To analyze some sсeptical arguments was build the epistemological model about only one perceiving subject “Enarch”: he is one (ἐνᾴϛ) and has beginning (ἀρχῄ) in itself. This model was applyed for critical analysis of Husserl’s and Putnam’s attempts to overcome scepticism (i) by using “the intersubjective program” in a first case and (ii) argument “brains in a vat” in a second one. To justify the equivalence of the “intersubjectiveness” and “objectiveness” Husserl suggested the existence of transcendental Community. The main goal (...) of the paper is to show that intersubjective epistemology faces the difficulty: the equivalence of the“intersubjectiveness” and “objectiveness” is not feasible. Developing Putnam’s model “brains in a vat” about boundaries of scepticism has been formulated the argument about “back of the head”. It showed that skepticism is much more strictly doctrine than it was suggested by Putnam. (shrink)

In this paper we prove that any Δ30 degree has an increasing η -representation. Therefore, there is an increasing η -representable set without a strong η -representation.

We characterize the linear order types $\tau $ with the property that given any countable linear order $\mathcal {L}$, $\tau \cdot \mathcal {L}$ is a computable linear order iff $\mathcal {L}$ is a computable linear order, as exactly the finite nonempty order types.

Gene transcription in eukaryotes is associated with conformational changes of a large area of chromatin adjacent to a gene. This rearrangement may involve the whole loop (topological domain) to which a given gene belongs.Regulatory events associated with activation or inactivation of transcription are found to act through relatively short nucleotide sequences, often located several thousand base pairs apart from gene. These sequences, termed enhancers may act independently on their distance from or orientation with respect to the gene.Both long‐range conformational rearrangements (...) of chromatin and any long distance effects of enhancers may be associated with elastic torsional strain in DNA, arising in transcriptionally active chromatin loops. Enhancer effects, in particular, may be associated with conformational transitions in DNA competing for the energy deposited in the elastic spring of the DNA. (shrink)

In this work author analyses names with the period of existence greater than zero. The whole body of names is divided into 1) “long-timed words” and 2) “singular words”. It is shown that in Peirce Triangle the name itself, its denotation and meaning may last in different combinations. Typology of “long-timed words” and “singular words” is described. New notion describing the world of possible and real objects is introduced - Ontological Space or Writing Sample. Tetrahedron of Propis is also introduced (...) with meaning rather than name as its apex. It is shown than neither “name” nor “denotate” can exist without sense whilst sense can exist without “name” or “denotate”. The fact that Writing Sample consists of “segments-streaks” is justified. It is also shown that “long-timed words” do correspond to these “segments-streaks” of the Propis. Analysis of the Propis led to formulating fourteen axioms that its “segments-streaks” and “long-timed words” obey. (shrink)

This note is part of the implementation of a programme in foundations of mathematics to find exact threshold versions of all mathematical unprovability results known so far, a programme initiated by Weiermann. Here we find the exact versions of unprovability of the finite graph minor theorem with growth rate condition restricted to planar graphs, connected planar graphs and graphs embeddable into a given surface, assuming an unproved conjecture : ‘there is a number a>0 such that for all k≥3, and all (...) n≥1, the proportion of connected graphs among unlabelled planar graphs of size n omitting the k-element circle as minor is greater than a’. Let γ be the unlabelled planar growth constant . Let P be the following first-order arithmetical statement with real parameter c: “for every K there is N such that whenever G1,G2,…,GN are unlabelled planar graphs with Gishrink)

