According to an attractive conception of love as attention, discussed by Iris Murdoch, one strives to see one’s beloved accurately and justly. A puzzle for understanding how to love another in this way emerges in cases where more accurate and just perception of the beloved only reveals his flaws and vices, and where the beloved, in awareness of this, strives to escape the gaze of others - including, or perhaps especially, of his loved ones. Though less attentive forms of love (...) may be able to render one’s continued love coherent and justifiable in these cases, they risk further alienating the beloved precisely because they are less attentive and because of the operations of the beloved’s shame. I argue that attentive love is well-suited to alleviate this problem of alienation, but that in order to do so, it must be supplemented with grace. I propose a conception of gracious love as an affectionate love for the qualities of human nature, distinguishing this from a love of humanity, and show how this complex emotion, in being responsive to the complexities of shame, is able to alleviate the problem of alienation. (shrink)

Philosophers are now wary of conflating the “fittingness” or accuracy of an emotion with any form of moral assessment of that emotion. Justin D’Arms and Daniel Jacobson, who originally cautioned against this “conflation”, also warned philosophers not to infer that an emotion is inaccurate from the fact that feeling it would be morally inappropriate, or that it is accurate from the fact that feeling it would be morally appropriate. Such inferences, they argue, risk committing “the moralistic fallacy”, a mistake they (...) claim is widespread throughout the work of contemporary and historical moral philosophers. I argue that many basic and familiar forms of moral assessment of the emotions are not subject to these arguments. I illustrate this by reconsidering the idea that to assess an emotion as “fitting” is to assess it as what a virtuous person would feel. After showing how assessments akin to this “virtue-theoretical” notion of fit may be prevalent even outside of the Aristotelian tradition, I suggest some more charitable and philosophically productive interpretations of the philosophical views of the emotions that D’Arms and Jacobson criticize, and argue that we cannot coherently theorize about the fittingness conditions of the emotions in a morally neutral way. (shrink)

The guise of the good thesis can be understood as an attempt to distinguish between human motivations that are intelligible as desires and those that are not. I propose, first, that we understand the intelligibility at stake here as the kind necessary for the experience of reactive attitudes, both negative and positive, to the behavior and motivations of an agent. Given this, I argue that the thesis must be understood as proposing substantive content restrictions on how human agents perceive objects (...) of their desires; it cannot be a purely formal constraint. Moreover, while proponents of the guise of the good thesis who posit substantive content restrictions on human desire are right to do so, they are mistaken to claim that we always desire the apparently good. Instead, I propose a different limit: the naturally attractive. This alternative to the guise of the good thesis nonetheless captures the compelling idea that human desires are intelligent, quasi-perceptual responses to the world. (shrink)

In “Confucianism and Same-Sex Marriage,” published recently in Politics and Religion, Professor Tongdong Bai argues for a “moderate Confucian position on same-sex marriage,” one that supports its legalization and yet endeavors “to use public opinion and social and political policies to encourage heterosexual marriages, and to prevent same-sex marriages from becoming the majority form of marriages” (Bai 2021:146). Against the backdrop of downright homophobia prevalent among vocal Confucians in mainland China today, Bai claims that his pro-legalization rendition “show[s] a different (...) version of Confucianism that challenges the received perception of Confucianism that it is deeply conservative, a perception that often lies at the core of the rejection of its contemporary relevance, especially by the so-called ‘liberals’ in China and elsewhere” (Bai 2021:133). Furthermore, Bai claims that his moderate Confucianism is normatively preferrable to “the typical liberal or individualist position” of a marriage equality supporter, because the specter of polygamy – the conservative trope of invoking polygamy as a reductio ad absurdum against same-sex marriage – imposes “a serious challenge” to liberals but not to moderate Confucians (Bai 2021:146, 153). -/- Both of Bai’s claims falter upon scrutiny, however. Granted, it is applaudable that Bai tries to dissuade his more conservative Confucian colleagues from opposing the legalization of same-sex marriage. But as Section 1 of this Response will show, the alternative rendition of Confucianism he presents, along with the way he presents it, is premised on a highly contested conception of what shared Confucian values are; does injustice to Confucians who embrace marriage equality more unreservedly (i.e., without caveats à la Bai); fails to produce new arguments that “enrich the theoretical basis for same-sex marriage” (Bai 2021:133); and, ironically, reinforces – rather than “challenges” – the “received perception” of Confucianism as deeply conservative. Meanwhile, Section 2 will show that Bai’s comparison between liberalism and moderate Confucianism relies both upon an apparent unfamiliarity with the extensive and nuanced liberal discussions on polygamy, and upon fallacious methods of assessing comparative normative valence. -/- Finally, Section 3 will offer some concluding thoughts from the perspective of decolonial theory, examining the dynamic of spectacularized postcoloniality that propels the production and consumption of dubious theoretical projects like Bai’s. As it turns out, this case serves not only as a cautionary tale of how not to conduct comparative normative theorizing, but also as a cautionary tale of how not to let the spectacle of postcoloniality derail the pursuit of academic decolonization. (shrink)

