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Copyright of Praxis Sprache is the property of Schulz-Kirchner Verlag Gmbh and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper reconstructs the "speculative exposition" of the correlative distinction between being and cognition called for by Fink in Husserl's intentional analytics on the basis of his discussion of Hegel's Phenomenology of Spirit. In this context, for Fink the chapter "Force and the Understanding, Appearance and the Supersensible World" is key in the Phenomenology as a whole. There, not only the transition from object-consciousness to self-consciousness is accomplished but also the question of the basic structure of thinghood in general is raised: From where does being as such and as a whole make itself appear ? The paper traces Fink's reading step by step, which is guided by a radicalisation of "ontological experience" - ontology as an "Er-fahrung (ex-perience)", which sounds out itself in view of its presuppositions. "Radicalisation", according to Fink, is the "transition from operative use to the subject": the living, performative reference itself moves to the abysmal centre of an "inverted world", which at the same time can be read as an introduction to Fink's own thinking of a "cosmological difference". [ABSTRACT FROM AUTHOR]

Copyright of Kant-Studien is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, we focus on Biblical stories and, within them, on the connection between emotions and bodily sensations. We use a cognitive theory of emotions, which understands emotions as based on value judgments. The focus is on stories involving conflict in which emotions, including bodily sensations, are key to conflict resolution and to the orientation toward moral action. In the Bible, emotions play a multifaceted role. They are a natural and essential part of the human experience and of the relationship between man and God. This paper argues that bodily sensations are the building blocks of emotions or play an important role in the formation of emotions. A theology of emotions contributes to an understanding of this aspect of the body that is related to our emotions. The paper shows the hermeneutical potential of these stories for understanding emotions as embodied cognition and their relevance for morality.

Copyright of Kant-Studien is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper deals with the application of the theoretical concept of the recently deceased American psychologist Susan Carey. Carey was devoted to the study of the development of cognitive functions in early and school-age children, as well as the cognitive processes that make scientific knowledge possible. The theory is part of the conceptual apparatus used by the quoted author. It is based on the assumption that children, as they develop cognitively, form theories about how the world works and, to some extent, test them in a similar way to scientific theories. One of the most important results of her research is what we now know about the origin of concepts. According to her, concepts are not just aggregate ideas about a particular class of entities, events, relations, etc., as is usually claimed. They are tools and as such make knowledge possible. Understanding concepts in Susan Carey’s terms makes it possible, among other things, to understand how it is that some people persist in beliefs that are obviously contrary to reality for others, such as the belief in a flat earth. The concept also has interesting methodological implications. Aristotelian logic, as it was practically developed until the end of the nineteenth century, was understood as the rules of right thinking. As such, it included psychological and ethical questions. The conception described here precisely develops the psychological component of the former logic. The final section of the paper then proposes hypotheses on which to base the study of adults, including those who hold some extreme views.

The purpose of this paper is to review research regarding the possibilities of using machine translation in order to translate literary texts. Based on previous research, the paper will look at problems that were identified, related to the lexical, structural and pragmatic levels, analysing reasons for these errors. The paper will draw a comparison between machine translation and human translation in terms of cognitive understanding and accuracy of interpretation of literary texts. Features of literary texts will also be taken into account in order to draw the appropriate conclusions of human and machine translator possibilities of understanding these texts.

Just as every culture is autonomous in the creation of its social values, it is likewise self-governing in the creation of customs and beliefs that define it. Some of those self-defining creeds are strongly entrenched in the use of language and communication. When an American executive places his/her feet on the desk, the message of authority and relaxation that is being sent is readily understood, while the same gesture in an Arabic country would have a totally different implication, one of disdain and insult. Such implications can be culture specific or culture ubiquitous. To better illustrate the dichotomy, it would be useful to recall Grice’s views on the efficiency of communication as being dependent on adherence to four maxims. In his portentous article ‘Logic and Conversation’ (1975), he shows that prudence and intellect empower human kind in an obliging way to successfully generate and construe messages that are sent via conversational implicatures. This paper aims to explore the fine line that balances these two facets within the realm culture and translation.

In this paper I approach the problem of the boundaries and location of consciousness in a strictly physicalist way. I start with the debate on extended cognition, pointing to two unresolved issues: the ontological status of cognition and the fallacy of the center. I then propose using identity to single out the physical basis of consciousness. As a tentative solution, I consider Mind-Object Identity (MOI) and compare it with other identity theories of mind.

Copyright of Frühmittelalterliche Studien is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Der Nervenarzt is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Many studies agree on the positive influence of green spaces on the quality of life of city dwellers. While there is a growing awareness of the diversity of uses of green spaces in relation to the well-being they provide, the role of the green environment itself has so far attracted little attention. This paper therefore aims at a better understanding of the links between the green environment (the structures of space), the respondents' feelings (the cognitive structures) and the values associated with this environment (the social structures). It explores suitable methods for collecting socio-cognitive representations of the vegetal space. Our approach consists in transforming city dwellers into "reflexive inhabitants", by proposing to them to stroll along an urban route, take photographs and comment on them using a digital tool (by delivering their feelings, the values attributed, etc.). Several types of routes are offered (central vs. peripheral districts, etc.) in order to test different degrees of integration of the planted space into the landscape. We formulate the hypothesis that the following elements influence positively the feelings: the importance of the views on the vegetation (perspectives...), the "small vegetation" (flowerpot...), the good knowledge of the places visited, the habit of a proximity to nature via one's place of residence, one's geographical origins or the practice of gardening... Conversely, negative feelings are more related to an environment that clashes with the vegetation (noise, waste, etc.) than to specific vegetation. And finally, the large size of the planted areas does not imply that they are seen or appreciated. This article does not (yet) provide analytical results, but proposes a survey protocol for collecting individual or collective representations of the planted space in urban environments.