People dedicate significant attention to others’ facial expressions and to deciphering their meaning. Hence, knowing whether such expressions are genuine or deliberate is important. Early research proposed that authenticity could be discerned based on reliable facial muscle activations unique to genuine emotional experiences that are impossible to produce voluntarily. With an increasing body of research, such claims may no longer hold up to empirical scrutiny. In this article, expression authenticity is considered within the context of senders’ ability to produce convincing (...) facial displays that resemble genuine affect and human decoders’ judgments of expression authenticity. This includes a discussion of spontaneous vs. posed expressions, as well as appearance- vs. elicitation-based approaches for defining emotion recognition accuracy. We further expand on the functional role of facial displays as neurophysiological states and communicative signals, thereby drawing upon the encoding-decoding and affect-induction perspectives of emotion expressions. Theoretical and methodological issues are addressed with the aim to instigate greater conceptual and operational clarity in future investigations of expression authenticity. (shrink)

This is the first book on the provocative and innovative contributions to philosophy of language, metaphysics, the philosophy of mathematics, and logic made by Kit Fine, one of the world's foremost philosophers. Topics covered include meaning and representation, arbitrary objects, essence, ontological realism, and the metaphysics of modality.

The debate over the authorship of the allegorical interpretation of Heliodorus’ novel extant in codex Marc. Gr. 410 bequeathed to subsequent scholarship the assumption that the text belongs to the Neoplatonic allegorical tradition of reading Homer. This essay aims to revisit this philosophical attribution and argue that the terms and philosophical categories alluded in this allegory are characteristic of a long tradition of Patristic analysis, and more specifically of Gregory of Nyssa and Maximus Confessor’s exegesis. Setting forth new textual evidence, (...) it argues that the exegetical practice displayed in the allegory reflects Maximus Confessor’s anagogical exegesis and Gregory of Nyssa’s pedagogy of desire and doctrine of spiritual progress as set forth in the Homilies on the Song of Songs and The Life of Moses. (shrink)

In this paper I examine some presuppositions of toleration and pluralism. I explore two models, viz. a deontological and a consequentialist model, respectively, which could support the view that rational agents should act in a tolerant way. Against the background which is offered by the first model I give two arguments in favor of the view that people are better off and more rational if they act in a tolerant way. The first argument draws upon a principle of charity which (...) one usually makes use of in philosophy of mind and philosophy of language but which could work equally well with regard to this foundational issue in ethics and philosophyof action. The second argument is built upon the epistemic principle of fallibilism and it is meant to show that from this vantage point acting in a tolerant way is the rational thing to do. (shrink)

Archétypes et répétitions. Régénération du temps. "Malheur" et "histoire". Terreur de l'histoire. Quatre longs chapitres qui interrogent les conceptions fondamentales des sociétés archaïques et la révolte de celles-ci contre le temps historique. [SDM].

We upgrade the light Dialectica interpretation [6] by adding two more light universal quantifiers, which are both semi-computational and semi-uniform and complement each other. An illustrative example is presented for the new light quantifiers and a new application is given for the older uniform quantifier. The realizability of new light negative formulations for the Axiom of Choice and for the Independence of Premises is explored in the new setting.

In view of an enhancement of our implementation on the computer, we explore the possibility of an algorithmic optimization of the various proof-theoretic techniques employed by Kohlenbach for the synthesis of new effective uniform bounds out of established qualitative proofs in Numerical Functional Analysis. Concretely, we prove that the method of “colouring” some of the quantifiers as “non-computational” extends well to ε-arithmetization, elimination-of-extensionality and model-interpretation.

In this landmark book, first published in English in 1958, renowned scholar of religion Mircea Eliade lays the groundwork for a Western understanding of Yoga.

It is not without fear and trembling that a historian of religion approaches the problem of myth. This is not only because of that preliminary embarrassing question: what is intended by myth? It is also because the answers given depend for the most part on the documents selected by the scholar. From Plato and Fontenelle to Schelling and Bultmann, philosophers and theologians have proposed innumerable definitions of myth. But all of these have one thing in common: they are based on (...) the analysis of Greek mythology. Now, for a historian of religions this choice is not a very happy one. It is true that only in Greece did myth inspire and guide epic poetry, tragedy and comedy, as well as the plastic arts; but it is no less true that it is especially in Greek culture that myth was submitted to a long and penetrating analysis, from which it emerged radically ‘de-mythicised’. If in every European language the word ‘myth’ denotes a ‘fiction’, it is because the Greeks proclaimed it to be such twenty-five centuries ago. What is even more serious for an historian of religion: we do not know a single Greek myth within its ritual context. Of course this is not the case with the paleo-Oriental and Asiatic religions; it is especially not the case with the so-called ‘primitive’ religions. As is well known, a living myth is always connected with a cult, inspiring and justifying a religious behaviour. None of this of course means that Greek myth should not figure in an investigation of the mythical phenomenon. But it would seem unwise to begin our kind of inquiry by the study of Greek documents, and even more so to restrict it to such documents. The mythology which informs Homer, Hesiod and the tragic poets represents already a selection and an interpretation of archaic materials, some of which had become almost unintelligible. In short, our best chance of understanding the structure of mythical thought is to study cultures where myth is a ‘living thing’, where it constitutes the very ground of the religious life; in other words, where myth, far from indicating a fiction , is considered to reveal the truth par excellence. (shrink)