Parmenides expelled nonbeing from the realm of knowledge and forbade us to think or talk about it. But still there has been a long tradition of nay-sayings throughout the history of Western and Eastern philosophy. Are those philosophers talking about the same nonbeing or nothing? If not, how do their concepts of nothing differ from each other? Could there be different types of nothing? Surveying the traditional classifications of nothing or nonbeing in the East and West have led me to (...) develop a typology of nothing that consists of three main types: 1) privative nothing, commonly known as absence; 2) negative nothing, the altogether not or absolute nothing; and finally 3) original nothing, the nothing that is equivalent to being. I will test my threefold typology of nothing by comparing the similarities and differences between the conceptions of nothing in Heidegger, Daoism and Buddhism. With this study, I hope that I will clarify some confusion in the understanding of nothing in Heidegger, Daoism and Buddhism, and shed light on the central philosophical issue of “what there is not”. (shrink)

The philosophy of historical sciences investigates their distinct objects of study, epistemic challenges, and methodological solutions. Rethinking astronomy in this light offers a contribution. First, the methodology of historical sciences adds to a more adequate description of how astronomers study and utilize token events. Second, astronomy faces a typical difficulty in identifying traces of some past events and has developed a delicate solution. This enriches the idea of trace and suggests a methodology that relies on iterations between data-driven approaches and (...) theory-driven approaches, together with the cross-validation between multiple relevant historical events or datasets. (shrink)

While I find Huaping Lu-Adler’s excavation of Kant’s long-overlooked linguistic Orientalism both enlightening and thought-provoking, I disagree with her diagnosis of its theoretical and practical relevance. On the one hand, while I agree that Kant’s positionality renders all his writings and teachings presumptively impactful, there is reason to doubt that his peculiar construction of the linguistic Oriental Other had much actual impact on his disciples. On the other hand, while I agree that the Kantian ideal of public reason is inapt (...) for rectifying the linguistic-epistemic injustices of global knowledge production, I disagree on why it is so. In particular, I argue for a shift in theoretical and practical focuses, from linguistic biases and prejudices, to the structural epistemic constraints of linguistic diversity, as well as to other political-structural conditions shaping global knowledge production. (shrink)

Implicational tonoid logics and their extensions with abstract Galois properties have been introduced by Yang and Dunn. They introduced matrix semantics for the implicational tonoid logics but did not do for the extensions. Here we provide such semantics for implicational partial gaggle logics as one sort of such extensions. To this end, first we discuss implicational partial gaggle logics in Hilbert-style. We next introduce one kind of matrix semantics based on Lindenbaum– Tarski matrices for the logics and show that (...) those logics are complete with respect to the matrix semantics. Finally, we further introduce a slightly different kind of matrix semantics based on reduced models for the logics and show that those logics are complete with respect to this matrix semantics. (shrink)

As with certain other self-reflexive emotions, such as guilt and shame, our understanding of self-hatred may be aided by views of the mind which posit an internalized other whose perspective on oneself embodies and focuses a set of concerns and values, and whose perspective one is in some sense vulnerable to. To feel guilt for some transgression is not solely to feel the anger that one would feel toward another’s trespasses, now directed back onto oneself as an object of that (...) anger; it is at the same time to react to that anger – perhaps, for example, to accept it as deserved, or to welcome the lashing of one’s bad conscience. To feel shame before oneself is not just to see oneself in some compromising way, it is to feel compromised by one’s own gaze. Likewise, the person who hates herself does not feel the hatred that she might have for another, simply taking herself as object of that attitude. She is not merely the seat of an internalized hostile voice and perspective that she may, for example, react to with indifference. She does not only tell herself that she is “worthless” but, will typically feel herself so in response. And her suffering may not just result from pain she is inclined to inflict, but suffering that, in some sense, she is inclined to suffer. But how is this so? How, in self-hatred, does one become not only subject to, but vulnerable and even receptive to one’s own hostility? (shrink)

