Littérature scientifique sur le sujet « Monadic Interpreter »
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les listes thématiques d’articles de revues, de livres, de thèses, de rapports de conférences et d’autres sources académiques sur le sujet « Monadic Interpreter ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Articles de revues sur le sujet "Monadic Interpreter"
1
Watt, Conrad, Maja Trela, Peter Lammich et Florian Märkl. « WasmRef-Isabelle : A Verified Monadic Interpreter and Industrial Fuzzing Oracle for WebAssembly ». Proceedings of the ACM on Programming Languages 7, PLDI (6 juin 2023) : 100–123. http://dx.doi.org/10.1145/3591224.
Texte intégralRésumé :
We present WasmRef-Isabelle, a monadic interpreter for WebAssembly written in Isabelle/HOL and proven correct with respect to the WasmCert-Isabelle mechanisation of WebAssembly. WasmRef-Isabelle has been adopted and deployed as a fuzzing oracle in the continuous integration infrastructure of Wasmtime, a widely used WebAssembly implementation. Previous efforts to fuzz Wasmtime against WebAssembly's official OCaml reference interpreter were abandoned by Wasmtime's developers after the reference interpreter exhibited unacceptable performance characteristics, which its maintainers decided not to fix in order to preserve the interpreter's close definitional correspondence with the official specification. With WasmRef-Isabelle, we achieve the best of both worlds - an interpreter fast enough to be useable as a fuzzing oracle that also maintains a close correspondence with the specification through a mechanised proof of correctness. We verify the correctness of WasmRef-Isabelle through a two-step refinement proof in Isabelle/HOL. We demonstrate that WasmRef-Isabelle significantly outperforms the official reference interpreter, has performance comparable to a Rust debug build of the industry WebAssembly interpreter Wasmi, and competes with unverified oracles on fuzzing throughput when deployed in Wasmtime's fuzzing infrastructure. We also present several new extensions to WasmCert-Isabelle which enhance WasmRef-Isabelle's utility as a fuzzing oracle: we add support for a number of upcoming WebAssembly features, and fully mechanise the numeric semantics of WebAssembly's integer operations.
2
Zakowski, Yannick, Calvin Beck, Irene Yoon, Ilia Zaichuk, Vadim Zaliva et Steve Zdancewic. « Modular, compositional, and executable formal semantics for LLVM IR ». Proceedings of the ACM on Programming Languages 5, ICFP (22 août 2021) : 1–30. http://dx.doi.org/10.1145/3473572.
Texte intégralRésumé :
This paper presents a novel formal semantics, mechanized in Coq, for a large, sequential subset of the LLVM IR. In contrast to previous approaches, which use relationally-specified operational semantics, this new semantics is based on monadic interpretation of interaction trees, a structure that provides a more compositional approach to defining language semantics while retaining the ability to extract an executable interpreter. Our semantics handles many of the LLVM IR's non-trivial language features and is constructed modularly in terms of event handlers, including those that deal with nondeterminism in the specification. We show how this semantics admits compositional reasoning principles derived from the interaction trees equational theory of weak bisimulation, which we extend here to better deal with nondeterminism, and we use them to prove that the extracted reference interpreter faithfully refines the semantic model. We validate the correctness of the semantics by evaluating it on unit tests and LLVM IR programs generated by HELIX.
3
Sergey, Ilya, Dominique Devriese, Matthew Might, Jan Midtgaard, David Darais, Dave Clarke et Frank Piessens. « Monadic abstract interpreters ». ACM SIGPLAN Notices 48, no 6 (23 juin 2013) : 399–410. http://dx.doi.org/10.1145/2499370.2491979.
Texte intégral
4
Yoon, Irene, Yannick Zakowski et Steve Zdancewic. « Formal reasoning about layered monadic interpreters ». Proceedings of the ACM on Programming Languages 6, ICFP (29 août 2022) : 254–82. http://dx.doi.org/10.1145/3547630.
Texte intégralRésumé :
Monadic computations built by interpreting, or handling , operations of a free monad are a compelling formalism for modeling language semantics and defining the behaviors of effectful systems. The resulting layered semantics offer the promise of modular reasoning principles based on the equational theory of the underlying monads. However, there are a number of obstacles to using such layered interpreters in practice. With more layers comes more boilerplate and glue code needed to define the monads and interpreters involved. That overhead is compounded by the need to define and justify the relational reasoning principles that characterize the equivalences at each layer. This paper addresses these problems by significantly extending the capabilities of the Coq interaction trees (ITrees) library, which supports layered monadic interpreters. We characterize a rich class of interpretable monads ---obtained by applying monad transformers to ITrees---and show how to generically lift interpreters through them. We also introduce a corresponding framework for relational reasoning about "equivalence of monads up to a relation R". This collection of typeclasses, instances, new reasoning principles, and tactics greatly generalizes the existing theory of the ITree library, eliminating large amounts of unwieldy boilerplate code and dramatically simplifying proofs.
