Almost completely decomposable groups with a critical typeset of type $(1,3)$ and a $p$-primary regulator quotient are studied. It is shown that there are, depending on the exponent of the regulator quotient $p^k$, either no indecomposables if $k\leq 2$; only six near isomorphism types of indecomposables if $k=3$; and indecomposables of arbitrary large rank if $k\geq 4$.
The article attempts to link John Searle’s philosophy and the area that is traditionally called semiotics, to bridge these domains and to demonstrate that they do relate to a shared bunch of problems. A brief discussion about the basic semiotic terms suggests that Searle’s philosophy offers an explanatory framework to key semiotic questions, namely the differentiation of non-signs and signs, the place of intentionality in semiotic description, and the nature of sign correlations. As a consequence, Searle’s theory can be called communication-oriented semiotics, which in the light of classical concepts developed by Peirce and de Saussure can be seen as a non-trivial contribution to the semiotic research., Článek se pokouší spojit filozofii Johna Searla a oblast, která se tradičně nazývá sémiotika, překlenout tyto oblasti a prokázat, že se týkají sdílené skupiny problémů. Stručná diskuse o základních sémiotických termínech naznačuje, že Searleova filosofie nabízí vysvětlující rámec pro klíčové sémiotické otázky, jmenovitě diferenciaci znaků a znaků, místa úmyslu v sémiotickém popisu a povahy korelace znaků. Jako důsledek, Searleova teorie může být nazývána komunikací-orientovaná sémiotika, který ve světle klasických pojetí vyvinutých Peirce a de Saussure může být viděn jako non-triviální příspěvek k sémiotickému výzkumu., and Vít Gvoždiak
The article provides an investigation into the foundational activities of Kutná hora burghers at the turn of the 15th centruy. It summarizes data on the holdings of the patronage rights to rural parish churches in the hands of burgher families. It also presents an analysis of reports on the pious foundations of altars, chapels, or liturgical memorials by burghers in order to establish how much Kutná Hora burghers utilized these churches as family burial grounds and thus also places of family memory, representation, and legitimization of their power or social position., Vojtěch Vaněk., and Obsahuje literaturu a odkazy pod čarou
The main aim of the paper is to find a non-mimetic understanding of art in proper Plato’s thought which is known exactly for his formulation of the concept of “mime-sis” in the dialogue Republic. The author of the contribution presumes to find the non-mimetic understanding also in the dialogue Ion, in which the creation of art is presented as madness from inspiration. Plato’s Ion can be understood with the aid of Levinas’s notion of alterity, as well as of how it disturbs knowledge. This broad scheme does not exhaust the possibilities of similarities between both of the philosophers, and it opens the way to clarify singularities: Plato’s notion of magnetism, the rest of Divini-ty in art-work, the Levinasian concept of trace, or the concept of ambiguity.
Let $S$ be a semigroup. For $a,x\in S$ such that $a=axa$, we say that $x$ is an associate of $a$. A subgroup $G$ of $S$ which contains exactly one associate of each element of $S$ is called an associate subgroup of $S$. It induces a unary operation in an obvious way, and we speak of a unary semigroup satisfying three simple axioms. A normal cryptogroup $S$ is a completely regular semigroup whose $\mathcal H$-relation is a congruence and $S/\mathcal H$ is a normal band. Using the representation of $S$ as a strong semilattice of Rees matrix semigroups, in a previous communication we characterized those that have an associate subgroup. In this paper, we use that result to find three more representations of this semigroup. The main one has a form akin to the one of semigroups in which the identity element of the associate subgroup is medial.
In this note we deal with a question concerning monounary algebras which is analogous to an open problem for partially ordered sets proposed by Duffus and Rival.
Recent writing associated with the so-called “ontological turn” provokes many theoretical questions. Anthropologists associated with the ontological turn deny the representationalist framework, where cultures are treated as clusters of beliefs that operate like different perspectives on a single world. These authors speak about many “worlds” instead of many cultures, and therefore it seems to imply a kind of relativism. We argue that, unlike earlier forms of relativism, the ontological turn in anthropology is not only immune to the arguments of Donald Davidson’s “The Very Idea of a Conceptual Scheme”, but it affirms and develops the antirepresentationalist position of Davidson’s subsequent essays.
The aim of the present paper is to describe all connected monounary algebras for which there exists a representation by means of connected monounary algebras which are retract irreducible in the class ${\mathcal U}_c$ (or in ${\mathcal U} $).
The paper focuses on Uriah Kriegel’s non-relational account of representation, based on the rejection of the widely shared assumption that ''representing something involves (constitutively) bearing a relation to it''. Kriegel’s approach is briefly compared with another version of non-relational theory presented by Mark Sainsbury. The author discusses several reasons why the relational aspect of representation should stand in the center of our theoretical interest, despite the arguments of non-relationists. They concern (1) the origin of the very capacity to represent in our interactions with elements of our external environment; (2) the externalist arguments attempting to show that some of our states and acts are irreducibly embedded in our relations with external environment and these relations play an ineliminable role in the constitution of their content; (3) the fact that representations typically have conditions of satisfaction which relate the representing states or acts to the external world in such a way that if the conditions are not fulfilled, this counts as a representation-failure; (4) the fact that the representation ascriptions are often based relationally and the claim that two subjects think about the same often admits only relational interpretation. The author concludes by pointing to the wide variety of phenomena called ''representation'' and argues that there is no a priori reason to presuppose that all such cases admit, or even require a unified analysis., Příspěvek se zaměřuje na nerelační popis reprezentace Uriah Kriegla, založený na odmítnutí široce sdíleného předpokladu, že ,,představovat něco, co zahrnuje (konstitutivně) nesoucí vztah k němu''. Kriegelův přístup je stručně porovnán s jinou verzí nerelační teorie, kterou předložil Mark Sainsbury. Autorka rozebírá několik důvodů, proč by měl být relační aspekt reprezentace v centru našeho teoretického zájmu, navzdory argumentům nerelatistů. Týkají se (1) vzniku vlastní schopnosti reprezentovat v našich interakcích s prvky našeho vnějšího prostředí; (2) externistické argumenty, které se snaží ukázat, že některé z našich států a činů jsou nezvratně zakotveny v našich vztazích s vnějším prostředím a tyto vztahy hrají nezastupitelnou roli v ústavě jejich obsahu; (3) skutečnost, že reprezentace mají typicky podmínky spokojenosti, které se vztahují k reprezentujícím státům nebo jednáním vůči vnějšímu světu takovým způsobem, že pokud podmínky nejsou splněny, je to považováno za selhání reprezentace; (4) skutečnost, že popisy zastoupení jsou často založeny na relačním vztahu a tvrzení, že dva subjekty přemýšlejí o tom samém, často připouští pouze relační interpretaci. Autor uzavírá tím, že poukazuje na širokou škálu jevů nazývaných ,,reprezentace'' a tvrdí, že neexistuje žádný a priori důvod předpokládat, že všechny tyto případy připouští., and Petr Koťátko
The study strives to complexly understand the tools the mining community used to represent itself within the society of Kutná Hora. The miners were not among the wealthy nor those that were exposed in society, although their corporation was well respected and its representations were visible in various contexts of municipal life. The esteem in which the mining community was held balanced the insignificant position of the miners themselves within the entire community. This also created a demand for power that the miners did not hesitate to use beginning at the end of the 15th century. Thanks to its skilful communication and reasoning of its importance, the mining community was able to force its will and influence political decisions.