enlightenment. Albany, New York: SUNY Press, 2005. Pp. xi + 248. Cloth, $70.00. At a time when our attention is overwhelmed by the practical manifestations of power in pursuit of (...) personal, political, and economic gain, it is timely to read a book urging the spirit of the Enlightenment as a palliative for contemporary ills. In Katerina Deligiorgi's recent study, Kant is the spectre haunting the halls of the Enlightenment project, reminding the living that it is a "culture" shaped by the "social ideal" of rational enquiry, self-criticism, and public debate ... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Kant and the Culture of EnlightenmentTimothy M. CostelloeKaterina Deligiorgi. Kant and the Culture of Enlightenment. Albany, New York: SUNY Press, 2005. Pp. xi + 248. Cloth, $70.00.At a time when our attention is overwhelmed by the practical manifestations of power in pursuit of personal, political, and economic gain, it is timely to read a book urging the spirit of the Enlightenment as a palliative for contemporary ills. In (...) Katerina Deligiorgi's recent study, Kant is the spectre haunting the halls of the Enlightenment project, reminding the living that it is a "culture" shaped by the "social ideal" of rational enquiry, self-criticism, and public debate (1). Drawing on Kant, Deligiorgi aims both to contribute to understanding the legacy of the Enlightenment and to demonstrate its "relevance" to current political and philosophical concerns (3). She pursues these ends by emphasizing how the power of the Enlightenment is embodied in its own "reflection on the meaning of the term 'enlightenment'" (4); and since this self-critical questioning has a history, unlocking the Enlightenment's past and revealing its future requires reconstructing a path through the philosophical forms that gave it shape. Deligiorgi's chosen route is not systematic, but it does reflect her concern to reveal the steady and reflective progress of human reason towards intellectual, social, and political self-consciousness.In chapter 1, she reminds readers that the guiding light of reason was as much explanandum as explanans for Enlightenment thinkers, dramatized by the failed "social criticism" of Diderot and Rousseau (16) and the retrograde step taken by Mendelssohn and Reinhold, who reached the "unsatisfactory" conclusion that the "final court of judgment" lay with enlightened individuals like themselves rather than with a "public that can act as standing jury... participating in its own enlightenment" (52). However, as Deligiorigi explains in chapter 2, the Enlightenment fulfils its promise in the shape of Kant and his emphasis on "public argument" (56), liberation from the "dogmatic certitudes of rationalism," and the rightful exercise of free thought (55). Under his direction, enlightenment transforms itself from the simple "struggle against error and superstition" into practical debate under the authority of reason—at once public and inclusive—with "the world at large" as its addressee (63). This, Deligiorgi proposes, constitutes a "culture of enlightenment" (71). [End Page 667]One might detect a certain naiveté in this view—a "dream of reason" (99)—given, as Hamann pointed out, the practical realities of power and authority echoed in Frederick II's ominous motto that citizens might "argue but obey" (94). In chapter 3, Deligiorgi responds to this charge by articulating Kant's view of universal history as causally ordered, meaningful, and directed, but at once the product of human action. Kant has a vision of hope, Deligiorgi urges, containing the promise of a political arrangement that ensures freedom for all, but without appealing to the schwärmerei of obscure, supra-individual forces he found in Herder, his erstwhile student and protégé (111). As Deligiorgi points out, even this solution smacks of the romantic, since, as Kant himself acknowledges, the belief that "our actions will bear fruit... is difficult to hold onto in our everyday experience of 'political evils'" (130). Indeed, as we learn in chapter 4, this uncomfortable truth is indicative of the more general problem that Kant's breezy faith in the "shared vision of enlightenment" (134) became anachronistic before the ink had dried, sullied by the grim realities of the modern state articulated in Schiller's pessimistic portrayal of the "struggle of existence," the material conditions of which leave little room for the luxuries of intellectual emancipation (140). However, while Deligiorgi deals decisively with flaws in Schiller's own vision of an "aesthetic state"—ultimately a "disembodied model of social and political life" (154)—she offers nothing to rescue the culture of enlightenment from the iron cage of bureaucracy, division, and mechanization.This, in fact, amounts to the least convincing part of Deligiorgi's often compelling tale. Her success at a rational reconstruction of Enlightenment thought is not mirrored in a defense of the companion claim that the culture of enlightenment is still relevant some two centuries later. "The contextualization of... (shrink)

