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This paper introduces a simple geometric construction method for graphs of continuous functions. Graphs of a nowhere differentiable continuous function, a Lipschitz function that is not differentia...

A jelen tanulmány célja a jogi kultúra és a társadalmi szintű jogtudat fogalmi relációinak elemzése. A gondolatmenet első részében áttekintést ad arról, hogy a jogi kultúra koncepciója hogyan jelent meg a hazai jogtörténet, összehasonlító jogtudomány és a jogszociológia – közelebbről a jogtudat-kutatások – terén. A jogi antropológiai vizsgálódások során kidolgozott ʻkultúra’ mint törzsfogalom és a ʻjog’ szociológiai fogalmának mint differentia specifica felvázolását követően tér rá a jogi kultúra fogalmának meghatározására. A koncepció jobb megvilágítása érdekében példaként a ʻprofesszionális jogi kultúra’ egy sajátos szeletének, az ügyvédség hivatási önképének egy nemrégiben végzett empirikus kutatás során készített elemzése kerül ismertetésre. Észlelve a fogalomalkotás inkonzisztenciáit és bizonyos hiányosságait, az eszmefuttatás utolsó részében visszatér annak kezdőpontjához, és kritikai vizsgálat alá veti a jogi kultúra vázolt koncepcióját. Ehhez a Lawrence Friedman által vázolt koncepció körül a nemzetközi irodalomban kialakult vita áttekintését veszi alapul. Az elemzés eredményeként az a következtetés adódik, hogy a társadalmi jogtudat fogalmát „visszavegyük”, s azt a jogi kultúra fogalmával összekapcsolva újra-értelmezzük, elszakítva azt az eredeti marxista, neo-marxista hagyománytól, melyben eredetileg gyökerezett.

I build an investment-and-marriage model to provide a new explanation for the reversed college gender gap; that is, more women than men are going to college. The explanation is based on differentia...

This study reviews the working conditions in the emerging cruise industry by using a holistic and systematic approach, as well as the effects on work engagement of two groups of clearly differentia...

Relying upon a very close reading of all of the definitions given in Euclid’s Elements, I argue that this mathematical treatise contains a philosophical treatment of mathematical objects. Specifically, I show that Euclid draws elaborate metaphysical distinctions between (i) substances and non-substantial attributes of substances, (ii) different kinds of substance, and (iii) different kinds of non-substance. While the general metaphysical theory adopted in the Elements resembles that of Aristotle in many respects, Euclid does not employ Aristotle’s terminology, or indeed, any philosophical terminology at all. Instead, Euclid systematically uses different types of definition to distinguish between metaphysically different kinds of mathematical object.

This paper is devoted to the study of the qualitative properties of solutions to boundary-value problems for strongly elliptic differential-difference equations. In contrast to elliptic differentia...

