We describe our explicit Lorentz-invariant solution of the Einstein and null geodesic equations for the deflection experiment of 2002 September 8 when a massive moving body, Jupiter, passed within 3.7’ of a line-of-sight to a distant quasar. We develop a general relativistic framework which shows that our measurement of the retarded position of a moving light-ray deflecting body (Jupiter) by making use of the gravitational time delay of quasar’s radio wave is equivalent to comparison of the relativistic laws of the (...) Lorentz transformation for gravity and light. Because, according to Einstein, the Lorentz transformation of gravity field variables must depend on a fundamental speed c, its measurement through the retarded position of Jupiter in the gravitational time delay allows us to study the causal nature of gravity and to set an upper limit on the speed of propagation of gravity in the near zone of the solar system as contrasted to the speed of the radio waves. In particular, the v/c term beyond of the standard Einstein’s deflection, which we measured to 20% accuracy, is associated with the aberration of the null direction of the gravity force (“aberration of gravity”) caused by the Lorentz transformation of the Christoffel symbols from the static frame of Jupiter to the moving frame of observer. General relativistic formulation of the experiment identifies the aberration of gravity with the retardation of gravity because the speed of gravitational waves in Einstein’s theory is equal to the speed of propagation of the gravity force. We discuss the misconceptions which have inhibited the acceptance of this interpretation of the experiment. We also comment on other interpretations of this experiment by Asada, Will, Samuel, Pascual–Sánchez, and Carlip and show that their “speed of light” interpretations confuse the Lorentz transformation for gravity with that for light, and the fundamental speed of gravity with the physical speed of light from the quasar. For this reason, the “speed of light” interpretations are not entirely consistent with a retarded Liénard–Wiechert solution of the Einstein equations, and do not properly incorporate how the phase of the radio waves from the quasar is perturbed by the retarded gravitational field of Jupiter. Although all of the formulations predict the same deflection to the order of v/c, our formulation shows that the underlying cause of this deflection term is associated with the aberration of gravity and not of light, and that the interpretations predict different deflections at higher orders of v/c beyond the Shapiro delay, thus, making their measurement highly desirable for deeper testing of general relativity in future astrometric experiments like Gaia, SIM, and SKA. (shrink)

In this review, we discuss how two evolutionarily conserved pathways at the interface of DNA replication and repair, template switching and break-induced replication, lead to the deleterious large-scale expansion of trinucleotide DNA repeats that cause numerous hereditary diseases. We highlight that these pathways, which originated in prokaryotes, may be subsequently hijacked to maintain long DNA microsatellites in eukaryotes. We suggest that the negative mutagenic outcomes of these pathways, exemplified by repeat expansion diseases, are likely outweighed by their positive role in (...) maintaining functional repetitive regions of the genome such as telomeres and centromeres. Break-induced replication and template switching are conserved mechanisms of replication fork restart. They do not cause microsatellite instability in prokaryotes, but promote repeat expansion in eukaryotes. We suggest that TS and BIR persisted in eukaryotes despite their mutagenic potential because they help maintain long repetitive telomeres and centromeres. (shrink)

In response to Anderson and Arzyutov’s paper, I argue that ambiguities in the Russian social-scientific concept of “etnos” reveal its place in what I call a “field style” for thinking and doing science. Tolerance for ambiguity is, I suggest, a methodological strength of the field sciences. I support these reflections by also addressing the etnos concept’s origins in the complex history of Ukrainian nationalism.

The author reveals Fyodor Dostoevsky's works main features, his importance for Russian and world philosophy. The researcher analyzes the concept of "Russian Idea" introduced by Dostoyevsky, which became a study subject in Russian philosophy's subsequent history. The polemics that arose regarding the characteristics of Dostoevsky's soilness ideology and his interpretation of the Russian Idea in his Pushkin Speech and subsequent comments in A Writer's Diary are unveiled. The author concludes that Dostoevsky overcomes the limitations of soilness and comes to universalism. (...) The universal for him does not have a rootless cosmopolitan character but is born from the national's heyday. Diversity adorns the truth, and national diversity enamels humankind. People's real unity is in that all-human value that is found in the highest examples of each national culture. The truth is not in rootless cosmopolitanism or nationalism - it is in the "golden mean," which, in our opinion, the writer-philosopher sought to express. Dostoevsky wanted to rise above the dispute, to recognize the points of view of the Slavophiles and Westernizers as one-sided, to get out of any particularity to universality. (shrink)

