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[koglist] reminder:invitation to a talk by John Martin Fischer on `The Irrelevance of Counterfactual Intervention` - 6 November, 5.30 PM

by Krisztina Biber

The CEU Department of Philosophy cordially invites you to a talk (as part of its Departmental Colloquium series) by John Martin Fischer (California - Riverside) on `The Irrelevance of Counterfactual Intervention` Tuesday, 6 November, 2012, 5.30 PM, Zrinyi 14, Room 412 ABSTRACT Here I give the basic motivation for an "actual-sequence" theory of moral responsibility, according to which an agent can be morally responsible even though he or she never had freedom to do otherwise. Moral responsibility is a matter of how we walk down the path of life, not whether we have various paths open to us.

13 years, 7 months

[koglist] Fwd: AISB conference

by Anna Babarczy

Kedves Mindenki, Továbbítok egy felhívást egy konferenciára: http://emps.exeter.ac.uk/computer-science/research/aisb/ Varga Judittól.

13 years, 7 months

[koglist] MTA NytI: novemberi program

by Mária Sipos

Tisztelt Kollégák! Szeretettel várjuk az érdeklődőket az MTA Nyelvtudományi Intézetének novemberi programjaira: Az MTA Nyelvtudományi Intézetének novemberi programja 2012. november 6. kedd 14.00 óra Szabó Tamás Péter Ágencia a metanyelvben. Nyelvhasználati narratívák és nyelvi ideológiák elemzése szervező: Szótári osztály helyszín: földszinti előadóterem 2012. november 7. szerda 10.00-14.00 A MAGYAR TUDOMÁNY ÜNNEPE Látható nyelvek, hangzó nyelvek és az agy Új lehetőségek és kihívások a neurolingvisztikában és az idegtudományokban<http://www.nytud.hu/program/matu201201.html> szervező: a MTA Nyelvtudományi Intézete és a MTA TTK Kognitív Idegtudományi és Pszichológiai Intézete helyszín: MTA Székház, Kisterem 1051 Budapest, Széchenyi István tér 9. http://mta.hu/naptar/?event=2507 2012. november 13. kedd 11.00 óra Manfred Bierwisch Humboldt-Universität Semantic Features - A New Perspective<http://www.nytud.hu/program/absz/bierwisch20121113.pdf> helyszín: földszinti előadóterem 2012. november 15. csütörtök 11.00 óra Könyvbemutató Kiefer Ferenc - Bánréti Zoltán (szerk.): Twenty Years of Theoretical Linguistics in Budapest helyszín: földszinti előadóterem 2012. november 15. csütörtök 14.00 óra Gervain Judit Laboratoire Psychologie de la Perception, Paris Phrasal prosody and word frequency bootstrap word order: A cross-linguistic study in adults and prelexical infants helyszín: földszinti előadóterem 2012. november 15. csütörtök 16.00 óra A MAGYAR NYELV NAPJA A magyar nyelv jövője a digitális korszakban Kerekasztal-beszélgetés a magyar nyelv helyzetéről helyszín: földszinti előadóterem 2012. november 20. kedd 11.00 óra Horváth László Három Halotti beszéd az etimológiai statisztika tükrében szervező: Szótári osztály helyszín: földszinti előadóterem 2012. november 22. csütörtök 11.00 óra Stefan Benus Constantine the Philosopher University, Nitra What do Hungarian transparent vowels and Slovak yers have in common? helyszín: földszinti előadóterem 2012. november 23. péntek 14.00 óra A MAGYAR TUDOMÁNY ÜNNEPE Uralonet-bemutató szervező: a Finnugor és nyelvtörténeti osztály, valamint a Nyelvtechnológiai és élőnyelvi osztály helyszín: MTA Székház, Felolvasóterem 1051 Budapest, Széchenyi István tér 9. http://www.nytud.hu/program/matu201202.html 2012. november 27. kedd 11.00-13.00 óra Előadások a határozói igenevek történetéből Varga Mónika - Gugán Katalin - Dömötör Adrienne szervező: Finnugor és nyelvtörténeti osztály helyszín: földszinti előadóterem 2012. november 29. csütörtök 11.00 óra Pajzs Júlia Az európai médiafigyelő magyar moduljának fejlesztéséről szervező: Nyelvtechnológiai és élőnyelvi osztály helyszín: földszinti előadótere

