We survey recent developments in the theory of class forcing for- malized in the second-order set-theoretic setting.

How can imperceptible knowledge such as professional routines in class immediacy be taught? How to express their main principles and their construction in formation? These routines create a sense of security among both students and teachers; it is a frame favouring successful classroom management. They come under the scope of integrated competencies, and this prompts their analysis in view of understanding a central link within initial professionalization. This paper will present the concept of professional routines as an educational practice (...) in regards to professional development, then the conceptual frame, the analytical method, some results followed by a discussion and conclusion. Comment enseigner un savoir imperceptible comme des routines professionnelles dans l’immédiateté de la classe? Comment dégager les principes organisateurs et leur construction en formation ? Pour une gestion de classe efficace, il est essentiel de recourir à des routines professionnelles. Elles soutiennent le sentiment de sécurité tant chez l’enseignant que chez les élèves. Elles relèvent de compétences incorporées, ce qui force à leur analyse pour une articulation phare dans une formation professionnalisante. Nous présenterons le concept des routines professionnelles comme un savoir-faire nécessaire au développement professionnel, le cadre conceptuel, la méthodologie, quelques résultats et la discussion suivie de la conclusion. (shrink)

The educational setting has changed when pandemic forced everyone to take a reset. The change also known as transition from one modality to another paves the way to surface different stressors and tensions among the teachers and learners. In the literature, little attention was given to the teachers who experienced transition from the change of modality as more research studies focused on the learners’ academic performance. This study used a Heideggerian Phenomenology research design in explicating the lived experiences of the (...) teachers exposed in the transition from modular instruction to face-to-face classes. Interpretative Phenomenological Analysis (IPA) popularized by Moustakas and modified by Van Kaam was used in analyzing the authentic experiences of the participants. There were 8 participants in this study when the data saturation was reached. Semi-structured questionnaire was utilized in conducting the interview. There are four emerging themes generated – The Defect, The Struggles, Pedagogical Challenges, and the Inevitable Stressors. These themes are clear manifestations of how teachers are surviving and thriving in these trying times. It is expedient to create management plans that can alleviate the teachers’ circumstances which can make them ready in transitioning to any mode of teaching.The educational setting has changed when pandemic forced everyone to take a reset. The change also known as transition from one modality to another paves the way to surface different stressors and tensions among the teachers and learners. In the literature, little attention was given to the teachers who experienced transition from the change of modality as more research studies focused on the learners’ academic performance. This study used a Heideggerian Phenomenology research design in explicating the lived experiences of the teachers exposed in the transition from modular instruction to face-to-face classes. Interpretative Phenomenological Analysis (IPA) popularized by Moustakas and modified by Van Kaam was used in analyzing the authentic experiences of the participants. There were 8 participants in this study when the data saturation was reached. Semi-structured questionnaire was utilized in conducting the interview. There are four emerging themes generated – The Defect, The Struggles, Pedagogical Challenges, and the Inevitable Stressors. These themes are clear manifestations of how teachers are surviving and thriving in these trying times. It is expedient to create management plans that can alleviate the teachers’ circumstances which can make them ready in transitioning to any mode of teaching. (shrink)

We introduce and consider the inner-model reflection principle, which asserts that whenever a statement \varphi(a) in the first-order language of set theory is true in the set-theoretic universe V, then it is also true in a proper inner model W \subset A. A stronger principle, the ground-model reflection principle, asserts that any such \varphi(a) true in V is also true in some non-trivial ground model of the universe with respect to set forcing. These principles each express a form of (...) width reflection in contrast to the usual height reflection of the Lévy–Montague reflection theorem. They are each equiconsistent with ZFC and indeed \Pi_2-conservative over ZFC, being forceable by class forcing while preserving any desired rank-initial segment of the universe. Furthermore, the inner-model reflection principle is a consequence of the existence of sufficient large cardinals, and lightface formulations of the reflection principles follow from the maximality principle MP and from the inner-model hypothesis IMH. We also consider some questions concerning the expressibility of the principles. (shrink)

It is an ongoing controversy whether natural selection is a cause of population change, or a mere statistical description of how individual births and deaths accumulate. In this paper I restate the problem in terms of the reference class problem, and propose how the structure of stable equilibrium can provide a solution in continuity with biological practice. Insofar natural selection can be understood as a tendency towards equilibrium, key statisticalist criticisms are avoided. Further, in a modification of the Newtonian-force (...) analogy, it can be suggested that a better metaphor for natural selection is that of an emergent force, similar in nature to entropic forces: with magnitude and direction, but lacking a spatiotemporal origin or point of application. (shrink)

This article frames Trump's politics through a genealogy of propaganda, going back to P.T. Barnum in the 19th century and moving through the crowd psychologist Gustave Le Bon and the public relations counsel Edward Bernays in the 20th. This genealogy shows how propaganda was developed as a tool by eager professionals who would hire themselves to the elite to control the masses. Trump’s propaganda presents a break in that he has not only removed professionals from control over his propaganda, he (...) has mobilized it as a force against them. His lower and middle class supporters may not materially gain from Trump’s politics, but they get to vent their ressentiment on the professional class and see them too become the targets of propagandistic control. Ultimately, the conflict between working class whites, those without college degrees, and professionals earns little for its participants and occludes the role that elites play in class dynamics in the United States. This article adds substance and context to the claims that Trump’s appeal is anti-professional while showing that the claims that his supporters are ‘voting against their interests’ does not reflect the real psychological benefits many Trumpists get from supporting him. (shrink)

The reason ability of considering time as a fuzzy concept is demonstrated in [7],[8]. One of the major questions which arise here is the new definitions of Complexity Classes. In [1],[2],…,[11] we show why we should consider time a fuzzy concept. It is noticeable to mention that that there were many attempts to consider time as a Fuzzy concept, in Philosophy, Mathematics and later in Physics but mostly based on the personal intuition of the authors or as a style of (...) Fuzzifying different various of the concepts. Consequently, fuzzifying time doesn’t go to be popular. In the new attempts we are trying to show why we are somewhat forced to consider time as a Fuzzy concept. It is mostly based on the “Unexpected Hanging Paradox” introduced by a Swedish Mathematician Lennart Ekbom. Our question is:” what will be the impact of it in Theory of Computation and Physics?”. Here, we discuss about the impact of fuzzifying time on Theory of Computation. (shrink)

In The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins, Anna Lowenhaupt Tsing explains how bare land is formed. Capitalism produces ‘ruins’ by stripping living beings of the capacity to form their own ecological relations, a necessary condition for the reproduction of life. Contemporary capitalism alienates living beings from ecological relations, i.e. capitalism generates “the ability to stand alone, as if the entanglements of living did not matter. Through alienation, people and things become (...) mobile assets; they can be removed from their lifeworlds in distance-defying transport to be exchanged with other assets from other life worlds, elsewhere” (Tsing 2021, 5). Cutting the threads of the web of life through capitalist alienation, however, produces bare land as a side effect, infertile waste deprived of the means to reproduce itself without capitalist support. Alienation is the deracination of living beings from their lifeworld, transforming them into passive cogs for capitalist accumulation. However, Tsing upholds matsutake mushrooms, rare fungi popular among Japa- nese foodies, as exemplars of the resilience of ecological relations. Even amidst ruins, matsutakes successfully form beneficial relations with other living beings, like pine trees, other fungi and human beings. The insistent capacity to regenerate ecological relations is the ineluctable means of reproduction for the matsutake mushroom. Even at the end of the world, the matsutake persists by perpetually co-producing new lifeworlds for itself and fellow living beings (see also Haraway 2016). I claim that Tsing’s approach to capitalist alienation is descriptively convinc- ing but lacks the affective force for ecological class consciousness. Tsing surveys the web of life from the perspective of living beings quite distant from humankind, articulating a theoretical diagnosis rather than a political exhortation. On an affective level, it is challenging to generate ecological class consciousness among the (presumably) human readers of my chapter if they are presented with only the biographies of mushrooms growing far beyond my home. As Chantal Mouffe (2018, 72) argues, the construction of an emphatically political identity requires an appeal to the affects, like hope, indignation or compassion. Latour and Schultz also stress that ecological politics currently suffers from an affective misalignment, with people failing to identify with the fate of their increasingly inhospitable environments (2022, 47). Why would European humans care about these unknown fungi? The reproduction of our CO2-intensive livelihoods largely depends on the emission of bare land elsewhere, so in the short run, we stand to benefit more from putting our heads in the sand. I employ Chakrabarty’s (2021) suggestion of grounding post-humanist politics first in strategic anthropocentrism to subsequently push for a post-humanist expansion of our human understanding. One must first feel personally interpellated by the crisis of the global means of reproduction before one can grasp the need for an ecological class politics beyond human confines. I turn to John Steinbeck’s 1939 novel The Grapes of Wrath as a kindred spirit with more mobilising potential. Steinbeck tells the story of a family of impoverished farmers from Oklahoma, the Joads, travelling to California in pursuit of a better life, yet only encountering more poverty, exploitation and anti-immigrant racism. Steinbeck describes in detail the environmental and social devastation, but he focuses on the commodified labour power of migrant farmers rather than commodified mushrooms. Steinbeck’s main characters are also uprooted from their entangled histories in the land and community of rural Oklahoma, but they present a more familiar face of the ecological class deprived of the means of reproduction. Steinbeck’s outcry against alienation-as-deracination is clear, but the shift in perspective facilitates the empathetic outrage required for building ecological class consciousness. Steinbeck’s strategic anthropocentrism helps human readers understand why alienation-as-deracination is a concern. (shrink)