We study completely decomposable torsion-free abelian groups of the form $\mathcal{G}_S := \oplus_{n \in S} \mathbb{Q}_{p_n}$ for sets $S \subseteq \omega$. We show that $\mathcal{G}_S$has a decidable copy if and only if S is $\Sigma^0_2$and has a computable copy if and only if S is $\Sigma^0_3$.

The present paper is devoted to computational aspects of propositional inconsistency-adaptive logics. In particular, we prove (relativized versions of) some principal results on computational complexity of derivability in such logics, namely in cases of CLuN r and CLuN m , i.e., CLuN supplied with the reliability strategy and the minimal abnormality strategy, respectively.

We consider VC-minimal theories admitting unpackable generating families, and show that in such theories, forking of formulae over a model M is equivalent to containment in global types definable over M, generalizing a result of Dolich on o-minimal theories in [4].

We prove here that the intuitionistic theory $T_{0}\upharpoonright + UMID_{N}$ , or even $EEJ\upharpoonright + UMID_{N}$ , of Explicit Mathematics has the strength of $\prod_{2}^{1} - CA_{0}$ . In Section I we give a double-negation translation for the classical second-order $\mu-calculus$ , which was shown in [ $M\ddot{o}02$ ] to have the strength of $\prod_{2}^{1}-CA_{0}$ . In Section 2 we interpret the intuitionistic $\mu-calculus$ in the theory $EETJ\upharpoonright + UMID_{N}$ . The question about the strength of monotone inductive definitions in (...) $T_{0}$ was asked by S. Feferman in 1982, and - assuming classical logic - was addressed by M. Rathjen. (shrink)

Anhand dreier wichtiger Fragen habe ich zunächst die in der byzantinistischen Forschung aufgedeckten Probleme und die erarbeiteten Vorschläge zu ihrer Lösung skizziert, um sie in einem zweiten Schritt mit den Lösungsvorschlägen und dem argumentativen Vorgang Robertos zu kontrastieren. Aus diesem Vergleich geht m. E. hervor, dass die „Johanneische Frage“ in der Edition von Roberto keine originelle und unerwartete Lösung erfahren, sondern eine weitere Verwicklung erlitten hat.Die Fehlentscheidungen bezüglich dieser drei Komponenten führen zu weiteren Verzerrungen: Viele Glossen aus der Suda, die (...) Texte der Wiener Troica und der Hypothesis zur Odyssee wurden in das Corpus in Folge von Übereinstimmungen mit den zu Unrecht für Johannes von Antiochien erklärten Texten aufgenommen. Es versteht sich von alleine, dass alle Beobachtungen über die Quellen, den literarischen Wert und das weitere Schicksal der Chronik, die Roberto auf der Basis des von ihm zusammengezimmerten Corpus anstellt, im gleichen Maße als wissenschaftlich zuverlässig zu betrachten sind, in welchem die Ausführungen und Theorien es sind, welche die Aufnahme des entsprechenden Materials in das Corpus rechtfertigen.Obwohl der interessierte Leser jetzt ein umfangreiches Dossier zur „Johanneischen Frage“ an die Hand bekommen hat, ist das Erscheinen dieses Bandes eher zu beklagen als zu begrüßen: Die allgemeine Verwirrung um Johannes von Antiochien ist damit nur größer geworden. (shrink)