13 years, 7 months

[koglist] Invitation - BME Cognitive Seminar Series / Meghívó - BME Kognitív Szemináriumsorozat

by Attila Keresztes

We cordially invite you to the next lecture of the BME Cognitive Seminar Series: Date & Time: November 12, Monday, 12:00-13:00 Location: BME, XI., Egry József utca 1., T. ép 515. *Lie detection with polygraph: theory and practice* *Márk Bérdi* Psychologist, PhD Péterfy Sándor utcai Kórház, Krízis Intervenciós és Pszichiátriai Osztály (Péterfy Sándor Hospital, Crisis Intervention and Psychiatry) Handwriting expert Grafológiai Intézet, Oktató és Kutató Kft. (Institute of Graphology) Abstract For the detection of deception the polygraph, or "lie detector", is a widely used instrument in forensic psychology. Albeit its validity and reliability is repeatedly questioned by the public opinion and scientific researches as well, results of polygraph can be used as an evidence in criminal suit. The standard methodology and the use of the polygraph will be presented in the seminar, and theoretical dilemmas will be discussed. -- Attila Keresztes Junior Research Fellow Budapest University of Technology and Economics Dept. of Cognitive Science, Egry József u. 1, Budapest 1111, Hungary Tel: +36 1 4633525

13 years, 7 months

[koglist] Cognitive Science Dept participation in the CEU Open House - November 16, 2012

by Gyorgyne Finta

CEU OPEN HOUSE INVTITATION You are cordially invited to the 2012 Open House at CEU! We have planned a whole day of events for you, including presentations about our academic programs, how to apply to CEU, scholarship opportunities, and student life. Throughout the day you will have the opportunity to meet with faculty, students and staff members who can answer your questions and provide information about the exceptional programs and services available for students at CEU. If you would like to attend, PLEASE REGISTER ONLINE HERE: http://www.ceu.hu/OpenHouse/Registration2012A detailed program of the day is posted on our website: http://www.ceu.hu/events/2012-11-16/ceu-open-house-2012 We look forward to welcoming you on campus!

13 years, 7 months

[koglist] Theoretical Philosophy Forum, November

by Laszlo E. Szabo

THEORETICAL PHILOSOPHY FORUM Institute of Philosophy Faculty of Humanities, Eötvös University Address: Múzeum krt. 4/i, Budapest November Program 7 November (Wednesday) 5:00 PM Room 226 Balázs Gyenis Institute of Philosophy, Research Center for the Humanities, Hungarian Academy of Sciences Department of History and Philosophy of Science, University of Pittsburgh Propagator equations as laws: reconciling Humean and anti-reductionist intuitions 14 November (Wednesday) 5:00 PM Room 226 Gábor Bács and János Tőzsér Department of Social Sciences, University of Kaposvár A műalkotások filozófiailag legártatlanabb pillanatainkban (Works of art in our philosophically most innocent moments) 21 November No seminar session! 28 November (Wednesday) 5:00 PM Room 226 Péter Fazekas Institute of Philosophy, Research Center for the Humanities, Hungarian Academy of Sciences From H2O to Water - The Prospects of Reductive Explanation ___________________________________ Abstracts and printable program (poster) are available from the web site of the Forum: http://phil.elte.hu/tpf (Please feel free to post the program in your institution!) The Forum is open to everyone, including students, visitors, and faculty members from all departments and institutes! Format: 60 minute lecture, coffee break, 60 minute discussion. The organizer of the Forum: László E. Szabó (leszabo(a)phil.elte.hu) -- L a s z l o E. S z a b o Professor of Philosophy DEPARTMENT OF LOGIC, INSTITUTE OF PHILOSOPHY EOTVOS UNIVERSITY, BUDAPEST http://phil.elte.hu/leszabo