This paper calls for a paradigm shift in studying academic dependency, towards the paradigm of brokered dependency. Using Chinese academia as an example, I demonstrate how the neocolonial condition of academic dependency is always mediated through blockage-brokerage mechanisms. The two most salient blockage-brokerage mechanisms of dependency in the Chinese context are linguistic barrier and authoritarian malepistemization, and the effects of the latter consist of three layers: institutional, informational and incorporational. On top of their domestic impacts, those mechanisms jointly exacerbate spectacularized (...) postcoloniality in anglophone-hegemonic global academic publishing. The paradigm of brokered dependency not only represents a more nuanced approach to the study of academic dependency, but also underscores the fact that the dismantling of the neocolonial condition cannot be conceived and pursued in isolation from comprehending and confronting the authoritarian condition, especially when the latter pertains under the disguise of anticolonialism. (shrink)

On one predominant conception of virtue, the virtuous agent is, among other things, wholehearted in doing what she believes best. I challenge this condition of wholeheartedness by making explicit the connections between the emotion of boredom and the states of continence and akrasia. An easily bored person is more susceptible to these forms of disharmony because of two familiar characteristics of boredom. First, that we can be – and often are – bored by what it is that we know would (...) be best to do, and second, that occurrent states of boredom tend to give rise to positive interest in performing actions that we know are bad to perform. Moreover, while a person’s susceptibility to boredom can indicate a lack of attentiveness or acuity, or be evidence of a vice such as ingratitude or shallowness, it can in others indicate positive qualities of character, such as perspicacity, liveliness, and certain forms of intelligence. Upon imagining certain bored akratics without the psychological qualities that give rise to their boredom, we will either imagine them without these positive qualities, or with others that – though perhaps psychologically possible – are not clearly better. This yields the result that a person who is continent or even akratic because of her susceptibility to boredom may have a character no less excellent than that of the wholehearted agent. (shrink)

To act akratically is to act, knowingly, against what you judge is best for you to do, and it is traditionally assumed that to do this is to be weak-willed. Some have rejected this identification of akrasia and weakness of will, arguing that the latter is instead best understood as a matter of abandoning one's reasonable resolutions. This paper also rejects the identification of akrasia and weakness of will, but argues that this alternative conception is too broad, and that weakness (...) of will is best understood in relation to certain kinds of pain and pleasure. Moreover, the phenomenon of strong-willed akrasia, cases in which a person must exhibit strength of will to do precisely what she judges she should not do, suggests that strength of will is an executive virtue, and that being weak-willed is just one way (among others) in which a person can fail to manifest this virtue. (shrink)

There is a long-standing disagreement in the philosophy of probability and Bayesian decision theory about whether an agent can hold a meaningful credence about an upcoming action, while she deliberates about what to do. Can she believe that it is, say, 70% probable that she will do A, while she chooses whether to do A? No, say some philosophers, for Deliberation Crowds Out Prediction (DCOP), but others disagree. In this paper, we propose a valid core for DCOP, and identify terminological (...) causes for some of the apparent disputes. (shrink)

This study deals with the tensions between old and new Yogācāra, as seen in the Huayan sources, which, in turn, reflect discontinuity between Indian Yogācāra and its reception in China. Its particular focus is on the concept of karmic appearance , as developed in the Awakening of Faith and further elaborated on by many Huayanmasters. This concept illustrates the sudden arising of deluded thoughts and provides us with a paradigm for the approach to the problem of delusion, a problem that (...) is deeply rooted in Tathāgatagarbha Thought and addresses the origin of deluded thoughts against the backdrop of the pure mind. This Huayan solution resembles the concept of free will, as developed in mainstream Christian theology after Augustine attempted to solve the problem of evil, and the concept of playfulness found in Indian Vedānta theology to explain the creation of the illusory world. (shrink)