First published in English in 1958, the author lays the groundwork for a Western understanding of Yoga, providing a comprehensive survey of Yoga in theory and practice from its earliest antecedents in the Vedas through the twentieth century.

In Reference without Referents, Mark Sainsbury aims to provide an account of reference that honours the common-sense view that sentences containing empty names like "Vulcan" and "Santa Claus" are entirely intelligible, and that many such sentences -"Vulcan doesn't exist", "Many children believe that Santa Claus will give them presents at Christmas", etc.- are literally true. Sainsbury's account endorses the Davidsonian program in the theory of meaning, and combines this with a commitment to Negative Free Logic, which holds that all simple (...) sentences containing empty names are false. In this critical review, we pose a number of problems for this account. In particular, we question the ability of Negative Free Logic to make appropriate sense of the truth of familiar sentences containing empty names, including negative existential claims like "Vulcan doesn't exist". /// En Reference without Referents, Mark Sainsbury se propone ofrecer una explicación de la referencia que respete la idea de sentido común de que las oraciones con nombres vacíos como "Vulcano" y "Santa Claus" son completamente inteligibles, y que muchas de oraciones de este tipo -"Vulcano no existe", "Muchos niños creen que Santa Claus les traerá regalos en Navidad", y demás- son literalmente verdaderas. La propuesta de Sainsbury se inscribe dentro del programa davidsoniano en teoría del significado, y combina éste con un compromiso con la Lógica Libre Negativa, según la cual todas las oraciones simples que contienen nombres vacíos son falsas. En este estudio crítico, presentamos varios problemas de esta explicación. En particular, ponemos en duda la habilidad de la Lógica Libre Negativa de entender de manera apropiada la verdad de oraciones conocidas que contienen nombres vacíos, incluidas negaciones de existencia como "Vulcano no existe". (shrink)

" "Each of these essays contains insights which will be fruitful and challenging for professional students of religion, but at the same time they all retain the kind of cultural relevance and clarity of style which makes them accessible to ...

Explaining phenomenal consciousness may be the scientific and philosophical problem of our time, the last frontier of knowledge. This is not at all an easy task. For any serious attempt at finding a place for consciousness within the natural world was not successful so far. There is a conceptual tension here which makes this business of coming up with a unified (monist) explanation of mind and physical world one of the most intriguing mystery. The most predominant image of the natural (...) world is one of a physicalist type, whereas the mind, and especially the conscious subjective experience seem not to fit well within that physicalistexplanation. That explanatory failure may require a dualist metaphysical scheme (probably of a neo-Cartesian type). It may seem very well that we are caught in a dilemma, for we either embrace a physicalist explanation, but then it seems that we leave out consciousness from the big picture we are looking for, or else we face the huge task of conceiving a dramatic change of our scientific outlook about the natural world, and we don’t quite see how that would be possible or desirable. But then, should any attempt at understanding consciusness be a dead-end, something doomed to fail from a theoretical and explanatory point of view? In my paper I explore some philosophical underpinnings of contemporary dualism, focussing on the modal facets of the conceivability (neo-Cartesian) arguments. I will asses both the prospects and the moot points of this type of arguments. Of particular interest is the role that two-dimensional semantics plays in nowadays discussions of this topic. (shrink)

The paper examines some presuppositions of toleration and pluralism and explores two models, a deontological and a consequentialist model, that could support the view that rational agents should act in a tolerant way. Within the first model two arguments are given in favor of the view that people are better off and more rational if they are tolerant. The first argument draws upon a principle of charity that one usually makes use of in philosophy of mind and philosophy of language, (...) but which could work equally well with regard to this foundational issue in ethics and philosophy of action. The second argument is built upon the epistemic principle of fallibilism and is meant to show that from this vantage point acting in a tolerant way is the rational thing to do. (shrink)