Boolean-valued models of set theory were independently introduced by Scott, Solovay and Vopěnka in 1965, offering a natural and rich alternative for describing forcing. The original method was adapted by Takeuti, Titani, Kozawa and Ozawa to lattice-valued models of set theory. After this, Löwe and Tarafder proposed a class of algebras based on a certain kind of implication which satisfy several axioms of ZF. From this class, they found a specific 3-valued model called PS3 which satisfies all (...) the axioms of ZF, and can be expanded with a paraconsistent negation *, thus obtaining a paraconsistent model of ZF. The logic (PS3 ,*) coincides (up to language) with da Costa and D'Ottaviano logic J3, a 3-valued paraconsistent logic that have been proposed independently in the literature by several authors and with different motivations such as CluNs, LFI1 and MPT. We propose in this paper a family of algebraic models of ZFC based on LPT0, another linguistic variant of J3 introduced by us in 2016. The semantics of LPT0, as well as of its first-order version QLPT0, is given by twist structures defined over Boolean agebras. From this, it is possible to adapt the standard Boolean-valued models of (classical) ZFC to twist-valued models of an expansion of ZFC by adding a paraconsistent negation. We argue that the implication operator of LPT0 is more suitable for a paraconsistent set theory than the implication of PS3, since it allows for genuinely inconsistent sets w such that [(w = w)] = 1/2 . This implication is not a 'reasonable implication' as defined by Löwe and Tarafder. This suggests that 'reasonable implication algebras' are just one way to define a paraconsistent set theory. Our twist-valued models are adapted to provide a class of twist-valued models for (PS3,*), thus generalizing Löwe and Tarafder result. It is shown that they are in fact models of ZFC (not only of ZF). (shrink)

On Kripke’s intended definition, a term designates an object x rigidly if the term designates x with respect to every possible world in which x exists and does not designate anything else with respect to worlds in which x does not exist. Kripke evidently holds in Naming and Necessity, hereafter N&N (pp. 117–144, passim, and especially at 134, 139–140), that certain general terms – including natural-kind terms like ‘‘water’’ and ‘‘tiger’’, phenomenon terms like ‘‘heat’’ and ‘‘hot’’, and color terms like (...) ‘‘blue’’ – are rigid designators solely as a matter of philosophical semantics (independently of empirical, extra-linguistic facts). As a consequence, Kripke argues, identity statements involving these general terms are like identity statements involving proper names (e.g., ‘‘Clark Kent=Superman’’) in that, solely as a matter of philosophical semantics, they express necessary truths if they are true at all. But whereas it is reasonably clear what it is for a (first-order) singular term to designate, Kripke does not explicitly say what it is for a general term to designate. General terms are standardly treated in modern logic as predicates, usually monadic predicates. There are very forceful reasons – due independently to Church and Godel, and ultimately to Frege – for taking predicates to designate their semantic extensions. But insofar as the extension of the general term ‘‘tiger’’ is the class of actual tigers (or its characteristic function), it is clear that the term does not rigidly designate its extension, since the class of tigers in one possible world may differ from the class of tigers in another. What, then, is it for ‘‘tiger’’ to be rigid? (shrink)

The teaching of Confucius, one of the doctrines built Chinese philosophy, is the movement of thought that has penetrated politics, education, manners and customs in East Asia for centuries. Reading the principles that advise wisdom and virtue through classical texts, we can find out normative moral knowledge. This teaching, in which ethical standards guiding human relations are regulative, promotes hierarchy as required by patriarchal and patrimonial regime. Social structure is grounded on discrimination between nobles and commons. Since the rights and (...) privileges granted to the aristocracy and bureaucracy humiliate citizens and force compliance, social inequality becomes obvious. Just as Confucius cites the idea of spiritual supremacy of rulers, he also bestows a privilege upon the noble class due to their eligibility. It is the people who are actively industrious in serve, deference and obedience. The problem of nepotism, which favors the closer and excludes the farther in relational words and actions, extends all areas from familial to managerial. Consequently, justice, the main canon of virtue, has been disregarded. In this paper, it firstly will be argued that Confucius practices hypocrisy by his paradoxical statements about behavioral norms. Secondly, positional duties, which subjugate people for the interests of the dynasty, does not correspond to liberal humanism, will be confirmed. (shrink)

Religion is a deriving force for social change in India since ancient times. Although we boast about ancient Indian ideals of social stratification, which made a long lasting discrimination within society, and most of the times we do not do any justice to social-political life of a billion peoples. The study of the relation between religion and politics showed that this relation always made a problematic situation for the indigenous people and always benefitted invaders. The idea of the interface or (...) mixing of religion and politics being problematic and potentially dangerous is a byproduct of the rise of secularism, often regarded as one of the hallmarks of modern society. The concept of social justice is an important concept for the social-political harmony in present times. Social justice denotes the equal treatment of all citizens without any social distinction based on caste, colour, race, religion, sex and so on. It means absence of privileges being extended to any particular section of the society, and improvement in the conditions of backward classes (SCs, STs, and OBCs) and women. Social justice is a public and collective good that involves an equitable sharing of the earth’s power, resources and opportunities to enable people individually and collectively to develop their talents to the fullest. Its realisation requires social relations embedded in trust, acceptance, mutuality, reciprocity and solidarity. Under Indian Constitution the use of social justice is accepted in wider sense, which includes social and economical justice both. Ancient social structure allows us to see the discrimination made to indigenous people with reference to their socio-political life. These evils not only effects Hindu social order rather it also haunts the social structure of newly established religions in Indian continent. The objective of this paper is to disuses the role of religions in imparting social justice to Indian socio-political structure of our society. First we will see the place of religion in society then sees its effect on socio-political order whether it is affirmative or negative which allow us to make any rational conclusion. (shrink)

Excuses are commonplace. Making and accepting excuses is part of our practice of holding each other morally responsible. But excuses are also curious. They have normative force. Whether someone has an excuse for something they have done matters for how we should respond to their action. An excuse can make it appropriate to forgo blame, to revise judgments of blameworthiness, to feel compassion and pity instead of anger and resentment. The considerations we appeal to when making excuses are a motley (...) bunch: tiredness, stress, a looming work deadline, a wailing infant, poverty, duress, ignorance. What unifies these various considerations as a class? In virtue of what can they all excuse? And what does their normative force consist in? This paper aims to develop a unified account of excuses: what they are and what they do. In a nutshell, I argue that excuses are considerations that show that an agent’s wrongdoing does not manifest a specific motivational failing: namely, the lack of a morally adequate present-directed intention. What do excuses do? I suggest that they function as responsibility-modifiers. They alter how the wrongdoer, the wronged party, bystanders may morally respond to a wrong, without negating that it remains appropriate to respond in some way. (shrink)

A central area of current philosophical debate in the foundations of mathematics concerns whether or not there is a single, maximal, universe of set theory. Universists maintain that there is such a universe, while Multiversists argue that there are many universes, no one of which is ontologically privileged. Often model-theoretic constructions that add sets to models are cited as evidence in favour of the latter. This paper informs this debate by developing a way for a Universist to interpret talk that (...) seems to necessitate the addition of sets to V. We argue that, despite the prima facie incoherence of such talk for the Universist, she nonetheless has reason to try and provide interpretation of this discourse. We present a method of interpreting extension-talk (V-logic), and show how it captures satisfaction in `ideal' outer models and relates to impredicative class theories. We provide some reasons to regard the technique as philosophically virtuous, and argue that it opens new doors to philosophical and mathematical discussions for the Universist. (shrink)