Andrey Tashchian | : Chez saint Augustin le numerus sert de principe ontologique de la beauté finie en révélant l’ascension métaphysique du sensible vers l’intelligible. De plus, se divisant en sphères objective et subjective, le numerus s’avère être une totalité, « l’idée ». Toutefois, comme une forme de la culture antique, ce concept n’est pas connu comme une contradiction réelle, et ainsi les numeri éternels ne sont pas postulés comme un processus où la subjectivité finie, le moi, deviendrait nécessaire (...) pour la substance infinie. Donc, dans la doctrine de saint Augustin, l’essence de la science de la musique n’a pas la valeur de l’activité humaine consciente de soi. | : In St. Augustine’s doctrine of rhythm numerus manifests the metaphysical ascent from sensuousness to rationality and is the ontological root of finite beauty. Moreover, numerus is differentiated into the objective and subjective spheres, proving to be a totality, the “idea.” Meanwhile, as a formation of antique culture, this concept is not known as a real contradiction, and thereby eternal numeri are not posited as a process in which finite subjectivity, I would be a necessity for the infinite substance. So, in St. Augustine’s doctrine the essence of the science of music has not the value of man’s self-conscious activity. (shrink)

Cohesive powersof computable structures are effective analogs of ultrapowers, where cohesive sets play the role of ultrafilters. Let$\omega $,$\zeta $, and$\eta $denote the respective order-types of the natural numbers, the integers, and the rationals when thought of as linear orders. We investigate the cohesive powers of computable linear orders, with special emphasis on computable copies of$\omega $. If$\mathcal {L}$is a computable copy of$\omega $that is computably isomorphic to the usual presentation of$\omega $, then every cohesive power of$\mathcal {L}$has order-type$\omega + (...) \zeta \eta $. However, there are computable copies of$\omega $, necessarily not computably isomorphic to the usual presentation, having cohesive powers not elementarily equivalent to$\omega + \zeta \eta $. For example, we show that there is a computable copy of$\omega $with a cohesive power of order-type$\omega + \eta $. Our most general result is that if$X \subseteq \mathbb {N} \setminus \{0\}$is a Boolean combination of$\Sigma _2$sets, thought of as a set of finite order-types, then there is a computable copy of$\omega $with a cohesive power of order-type$\omega + \boldsymbol {\sigma }(X \cup \{\omega + \zeta \eta + \omega ^*\})$, where$\boldsymbol {\sigma }(X \cup \{\omega + \zeta \eta + \omega ^*\})$denotes the shuffle of the order-types inXand the order-type$\omega + \zeta \eta + \omega ^*$. Furthermore, ifXis finite and non-empty, then there is a computable copy of$\omega $with a cohesive power of order-type$\omega + \boldsymbol {\sigma }(X)$. (shrink)

The article focuses on two lecture courses - The Idea of time and The History of the Idea of Time - delivered by the French philosopher Henri Bergson at Collge de France in 1901-1903. While these courses cannot replace Bergsons published works for understanding his philosophy, they can shed new light on Bergsons popularity. Due to the requirements of the genre, Bergson presents his views in a most succinct and convincing manner and showcases his most original ideas. In these lectures (...) Bergson reinterprets traditional philosophical categories such as the absolute and the relative, the infinite and the finite, and explores two major modes of cognition - conceptual and intuitive knowledge. Major thrust of Bergsons arguments is targeted at conceptual cognition because it is incapable of grasping the duration. Conceptual cognition relies on signs to operate representations of reality. Bergson demonstrates that signs, including concepts, are general, fixating and they appeal to action. Conceptual cognition, therefore, is based on fragmenting continuous processes in reality. However, when discussing intuitive cognition Bergson provides but an outline by referring to intellectual sympathy, plunging into the thing in itself. Despite this apophatic description of the alternative - intuitive - mode of cognition Bergson insists on fundamental transformation of philosophy. We conclude that already in the early 1900s Bergson has in mind an entire project of reconstituting metaphysics and reorienting it towards the problem of time, what might be described as temporal turn in philosophy of the twentieth century. (shrink)

The construct of moral intensity, proposed by Jones (1991), was used to predict the extent to which individuals were able to recognize moral issues. We tested for the effects of the six dimensions of moral intensity: social consensus, proximity, concentration of effect, probability of effect, temporal immediacy and magnitude of consequences. A scenario-based study, conducted among business individuals in Singapore, revealed that social consensus and magnitude of consequences influenced the recognition of moral issues. The study provided evidence for the effects (...) of temporal immediacy. There was marginal support for the impact of proximity and probability of effect but no evidence that concentration of effect influenced recognition of moral issues. The paper concludes with a discussion of the implications of these results for researchers and organisational practitioners. (shrink)