The present paper discusses some concepts and materials that may be linked to Īśvarasena’s theory of non-cognition. These include the concept of feiliang 非量 as found in the writings of Dharmapāla, Asvabhāva, Jinaputra and their Chinese counterparts, and apramāṇatā (or apramāṇatva), as found in the works of Dharmakīrti and his commentators. I shall demonstrate that the two concepts in many ways mirror the theory of three pramāṇas, proposed by Īśvarasena. As most of these materials are from the sixth to eighth (...) century, they are extremely helpful for clarifying the early development of the theory of non-cognition and filling gaps in our understanding of the early development of this theory. (shrink)

The present paper explores some pre-Vibhāṣika sources including the Kathāvatthu, *Śāriputrābhidharma, and Vijñānakāya. These sources suggest an early origin of the concept of the cognition of nonexistent objects (asad-ālambana-jñāna) among the Mahāsāṃghikas and some of its sub-schools. These scattered sources also indicate some different aspects of this theory from that held by the Dārṣṭāntikas and the Sautrāntikas. In particular, some Mahāsāṃghika arguments for the cognition of nonexistent objects reveal how a soteriologically-oriented issue gradually develops into a sophisticated philosophical concept.

Among various opinions in the controversy over the the cognition of non-existent objects (asad-ālambana-vijñāna) among various Buddhist and Indian philosophical schools or in the debate on the objectless presentations (gegenstandslose Vorstellungen) happened in the early development of phenomenology and analytic philosophy, I find that Dharmakīrti and Husserl hold similar views. Both of them have less interest in redefining the ontological status of nonexistent objects than Russell and Meinong. Rather they engage themselves in analyzing the experiential structure of negative cognition and (...) come up with a similar conclusion that negative judgments presuppose affirmative perceptions. This study will enrich our understanding of both thinkers. (shrink)

The notion of comparative probability defined in Bayesian subjectivist theory stems from an intuitive idea that, for a given pair of events, one event may be considered “more probable” than the other. Yet it is conceivable that there are cases where it is indeterminate as to which event is more probable, due to, e.g., lack of robust statistical information. We take that these cases involve indeterminate comparative probabilities. This paper provides a Savage-style decision-theoretic foundation for indeterminate comparative probabilities.

ABSTRACT What is the ethical significance of the suffering of nonhuman animals? For many, the answer is simple. Such suffering has clear moral significance: nonhuman animal suffering is suffering, suffering is something bad, and the fact that it is bad gives us reason to alleviate or prevent it. The practical problem that remains is how to do this most efficiently or effectively. I argue that this does not exhaust the ethical significance of certain evils, once we consider how the existence (...) of those evils may detract from the meaning of human life, even on fully “naturalistic” conceptions of meaning in life. I will draw a distinction between what I will call “spiritual” problems and “moral” problems and consider why moral philosophers may be well suited to addressing both problems, as long as the domain of the ethical is not taken to be exhausted by the domain of the moral. Finally, I will elaborate on why marking a distinction between these problems—the moral and the spiritual—may help illuminate some disagreements between Utilitarians and their opponents about the ethical significance of the suffering of nonhuman animals. (shrink)

Can an agent deliberating about an action A hold a meaningful credence that she will do A? 'No', say some authors, for 'Deliberation Crowds Out Prediction' (DCOP). Others disagree, but we argue here that such disagreements are often terminological. We explain why DCOP holds in a Ramseyian operationalist model of credence, but show that it is trivial to extend this model so that DCOP fails. We then discuss a model due to Joyce, and show that Joyce's rejection of DCOP rests (...) on terminological choices about terms such as 'intention', 'prediction', and 'belief'. Once these choices are in view, they reveal underlying agreement between Joyce and the DCOP-favouring tradition that descends from Ramsey. Joyce's Evidential Autonomy Thesis (EAT) is effectively DCOP, in different terminological clothing. Both principles rest on the so-called 'transparency' of first-person present-tensed reflection on one's own mental states. (shrink)

This paper addresses a set-theoretic completeness based on a relational semantics for fuzzy extensions of two versions Rt and R T of R (Relevance logic). To this end, two fuzzy logics FRt and FRT as extensions of Rt and R T, respectively, and the relational semantics, so called Routley-Meyer semantics, for them are first recalled. Next, on the semantics completeness results are provided for them using a set-theoretic way.

It has been long debated whether quantum mechanics is real or complex. Local experiments have been carried out confirming the complex nature of quantum mechanics in the standard formalism. Nevertheless, recent theoretical work demonstrated that in a closed universe, quantum mechanics is real. We discuss the philosophical implications of whether quantum mechanics is real or complex.

