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By Stephanie Schwandner-Sievers, Bernd J. Fischer

''... a pioneering attempt in English-language stories on Albania.'' -- Nicholas C. Pano

Albanian historical past is permeated via myths and legendary narratives that frequently serve political reasons, from the depiction of the mythical ''founder of the nation,'' Skanderbeg, to the exploits of the KLA within the fresh Kosovo struggle. The essays in Albanian Identities, through a multinational, multidisciplinary staff of students and non-academic experts, deconstruct popular political or historiographical myths approximately Albania's earlier and current, bringing to gentle the ways that Albanian myths have served to justify and direct violence, buttress political energy, and foster inner harmony. Albanian Identities demonstrates the ability of myths to this present day, as they underpin political and social strategies in crisis-ridden, post-totalitarian Albania.

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And consequently for being a game of chess, to a higher degree of abstraction, and begin to contrast "Texas chess" with "conventional chess" as (materially) different varieties of chess.... Only after this step could we speak, without qualification, of two forms of the same game. (AE, 239-9) Sellars speaks here of "raising the criteria for being a 'pawn' ... to a higher degree of abstraction". He envisions the splitting of the criteria for being a piece of a certain kind, in general, into an (accidental) descriptive and an (essential) prescriptive component, and of corning to use such game-terms as 'pawn' in such a way that their criteria of application are purely prescriptive.

Theat. That also is true. Socr. And if he thinks, he thinks something, doesn't he? Theat. Necessarily. Socr. And when he thinks something, he thinks a thing that is? Theat. I agree. Socr. So to think what is not is to think nothing. Theat. Clearly. Socr. But surely to think nothing is the same as not to think at all. Theat. That seems plain. Socr. If so, it is impossible to think what is not, either about anything that is, or absolutely. (Plato, T, 188E-189B) Plato's version of the argument has the virtue of making explicit the analogy from which it derives whatever initial plausibility it has: an analogy between thinking (conception) and seeing (perception).

On the account which I have been elucidating, entries are simply linguistic responses to non-linguistic stimuli. In consequence, they are not, in the relevant sense, rule-governed. " and argued that only a person who already spoke a language could obey a rule of that sort. Thus if this was the form of a linguistic rule, one could not learn to speak a language. I am now in the position to grant that observation, while arguing at the same time that its granting does not im- RULES 43 peril the thesis that language-use is a rule-governed - indeed, a rule-constituted - activity.

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