We show that the e-degree 0'e and the map u ↦ u' are definable in the upper semilattice of all e-degrees. The class of total e-degrees ≥0'e is also definable.

The paper focuses on the trajectory of involvement of the ancient Greek philosophers, up to Callisthenes and Clearchus, in the competition of the two greatest oracles, the Delphic and the Didymian (Branchidae), on the one hand, and in the ideology of colonization of the East, on the other. While the pre-Socratic Milesian philosophers were close to the Branchidae, Plato and Aristotle supported Delphi and the Delphic Apollo-Dionysian syncretism. I examine how theoriginal interpretation of the famous Delphic maxim 'Know Yourself related (...) to political issues, e.g. implementation of the Platonic and Aristotelian political Utopias, and how after Alexander this interpretation lost its value. I conclude that from the very dawn, philosophy has been neither the first nor the last comer to the stage of world affairs, but already is inside them, acting as a creative intermediary within such problem-producing domains as politics and religion. (shrink)

A law is one of the basic concepts of the dialectical materialist conception of determinism as a philosophical theory of the objective interrelationship and mutual conditioning of phenomena in the material and mental world. A law establishes a rigorously determined connection among circumstances, i.e., a totality of derivative components and conditions of their actions and results. By overlooking the existence of two different levels—the concept and the objective reality corresponding to it—some philosophers erroneously interpret Marx's theses concerning the approximateness of (...) the realization of the laws of society. Let us take, for example, Marx's thesis that "In general, in capitalist production general laws are realized in a very confused and approximate way, merely as a prevailing tendency, as a kind of average among constant fluctuations that is never solidly established."1 Some investigators see this as an objectively existing social law in itself, attributing to it an "inexactitude" of operation, variation, and approximation, instead of seeing it as a specific application of a particular law. They thus forget that Marx said, in the Foreword to the very first volume of Capital: "The question does not specifically have to do with a greater or lesser degree of development of the social antagonisms that derive from the natural laws of capitalist production, but rather lies in these laws themselves, these trends, which operate and are realized with iron necessity.". (shrink)

[1] Sefer Orḥot Ḥayim leha-Rosh ʻim beʼur "ha-Shem orḥotenu" ... 2. Ḳunṭres Be-Shaʻar ha-melekh ʻal haḳdamat ha-Rambam, kolel tsiyunim u-meḳorim u-veʼurim be-divre ha-Rambam ṿeha-Raʼabad ... 3. Ḳunṭres Tashlum yefeh ʻenayim ʻal Seder Zeraʻim u-Ṭehorot, ʻeduyot, Tamid, Midot, Ḳenim ṿe-ʻod ṿe-hu tsiyunim ʻal mas. elu mi-Yerushalmi u-midrashim ... 4. Ḳunṭres Marʼot maḳom, ṿe-hu tsiyunim ʻal ha-meḳomot she-Rashi ṿe-Tos. meviʼim mirdrash o Yerushalmi ṿe-Tosefta ṿe-khu. ṿe-lo tsuyan meḳoro ... 5. Ḳunṭres Ṭeʻama de-ḳara, ṿe-hu ḳetsat ḥidushim ʻal ha-Torah ṿe-ʻal Neviʼim u-Khetuvim -- ḥeleḳ (...) 3. Heʻarot ʻal seder ha-Shas (ṿe-kholel gam ezeh ḳunṭresim). (shrink)

The paper focuses on the trajectory of involvement of the ancient Greek philosophers, up to Callisthenes and Clearchus, in the competition of the two greatest oracles, the Delphic and the Didymian (Branchidae), on the one hand, and in the ideology of colonization of the East, on the other. While the pre-Socratic Milesian philosophers were close to the Branchidae, Plato and Aristotle supported Delphi and the Delphic Apollo-Dionysian syncretism. I examine how theoriginal interpretation of the famous Delphic maxim 'Know Yourself related (...) to political issues, e.g. implementation of the Platonic and Aristotelian political Utopias, and how after Alexander this interpretation lost its value. I conclude that from the very dawn, philosophy has been neither the first nor the last comer to the stage of world affairs, but already is inside them, acting as a creative intermediary within such problem-producing domains as politics and religion. (shrink)

Faults; religious aspects; Islam; Islamic daʻwah.

Muslim women; religious life; Islmic call.