In the present paper we show that any at most countable linearly-ordered commutative residuated lattice can be embedded into a commutative residuated lattice on the real unit interval [0, 1]. We use this result to show that Esteva and Godo''s logic MTL is complete with respect to interpretations into commutative residuated lattices on [0, 1]. This solves an open problem raised in.

The idea that language is metaphoric in nature has often been suggested or stated since Vico and Rousseau. Derrida, too, often writes about metaphor and the impression he gives is that he is arguing for the metaphoric nature of both thought, whether philosophic or not, and language. Interpreters like de Man or Culler have helped to spread this impression. If it is correct, Derrida shares a pan-metaphoric view of language and whatever can be made with it. It is useful to (...) refer to Derrida's view because in my opinion he has been very good at saying what language is, even if he has been very much in the wrong in seeing no distinction between language and language use. Let us consider first what he has been good at. (shrink)

Sándor Radnóti looks at forgeries, artistic reproductions, replicas, variations, and pastiches in order to study the dilemmas surrounding artistic illusion and "poetic license." He reveals how forgeries as the parasites of art make clear and transparent the meaning of artistic orginality.

Let be the class of odd involutive even the notion of partial lex products is not sufficiently general. One more tweak is needed, a slightly even more complex construction, called partial sublex product, introduced here.