The paper aims to formulate theoretical and methodological foundations as well as basic research questions for studying intervention of artificial intelligence in everyday life of medical and life sciences in the 21 century. It is an invitation for professional philosophical, theoretical and methodological discussion about the necessity and reality of artificial intelligence in contemporary medical/life sciences and medicine. The authors commence with a proposition of their definitions of ‘artificial intelligence’ (AI) and ‘artificial sociality’ (AS). The next section of the paper (...) deals with a review of basic trends in medical/life sciences and medicine. In what follows the authors debate two problems related to incorporation of AI in reality of current medicine. The first is the potential revision of the principles developed in western medicine; the second is the alteration of the contents and forms of medical education. The authors theorize the dynamic interplay between structural expansion and cultural contraction of medicine and life sciences in current practices of higher education and explore how this introduces an essential tension between the necessity and reality for medical professionals to work with AI. The paper shows that attending to institutional dynamics serves as a critical and timely extension of disciplinary/cross/anti-disciplinary critiques of science and medicine, not only since the current inclusion agenda of the AI in medicine may do little to address the real concerns of a medical profession in the XXI century but also because it may inadvertently undermine the institutional recognition and epistemic acceptance of new anti-disciplinary vista for studying AI per se. In conclusion the authors underline basic outcomes of the discussion and propose further routes for inquiry and research. (shrink)

In this article, I present a sociological approach to the problem of meaningful work that dwells on its broad social and cultural sources, as opposed to the focus on subjective and organizational factors currently prevailing in the field. Specifically, I consider two sociological perspectives, those of community and autonomy, as important conceptual tools for understanding the ambivalent character of modern culture in providing individuals with a sense of meaningfulness of their activities. I also review some of the existing research on (...) meaningful work and interpret it through this conceptual distinction, both to show the latter’s relevance for the field and to identify the gaps it might help fill. As a result, based on the sociological perspectives, I propose a general conceptual model and discuss five directions to further advance the theoretical comprehension of meaningful work, and I suggest some implications of these perspectives for normative business ethics. (shrink)

The paper presents the reflection on philosophical foundations of contemporary physical concepts of global history and global structure of Universe. It shows that Democritus's dualism of "matter and void" is changed now in dualism of "matter and energy" in the frame of the strings theory, where anything what looks like "a void" is absent. At the same time the Poincare-Perelman's theorem calls to rethink Democritus's philosophy in the light of "space and hole" discourse and call it to come back. On (...) the level of philosophy doctrines for contemporary fundamental physics it in necessary to combine dialectically the concept of "matter and void/hole" and the concept "matter and energy" (or "matter and singular conditions"). It is possible to do on the way of rethinking of H. Bergson's ideas presented in his book "Matter and memory". The conclusion is that fundamental dualism consists the relation "visible matter - invisible historical memory" inside of Universe. (shrink)

The latest book by Russian philosopher Sergey Mareev consists of two parts: recollections of his teacher Evald Ilyenkov, and reflections on some of the key themes of Ilyenkov’s philosophical heritage. The author traces several polemical lines related to the problem of the ideal, dialectics of the abstract and the concrete, the principle of historicism, as well as Ilyenkov’s interpretation of Spinoza and Hegel.