Con su Altas Meymosene, Aby Warburg ha puesto en evidencia la importancia que revisten las personificaciones artísticas como vehículo de expresión de conceptos, experiencias y emociones, que escapan el ámbito de lo racional (porque mantienen elementos mitopoéticos) y plantean dinámicas en constante tensión. El presente trabajo aborda la personificación que Johannes Sambucus realizó de la historia en el emblema Differentia (1564). Se sostendrá que la originalidad de esta personificación reside en una combinación de motivos literarios e iconográficos que, lejos de adscribirse a las tradiciones aristotélica y platónica, toma distancia de la acepción ciceroniana de historia como maestra de vida, al valorar la experiencia como corrector de textos clásicos e historiador oficial del emperador Maximiliano II. Basándonos en la importancia que reviste la practica historiográfica para Sambucus y comparando el mencionado emblema con la introducción que, a modo de preceptiva histórica, escribe de la Historia de Hungría (1568) de Antonio Bonfino, se intentarín dilucidar los aspectos mas enigmáticos de Differentia, en un intento por mapear las diferentes concepciones y representaciones que los humanistas tenían de la disciplina histórica a mediados del siglo XVI. With his Atlas Mnemosyne, Aby Warburg has highlighted the importance of artistic personifications as a vehicle for the expression of concepts, experiences and emotions, which escape the realm of the rational (because they maintain mythopoetic elements) and pose dynamics in constant tension. This paper deals with the personification that Johannes Sambucus has made of History in the Differentia emblem (1564). It will be pointed out that the originality of this personification resides in a combination of literary and iconographic motifs which, far from ascribing to the Aristotelian and Platonic traditions, distance themselves from the Ciceronian meaning of History as a master of life, by giving preference to his experience as editor of Classical texts and official historian of Emperor Maximilian II. Based on the importance of historiographical practice for Sambucus and comparing the aforementioned emblem with the introduction that he wrote about the History of Hungary (1568) by Antonio Bonfino, we will search to elucidate the most enigmatic aspects of Differentia, trying to map the different conceptions and representations that humanists had of the historical discipline in the mid-16th century. Fil: Vidal, Silvina Paula. Universidad Nacional de San Martin. Escuela de Humanidades. Laboratorio de Investigacion En Ciencias Humanas. - Consejo Nacional de Investigaciones Cientificas y Tecnicas. Oficina de Coordinacion Administrativa Pque. Centenario. Laboratorio de Investigacion En Ciencias Humanas.; Argentina

Contemporaneity – Zakopane-ness – the heritage of Zakopane. The Zakopane style in the space of the confrontation of national styles Stanislaw Witkiewicz’s Zakopane style and its differentia specifica

This chapter provides an overview of the characteristics of the Belgian employment contract and, in particular, of the concept of ‘subordination’. After having painted a picture of what differentiates an employment contract from a contract for services, it, subsequently, assesses the classification of certain specific examples, such as self-employed persons with only one client. The role of economic dependency in the classification of working relationships is discussed by using these examples. The chapter furthermore emphasises the strong binary divide between employment and self-employment. It goes into more detail on the country’s collective bargaining mechanisms for false and genuine self-employed workers. After having described the Belgian take on identifying the ‘employing entity’, the chapter finishes off by outlining the contemporary debate on the reform of the Belgian classification mechanisms.

Marx’s work on machines showed an initial clarity on where he believed technology sits in the means of production. The machine, its differentia specifica, while it consumes other forms of raw material just as the labourer consumes food, does not appear as the means of labour in the same way as that of the individual worker. How this fits in with contemporary debate around the Fourth Industrial Revolution and its re-shaping of the world of work is the focus in this article. Our examination of this is in the broader context of the crisis of capitalism, the tendency towards objectified labour and the view that automation, the ‘Uberization’ of the economy, is likely to sharpen the contradictions between capital and labour. Whether we are entering a time of post capitalism, or a post-work period, warnings of job loss associated with the convergence of robotisation, big data digitisation, bio-tech and artificial intelligence indicate that the tension and complexity of decreased labour inputs will lead to a more acute world of work. Here, we draw on the work of Marx to help stimulate ideas for investigating and analysing what the Fourth Industrial Revolution means for labour and how the neutrality of the technologies remains to be socially shaped.

This essay uses the popular and perennial topic of definition as a way to explore differing perspectives and expectations amongst the various communities whose interests and activities overlap in what has come to be called mobile learning, and to discuss the role and choice of theory in mobile learning. The purpose of the paper is to add to the academic foundations of mobile learning. These communities continue to make progress and continue also to make mistakes; the researchers continue to provide ideas and examples for practitioners, policy-makers, activists and developers, but often on assumptions, logic and inferences that are not transparent or robust. This is the problem being addressed. Here we seek to add greater critical rigour to the language and expectations being deployed. The essay is by nature not definitive, but seeks merely to expose some of the lack of clarity when mobile learning is discussed and promoted.