Amartya Sen argues that sectarian discord and violence are fueled by confusion about the nature of identity, including the pervasive tendency to see ourselves as members of singular social groups standing in opposition to other groups (e.g. Democrat vs. Republican, Muslim vs. Christian, etc.). Sen defends an alternative model of identity, according to which we all inevitably belong to a plurality of discrete identity groups (including ethnicities, classes, genders, races, religions, careers, hobbies, etc.) and are obligated to choose, in any (...) given context, which among our multiple affiliations to prioritize. While Sen’s model of discrete identity prioritization is a clear advance over single-factor accounts, it overlooks significant lessons about identity from over 150 years of scholarship by feminists of color. In ignoring the experiences of women of color, Sen’s model falsely assumes that identities are in-principle separable for the purposes of practical deliberation; and, in obligating individuals to make such identity-based “reasoned choices,” Sen’s model forces those with multiply marginalized identities to choose from a set of externally defined identity options, none of which sufficiently captures their experiences. (shrink)

In the 1960s, Peter Geach and John Searle independently posed an important objection to the wide class of 'noncognitivist' metaethical views that had at that time been dominant and widely defended for a quarter of a century. The problems raised by that objection have come to be known in the literature as the Frege-Geach Problem, because of Geach's attribution of the objection to Frege's distinction between content and assertoric force, and the problem has since occupied a great deal of (...) the attention both of defenders of broadly noncognitivist views, and of their critics. In this article I explain Geach and Searle's historical objections, and put the subsequent discussion into dialectical context, paying some attention to the developments along the way and how they have enhanced our overall understanding of the problem. The article covers a lot of territory, so we will only be able to see the highlights, along the way. For further reading, see the Works Cited. (shrink)

The relationship between the state and the people has been of the utmost concern to the ruling class ever since society appeared between the class and the state. This study focuses on Aristotle and Han Fei Zi‟s ideological analyses of the relationship between the state and the people. The author aims to emphasize that the state and the people are the two fundamental forces of political life. The relationship between them is a constant and intimate relationship that creates (...) the appearance and stability of a political regime. The study contributes to the literature by pointing out the similarities and differences between the thoughts of two law rulers typical of the West and the East. The study results show that, due to the differences between Western and Eastern cultures, historical and social conditions, and cognitive ability, the thoughts of Aristotle and Han Fei on this issue have similarities and differences. (shrink)

In Search of the Girl Soldiers of Aboke Abstract In a story about class, power, belonging, disappearance, and political tension, journalist Els De Temmerman tells the story of one hundred and thirty-nine girls abducted from the Aboke School in Uganda, raped, given as wives to the soldiers, and forced to kill other children. Collectively, their stories become the voice of all children abducted into heinous armies; this is a summary of their disappearance, struggle, death, and, for some, liberation. The (...) Lord’s Resistance Army is run by Joseph Kony, a man with meager education and plans to “overthrow the government in Uganda and then rule the country by the Ten Commandments” (Temmerman 15). Temmerman begins each chapter with a Scripture, such as “‘The lion has come up from the thicket, and the destroyer of the gentiles is on his way; he is gone forth from his place to make thy land desolate’” (Temmerman 1). Kony believes his twisted movement has Biblical backing, thus justifying their crimes. These Scriptures describe what is taking place throughout Uganda. Like Ocol in Ugandan Okot p’Bitek’s Song of Lawino, the LRA think they are bringing civilization, “drunk with the illusion of real power” (p’Bitek 136), cleansing the world of evil. They believe that they are God’s chosen people. This is also the story of Sister Rachele’s plea to the Pope and the rulers of nations to rescue these children. President Obama is the first U. S. President to send in American troops. In Search of the Girl Soldiers of Aboke Works Cited . (shrink)

Gravitation is interpreted to be an “ontomathematical” force or interaction rather than an only physical one. That approach restores Newton’s original design of universal gravitation in the framework of “The Mathematical Principles of Natural Philosophy”, which allows for Einstein’s special and general relativity to be also reinterpreted ontomathematically. The entanglement theory of quantum gravitation is inherently involved also ontomathematically by virtue of the consideration of the qubit Hilbert space after entanglement as the Fourier counterpart of pseudo-Riemannian space. Gravitation can be (...) also interpreted as purely mathematical or logical “force” or “interaction” as a corollary from its ontomathematical (rather than physical) realization. The ontomathematical approach to gravitation is implicit in general relativity equating it to operators in pseudo-Riemannian space obeying the Einstein field equation and also well-known by the “geometrization of physics”. Quantum mechanics shares the same by the separable complex Hilbert space and defining “physical quantity” by the Hermitian operators on it. One can interpret special Minkowski space involved by special relativity and the qubit Hilbert space of quantum information as Fourier counterparts immediately noticing that general relativity means gravitation as the Fourier counterpart of non-Hermitian operators implying non-unitarity and the violation of energy conservation and thus destroying Pauli’s particle paradigm. Since the Standard model obeys it, this explains the impossibility of “quantum gravitation” in any framework conservatively generalizing the Standard model so that it would include gravitation along with electromagnetic, weak, and strong interactions. Einstein’s geometrization of gravitation can be continued into a purely mathematical theory of it following Euclid’s realization for geometry to be exhaustively built in a deductive and axiomatic way as well as Riemann’s parametrization of all the class of Euclidean and non-Euclidean geometries by “space curvature”, then being generalized to Minkowski space as the operators on pseudo-Riemannian space as the Einstein field equation means gravitation. The transition from mathematical gravitation to logical one can rely on the historical lesson of the pair of Lobachevski’s and Riemann’s approaches now “reversely”, i.e., from the latter to the former. Logical gravitation is linkable to Hegel’s dialectical logic and ontological dialectics abandoning their interpretations as a new zero logic substituting classical propionyl logic. The approach of ontomathematics generalizing that of ontology, traceable even to Aristotle’s reformation of Plato’s doctrine, needs Hegel’s doctrine to be formalized as a first-order logic naturally containing Boolean algebra, isomorphic to both classical propositional logic and set theory being the class of all first-order logics, as a sub-logic along with Peano arithmetic as another sub-logic. The first-order logic at issue is called Hilbert arithmetic and elaborated in detail in other papers. It allows for both self-foundation of mathematics to be internally proved as complete and furthermore, quantum mechanics reinterpreted as quantum information to be included by the qubit Hilbert space interpretable in turn as a dual and physical counterpart of Hilbert arithmetic in a narrow sense, that is, both counterparts constitute Hilbert arithmetic in a wide sense, being mathematical and physical simultaneously and thus overcoming the Cartesian dualism of “body” gapped from “mind” by an abyss. Then, the proper philosophical interpretation of gravitation to be the fundamental ontomathematical force or interaction overcomes the ridiculous belief of the Big Bang wrongly alleged to be a scientific theory. Ontomathematical gravitation suggests an omnipresent and omnitemporal medium of “God’s” creation “ex nihilo” following only the natural necessity of quantum-information conservation particularly and locally manifested as energy conservation. (shrink)

Hume introduced important innovations concerning the theory of ideas. The two most important are the distinction between impressions and ideas, and the use he made of the principles of association in explaining mental phenomena. Hume divided the perceptions of the mind into two classes. The members of one class, impressions, he held to have a greater degree of force and vivacity than the members of the other class, ideas. He also supposed that ideas are causally dependent copies of (...) impressions. And, unlike Locke and others, Hume makes positive use of the principle of association, both of the association of ideas, and, in a more limited way, of the association of impressions. Such associations are central to his explanations of causal reasoning, belief, the indirect passions (pride and humility, love and hatred), and sympathy. These views about impressions and ideas and the principles of association form the core of Hume’s science of human nature. Relying on them, he attempts a rigorously empirical investigation of human nature. The resulting system is a remarkable but complex achievement. (shrink)

Genetic engineering technologies are a subclass of the biotechnology family, and are concerned with the use of laboratory-based technologies to intervene with a given organism at the genetic level, i.e., the level of its DNA. This class of technologies could feasibly be used to treat diseases and disabilities, create disease-resistant crops, or even be used to enhance humans to make them more resistant to certain environmental conditions. However, both therapeutic and enhancement applications of genetic engineering raise serious ethical concerns. (...) This paper examines various objections to genetic engineering (as applied to humans) which have been raised in the literature, and presents a new way to frame these issues, and to look for solutions. Specifically, this paper frames genetic engineering technologies within the ‘design turn in applied ethics’ lens and thus situates these technologies as covarying with societal forces. The value sensitive design (VSD) approach to technology design is then appropriated as the conceptual framework in which genetic engineering technologies can be considered so that they can be designed for important human values. By doing so, this paper brings further nuance to the scholarship on genetic engineering technologies by discussing the sociotechnicity of genetic engineering systems rather than framing them as value-neutral tools that either support or constrain values based on how they are used. (shrink)