The Transamazon (Br-230) Highway in the state of Pará has had its image frozen for decades: themuddy road, the cars stopped or tractors tearing down a forest, empty of people, opening the amazonianspace to a project of an authoritarian modernization. Reproduced by and reproductive of the teachingsof geography – including for children and teenagers who live on the edge of the road, in settlements andcommunities on the sideroads (vicinais) – in textbooks and discourses that frame regional scale (astotalizing and explanatory) (...) instead of scales emplaced in situ. The result of such dinamics is not restricted to a gap between what one experiences as a phenomenon and what one learns as a concept,it goes towards the reproducibility of an “unexistance of the creative potential” of the people living onthe sideroads, places of the construction of a geography, as well as mapping, that, from there, push usto rethink the unwavering foundations of such frosen images , of the generalistic maps and theirstandardizing projections, scales and simbology. To do so, we have, along with students and teachersof 2 schools on the sideroads of the municipality of Pacajá (PA), in the period of the beggining of 2016to 2019, done several geocartographic exercises: mind maps developped with students about the past,present and the future of the vicinal (sideroad). That is, an attempt to provoque the body into the mapand the map into the body in a context of a limit situation of existance, given the precarious schoolconditions as well as the diferent challenges lived by students and teachers. Such corporal engagementas an attempt to think the sideroads as a location in construction and, from there, a situated opening tothe world, is what gives meaning to geocartography. It is possible to conclude that: a) facing thesedimentary representations paralysing and overview of the Transamazon in the state of Pará , thephenomenological exercise of reactivation of geocartogrphying provoques the emergence of asubjective significance that does not separate the emotional and symbolic perspectives on creatingmaps; b) the corporal engagement and the situated perspective of students and teachers, not only hasthe value of a totalyzing exemple, but that of an opening to what is new as they bring up a simbologythat reveals the need to build a dialogical bridge between what is lived on the sideroads and the worldthat classifies it as “unexisting”. (shrink)

The paper introduces a conceptually important, but previously unknown essay by the Russian poet, theologian and philosopher Aleksey Khomyakov. This essay, “The Slavic and Orthodox Christian Population of Austria,” was discovered in two versions: an original, previously unpublished manuscript and a later anonymous 1845 text. The author reveals an aesthetic function that certain structural elements perform in Khomyakov’s essay, encouraging the interaction between historiosophical ideas and literary creativity. The essay is emphatically philosophical in its style, as its very composition embraces (...) the classic Hegelian triad of “Being—Nothing—Becoming.” This notion overlaps with Khomyakov’s historiosophical idea of the European Slavdom that flourished in the first millennium B.C., and that then lost its sovereignty being under German rule, and finally enjoyed a renaissance in the 19th century. The paper also shows that the distinctive feature of Khomyakov’s poetry is its prophetism. The contrastive analysis was carried out to identify the affinity between the thematic-figurative patterns of Khomyakov’s early poetry and his essay on the Austrian Slavs, which revealed how the poetic thought had been accumulating and what aspect it had taken on within a philosophical and historical discourse. The author of the article puts forward the hypothesis that the difference in depicting Peter the Great in the two versions of Khomyakov’s essay can be attributed to his dispute with Konstantin Aksakov’s poem “To Peter.” This polemic between two fellow-Slavophils was driven by their diverging approaches to the problem of the ethical dilemma of ends and means. (shrink)

Стаття присвячена аналізу складного і суперечливого процесу демократизації арабського суспільства, який відбувається вже багато років. Сучасні глобалізаційні процеси торкнулися і арабського світу, де спостерігається зіткнення цивілізаційних парадигм. Разом з тим наголошується, що існуючі соціальні конфлікти та елементи суспільно-політичної нестабільності, які торкнулися ряду арабських країн, частково є результатом західного впливу і нав'язування інститутів, не властивих арабської соціокультурної традиції. З іншого боку, всі ці феномени цілком можливо розглядати як етап своєрідної демократизації арабського соціуму, який потрібен як важлива складова відповідного процесу.

: I reformulate and elaborate on important claims relevantly put for debate by the commentators, i.e., counterfactuals are a form of observable experience rather than a plurality of ….

Context: Linguists and philosophers, as well as psychologists, have not yet offered a coherent explanation of the logic behind the intricate grammar of counterfactuals, the meaning of irreality and….