L.A. Paul argues that “transformative experiences” challenge our hopes to live up to an ideal that she believes is upheld within western, wealthy cultures. If these experiences reveal information to us about the world and ourselves that is in principle unavailable to us before we undergo them, it seems that there is no hope for us to be rational, authentic and autonomous masters of our own lives. Supposing that Paul is right about this, how concerned should we be? Here, I (...) challenge the ideal of "rational mastery" that guides Paul’s project, and which must be granted in order to motivate the philosophical challenge purportedly generated by experiences that drastically change who we are and what we know. (shrink)

Sleep onset is associated with marked changes in behavioral, physiological, and subjective phenomena. In daily life though subjective experience is the main criterion in terms of which we identify it. But very few studies have focused on these experiences. This study seeks to identify the subjective variables that reflect sleep onset. Twenty young subjects took an afternoon nap in the laboratory while polysomnographic recordings were made. They were awakened four times in order to assess subjective experiences that correlate with the (...) (1) appearance of slow eye movement, (2) initiation of stage 1 sleep, (3) initiation of stage 2 sleep, and (4) 5 min after the start of stage 2 sleep. A logistic regression identified control over and logic of thought as the two variables that predict the perception of having fallen asleep. For sleep perception, these two variables accurately classified 91.7% of the cases; for the waking state, 84.1%. (shrink)

This paper offers a fine analysis of different versions of the well known sure-thing principle. We show that Savage's formal formulation of the principle, i.e., his second postulate (P2), is strictly stronger than what is intended originally.

The article will be divided into three parts: 1. Explain the literary origins of the nesting pattern and its relationship to cinema narrative, and analyse the nesting tactics commonly used in films under Hollywood’s classical narrative. 2. Describe the variations in nested structures in films made in the 1990s, focusing on self-reflexive nesting, which emerged as a new model beyond conventional nesting during this period. 3. Distinguish the literary style of embedded narratives from the visual recognition mode and provide an (...) example of how the latter is used in films to create impossible puzzles. (shrink)

Since 2019, Northeastern post-industrial culture has been a popular topic of discussion; the general public refers to it as the Northeastern Renaissance. Crises of identity, honor, and faith have been recurring themes in several Northeastern films released in recent years. Furthermore, these cinematic narratives frequently generate somber humor by presenting an enormous contrast between ideals and actuality. The article examines how the post-industrial narrative context of Northeast China has influenced audio-visual cultural products and contemporary Chinese popular culture. To elucidate the (...) fundamental aspect of the Northeast narrative, the article’s author employs the absurd theory of Albert Camus. The main structure and viewpoints of the article are as follows: The first is after presenting individuals’ contemplations on the Northeastern Renaissance-instigated post-industrial narrative of the Northeast. In the following sections, the article explores the narrative context of post-industrial audio-visual works in Northeast China, focusing on the absurdity depicted in the documentary Tie Xi Qu: West of the Tracks (2002). The authors’ analysis reveals how the documentary captures the socio-economic decline and the resulting human experiences of absurdity and dislocation. Key findings indicate that the narrative structure and visual style effectively convey the bleak realities of post-industrial life, offering critical insights into the region’s socio-cultural transformation. These findings suggest that future research should explore the intersection of visual media and social change in other post-industrial contexts. -/- . (shrink)

This paper addresses the issue of finite versus countable additivity in Bayesian probability and decision theory -- in particular, Savage's theory of subjective expected utility and personal probability. I show that Savage's reason for not requiring countable additivity in his theory is inconclusive. The assessment leads to an analysis of various highly idealised assumptions commonly adopted in Bayesian theory, where I argue that a healthy dose of, what I call, conceptual realism is often helpful in understanding the interpretational value of (...) sophisticated mathematical structures employed in applied sciences like decision theory. In the last part, I introduce countable additivity into Savage's theory and explore some technical properties in relation to other axioms of the system. (shrink)

What is happiness? Is happiness about feeling good or about being good? Across five studies, we explored the nature and origins of our happiness concept developmentally and crosslinguistically. We found that surprisingly, children as young as age 4 viewed morally bad people as less happy than morally good people, even if the characters all have positive subjective states (Study 1). Moral character did not affect attributions of physical traits (Study 2), and was more powerfully weighted than subjective states in attributions (...) of happiness (Study 3). Moreover, moral character but not intelligence influenced children and adults’ happiness attributions (Study 4). Finally, Chinese people responded similarly when attributing happiness with two words, despite one (“Gao Xing”) being substantially more descriptive than the other (“Kuai Le”) (Study 5). Therefore, we found that moral judgment plays a relatively unique role in happiness attributions, which is surprisingly early emerging and largely independent of linguistic and cultural influences, and thus likely reflects a fundamental cognitive feature of the mind. (shrink)

