Automation of Diagrammatic Proofs in Mathematics

Theorems in automated theorem proving are usually proved by logical formal proofs. However, there is a subset of problems which can also be proved in a more informal way by the use of geometric operations on diagrams, so called diagrammatic proofs. Insight is more clearly perceived in these than in the corresponding logical proofs: they capture an intuitive notion of truthfulness that humans find easy to see and understand. The proposed research project is to identify and ultimately automate this diagrammatic reasoning on mathematical theorems. The system that we are in the process of implementing will be given a theorem and will (initially) interactively prove it by the use of geometric manipulations on the diagram that the user chooses to be the appropriate ones. These operations will be the inference steps of the proof. The constructive !-rule will be used as a tool to capture the generality of diagrammatic proofs. In this way, we hope to verify and to show that the diagra..

POSLOVNA ETIKA U FINANCIJSKOM SEKTORU

Proponents of the financial theory of the firm generally argue that other constituencies should either protect themselves (workers can bargain for safer working conditions, for example) or seek regulatory protection by means of occupational safety and health laws. On the financial theory of the firm, the responsibility for upholding ethical standards, forcing the internalization of costs, and so on, belong ultimately to government, not to corporate managers. The main argument for this position is that corporate managers have neither the right nor the ability to pursue multiple, nonfinancial goals.By contrast, stakeholder theory contends that the list of corporate constituencies includes all those who have a legitimate interest in the activities of a firm, regardless of any interest that the firm takes in them. Furthermore, the interests of these stakeholder groups merit consideration for their own sake, not because of their usefulness to the firm. Stakeholder theory has not been developed as a full-fledged alternative to the financial theory, and it is questionable whether it is necessarily incompatible with it. SWM is justified on the financial theory for its benefits to the whole of society, which includes all stakeholder groups. Corporate managers need not consider the interests of all stakeholders as long as these interests are adequately protected by some means, such as government regulation. In addition, managing a corporation with attention to stakeholder interests may be an effective means for maximizing shareholder value. Some very successful companies are driven by philosophies that put employees or customers first.Predlagatelji financijske teorije poduzeća uglavnom su stava da se drugi sudionici trebaju sami zaštititi (na primjer, radnici se mogu izboriti za sigurnije uvjete rada) ili zatražiti regulatornu zaštitu putem zakona o radu, sigurnosti i zaštiti zdravlja. Po financijskoj teoriji poduzeća, odgovornost za održavanje etičkih standarda, provođenje internalizacije troškova i slično, u konačnici snosi vlada, a ne korporativni menadžeri. Glavni argument za takav stav je da korporativni menadžeri nemaju ni pravo ni sposobnost postavljati si višestruke nefinancijske ciljeve. Suprotno tome, teorija dionika tvrdi da su sudionici korporacije i svi oni koji imaju zakoniti interes u aktivnosti tvrtke, neovisno o eventualnom interesu kojeg tvrtka ima prema njima. Nadalje, interesi tih grupa dionika trebaju biti uzeti u obzir zbog njih samih a ne radi njihove koristi za tvrtku. Teorija dionika nije razvijena kao punopravna alternativa financijskoj teoriji, te je upitno je li nužno s njom nekompatibilna. SWM je opravdan u financijskoj teoriji radi dobrobiti koju donosi cjelokupnom društvu, što uključuje sve grupe dionika. Korporativni menadžeri ne moraju uzimati u obzir interese svih dionika sve dok su ti interesi na neki način adekvatno zaštićeni, kao na primjer vladinim regulativama. Osim toga, upravljanje korporacijom na način da se posvećuje pažnja interesima dionika može biti efikasan način maksimiziranja vrijednosti dioničara. Neke vrlo uspješne tvrtke imaju filozofiju koja zaposlenike i klijente stavlja na prvo mjesto

