On the motion of particles in covariant Horava-Lifshitz gravity and the meaning of the A-field

We studied the low energy motion of particles in the general covariant. version of Horava-Lifshitz gravity proposed by Horava and Melby-Thompson. Using a scalar field coupled to gravity according to the minimal substitution recipe proposed by da Silva and taking the geometrical optics limit, we could write an effective relativistic metric for a general solution. As a result, we discovered that the equivalence principle is not in general recovered at low energies, unless the spatial Laplacian of A vanishes. Finally, we analyzed the motion on the spherical symmetric solution proposed by Horava and Melby-Thompson, where we could find its effective line element and compute spin-0 geodesics. Using standard methods we have shown that such an effective metric cannot reproduce Newton's gravity law even in the weak gravitational field approximation. (C) 2011 Elsevier B.V All rights reserved.

Field and Laboratory Studies Provide Insights into the Meaning of Day-Time Activity in a Subterranean Rodent (Ctenomys aff. knighti), the Tuco-Tuco

South American subterranean rodents (Ctenomys aff. knighti), commonly known as tuco-tucos, display nocturnal, wheel-running behavior under light-dark (LD) conditions, and free-running periods >24 h in constant darkness (DD). However, several reports in the field suggested that a substantial amount of activity occurs during daylight hours, leading us to question whether circadian entrainment in the laboratory accurately reflects behavior in natural conditions. We compared circadian patterns of locomotor activity in DD of animals previously entrained to full laboratory LD cycles (LD12:12) with those of animals that were trapped directly from the field. In both cases, activity onsets in DD immediately reflected the previous dark onset or sundown. Furthermore, freerunning periods upon release into DD were close to 24 h indicating aftereffects of prior entrainment, similarly in both conditions. No difference was detected in the phase of activity measured with and without access to a running wheel. However, when individuals were observed continuously during daylight hours in a semi-natural enclosure, they emerged above-ground on a daily basis. These day-time activities consisted of foraging and burrow maintenance, suggesting that the designation of this species as nocturnal might be inaccurate in the field. Our study of a solitary subterranean species suggests that the circadian clock is entrained similarly under field and laboratory conditions and that day-time activity expressed only in the field is required for foraging and may not be time-dictated by the circadian pacemaker.

Beyond Belief: Japanese Approaches to the Meaning of Religion

For several centuries, Japanese scholars have argued that their nation’s culture—including its language, religion and ways of thinking—is somehow unique. The darker side of this rhetoric, sometimes known by the English term “Japanism” (nihon-jinron), played no small role in the nationalist fervor of the late-nineteenth and early twentieth centuries. While much of the so-called “ideology of Japanese uniqueness” can be dismissed, in terms of the Japanese approach to “religion,” there may be something to it. This paper highlights some distinctive—if not entirely unique—features of the way religion has been categorized and understood in Japanese tradition, contrasting these with Western (i.e., Abrahamic), and to a lesser extent Indian and Chinese understandings. Particular attention is given to the priority of praxis over belief in the Japanese religious context. Des siècles durant, des chercheurs japonais ont soutenu que leur culture – soit leur langue, leur religion et leurs façons de penser – était en quelque sorte unique. Or, sous son jour le plus sombre, cette rhétorique, parfois désignée du terme de « japonisme » (nihon-jinron), ne fut pas sans jouer un rôle déterminant dans la montée de la ferveur nationaliste à la fin du XIXe siècle, ainsi qu’au début du XXe siècle. Bien que l’on puisse discréditer pour l’essentiel cette soi-disant « idéologie de l’unicité japonaise », la conception nippone de la « religion » constitue, quant à elle, un objet d’analyse des plus utiles et pertinents. Cet article met en évidence quelques caractéristiques, sinon uniques du moins distinctives, de la manière dont la religion a été élaborée et comprise au sein de la tradition japonaise, pour ensuite les constrater avec les conceptions occidentale (abrahamique) et, dans une moindre mesure, indienne et chinoise. Une attention toute particulière est ici accordée à la praxis plutôt qu’à la croyance dans le contexte religieux japonais.

Measurement and meaning of head movements in everyday face-to-face communicative interaction

Methodological approaches in which data on nonverbal behavior are collected usually involve interpretive methods in which raters must identify a set of defined categories of behavior. However, present knowledge about the qualitative aspects of head movement behavior calls for recording detailed transcriptions of behavior. These records are a prerequisite for investigating the function and meaning of head movement patterns. A method for directly collecting data on head movement behavior is introduced. Using small ultrasonic transducers, which are attached to various parts of an index person's body (head and shoulders), a microcomputer defines receiver-transducers distances. Three-dimensional positions are calculated by triangulation. These data are used for further calculations concerning the angular orientation of the head and the direction, size, and speed of head movements (in rotational, lateral, and sagittal dimensions).

Statistical Methods and the Meaning of Probabilities. A Philosopher Looks at Statistics

The talk starts out with a short introduction to the philosophy of probability. I highlight the need to interpret probabilities in the sciences and motivate objectivist accounts of probabilities. Very roughly, according to such accounts, ascriptions of probabilities have truth-conditions that are independent of personal interests and needs. But objectivist accounts are pointless if they do not provide an objectivist epistemology, i.e., if they do not determine well-defined methods to support or falsify claims about probabilities. In the rest of the talk I examine recent philosophical proposals for an objectivist methodology. Most of them take up ideas well-known from statistics. I nevertheless find some proposals incompatible with objectivist aspirations.

Review of Clément Vidal, "The Beginning and the End. The Meaning of Life in a Cosmological Perspective"

No more ground control. Dissertations ideally always have been ambitious, and this one can’t claim to be too humble in these regards. Together the pieces of this work form a world view that the author confesses to finding ‘magnificent’. The story he tells is one in which intelligence and complexity are keys to unlock the universe’s mysteries. Vidal tackles questions like ‘What is philosophy?’, ‘Where does it all come from?’, Where are we going?’, ‘Are we alone in the universe?’ and even ‘What is good and what is evil?’. Questions which philosophers for ages have tried to answer.

Annotating the meaning of discourse connectives in multilingual corpora

Discourse connectives are lexical items indicating coherence relations between discourse segments. Even though many languages possess a whole range of connectives, important divergences exist cross-linguistically in the number of connectives that are used to express a given relation. For this reason, connectives are not easily paired with a univocal translation equivalent across languages. This paper is a first attempt to design a reliable method to annotate the meaning of discourse connectives cross-linguistically using corpus data. We present the methodological choices made to reach this aim and report three annotation experiments using the framework of the Penn Discourse Tree Bank.