Der Autor hat sich die Aufgabe gestellt, Husserls Phänomemologie der Zeit systematisch zu interpretieren und das Differenzieren und Identifizieren zu problematisieren. Er untersucht Husserls Zeitphänomenologie mit rein phänomenologischem Blick, damit folgende Fragen beantwortet werden können: Worin liegt die Bedeutung von Husserls Zeitforschung? Beschränken sich seine Zeitgedanken noch auf die Denkweise der Metaphysik, wie Natorp und Heidegger behaupten. Wenn ja, worin verkörpert sich die metaphysische Denkweise und inwiefern bewegen sie sich im Rahmen der Tradition? Diese Untersuchung beginnt damit, Husserls Zeitphänomenologie systematisch (...) zu rekonstruieren, weil sich Husserls Gedanken und Forschungen zur Zeit uber zahlreiche Manuskripte und Werke verteilen. Nur anhand einer umfassenden, systematischen Rekonstruktion der Zeittheorie Husserls können die obigen Fragen angemessen beantwortet werden. Der Autor geht dann auf die Differenz- und Identitätsprobleme in Husserls Zeitphänomenologie ein. Er versucht Aporien, wie den unendlichen Regress, zu analysieren und zu beantworten. (shrink)

In the world of Avatar: The Last Airbender (ATLA) and The Legend of Korra (LOK) —let’s call it the Bending World—some people (“benders”) are endowed with telekinetic superpowers to maneuver surrounding objects without physical interaction, by mentally steering (“bending”) one of the four classical “elements of nature” composing the objects: air, fire, water, and earth. Perhaps, in a world where the fundamental laws of nature are radically different from those of our world, the fundamental conditions and manifestations of politics should (...) be radically different too. That, of course, is not to deny that political bodies familiar to us are depicted in ATLA and LOK: tribes, monarchies, autonomous townships, city-states, loose federations, colonial empires, and democracies. Despite those familiar depictions, however, it’s worth contemplating how the existence of supernatural power might fundamentally alter the norms and rationales of politics—and how it might in turn help us better understand our own political reality. (shrink)

It is widely taken that the first-order part of Frege's Begriffsschrift is complete. However, there does not seem to have been a formal verification of this received claim. The general concern is that Frege's system is one axiom short in the first-order predicate calculus comparing to, by now, the standard first-order theory. Yet Frege has one extra inference rule in his system. Then the question is whether Frege's first-order calculus is still deductively sufficient as far as the first-order completeness is (...) concerned. In this short note we confirm that the missing axiom is derivable from his stated axioms and inference rules, and hence the logic system in the Begriffsschrift is indeed first-order complete. (shrink)

Saturated free fatty acids-induced hepatocyte lipoapoptosis plays a pivotal role in non-alcoholic steatohepatitis. Theactivation of endoplasmic reticulum (ER) stress isinvolved in hepatocyte lipoapoptosis induced by thesaturated free fatty acidpalmitate (PA). However, the underlying mechanismsof the role of ER stress in hepatocyte lipoapoptosis remain largely unclear.In this study, we showed that PA and tunicamycin (Tun), a classic ER stress inducer, resulted in differential activation of ERstress pathways. Our data revealed that PA inducedchronic and persistent ER stress response, but Tuninduced acute and (...) transientER stress response. (shrink)

Lack of a historical sense is the hereditary defect of philosophers. … So what is needed from now on is historical philosophizing, and with it the virtue of modesty.