Rawlsova teorija pravednosti kao pravičnosti: filozofsko-teološka interpretacija

John Rawls is one of the greatest philosophers in the field of moral theory and a representative of moderate liberalism. The main idea behind his work A Theory of Justice, published in 1971, is justice as fairness, or rather establishing a society in which social security of each individual would be guaranteed, with special emphasis on the care of those who are less privileged (social principle). In forming his moral theory he leans on Kant a great deal, on the tradition of the social contract, and he places the deontological moral against the utilitarian (teleological) one. The fact that in his theory he included a number of virtues typical of the Judeo-Christian tradition – fairness in choosing the principles of a just society, dignity of every human, the original position which means an ideal position (the Garden of Eden), the social principle (poor Lazarus), emphasizing mutual agreement (Babylon or Pentecost) – has encouraged a lively discussion among theologians. The absence of metaphysics, the fact, that these virtues are present in Rawls’ liberal theory in their secularised form, points to a certain ambiguity or even contradiction: on the one hand, it means a certain search within the liberalism itself (in a way scared of itself), while on the other hand liberalism with its method and starting points denies the possibility of recognizing certain virtues and their arguments.John Rawls jedan je od najvećih filozofa u području moralne teorije i predstavnik umjerenog liberalizma. Glavna ideja njegovog djela Teorija pravde, objavljenog 1971. godine, je pravednost kao pravičnost, odnosno uspostavljanje društva u kojem bi bila zajamčena socijalna sigurnost svakog pojedinca, s posebnim naglaskom na brigu o onima koji su manje privilegirani (socijalna načelo). Pri formiranju svoje moralne teorije mnogo se oslanja na Kanta, na tradiciju društvenog ugovora, a deontološki moral stavlja nasuprot utilitarnom (teleološkom). Činjenica da je u svoju teoriju uključio brojne vrline tipične za judeokršćansku tradiciju – pravičnost u odabiru načela pravednog društva, dostojanstvo svakog čovjeka, izvorni položaj koji znači idealan položaj (rajski vrt), socijalno načelo (siromašni Lazar), naglašavajući međusobni dogovor (Babilon ili Pedesetnica) – potaknulo je živu raspravu među teolozima. Odsutnost metafizike, činjenica da su ove vrline prisutne u Rawlsovoj liberalnoj teoriji u njihovom sekulariziranom obliku, ukazuje na određenu dvosmislenost ili čak proturječnost: s jedne strane to znači određeno pretraživanje unutar samog liberalizma (na neki način uplašenog od sebe), dok s druge strane liberalizam svojom metodom i polazištima poriče mogućnost prepoznavanja određenih vrlina i njihovih argumenata

Etika, komunikacije, religijski dijalog u globalnom svijetu

In our global world again religious beliefs play a fundamental role in the make-up of a cultural group and of a society. This is due to the fact that religious beliefs give definition to a society as a whole, or better, to the specific social group existing within it. This ‘definition’ consists in the shaping of behavior, of one’s way of thinking, and of common values, both in terms of the relationship between the human being and the Divine sphere, and that which regards the relationships between the human being and the world, others, and himself. In the first case, that is, the relationship between the individual and the One, we can consider religion in a strict sense, while, in the second case, the individual’s relationships with the world, others, and himself have to do with the inherent ethical aspects of these religious beliefs. Finally, in globalization we have to move in the direction of acknowledging the fact that there are some ethical aspects that are shared by various religious groups. In order to carry out this task, we must be aware that through the way itself, in which the possible comparison between religions, and through the manner of communication, can we open up a common space: a space that works because specific ethical principles are carried out. Only in this way, is it possible to open paths to the achievement of universal sharing among religions in the time of globalization.U našem globalnom svijetu religijska uvjerenja opet igraju temeljnu ulogu u stvaranju kulturne skupine i društva. To je zbog činjenice jer religijska uvjerenja daju definiciju društvu u cjelini, ili bolje rečeno, određenoj društvenoj skupini koja postoji u njemu. Ta se “definicija” sastoji u oblikovanju ponašanja, nečijeg načina razmišljanja i zajedničkih vrijednosti, kako u pogledu odnosa između čovjeka i božanske sfere, tako i u pogledu odnosa između čovjeka i svijeta, čovjeka i drugih ljudi, i njega samoga. U prvom slučaju, to jest kad govorimo o odnosu između pojedinca i Jednog, religiju možemo smatrati u strogom smislu, dok, u drugom slučaju, kad govorimo o odnosu pojedinca sa svijetom, drugima i samim sobom, religija ima veze s svojstvenim etičkim aspektima tih religijskih uvjerenja. Konačno, u globalizaciji moramo krenuti u smjeru priznavanja činjenice da postoje pojedini etički aspekti koji su zajednički različitim religijskim skupinama. Da bismo izvršili tu zadaću, moramo biti svjesni da putem samog načina, na kojem je moguća usporedba između religija i kroz način komunikacije, možemo otvoriti zajednički prostor: prostor koji djeluje jer su ostvareni specifični etički principi. Samo na taj način moguće je otvoriti putove ka postizanju univerzalnog dijeljenja među religijama u vrijeme globalizacije

Pomirenje kao čin hrabrosti i unutarnje slobode. Pomirenje kao izazov suvremene Europe