The article analyzes the philosophical concept of the “porous self” of J. Rivera. The originality of this concept in the post-phenomenological project is determined by the role of theological constructions that modify the primal experience of self-consciousness. This modification allows us to interpret the phenomenological description of the human self as different from the classical — “porous” temporality, i.e., correlating through “two entrances”—the internal and external—with eternity. Within this approach, the primary phenomenon of the constitution of the "porous" self becomes (...) the inner word, which in the appeal to eternity turns out to be the original self-awareness of the self as a temporality. The secondary phenomenon of the constitution of the “porous” self is not the mundane temporality of M. Heidegger, but Epektasis as an intense striving towards the end of time in General. The worldly temporality of the self, transformed by faith, is phenomenologically revealed as open to eternity in each of its moments. The third phenomenon of the temporality of the self is Memoria, whose interpretation reveals how the structure of the inner consciousness of time by E. Husserl can be framed ontologically and harmoniously integrated into the theological concept. The article shows how, based on this understanding of both the internal and external openness of the “porous” self for eternity, the integral structure of its temporality is formed. The temporality of the porous self is a modification of Husserl’s time diagrams and the intertwining of two streams of temporality at the same time from past to future and from future to past, which itself constitutes a phenomenal field of events of self. This understanding of temporality sets new perspectives for the phenomenological analysis of subjectivity. (shrink)

Let M = 〈M, +, <, 0, {λ}λ∈D〉 be an ordered vector space over an ordered division ring D, and G = 〈G, ⊕, eG〉 an n-dimensional group definable in M. We show that if G is definably compact and definably connected with respect to the t-topology, then it is definably isomorphic to a 'definable quotient group' U/L, for some convex V-definable subgroup U of 〈Mⁿ, +〉 and a lattice L of rank n. As two consequences, we derive Pillay's conjecture (...) for a saturated M as above and we show that the o-minimal fundamental group of G is isomorphic to L. (shrink)

§1. Introduction. By and large, definitions of a differentiable structure on a set involve two ingredients, topology and algebra. However, in some cases, partial information on one or both of these is sufficient. A very simple example is that of the field ℝ where algebra alone determines the ordering and hence the topology of the field:In the case of the field ℂ, the algebraic structure is insufficient to determine the Euclidean topology; another topology, Zariski, is associated with the ield but (...) this will be too coarse to give a diferentiable structure.A celebrated example of how partial algebraic and topological data determines a differentiable structure is Hilbert's 5th problem and its solution by Montgomery-Zippin and Gleason.The main result which we discuss here is of a similar flavor: we recover an algebraic and later differentiable structure from a topological data. We begin with a linearly ordered set ⟨M, <⟩, equipped with the order topology, and its cartesian products with the product topologies. We then consider the collection of definable subsets of Mn, n = 1, 2, …, in some first order expansion ℳ of ⟨M, <⟩. (shrink)

The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and spiritual (...) context. The kingdom of god on earth ; Hesychasm: two great Russian saints ; The Third Rome ; Pre-Christian antecedents -- The Russian esoteric context. Early searches for "deep wisdom" ; Popular magic ; Higher magic in the time of Peter the Great ; Esotericism after Peter the Great ; Theosophy and anthroposophy -- Nikolai Fedorovich Fedorov (1829-1903), the philosopher of the common task ; The one idea ; The unacknowledged prince ; The village teacher ; First disciple: Dostoevsky and Tolstoy ; The Moscow librarian ; Last years: Askhabad: the only portrait -- The "common task" ; Esoteric dimensions of the "common task" ; Fedorov's legacy: projectivism, delo, regulation -- The religious cosmists. Vladimir Sergeevich Solovyov (1853-1900) ; Sergei Nikolaevich Bulgakov (1871-1944) ; Pavel Aleksandrovich Florensky (1882-1937) ; Nikolai Aleksandrovich Berdyaev (1874-1948) -- The scientific cosmists. Konstantin Edouardovich Tsiolkovsky (1857-1935) ; Vladimir Ivanovich Vernadsky (1863-1945) ; Alexander Leonidovich Chizhevsky (1897-1964) ; Vasily Feofilovich Kuprevich (1897-1969) -- Promethean theurgy. Life-creation ; Cultural immortalism ; God-building ; Re-aiming the arrows of Eros ; Technological utopianism ; Occultism -- Fedorov's twentieth century followers. Nikolai Pavlovich Peterson (1844-1919) and Vladimir Aleksandrovich Kozhevnikov (1852-1917) ; Svyatogor and the biocosmists ; New wine and the universal task ; Alexander Konstantinovich Gorsky (1886-1943) and Nikolai Alexandrovich Setnitsky (1888-1937) ; Valerian Nikolaevich Muravyov (1885-1932) ; Vasily Nikolaevich Chekrygin (1897-1922) -- Cosmism and its offshoots today. The N.F. Fedorov museum-library ; The Tsiolkovsky museum and Chizhevsky center ; ISRICA - Institute for Scientific Research in Cosmic Anthropoecology ; Lev Nikolaevich Gumilev (1912-1992) and neo-eurasianism ; The hyperboreans ; Scientific immortalism: Igor Vishev, Danila Medvedev ; Conclusions about the Russian cosmists. (shrink)