The phenomenon of reflective awareness, i.e., perceiving that we perceive, has often been at the center of Aristotelian scholarship, whereas that of perceptual attention, i.e., focusing on something we perceive, has been much less studied. I examine in parallel the textual evidence for these phenomena and offer a concurrent analysis of them in order to understand better how Aristotle conceives them. I argue that the Aristotelian notion of the common sense lies at the basis of the explanation of perceptual attention (...) as much as of that of reflective awareness. In the former case, the common sense perceives the special or common perceptible that it pays attention to in its own right, whereas in the latter case it perceives the act of perceiving coincidentally along with the respective special or common perceptible. Following Aristotle, the Peripatetics defended the view that the phenomenon of reflective awareness is due to the common sense, but paid no heed to perceptual attention. On the other hand, the Neoplatonic commentators conflated the two phenomena and explained both of them by postulating either a rational character of the senses or an attentive part in the rational soul. (shrink)

This article discusses findings of a qualitative study on strategies of othering observed in anti-immigrant discourse, by analysing selected examples from the UK and Polish media, together with data collected from interviews with migrants. The purpose is to identify discursive strategies of othering, which aim to categorise, denigrate, oppress and ultimately reject the stigmatised or racialised ‘other’. We do not offer a systematic comparison of the data from the UK and Poland; instead, we are interested in what is common in (...) the discursive practices of these two countries/contexts. In using newspaper together with interview data, we are combining representation and experience in identifying not only strategies of othering, but also how these are perceived by and affect the othered individuals. The paper uses the following data: 40 newspaper articles – 20 from the UK and 20 from Poland, and 19 interviews – 12 from Poland and 7 from the UK. The analysis that follows identifies five shared strategies of othering: a) Stereotyping; b) Whiteness as the norm; c) Racialisation; d) Objectification; e) Wrongly Ascribed Ethnicity. We conclude with the research limitations and outlining possible next stages, such as working with a larger corpus, investigating frequency, or including other media genres. (shrink)

Sound-symbolism is the nonarbitrary link between the sound and meaning of a word. Japanese-speaking children performed better in a verb generalization task when they were taught novel sound-symbolic verbs, created based on existing Japanese sound-symbolic words, than novel nonsound-symbolic verbs (Imai, Kita, Nagumo, & Okada, 2008). A question remained as to whether the Japanese children had picked up regularities in the Japanese sound-symbolic lexicon or were sensitive to universal sound-symbolism. The present study aimed to provide support for the latter. In (...) a verb generalization task, English-speaking 3-year-olds were taught novel sound-symbolic verbs, created based on Japanese sound-symbolism, or novel nonsound-symbolic verbs. English-speaking children performed better with the sound-symbolic verbs, just like Japanese-speaking children. We concluded that children are sensitive to universal sound-symbolism and can utilize it in word learning and generalization, regardless of their native language. (shrink)

Hutto and Satne, Philosophia propose to redefine the problem of naturalizing semantic content as searching for the origin of content instead of attempting to reduce it to some natural phenomenon. The search is to proceed within the framework of Relaxed Naturalism and under the banner of teleosemiotics which places Ur-intentionality at the source of content. We support the proposed redefinition of the problem but object to the proposed solution. In particular, we call for adherence to Strict Naturalism and replace teleosemiotics (...) with autopoietic theory of living beings. Our argument for these adjustments stems from our analysis of the flagship properties of Ur-intentionality: specificity and directedness. We attempt to show that the first property is not unique to living systems and therefore poses a problem of where to place a demarcation line for the origin of content. We then argue that the second property is a feature ascribed to living systems, not their intrinsic part and therefore does not form a good foundation for the game of naturalizing content. In conclusion we suggest that autopoietic theory can not only provide a competitive explanation of the basic responding of pre-contentful organisms but also clarify why Ur-intentionality is attributed to them in such an intuitive manner. (shrink)