We adjust the notion of typicality originated with Russell, which was introduced and studied in a previous paper for general first-order structures, to make it expressible in the language of set theory. The adopted definition of the class ${\rm NT}$ of nontypical sets comes out as a natural strengthening of Russell's initial definition, which employs properties of small (minority) extensions, when the latter are restricted to the various levels $V_\zeta$ of $V$. This strengthening leads to defining ${\rm NT}$ as (...) the class of sets that belong to some countable ordinal definable set. It follows that ${\rm OD}\subseteq {\rm NT}$ and hence ${\rm HOD}\subseteq {\rm HNT}$. It is proved that the class ${\rm HNT}$ of hereditarily nontypical sets is an inner model of ${\rm ZF}$. Moreover the (relative) consistency of $V\neq {\rm NT}$ is established, by showing that in many forcing extensions $M[G]$ the generic set $G$ is a typical element of $M[G]$, a fact which is fully in accord with the intuitive meaning of typicality. In particular it is consistent that there exist continuum many typical reals. In addition it follows from a result of Kanovei and Lyubetsky that ${\rm HOD}\neq {\rm HNT}$ is also relatively consistent. In particular it is consistent that ${\cal P}(\omega)\cap {\rm OD}\subsetneq{\cal P}(\omega)\cap {\rm NT}$. However many questions remain open, among them the consistency of ${\rm HOD}\neq {\rm HNT}\neq V$, ${\rm HOD}={\rm HNT}\neq V$ and ${\rm HOD}\neq {\rm HNT}= V$. (shrink)

This paper introduces the category of b-frames as a new tool in the study of complete lattices. B-frames can be seen as a generalization of posets, which play an important role in the representation theory of Heyting algebras, but also in the study of complete Boolean algebras in forcing. This paper combines ideas from the two traditions in order to generalize some techniques and results to the wider context of complete lattices. In particular, we lift a representation theorem of (...) Allwein and MacCaull to a duality between complete lattices and b-frames, and we derive alternative characterizations of several classes of complete lattices from this duality. This framework is then used to obtain new results in the theory of complete Heyting algebras and the semantics of intuitionistic propositional logic. (shrink)

There is a common demand that moral theory be 'practical', voiced both in- and outside of philosophy. Neo-Humeans, Kantian constitutivists and Aristotelian naturalists have all advocated the idea that my knowledge that I ought to do something must lead me to actually do it—an idea sometimes called the “practicality requirement” for moral theory. Some university administrators apply this idea in practice, when they force students who violate the code of conduct to complete classes in moral theory, hoping that the knowledge (...) obtained there would lead the student not to reoffend. I argue that the practicality requirement rests on a false understanding of the relation both between knowledge and motivation, focusing my critique on recent Aristotelian proposals. (shrink)

Due to the COVID-19 pandemic, preschool teachers must quickly adjust to online education. During COVID-19, teachers have been forced to embrace technology. This study investigates the lived experiences and challenges of preschool teachers. Employing the Interpretative Phenomenological Analysis, the findings of this study were: It was found that managing parent expectations and dealing with challenging parent behavior were among the sources of stress for preschool teachers. This fear of being judged or criticized by parents could influence their teaching practices and (...) interactions with students, leading to feelings of anxiety or insecurity. Further, preschool teachers faced challenges in implementing blended learning, including technological issues, a lack of support and resources, and difficulties creating engaging online content. However, as teachers gained more experience and knowledge about effectively using online tools and technologies for instruction, these challenges became more manageable. Also limited or unreliable internet connectivity was also a significant challenge faced by teachers and students in the transition to online learning. The digital divide and various technical, bandwidth, and security concerns exacerbated it. Internet connection was a major frustration for her during online classes as it affected her ability to communicate and teach her students effectively. Moreover, preschool teachers have had to adapt to the challenges of blended learning by implementing various strategies and making preparations to guide and support their students effectively. These strategies have included using games and other engaging activities to keep students motivated and engaged, developing online lesson plans, and using online teaching platforms and tools. However, the transition to blended learning has also been a source of stress for preschool teachers. They have had to manage additional workloads and responsibilities and deal with challenges such as supporting students with varying technology access and skills. (shrink)

The post-Westphalian Nation State developed by becoming more and more an Information Society. However, in so doing, it progressively made itself less and less the main information agent, because one of the main forces that made the Nation State possible and then predominant, as a historical driving force in human politics, namely Information and Communication Technologies (ICTs), is also what is now making it less central, in the social, political and economic life of humanity across the world. ICTs enable and (...) promote the agile, temporary and timely aggregation, disaggregation and re-aggregation of distributed groups around shared interests across old, rigid boundaries represented by social classes, political parties, ethnicity, language barriers, physical and geographical barriers, and so forth. Similar novelties call for a serious exercise in conceptual re-engineering. This paper argues for the need to understand how the new informational multiagent systems may be designed in such a way as to take full advantage of the socio-political progress made so far, while being able to deal successfully with the new global challenges (from the environment to the financial markets) that are undermining the legacy of that very progress. (shrink)

It is standard in set theory to assume that Cantor's Theorem establishes that the continuum is an uncountable set. A challenge for this position comes from the observation that through forcing one can collapse any cardinal to the countable and that the continuum can be made arbitrarily large. In this paper, we present a different take on the relationship between Cantor's Theorem and extensions of universes, arguing that they can be seen as showing that every set is countable and (...) that the continuum is a proper class. We examine several principles based on maximality considerations in this framework, and show how some (namely Ordinal Inner Model Hypotheses) enable us to incorporate standard set theories (including ZFC with large cardinals added). We conclude that the systems considered raise questions concerning the foundational purposes of set theory. (shrink)

‘Judgment’ is Brentano’s terms for any mental state liable to be true or false. This includes not only the products of conceptual thought, such as belief, but also perceptual experiences, such as seeing that the window was left open. ‘Every perception counts as a judgment,’ writes Brentano (1874: II, 50/1973a: 209). Accordingly, his theory of judgment is not exactly a theory of the same phenomenon we call today ‘judgment,’ but of a larger class of phenomena one (perhaps the main) (...) species of which is what we call judgment. Even if we keep this in mind, though, the profound heterodoxy of Brentano’s theory of judgment is still striking. Brentano develops this heterodox theory in some detail already in the Psychology from Empirical Standpoint (Brentano 1874/1973a). But he continued to work out its details, and various aspects of it, until his death. Many of the relevant articles, notes, and fragments of relevance have been collected by Oskar Kraus in 1930 and published under the title Truth and Evidence (Brentano 1930/1966b). Kraus prefaces this volume with an elaborate reconstruction, of dubious plausibility, according to which Brentano’s accounts of judgment and truth have gone through four distinct stages. In reality, there is a unified underlying conviction underwriting Brentano’s work both on judgment and on truth (see CHAP. 20 on the latter). Here I present this unified core of this highly original theory of judgment, which can be captured in terms of three main theses. The first is that contrary to appearances, all judgments are existential judgments (§1). The second is that the existential force of judgment is indeed a force, or mode, or attitude – it does not come from the judgment’s content (§2). The third is that judgment is not a propositional attitude but an ‘objectual’ attitude (§3). (shrink)

It has long been thought that observing distinctive traces of quantum gravity in a laboratory setting is effectively impossible, since gravity is so much weaker than all the other familiar forces in particle physics. But the quantum gravity phenomenology community today seeks to do the (effectively) impossible, using a challenging novel class of `tabletop' Gravitationally Induced Entanglement (GIE) experiments, surveyed here. The hypothesized outcomes of the GIE experiments are claimed by some (but disputed by others) to provide a `witness' (...) of the underlying quantum nature of gravity in the non-relativistic limit, using superpositions of Planck-mass bodies. We inspect what sort of achievement it would possibly be to perform GIE experiments, as proposed, ultimately arguing that the positive claim of witness is equivocal. Despite various sweeping arguments to the contrary in the vicinity of quantum information theory or given low-energy quantum gravity, whether or not one can claim to witness the quantum nature of the gravitational field in these experiments decisively depends on which out of two legitimate modelling paradigms one finds oneself in. However, by situating GIE experiments in a tradition of existing experiments aimed at making gravity interestingly quantum in the laboratory, we argue that, independently of witnessing or paradigms, there are powerful reasons to perform the experiments, and that their successful undertaking would indeed be a major advance in physics. (shrink)

“A Phenomenology of Seeing and Affect in a Polarized Climate,” focuses on the polarized political climate that reflects racial and class differences in the wake of the Trump election. She explores how to see differently about those with whom one disagrees—that is in this specific scenario for Lee, the Trump supporters, including Asian American members of her own family. Understanding Maurice Merleau-Ponty’s exploration of the interstice between the visible and the invisible, if human beings are to see otherwise, we (...) need to disrupt the ready association between the visible and the invisible. Here, she explores the function of affect for the possibility of this break. The phenomenological understanding of emotion does not necessarily empower emotion with any sort of superlative force, especially over reason. But a subject’s emotion chiasmatically reflects the world and vice versa. The caustic and strong emotions felt by people about this presidency reflects the entrenched political climate in our society and chiasmatically the entrenched political climate embroils people in strong emotions that make it difficult to see those with whom we disagree as people we can trust and consider reasonable. To break out of this standoff, to see differently about Trump supporters, one needs to feel differently about them as well. (shrink)

Scholars have argued that Plato's decision to include women in the ruling class was either intended as a joke, or else was forced on him by other political commitments. In tis paper, I argue that the arguments he offers for including women in positions of power can and should be taken as sincere.