Terminally differentiating stratified squamous epithelial cells assemble a specialized protective barrier structure on their periphery termed the cornified cell envelope (CE). It is composed of numerous structural proteins that become cross‐linked by several transglutaminase enzymes into an insoluble macromolecular assembly. Several proteins are involved in the initial stages of CE assembly, but only certain proteins from a choice of more than 20 different proteins are used in the final stages of CE reinforcement, apparently to meet tissue‐specific requirements. In addition, a (...) variable selection of proteins may be upregulated in response to genetic defects of one of the CE proteins or tissue injury, in an effort to maintain an effective barrier. Additionally, in the epidermis and hair fiber cuticle, a layer of lipids is covalently attached to the proteins, which provides essential water barrier properties. Here we describe our current understanding of CE structure, a possible mechanism of its assembly, and various disorders that cause a defective barrier. BioEssays 24:789–800, 2002. Published 2002 Wiley Periodicals, Inc. (shrink)

While regarding twentieth century French philosophy as a protracted conceptual war, Badiou has largely avoided an encounter with Foucault on the philosophical battlefield. According to Badiou, Foucault constructs a history of systems of thought starting from something other than philosophy (linguistic anthropology, postmodern sophism, democratic materialism) and, in so doing, exits the philosophical battleground. The present essay explores the prospect of rapprochement between these two thinkers, drawing attention to their shared concern with the theme of true life. For Foucault and (...) Badiou, the life in truth and for truth compels the subject to invent a new way of being at the site of exception to what there is. Although Badiou remains ambivalent about the Foucauldian notion of the philosophical subject, he ultimately endorses Foucault’s conception of the philosophical life, which calls for courage insofar as it summons the human animal to think differently and become other than what one is. (shrink)

The Critique of Practical Reason is traditionally regarded as one of Kant’s central works on practical philosophy. Its structural and stylistic parallels with the Critique of Pure Reason sustain one’s conviction about its fundamental systematic relevance in Kant’s ethics. Nevertheless, the compositional sketch of the system of critical philosophy in the first Critique does not presume any separate critique of reason in its practical use. This inspires to investigate the question of the sense and aim of the critique of practical (...) reason in Kant’s main works of the 1780s. Such an investigation discovers, that the concept of such a critique emerges in Kant’s Groundwork for the Metaphysics of Morals, which intends to find and to establish the supreme principle of pure morals, to supply its full-value deduction and insofar to present a sufficient introduction to the system of moral metaphysics. It is for the purpose of such a deduction, which demonstrates the normative validity and truth of categorical imperatives, that Kant considers a transition to a critique of practical reason necessary. And yet this transition as well as this critique are presumed to take place within the subject field of the Groundwork itself: the main features of the practical critique of reason as described in the Groundwork III are, according to Kant, sufficient for the purpose of justification of critical morality. If, however, the deduction of the moral law given in Groundwork III should fail, no possible future “progress of metaphysics” could compensate this failure, - because this deduction occurs at the «extreme boundary of all practical philosophy”, beyond which lies the realm of moral faith. Kant scholars consider the concepts of the “fact of pure reason” and the doctrine of the highest derivative good as crucial innovations of the second “Critique”. There are however reasons enough to dispute the question as to whether both doctrines really make for an innovation - and for an advance. (shrink)

According to the prevailing opinion of the Kantian scholars, Kants critique of the traditional philosophical theology in the chapter of his Critique of Pure Reason dedicated to the ideal of reason motivated his rejection of transcendental theology in favor of a construction foundeв on postulates of reason. An examination of Kants sistematics of philosophical-theological disciplines reveals nonetheless some changeability of the borderlines of transcendental theology. This means that Kants critical arguments do not necessarily affect all kinds of trancendental theology, and (...) allows us to investigate Kants reflection of the transcendental ideal if reason as a foundation for an alternative version of philosophical ethico-theology which does not need practical postulates. In the first Critique there is no ground for such a construction, because Kant's concept of virtue remains partly naturalistic at that time. The idea of a pure aprioristic ethics of duty as expounded by Kant later furnished the needed conceptual foundation for a concept already prepared in the theory of the ideal, asserting the reality of a transcendental-practical ideal as a prototype of moral will, as humanity in its comprehensively determined moral perfection, as the realm of ethical ends, and lastly, in an anticipation of the prototypical Christology of Kant's late treatise on religion, as the divine human person within us. Compared with this version of transcendental philosophical theology Kants ethico-theology of postulates should be legitimately determined as a form of natural theology. (shrink)