The Monty Hall game is one of the most discussed decision problems, but where a convincing behavioral explanation of the systematic deviations from probability theory is still lacking. Most people not changing their initial choice, when this is beneficial under information updating, demands further explanation. Not only trust and the incentive of interestingly prolonging the game for the audience can explain this kind of behavior, but the strategic setting can be modeled more sophisticatedly. When aiming to increase the odds of (...) winning, while Monty’s incentives are unknown, then not to switch doors can be considered as the most secure strategy and avoids a sure loss when Monty’s guiding aim is not to give away the prize. Understanding and modeling the Monty Hall game can be regarded as an ideal teaching example for fundamental statistic understandings. (shrink)

Am Wiener Kreis scheiden sich die Geister, trat er doch mit dem dezidierten Anspruch auf, mit den Mitteln der modernen Logik den metaphysischen Schutt von Jahrtausenden aus dem Weg zu räumen. Statt einer homogenen Bewegung, die sich empiristischen Dogmen verschrieb, erscheint der Wiener Kreis in der philosophischen Forschung jedoch heute als eine heterogene Gruppe von eigenständigen Denkern, die gemeinsam die Grundlagen der modernen Wissenschaftstheorie legten. In jeweils spezifischer Weise setzten sie sich von der philosophischen Tradition ab oder versuchten, einzelne Teile (...) davon in die wissenschaftliche Weltauffassung zu integrieren. Der Band enthält eine repräsentative Auswahl von Aufsätzen der Mitglieder des Wiener Kreises. Sie beschränkt sich mit Ausnahme dreier Frühschriften der Gründer bewußt auf die Jahre des historischen Kreises vom Beginn der Treffen 1924 bis zur Ermordung Schlicks 1936, obwohl einige der Hauptideen erst in den USA ihre volle Wirkung entfalteten und von dort Ende der sechziger Jahre wieder in die deutschsprachige Philosophie zurückwirkten. In ihrer Einleitung skizzieren die Herausgeber die historische Entwicklung des Kreises und erläutern die zentralen thematischen Fragestellungen. Die Anmerkungen identifizieren die internen wie externen Opponenten und erklären den Kontext der zeitgenössischen Wissenschaft. (shrink)

1. Bd. Moralia Horatiana; das ist, Die horazische Sittenlehre, von P. von Zesen.--2. Bd. La doctrine des moeurs, tiree de la philosophie des stoiques, par M. Le R. de Gomberville.

We estimate that 208,000 deep brain stimulation (DBS) devices have been implanted to address neurological and neuropsychiatric disorders worldwide. DBS Think Tank presenters pooled data and determined that DBS expanded in its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. The DBS Think Tank was founded in 2012 providing a space where clinicians, engineers, researchers from industry and academia discuss current and emerging DBS technologies and logistical and ethical issues facing the field. (...) The emphasis is on cutting edge research and collaboration aimed to advance the DBS field. The Eighth Annual DBS Think Tank was held virtually on September 1 and 2, 2020 (Zoom Video Communications) due to restrictions related to the COVID-19 pandemic. The meeting focused on advances in: (1) optogenetics as a tool for comprehending neurobiology of diseases and on optogenetically-inspired DBS, (2) cutting edge of emerging DBS technologies, (3) ethical issues affecting DBS research and access to care, (4) neuromodulatory approaches for depression, (5) advancing novel hardware, software and imaging methodologies, (6) use of neurophysiological signals in adaptive neurostimulation, and (7) use of more advanced technologies to improve DBS clinical outcomes. There were 178 attendees who participated in a DBS Think Tank survey, which revealed the expansion of DBS into several indications such as obesity, post-traumatic stress disorder, addiction and Alzheimer’s disease. This proceedings summarizes the advances discussed at the Eighth Annual DBS Think Tank. (shrink)

