Following Hartry Field in distinguishing disquotational truth from a conception that grounds truth conditions in a community's usage, it is argued that the notions are materially inequivalent (since the latter allows truth-value gaps) and that both are needed. In addition to allowing blanket endorsements ("Everything the Pope says is true"), disquotational truth facilitates mathematical discovery, as when we establish the Gödel sentence by noting that the theorems are all disquotationally true and the disquotational truths are consistent. We require a more (...) substantial notion, however, if we intend to use truth values and truth conditions in explaining communication by language. (shrink)

Russkai︠a︡ t︠erkovʹ i drugie statʹi -- V temnykh religioznykh luchakh.

Purpose. The article is aimed to substantiate the view on the phenomenon of laughter as a subject of semiotic analysis, which leads to the following tasks: to reveal the possibilities of semiotics application in the study of laughter nature; to analyze the phenomenon of laughter as a cultural and natural phenomenon, as a sign and as an attribute; to consider the place of laughter in culture, which is understood as a sign system. Theoretical basis. The semiotic approach proceeds from the (...) fact that human lives in the world of signs, all the surrounding reality can be interpreted as a sign system. The basic concept of semiotics is the concept of a sign. The theoretical basis of the article is understanding the culture as a sign-symbolic system. Laughter is considered as a phenomenon ontologically rooted in human culture. At the same time, laughter is on the edge of culture. The research is based on the work of semiotic authors, cultural researchers, and the researchers of laughter. Originality. The originality lies in the application of the semiotic method to the research of laughter phenomenon, consideration of the dialectics of natural and cultural, signedness and non-signedness, manifested in the phenomenon of laughter. Conclusions. Laughter is considered as a psychophysiological phenomenon and as a cultural phenomenon. Laughter acts as an emotional manifestation, a physiological reaction, but socially and culturally mediated. In any case, laughter indicates an emotional or cognitive state of a human. Laughter acts as a process and result of the interpretation of a sign, a reaction to a sign. Laughter is a form and a means of communication. Being a natural phenomenon, in the process of social evolution, laughter acquires signedness, is integrated by culture as a sign system, and, at the same time, maintains a connection with nature. Thus, laughter occupies an ambivalent position between nature and culture. In the phenomenon of laughter, the dual state of human is revealed. In laughter, boundaries are blurred, the unity and opposition of natural and cultural, biological and social, soul and body, thought and feeling, sign and attribute are manifested. (shrink)

If a formal theory T is able to reason about its own syntax, then the diagonalizable algebra of T is defined as its Lindenbaum sentence algebra endowed with a unary operator □ which sends a sentence φ to the sentence □φ asserting the provability of φ in T. We prove that the first order theories of diagonalizable algebras of a wide class of theories are undecidable and establish some related results.

This set reprints volumes that were orginally published by Routledge and Kegan Paul Ltd. in 1953. Landmark volumes at the time of their original publication, these titles do not merely expound the theoretical constructions of Russian philosophers, but also relate these constructions to the general conditions of Russian life. Volume One examines the historical conditions of the development of philosophy in Russia and explores the general features of Russian philosophy. It also surveys the principal works on the history of Russian (...) philosophy. Volume Two includes biographies and examination of the themes of the following philosophers; Vladimir Solovyov, V.D. Kudryavtsev, N.F. Fyodorov and Later Hegelians such as Chicherin, Debolski and Bakunin. This volume also provides analysis of various schools of thought in Russian philosophy in the twentieth century, for example; Neo-Leibzianism, Modern Positivism and New-Marxism to name but a few. (shrink)

My dear Aleksandr!I have finally found some quiet time for a slow and attentive read of your article “The Beginning of the Black Notebooks.”1 I very much liked the article, especially for your trul...

In early 1864, disappointed by the response to his previous work, the young Manchester academic W. Stanley Jevons announced that he was undertaking a study of the so-called coal question: ‘A good publication on the subject would draw a good deal of attention … it is necessary for the present at any rate to write on popular subjects’. When Jevons's The Coal Question was published in April 1865, however, it received comparatively little attention and sales were slow. Jevons and his (...) publisher, Alexander Macmillan, then began sending complimentary copies to luminaries such as Sir John Herschel and Alfred Tennyson. In February 1866 the marketing campaign produced its first substantial return. Macmillan had sent CQ to William Gladstone who responded with letters to both Macmillan and Jevons, noting that the book had strengthened his ‘conviction’ on the necessity for reducing the National Debt. In April, John Stuart Mill praised CQ in the House of Commons, calling for action on the Debt and, three weeks later, as Chancellor of the Exchequer, Gladstone introduced the budget using half his speech to examine the Debt situation and referring to CQ in support for a proposed measure of Debt reduction. With the extensive publicity given to CQ following Mill's speech and the budget, Jevons had achieved his objective in writing the text which went into a second edition in 1866. On the face of it, CQ 's success was due to its effect of introducing a change in budget policy and this is the impression given by some accounts of the episode. (shrink)