Machine generated contents note: List of contributors; Acknowledgments; Introduction: the humanist tradition in Russian philosophy G. M. Hamburg and Randall A. Poole; Part I. The Nineteenth Century: 1. Slavophiles, Westernizers, and the birth of Russian philosophical humanism Sergey Horujy; 2. Alexander Herzen Derek Offord; 3. Materialism and the radical intelligentsia: the 1860s Victoria S. Frede; 4. Russian ethical humanism: from populism to neo-idealism Thomas Nemeth; Part II. Russian Metaphysical Idealism in Defense of Human Dignity: 5. Boris Chicherin and human dignity (...) in history G. M. Hamburg; 6. Vladimir Solov'iev's philosophical anthropology: autonomy, dignity, perfectibility Randall A. Poole; 7. Russian panpsychism: Kozlov, Lopatin, Losskii James P. Scanlan; Part III. Humanity and Divinity in Russian Religious Philosophy after Solov'iev: 8. A Russian cosmodicy: Sergei Bulgakov's religious philosophy Paul Valliere; 9. Pavel Florenskii's trinitarian humanism Steven Cassedy; 10. Semën Frank's expressivist humanism Philip J. Swoboda; Part IV. Freedom and Human Perfectibility in the Silver Age: 11. Religious humanism in the Russian silver age Bernice Glatzer Rosenthal; 12. Russian liberalism and the philosophy of law Frances Nethercott; 13. Imagination and ideology in the new religious consciousness Robert Bird; 14. Eschatology and hope in silver age thought Judith Deutsch Kornblatt; Part V. Russian Philosophy in Revolution and Exile: 15. Russian Marxism Andrzej Walicki; 16. Adventures in dialectic and intuition: Shpet, Il'in, Losev Philip T. Grier; 17. Nikolai Berdiaev and the philosophical tasks of the emigration Stuart Finkel; 18. Eurasianism: affirming the person in an 'Era of Faith' Martin Beisswenger; Afterword: on persons as open-ended ends-in-themselves (the view from two novelists and two critics) Caryl Emerson; Bibliography. (shrink)

An excerpt from Sergei M. Eisenstein's memoirs describing a night visit to the museum of Chichén Itzá in Mexico is set forth as a real life example reflecting, both from a visual and theoretical perspective, the architecture of Aby Warburg's Bilderatlas Mnemosyne and his concept of Denkraum. Drawing upon Warburg's own writings and F. T. Vischer's theory of symbol, the paper looks at Eisenstein's experience at the museum as highlighting the dynamic relation between man's religious/magical and scientific/rational psychic poles, (...) and the in-between space of thought inherent to the concept of Denkraum and visually represented by the empty dark intervals separating the images in the Bilderatlas. Adding significance to its argumentation, the paper also hints at an affinity between Eisenstein's film montaging and Warburg's image assembling criteria. (shrink)