13 years, 7 months

[koglist] TAN ketarcusag vagy kovetkezetesseg

by Laszlo Nagypal

Tisztelt Listatagok! Gyarapító könyvtárosként futottam át az alábbi cikket az idei augusztus 31-i TLS-ben (pp 5,7-8). Érdekelne, hogy szintén látnak-e mélyebb ellentmondásokat, összegyeztethetetlenséget Chomsky nyelvtudományi biologizmusa és "démonizáló" antikapilista politikai nézetei között. (A TLS - európai értelemben - inkább konzervatív kulturális hetilap, sztem.) Üdv.: NpL (Magam csak munkanapokon olvasok e-mailt, mert nincs otthon számítógépem.) http://www.the-tls.co.uk/tls/public/article1114177.ece How Noam Chomsky’s world works David Hawkes Noam Chomsky HOW THE WORLD WORKS Edited by Arthur Naiman 335pp. Hamish Hamilton. Paperback, £14.99. 978 0 241 14538 8 US: Soft Skull Press. Paperback, $18. 978 1 59376 427 2 THE SCIENCE OF LANGUAGE Interviews with James McGilvray 321pp. Cambridge University Press. £50 (paperback, £15.99); US $75 (paperback, $24.99). 978 1 107 60240 3 Published: 29 August 2012 A nyone following the career of Noam Chomsky is soon confronted with a problem. In fact, it has become known as the “Chomsky problem”. Chomsky has achieved eminence in two very different fields, theoretical linguistics and political commentary. The “Chomsky problem” is that his approaches to these fields appear to contradict each other. In politics Chomsky is a radical, but in linguistics he takes positions that can easily be characterized as reactionary. He treats linguistics as a branch of biology. He traces language to a “Universal Grammar” resident in the physical brain. He believes that our linguistic nature is hard-wired into our genes. Because they diminish the influence of environment on human behaviour, such claims can be used to suggest that certain modes of social organization are natural and immutable. As a result, they have often been associated with conservative politics. Chomsky himself professes to see no problem. He believes that linguistics is a natural science, and research in the natural sciences must be objective and based on the evidence alone. Indeed, part of the researcher’s job is to divest himself of his cultural and political prejudices before entering the laboratory. These methodological principles were established by the seventeenth-century scientific revolution of Newton and the Royal Society, which was in Chomsky’s view a progressive development and an immeasurable boon to humanity. He sees no reason why the methods of the natural sciences should not be applied to the study of the human mind. His critics caution that empirical science is closely linked, certainly historically and perhaps conceptually, to capitalist political economy. These discourses both emerge in late seventeenth-century England, and they conquer the world together. Surely this suggests an affinity that ought to trouble those who advocate one but castigate the other? The interviews now published as The Science of Language and How the World Works show that this paradox is at least playing on Chomsky’s mind. The conversations range promiscuously, and although one book is largely concerned with linguistics while the other is mainly political, Chomsky seems happier than usual to discuss the mutual implications of his two fields of interest. By issuing such collections of informal discussions, transcribed and edited by others, Chomsky is presumably attempting to reach a popular audience. He certainly exploits the pedagogical potential of dialogue to impressive effect. Yet he cannot entirely hide the Brahmin’s disdain for the ways of the Untouchable. In How the World Works he avers that, although “I like to watch a good basketball game and that sort of thing . . . spectator sports make people more passive”, because sport indoctrinates “them” with “jingoist and chauvinist attitudes”. Throughout his career, Chomsky has depicted a world ruled by demonic forces of quite incredible malice and guile This ideological chasm between the American Left and its putative constituency yawns nowhere wider than in Chomsky’s withering references to popular religion. He cites the fact that “about 75% of the US population has a literal belief in the devil” as the clearest possible example of American ignorance and stupidity. But is it really so different from his own beliefs? Throughout his career, Chomsky has depicted a world ruled by demonic forces of quite incredible malice and guile. Whatever is running the world Chomsky describes is undoubtedly a very greedy, violent and selfish entity – it would be hard not to call it “evil”, or even Evil, were such tropes not sternly prohibited by the monochrome literalism of our age. The incarnate, worldly identity of this terrifying power is less clear. Sometimes it is “the US