Come Macbeth si lava le mani. La concezione diderotiana del movimento fra i primi scritti di estetica teatrale e i Salons

In the pages of Diderot, theatre is able to enclose a precise sense of movement. By distancing itself from conventions, poses, mannerisms, and affectations, the stage gesture can embody a fundamental dynamism and vitalism. Such a gesture should be read in the light of Diderot’s materialistic conception of nature. The centrality of body language and of pantomime is a leitmotiv of the art of the French eighteenth-century actor. However, in Diderot’s formulation of a dramaturgy of space and motion, as well as in the theorization of the aesthetic relationship between actor and spectator, we find a peculiar synthesis of the dichotomies illusion / fiction and sensitivity / detachment, which emerge with regard to the fictional status of theatre in the Enlightenment environment. In this sense, the analogy with the pictorial sphere turns out to be a fundamental resource. There is a sort of circular reasoning that induces in Diderot the desire of reforming theatre on the basis of painting: a painting which is however conceived in a radically dramatic way. Concepts such as absorption, theatricalization, decisive moment, unity of action, and fourth wall are applied to theatre as well as to painting. Therefore, they can be included within a more general interpretation of the sense of movement, according to the principles of fluidity, harmony, and transformation that regulate both nature and the work of art.

Strict pure strategy Nash equilibria in large finite‐player games

In the context of anonymous games (i.e., games where the payoff of a player is, apart from his/her own action, determined by the distribution of the actions made by the other players), we present a model in which, generically (in a precise sense), finite‐player games have strict pure strategy Nash equilibria if the number of agents is large. A key feature of our model is that payoff functions have differentiability properties. A consequence of our existence result is that, in our model, equilibrium distributions of non‐atomic games are asymptotically implementable by pure strategy Nash equilibria of large finite‐player games.

Elucidation of the term “energy” in the “Philosophy of the name” of A. F. Losev

The subject of this research is the interpretation of the term “energy” in the “Philosophy of the Name” of A. F. Losev. An attempt of philosophical comprehension of the nature of the name and word is one of the primary topics in the works of the prominent Russian philosopher. Particular interest to this topic is substantiated by Loves’s commitment to philosophically explain such perspective on the nature of the Name of God, which was introduced by the adherers of imyaslavie (onomatodoxy) during the imyaslavic disputes of the first quarter of the XX century. Using the philosophical methods, A. F. Losev attempted to reveal the exceptional and precise sense the Orthodox doctrine on the Name of God, one of paramount components of which is the Palamite theology about the energies of God. The task is set to determine the extent to which Losev's philosophical concept of onomatodoxy, and namey the understanding of the term “energy”, corresponds to the teaching of the Holy Fathers on the energy of God. The scientific novelty of this research lies in contribution to the comprehensive analysis of Losev's interpretation of the term “energy” in the context of patristic theology. This is especially relevant due to the fact that the appeal to Palamism (teaching on the energies of God) is one of the key arguments in the apologia of imyaslavie. The conclusion is drawn that proposed by Losev scheme of the Name of God, and his understanding of the term “energy” in particular, not just formally, but essentially is based on the philosophical provisions of Neo-Platonism. This is why the such system is not quite accurate interpretation of the patristic teaching on the energies of God and the Name of God.

Augustine on Active Perception, Awareness, and Representation

It is widely thought that Augustine thinks perception is, in some distinctive sense, an active process and that he takes conscious awareness to be constitutive of perception. I argue that conscious awareness is not straightforwardly constitutive of perception and that Augustine is best understood as an indirect realist. I then clarify Augustine’s views concerning the nature and role of diachronically unified conscious awareness and mental representation in perception, the nature of the soul’s intentio, and the precise sense(s) in which perception is an active process.