Cognitive and emotional processes are now known to be intertwined and thus the limbic system that underlies emotions is important for human brain evolution, including the evolution of circuits supporting language. The neural substrates of limbic functions, like motivation, attention, inhibition, evaluation, detection of emotional stimuli and others have changed over time. Even though no new, added structures are present in the human brain compared to nonhuman primates, evolution tweaks existing structural systems with possible functional implications. Empirical comparative neuroanatomical evidence (...) is presented here in support of such changes in the limbic system, including the amygdala and the orbitofrontal cortex. Given their possible functional significance, these alterations may further enable and enhance human interest and motivation to communicate beyond what is seen in other primates living in complex social groups. The argument here is that even though emotion processing is likely needed for increased social complexity independent of language, the reason why humans want to talk may be related in part to the enhancement of socioemotional processes resulting from the reorganization and rewiring of underlying neural systems some of which are interconnected to the language areas. Neurodevelopmental disorders in humans affecting both language and sociability fuel such arguments. (shrink)

According to the beneficiary-pays principle, the involuntary beneficiaries of injustice ought to disgorge their unjustly obtained benefits in order to compensate the victims of injustice. The paper explores the effectiveness of the above principle in establishing a robust and unique normative connection between the rectificatory duties of the beneficiaries and the rectificatory rights of the victims of injustice. I discuss three accounts of the beneficiary-pays principle according to which the rectificatory duty of the beneficiaries towards the victims is grounded in (...) (a) their duty to oppose injustice and mitigate its effects, (b) their duty to give up benefits that are causally linked to an act of wrongdoing, or (c) their duty to not sustain wrongful harm against the victims. By criticizing these accounts, I intend to highlight the complexities of articulating a distinct rectificatory duty that applies uniquely to the beneficiaries of injustice qua beneficiaries. I conclude that, while it may seem complicated to defend the beneficiary-pays principle as an independent moral principle, it is more plausible to think of it as being derivative of more general principles such as the principle of fair play. (shrink)

This paper, located in the traditions of Interactional Sociolinguistics (Gumperz 1982) and Social Constructionism (Berger and Luckmann 1966), explores code-switching and identity practices amongst British-born Greek-Cypriots. The speakers, members of a Greek-Cypriot youth organization, are fluent in English and (with varying levels of fluency) speak the Greek-Cypriot Dialect. Qualitative analyses of recordings of natural speech during youth community meetings and a social event show how a new ‘third space’ becomes reified through code-switching practices. By skillfully manipulating languages and styles, speakers (...) draw on Greek-Cypriot cultural resources to accomplish two inter-related things. First, by displaying knowledge of familiar Greek-Cypriot cultural frames, they establish themselves as different from mainstream British society and establish solidarity as an in-group. Secondly, by using these frames in non-serious contexts, and at times mocking cultural attitudes and stereotypes, they challenge and re-appropriate their inherited Greek-Cypriot identity, thereby constructing the identity of British-born Greek-Cypriot youth. (shrink)

Phenotypic plasticity is a crucial feature of aggressive cancer, providing the means for cancer progression. Stochastic changes in tumor cell transcriptional programs increase the chances of survival under any condition. I hypothesize that unstable chromatin permits stochastic transitions between transcriptional programs in aggressive cancers and supports non‐genetic heterogeneity of tumor cells as a basis for their adaptability. I present a mechanistic model for unstable chromatin which includes destabilized nucleosomes, mobile chromatin fibers and random enhancer‐promoter contacts, resulting in stochastic transcription. I (...) suggest potential markers for “unsettled” chromatin in tumors associated with poor prognosis. Although many of the characteristics of unstable chromatin have been described, they were mostly used to explain changes in the transcription of individual genes. I discuss approaches to evaluate the role of unstable chromatin in non‐genetic tumor cell heterogeneity and suggest using the degree of chromatin instability and transcriptional noise in tumor cells to predict cancer aggressiveness. (shrink)