The regulation of legal statuses and differentiation of non-citizens' rights within the states has become a significant site in the management of migration, yet the actual operations of differential inclusion remain an underexamined issue in the migration research. This article provides an empirically grounded analysis of the differential inclusion of non-citizens and demonstrates the legal hierarchies between non-citizens' entitlements using Finland as a case study. I argue that in addition to the regulation of residence and the access to labour markets, the unequal access to the welfare system represents a significant sphere of differentiation in the immigration process. Non-citizens' social entitlements differ depending on the nationality, the type of legal status and the form of employment, affecting their position in the labour markets and in the society. The article highlights the role of immigration law in manipulating the residence status of non-citizens, consequently invalidating the universalism of rights and a residence-based welfare system. Immigration controls, rather than representing a neutral framework of regulation of immigration, function as an institution, which produces conditional subjects and asymmetrical social relations in the sphere of universal citizenship.

This paper addresses the theoretical and conceptual determinations of private and corporate security. Based on the literature review, common characteristics and specificities are examined, and the grounds for conceptual similarities and differences are critically re-examined. The key question is whether the two concepts are different or represent the same concept. The typology of corporate security by Lippert et. al. was used as an analytical framework to compare corporate and private security. Each of the five dimensions in the typology is compared and analyzed. First, the findings of Lippert et al. regarding the above typology are presented followed by the typology, that is, the analytical framework used for the analysis of private security. Finally, the comparison of private and corporate security was performed to see in which dimensions of the typology there are overlaps and similarities, and in which differences. In this regard, the basic conclusion is that private security and corporate security are two related concepts with significant common characteristics (Lat. genus proximum) and specificities that distinguish them from each other (Lat. differentia specifica). The results of the comparative analysis indicate that private security and corporate security are related but conceptually different notions.

The monograph presents an overview of the developmental changes in chemical terminology in the field of the Slovenian elementary and secondary school education in the course of the century-old period (1910-2010), with special emphasis on the analysis of textbook definitions of basic chemical terms, selected (sixteen) by the author's set. The following five terms are covered in the interpretation of analytical results related to the analysis of definitions of these terms from the aspect of their type and structure: Molecule, Chemical Reaction, Compound, Substance (Matter) and Low of Conservation of Mass. The type as a classification criterion is predominantly real (followed by a descriptive and genetic) type of textual definitions of these terms. The complexity of the structure of definitions has been identified; therefore, several synonyms are defined for the same structural element, e.g. of the nearest genus (the genus proximum, g. p.) and consequently also several terms of the species difference (differentia specifica, d.s.). Concerning the textbook - lexical coherence of structural elements of the definitions of these terms, we find their relative consistency, referring to definitions in older textbooks in relation to contemporary lexical definitions.

In this short interview, theatre director and playwright Romeo Castellucci shares his own take on comedy. Drawing on his previous work on Aeschylus’ Oresteia—which he conceived of as an “organic comedy”—Castellucci explains what in his view constitutes the differentia specifica of comicality in respect to other manifestations of humor and laughter.

Labor is often construed as the universal ontological ground of social life, the differentia specifica of human beings in most, but not all, Marxian accounts. But such a rendition fetishizes labor: a quality that arises as an effect of a network of relations (self-realizing productive activity, or the creator of all that exists) is conceived as the inherent, natural, and essential characteristic of an element of this network (labor). Despite occasional “slips,” Marx carefully avoids this fetishistic inversion: consequently, neither the creator of use-values nor the producer of values should be read as labor's innate or essential attribute. Rather, labor acquires these characteristics within Marx's discourse, rendering class relations visible.

The paper discusses the use of enthymeme and epiphomeme as means of stylistic emphasis in the novel Itinerary Through Biography by Momo Kapor. These figures of thought occur very commonly in this novel as focus markers. The emphasis of some significant motifs is conveyed by analysed figures. The results of the analysis show that epiphomeme is more frequent than enthymeme in Itinerary Through Biography. Differentia specifica of Kapor's epiphomemes is the appearance of self-unconscious narrator in conclusion.