The three great sovereigns of ancient Chinese history, which have subsumed almost nine centuries before Common Era, referred to Xia (2070-1600 BC), Shang (1600-1046 BC) and Zhou (1046- 256 BC) dynasties. The people of Shang, who represented the transition from a primitive to a civilized continuum with the invention of writing, were exposed to social stratification due to the self-interests of courtiers indulging in superstitions, relying on prophecy and necromancy. As a result of this stratification, the first examples of (...) class='Hi'>class discrimination and hierarchical organization that divided national subjects into ranks, bestowing a privilege on the noble class, occurred. The Shang period has been implied as a process that, on one hand, continued the tradition of ancestral cults initiated by the Xia family, who founded the first official dynasty, but, on the other hand, humiliated the people in terms of status since the rulers who ascended the throne equated themselves with a divine power. The fact that the Shang rulers appropriated the rituals which took place under the name of deference during the Xia period escalated the belief of ancestral spirits’ belonging to heaven into another belief. Thus, the enslavement of those who did not belong to noble blood by forcing them into obedience to the dynasty has revealed an issue that should not be ignored. The Shang rulers, who divided the national subjects outside the noble class considering their mission, position, profession, and demotion, also classified the slaves in the service of the dynasty considering punishments, rules, and sanctions that they determined. Despite this truth, divergences among Chinese researchers underlie the dichotomy whether slavery existed in China. But if the classical texts are examined in detail, it can be sort out that slavery became prevalent in the Shang period and the dynasty was destroyed owing to the tyrannical governance policy of the rulers. In this study, it will be argued that slavery was experienced in early China society based on the idea of private property by discussing class discrimination and hierarchical organization leading Chinese bureaucracy. (shrink)

Many metaethicists assume that our normative judgments are both by and large true, and the product of causal forces. In other words, many metaethicists assume that the set of normative judgments that causal forces have led us to make largely coincides with the set of true normative judgments. How should we explain this coincidence? This is what Sharon Street (2006) calls the practical/theoretical puzzle. Some metaethicists can easily solve this puzzle, but not all of them can, Street argues; she takes (...) the puzzle to constitute a specific challenge for normative realism. In this article I elucidate Street's puzzle and outline possible solutions to it, framed in terms of a general strategy for reasoning about coincidences. I argue that the success of Street's challenge crucially depends on how we set the ‘reference class’ of normative judgments that we could have endorsed, assuming realism. I conclude that while the practical/theoretical puzzle falls short of posing a general challenge for normative realism, it can be successful as a selective challenge for specific realist views. (shrink)

Suppose that Billy and Suzy each throw a rock at window, and either rock is sufficient to shatter the window. While some consider this a paradigmatic case of causal overdetermination, in which multiple cases are sufficient for an outcome, others consider it a case of joint causation, in which multiple causes are necessary to bring about an effect. Some hold that every case of overdetermination is a case of joint causation underdescribed: at a maximal level of description, every cause is (...) necessary to bring about the outcome in precisely the way that it occurs. -/- This paper shows the latter principle to be false. I introduce a novel class of events that are insensitive to the additive force of multiple causes. They are to be contrasted with sensitive events, which physically and counterfactually vary according to the number and sorts of causes they have. I argue that sensitive effects are symptoms of joint causation; insensitive effects are symptoms of overdetermination. Insensitive effects resulting from multiple causes cannot be classified as "joint causation underdescribed," but only as overdetermination. -/- I suggest that cases of "trumping preemption" should be understood as cases of overdetermination with insensitive effects. Consequently, Lewis' influence account of causation cannot handle these cases. (shrink)

I will begin this paper by identifying the problem within the theory of ethics, which contractualism as a moral theory is attempting to address. It is not that of solving the problem of moral motivation like the ‘arch-contractualist’, Thomas Scanlon, often claims, but rather that of describing a class of fundamental moral reasons – contractualist reasons for short. In the second section, I will defend the contractualist idea of how the nature of these moral reasons provides us with sufficient, (...) independent tools to construct the content of public moral principles. The rest of my paper is defensive. It addresses the main challenges set to the contractualist account of moral reasons. In the third section, I will discuss a frequent objection according to which the contractualist reasons are a redundant addition to the space of moral reasons. In the fourth section, I will examine the worry that acting from these reasons would not lead to morally admirable action but rather to vice. In the last section, I will investigate the criticism according to which the normative force of the contractualist reasons is insufficient for rationalising our moral actions in certain difficult circumstances. In this section, we get to the heart of the matter – what the reasons contractualism describes truly are, and how they can explain the generally overriding strength of our moral requirements. I hope to conclude that even after these serious challenges contractualism remains a philosophically viable account of morality's rationalistic appeal. (shrink)

Marx’s theory of historical materialism seeks to explain human history and development on the basis of the material conditions underlying all human existence. For Marx, the most important of all human activities is the activity of production by means of labor. With his focus on production through labor, Marx argues that it is possible to provide a materialistic explanation of how human beings not only transform the world (by applying the “forces of production” to it) but also transform themselves in (...) transforming the world (by entering into “relations of production” with one another). For Marx, the productive labor of human beings – and the resulting interplay between the forces and relations of production – function together as the engine which drives all historical change and development. By understanding how the productive activities of human beings give rise to the division of labor and class conflict, it becomes possible, according to Marx, to understand how different historical epochs succeed one another, and how the trajectory of human history points towards a communist society within which the division of labor and class conflict will be abolished. (shrink)

Erotic Nights of the Living Dead (1980) may have featured both animated corpses and hardcore sex scenes, but only recently have Re-Penetrator (2004) and Porn of the Dead (2006) managed to fully eroticise the living dead, allowing these creatures to engage in intercourse. In doing so, the usually a-subjective zombie is allotted a key facet of identity - sexuality. This development within the sub-genre needs accounting for outside of the contexts of porn studies, where it has only been briefly touched (...) upon in relation to its "extremity". -/- Moreover, the gendering of the undead opens a discussion which expand the horizons of zombie studies away from the overt critiques of capitalism, race and psychoanalysis that have pervaded analyses of these narratives. The dichotomy of binary oppositions so often associated with psychoanalytic approaches dictates that "passive (non-phallic) = female", and "active (phallic) = male". In these terms, the zombies are feminine - soft-bodied and passive, despite their murderous intent (which has been accounted for, by Barabara Creed (1993) amongst others, by invoking the vagina-dentata motif). Humans (active) are deemed masculine, not least since they tend to dispatch zombies with "phallic guns". Taking this logic to an extreme, the zombie may be read as allegorising feminism: the "feminised" figures (zombies) become fearsome in their will to exert themselves despite their seeming disempowerment in the face of "masculine" hegemony. Ultimately, by grouping together as a force, they overthrow or at least significantly damage that "normality" (an ideological paradigm usually read in terms of race, class and economics). (shrink)

As they make their way through Louis Althusser’s and Jacques Derrida’s texts, readers will cross innumerable curtains – ‘the words and things’, as Derrida says, as many fabrics of traces. These curtains open onto a multiplicity of scenes and mises en scène, performances, roles, rituals, actors, plays – thus unfolding the space of a certain theatricality. This essay traces Althusser’s and Derrida’s respective deployments of the theatrical motif. In his theoretical writings, Althusser’s theatrical dispositive aims to designate the practical and (...) material dimension of the scenes of ideology, materially enacted through roleplays, performances, acts, or discourses. At the horizon: a scientific discourse on ideology or, later, a strategic intervention in the class struggle. This scientific and/or strategic orientation echoes Althusser’s definition of materialism: ‘no more storytelling’. But Derrida’s ‘closure of representation’ reminds us that there’s no presence – even the most ‘material’ – no ‘truth’ or ‘correctness’ – in theoretical or strategic terms – without effects of re-presentation, differential repetition, narrative reconstruction: theatricality and materiality suppose a force of resistance, a secret heterogeneity, curtain foldings. Hence the irreducible necessity of reading, storytelling, transformative interpretation. What are the implications for thinking inheritance and debt – for example, the one binding Althusser and Derrida, and us to them? (shrink)

In Leviathan chapter 31 Hobbes refers to atheists and deists as "God's enemies." The contrast class is God's subjects in what he calls the Kingdom of God by Nature. This chapter offers an account of how one submits to God to become God's natural subject. The explanation reinforces the distinction between a primary and secondary state of nature. Submission to God obligates natural subjects to obey the laws of nature because the precepts of those laws acquire thereby the normative (...) force of law. The view further explains why submission to God differs from submission to a civil sovereign, despite the fact that both are voluntary. (shrink)

