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After his "The Days of the Novels of the Novices", Pietro Fortini wrote anotherwork titled "The Pleasant and Lovely Nights of Novices".Chap. I The last mistress of "The Days" didn\u27t abandon the right of ruling thegroup, and invited other members to her mansion house on the next Sundayevening. On the first night, the mistress Aurelia gave a grand dinner and offereda comedy. Thus began again the party of the former seven members. Butin this work, especially on the initial four nights, novels were told only exceptionally.The main contents of the entertainment of the nights were comedies,songs and luxurious dinners. On the third night, four young gentlemen tookpart in the party, and three of them were accepted as regular members. Themistress of the sixth evening, Fulgida, pronounced the resumption of the partyof novels, and ordered the three new members to preside over the party insteadof her. Under the control of the new members, they began three days ofnovels, but the night party also continued as before. Thus the novels occupyonly 25.60% of this work. The seven comedies occupy 46.04% and the part ofthe framework with many songs occupy 28.36%.Chap. II As in the case of "The Days", all the events of the novels happenedin recent years. But as for the locations of the events, the share of Siena andits neighboring towns decreased from two thirds to one third because Rome,which figured only once in "The Days", figured in 22.58% of this work.Chap. III One of the most important particularities of this work is that noblestake the major part. While commoners take part in 58.06% and priests in35.48%, nobles take part in 80.64%. About half (51.61%) of the charactersare Sienese.Chap. IV In "The Days", almost all novels dealt with sexual or scatologicalsubjects. Also in this work, sexual subjects take the major part (directly in35.48% and indirectly in 29.03%), but one third of the novels deal with subjectswhich are not related to sexual acts

Wh-Category Movement and the Legibility Problem of the Human Language Faculty

The human faculty of language (FL) is legible to the faculty of performance (FP=articulatory-perceptual (AP)/sensorimotor systems+conceptual-intentional (CI) systems). How good a solution is FL to the legibility conditions that are imposed by FP (the Legibility Problem)? The Linear Correspondence Axiom (LCA) is a legibility condition imposed at the FL-AP interface (PF). The principle of Full Interpretation (FI) is a legibility condition imposed at the FL-CI interface (LF). I propose that FL\u27s solution to the LCA and to the FI is optimal in the sense that it respects the Economy conditions, e.g., the minimization of derivational steps, the lack of superfluous steps, and the last resort nature of operations. At the descriptive level, I show that English, Hindi, and Japanese exhibit the identical computational procedure with respect to wh-movement. The multiple-wh effect in Japanese can be handled by the Extended (Cyclicity) Condition alone, which is a realization of negentropy within the human FL. Given the Overt Wh-Category Movement Hypothesis, the argument/adjunct-wh asymmetry with respect to island effects is accounted for in a simpler and more natural way. The standard government-based ECP account is dispensed with

One and Many in Plato\u27s Laws

In his presentation of the secondary grade curriculum for the young, the Athenian stranger refers to the matter, which it is disgraceful not to know: the problems concerning "the essential nature of the commensurable and the incommensurable." (820c) The reference appears immediately after the Athenian stranger\u27s introduction to three branches of learning: arithmetic, geometry, and astrology (817e), whose detailed study is necessary for only \u27a few\u27 (818a). Referring to the instruction of the essential nature of the commensurable and the incommensurable, what matter did Plato exactly have in his mind? G. R. Morrow said that the introduction of the problem of incommensurable magnitudes to the curriculum was "an innovation to which Plato attaches peculiar importance" and also that although the belief that "all magnitudes are somehow commensurable with one another is natural to us," seeing that this belief is in fact false would be to rise above one\u27s human nature." Although the saying seems to hit the mark, Morrow did not fully explain why Plato\u27s introduction to the learning of incommensurable magnitudes was "an innovation" which had a "peculiar importance" and how the subject-matter of the incommensurable could "emancipate the student from his instinctive sense-bound beliefs and thus, ・・・・・・raise him above his human nature." (pp.346-7) However, it is worth listening to his other words which bear on the significance of mathematical thinking in the context of legislation: "the law, as we learn in the Philebus, results from the application of the Limit (περα〓) to an indefinitely varying qualitative continuum (απειρου), and the Limit is conceived of as analogous to mathematical order." The words could be settled more aptly in the context of the incommensurable. I insist that Plato here in the dialogue Laws, referring to the peculiar importance of the incommensurable, gives an inkling of the fact that the scientific knowledge of the incommensurable has an isomorphic property with that faculty that discerns "the identical element which pervades all the four virtues" (965c). That is to say, Plato identifies the method by which the nature of the incommensurable magnitudes can be explained as a significant model in order to "hold very tight and not to let go"(965d) until we can adequately explain the essential nature of the object existing as a unity. In other words, the detailed study of the incommensurable is of great advantage to \u27a few\u27 (818a) who are expected to be members of the Nocturnal Council and who "must not only be able to pay regard to the many, but must be able also to press towards the one (pros to hen) so as to discern it and, on discerning it, to survey and organize all the rest with a single eye to it" (965b), since the fruit of this offers them a convenient paradigm in medium of which they may master an isomorphic way in order to see the invisible one. Plato\u27s reference to the problem of the incommensurable in the Laws is at first sight negative. After his labor to explain the necessity of a subject concerning the incommensurable, the Athenian stranger says that it is to be laid down provisionally only, \u27like pledges capable of redemption, apart from the rest of our constitution, in case they fail to satisfy either us who enact them or you for whom they are enacted.\u27 (820e). However, the utterance is paradoxical in the same way as the introduction of the Nocturnal Council in the closing books of the Laws appears paradoxically to be an appendix, whereas in reality the whole constitution of Magnesia is rooted in the Council. Both facts correspond to one another and put Plato\u27s metaphysical thinking out of our sight. Focusing the implications of philosophical dimensions of the incommensurable in the Laws, I will try to bring them into the relevance to Plato\u27s metaphysical thought in the other dialogues and the Seventh Letter VII, where the deepest tenet on the incommensurable or the cognate ideas make their appearance vividly