Spanish learners engaged in two-way interaction gap tasks where, through social interaction, they identified and defined low-frequency vocabulary. Participants (referred to as actors to differentiate them from task partners) completed two such tasks. Each time, they collaborated with different partners of varying degrees of Spanish proficiency and linguistic background, either an L2 learner or a heritage speaker (HS). The purpose of the study was thus to shed light on if and how features of the collaborating partners in mixed (HS–L2) and matched (L2–L2; HS–HS) partnerships impacted vocabulary learning. Through a mixed methods analysis of the data (perception measures and qualitative responses, plus pre- and post-vocabulary tests), it was deduced that learners’ language proficiency level alone was not associated with differences in vocabulary gains. Rather, the nature of the partnerships among learners was more salient. In particular, learners in mixed partnerships had greater gains than those in matched partnerships. In addition, actors’ perceptions of the experience of working with their partner had no discernible effect on vocabulary, except for HSs who increased less when working with partners’ whose linguistic abilities they had rated as low. Pedagogical implications address learners’ social interaction in mixed language classrooms.

This paper analyses the literary studies of dr. Ibrahim Rugova, one of the most known modern Albanian scholar, who in fact is known all over the world as e Kosovo political leader and founder of the independent state of Kosovo. But he is not known in the field of literary studies as in the political field, so our main aim is to present him as a scholar. Rugova's work as a literally scholar started with his “Lyrical Touch” (1971), which features almost all poetic literary interpretations, to follow with his “Toward Theory”, which sets off Rugova's path to theoretical-literary research. Specifically, the problem treated in this book captures theoretical problems of literature and centered on the proposal for "artistic text" and "open work," which proves that Rugova never intended to close the discussed issues, but aims at providing possible solutions. In this sense, his theory goes to the point of view of literature as "differentia specifica," as a special artistic product. In the case of this concept, apart from treating it theoretically, Rugova breaks it apart from Albanian literature, comparing it with the models of world knowledge. Such an effort seeks to differentiate literature as a particular gender, as an intellectual product, as quest of the "literary essence".

The human dynamics of online social networks have been studied broadly. However, few works have been done on the behavioral differentia of different categories of users. In this paper, we analyze the user characteristics and post behaviors from the aspect of “Elite”(verified users) and “Civilian”(unverified users) in Sina microblog. We find the follower number distribution of elite users does not fit power law while civilian users’ fits. We also find the civilian users need to be more diligent than elite users to maintain the same level of influence. Besides, there is a linear correlation between users’ influence and post behavior when influence is relatively low. And the inter-tweeting time distributions of the two categories of users have significant difference on day scale while they are similar on minute scale. Furthermore, we propose a modified interest model that could explain why the long-range post behavior of civilian users fits power low with cut-off. Findings provide notable insights for understanding the behaviors of different “social strata” in virtual social space.

The paper explains the medieval notions of tonary and differentia in theory and practice. Both notions played a prominent role in defining the book type tonary as well as the function of melodic cadences called differentiae. The tonary is important for the examination of early plainchant repertory and for the interpretation of medieval mode theory (Octoéchos). The differentia has already been discussed by Peter Wagner as the most exciting element of antiphonal psalmody. Recent comparative studies of theoretical as well as practical sources of tonaries are highly promising.

The theory of quasi-Lie systems, i.e. systems of first order ordinary differential equations which can be related via a generalised flow to Lie systems, is extended to systems of partial differential equations and its applications to obtaining $t$-dependent superposition rules and integrability conditions are analysed. We develop a procedure of constructing quasi-Lie systems through a generalisation to PDEs of the so-called theory of quasi-Lie schemes. Our techniques are illustrated with the analysis of Wess-Zumino-Novikov-Witten models, generalised Abel differential equations, Baecklund transformations, as well as other differential equations of physical and mathematical relevance., Comment: 32 pages