Ian James Kidd investigates how social forces shape epistemic character. I outline his proposed 'critical character epistemology' and I critically assess his discussion of the roles of salience in sustaining epistemic vice. -/- I emphasise how patterns of salience affect how social position—race, gender, class, and so on—shapes epistemic character. I dispute Kidd’s claim that all epistemic vices are salient. Instead, I argue, epistemic vice is camouflaged by ubiquity. Similarly, I dispute his claim that ‘normed-vices’ are particularly salient. -/- (...) . (shrink)

Many strategies for incorporating poetry into non-poetry classes, especially outside of English and associated disciplines, appear to make poetry subservient and secondary in relation to the prose content of the course. The poet under consideration becomes a kind of involuntary servant to one or more prose authors, forced to “speak only when spoken to,” and effectively prevented from challenging the ideas of the course’s prose writers, and thereby the instructor. Fortunately, this is not the only strategy for incorporating poetry into (...) prose-dominated courses. In this chapter, I will suggest an alternate approach which recognizes and facilitates the agency of poets and poetry per se, which I term “empowering poetic defiance.” In brief, this approach consists of the following four steps: (1) challenge one’s own poetic self-loathing (2) position the course’s poetry’s content to challenge the course’s non-poetic contents (3) position the course’s poetry’s forms to challenge your class’s non-poetic forms (4) comport oneself as interlocutor toward the poets featured in the course as the intellectual equals of oneself and the course’s prose writers. My first section will elaborate on these four steps, and my second section will flesh out the method further with a new reading of one of the most powerfully defiant poets in the Western canon, the nineteenth-century French Symbolist poet Charles Baudelaire, in dialogue with one of the most formidable challengers to the power of poetry, the eighteenth-century Prussian philosopher Immanuel Kant. (shrink)

The term “performative” is used in at least two different senses. In the first sense, performatives are generatives, i.e. expressions by the use of which one creates new deontic states of affairs on the ground of extralinguistic conventions. In the second sense, performatives are operatives, i.e. expressions which contain verbal predicates and state their own utterances. In the article, both these types of expressions are compared to the class of imperatives which are characterized as expressions of the form “Let (...) x see to it that p” and typically express wishes. It is claimed that (1) only these imperatives are generatives which are uttered by deontic authorities, (2) no imperative is an imperative sensu stricto; (3) imperative operatives are used instead of “pure” imperatives in order to emphasize the force of resolution. (shrink)

This article explores the various ethical and legal limitations faced by researchers studying extreme or ‘ shock’ pornographies, beginning with generic and disciplinary contexts, and focusing specifically upon the assumption that textual analysis unproblematically justifies certain pornographies, while legal contexts utilize a prohibitive gaze. Are our academic freedoms of speech endangered by legislations that restrict our access to non-mainstream images, forcing them further into taboo locales? If so, is the ideological normalization of sexuality inextricable from our research methodologies? Simultaneously, (...) can we justify researchers being allowed access to materials that are not deemed suitable for general consumption, which may further bolster normalized hierarchies of class-privilege and cultural capital? (shrink)

Some hold that proper names and indexicals are “Kaplan rigid”: they designate their designata even in worlds where the designata don’t exist. An argument they give for this is based on the analogy between time and modality. It is shown how this argument gains forcefulness at the expense of carefulness. Then the argument is criticized as forming a part of an inconsistent philosophical framework, the one with which David Kaplan and others operate. An alternative account of a certain class (...) of negative existentials is developed, one which eliminates both the inconsistency and the need for Kaplan rigidity. After all, mustn’t whatever is referred to exist? (shrink)

In New Essays on Human Understanding, book II, chapter xxi Leibniz presents an interesting picture of the human mind as not only populated by perceptions, volitions and appetitions, but also by endeavours. The endeavours in question can be divided to entelechy and effort; Leibniz calls entelechy as primitive active forces and efforts as derivative forces. The entelechy, understood as primitive active force is to be equated with a substantial form, as Leibniz says: “When an entelechy – i.e. a primary or (...) substantial endeavour – is accompanied by perception, it is a soul” (NE II, xxi, §1; RB, 170). What about efforts, then? One is certainly the will. In NE, II, xxi, §5 Leibniz argues that volition is the effort (conatus) to move towards what one finds good and away from what one finds bad and that this endeavor arises from the perceptions we are aware of. As an endeavour results in action unless it is prevented, from will (which is always directed to the good) and power together follows action. However, this is not so simple. Leibniz argues that there is also a second class of efforts: “There are other efforts, arising from insensible perceptions, which we are not aware of; I prefer to call these ‘appetitions’ rather than volitions” (NE II, xxi, §5; RB, 173). Although there are appetitions of which one can be aware, usually these appetitions arise from the insensible petite perceptions and are consequently affecting us subconsciously. Now, although all minute perceptions are confused perceptions, they are always related to pleasure and displeasure and also to perfection and imperfection. From this follows that there can be different efforts present in the soul at the same time: the will which is directed to apperceived good and several separate appetitions which lead to different goals, both to those which bring about perfection and pleasure of the mind (joy) and those which bring about displeasure and imperfection (sorrow). These efforts are not only in conflict with each other but may also be in conflict with entelechy. A typical case is perceiving a sensual pleasure. Our entelechy which is always directed to final causes (perfection) may be in conflict with several different appetitions which are related in different ways to the sensual pleasure in question. If our understanding is developed enough, our will resists the temptation posed by the pleasure (agreeing with entelechy), but if the temptation is too strong, the appetitions outweigh the will and the resulting action bring about imperfection and sorrow as it is related to imperfection. In this paper I will argue that deliberation in the human soul is a battle of different endeavors described above: the entelechy in the soul strives according to its law-of-the-series towards its telos (perfection) and the will accompanies it by being automatically directed to the good. This thrust towards the apparent good is aided or hindered by the appetitions which can be thought as derivative forces in the Leibnizian dynamics. Depending on whether the predominant appetitions are related to good or bad desires, the deliberation succeeds or fails in achieving the real good which is the goal of human deliberation. The successs can be facilitated beforehand by developing our understanding so that we are less easily swept away by the derivative forces (NE II, xxi, §19). A central role in this task is played by strong willing. As Martha Bolton has noted in her recent paper, an essential feature of the basic, standing endeavors is that they are continuous – although the power balance in the soul changes from moment to moment, something lingers from our previous volitions. That is why Leibniz argues that we pave way for the future deliberations by our previous voluntary actions (NE II, xxi, §23). In contrast, the appetitions are temporary, fliegende Gedanken as Leibniz says in NE II, xxi, §12. Therefore there is a constant, always changing power balance between two kinds of endeavors in the soul: primitive active force versus derivative forces. I will argue that the behavior of the forces in the soul can be understood with a vectorial model which is related to Leibniz’s early ideas of calculus of variations and which was anticipated by Arnauld and Nicole’s Port-Royal Logic. The central idea in the model is that the options are in tension towards each other and the ratio between them at each moment determines the consequent outcome. The proper relationship between the endeavors is not a simple balance, two options which exhaust each other, but a case where different efforts complement each other: “Since the final result is determined by how things weigh against one another, I should think it could happen that he most pressing disquiet did not prevail; for even If it prevailed over each of the contrary endeavours taken singly, it may be outweighed by all of them together.” Leibniz continues : “Everything which then impinges on us weighs in the balance and contributes to determining a resultant direction, almost as in mechanics” (NE II, xxi, §40; RB, 193). The different endeavors can be understood as vectors leading to different directions and the end result is a certain direction that deliberation takes. The dynamical tension between the different endeavors presents a situation where everything affects everything and the following direction, the resulting volition follows more or less automatically. In Theodicy, §325 Leibniz describes the deliberation as follows: “One might, instead of the balance, compare the soul with a force that puts forth an effort on various sides simultaneously, but which acts only at the spot where action is easiest or there is least resistance” (Huggard, 322) This kind of dynamical tension can be understood in terms of the calculus of variations where there are several possible variations available but where the dynamics of the situation results in the decision taking the “easiest” route which is more or less objectively good depending on the level of the deliberator’s understanding. In his comments to Bayle’s note L of “Rorarius” Leibniz says: “The soul, even though it has no parts, has within it, because of the multitude of representations of external things, or rather because of the representation of the universe lodged within it by the creator, a great number, or rather an infinite number, of variations (Woolhouse & Francks (ed.), ‘New System’ and Associated Texts, 101). This kind of deliberation is comparable to God’s choice of the best world with the difference that God’s understanding is infinite which again results in the fact that the choice is the best possible. Whereas in nature the easiest route taken is always optimal as nature is God’s creation, in men the goodness or badness of men’s actions is dependent on their state of wisdom, that is, how developed their understanding is. The more wise men are, the more metaphysical goodness or perfection follows from their actions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 12.3 (2005) 257-259 [Access article in PDF] Atrocity, Banality, Self-Deception Adam Morton Keywords evil, self-deception, banality, atrocity, motivation When talking about evil we must make a fundamental choice about how we are to use the term. We may use it as half of the contrast "good versus evil," in which case it covers everything that is not good. That includes moral incompetence, lack of imagination, (...) willingness to follow orders, overreactions, and a host of other reasons why people who do not have personalities that we would call evil do things that are wrong, often very wrong. Call this the weak reading of evil: evil as wrongdoing. Or we may use it with the meaning suggested by "evil person," "really evil act," "the evil lurking in all of us," and other such idioms. If we do this, we focus on a particular class of actions, and the motives and people that produce them, that arouse a particular moral revulsion in us. Call this the strong reading of evil: evil as atrocity (for more on this contrast see Morton [2004] and Card [2002]).Kubarych, following Peck, thinks of evil in the strong way. Most of the time at any rate: Some of the philosophers, such as Kant, that he draws on are thinking of evil in the weak way, and some of his quotations are from the German, where good/bad/evil distinctions are not drawn in the same way as in English. He explores a general explanation of evil that seems to be targeted at the psychology of extremely abhorrent actions. But, I argue, his account is in danger of collapse in either of two directions. Depending on how we interpret Kubarych's account, it could turn out that it describes all wrongdoing as evil, or, making some different choices, it could turn out that there are no really evil people.The strong reading of evil is definitely the most interesting and potentially fruitful. After all, we have no shortage of satisfying explanations of why people lie to get out of unwelcome appointments, steal to support their children or their drug habits, or defraud investors to become rich. But we do feel deeply puzzled by those who commit torture, serial murder, or genocide. We ask of these people not so much "Why did he do it?" as "How could he do it?" We feel the need of a philosophical or psychological theory that can give us even a slight handle of these people and their deeds. There are two risks associated with the project of explaining atrocity, though. The first is the risk of accepting unsatisfactory accounts, just because they purport to explain what we desperately want to understand. The second is the risk of supposing that there is a single explanation when the causes of the phenomenon are in fact too varied. On other topics these two risks have often combined to make people believe what seem to us now to be evident falsehoods. Humans have often for example wanted to know the causes of disease, and as a result have accepted blanket explanations, in terms of [End Page 257] evil spirits or lack of faith, that seem ludicrous to us now that we have a better grasp of the variety of factors that can cause our bodies to misfunction. So before asking naively "Why and how can people do these awful things?" we should ask "Is there a deeper causal unity here, beyond the fact that we react to these acts with horror?"My suspicion is that there is not much unity, that it is asking too much to want a common profile to the psychology of serial killers, or of proponents of genocide, let alone a profile that applies across these and other categories. What we can do, I believe, is describe our concept of evil in such a way that we can leave some parameters to be filled in by a large variety of objective psychological factors. Even this runs the risk that the really relevant factors cannot be forced into the role that the philosophical account requires. In... (shrink)