In his Foundations of a General Theory of Manifolds, Georg Cantor praised Bernard Bolzano as a clear defender of actual infinity who had the courage to work with infinite numbers. At the same time, he sharply criticized the way Bolzano dealt with them. Cantor’s concept was based on the existence of a one-to-one correspondence, while Bolzano insisted on Euclid’s Axiom of the whole being greater than a part. Cantor’s set theory has eventually prevailed, and became a formal basis of contemporary (...) mathematics, while Bolzano’s approach is generally considered a step in the wrong direction. In the present paper, we demonstrate that a fragment of Bolzano’s theory of infinite quantities retaining the part-whole principle can be extended to a consistent mathematical structure. It can be interpreted in several possible ways. We obtain either a linearly ordered ring of finite and infinitely great quantities, or a partially ordered ring containing infinitely small, finite and infinitely great quantities. These structures can be used as a basis of the infinitesimal calculus similarly as in non-standard analysis, whether in its full version employing ultrafilters due to Abraham Robinson, or in the recent “cheap version” avoiding ultrafilters due to Terence Tao. (shrink)

In this essay, I propose that DNA‐binding anti‐cancer drugs work more via chromatin disruption than DNA damage. Success of long‐awaited drugs targeting cancer‐specific drivers is limited by the heterogeneity of tumors. Therefore, chemotherapy acting via universal targets (e.g., DNA) is still the mainstream treatment for cancer. Nevertheless, the problem with targeting DNA is insufficient efficacy due to high toxicity. I propose that this problem stems from the presumption that DNA damage is critical for the anti‐cancer activity of these drugs. DNA (...) in cells exists as chromatin, and many DNA‐targeting drugs alter chromatin structure by destabilizing nucleosomes and inducing histone eviction from chromatin. This effect has been largely ignored because DNA damage is seen as the major reason for anti‐cancer activity. I discuss how DNA‐binding molecules destabilize chromatin, why this effect is more toxic to tumoral than normal cells, and why cells die as a result of chromatin destabilization. (shrink)

The article takes the excavated cosmological texts as a basis for reinterpreting the relationship between cosmology, epistemology, and action in Warring States period thought, by focusing on the role of names in situatedness and self-actualization of being. It proposes to view the speculative and the practical concerns in terms of a dynamic union of the receptive and the creative within the onto-generative cycle. Building on Chung-ying Cheng’s onto-generative approach and Heidegger’s hermeneutics of Dasein in Sein und Zeit, the article identifies (...) names as the centre in which the receptive and the creative aspect of being come together. (shrink)

This study concerns the theory of mystical knowledge advanced by the practically unknown seventeenth-century Carmelite author Philip of the Blessed Trinity in his work Summa Theologiae Mysticae. Philip introduces “a new kind” of spiritual species representing the intellectibilia to describe how individuals are granted mystical knowledge, and in doing so distinguishes between three kinds of species. Philip’s notion of mystical knowledge is closely related to the topic of contemplation and is profoundly influenced by The Interior Castle of St. Teresa of (...) Avila. The analysis presented here, therefore, represents an original contribution to the ongoing scholarly study of species, (mystical) knowledge, and Teresian spirituality. (shrink)