La tesis segmenta un recorrido por la metafisica esencialista y el paradigma univoco del ens que brinda Duns Escoto, autentica propuesta ontologica del Medievo en detrimento del programa energetista sustentado en la analogia entis. Una serie de mociones en los primeros capitulos pretenden desentranar las bases de una teoria integral del ente apolar, disociado bajo diferencias ultimas en existencia necesaria o en expectativa de existencia, a expensas de un doble respectus vestigialis: una ratitudine o ratificacion en la linea ejemplar del quod est que acredita a la esencia como res o realitas metaphysica (entitas extra animam secundum quid) y la actualizacion en la linea efectiva del quo est de la esencia intencionalizada como res rata por el esse essentiae (esse aliquid) y singularmente modulada como esse hoc aliquid (haecceitas en comision de quale intrinsecum). La realidad simpliciter de la esencia es individuada, pero en su actualidad singular late, como fondo ontologico neutro e indiviso, la realidad secundum quid de la esencia en su indiferencia a la individualidad y, por ser esta el modo intrinseco natural posibilitante de la existencia, tambien a ella. Una mocion de contingentismo radical. Se hilvanan los momentos estructurales de comunidad esencial o real-metafisica en la entidad (communitas entis), comunidad natural especifica (communitas naturae), individuacion (singularitas) y subsistencia incomunicable (suppositalitas), en un regimen bidireccional con quiasmica prerrogativa de comunidad del ens univoco o de virtualidad del singular. En paralelo, el patron de unidades: la unidad real simpliciter convertible como passio transcendental con la entidad, en la que se escorza la univocatio entis; la unitas naturae infranumerica propia de la esencia en su indeterminacion ut essentia, y la unidad discreta del singular (unitas singularitatis), en la que las formalidades vertebrales emulsionan bajo una ultima actualitas (la haecceidad es ultima differentia naturae de textura afin a las ultimae differentiae entis). La persona es el evento exuberante en que culmina la actualidad de la naturaleza sustancial individuada de indole espiritual. Los hallazgos del recorrido pautado se cotejan en dos areas distintas, psicologica y teologica. En ambos contextos, la primacia de la voluntad, potencia hegemonica en un ideario que invierte la prelacion relativa acto - potencia propugnada por el tomismo, apunta a un dinamismo racional con la propiedad personal encomiada sobre todo sesgo sustancial (la sustancialidad segunda que devenga la comunidad natural se pliega a la sustancialidad primera cifrada en la singularidad. Aun esta, ultima positividad no formal - quiditativa sino virtual - cualificativa de comision ontologica, se incardina, en el panorama espiritual, a la supositalidad, el subsistere incomunicable, transido de vida volitiva). Entre las multiples innovaciones de Duns Escoto, mas alla de la ampliacion del cuadro aristotelico de divisiones de la potencia con incorporacion de las variantes potencia objetiva/potencia subjetiva, decisivas en la articulacion de la creacion en instanti vel signi naturae, o de la inedita dicotomia acto formal/acto virtual que funda la potencia creadora en la actualidad virtual de las perfecciones finitas in divinis; mas alla de la renovacion de la logica modal, con la conjuncion a simultaneo de opuestos in sensu diviso, descolgadas las posibilidades de dicto y de re que responden a los sentidos aristotelicos del ser (ser simpliciter / ser lo verdadero) u omitida la distincion entre posibilidad absoluta (simplex) y ex suppositione (temporalis), destaca la caracterizacion de la persona como ultima solitudo que anade a la incomunicabilidad reportada por la ultima actualitas una incommunicabilitas ut quo que dignifica los perfiles individuales. Si el correlato de una natura communis es el singular comunicable, el de la persona es otra persona, y es a un Dios hipostatico al que miran las Theologiae in statu isto e in patria animae. The thesis segmentally reviews the essentialist