We prove that for every Scott set S there are S-saturated real closed fields and S-saturated models of Presburger arithmetic.

We develop a new notion of independence (þ-independence, read "thorn"-independence) that arises from a family of ranks suggested by Scanlon (þ-ranks). We prove that in a large class of theories (including simple theories and o-minimal theories) this notion has many of the properties needed for an adequate geometric structure. We prove that þ-independence agrees with the usual independence notions in stable, supersimple and o-minimal theories. Furthermore, we give some evidence that the equivalence between forking and þ-forking in simple theories might (...) be closely related to one of the main open conjectures in simplicity theory, the stable forking conjecture. In particular, we prove that in any simple theory where the stable forking conjecture holds. þ-independence and forking independence agree. (shrink)

Ross, Alf Loar, Brian, Editor.Directives and Norms. New York: Humanities Press, [1967]. ix, 188 pp. Reprint available April 2009 by The Lawbook Exchange, Ltd. ISBN-13: 978-1-58477-961-2. ISBN-10: 1-58477-961-6. Cloth with dust jacket. $65.00 * Reprint of the first American edition. One of the most interesting jurists of the post-World War II era, Ross [1899-1979] was a legal and moral philosopher, scholar of international law and the leading representative of Scandinavian Legal Realism. This book and On Law and Justice (1958) are (...) his principal works. In Directives and Norms Ross asks whether imperatives (or, to use his term, 'directives') are subject to logic in the same way as indicatives. He shows the difference between indicative and directive discourse and explains the concepts 'directive' and 'norm' as they function in the social sciences, especially in the study of law. A contemporary essay in the Modern Law Review (32:544), though critical of this work, was still impressed by its "clear and convincing account" of these processes. (shrink)

Ross, Alf. On Law and Justice. Berkeley: University of California Press, 1959. xi, 383 pp. Reprint available December 2004 by the Lawbook Exchange, Ltd.

So the philosopher's way to be is the source (Quelle) of his values and of his basic model; it is an important way of understanding thrall. It appears, now, that the thought of this paper could be simplified. The primary notion is the philosopher's "way to be." Style, locus of interest, nisus and way of thought can then be seen as growing out of this, as particular aspects or expressions of it. This entire paper then would be an attempt to (...) come to grips with the primary notion. How is a "way to be" related to what is normally called a philo sopher's views or theories (the formulable core)? Is it not irrelevant as non-implicatory fact, like biographical details or social background? I do not think so. A philosopher's way to be is not external fact to the formulable core of his thought. It is not "internal" either in the logical sense. It is what allows us to comprehend his explicit views. (shrink)

The existing literature treats of several investigations with a certain bearing on the question which is roughly indicated by the title “Imperatives and Logic.” Some of those investigations, however, are entirely outside the scope of the present work.Mally sets himself the task of developing a “Logik des Willens” constituting a parallel to the usual logic, the “Logik des Denkens". In order to emphasize its independence, the author also calls this “Logik des Willens” “Deontik”, and he conceives it as being based (...) on the “Wesensgesetze” of will in the same way as the usual logic is conceived as being based on the “Wesensgesetze” of thought. The author develops a formalistic deductive system on the basis of 5 axioms of demands, including the axiom that there is at least one fact which is unconditionally demanded, and through a lengthy series of theorems he arrives at the sentence that what is unconditionally demanded is identical with what is actually the case: “was sein soll, ist Tatsache”. Similarly, the author develops a system of axioms for “right” volition, including the axiom that right volition is non-contradictory. (shrink)

This article challenges the urge within Actor-Network Theory, posthumanism, and the ontological turn in sociology and anthropology to dissolve analytical distinctions between subject and object, society and nature, and human and non-human. It argues that only by acknowledging such distinctions and applying a realist ontology can exploitative and unsustainable global power relations be exposed. The predicament of the Anthropocene should not prompt us to abandon distinctions between society and nature but to refine the analytical framework through which we can distinguish (...) between sentience and non-sentience and between the symbolic and non-symbolic. The incompatibility of posthumanist and Marxist approaches to the Anthropocene and the question of agency derives from ideological differences as well as different methodological proclivities. A central illustration of these differences is the understanding of fetishism, a concept viewed by posthumanists as condescending but by Marxists as emancipatory. (shrink)

This article applies some conceptual tools from semiotics to better understand the disastrous impacts of the world economy on global ecology. It traces the accelerating production of material disorder and waste to the logic of the money sign, as economic production processes simultaneously increase exchange-values and entropy. The exchange of indexical and iconic signs is essential to the dynamics of ecological systems and the proliferation of biological diversity. The human species has added a third kind of sign, the symbol, and (...) more recently a fourth: all-purpose money. Money does not refer to any referent either through contiguity, similarity, or convention. It is an empty sign, capable of assuming any significance that its owner attributes to it. The article argues that the concept of symbolic reference should be restricted to cultural and linguistic phenomena. Money qualifies as a new species of sign based on its exceedingly open mode of reference. It does not refer to any object by social convention but owes its specific properties precisely to the absence of such conventions. The logic of money pivots on decontextualisation: it presupposes and encourages the detachment of exchange values, people, and concepts from the particular and the local. Selective advantage is no longer primarily about calibration within local contexts, but increasingly a matter of transcending or emancipating oneself from the specific. This drift toward decontextualisation reverses the evolution of complexity and diversity throughout the planetary biosphere. (shrink)

