This commentary focuses on whether the full set of categories is available to beginning L2 learners. After critiquing Epstein et al.'s experimental evidence for the presence of functional categories, I outline the results of an experiment involving English speakers learning Japanese as a second language that does indeed point toward the early presence of fuuctional categories.

The first scientific work by John Henry Newman, Arians of the Fourth Century, should not be read simply as a patristic historiography; Newman engages with theoretical problems in this work. This essay attempts to explain the theory behind Arians with particular regard to the problematic relationship between Scripture and doctrinal expression in the Church. It will demonstrate the confluence of Newman’s thought on this point with the theological reflection of Vincent Holzer, who discusses this problem in the context of German (...) theology in the twentieth century. This article was originally published in French in Études Newmaniennes no. 29 (2013). (shrink)

The Monographs produced by the International Agency for Research on Cancer (IARC) apply rigorous procedures for the scientific review and evaluation of carcinogenic hazards by independent experts. The Preamble to the IARC Monographs, which outlines these procedures, was updated in 2019, following recommendations of a 2018 expert Advisory Group. This article presents the key features of the updated Preamble, a major milestone that will enable IARC to take advantage of recent scientific and procedural advances made during the 12 years since (...) the last Preamble amendments. The updated Preamble formalizes important developments already being pioneered in the Monographs Programme. These developments were taken forward in a clarified and strengthened process for identifying, reviewing, evaluating and integrating evidence to identify causes of human cancer. The advancements adopted include strengthening of systematic review methodologies; greater emphasis on mechanistic evidence, based on key characteristics of carcinogens; greater consideration of quality and informativeness in the critical evaluation of epidemiological studies, including their exposure assessment methods; improved harmonization of evaluation criteria for the different evidence streams; and a single-step process of integrating evidence on cancer in humans, cancer in experimental animals and mechanisms for reaching overall evaluations. In all, the updated Preamble underpins a stronger and more transparent method for the identification of carcinogenic hazards, the essential first step in cancer prevention. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:2005 International Lotus Sutra ConferenceLeo D. LefebureIn May 2005 Rissho Kosei-kai sponsored its annual conference on the Lotus Sutra for the first time in China, at the new conference center of Beijing Normal University. Chinese Buddhist scholars Zhang Fenglei and Wei Dedong of Renmin University participated, offering discussions of "Earthly Orientation of Tiantai Buddhist Doctrine" and "Zhanran's Doctrine about the Nature of Insentient Beings and Its Ecological Implications," respectively. (...) While the main focus of the discussions at the conference was on Buddhist interpretations of the Lotus Sutra in the T'ien T'ai and Tendai traditions, the organizers invited two Christian theologians, Ruben Habito and Leo Lefebure, to participate, thereby adding an interreligious dimension. An illness in his family prevented Habito from attending, but the paper he had prepared, "Ultimate Reality and Religious Praxis: The Lotus Sutra, T'ien T'ai, and Nichiren," was presented and discussed. On the morning of the first full day, Lefebure presented the paper "Wisdom, Compassion, and Charity: The Lotus Sutra and Augustine." In it he compared the rhetorical strategies of the Lotus Sutra and Augustine. The Lotus Sutra and Augustine articulate a dilemma of communication: the Sutra notes that only another Buddha can understand the wisdom of Shakyamuni Buddha, and Augustine warns that no human understanding is adequate to comprehend the mystery of God. According to the Lotus Sutra, the resolution of this difficulty comes through the use of upaya or, more specifically, upaya-kausalya, variously translated as "expedient" or "skillful" or "appropriate" means, including similes and parables. The wisdom of the Buddha that cannot be captured conceptually through pondering or analysis may nonetheless be conveyed in nonliteral form through concrete narratives, and the Lotus Sutra presents a number of celebrated examples. These narratives promise to transform human existence decisively, freeing humans from attachments and awakening them to wisdom (prajna) and compassion (karuna). Through [End Page 195] wisdom and compassion the Buddha establishes skillful means in order heal the suffering of human beings and to lead them into these virtues.During the same time that Kumarajiva and his companions were translating the Lotus Sutra into Chinese, Augustine of Hippo proclaimed that the gospel of Jesus Christ offered humans the possibility of victory over ignorance, sin, and death and supreme bliss in union with God in heaven. But he also insisted that God is strictly incomprehensible and the divine reality cannot be captured in any concept or image. Pondering and analysis cannot grasp the meaning of God, and so Augustine warned his congregation, "If you have comprehended, what you have comprehended is not God." Despite the inadequacy of all human thought and language to comprehend God, Augustine trusted that God has used finite signs, like the narratives of the Bible, to communicate the saving knowledge of God's love. Signs point to realities; even though the signs posited by God never express the divine reality adequately and literally, they can