metaphysics and the univocal paradigm of ens presented by Duns Scotus, an authentic ontological proposal of the Middle Ages to the detriment of the energetist program, based on the analogia entis. A series of motions in the first chapters intend to unravel the basis of an integral theory of the apolar entity, dissociated under the ultimate differences in necessary existence or expectation of existence, at the expense of a double respectus vestigialis: a ratitudine or ratification along the exemplary lines of 'that which is' (quod est) which proves the essence as res or realitas metaphysica (entitas extra animam secundum quid) and the act along the effective lines of 'whereby it is' (quo est) of the essence intentionalized as res rata by the esse essentiae (esse aliquid), as well as singularly modulated as esse hoc aliquid (haecceity on the assignment of quale intrinsecum). The simpliciter reality of the essence is individualized, but, in its singular act -as a neutral and undivided ontological background-, the secundum quid reality of the essence beats indifferently to individuality and, as being the natural intrinsic way to enable existence, also to this one. A motion of radical contingentism. The structural moments of essential or real-metaphysical community in the entity (communitas entis), specific community of nature (communitas naturae), individuality (singularitas) and non-conveyable subsistence (suppositalitas) are assembled in a bidirectional path with chiasmic prerogative of community of the univocal ens or virtuality of what is singular. Likewise, the pattern of unities: the simpliciter real unity, identifying as trascendental passio with the entity, where the univocatio entis is foreshortened; the infra-numerical unitas naturae, characteristic of the essence in its indeterminacy ut essentia, and the discreet unity of the individual (unitas singularitatis), in which the core formalities are unified under an ultima actualitas ('thisness' is ultima differentia naturae of similar texture to the ultimae differentiae entis). The person is the exuberant event where the existential state of the individualized substantial nature of spiritual kind reaches its highest point. The findings of the ruled journey are collated in two different areas, the psychological and the theological ones. In both contexts, the primacy of will -hegemonic faculty in a vision that reverses the relative priority act-potency advocated by Thomism- points to a rational dynamism with the personal property holding onto any substantial bias (the second substantiality into which the natural community evolves is submitted to the first substantiality codified in the singularity. Even this one -ultimate non-formal-quidditative positivity but virtual-qualificative one of ontological commission- is subdued, within the spiritual outlook, into suppositality, the non-conveyable subsistere, pervaded by volitional life). Among Duns Scotus's many innovations, beyond the enlargement of the Aristotelian chart of potency divisions incorporating the variates objective potency /subjective potency -decisive in the articulation of creation in instanti vel signi naturae-, or the new dichotomy formal act/ virtual act that bases the creative faculty on the virtual actuality of finite perfections in divinis; beyond renewing the modal logic, with the simultaneous conjunction of opposites in sensu diviso -leaving behind the de dicto and de re possibilities that respond to the Aristotelian senses of the being (ser simpliciter / being that what is true) or omitting the distinction between absolute possibility (simplex) and ex suppositione (temporalis)-, the description of the person as ultima solitudo that adds an incommunicabilitas ut quo to the non-conveyability brought by the ultima actualitas, dignifying the personal profiles, should be pointed out. As long as the correlate of natura communis is what is conveyably singular, that of a person is another person, and it is a hypostatic God the one regarded by Theologia in statu isto and in patria animae.