Ethnic diversity and cultural heterogeneity are a reality for the city of Skopje, the capital of North Macedonia. The changing ethnic demography and redressed power-balance between majority and non-majority groups on local level have spurred a turbulent conflict – that of governance of diversity in public space. This paper aims to understand citizens’ views on how language, ethnicity, religion and collective cultural symbols are legitimised through the political, social and symbolic value of public spaces in their neighbourhoods. The results indicate (...) that the political value of public spaces to stimulate contact, deliberation and debate among citizens on issues of their concern is undermined. Public spaces in Skopje are not planned and managed through a wide forum of citizen engagement. The colliding ethnonationalism and symbolic power struggle between the major ethnic groups result in co-ethnic preferences in socialisation and selection of public spaces. The concept of “the appropriate citizen” constructed through the symbolic meaning of public spaces perpetuates ethnonational rhetoric and supports expressions of citizenship that are limited to the nation-state and ethnic identification. In opposition to contact theory, this research indicates that self-segregation of ethnic groups can be prevalent in multi-ethnic neighbourhoods. This should make us think of the context where the contact is established and not only of the content of the interaction. (shrink)

Sur l’île de Nissyros (Dodécanèse), lors de la fête patronale du 15 août en l’honneur de la Vierge Marie, les hommes choisissent, comme lieu d’activité, le centre du village et la préparation des grands festins. Ce sont les femmes qui, en adoptant un comportement pénitentiel, sont les médiatrices du religieux. Figures emblématiques de la fête, les niameritisses restent pendant neuf jours dans le monastère de la Vierge, où elles accomplissent quotidiennement des génuflexions devant son icône miraculeuse. Cet article examine la (...) manière dont chaque sexe forge son image et revendique sa part du sacré lors des festivités communautaires, ainsi que les pratiques dévotionnelles qui permettent aux femmes de s’approprier l’espace sacré du monastère et l’icône mariale qui y est révérée. (shrink)

This paper examines the relevance and importance of the large number of examples which Aristotle uses in his "Prior Analytics." In the first part of the paper three preliminary issues are raised: First, it investigates what counts as an example in Aristotle's syllogistic, and especially whether only examples expressed in concrete terms should be considered as examples or maybe also propositions and arguments with letters of the alphabet. The second issue concerns the kinds of examples Aristotle actually uses from everyday (...) life as well as from various scientific and philosophical forms of discourse; among these, it seems that biological examples, rather than mathematical ones, have a predominant place. Finally, I discuss what Aristotle himself has to say about the use of examples, and in particular about the similarity between the use of an example and the use of induction. The second part of the paper focusses on the functions of Aristotle's logical examples. It is of course obvious that some of the examples in the Prior Analytics are used to illustrate, and thus to clarify, a definition, a logical rule, a type of argument. However, I think that Aristotle's logical examples have another function, which is philosophically more interesting, namely as integral parts of the procedure of proving something. To support this claim, I analyse three passages from the "Prior Analytics" in which examples are used either in order to prove that something is not the case, i.e. as counter-examples, or in order to prove positively that it is possible for something to be the case. At the end, I argue that for such uses of examples Aristotle uses the notion of 'ekthesis', which seems to have a wider sense than usually suggested; that is to say, it is used to refer to any proof by means of an example, and not only for the procedure which Aristotle uses to reduce imperfect to perfect syllogisms. (shrink)

The paper introduces the notion of size of countable sets, which preserves the Part-Whole Principle. The sizes of the natural and the rational numbers, their subsets, unions, and Cartesian products are algorithmically enumerable as sequences of natural numbers. The method is similar to that of Numerosity Theory, but in comparison it is motivated by Bolzano’s concept of infinite series, it is constructive because it does not use ultrafilters, and set sizes are uniquely determined. The results mostly agree, but some differ, (...) such as the size of rational numbers. However, set sizes are only partially, not linearly, ordered. Quid pro quo. (shrink)

Alternative set theory was created by the Czech mathematician Petr Vopěnka in 1979 as an alternative to Cantor’s set theory. Vopěnka criticised Cantor’s approach for its loss of correspondence with the real world. Alternative set theory can be partially axiomatised and regarded as a nonstandard theory of natural numbers. However, its intention is much wider. It attempts to retain a correspondence between mathematical notions and phenomena of the natural world. Through infinity, Vopěnka grasps the phenomena of vagueness. Infinite sets are (...) defined as sets containing proper semisets, i.e. vague parts of sets limited by the horizon. The new interpretation extends the field of applicability of mathematics and simultaneously indicates its limits. Compared to strict finitism and other attempts at a reduction of the infinite to the finite Vopěnka’s theory reverses the process: he models the finite in the infinite. (shrink)