This paper tries to interpret Nietzsche’s revaluation of all values as a dialectical structure of Cynicism. Ancient Cynicism is regarded as the thesis, modern cynicism as its antithesis, namely its decadent form. In recent years this decadence has been somewhat overcome by the attempt to underline a new Cynicism, which can be seen as a synthesis. I’m well aware that Nietzsche did not appreciate Hegel. But I find this way of presentation quite convincing in the reading of his revaluation as (...) a dialectical structure. And the dialectical structure is not meant in the Hegelian sense, but in the broader sense of the word. Although Nietzsche strongly criticizes Hegel’s dialectic, one can also find ‘dialectical’ features in his philosophy. The three transformations of the spirit in Thus Spoke Zarathustra can be understood as a dialectical structure: The camel that obediently carries the heavy old values is considered the thesis. The lion, which no longer respects the old values and creates only freedom, is considered the antithesis. But only the child can create new values and so the final transformation of the spirit is considered the synthesis. Moreover, Oliver Dier sees an inner dialectical movement in Nietzsche’s doctrine of the eternal recurrence (Oliver Dier, Die Verwandlung der Wiederkunft, in: Nietzsche-Studien, 30 (2001), 133–174). According to Werner Stegmaier, the word “great” in late Nietzsche also has a dialectical sense (Werner Stegmaier, Nietzsches Befreiung der Philosophie. Kontextuelle Interpretation des V. Buchs der ‘Fröhlichen Wissenschaft’, Berlin a. Boston 2012, 29). Roberto Esposito considers Nietzsche’s biopolitics to be “inscribed in the dialectic of immunity and community” (Quoted from Vanessa Lemm, Nietzsche and biopolitics: Four readings of Nietzsche as a biopolitical thinker, in: Sergei Prozorov a. Simona Rentea [eds.], The Routledge Handbook of Biopolitics, New York 2017, 50–65; here: 51). I then compare Nietzsche’s revaluation of all values with the coin metaphor of Diogenes. The revaluation is close to Cynicism, both in a literary as well as in a philosophical way. The starting point of the revaluation is obviously Cynical. But Nietzsche takes the will to power much further than the Cynics. I subsequently discuss the danger that the revaluation of all values will result in a cynical nihilism and the way Nietzsche overcomes it with his doctrines of the eternal recurrence and the Übermensch. Finally, the paper concludes with the claim that Nietzsche completes his revaluation with his own Cynicism as a synthesis. (shrink)

For more than fifty years, Sterling M. McMurrin served as one of the preeminent intellectual voices of the LDS community. From his beginnings as an Institute of Religion instructor to U.S. Commissioner of Education, and from a professor of philosophy to U.S. Envoy to Iran, he showed by example how personal and institutional morality can be defended.In a series of candid discussions with Jack Newell, McMurrin reveals his ability to reconcile freedom and conscience. In a spirit of repartee and friendship, (...) writes Boyer Jarvis in the foreword, Newell probes, challenges, and constantly draws McMurrin out as he... reflects upon his wide-ranging ideas and experiences. Rich in insight and humor, this remarkable dialogue captures the sweep and depth of McMurrin's thoughts as Newell engages him in discussing his approaches to philosophy, education, and religion.Among the qualities that characterized McMurrin's life and mind, explains Newell, perhaps the most notable is the freedom with which he has spoken his views on both the sacred and the profane. His intellectual integrity -- coupled as it almost always is with his humane instincts and innate fairness -- has simultaneously confounded and earned the respect of critics. (shrink)

Using as a springboard a three-way debate between theoretical physicist Lee Smolin, philosopher of science Nancy Cartwright and myself, I address in layman’s terms the issues of why we need a unified theory of the fundamental interactions and why, in my opinion, string and M-theory currently offer the best hope. The focus will be on responding more generally to the various criticisms. I also describe the diverse application of string/M-theory techniques to other branches of physics and mathematics which render the (...) whole enterprise worthwhile whether or not “a theory of everything” is forthcoming. (shrink)

This paper analyses the methodological ideas of Sergei Vsekhsvyatskii’s Studies on Philosophical Issues of Cosmology and Cosmogony. The article examines the background and history of the development of astronomy and cosmology in Ukraine and its gradual transition from a descriptive method to mathematical analysis. The authors have studied the influence of Ukrainian scholars and philosophers on studies in cosmology, astronomy, philosophical issues in cosmology, and computational cosmology. The philosophical understanding of cosmology and cosmogony is always a search for alternative (...) views on generally accepted ideas, not intending to deny the merits of other sciences but to critically analyse the conclusions of the natural sciences, made based on empirical data and mathematical calculations. The contribution to global knowledge by Ukrainian astronomers, astrophysicists, cosmologists, and other scientists who work on questions about the Universe has been studied. It is indicated in which modern research areas the main contributions were made (dark matter, dark energy, gravitational lensing). These contemporary problems of cosmology go beyond the usual field of understanding of the natural sciences, which actualises the possibility of an interdisciplinary dialogue between physicists and philosophers on the problems of cosmology and cosmogony. Using the example of Sergei Vsekhsvyatskii’s works, the authors showed how philosophical analysis can reveal the weaknesses of the methodology and ask key questions to understand the essence of the processes of space. In the 1960s, he investigated the density of space objects to find new ways to solve the cosmogonic processes of the past. However, even today, the density of the Universe raises major questions. Even though science has made a huge leap in half a century, the essence of scientific and philosophical search remains the same. (shrink)