Midrash

In modern parlance, midrash (Hebrew root drš, “to investigate, seek, search out, examine”) refers to any act of interpretation, but in its strictest and most precise sense it refers to ancient rabbinic biblical interpretation. Midrash is both the process and product of interpretation contained in vast compilations of midrashim (plural) as well as in other rabbinic works such as the Talmud. Compendia of midrashim not only preserve interpretations and teachings but also reveal a curiously postmodern, polysemic approach to scriptural exegesis. These compilations are often categorized according to three (problematic) descriptive binaries: halakhic or aggadic; tannaitic (70–200 ce) or amoraic (200–500 ce); and exegetical or homiletical. Through the midrashic process, the Jewish sages of antiquity made the Bible relevant to their contemporaries, taught moral lessons, told fanciful stories, and developed as well as maintained theological beliefs and ethical codes of behavior. The study of midrash provides a portal into the cultural world of the rabbis of late antiquity; it also serves to highlight their approach to and assumptions about scripture, and their guiding hermeneutical practices and principles. Midrashic interpretation employs a variety of exegetical techniques that are often tightly connected to the language of scripture. In addition to wordplay, the rabbis occasionally use gematria, whereby the arithmetical value of Hebrew letters is used to interpret a word or verse. Intertextuality and the atomicization of scriptural words, phrases, and verses are fundamental characteristics of the midrashic method. Although the term midrash applies specifically to rabbinic biblical interpretation, it is sometimes used more broadly as a synonym for aggadah, which includes rabbinic stories, maxims, and parables. Critical editions of midrashic compilations as well as digital advancements and translations give scholars in cognate fields the necessary tools to understand rabbinic literature and undertake comparative studies.

On the triangles in certain types of line arrangements

In this paper, we combinatorially describe the triangles that are present in two types of line arrangements, those which have global cyclicity and those which are infinity type line arrangements. A combinatorial nomenclature has been described for both the types and some properties of the nomenclature have been proved. Later, using the nomenclature, we describe the triangles present in both types of line arrangements in main Theorems A and B. We also prove that the set of triangles uniquely determines, in a certain precise sense, the line arrangements with global cyclicity and not the infinity type line arrangements, where counter examples have been provided. In Theorem 9.1, given a nomenclature, we characterize when a particular line symbol in the nomenclature is a line at infinity for the arrangement determined by the nomenclature.

Lutero y la diferenciación religiosa moderna: El caso de México/ Luther and Modern Religious Differentiation: Mexico’s Case

La ponencia pretende explicar en qué sentido preciso la reforma luterana estableció una pauta para la conformación de la sociedad mundial moderna en que vivimos. Para ello se recurrirá a la hipótesis que sostiene la teoría de sistemas sociales, a saber: la reforma luterana y las demás reformas que le siguieron abonaron el camino a la especialización y fragmentación de la comunicación religiosa –la llamada diferenciación religiosa moderna.La tesis será refraseada para el caso mexicano. Hoy día en México existen no menos de 15 programas religiosos distintos al catolicismo, de los cuales al menos 10 de ellos pertenecen a iglesias cristianas y paracristianas (presbiterianos, bautistas, metodistas, del Nazareno, menonitas, pentecostales/neopentecostales, evangélicos, mormones, adventistas y testigos de Jehová).La fragmentación extrema de la comunicación evangélica cristiana mexicana, legado de las reformas protestantes del siglo xvi, tendrá consecuencias para el ritual y la doctrina de los distintos programas, pudiéndose distinguir principios teológicos variados (cesacionismo, bautismo trinitario, unitaristas [bautismo en el nombre solo de Cristo], teología de la prosperidad), especificidades rituales (peso de las alabanzas durante el culto, uso de video y audio, tamaño del templo, extensión y forma de la manifestación de los dones) y formas de organización/liderazgo distintivas (episcopal [luteranos], congregacionalista [bautistas], presbiteriana, apostólica-carismática, o alguna forma mixta)./The paper tries to explain in which precise sense the Lutheran reformation established a pattern for the formation of the modern world society in which we live. To this end, the hypothesis that supports the theory of social systems will be used, namely: the Lutheran reformation and the other reformations that followed, paved the way for the specialization and fragmentation of religious communication –so-called modern religious differentiation.The thesis will be rephrased for the Mexican case. Today there are at least 15 religious programs in Mexico different from Catholicism, of which at least 10 belong to Christian and Para-Christian churches (Presbyterians, Baptists, Methodists, of the Nazarene, Mennonites, Pentecostals/Neo-Pentecostals, Evangelicals, Mormons, Adventists and Jehovah’s Witnesses).The extreme fragmentation of Mexican Christian evangelical communication, a legacy of sixteenth-century Protestant reformations, will have consequences for the ritual and doctrine of different programs, so that various theological principles can be distinguished (Cessationism, Trinitarian baptism, Oneness [baptism in the name of Christ only], theology of prosperity), as well as ritual specificities (weight of praise during worship, use of video and audio, temple size, extent and manner of the manifestations of the gifts), and forms of organization/distinctive leadership (Episcopal [Lutheran], Congregationalist [Baptist], Presbyterian, apostolic-charismatic, or some mixed form).