In lieu of an abstract, here is a brief excerpt of the content:FROM SACRIFICIAL VIOLENCE TO RESPONSIBILITY: THE EDUCATION OF MOSES IN EXODUS 2-4 Sandor Goodhart Purdue University When toward the end of his life Moses tried to stave off death, God said to him: "Did I tell you to slay the Egyptian?" (Midrash in Plaut 383) I. Education in Plato and Judaism The word "education", of course, comes from the Latin, educare, meaning "to lead out" or "to bring up," (...) and both its Latinate morphology and the semantic value it assumes in English reflect its peculiar history. To "lead out" implies in the first place leadership, which is to say a relationship between one designated as a "leader" and another (or others) designated as the "led." The notion of leadership also entails a movement through which the leader propels the led, namely from a region designated as "inside," to another designated as "outside." Within the Western context, which is to say, within the Western European historical experience which traces itselfback through the romance language speaking countries to Rome and ultimately to Greece, the primary articulator ofthe notion of education we have inherited is, of course, Plato. Although Plato's Republic is nominally about justice, and even more specifically the "just" state, commentators have long pointed out that it is really about education (see, for example, Havelock). How shall the guardians ofthe state that we shall term "just" be educated?, Plato's interlocutors ask themselves. In this regard, of course, Plato was challenging the educational system already in place at the time at the head of which was Homer and the Homeric epics, and substituting for an older oral culture founded on an elaborate system of mnemonics another founded more decisively upon writing and the alphabet. Some have argued that in place of a aural or Sandor Goodhart1 3 hearing-centered culture Plato was inaugurating a visual or video-centric cultural organization, and much work is currently being done in this area (see, for example, Ong). What was Plato's educational solution? It was an appeal, in short, to the true, to the language of reason, and to the realm of the ontological as the context in which the true could be defined. The true, as the phenomenological tradition has taught us, may be regarded as the separation of that which has being from that which does not have being, that which only appears or seems to be from that which truly is. Reason in this context is the method or modality ofthinking by which such difference or distinction between the true and the false becomes articulated. Education may then be said to be the process by which all of this occurs, by which one learns to separate appearances from reality, the true from the false, the reasonable from the unreasonable, and thereby the process by which one avoids slavery. For at bottom the enemy for Plato remains slavery and the goal remains freedom from its ravages. Plato, for one, defines his program in specific opposition to Greek tragedy, which he takes among the species ofmimesis or of mimetic poesis that he cites to be the worst threat to his program of absolute difference. The tragic poets leave us without an antidote, he tells us, to its irresistible seductions. Even the best of us—by which he would certainly include Socrates, who has been educating these young men about the processes of education—go to the theater, follow the theatrical performance with enthusiasm, beat their breasts along with the players, and finally praise as most worthy those playwrights who most enable this enthusiasm to take place. The distinction between the true and the mimetic, between the true and the imitational or representational, between that which has being and that which only shadows being, is always on the verge of collapsing in this context. And as a consequence the only safe state, Plato tells us, is the one that excludes theatrical performance from its premises. There is no place in the present context to develop any further the complicated relationship Plato has with his predecessors, and I have hinted at this relationship elsewhere (see Goodhart 261). Suffice it to say that Plato remains in this regard the master in Western circles ofall... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:READING HALACHICALLY AND AGGADICALLY: A RESPONSE TO REUVEN KIMELMAN Sandor Goodhart Purdue University Professor Kimelman's talk is a hard act to follow. I also find myself in a difficult situation because this is the first moment in our gathering in which someone who is genuinely from outside the COV&R group has come in to speak to us. So there is always the potential for the activation ofthe processes ofthe (...) sacred that we know all too well. We'll try to resist that activation, however, and I will attempt to offer my response to Professor Kimelman's paper with humor, although I may not always be entirely successful in my efforts. Part I. Mandatory, discretionary, and holy warfare Professor Reuven Kimelman's paper, "Warfare and its Restrictions in the Jewish Tradition," is a testament to the author's erudition and deep knowledge ofthe Jewish tradition and in particular the Talmudic tradition on the matter of mandatory and discretionary warfare and its relation to ethical conduct. No one who reads Professor Kimelman or who hears him speak can come away without having learned something new, something that will in turn confer new knowledge in other areas and thus contribute to the overall understanding ofTorah and thereby to the goal ofthe ancient Rabbis who compiled these halachic and aggadic materials which is to see Torah as a blueprint of the world. The paper is brimming with the understanding and references appropriate to the subject matter he has chosen to examine, and from the perspective from which he has chosen to read that subject matter. But therein also lies its difficulty. The problem from my point of view is that it is difficult to see how, in the form in which I read his text two weeks ago, it has anything to say to Girardian theory, either in general, or Sandor Goodhart65 with specific relevance to this conference. Moreover, and this is perhaps more troublesome to me, steeped as his paper is within one major tradition of reading within Jewish history, namely, the legalistic tradition of Talmudic reading, it is difficult to see how his paper has anything to say to the other major tradition ofreading within the history ofJudaism, namely, the prophetic tradition. Let me elaborate. It is difficult to see how Professor Kimelman's paper has anything to say to Girardian theory in at least three different ways. (1 ) The paper seems to be largely unaware of Girardian theory and one wonders why this paper is being read here. (2) The paper seems to be largely unaware of the purpose of this particular conference, which is to think about and discuss the institution of violence read from a Girardian perspective. (3) The paper seems to be largely unaware ofthe dynamics of mimetic phenomena whether from a Girardian perspective or from any other. Rather the paper seems to be largely focused on a realpolitik of ethical life in context of mandatory and discretionary warfare as discussed in the Talmud to the virtual exclusion of the mimetic aspect of things, the political to the exclusion ofthe ethical (at least in the sense that I am going to speak about it), the public conception of the ethical to the exclusion of the personal conception of the ethical. Perhaps more troubling, however, is that the paper seems to be largely without commentary upon an alternative understanding of scriptural phenomena, which is, namely, that they are scriptural phenomena, textual phenomena, and not matters of historical reality, of what really happened, or even matters of moral reality, except as that reality passes through Scripture. As an exclusion of this scriptural dimension, and an abstraction of the issues of mandatory and discretionary warfare from their scriptural context, the paper appears to be the product of what I would call a literalist imagination and therefore potentially of theodicy. Why, then, is Reuven Kimelman here? Presumably Bob Daly has told him what this conference is to be about, that it is focused upon Girardian theory, either in general or in specific guise ofthe topic: namely, violence and institution in Judaism. Presumably, Reuven Kimelman also knows about the other tradition of Judaism beside the legalistic tradition from which he reads since he... (shrink)

Hahn’s embedding theorem asserts that linearly ordered abelian groups embed in some lexicographic product of real groups. Hahn’s theorem is generalized to a class of residuated semigroups in this paper, namely, to odd involutive commutative residuated chains which possess only finitely many idempotent elements. To this end, the partial lexicographic product construction is introduced to construct new odd involutive commutative residuated lattices from a pair of odd involutive commutative residuated lattices, and a representation theorem for odd involutive commutative residuated chains (...) which possess only finitely many idempotent elements, by means of linearly ordered abelian groups and the partial lexicographic product construction is presented. (shrink)

This book offers an analysis of the status and function of the Anglo-Saxon prognostics in their manuscript context, a study of their introduction to and transmission in Anglo-Saxon England, and, for the first time, a comprehensive edition of prognostics in Old English and Latin.

1. köt. A Marx előtti filozófia története.--2. köt. Marxtól Lening.--3. köt. Lenintől napjainkig.