government”, which Chomsky depicts as a cartoonish amalgamation of petty spite and cataclysmic violence, determined to crush the slightest remnant of human decency still cowering in any corner of its empire. “When the Mennonites tried to send pencils to Cambodia, the State Department tried to stop them”, while the CIA allegedly trained its Central American death squads by forcing recruits to bite the heads off live vultures. As Chomsky puts it, “no degree of cruelty is too great for Washington sadists”. The America described here is a crazed, bloodthirsty monster, hell-bent on the destruction of humanity. But Chomsky is not so silly as to ascribe a monopoly of malignity to any single nation. He traces the roots of American turpitude back to medieval Europe, which “had been fighting vicious, murderous wars internally. So it had developed an unsurpassed culture of violence”. As a result, European colonialism unleashed a wave of unprecedented horror on a hapless world: “European wars were wars of extermination. If we were to be honest about that history, we would describe it simply as a barbarian invasion”. Here, at least, Chomsky does not discuss the ways in which empirical science both facilitated and rationalized the European conquest of the globe. In any case, the degree of historical blame accruing to either Europe or America is unimportant. The important question, surely, is what made these polities so fearsomely aggressive? Chomsky usually locates the source of modern evil in economics rather than politics, assigning ultimate blame to the pursuit of self-interest, which he sometimes presents as a manifestation of human nature, and sometimes as a historical aberration. He refers to “class war” but does not identify the classes he believes to be engaged in warfare. He frequently describes our oppressors as “investors” or “the people in charge of investment decisions”, as if the problem were a group of nefarious individuals. But he concedes the futility of convincing an individual capitalist of the error of his ways: “What would happen then? He’d get thrown out and someone else would be put in as CEO”. if we want to understand the atrocities that Chomsky documents, we must not look to human nature, but to the nature of capital Occasionally, Chomsky implies that the pursuit of self-interest is, like language, simply in our genes. But he is far too sophisticated to be satisfied with such Hobbesian speculation. Nor does the problem lie with the ethical failings of any nation, bloc of nations, social class or malignant cabal. The problem lies with the power that motivates the malignity. The problem is capital itself. Although Chomsky calls capital a “virtual Senate” and a “de facto world government”, he does not follow through to the conclusions involved in this position. If the nominal possessors of capital are in reality its slaves, if their actions are determined by its demands, and if we want to understand the atrocities that Chomsky documents, we must not look to human nature, but to the nature of capital. This Chomsky cannot do. The logical conclusion of his political commentary is that capital acts as an independent agent, insinuating itself into the human mind and systematically perverting it. But this is incompatible with his scientific assumption that the mind is merely an “emergent property” of the physical brain. As Chomsky himself reminds us, the idea that human beings are purely physical entities, devoid of discarnate qualities such as mind, spirit or soul (or indeed ideas), has become plausible only over the past three centuries. Thomas Kuhn refers to this as a “paradigm shift”, but Chomsky rejects the concept because it implies that scientific truth is historically relative. For him, the Galilean revolution of the seventeenth century was simply an unprecedented, almost miraculous leap forward, and he sees it as his task to extend this revolution to areas, such as linguistics, in which its impact has been delayed. He does not attempt to explain why it occurred in the first place. Both his science and his politics have seemed the poorer for his neglect of the connections between them, and the main attraction of these books is that they go some way to remedying that deficiency. Along with the Galilean revolution in science, economic systems based on wage labour have rapidly spread throughout the world over the past three centuries. A wage labourer must think of his time – which is his life – as a thing that he owns and can sell. He must conceive of his self as an alienable object. And Chomsky’s scientific approach enthusiastically endorses the conception of human beings as objects. His linguistics proposes that our thoughts are produced by the material brain, and that biology