nonetheless reorient human life away from untrammeled, self-destructive desire (cupiditas) and toward the self-giving love that Augustine calls charity (caritas). The wisdom and charity of God are the origin and content of the salvific signs, whose goal is to lead humans into the wisdom and charity of God.Other papers explored the journey of the Lotus Sutra on the Silk Road (Mariko Walter), Mind/Nature in Zhanran and Zhili (Brook Ziporyn), relative and absolute subtlety in Zhiyi and Jizang (Kanno Hiroshi), interpretations of the theory of Buddha-nature (Linda Penkower and Sandra Wawrytko), later Japanese Tendai interpretations (Paul Groner and Jacqueline Stone), and the making of vows in the Lotus Sutra (Shinozaki Michio). While Lefebure's paper was the only explicitly Buddhist-Christian discussion, comparisons between the traditions ran throughout many of the conversations.On the morning of the last day of the conference, Lefebure responded to Shinozaki's paper and to many of the themes that had been circulating throughout the week. He agreed strongly with Shinozaki's insistence that "how we read the sutra, where we read it, when we read it, and for whom we read it are quite important." There is no view from nowhere or from everywhere. Our contemporary horizon increasingly includes the situation... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:2005 International Lotus Sutra ConferenceLeo D. LefebureIn May 2005 Rissho Kosei-kai sponsored its annual conference on the Lotus Sutra for the first time in China, at the new conference center of Beijing Normal University. Chinese Buddhist scholars Zhang Fenglei and Wei Dedong of Renmin University participated, offering discussions of "Earthly Orientation of Tiantai Buddhist Doctrine" and "Zhanran's Doctrine about the Nature of Insentient Beings and Its Ecological Implications," respectively. (...) While the main focus of the discussions at the conference was on Buddhist interpretations of the Lotus Sutra in the T'ien T'ai and Tendai traditions, the organizers invited two Christian theologians, Ruben Habito and Leo Lefebure, to participate, thereby adding an interreligious dimension. An illness in his family prevented Habito from attending, but the paper he had prepared, "Ultimate Reality and Religious Praxis: The Lotus Sutra, T'ien T'ai, and Nichiren," was presented and discussed. On the morning of the first full day, Lefebure presented the paper "Wisdom, Compassion, and Charity: The Lotus Sutra and Augustine." In it he compared the rhetorical strategies of the Lotus Sutra and Augustine. The Lotus Sutra and Augustine articulate a dilemma of communication: the Sutra notes that only another Buddha can understand the wisdom of Shakyamuni Buddha, and Augustine warns that no human understanding is adequate to comprehend the mystery of God. According to the Lotus Sutra, the resolution of this difficulty comes through the use of upaya or, more specifically, upaya-kausalya, variously translated as "expedient" or "skillful" or "appropriate" means, including similes and parables. The wisdom of the Buddha that cannot be captured conceptually through pondering or analysis may nonetheless be conveyed in nonliteral form through concrete narratives, and the Lotus Sutra presents a number of celebrated examples. These narratives promise to transform human existence decisively, freeing humans from attachments and awakening them to wisdom (prajna) and compassion (karuna). Through [End Page 195] wisdom and compassion the Buddha establishes skillful means in order heal the suffering of human beings and to lead them into these virtues.During the same time that Kumarajiva and his companions were translating the Lotus Sutra into Chinese, Augustine of Hippo proclaimed that the gospel of Jesus Christ offered humans the possibility of victory over ignorance, sin, and death and supreme bliss in union with God in heaven. But he also insisted that God is strictly incomprehensible and the divine reality cannot be captured in any concept or image. Pondering and analysis cannot grasp the meaning of God, and so Augustine warned his congregation, "If you have comprehended, what you have comprehended is not God." Despite the inadequacy of all human thought and language to comprehend God, Augustine trusted that God has used finite signs, like the narratives of the Bible, to communicate the saving knowledge of God's love. Signs point to realities; even though the signs posited by God never express the divine reality adequately and literally, they can nonetheless reorient human life away from untrammeled, self-destructive desire (cupiditas) and toward the self-giving love that Augustine calls charity (caritas). The wisdom and charity of God are the origin and content of the salvific signs, whose goal is to lead humans into the wisdom and charity of God.Other papers explored the journey of the Lotus Sutra on the Silk Road (Mariko Walter), Mind/Nature in Zhanran and Zhili (Brook Ziporyn), relative and absolute subtlety in Zhiyi and Jizang (Kanno Hiroshi), interpretations of the theory of Buddha-nature (Linda Penkower and Sandra Wawrytko), later Japanese Tendai interpretations (Paul Groner and Jacqueline Stone), and the making of vows in the Lotus Sutra (Shinozaki Michio). While Lefebure's paper was the only explicitly Buddhist-Christian discussion, comparisons between the traditions ran throughout many of the conversations.On the morning of the last day of the conference, Lefebure responded to Shinozaki's paper and to many of the themes that had been circulating throughout the week. He agreed strongly with Shinozaki's insistence that "how we read the sutra, where we read it, when we read it, and for whom we read it are quite important." There is no view from nowhere or from everywhere. Our contemporary horizon increasingly includes the situation... (shrink)