The essay concerns the highly controversial pamphlet of Rosa Luxemburg The Russian Revolution, in which Luxemburg criticizes Lenin’s post-revolutionary policies, in particular his dissolution of the Constituent Assembly, an elected body. The essay reviews the history of the text’s publication and the intense debate, which continues to this day, over whether or not Luxemburg changed her mind on its central critique. At stake in the argument is not only Luxemburg’s evaluation of Lenin’s actions but also the correct weighting to be (...) given to the two components in the central Marxist–Leninist dialectic of revolution: spontaneity and consciousness. In elaborating this point the essay brings in examples from the writings of Lukács and Stalin, and also discusses the dialectic’s centrality in socialist realism. (shrink)

The potential of surveillance practices to undermine the presumption of innocence is a growing concern amongst critics of surveillance. This paper attempts to assess the impact of surveillance on the presumption of innocence. It defends an account of the presumption of innocence as a protection against wrongful criminalisation against alternatives, and considers both the ways in which surveillance might undermine that protection and the—hitherto overlooked—ways in which it might promote it. It draws on empirical work on the causes of erroneous (...) convictions to suggest that surveillance can be used in ways that prevent innocent people being erroneously charged and convicted with crimes, by providing a source of exculpatory evidence for use in police investigations. It is argued that surveillance practices do not necessarily undermine the presumption of innocence but can be reformed in ways that both reduce the risk that they will cause wrongful criminalisation and increase their power to protect those already under suspicion. (shrink)

Despite its historical focus on aberrant behavior, sexology barely dealt with sexual deviants in 1950s Czechoslovakia. Rather, sexologists treated only isolated instances of deviance. The rare cases that went to court appeared mostly because they hindered work or harmed the national economy. Two decades later, however, the situation was markedly different. Hundreds of men were labeled as sexual delinquents and sentenced for treatment in special sexological wards at psychiatric hospitals. They endangered society, so it was claimed, by being unwilling or (...) unable to conform to the family norm. The mode of subjection shifted from work to family. I analyse this change by using the tools of Gil Eyal’s sociology of expertise, which focuses on shifts in institutional matrices that bring forth new groups of agents creating new expert networks. I argue that sexology became profoundly institutionalized in the early 1970s, which brought the discipline closer to psychiatry and forensic science. New inpatient facilities were opened that could admit sentenced sexual deviants. Also, demographic changes accelerated in the 1960s, especially skyrocketing divorce rates and plummeting birth rates, which made it imperative for the government to focus on cementing the family. After the failed attempts of the Prague Spring in 1968, the new pro-Soviet government of communist Czechoslovakia did just that. During the time dubbed as ‘normalization’ by the new elites, anyone who strayed from the family norm was suspected of deviance. (shrink)

While the emancipatory efforts of the Czech national revival culminated at the end of the 18th and in the 19th century, manifestations of national feeling in the 17th century Czech Lands were rather rare. The article focuses on the concept of nationality as it was treated by scholars from the monastic orders such as the German provincial of the Czech Franciscan province, Bernhard Sannig (1637–1704), or the Czech Jesuit Bohuslav Balbín (1621–1688), whose views are briefly compared with those of the (...) most significant representative of the Czech Protestant emigration – Johann Amos Comenius (1592–1670). By the means of analysis and comparison of several texts, the article investigates how the concept of nationality was gradually rationalized and moralized through the ethical categories of vice and virtue. These reflections on nation, nationality, and patriotism and their moral assessment demonstrate that their authors anticipated some elements of the later formulated doctrine of the natural law of nations, which theoretically justified the demands of the Czech national revival and formed the basis for the concept of Czech history. (shrink)