Release of the ATP hydrolysis product ortophosphate (Pi) from the active site of myosin is central in chemo‐mechanical energy transduction and closely associated with the main force‐generating structural change, the power‐stroke. Despite intense investigations, the relative timing between Pi‐release and the power‐stroke remains poorly understood. This hampers in depth understanding of force production by myosin in health and disease and our understanding of myosin‐active drugs. Since the 1990s and up to today, models that incorporate the Pi‐release either distinctly before or (...) after the power‐stroke, in unbranched kinetic schemes, have dominated the literature. However, in recent years, alternative models have emerged to explain apparently contradictory findings. Here, we first compare and critically analyze three influential alternative models proposed previously. These are either characterized by a branched kinetic scheme or by partial uncoupling of Pi‐release and the power‐stroke. Finally, we suggest critical tests of the models aiming for a unified picture. (shrink)

This introductory work proposes a fresh take on the ancient Indian concept dharma. By unfolding how, even in its developments as "law" and custom, dharma participates in nuanced and multifarious understandings of the term that play out in India's great spiritual traditions, the book offers insights into the innovative character of both Hindu and Buddhist usages of the concept. Alf Hiltebeitel, in an original approach to early Buddhist usages, explores how the Buddhist canon brought out different meanings of dharma. This (...) is followed by an exposition of the hypothesis that most, if not all, of the Hindu law books flowered after the third-century BC emperor Asoka, a Buddhist, made dharma the guiding principle of an entire realm and culture. A discussion built around the author's expertise on the Sanskrit epics shows how their narratives amplified the new Brahmanical norms and brought out the ethical dilemmas and spiritual teachings that arose from inquiry into dharma. A chapter on the tale of the Life of the Buddha considers the relation between dharma, moksa/nirvana, and bhakti. Here, Hiltebeitel ties together a thread that runs through the entire story, which is the Buddha's tendency to present dharma as a kind of civil discourse. In this sense, dharma challenges people to think critically or at least more creatively about their ethical principles and the foundations of their own spiritual values. A closing chapter on dharma in the twenty-first century explores its new cachet in an era of globalization, its diasporic implications, its openings into American popular culture, some implications for women, and the questions it is still raising for modern India. (shrink)

O-minimal structures have long been thought to occupy the base of a hierarchy of ordered structures, in analogy with the role that strongly minimal structures play with respect to stable theories. This is the first in an anticipated series of papers whose aim is the development of model theory for ordered structures of rank greater than one. A class of ordered structures to which a notion of finite rank can be assigned, the decomposable structures, is introduced here. These include all (...) ordered structures definable in o-minimal structures. The principal result in this paper, Theorem 5.1, asserts roughly that a decomposable structure [Formula: see text] can be partitioned into finitely many definable subsets such that on each set the restriction of < is a "twisted lexicographic" order. As a consequence, for all n and linear orders ≺ definable on a subset X ⊆ Mn in an o-minimal structure [Formula: see text], there is a definable partition of X such that the restriction of ≺ to each set in the partition is "lexicographic". (shrink)

This essay proposes that management is too often seen as problem solving, and that the equally important art of ignoring problems has not received enough attention. With reference to the thinking of Ludwig Wittgenstein, the essay argues for letting go, and attempting to leave thoughts at rest.

Though media ethics has emerged as a strong topic in recent years, the discussion may be of little value in helping improve ethical performance of the media until owner ethics becomes a major topic. This case study explores the conflict of interest problem for owners lobbying for special interest legislation and eroding independence of newsrooms.

A review of the scanty Gestaltist literature on motor behaviour indicates that a genuine Gestalt theoretic approach to motor behaviour can be characterized by three research questions: (1) What are the natural units of motor behaviour? (2) What characterizes the self-organization in motor behaviour? (3) What are the conditions for invariance in motor behaviour? Tentative answers to these questions can be found by analysing the parallels between Gestalt theory and Bernstein's theory of motor actions and by showing that Gestalt theory (...) can be regarded as a specific approach to non-linear dynamics as exemplified by synergetics (Haken, 1991). The congruence between the Gestalt theoretic approach and synergetics becomes apparent in the analysis of how a complex motor task is learned [1]. (shrink)