The article describes the implementation of the diacritical principle in the philosophy of László Tengelyi. It is emphasized that not only the method is diacritical, but also the experience in itself, in the description of which Tengelyi sees the main task of phenomenological philosophy. In doing so, the author presents the main ideas of Tengelyi's last book, paying special attention to such structures of experience as I, the Other and the world. The analysis of the categories of experience and their (...) relation is carried out, for which the Kantian term «consonance» used. However, unlike Kant, Tengelyi shows that consonance permeates all experience. Further, the author, developing Tengelyi's approach, examines in detail the diacritical relation between the I and the Other and such types of diacritically structured experience as love, despair and the consciousness of one's own death. (shrink)

Spatio-temporal logic is a variant of branching temporal logic where one of the so-called causal relations on spacetime plays the role of a time flow. Allowing only rational numbers as space and time co-ordinates, we prove that a first-order spatio-temporal theory over this flow is recursively enumerable if and only if the dimension of spacetime does not exceed 2. The situation is somewhat different compared to the case of real co-ordinates, because we establish that even dimension 2 does not permit (...) recursive enumerability in this case. The proof of the result on rational spacetime involves a more deeper portion of spacetime geometry than the corresponding, more evident result for the real co-ordinates. (shrink)

We generalize the notions of Girard algebras and MV-algebras by introducing rotation-invariant semigroups. Based on a geometrical characterization, we present five construction methods which result in rotation-invariant semigroups and in particular, Girard algebras and MV-algebras. We characterize divisibility of MV-algebras, and point out that integrality of Girard algebras follows from their other axioms.

Möbian Nights: Literary Reading in a Time of Crisis develops a new understanding of literary reading: that in the wake of disasters like the Holocaust, death remains a premise of our experience rather than a future. Challenging customary "aesthetic" assumptions that we write in order not to die, Sandor Goodhart suggests (with Kafka) we write to die. Drawing upon analyses developed by Girard, Foucault, Blanchot, and Levinas (along with examples from Homer to Beckett), Möbian Nights proposes that all literature works (...) "autobiographically", which is to say, in the wake of disaster; with the credo "I died; therefore, I am"; and for which the language of topology (for example, the "Möbius strip") offers a vocabulary for naming the "deep structure" of such literary, critical, and scriptural sacrificial and anti-sacrificial dynamics. (shrink)

A new structure, called equality algebras, will be introduced. It has two connectives, a meet operation and an equivalence, and a constant. A closure operator will be defined in the class of equality algebras, and we call the closed algebras equivalential. We show that equivalential equality algebras are term equivalent with BCK-algebras with meet. As a by-product, we obtain a quite general result, which is analogous to a result of Kabziński and Wroński: we provide an equational characterization for the equivalential (...) fragment of BCK-algebras with meet. (shrink)

According to estimates more than 400 biobanks currently operate across Europe. The term ‘biobank’ indicates a specific field of genetic study that has quietly developed without any significant critical reflection across European societies. Although scientists now routinely use this phrase, the wider public is still confused when the word ‘bank’ is being connected with the collection of their biological samples. There is a striking lack of knowledge of this field. In the recent Eurobarometer survey it was demonstrated that even in (...) 2010 two-thirds of the respondents had never even heard about biobanks. The term gives the impression that a systematic collection of biological samples can constitute a ‘bank’ of considerable financial worth, where the biological samples, which are insignificant in isolation but are valuable as a collection, can be preserved, analysed and put to ‘profitable use’. By studying the practices of the numerous already existing biobanks, the authors address the following questions: to what extent does the term ‘biobank’ reflect the normative concept of using biological samples for the purposes of biomedical research? Furthermore, is it in harmony with the so far agreed legal–ethical consensus in Europe or does it deliberately pull science to the territory of a new, ambiguous commercial field? In other words, do biobanks constitute a medico-legal fiction or are they substantively different from other biomedical research protocols on human tissues? (shrink)

Under poor circumstances, co-residence of a grandmother is generally considered to be beneficial for children. Empirical evidence does not unequivocally support this expectation and suggests that the grandmother’s importance depends on the family’s circumstances. We study the relationship between grandmother’s co-residence and children’s schooling in sub-Saharan Africa under a broad range of circumstances. Results make clear that the effect of a co-residing grandmother varies but is almost always positive. Grandmothers over age 60 are most effective in helping their children. They (...) are particularly important for girls, and when the mother is deceased or not living in the household. Grandmothers are less effective in situations with few opportunities, as in very poor regions or in communities with few schooling opportunities. Our findings indicate that providing support to grandmothers should not be overlooked when designing policies aimed at strengthening the position of women and children in the sub-Saharan African context. (shrink)

For odd and for even involutive, commutative residuated chains a representation theorem is presented in this paper by means of direct systems of abelian o-groups equipped with further structure. This generalizes the corresponding result of J. M. Dunnabout finite Sugihara monoids.