The ubiquity of the term CSR threatens its carrying any distinctive meaning. Despite its long history no consensus has been developed among the industry participants, academics or other interested parties. After a careful review of the complications and complexities of the CSR debate and distinct disciplinary definitions, the article turns to approach the problem of definition using the philosophy of science. It applies a scientific definitional approach of genus, differentia and species to arrive at a definition of CSR as international private business self-regulation. The article provides an overview of the implications of this definition on CSR as a field of study, a management practice and an approach to improving the dialogue concerning the social contribution of business.

Herein I investigate how four dogmas underpinning the traditional concepts of universality, the genus, class, and abstract universal, generate four paradoxes of self-reference. The four dogmas are the following: (1) that contradiction entails the total absence of determinacy, (2) the necessary finitude of the concept, (3) the separation of principles of universality and particularity, and (4) the necessity of appealing to foundations. I show how these dogmas underpin the paradoxes of self-reference and how one cannot make progress on these paradoxes as long as these four dogmas are in place. Corresponding to the abovementioned dogmas are the four paradoxes of self-reference: (1a) the problem of the differentia, (2b) the problem of psychologism, (3c) the problem of participation, and (4d) the problem of ontotheology.

Applying convergence test method, the energy efficiency differentia among different regions in China is analyzed. It is demonstrated that the differentia has not been really reduced by assessment of electric consumption data. Furthermore, the different endowments of resources among various regions are considered as the main reason and the correlation analysis is used to testify the conclusion. In conclusion, there is still much space to reduce the regional energy efficiency differentia by bridging the endowment of resources gap. On the basis of the above analysis, some policy suggestions are brought up.

This article analyses the differentia specifica (specific difference) of the Post-Soviet School of Critical Marxism in the areas of the methodology and philosophy of history and of the socio-political process. Among the main characteristics of the school, the authors stress the importance assigned to the ‘new’ dialectic of the ‘sunset’, genesis and transformation of socio-economic systems. Typical of this process are (1) non-linear evolution (or involution), including the dialectical unity of reforms and counter-reforms, revolutions and counter-revolutions; (2) the decline of objective basic determination and growth of the role of subjective factors; (3) the multi-scenario character of transformations, and so on. Also analysed are the contradictions, limits and potential of the social creativity of free association, in contrast to ‘activism’. The authors also provide a detailed account of Marxist studies in post-Soviet Russia, and show the place occupied by their school within this area.

In the Summa Theologiae, Aquinas offers an adept account of the vice of envy. Despite the virtues of his account, he nevertheless fails to provide an adequate definition of the vice. Instead, he offers two different definitions each of which fails to identify what is common to all cases of envy. Here I supplement Aquinas' account by providing what I take to be common to all cases of envy. I argue that what is common is a "perception of inferiority"—when a person perceives his her own self-worth to be inferior to another and thereby feels his own self-worth diminish. By incorporating perceptions of inferiority into the definition of envy, we obtain a definition that retains the spirit of Aquinas' thought, while improving upon its letter. In the Summa Theologiae, Aquinas offers an adept account of the capital vice of envy as "sorrow over another's good." 1 His account has the virtues of explaining envy's status as a vice, relating it to other vices, and distinguishing it from other similar but distinct states of sorrowing over another's good. Yet, despite these strengths of his account, Aquinas fails to provide an adequate definition of envy. For Aquinas, an adequate definition of a vice would include what he calls the "genus" and "differentia" (or, species) of that vice. But in the Summa Aquinas offers two distinct definitions of envy, and although each has an adequate genus—sorrow over another's good— neither has an adequate differentia. For, among other things, each differentia merely identifies a type of envy, and because neither type includes all cases of envy, neither definition is adequate as a definition of envy proper. I will amend Aquinas' definitions by providing an adequate differentia for envy. A key element of this differentia will be what I call a "perception of inferiority." A perception of inferiority is when one perceives one's own good to be inferior to that of another's and thereby feels one's self-worth diminish. Such perceptions arise from a comparative notion of self- worth—where positive self-worth requires a superior comparison to others and an unfavorable comparison results in negative self-worth. I will thus define envy as sorrowing over another's good because of a perception of inferiority regarding that good. In section I, I explain Aquinas' account of envy, beginning with the general features of envy before moving to his definitions of envy. In section II, I argue that Aquinas' definitions are inadequate for two reasons; they lack an appropriate differentia and fail to include all clear cases of envy. I consider one possible amendment to Aquinas' definition, but argue it fails. In section III, I argue for an amendment which I believe does not fail. I first explain the key ideas in my amendment—perceptions of inferiority and a comparative notion of self worth. Using them, I provide an adequate definition of envy and conclude by showing how this definition includes obvious cases of envy while excluding cases which are obviously not cases of envy. I.