The article deals with various modal versions of the ontological argument from N. Malcolm’s to P. Tichý’s interpretation of Anselm’s second proof. Three key presuppositions of the modal proof are pin-pointed and examined. The principal problem with the proof seems to be the notion of necessary existence attributed to God. More precisely, the question is whether this is not too strong an attribute, for then there would not be a situation, i.e. a possible world, consistently thinkable which precludes the existence (...) of God. However, this seems to be wrong. (shrink)

Who deals with social problems is changing. For example, in many European countries, including Finland, the church was traditionally the institution that provided support for poor people. Today, it is difficult for only one institution to deal with social problems because of their complexity and the financial burden. Collective approaches to cope with social challenges are increasingly understood as an effective alternative to the conventional assigned roles in which one particular institution is responsible for a social problem. Co-creation with various (...) stakeholders, for example, residents in the community, municipal staff, academics, and companies, has the potential to create holistic and practical benefits for societies. In this chapter, challenges and potentials of co-creation as a collective approach to develop solutions to social challenges in communities are discussed referring to economic theories, mainly innovation theories. Because of the variety in the backgrounds of the participants, co-creation has the potential to develop creative knowledge and solutions embedded in the community. Interaction in depth between the participants is essential for success in co-creation. To overcome the difficulties arising from diversity in a team and to develop the project under high levels of uncertainty, “entrepreneurial” (in the broader sense of “change maker”) participation is helpful. (shrink)

While empathy is considered a critical determinant of the quality of medical care, growing evidence suggests it may be associated with both one’s own positive and negative moods among healthcare professionals. Meanwhile, sense of coherence plays an essential role in the improvement of both psychological and physical health. Reportedly, individual SOC reaches full stability after around age 30. The aim of this study was first to evaluate the mediatory role of SOC on the association between empathy and individual moods among (...) 114 healthcare professionals in a general hospital, and then to examine the moderating effect of age on this association. Participants completed a range of self-report demographic questionnaires, Empathy Process Scale, the 13-item Antonovsky’s SOC, and Profile of Mood States. Findings showed that SOC mediated the relations between empathy and both POMS-Vigor and POMS-Depression. Notably, moderated mediation analysis revealed that there was a significant interaction on self-vigor mood in healthcare professionals. The indirect effect of empathy on self-vigor mood through SOC was significant at over mean age “32.83.” Although there was no significant interaction with age regarding the indirect effect of empathy on self-depression mood, in the sub-category level analysis of empathy, we found a significant interaction item [age × empathy for other’s negative affect ] on SOC. This indirect effect was also significant at over mean age “32.83.” Taken, together, the current study highlighted the significant mediator of SOC on that empathy amplifies self-vigor mood and attenuates self-depression mood as a protective factor among the Japanese healthcare professionals. Some components of these processes may depend on the moderating role of age, indicating that we may need to consider the SOC development with age for more effective empathy performance interventions among healthcare professionals. (shrink)

Článek se zabývá rolí konceptu jistoty z hlediska lidského poznání. Přirozený jazyk mi slouží jako východisko při hledáním smyslu jistoty na půdě filosofie, kde mě zajímá vztah mezi jistotou, znalostí a pravdivostí. Článek je rovněž zamýšlen jako polemika s filosofickou skepsí na podkladě Moorova důkazu existence vnějšího světa.