Recently, a number of critical social theorists have argued that the analysis of social relations of unfreedom should take into account the phenomenon of self-subordination. In my article, I draw on Hegel’s theory of recognition to elucidate this phenomenon and show that recognition can be not only a means of self-realization, but also of subjugation. I develop my argument in three steps: As a first step, I reconstruct the idea of social pathologies in the tradition of Critical Theory. In the (...) course of this reconstruction, it becomes clear that the analysis of social pathologies should focus on the binding force of recognition. As a second step, I reinterpret Hegel and show that a close reading of the relationship of lordship and bondage can help us to understand how a subject can become bound by recognition. As a third step, I make an attempt at reactualizing Hegel’s idea. Following Sartre’s analysis of anti-Semitism, I outline three stages of how subjects can gradually come to subordinate themselves and become entrapped in social relations of unfreedom such as race, class or gender. (shrink)

In this work we study dimensional theoretical properties of some a±ne dynamical systems. By dimensional theoretical properties we mean Hausdor® dimension and box- counting dimension of invariant sets and ergodic measures on theses sets. Especially we are interested in two problems. First we ask whether the Hausdor® and box- counting dimension of invariant sets coincide. Second we ask whether there exists an ergodic measure of full Hausdor® dimension on these invariant sets. If this is not the case we ask the (...) question, whether at least the variational principle for Haus- dor® dimension holds, which means that there is a sequence of ergodic measures such that their Hausdor® dimension approximates the Hausdor® dimension of the invariant set. It seems to be well accepted by experts that these questions are of great importance in developing a dimension theory of dynamical systems (see the book of Pesin about dimension theory of dynamical systems [PE2]). Dimensional theoretical properties of conformal dynamical systems are fairly well understood today. For example there are general theorems about conformal repellers and hyperbolic sets for conformal di®eomorphisms (see chapter 7 of [PE2]). On the other hand the existence of two di®erent rates of expansion or contraction forces problems that are not captured by a general theory this days. At this stage of de- velopment of the dimension theory of dynamical systems it seems natural to study non conformal examples. This is the ¯rst step to understand the mechanisms that determine dimensional theoretical properties of non conformal dynamical systems. A±ne dynamical systems represent simple examples of non conformal systems. They are easy to de¯ne, but studying their dimensional theoretical properties does never- theless provide challenging mathematical problems and exemplify interesting phe- nomena. We consider here a special class of self-a±ne repellers in dimension two, depending on four parameters (see 2.1.). Furthermore we study a class of attractors of piecewise a±ne maps in dimension three depending on four parameters as well. The last object of our work are projections of these maps that are known as gener- alized Baker's transformations (see 2.2.). The contents of our work is the following: In chapter two we give an overview about some main results in the area of di- mension theory of a±ne dynamical systems and de¯ne the systems we study in this work. We will explain, what is known about the dimensional theoretical properties of these systems and describe what our new results are. In chapter three we then apply symbolic dynamics to our systems. We will introduce explicit shift codings 4 and ¯nd representations of all ergodic measures for our systems using these codings. From chapter four to chapter eight we study dimensional theoretical properties, which our systems generally or generically have. In chapter four we will prove a formula for the box-counting dimension of the repellers and the attractors (see the- orem 4.1.). Then in chapter ¯ve we apply general dimensional theoretical results for ergodic measures found by Ledrappier and Young [LY] and Barreira, Schmeling and Pesin [BPS] to our systems. These results relate the dimension of ergodic measures to metric entropy and Lyapunov exponents. Using this approach we will be able to reduce questions about the dimension of ergodic measures in our context to ques- tions about certain overlapping and especially overlapping self-similar measures on the line. These overlapping self-similar measures are studied in chapter six. Our main theorem extends a result of Peres and Solomyak [PS2] concerning the absolute continuity resp. singularity of symmetric self-similar measures to asymmetric ones (see theorem 6.1.3.). In chapter seven we bring our results together. We prove that we generically (in the sense of Lebesgue measure on a part of the parameter space) have the iden- tity of box-counting and Hausdor® dimension for the repellers and the attractors. (see theorem 7.1.1. and corollary 7.1.2.). This result suggest that one can expect that the identity of box-counting dimension and Hausdor® dimension holds at least generically in some natural classes of non conformal dynamical systems. Furthermore we will see in chapter seven that there generically exists an ergodic measure of full Hausdor® dimension for the repellers. On the other hand the vari- ational principle for Hausdor® dimension is not generic for the attractors. It holds only if we assume a certain symmetry (see theorem 7.1.1.). For generalized Baker's transformations we will ¯nd a part of the parameter space where there generically is an ergodic measure of full dimension and a part where the variational principle for Hausdor® dimension does not hold (see theorem 7.1.3.). Roughly speaking the reason why the variational principle does not hold here is, that if there exists both a stable and an unstable direction one can not generically maximize the dimension in the stable and in the unstable direction at the same time. In an other setting this phenomenon was observed before by Manning and McCluskey [MM]. In chapter eight we extend some results of the last section to invariant sets that correspond to special Markov chains instead of full shifts (see theorem 8.1.1.). In the last two chapters of our work we are interested in number theoretical excep- tions to our generic results. The starting point of our considerations in section nine are results of ErdÄos [ER1] and Alexander and Yorke [AY] that establish singularity and a decrease of dimension for in¯nite convolved Bernoulli measures under special conditions. Using a generalized notion of the Garsia entropy ([GA1/2]) we are able 5 to understand the consequences of number theoretical peculiarities in broader class of overlapping measures (see theorem 9.1.1.). In chapter ten we then analyze number theoretical peculiarities in the context of our dynamical systems. We restrict our attention to a symmetric situation where we generically have the existence of a Bernoulli measure of full dimension and the identity of Hausdor® and box-counting dimension for all of our systems. In the ¯rst section of chapter ten we ¯nd parameter values such that the variational principle for Hausdor® dimension does not hold for the attractors and for the Fat Baker's transformations (see theorem 10.1.1.). These are the ¯rst known examples of dynamical systems for which the variational principle for Hausdor® dimension does not hold because of number theoretical peculiarities of parameter values. For the repellers we have been able to show that under certain number theoretical conditions there is at least no Bernoulli measure of full Hausdor® dimension; the question if the variational principle for Hausdor® dimension holds remains open in this situation. In the second section of chapter ten we will show that the identity for Hausdor® and box-counting dimension can drops because there are number theoretical pecu- liarities. In the context of Weierstrass-like functions this phenomenon was observed by Przytycki and Urbanski [PU]. Our theorem extends this result to a larger class of sets, invariant under dynamical systems (see theorem 10.2.1). At the end of this work the reader will ¯nd two appendices, a list of notations and the list of references. In appendix A we introduce the notions of dimension we use in this work and collect some general facts in dimension theory. In appendix B we state the facts about Pisot-Vijayarghavan number, we need in our analysis of number theoretical peculiarities. The list of notations contains general notations and a table with a summary of notations we use to describe the dynamical systems that we study. Acknowledgments I wish to thank my supervisor JÄorg Schmeling for a lot of valuable discussion and all his help. Also thanks to Luis Barreira for his great hospitality in Lisboa and many interesting comments. This work was done while I was supported by "Promotionstipendium gem. NaFÄoG der Freien UniversitÄat Berlin". (shrink)