Aristotle wrote of two “points of definition”: one posited in negative and the other in positive terms. The negative formulation argues that concepts can be comprehended only through definition, while the positive point stresses the consequences of definition by focusing on the benefits to the sciences achieved through those “concepts.” Ibn Taymiyya criticizes these ideas on the grounds that definition neither necessarily leads to the revelation of the facts and truths of things and their quiddities, nor does it necessarily help in developing the sciences. We notice that his main criticism is directed at specific metaphysical elements of definition, such as genus, species, differences (differentia/ divisions), quiddity, and universality. He argues that these elements are purely mental and do not necessarily correspond to existence. Ibn Taymiyya differentiates between metaphysics and the concrete physical world for, in his opinion, not all that comes to mind necessarily corresponds to existing objects in the concrete physical world. Therefore, human knowledge should be established on concrete rules subject to experiment. He therefore refutes the logic of quiddity, which depends upon pure intellect, and calls for an experimental logic devoid of metaphysics.

The present paper includes the study of symmetry analysis and conservation laws of the time-fractional Calogero–Degasperis–Ibragimov–Shabat (CDIS) equation. The Erdélyi–Kober fractional differential operator has been used here for reduction of time fractional CDIS equation into fractional ordinary differential equation. Also, the new conservation theorem has been used for the analysis of the conservation laws. Furthermore, the new conserved vectors have been constructed for time fractional CDIS equation by means of the new conservation theorem with formal Lagrangian.

The Nintendo Wii functions as an imploded identity stage, where the player interacts with the screen, the wand, and with the other players as a kind of virtual puppet for the self. This differentiates Wii games from other videogames in that the moving, acting body becomes the center of the play, where four modes of production define the parameters and norms of play: technique, discipline, improvisation, and defiance. The player acts with and through these four modes in order to view themselves as a more enhanced part of the game and the screen. Thus, the body becomes the central site of game play, instead of the avatar, the gamespace, or the gaze of the player on both.

What Aristotle's main concern is in Metaphysics H 6 has long puzzled commentators. In this paper I argued for a novel, deflationary interpretation of that chapter: Aristotle's main concern is to argue for the causeless unity of the definitions of form and of composite substance. The problem he is grappling with arises from a combination of (a) speaking about the parts of form and the parts of composite substances, and (b) the principle that parts of a whole need a unifying cause in order to be one and not many. If both form and composite particulars need a unifying cause, form cannot be primary substance, and composite substances, as composites of form and matter, cannot be true unities, but must be mere heaps of material parts which need a third unifying cause. Aristotle argues that although (a) and (b) seemingly threaten his theory of substance with incoherence, the problem can be easily solved if the unity of definitions of form and of composite substance are properly seen as causeless. In the course of clarifying and defending this reading of H6, a number of alternative interpretations are exposed and criticized.

The traditional definition per genus et differentiam is argued to be cognitively grounded in perception and in order to avoid needless argument, definitions are stipulated to assert boundaries. An analysis of the notion of perspective shows that a boundary is a composite of two distinctions: similarity that includes and difference that excludes. The concept is applied to the type-token distinction and percepts are shown to be the result of a comparison between a token as representing some phenomenon and a type as representing the kind of object the phenomenon might be. The Principle of Connection is proposed as the mental architecture that gives rise to percepts. The value of a percept is shown to be one of Identical, Similar, Different or Contrary and its perceptual aspects represent the cognitive schema of Essence, Quality, Quantity and Relation. The two notions of similarity and difference are claimed to constitute the necessary and sufficient conditions for definitions. Accordingly, the qualitative elements of a definition signify the genus as representing the similarity of the defined entity in terms of others of its kind and the quantitative elements signify the differentia as representing the difference it has from everything else. Paying proper attention to both qualitative and quantitative aspects will enable formulation of definitions that are ‘good’.