V září letošního roku si připomínáme 100. výročí narození jednoho z nejslavnějších a nejpřekládanějších polských autorů – Stanisława Lema (1921–2006). Toto nedožité jubileum je pro nás příležitostí ke krátkému zamyšlení nad pozoruhodně pestrou a různorodou podobou jeho díla. Nejprve se pokusíme o stručnou obecnější charakteristiku Lemovy tvorby, abychom se následně zaměřili na jeden z jeho zajímavých teoretických textů. Vyslovením svérázné evoluční hypotézy zde Lem reagoval na pandemickou situaci, s níž je lidstvo konfrontováno od 80. let minulého století – nákazu virem (...) HIV. (shrink)

This paper examines the normative constraints that mass society places on movies and artistic animation. Benjamin’s ideas on audience control in relation to technical media products are used to highlight the specific limitation of animations. Because they are entirely created by the artist (without employing preexistent elements, such as in movies), they can more easily simplify the scheme of representation-intention, and be bearers of politically or morally acceptable messages.

Vyplývá z bezvadně provedeného důkazu také závazek počítat ve svém dalším rozvažování a jednání s jeho závěrem? V předložené studii se zabývám Hobbesovým Leviathanem coby „literární technologií“, která čtenáře staví do role autora v Leviathanu rozvíjené argumentace. V tomto smyslu kriticky navazuji jednak na interpretaci Hobbesova vědeckého stylu, kterou nabízejí S. Shapin a S. Schaffer, jednak na výklad Q. Skinnera, který se podrobně zabývá Hobbesovou rétorickou praxí. Nabízím tezi, podle níž se Hobbes v kontaktu se svým publikem nespokojuje s předvedením (...) vědeckého důkazu, nýbrž své čtenáře nechává na vytváření vědecké argumentace a jejím závěru osobně participovat. (shrink)

In this paper, the authors show that there is a reading of St. Anselm’s ontological argument in Proslogium II that is logically valid (the premises entail the conclusion). This reading takes Anselm’s use of the definite description “that than which nothing greater can be conceived” seriously. Consider a first-order language and logic in which definite descriptions are genuine terms, and in which the quantified sentence “there is an x such that…” does not imply “x exists”. Then, using an ordinary logic (...) of descriptions and a connected greater-than relation, God’s existence logically follows from the claims: (a) there is a conceivable thing than which nothing greater is conceivable, and (b) if x does not exist, something greater than x can be conceived. To deny the conclusion, one must deny one of the premises. However, the argument involves no modal inferences and, interestingly, Descartes’ ontological argument can be derived from it. (shrink)

Poté, co je ve studii podán obraz Humovy osobnosti na pozadí jeho doby, jsou v ní rozvíjeny následující teze: I. Smyslem a cílem veškerého Humova filosofování (zejména jeho popření ontologického statusu kategorií substance a kauzality a jeho teorie mravních citů) je připravit půdu pro skeptickou destrukci veškerých tvrzení týkajících se existence a přirozenosti Boží a pro zdůvodnění pojetí, v souladu s nímž může člověk žít mravně bezúhonným životem i bez jakékoliv opory v náboženském transcendentnu. II. Všechny silně nekonsistentní momenty Humovy (...) filosofie jsou sjednoceny (obvykle perfidně utajovaným) účelem, jímž je vyvrátit náboženství z kořene; právě z onoho vrcholného bodu "syntézy" lze uchopit jejich smysl a - zároveň také jinak neuchopitelnou jednotu Humovy filosofie. III. Popření ontologického statutu kategorie substance traktované v kontextu řešení problematiky teleologického důkazu Boží existence, rezultuje u Huma (takřka s železnou logikou) v anticipační nástin fundamentálních myšlenek evolučního přístupu a teorie samoorganizace, které s velkou pravděpodobností přímo ovlivnily pojetí Charlese Darwina. (shrink)

1. Mono jitai no sonzai shōmei -- 2. Kazu no taishō to sono kiso -- 3. Kikagaku to ronri.

1. Oto, chinmoku to hakariaeru hodo ni ; Ki no kagami, sōgen no kagami -- 2. Ongaku no yohaku kara ; Ongaku o yobisamasu mono -- 3. Tōi yobigoe no kanata e ; Toki no entei ; Yume no in'yō -- 4. Oto, kotoba, ningen ; Opera o tsukuru -- 5. Yume to kazu ; Uta no tsubasa, kotoba no tsue.

1. Oto, chinmoku to hakariaeru hodo ni ; Ki no kagami, sōgen no kagami -- 2. Ongaku no yohaku kara ; Ongaku o yobisamasu mono -- 3. Tōi yobigoe no kanata e ; Toki no entei ; Yume no in'yō -- 4. Oto, kotoba, ningen ; Opera o tsukuru -- 5. Yume to kazu ; Uta no tsubasa, kotoba no tsue.