This introductory work proposes a fresh take on the ancient Indian concept dharma. By unfolding how, even in its developments as "law" and custom, dharma participates in nuanced and multifarious understandings of the term that play out in India’s great spiritual traditions, the book offers insights into the innovative character of both Hindu and Buddhist usages of the concept. Alf Hiltebeitel, in an original approach to early Buddhist usages, explores how the Buddhist canon brought out different meanings of dharma. This (...) is followed by an exposition of the hypothesis that most, if not all, of the Hindu law books flowered after the third-century BC emperor Asoka, a Buddhist, made dharma the guiding principle of an entire realm and culture. A discussion built around the author’s expertise on the Sanskrit epics shows how their narratives amplified the new Brahmanical norms and brought out the ethical dilemmas and spiritual teachings that arose from inquiry into dharma. A chapter on the tale of the Life of the Buddha considers the relation between dharma, moksa/nirvana, and bhakti. Here, Hiltebeitel ties together a thread that runs through the entire story, which is the Buddha’s tendency to present dharma as a kind of civil discourse. In this sense, dharma challenges people to think critically or at least more creatively about their ethical principles and the foundations of their own spiritual values. A closing chapter on dharma in the twenty-first century explores its new cachet in an era of globalization, its diasporic implications, its openings into American popular culture, some implications for women, and the questions it is still raising for modern India. (shrink)

This article discusses how the way in which post-Enlightenment humans tend to relate to material objects is a fundamental aspect of modern capitalism. The difficulties that conventional academic disciplines have in grasping the societal and political aspect of ‘technology’ stem from the predominant Cartesian paradigm that distinguishes the domain of material objects from that of social relations of exchange. This Cartesian paradigm has constrained the Marxian analysis of capital accumulation from extending the concept of fetishism to the domain of technology. (...) Both Marxian and mainstream thought represent technological objects as empowered by their intrinsic properties, which derive from human ingenuity and tend to progress over time. To transcend this paradigm will be possible only through the kind of post-Cartesian perspective on material artefacts that has been championed by Bruno Latour. However, Latour’s own neglect of technological systems as social strategies of exploitation reflects his lack of concern with global inequalities. (shrink)

Zusammenfassung In der Forschung zum politischen System des spätrepublikanischen Roms werden besonders Comitien, Contiones und Spiele als Gelegenheiten untersucht, bei denen das römische Volk seine politische Meinung äußern konnte. Die drei Gelegenheiten waren allerdings elitendominiert, was eine unabhängige politische Meinungsäußerung seitens der Nicht-Elite zwar nicht unmöglich machte, doch aber erschwerte. Im folgenden Aufsatz sollen dagegen mit circuli, Statuensetzungen und funera popularia Plattformen untersucht werden, die von der Elite nicht einfach kontrolliert werden konnten. Eine elitenunabhängige Meinung, so die These, konnte insbesondere (...) in diesen Foren ausgebildet und gezeigt werden. Zum besseren Verständnis wird der Gegenstand anhand des politologischen Konzepts der ‚unverfassten‘ Partizipationsformen untersucht. (shrink)

Ecosemiotics represents a theoretical approach to human ecology that can be applied across several disciplines. lts primary justification lies inthe ambition to transcend "Cartesian", conceptual dichotomies such as culture/nature. society/nature, mental/material. etc. It argues that ecosystems areconstituted no less by flows of signs than by flows of matter and energy. This paper discusses the roles of different kinds of hmnan sign systems in the ecologyof Amazonia, ranging from the phenomenology of unconscious sensations. through linguistic signs such as metaphors and ethnobiological (...) taxonomies, to money and the political economy of environmental destruction. Human-environmental relations mediated by direct, sensory and (oral) linguistic communication have tended to enhance biological diversity, suggesting modes of calibrating the long-term co-evolution of human and non-human populations. Economic sign systems, on the other hand, have rapidly and drastically transfonned human-environmental relations in Amazonia to the point where the entire rainforest ecosystem is illlder threat. In detaching themselves from the direct, "face-to-face" communication between humans and their natural environments, flows of money and commodities - and the decontextualized knowledge systems that they engender - have no means of staying geared to the long-term negotiation of local, ecological co-existence. It is argued that the ongoing deterioration of the biosphere can be viewed as a problem of communication, deserving semiotic analysis. (shrink)

Ecosemiotics represents a theoretical approach to human ecology that can be applied across several disciplines. lts primary justification lies inthe ambition to transcend "Cartesian", conceptual dichotomies such as culture/nature. society/nature, mental/material. etc. It argues that ecosystems areconstituted no less by flows of signs than by flows of matter and energy. This paper discusses the roles of different kinds of hmnan sign systems in the ecologyof Amazonia, ranging from the phenomenology of unconscious sensations. through linguistic signs such as metaphors and ethnobiological (...) taxonomies, to money and the political economy of environmental destruction. Human-environmental relations mediated by direct, sensory and (oral) linguistic communication have tended to enhance biological diversity, suggesting modes of calibrating the long-term co-evolution of human and non-human populations. Economic sign systems, on the other hand, have rapidly and drastically transfonned human-environmental relations in Amazonia to the point where the entire rainforest ecosystem is illlder threat. In detaching themselves from the direct, "face-to-face" communication between humans and their natural environments, flows of money and commodities - and the decontextualized knowledge systems that they engender - have no means of staying geared to the long-term negotiation of local, ecological co-existence. It is argued that the ongoing deterioration of the biosphere can be viewed as a problem of communication, deserving semiotic analysis. (shrink)