This paper gives two complete and elementary proofs that if the speed of light over closed paths has a universal value c, then it is possible to synchronize clocks in such a way that the one-way speed of light is c. The first proof is an elementary version of a recent proof. The second provides high precision experimental evidence that it is possible to synchronize clocks in such a way that the one-way speed of light has a universal value. We (...) also discuss an old incomplete proof by Weyl which is important from an historical perspective. (shrink)

continua il mio impegno in questa straordinaria avventura intellettuale e clinica ... a partire da una dirompente verità: quando poniamo la coscienza al centro dei nostri interessi e dei nostri interventi, come fosse il principio stesso d'ogni cosa, compresa la salute e la sofferenza mentale, allora il mondo ne esce stravolto nei suoi principi e nella sua logica, in un modo che possiamo definire quantistico ... per giungere, infine, a una rivoluzionaria conclusione: sta nel nostro potere di autodeterminazione la possibilità (...) di cambiare la realtà, o di crearne una del tutto nuova. (shrink)

This article provides an intuitive semantic account of a new logic for comparisons (CL), in which atomic statements are assigned both a classical truth-value and a “how much” value or extension in the range [0, 1]. The truth-value of each comparison is determined by the extensions of its component sentences; the truth-value of each atomic depends on whether its extension matches a separate standard for its predicate; everything else is computed classically. CL is less radical than Casari’s comparative logics, (...) in that it does not allow for the formation of comparative statements out of truth-functional molecules. It is argued that CL provides a better analysis of predicate vagueness than classical logic, fuzzy logic or supervaluation theory. (shrink)

How do we live, then, so that all of nature bows down and we are in despair? “We wanted to change the world and the world changed us", says Nino Manfredi in Ettore Scola's film, C'eravamo tanto amati, something so expressive of this vital mode that dominates us. But to try not to be transformed by what we live seems impossible, even unfortunate, because a man always lives in his present, and in doing so lives with his fellow men. (...) Only in this way is it possible to live in a political society, to create a public sphere. Politics is born of sharing together, of words and deeds, as Hannah Arendt reminds us (3). (shrink)

¿Cómo vivimos, pues, para que toda la naturaleza se doblegue y estemos en la desazón? "Queríamos cambiar el mundo y el mundo nos cambió a nosotros”, dice Nino Manfredi en la película de Ettore Scola, C'eravamo tanto amati, algo tan expresivo de este modo vital que nos domina. Pero aspirar a que no nos transforme lo que vivimos parece imposible, incluso desafortunado, ya que un hombre vive siempre en su presente, y al hacerlo habita con sus semejantes. Sólo así (...) es posible vivir en una sociedad política, hacer una esfera pública. La política nace de compartir juntos, palabras y actos, nos recuerda Hannah Arendt (3). (shrink)