Functionalism and propositions

Conclusion Some have argued, following Stalnaker, that a plausible functionalist account of belief requires coarse-grained propositions. I have explored a class of functionalist accounts, and my argument has been that, in this class, there is no account which meetsall of the following conditions: it is plausible, noncircular, and allows for the validity of the argument to coarse-grained propositions. In producing this argument, I believe that I have shown that it might be open to a functionalist to adopt fine-grained propositions; thus, one might be a functionalist without holding that all mathematical beliefs are about strings of symbols (and that the belief that all bachelors are unmarried men is a belief about words).My project in this paper has been minimal in the following sense. I havenot argued thatno functionalist account of belief which meets the three conditions can be produced; rather, I have simply explored the inadequacies of certain sorts of accounts. I think that this is useful insofar as it makes clear the challenges to be met by an account of belief which can play the required role in the argument to coarse-grained propositions. It is compatible with my position that such an account is forthcoming, insofar as I have not produced a functionalist theory of belief which is clearly non-circular, plausible, and which yields fine-grained propositions. Of course, it is also compatible with my position that no plausible, non-circular functionalist account of belief of any sort can be produced. My argument has been that,if one construes such mental states as belief as functional states, no convincing argument has yet been produced that they require coarse-grained objects.     

Assessing performance upon abrupt awakening from naps during quasi-continuous operations

Quasi-continuous work settings often involve sleep loss and requirements to perform at unpredictable times. Napping may alleviate some of the sleep-loss problems, but it increases the risk that the person will have difficulty functioning upon abrupt awakening. This paper describes an experimental approach, techniques, and analyses for investigating performance upon abrupt awakening from 2 h naps placed near either the circadian peak (P) or trough (T) in body temperature and preceded by 6, 18, 30, 42, or 54 h of sleep deprivation. Five groups of healthy young adults performed quasi-continuously for 54 h and were permitted a 2-h nap at one of five times. Reaction time (RT) to answer a phone terminating the nap, subjective estimates, and performance of a brief, challenging cognitive task were related to nap-sleep parameters of each group. Sleep deprivation increased the amount of deep sleep in the naps, and this was associated with greater postnap cognitive performance decrements; subjective estimates were unaffected, and RT performance was related simply to stage of sleep prior to awakening. Circadian placement of the naps also modulated the postnap cognitive decrement: T naps produced greater cognitive decrements than P naps, even when the latter involved more prior sleep loss. These findings have both practical and theoretical significance for evaluating the awakening process, and would not have been possible without the approach, techniques, and procedures described.     

Sacrifice for Nothing: The Movement of Kenosis in Jan Patočka's Thought

This article focuses on the idea of sacrifice in the work of the Czech phenomenologist Jan Pato?ka. It presents and examines this philosopher from a theological perspective against the background of the theological turn in contemporary philosophy. First, the article focuses on Pato?ka's reflections on the kenotic sacrifice, which he defines as the sacrifice for nothing. Second, Pato?ka's thought is put into dialog with Jean‐Luc Marion's phenomenological sketch of sacrifice embedded in his phenomenology of the gift. Although both Pato?ka and Marion share an interest in sacrifice, a phenomenon of high theological importance, only the latter enjoys reception on the part of theology. Yet, the article argues, on the basis of further inquiry into Pato?ka's writings, Pato?ka presents a complementary and alternative perspective that not only precedes the theological turn but also challenges and opens new ways for theology. The conclusion thus portrays a kenotic form of Christianity after the end of Christianity, drawn from Pato?ka, as a specific spiritual being‐in‐the‐world.