Jusqu'au IXe siècle, en Orient où l'Empire romain perdure comme en Occident où il n'existe plus, « l'Église » se pense et se vit sur le mode synodal, avec les nuances qu'apporte, ici, l'idéologie eusébienne, donnant le primat au « palais royal » sur le « siège apostolique », et, là, l'augustinienne, qui soutient l'inverse. Deux siècles plus tard, alors que l'Empire byzantin a cessé de prétendre à l'universalité romaine, la chrétienté latine occidentale ne rêve que de renovatio romani imperii, (...) à son bénéfice. Entre ces deux moments, il y a l'éphémère aventure de Gerbert d'Aurillac qui, après avoir défendu à Reims la cause des évêques contre le pape, devint, par la grâce d'Otton III, le pape de l'An Mil, Sylvestre II : c'était le nom que portait le pontife du temps de Constantin, auquel le nouvel empereur ne cesse de se référer, en souhaitant un empire moins germanique qu'universel. Ce dut être une grande joie, pour le pape, d'entendre Otton dire en 1001 : « Nous proclamons Rome capitale du monde et nous reconnaissons l'Église romaine comme mère de toutes les Églises. » Désormais, la communion n'est plus réglée par la lex communis ecclesiae catholicae, mais par 1'unius arbitrium et Sylvestre II parlera en « père universel », conscient d'exercer seul le ministère de Pierre. C'est dans ces fortes convictions que l'Église romaine affrontera la crise de la chrétienté des XIIIe-XIVe siècles. Up until the ninth century, when the Roman Empire continued in the East but ceased to exist in the West, « the Church » thought and lived in the synodal mode. The slight difference was that Eusebien ideology prevailed in the East, which gave primacy to the « royal palace » over the « apostolic seat », while Augustinien ideology held the contrary in the West. Two centuries later, when the Byzantine Empire ceased to pretend to Roman universality, western Latin Christianity dreamed only of the renewal of the Roman Empire, to its own advantage. Between these two moments, there was the ephemeral adventure of Gerbert of Aurillac who, after having defended the cause of the bishops against the pope at Reims, became pope Sylvester II in the year 1000, thanks to Otto III. Sylvester was the name of the pontiff at the time of Constantine, to whom the new emperor didn’t cease to compare himself in wishing an empire less Germanic than universal. It must have been a great joy for the pope to hear Otto say in 1001 : « We proclaim Rome the capital of the world and we recognize the Roman Church as mother of all the Churches. » In the future, communion was no longer regulated by the Catholic Church's common law, but by the unius arbitrium, and Sylvester II will speak as « universal father », conscious of exercising alone the ministry of Peter. It is with these strong convictions that the Roman Church would face the crisis of Christianity in the XIII and XIV centuries. (shrink)

The Warburg Institute, founded in the 1920s in Hamburg by art and cultural historian Aby Warburg, is a pioneering institution that has greatly shaped the fields of art, myth, religion, medicine, philosophy, and intellectual history. When, in 1933, the institute was moved to London to escape the Nazis, its research and legacy were protected and further developed by a network of researchers dispersed throughout the UK, the US, and Canada. The first interdisciplinary study of the Warburg network as an arena (...) of intellectual transmission, transformation, and exchange, this volume reveals the dynamics, agencies, and actors at play in the development of the Warburg Institute's program and output, with a specific focus on the role of Raymond Klibansky in the institute's major ventures. Among these collective projects of the institute are the famous Saturn and Melancholy, which blends art history with philosophical and cultural history, and the Latin and Arabic Corpus Platonicum Medii Aevi series, which contributed to research on the continuity of Platonic thought. Consulting published and unpublished sources including correspondences, memories, and diaries of affiliated scholars, the essays explore the history of the Warburg Library as a vital cultural institution and the personal and intellectual relationships of the researchers devoted to it. From Hamburg to London to Montreal, Raymond Klibansky and the Warburg Library Network takes readers on a journey into more than forty years of intellectual life at one of the most prestigious cultural research institutes. Contributors include Philippe Despoix, Georges Leroux, Eric Méchoulan, Elisabeth Otto, Elizabeth Sears, Davide Stimilli, Jillian Tomm, Martin Treml, Jean-Philippe Uzel, Regina Weber, Claudia Wedepohl, and Graham Whitaker. (shrink)

Philipp Otto Runge (1777-1810) was a leading German Romantic artist whose iconography represents a transition from the Neoclassical iconography of classical mythology and allegory to an abstract semiotic system of signs based on a mystical interpretation of nature. An admirer of Herder's theory of language, Runge's iconography was representative of a trend among Romantic artists to promote nationalism and cultural values through the implementation of formal epistemological systems in the medium of art. Runge's individual iconography reveals a synthesis (...) of rational and mystical systems of knowledge that emphasizes Herder's concept of the German Volk as a unique cultural identity, and presents an analogy between the creation of the cosmos, the organic origins of language, and the conception of the German Volk. Runge's iconography expresses the nationalist sentiments and linguistic theory of Herder that formed the basis of German propaganda movements during the Wars of Liberation, 1807-1815. (shrink)

Anlässlich des 75. Todestages von Rudolf Otto veranstaltete die Philipps-Universität Marburg einen Internationalen Kongress. Ottos Religionsbegriff basiert auf der Erfahrung des Heiligen. Das stellt für die gegenwärtigen Debatten in der Theologie, der Religionsphilosophie, der Religionsästhetik und schließlich auch wieder in der Religionswissenschaft ein beachtliches Anregungspotenzial bereit. Der Band dokumentiert die wichtigsten Ergebnisse der gegenwärtigen Beschäftigung mit Otto in internationaler Perspektive.