Reconciliation is a process with philosophical and theological foundations. They complement each other, as it is of crucial importance to trust in the work of the Holy Spirit, along with human endeavours. It is the Holy Spirit who can truly liberate the human heart from all negative thoughts and hatred. Reconciliation does not imply forgetting about past events, it has to do with internal liberation which manifests itself in forgiveness, mutual respect and the sincere wish to create new relations. In the words of St. John Paul II, reconciliation is a sign of internal strength, freedom and courage, but most of all it is the work of God. And so the human perspective of reconciliation, which is of equal importance, complements the theological perspective, which leads to a new level of life quality. Every human being in this world, in all their fragility, is in desperate need of forgiveness. This need presents itself in a person’s humility and in their capacity to accept sincerely the forgiveness of their fellow humans and God. At the same time, every human being is expected to exercise forgiveness, as this is the only way to stop the vicious circle of vengeance and hatred. Reconciliation happens on both the personal and the structural level. If the latter is unfair, it is impossible to achieve a new quality of relations within a society.Pomirenje je proces koje ima i filozofske i teološke temelje. Jedno drugo nadopunjuju jer je uz ljudska nastojanja od presudne važnosti pouzdati se u djelovanje Duha Svetoga. Duh Sveti je taj koji može istinski osloboditi ljudsko srce od svih negativnih misli i mržnje. Pomirenje ne podrazumijeva samo zaborav na događaje iz prošlosti, nego se odnosi i na unutarnje oslobođenje koje se očituje u opraštanju, međusobnom poštivanju i iskrenoj želji za stvaranjem novih odnosa. Prema riječima svetog Ivana Pavla II., pomirenje je znak nutarnje snage, slobode i hrabrosti, ali prije svega ono je Božje djelo. I tako ljudska perspektiva pomirenja, koja je jednako važna, nadopunjuje teološku perspektivu, što dovodi do nove razine kvalitete života. Svako ljudsko biće na ovome svijetu, u svoj svojoj krhkosti, očajnički treba oprost. Ta se potreba javlja u njegovoj poniznosti da iskreno prihvati oproštenje i svojih bližnjih i Boga. Istovremeno, od svakog čovjeka se očekuje opraštanje, jer je to jedini način da se zaustavi začarani krug osvetoljubivosti i mržnje. Pomirenje se događa i na osobnoj i na strukturnoj razini. Ako su potonji nepravedni, nemoguće je postići novu kvalitetu odnosa unutar društva

The Question of Ethical Decision in Marketing and Ethics

While marketing is associated with negative practices that involve exploitation and dishonesty, Anton Jamnik states the need for creating an ethical theory for it. The article attempts both to provide a brief overview of the main currents on marketing ethics’ literature and to participate in its development. The author analyses the ethical challenges that will come up in the future from three different sources: technological innovations, the influence of global competition and the expansion of marketing activities into non-traditional business areas. This will require the development of a realistic normative ethics. To conclude, he argues that marketing ethics should analyze to what extent it has been successful to solve the ethical challenges of today’s world.Mientras que el marketing está asociado con prácticas negativas que involucran la explotación y la deshonestidad, Anton Jamnik afirma la necesidad de crear una teoría ética para éste. El artículo intenta brindar, por un lado, un breve bosquejo de las principales corrientes de la literatura de la ética del marketing y, por otro, participar de su desarrollo. El autor analiza los desafíos éticos que sur girán en el futuro, provenientes de tres fuentes distintas: las innovaciones tecnológicas, la influencia de la competencia global y la expansión de las actividades de mercado en áreas no tradicionales. Esto requerirá el desarrollo de una ética normativa realista. Para concluir, explica que la ética del marketing debería analizar hasta qué punto ha sido exitosa a la hora de resolver los desafíos éticos del mundo actual

Reconciliation as an act of courage and inner freedom. Reconciliation as the challenge of modern Europe

Reconciliation is a process with philosophical and theological foundations. They complement each other, as it is of crucial importance to trust in the work of the Holy Spirit, along with human endeavours. It is the Holy Spirit who can truly liberate the human heart from all negative thoughts and hatred. Reconciliation does not imply forgetting about past events, it has to do with internal liberation which manifests itself in forgiveness, mutual respect and the sincere wish to create new relations. In the words of St. John Paul II, reconciliation is a sign of internal strength, freedom and courage, but most of all it is the work of God. And so the human perspective of reconciliation, which is of equal importance, complements the theological perspective, which leads to a new level of life quality. Every human being in this world, in all their fragility, is in desperate need of forgiveness. This need presents itself in a person’s humility and in their capacity to accept sincerely the forgiveness of their fellow humans and God. At the same time, every human being is expected to exercise forgiveness, as this is the only way to stop the vicious circle of vengeance and hatred. Reconciliation happens on both the personal and the structural level. If the latter is unfair, it is impossible to achieve a new quality of relations within a society