In New Essays on Human Understanding, book II, chapter xxi Leibniz presents an interesting picture of the human mind as not only populated by perceptions, volitions and appetitions, but also by endeavours. The endeavours in question can be divided to entelechy and effort; Leibniz calls entelechy as primitive active forces and efforts as derivative forces. The entelechy, understood as primitive active force is to be equated with a substantial form, as Leibniz says: “When an entelechy – i.e. a primary or (...) substantial endeavour – is accompanied by perception, it is a soul” (NE II, xxi, §1; RB, 170). What about efforts, then? One is certainly the will. In NE, II, xxi, §5 Leibniz argues that volition is the effort (conatus) to move towards what one finds good and away from what one finds bad and that this endeavor arises from the perceptions we are aware of. As an endeavour results in action unless it is prevented, from will (which is always directed to the good) and power together follows action. However, this is not so simple. Leibniz argues that there is also a second class of efforts: “There are other efforts, arising from insensible perceptions, which we are not aware of; I prefer to call these ‘appetitions’ rather than volitions” (NE II, xxi, §5; RB, 173). Although there are appetitions of which one can be aware, usually these appetitions arise from the insensible petite perceptions and are consequently affecting us subconsciously. Now, although all minute perceptions are confused perceptions, they are always related to pleasure and displeasure and also to perfection and imperfection. From this follows that there can be different efforts present in the soul at the same time: the will which is directed to apperceived good and several separate appetitions which lead to different goals, both to those which bring about perfection and pleasure of the mind (joy) and those which bring about displeasure and imperfection (sorrow). These efforts are not only in conflict with each other but may also be in conflict with entelechy. A typical case is perceiving a sensual pleasure. Our entelechy which is always directed to final causes (perfection) may be in conflict with several different appetitions which are related in different ways to the sensual pleasure in question. If our understanding is developed enough, our will resists the temptation posed by the pleasure (agreeing with entelechy), but if the temptation is too strong, the appetitions outweigh the will and the resulting action bring about imperfection and sorrow as it is related to imperfection. In this paper I will argue that deliberation in the human soul is a battle of different endeavors described above: the entelechy in the soul strives according to its law-of-the-series towards its telos (perfection) and the will accompanies it by being automatically directed to the good. This thrust towards the apparent good is aided or hindered by the appetitions which can be thought as derivative forces in the Leibnizian dynamics. Depending on whether the predominant appetitions are related to good or bad desires, the deliberation succeeds or fails in achieving the real good which is the goal of human deliberation. The successs can be facilitated beforehand by developing our understanding so that we are less easily swept away by the derivative forces (NE II, xxi, §19). A central role in this task is played by strong willing. As Martha Bolton has noted in her recent paper, an essential feature of the basic, standing endeavors is that they are continuous – although the power balance in the soul changes from moment to moment, something lingers from our previous volitions. That is why Leibniz argues that we pave way for the future deliberations by our previous voluntary actions (NE II, xxi, §23). In contrast, the appetitions are temporary, fliegende Gedanken as Leibniz says in NE II, xxi, §12. Therefore there is a constant, always changing power balance between two kinds of endeavors in the soul: primitive active force versus derivative forces. I will argue that the behavior of the forces in the soul can be understood with a vectorial model which is related to Leibniz’s early ideas of calculus of variations and which was anticipated by Arnauld and Nicole’s Port-Royal Logic. The central idea in the model is that the options are in tension towards each other and the ratio between them at each moment determines the consequent outcome. The proper relationship between the endeavors is not a simple balance, two options which exhaust each other, but a case where different efforts complement each other: “Since the final result is determined by how things weigh against one another, I should think it could happen that he most pressing disquiet did not prevail; for even If it prevailed over each of the contrary endeavours taken singly, it may be outweighed by all of them together.” Leibniz continues : “Everything which then impinges on us weighs in the balance and contributes to determining a resultant direction, almost as in mechanics” (NE II, xxi, §40; RB, 193). The different endeavors can be understood as vectors leading to different directions and the end result is a certain direction that deliberation takes. The dynamical tension between the different endeavors presents a situation where everything affects everything and the following direction, the resulting volition follows more or less automatically. In Theodicy, §325 Leibniz describes the deliberation as follows: “One might, instead of the balance, compare the soul with a force that puts forth an effort on various sides simultaneously, but which acts only at the spot where action is easiest or there is least resistance” (Huggard, 322) This kind of dynamical tension can be understood in terms of the calculus of variations where there are several possible variations available but where the dynamics of the situation results in the decision taking the “easiest” route which is more or less objectively good depending on the level of the deliberator’s understanding. In his comments to Bayle’s note L of “Rorarius” Leibniz says: “The soul, even though it has no parts, has within it, because of the multitude of representations of external things, or rather because of the representation of the universe lodged within it by the creator, a great number, or rather an infinite number, of variations (Woolhouse & Francks (ed.), ‘New System’ and Associated Texts, 101). This kind of deliberation is comparable to God’s choice of the best world with the difference that God’s understanding is infinite which again results in the fact that the choice is the best possible. Whereas in nature the easiest route taken is always optimal as nature is God’s creation, in men the goodness or badness of men’s actions is dependent on their state of wisdom, that is, how developed their understanding is. The more wise men are, the more metaphysical goodness or perfection follows from their actions. (shrink)

COVID-19 and military actions on the territory of Ukraine fundamentally changed the organization of the educational process, forcing educational institutions to transfer classroom learning to virtual space. To organize the educational process remotely, we need to organize an educational environment in which we can ensure the implementation of all types of educational activities, as well as creation and selection of e-resources depending on their types. Having guidelines in the form of modes, forms and learning outcomes, it is necessary to (...) structure the content of educational disciplines, corresponding curricula, to ensure the activity of students during lectures and the implementation of practical tasks with the necessary tools, to determine and carry out the selection of electronic educational resources for the effective organization of the educational process in conditions of open education. First of all, it is important to take into account all types of student activities, namely: those ones, which are usually implemented in class and determine the possibility of their implementation in a remote format using cloud services. The monograph considers the problem of effective use of Microsoft 365 services for the organization of e-learning through the prism of the competency approach. In particular, the study established a correspondence between training activities and M365 services, which can provide tools support for their implementation. Chapter 1 analyzes the components of digital competence and the abilities necessary for the organization of the e-learning process. Based on the analysis, the correspondence between the components of digital competence and M365 services, the possession of which indicates the existing level of digital competence, was established. Chapter 2 of the monograph describes the digital competences necessary for the organization of various types of training using Microsoft 365 services. It studies features of using digital identity cloud services, Microsoft 365 services for digital data management and collaboration, e-learning management, design and creation of digital content, problem solving and innovation, digital communication, cooperation and interaction. Chapter 3 offers a developed model of hybrid educational environment architecture based on Microsoft Teams platform and analyzes digital competences for the organization of asynchronous interaction between students and teachers using MS Teams tools. Chapter 4 is devoted to the results of an experimental study of the effectiveness of the use of Microsoft 365 services for the organization of e-learning and the readiness of teachers and students to use them. (shrink)