In the article, a little-studied question of the critical interpretation of the theological position of the representative of German protestant tradition Otto Pfleiderer (1839–1908) in the eastern orthodox theology, especially in the work of Kharkiv Professor Timofej Butkevič (1854–1925), is presented. At first, the main periods of a clerical and creative career of Butkevič, including his studying at the Kharkiv Clerical Seminary (1869–1875) and the Moscow Clerical Academy (1875–1879), are considered. Then the features of the theological publications and the (...) teaching of Butkevič at Kharkiv University are pointed out. His important works were two monographs: The evil, its essence and origin (1897) and Religion, its essence and origin (1902–1904) in two books. The positions of well-known German theologians such as Karl August von Hase (1800–1890), David Friedrich Strauß (1808–1874), Karl Theodor Keim (1825–1878), Karl Philipp Bernhard Weiss (1827–1918), and others were here analyzed. But Butkevič’s critical interpretation of the theological viewpoint of Otto Pfleiderer in his two volumes work Die Religion, ihr Wesen und ihre Geschichte (1869) and in his Geschichte der Religionsphilosophie von Spinoza bis auf die Gegenwart (1883) occupies a central place in this analysis. In turn, Butkevič’s important achievement was the popularization of the ideas of Otto Pfleiderer in Russia and Ukraine, in particular, because of his translation of extracts from Pfleiderer’s works. (shrink)

After the death of Otto Neurath in 1945, Philipp Frank appeared to be the most talented organizer of the Vienna Circle in exile. From his new position at Harvard he organized many of the Unity of Science meetings and served from 1947 on as president of the Institute for the Unity of Science. It is well known that in 1929 he had organized the famous first meeting on Erkenntnislehre der exakten Wissenschaften in Prague, at which the Vienna Circle (...) went public. Frank later wrote on this:We wanted to reach a large audience. The ordinary regular philosophy meetings followed the traditional lines and would hardly have given us enough scope. By a happy coincidence I was just in 1929 arranging a meeting of the physicists and mathematicians from the German-speaking regions in Central...The German Physical Society, which was the official sponsor of this meeting, did not particularly like the idea of combining this serious meeting with such a foolish thing as philosophy. However, I was the chairman of the local committee in Prague and they could not refuse my serious...Some scientists wanted to minimize our program and predicted that they would have no audience from the ranks of exact scientists. As a matter of fact, our addresses had a larger audience than papers on special scientific problems. I had prepared an elaborate paper that was intended to give the scientists a kind of preview of our ideas and to prove that the new line in philosophy is the necessary result of the new trends in physics, particularly the theory of relativity and the quantum...Some friends cautioned me not to speak too bluntly. The audience, which consisted mostly of German scientists, knew litte about...My wife said to me after the lecture: “It was weird to...Everything seemed to vanish without a trace.”There is no doubt that quite a few people in the audience were shocked by my blunt statements that modem science is incompatible with the traditional systems of philosophy. Probably, most of the scientists had not been accustomed to thinking of philosophy and science as a coherent system of thought...After the meeting, however, our committee received a great many letters from scientists who expressed their great satisfaction that an attempt has been made toward a coherent world conception without contradictions between science and philosophy. (shrink)

Der Logische Empirismus hat in der intellektuellen Welt Frankreichs fast keine Spuren hinterlassen, obwohl die Gruppe sich bei zwei Kongressen 1935 und 1937 der intellektuellen Ôffentlichkeit in Paris prasentierte. Otto Neurath, prominentes Mitglied des «Wiener Kreises », bereitete die Auftritte der Logischen Empiristen in Paris vor. In seiner umfangreichen Korrespondenz manifestieren sich zahlreiche Spannungen sowohl innerhalb der Gruppe ais auch mit ihren Kooperationspartnem in Paris. Der Physiker Philipp Frank war mit der wissenschaftlichen Landschaft in Frankreich viel besser vertraut (...) ais Neurath. Er hat Neurath schon damais darauf aufmerksam gemacht, dass die Rolle Louis Rougiers ais « Botschafter » des Empirismus für die Rezeption in Frankreich problematisch sein konnte. Er driingte Neurath, die Verbindung mit anderen Wissenschaftlem und Philosophen, vor allem mit Henri Berr und dem Centre de synthèse zu verstlirken. (shrink)