Nutrient losses from sloping farmland in karst areas lead to the decline in land productivity and nonpoint source pollution. A specially tailored steel channel with an adjustable slope and underground hole fissures was used to simulate the microenvironment of the "dual structure" of the surface and underground of sloping farmland in a karst area. The artificial rainfall simulation method was used to explore the surface and underground runoff characteristics and nutrient losses from sloping farmland under different rainfall intensities. The effect (...) of rainfall intensity on the nutrient loss of farmland on karst sloping land was clarified. The results showed that the surface was the main route of runoff and nutrient loss during the rainy season on sloping farmland in karst areas. The influence of rainfall intensity on the nutrients in surface runoff was more substantial than that on underground runoff nutrients. Nutrient loss was more likely to occur underground than on the surface. The losses of total nitrogen, total phosphorus, and total potassium in surface and underground runoff initially increased and then gradually stabilized with the extension of rainfall duration and increased with increasing rainfall intensity and the amount of nutrient runoff. The output of nutrients through surface runoff accounted for a high proportion of the total, and underground runoff was responsible for a low proportion. Although the amount of nutrients output by underground runoff was small, it could directly cause groundwater pollution. The research results provide a theoretical reference for controlling land source pollution from sloping farming in karst areas. (shrink)

Temporal Externalism posits the counterintuitive claim that the semantic properties of terms are influenced not only by present and past linguistic practices but also by future linguistic practices. In this paper, I primarily introduce a new challenge to Temporal Externalism, arguing that it presupposes a meta-belief about future linguistic practices but fails to explain how this belief relates to future properties. I then briefly highlight that Jussi Haukioja’s recent defense of Temporal Externalism still does not address the challenges posed by (...) this meta-belief. Therefore, I conclude that Temporal Externalism is untenable. (shrink)

The deceptive clues in the impossible puzzle film confirm the viewer’s internal expectations and allow retrospective attributing. In the film, a transcendental object negates an internal expectation, causing a retrospective blockage. Retrospectivity does not stop there; the transcendental object reinterpreting deceptive clues in the associative area leads to repeated attribution. This article consists of three parts. First, it discusses impossible puzzle films in the context of complex narrative classification. The following section introduces the Jungian concept of synchronicity and illustrates how (...) it works. The article concludes with a case study of Long Day’s Journey into Night (2018), which contains more complicated puzzles and explains how mind-game narrative techniques create deceptive clues and induce deceptive retrospective attribution. (shrink)

Reduplicative approaches to the incarnation attempt to avoid the charge of incoherence by employing a qua-operator that operates on an entire assertion. The main objection to this approach is that it still yields a contradiction. Recently, two new reduplicative approaches have been offered that purport to avoid contradiction, one that offers a novel analysis of negative predications and the other which prevents conjoining divine and human predicates into a meaningful sentence. In this paper, I argue that these newer approaches either (...) fail to provide a distinctive solution or do not show whether the model is genuinely possible. (shrink)

Here algebraic Routley-Meyer semantics is addressed for two fuzzy versions of the logic of relevant implication R. To this end, two versions R t and R T of R and their fuzzy extensions FRt and FRT , respectively, are first discussed together with their algebraic semantics. Next algebraic Routley-Meyer semantics for these two fuzzy extensions is introduced. Finally, it is verified that these logics are sound and complete over the semantics.

This short paper has two parts. First,we prove a generalisation of Aumann’s surprising impossibility result in the context of rational decision making. We then move, in the second part, to discuss the interpretational meaning of some formal setups of epistemic models, and we do so by means of presenting an interesting puzzle in epistemic logic. The aim is to highlight certain problematic aspects of these epistemic systems concerning first/third-person asymmetry which underlies both parts of the story. This asymmetry, we argue, (...) reveals certain limits of what epistemic models can be. (shrink)

Der Autor hat sich die Aufgabe gestellt, Husserls Phänomemologie der Zeit systematisch zu interpretieren und das Differenzieren und Identifizieren zu problematisieren. Er untersucht Husserls Zeitphänomenologie mit rein phänomenologischem Blick, damit folgende Fragen beantwortet werden können: Worin liegt die Bedeutung von Husserls Zeitforschung? Beschränken sich seine Zeitgedanken noch auf die Denkweise der Metaphysik, wie Natorp und Heidegger behaupten. Wenn ja, worin verkörpert sich die metaphysische Denkweise und inwiefern bewegen sie sich im Rahmen der Tradition? Diese Untersuchung beginnt damit, Husserls Zeitphänomenologie systematisch (...) zu rekonstruieren, weil sich Husserls Gedanken und Forschungen zur Zeit uber zahlreiche Manuskripte und Werke verteilen. Nur anhand einer umfassenden, systematischen Rekonstruktion der Zeittheorie Husserls können die obigen Fragen angemessen beantwortet werden. Der Autor geht dann auf die Differenz- und Identitätsprobleme in Husserls Zeitphänomenologie ein. Er versucht Aporien, wie den unendlichen Regress, zu analysieren und zu beantworten. (shrink)

