D. D. Martin

Adding higher types to set theory differs from adding inaccessible cardinals, in that higher type arguments apply to all sets rather than just ordinary ones. Levy's reflection axiom is justified, by considering the principle that we can pretend that the universe is a set, together with methods of Gaifman [8]. We reprove some results of Gaifman, and some facts about Levy's reflection axiom, including the fact that adding higher types yields no new theorems about sets. Some remarks on standard models are made. An obvious strengthening of Levy's axiom to higher types is considered, which implies the existence of indescribable cardinals. Other remarks about larger cardinals are made; some questions of Gloede [9] are settled. Finally we argue that the evidence for V = L is strong, and that CH is certainly true. MSC: 03E30, 03E55.

Critical thinking is a complex, dynamic process formed by attitudes and strategic skills, with the aim of achieving a specific goal or objective. The attitudes, including the critical thinking attitudes, constitute an important part of the idea of good care, of the good professional. It could be said that they become a virtue of the nursing profession. In this context, the ethics of virtue is a theoretical framework that becomes essential for analyse the critical thinking concept in nursing care and nursing science. Because the ethics of virtue consider how cultivating virtues are necessary to understand and justify the decisions and guide the actions. Based on selective analysis of the descriptive and empirical literature that addresses conceptual review of critical thinking, we conducted an analysis of this topic in the settings of clinical practice, training and research from the virtue ethical framework. Following JBI critical appraisal checklist for text and opinion papers, we argue the need for critical thinking as an essential element for true excellence in care and that it should be encouraged among professionals. The importance of developing critical thinking skills in education is well substantiated; however, greater efforts are required to implement educational strategies directed at developing critical thinking in students and professionals undergoing training, along with measures that demonstrate their success. Lastly, we show that critical thinking constitutes a fundamental component in the research process, and can improve research competencies in nursing. We conclude that future research and actions must go further in the search for new evidence and open new horizons, to ensure a positive effect on clinical practice, patient health, student education and the growth of nursing science.

Este documento formaliza la transición de una concepción estática de la identidad basada en la información ([A0]) hacia una Ontología Dinámica de Sistemas Complejos. Se propone que la identidad del observador no es un registro de datos persistente, sino un Atractor Extraño generado por la iteración de una función lógica fundamental (Funiv). Utilizando el marco de la geometría fractal (Conjunto de Mandelbrot) y la teoría de la computación, se demuestra que el "Yo" es una solución geométrica estable e inevitable ante la imposibilidad lógica del vacío absoluto (¬ ∅). Esta perspectiva resuelve el problema de la variabilidad del sustrato físico y garantiza la Recurrencia de la Identidad mediante el principio de autosimilitud en sistemas infinitos.

Este artículo formaliza la persistencia de la identidad del observador dentro de la Hipótesis del Universo Matemático (MUH). Definimos la identidad (I) como una clase de equivalencia estructural [A_0] ≅ que opera como un punto fijo funcional bajo transformaciones en el espacio de estructuras matemáticas de diversas cardinalidades (S). Proponemos un Criterio de No Trivialidad para la emergencia de la observación, fundamentado en la convergencia de: (1) Información Integrada (Φ > 0), (2) Profundidad Lógica de Bennett (D >> 0) y (3) un Endomorfismo Autoreferencial (Ψ) que induce una subestructura M ⊆ A_0 isomórfica a A0, con una trayectoria dinámica que converge, en el límite de iteración, hacia un atractor funcional estable. Este marco proporciona una métrica de invarianza estructural capaz de distinguir sistemas informacionales profundos de procesos estocásticos o configuraciones triviales carentes de clausura operacional. El modelo es falsable, prediciendo que la ausencia de Ψ impide la estabilidad de la identidad, incluso en sistemas con alta complejidad (Φ, D). Se discuten las implicaciones para la recurrencia estructural del observador en desarrollos funcionales infinitos, ofreciendo una base lógica para la estabilidad del sujeto sin recurrir a estados fenomenológicos directos.

This chapter examines Josef Frank’s interwar work in Vienna – his writings and buildings – and sheds new light on the relationship this had with the German architect Heinrich Tessenow and some of the Tessenow-Schüler*innen. Departing from the insistence on the significance the Wiener Kreis might have had on Frank’s architectural thinking and production, the paper finds an uncanny relationship between the German philosopher Helmuth Plessner’s Philosophical Anthropology and Frank’s – and Tessenow’s – architecture of spatial and positional relationships.

Zusammenfassung Angesichts ihrer Erschütterung über den Verlust von persönlicher Verantwortlichkeit auf der Seite der Täter im Nationalsozialismus suchte Hannah Arendt in ihren späten Vorlesungen zur Ethik nach einer Grundlegung des Zusammenhangs von Denken und Verantwortung. Eine Antwort fand sie in dem auf Sokrates und Platon zurückgehenden Gedanken, dass wir mit uns selbst im Gespräch sein und bleiben müssen, um uns als „moralische Persönlichkeit“ zu erhalten. Die vorliegende Untersuchung entwickelt das Anliegen Arendts im Gegenüber zu Hermann Cohen weiter, dessen Logik ihrerseits vom dialogischen Charakter des Denkens ausgeht, das in der Rechenschaft sich selbst gegenüber verantwortlich ist. Zugleich erscheint die Bindung von Cohens Ethik an das Faktum des Rechts im Staat angesichts der Beschränkung persönlicher Verantwortung unter einer Diktatur problematisch. Arendt ist auf dieses Problem mit der Frage eingegangen, mit wem ich Gemeinschaft haben will, um mich als Person erhalten zu können. Mit Cohens Logik zu sprechen wertet sie so den Bezug auf die Mehrheit ethisch auf, ohne die Perspektive auf die Allheit aufzugeben. Eben dieses Verhältnis trägt auch schon Cohens Religion der Vernunft aus den Quellen des Judentums. Das hier im Zentrum stehende Gebet der Synagoge setzt eine Gemeinschaft (Mehrheit) voraus, die sich auf eine messianische Allheit bezieht.

Homelessness is a significant social problem internationally and some people who are homeless rely on their companion animal for comfort and support. It is unknown what attitudes Australian communities have regarding people who are homeless and have a companion animal. This study aims to explore public attitudes and knowledge about the issues homeless people with a companion animal are likely to experience in their daily lives. 125 non-homeless individuals completed an online survey. Qualitative analysis conducted on participants responses to the survey indicate that in general the Australian population is supportive and sympathetic to the plight of homeless people with companion animals. In addition, participants displayed good levels of awareness of the key issues and benefits associated with having a companion animal when homeless. Favorable opinions can influence policy development to support the plight of homeless people with companion animals to find a place to call home.