Solar radiation management (SRM) may help to reduce the negative outcomes of climate change by minimising or reversing global warming. However, many express the worry that SRM may pose a moral hazard, i.e., that information about SRM may lead to a reduction in climate change mitigation efforts. In this paper, we report a large-scale preregistered, money-incentivised, online experiment with a representative US sample (N = 2284). We compare actual behaviour (donations to climate change charities and clicks on climate change petition (...) links) as well as stated preferences (support for a carbon tax and self-reported intentions to reduce emissions) between participants who receive information about SRM with two control groups (a salience control that includes information about climate change generally and a content control that includes information about a different topic). Behavioural choices are made with an earned real-money endowment, and stated preference responses are incentivised via the Bayesian Truth Serum. We fail to find a significant impact of receiving information about SRM and, based on equivalence tests, we provide evidence in favour of the absence of a meaningfully large effect. Our results thus provide evidence for the claim that there is no detectable moral hazard with respect to SRM. [Open access]. (shrink)

A collection of essays investigating key historical and scientific questions relating to the concept of natural purpose in Kant's philosophy of biology.

The conception of social justice presented and defended in Philippe Van Parijs, "Real Freedom for All" entails, among other implication, the justification of an unconditional basic income. It was the subject of seven critical comments that forms issue 22 and part of 23 of ANALYSE & KRITIK. In this article, Van Parijs offers a comprehensive reply.

An “insightful” and in-depth look at anti-science politics and its deadly results (Maria Konnikova, New York Times–bestselling author of The Biggest Bluff). Thomas Jefferson said, “Wherever the people are well informed, they can be trusted with their own government.” But what happens when they aren’t? From climate change to vaccinations, transportation to technology, health care to defense, we are in the midst of an unprecedented expansion of scientific progress—and a simultaneous expansion of danger. At the very time we need them (...) most, scientists and the very idea of objective knowledge are being bombarded by a vast, well-funded war on science, and the results are deadly. Whether it’s driven by identity politics, ideology, or industry, the result is an unprecedented erosion of thought in Western democracies as voters, policymakers, and justices actively ignore scientific evidence, leaving major policy decisions to be based more on the demands of the most strident voices. This compelling book investigates the historical, social, philosophical, political, and emotional reasons why evidence-based politics are in decline and authoritarian politics are once again on the rise on both left and right—and provides some compelling solutions to bring us to our collective senses, before it's too late. “If you care about attacks on climate science and the rise of authoritarianism, if you care about biased media coverage and shake-your-head political tomfoolery, this book is for you.”—The Guardian. (shrink)

Remembering pain - Hitting the jackpot - The bundle of life - The kingdom family - It's the economy, stupid! - Gospel economics - Ekklesia: a community of blessing - Biblical sexuality: an occasion for joy - Walking humbly with God - A humble FIRE - A humble Biblicism - A compassionate traditionalism - A committed affirmation - "May all be one" - Receiving the kingdom.

This chapter contains section titled: I The Extended Auction II Working in the Peep Show, Flirting in the Square III Insurance Behind a Veil of Ignorance IV Dworkin's Hybrid Scheme V Four Objections to Dworkin VI Ackerman Generalized VII Not Enough Redistribution? VIII Too Much Redistribution? Acknowledgement.

An introduction to semantics for the general reader. How things mean, from animal communication to music.

Quelle politique peut-on faire quand on est un idiot? Loin d'être saugrenue, c'est bien la question qu'on est conduit à se poser inévitablement en lisant l'oeuvre de Gilles Deleuze. L'"idiot" joue, en effet, un rôle incontournable et essentiel dans la philosophie de Deleuze. Il est le personnage conceptuel qui fait tenir cette philosophie dans sa consistance propre. Il se situe à la charnière de l'image de la pensée que le philosophe invoque et suppose plus ou moins implicitement et de la (...) création de concepts qu'il produit explicitement. Aussi, faire de la philosophie, tout comme agir et penser politiquement, c'est toujours une manière de faire l'idiot. Les conséquences de cette approche sont capitales, du fait des questions posées à la réflexion politique classique centrée sur le Droit et l'Etat, du fait aussi des problématiques qui se voient invalidées dans ce champ. La place qui revient au contrôle et au bio-pouvoir, aux zones d'indétermination et aux espaces lisses, permet de prendre une saine distance vis-à-vis de la politique "majoritaire" et de faire apparaître, comme déjà de vieux clichés, bon nombre de thèmes et de concepts revendiqués par les organisations alternatives, mondialistes et subversives récentes. C'est une tout autre idée de la politique, centrée sur les devenirs, que nous invite à méditer la politique deleuzienne de l'idiot. Elle nous ouvre à d'autres espérances, nouvelles, en lien avec un "peuple absent" qui naîtrait avec chaque devenir. (shrink)