The oil and gas industry is a complex data-driven industry with compute-intensive, data-intensive and business-intensive features. Cloud computing and big data have a broad application prospect in the oil and gas industry. This research aims to highlight the cloud computing and big data issues and challenges from the informatization in oil and gas industry. In this paper, the distributed cloud storage architecture and its applications for seismic data of oil and gas industry are focused on first. Then,cloud desktop for oil (...) and gas industry applications are also introduced in terms of efficiency, security and usability. Finally, big data architecture and security issues of oil and gas industry are analyzed. Cloud computing and big data architectures have advantages in many aspects, such as system scalability, reliability, and serviceability. This paper also provides a brief description for the future development of Cloud computing and big data in oil and gas industry. Cloud computing and big data can provide convenient information sharing and high quality service for oil and gas industry. (shrink)

The article summarizes the software tool on astrophysical analysis with multi-wavelength space telescope data. It recaps the evidence analysis conducted on the Kerr-Newman black hole (KNBH). It was written prior to the article Research on the Kerr-Newman Black Hole in M82 Confirms Black Hole and White Hole Juxtapose not soon after the experiment. The conducted analysis suggested Hawking radiation is caused by the movement of ergosurfaces of the BH and serves as the primal evidence for black hole and white hole (...) juxtapose. A later data exploration was conducted with the radiation trails in the multi-wavelength data. The evidences produced corroborates with Yale professor Priyamvada Natarajan's black hole seeds theory. It implies that the electromagnetic dynamic of fusion and fission temperature determines the pressure of surface tension on the macro particles, and the mass density of the BH is determined by the electromagnetic tension between the outer ergosurface and inner ergosurface. The ring singularity of the BH and the Penrose-Hawking singularity of the BH determine the spin and gravitational singularity of the BH. Inside the ergosurfaces, the BH singularities' backward inflow causes the vicinity's rate on feeding the BH. It makes the active galactic nuclei (AGN) a semi-closed system. The density pressure is released on threshold. During the mass exchange observed by energy momentum upon the AGN's open, the macroparticle composition of the BH changes with the galactic event. This causes the expansion rate of the galaxy and contraction rate of the BH. AGN types and their relative motions determine the expansion rate of the cosmic universe in a generalized quantitative thinking. The article concludes that BH spin is caused by the asymmetric motions of AGN in the BH system. A set of the nuclear resonance caused by BH and white hole (WH) oscillation is processed with the same set of data. (shrink)

In his classic book “the Foundations of Statistics” Savage developed a formal system of rational decision making. The system is based on (i) a set of possible states of the world, (ii) a set of consequences, (iii) a set of acts, which are functions from states to consequences, and (iv) a preference relation over the acts, which represents the preferences of an idealized rational agent. The goal and the culmination of the enterprise is a representation theorem: Any preference relation that (...) satisfies certain arguably acceptable postulates determines a (finitely additive) probability distribution over the states and a utility assignment to the consequences, such that the preferences among acts are determined by their expected utilities. Additional problematic assumptions are however required in Savage's proofs. First, there is a Boolean algebra of events (sets of states) which determines the richness of the set of acts. The probabilities are assigned to members of this algebra. Savage's proof requires that this be a σ-algebra (i.e., closed under infinite countable unions and intersections), which makes for an extremely rich preference relation. On Savage's view we should not require subjective probabilities to be σ-additive. He therefore finds the insistence on a σ-algebra peculiar and is unhappy with it. But he sees no way of avoiding it. Second, the assignment of utilities requires the constant act assumption: for every consequence there is a constant act, which produces that consequence in every state. This assumption is known to be highly counterintuitive. The present work contains two mathematical results. The first, and the more difficult one, shows that the σ-algebra assumption can be dropped. The second states that, as long as utilities are assigned to finite gambles only, the constant act assumption can be replaced by the more plausible and much weaker assumption that there are at least two non-equivalent constant acts. The second result also employs a novel way of deriving utilities in Savage-style systems -- without appealing to von Neumann-Morgenstern lotteries. The paper discusses the notion of “idealized agent" that underlies Savage's approach, and argues that the simplified system, which is adequate for all the actual purposes for which the system is designed, involves a more realistic notion of an idealized agent. (shrink)