The paper deals with involutive FLe-monoids, that is, commutative residuated, partially-ordered monoids with an involutive negation. Involutive FLe-monoids over lattices are exactly involutive FLe-algebras, the algebraic counterparts of the substructural logic IUL. A cone representation is given for conic involutive FLe-monoids, along with a new construction method, called twin-rotation. Some classes of finite involutive FLe-chains are classified by using the notion of rank of involutive FLe-chains, and a kind of duality is developed between positive and non-positive rank algebras. As a (...) side effect, it is shown that the substructural logic IUL plus t ↔ f does not have the finite model property. (shrink)

After the rule of the canonized Marxism has come to an end, the present situation of philosophy in Hungary might be characterized as pluralistic and colourful. The academic, educational and institutional structure of philosophy, as well as the situation concerning the publication of journals and books has changed equally. In general, each of the relevant philosophical trends has gained its representation, significant individual and collective achievements have been reached, and we have also witnessed the rise of a new philosophical generation. (...) Though not as dominanting, philosophy has been integrated into Hungarian intellectual and public life. By now it is not regarded an isolated domain of knowledge as it was before. (shrink)

We generalize the notions of Girard algebras and MV-algebras by introducing rotation-invariant semigroups. Based on a geometrical characterization, we present five construction methods which result in rotation-invariant semigroups and in particular, Girard algebras and MV-algebras. We characterize divisibility of MV-algebras, and point out that integrality of Girard algebras follows from their other axioms.

There are two approaches to the Hungarian Revolution of 1956: to view it as a national or as a social affair; a fight for national independence or for a revolutionary transformation of society. The two approaches can be collapsed into a comprehensive one in the name of autonomy, and this is what Feher and Heller did, remaining mindful, however, of the two major and irreducible aspects of the actual events and their motivating forces. Their main argument is threefold. The people (...) in revolt wanted to establish a “dual system” of a socialist economy and a political pluralism; they wanted a renegotiation of the Yalta and Potsdam agreements; and in the course of the revolution they achieved a national consensus that could actively negotiate a compromise implied by both major aims. (shrink)

A new structure, called pseudo equality algebras, will be introduced. It has a constant and three connectives: a meet operation and two equivalences. A closure operator will be introduced in the class of pseudo equality algebras; we call the closed algebras equivalential. We show that equivalential pseudo equality algebras are term equivalent with pseudo BCK-meet-semilattices. As a by-product we obtain a general result, which is analogous to a result of Kabziński and Wroński: we provide an equational characterization for the equivalence (...) operations of pseudo BCK-meet-semilattices. Our result treats a much more general algebraic structure, namely, pseudo BCK-meet-semilattice instead of Heyting algebras, on the other hand, we also need to use the meet operation. Finally, we prove that the variety of pseudo equality algebras is a subtractive, 1-regular, arithmetical variety. (shrink)

An algebraic proof is presented for the finite strong standard completeness of the Involutive Uninorm Logic with Fixed Point ($${{\mathbf {IUL}}^{fp}}$$ IUL fp ). It may provide a first step towards settling the standard completeness problem for the Involutive Uninorm Logic ($${\mathbf {IUL}}$$ IUL, posed in G. Metcalfe, F. Montagna. (J Symb Log 72:834–864, 2007)) in an algebraic manner. The result is proved via an embedding theorem which is based on the structural description of the class of odd involutive FL$$_e$$ (...) e -chains which have finitely many positive idempotent elements. (shrink)

The studying of Marx, said Gyorgy Lukäcs at the beginning of the 1920s, does not mean the uncriticised recognition of the results of his researches, nor the set in well-defined theses, the interpretation of a book. One has to become absorbed in the ceuvre of Marx, so that then, as a second step, one can commence the systematic elaboration of the problems of our age. It is unjust that in western philosophies, especially in the Anglo-Saxon concerning literature the name of (...) the old-age Lukäcs does not appear, or is present as that of some Stalinist inquisitor, the indisputable pillar of Marxism and the Bolshevik movement. Yet his late piece of labour, his vast ontology experiment convincingly shows how one can penetrate the original texts of Marx and at the same time preserve one's conceptual souvereignity, sense of reality, and one's capacity, at least in a latent way, to judge or surpass the thoughts of one's master. This study aims to interpret the problem of Lukäcs's relation to Marx through the analysis of the labour concept of Lukäcs, and would like to prove that the rereading of Lukäcs (and Marx) can serve with surprises, new meanings and morals even today. (shrink)