On LA-Courant Algebroids and Poisson Lie 2-Algebroids

This paper reformulates Li-Bland’s definition for LA-Courant algebroids, or Poisson Lie 2-algebroids, in terms of split Lie 2-algebroids and self-dual 2-representations. This definition generalises in a precise sense the characterisation of (decomposed) double Lie algebroids via matched pairs of 2-representations. We use the known geometric examples of LA-Courant algebroids in order to provide new examples of Poisson Lie 2-algebroids, and we explain in this general context Roytenberg’s equivalence of Courant algebroids with symplectic Lie 2-algebroids. We study further the core of an LA-Courant algebroid and we prove that it carries an induced degenerate Courant algebroid structure. In the nondegenerate case, this gives a new construction of a Courant algebroid from the corresponding symplectic Lie 2-algebroid. Finally we completely characterise VB-Dirac and LA-Dirac structures via simpler objects, that we compare to Li-Bland’s pseudo-Dirac structures.

Marion: Gift without Exchange—Toward Pure Givenness

This chapter assesses how Jean-Luc Marion's approach to the question of the gift finds its primary source and resources in Husserl's phenomenology and—less ostensibly but perhaps more radically—in Heidegger's thought. Marion's entire phenomenological endeavor can be summed up in his statement: “As much reduction, as much givenness.” The term “reduction” must of course be understood here in the precise sense Husserl gives it. As for “givenness,” it becomes the key word that dominates Marion's work. Marion's approach can be described as moving along three major steps; a fourth step remains, however prospective—or suspended—which involves the outcome. The first step consists of his entire effort at articulating reduction and givenness; this leads to the verge of pure givenness. The greatest risks Marion takes are situated in his second step, since it consists of attempting a shift from pure givenness defined in strictly phenomenological terms to an analysis of the gift as a gesture among humans—that is, of an act by which a giver gives something to a recipient. The third step, continually foreshadowed by the second, comes closer to integration; the reduction of the gift to givenness being assumed achieved, the only remaining task is to grasp the identity of given and givenness. This leaves one on the edge of the fourth and highly hypothetical step of the experience of an excess of intuition—or rather an overflowing of intuition—part of what Marion calls saturated phenomena.

An elementary introduction to the geometry of quantum states with pictures

This is a review of the geometry of quantum states using elementary methods and pictures. Quantum states are represented by a convex body, often in high dimensions. In the case of [Formula: see text] qubits, the dimension is exponentially large in [Formula: see text]. The space of states can be visualized, to some extent, by its simple cross sections: Regular simplexes, balls and hyper-octahedra. a When the dimension gets large, there is a precise sense in which the space of states resembles, almost in every direction, a ball. The ball turns out to be a ball of rather low purity states. We also address some of the corresponding, but harder, geometric properties of separable and entangled states and entanglement witnesses. “All convex bodies behave a bit like Euclidean balls.” Keith Ball