This is the first of a series of commentaries on the works of the latest Heidegger; all of Heidegger's works published by Neske of Pfullingen since 1954 will be presented and interpreted in the series. The expository plan announced in the editor's preface calls for three-part commentaries, with the first part summarizing the work in question, the second presenting glosses of lines or paragraphs as required by their respective importance, and the third giving philological exegesis of texts also as required (...) in the judgment of the editors. The interpretative inspiration is generally traditional, with more emphasis given to themes with echoes in medieval and modern rationalism and in Italian and French ontologism. The editors adopt Heidegger's characteristic attitude in his latter period, his relinquishing of all objective or subjective idealistic presuppositions. Ontology thus becomes the unveiling of the conditions of possibility of Dasein's speech as truth-making. In Being and Time these conditions of possibility were given in the fundamental ontology and reached their existential expression in resolve. In Gelassenheit Dasein has become a mere instrumentality for the ultimate sense of Being to come to pass. The conditions of possibility of the new Dasein are well understood and highlighted by Landolt. Their existential expression is a new temporal tension within the Dasein, that of Warten or attending. If resolve was the modal intentionality of authentic Dasein, attending is the modal intentionality of poetic symbolic Dasein. Landolt does not seem to have been sufficiently critical of the reflective character of this new intentionality. Can it adequately ground essence, fact and freedom? The techniques of this commentary often depart from hermeneutical respect for the text.--A. M. (shrink)

Our research is based on a rather large "library" of various works by M. Drahomanov, which contains his views on religion. Among them: Paradise and Progress, From the History of Relations Between Church and State in Western Europe, Faith and Public Affairs, Fight for Spiritual Power and Freedom of Conscience in the 16th - 17th Centuries,, "Church and State in the Roman Empire", "The Status and Tasks of the Science of Ancient History," "Evangelical Faith in Old England," "Populism and Popular (...) Progress in Austrian Rus, Austrian-Russian Remembrance," "Pious The Legend of the Bulgarians "," The Issues of Religious Freedom in Russia, "" On the Brotherhood of the Baptist or the Baptist in Ukraine, "" The Foreword, " Shevchenko, Ukrainianophiles and Socialism "," Wonderful thoughts about the Ukrainian national affair "," Zazdri gods "," Slavic variants of one Gospel legend "," Resurrection of Christ ", etc. (shrink)

ABSTRACT Hill [AJP, 2018] argues that Rachels’s famous bare-difference argument for the moral irrelevance between killing and letting die fails. In this paper, I argue that certain features in Hill’s cases might lead our intuitions astray. I propose new cases and suggest that they support the conclusion that, in itself, intentional killing is morally equivalent to intentional letting-die.

The films of Sergei Parajanov remain some of the most stylistically unique in the history of the medium and easily place him within the pantheon of the world's great filmmakers. This article offers a new perspective on Parajanov's art through a detailed examination of the two works at the center of his oeuvre, The Colour of Pomegranates and The Legend of Suram Fortress. In addition to their undeniable aesthetic value, these films may be appreciated as meaningful discourse on our (...) conceptions of time, perception, and identity. Like Parajanov's other films, they dismantle the perceptual and narrative structure of classical cinema in order to stimulate awareness of an expressly raw layer of reality beneath what we customarily take to be static, indivisible essences or identities. With specific attention to the correlation of difference, repetition, and perception, this article also focuses on the effects this presentation of perpetual flux and variation has on consciousness and subje... (shrink)