holds the key to our nature. His scientific assumptions prevent him from considering the possibility that the kind of human being he describes might be the result of capitalism, rather than its cause. Chomsky is hardly alone in this, of course. In fact the “Chomsky problem” is arguably the fundamental contradiction of the capitalist age. With the relaxation of the laws against usury in early modern Europe, money became an autonomous power, acquiring its own interests and making its own demands, as if it were alive. Money behaves like a living creature when it takes on the definitive characteristic of life: the ability to reproduce. But money is not part of the natural universe. No one can touch or taste a piece of financial value. Money is merely a sign representing alienated human life, and “capitalism” is the name we give to the process of our own objectification. Chomsky understands that this process is the source of the quasi-metaphysical evil he describes in his political work, but he does not acknowledge that it is also the ideological precondition of the method he practises in his science. Yet his own observations point directly to that conclusion. Chomsky has often noted the similarities between modern wage slavery and chattel slavery. As he remarks in The Science of Language: “In a market society, you rent people; in a slave society, you buy them. So therefore slave societies are more moral than market societies. Well, I’ve never heard an answer to that, and I don’t think that there is an answer. But it’s rejected as morally repugnant – correctly – without following out the implications, that renting people is an atrocity. If you follow out that thought, slave owners are right: renting people is indeed a moral atrocity.” Furthermore, wage labour has now become almost universal, so that “wage slavery seems to be the natural condition today”. As Chomsky recalls, Aristotle defines a slave as one who does not pursue his own ends, but whose activity is subordinated to the ends of another. According to this classical definition, all wage labour is piecemeal slavery. The worker’s time, his life, is not his property while he is at work. Chomsky has always been clear about this indictment of wage labour. Yet he has never taken the next logical step in the argument. The classical tradition assumes, plausibly enough, that the condition of slavery has certain psychological consequences. Slaves conceive of themselves as objects, for the very good reason that legally they are objects: commodities to be traded on the market. Aristotle’s Politics therefore associates slavery with corporeality: “that which can foresee by the exercise of mind is by nature intended to be lord and master, and that which can with its body give effect to such foresight is a subject, and by nature a slave”. Aristotle famously distinguished between “legal” and “natural” slaves. “Legal” slavery was the empirical condition of objectification – being turned into an object – and “natural” slavery was its psychological equivalent. Each could exist without the other. For Aristotle, the natural purpose of a human being was the cultivation of the soul. A slave is by definition a person who does not pursue the proper ends of humanity. Those proper ends are intellectual or spiritual, while the ends pursued by the slave will be purely physical. In fact, the slave will instinctively reverse the proper relation of means to ends, and make his entire soul the slave of his body. This association of slavery with physicality spans two millennia. It acquired racist overtones with the burgeoning of the Atlantic trade, and declined only as wage slavery became universal. Today, most educated Westerners find an intuitive truth in science’s proposition that they are objects, identical with their bodies. Why have we arrived at this historically unique opinion? If it is true, as Chomsky believes, that we have now reached a condition of virtually universal slavery, we must surely assume that mental slavery will have become as ubiquitous as its economic counterpart. The psychological manifestation of slavery is objectification. The materialist method practised by Chomsky the linguist is thus part of the same more general, more sinister, tendency as the reified economics denounced by Chomsky the activist. By bringing the two sides of his career together in ways that his specialist works have eschewed, the conversations recorded in these books remind us that the “Chomsky problem” is no individual foible, but the deepest ideological contradiction of our age. David Hawkes is Professor of English at Arizona State University. His most recent books are John Milton: A hero for our time, 2009, and The Culture of Usury in Renaissance England, 2010.

13 years, 7 months

[koglist] Kathie Galotti eloadasa a TTK-n (Nov 5, 16:00)

by George Kampis

Kedves Mindenki, Kathie Galotti professzor a Carleton College kognitiv tudomanyi vezetoje, egy nagy sikeru kognitiv pszichologia tankonyv szerzoje az alabbi cimmel tart eloadast: "Consistency in College Students' Real-Life Decision Making" Az eloadas helyszine: ELTE TTK Kari Tanacsterem (Pazmany Peter setany, Eszaki Tomb, 7.em. 7.21) Ideje: november 5, 16:00 Minden erdklodot szeretettel varunk, udvozlettel kgy Kampis Gyorgy

13 years, 7 months

L�that� nyelvek, hangz� nyelvek_el�ad�sok a Tudom�ny �nnep�n

by BANRETI, Zoltan

Meghívó A MTA Nyelvtudományi Intézete és a MTA TTK Kognitív Idegtudományi és Pszichológiai Intézete tisztelettel meghívja az érdeklődőket a Magyar Tudomány Ünnepe alkalmából 2012. november 7-én szerdán, 10 órától 14 óráig az MTA Székház Kistermében tartandó programjára: Látható nyelvek, hangzó nyelvek és az agy. Új lehetőségek és kihívások a neurolingvisztikában és az idegtudományokban (előadások és vita) Részletes program: Az idegtudomány a nyelv rejtélyeinek nyomában Csépe Valéria, akadémikus Hangzó nyelv és agyi működés. Honbolygó Ferenc, tudományos munkatárs A jelnyelvekkel kapcsolatos tévhitek és igazságok Romanek Péter, siket jelnyelvi szakértő Jelnyelvek és agyi működés. Bartha Csilla, tudományos tanácsadó Hattyár Helga, tudományos munkatárs Az előadásokat beszélgetés és vita követi Vitavezető: Bánréti Zoltán tudományos tanácsadó Minden érdeklődőt szeretettel várunk!

13 years, 7 months

[koglist] VII. Alkalmazott Nyelvészeti Doktoranduszkonferencia

by Kas Bence

MEGHÍVÓ Az MTA Alkalmazott Nyelvészeti Munkabizottsága és az MTA Nyelvtudományi Intézete szeretettel meghívja Önt a 2013. február 1-jén megrendezésre kerülő VII. Alkalmazott Nyelvészeti Doktoranduszkonferenciára. Az Alkalmazott Nyelvészeti Doktoranduszkonferenciák megrendezésére évente kerül sor. A hatodik konferencia helyszíne az MTA Nyelvtudományi Intézete (1068 Budapest, Benczúr u. 33.). A konferenciára való jelentkezés határideje: 2012. december 7. Részvételi díj: 3000 Ft. Előadók és résztvevők jelentkezését egyaránt várjuk. Angol és magyar nyelvű jelentkezési lapok letölthetők a http://www.nytud.hu/alknyelvdok13/reg.html weboldalról. A kitöltött jelentkezési lapokat e-mailben kérjük elküldeni az alknyelvdok[kukac]nytud[pont]hu email címre. A beküldendő kivonatok formai és tartalmi követelményeire vonatkozó útmutató a www.nytud.hu/alknyelvdok13/absinfok.html webhelyen található. A konferenciával kapcsolatos további részleteket szintén a konferencia webhelyén olvashatnak: http://www.nytud.hu/alknyelvdok13 Üdvözlettel, Fenyvesi Anna Az MTA Alkalmazott Nyelvészeti Munkabizottságának elnöke -- Kas Bence MTA Nyelvtudományi Intézete ELTE GYK Fonetikai és Logopédiai Tanszék http://www.nytud.hu/oszt/neuro/kasb/index.html www.logotanszek.barczi.elte.hu

13 years, 7 months

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