5
Michelland, Sébastien, Yannick Zakowski et Laure Gonnord. « Abstract Interpreters : A Monadic Approach to Modular Verification ». Proceedings of the ACM on Programming Languages 8, ICFP (15 août 2024) : 602–29. http://dx.doi.org/10.1145/3674646.
Texte intégralRésumé :
We argue that monadic interpreters built as layers of interpretations stacked atop the free monad constitute a promising way to implement and verify abstract interpreters in dependently-typed theories such as the one underlying the Coq proof assistant. The approach enables modular proofs of soundness of the resulting interpreters. We provide generic abstract control flow combinators proven correct once and for all against their concrete counterpart. We demonstrate how to relate concrete handlers implementing effects to abstract variants of these handlers, essentially capturing the traditional soundness of transfer functions in the context of monadic interpreters. Finally, we provide generic results to lift soundness statements via the interpretation of stateful and failure effects. We formalize all the aforementioned combinators and theories in Coq, and demonstrate their benefits by implementing and proving correct two illustrative abstract interpreters for a structured imperative language and a toy assembly.
6
Rabinovich, Alexander. « The full binary tree cannot be interpreted in a chain ». Journal of Symbolic Logic 75, no 4 (décembre 2010) : 1489–98. http://dx.doi.org/10.2178/jsl/1286198158.
Texte intégral
7
Quintanilla, Pablo. « Comprensión, imaginación y transformación ». Areté 20, no 1 (16 mars 2008) : 111–35. http://dx.doi.org/10.18800/arete.200801.004.
Texte intégralRésumé :
La concepción clásica de la empatía sostiene que comprender al otro involucra la habilidad para identificarse con él imaginariamente. Hay varias versiones de esta tesis, pero el elemento común parece ser que, para que la comprensión sea posible, el intérprete debe tener la capacidad de simular los estados mentales del agente o de simular ser él, bajo condiciones contrafácticas. En este artículo, intentaré mostrar, en primer lugar, que esta concepción de la empatía ha estado usualmente comprometida con un modelo intencionalista, transposicional y monádico de lo mental. En segundo lugar, me propongo explorar las posibilidades de reformular el concepto de empatía, eliminando esos elementos que puedan sobrevivir en él. La propuesta de esta contribución es que resulta preferible ver la comprensión como la creación de un espacio compartido, según el cual quien comprende expande creativamente su propia subjetividad, constituida intersubjetivamente, dejando un espacio para albergar al otro, lo cual es también, en un importante sentido, un proceso de transformación. Esta manera de concebir la comprensión pretende explicitar y desarrollar algunas intuiciones que se encuentran implícitas en algunos filósofos contemporáneos, integrándolas con discusiones recientes en filosofía de la mente y psicología experimental.---“Understanding, imagination, and transformation”. The classical conception of empathy holds that to understand another person involves the ability to identify with him in imagination. There are different versions of this thesis, but the common element seems to be that for understanding to be possible, the interpreter must have the ability to simulate the mental states of the agent, or to simulate being him under contrafactic conditions. I will try to show, in the first place, that this conception of empathy has been usually committed to an intentional, transpositional and monadic model of the mind. In the second place, I will try to explore a way to reformulate the concept of empathy, eliminating these elements that might survive in it. This contribution holds that it is better to see understanding as the creation of a shared space in which the person who understands expands creatively his or her own subjectivity, making space for the other, which is also in an important way a process of transformation. This way of looking at understanding tries to explicit and develop some intuitions that can be found implicit in some contemporary philosophers, integrating them with recent discussions in the philosophy of mind and in experimental psychology.
8
Lifsches, Shmuel, et Saharon Shelah. « Peano arithmetic may not be interpretable in the monadic theory of linear orders ». Journal of Symbolic Logic 62, no 3 (septembre 1997) : 848–72. http://dx.doi.org/10.2307/2275575.
Texte intégralRésumé :
AbstractGurevich and Shelah have shown that Peano Arithmetic cannot be interpreted in the monadic second-order theory of short chains (hence, in the monadic second-order theory of the real line). We will show here that it is consistent that the monadic second-order theory of no chain interprets Peano Arithmetic.
9
Gurevich, Yuri, et Saharon Shelah. « On the strength of the interpretation method ». Journal of Symbolic Logic 54, no 2 (juin 1989) : 305–23. http://dx.doi.org/10.2307/2274850.
Texte intégralRésumé :
AbstractIn spite of the fact that true arithmetic reduces to the monadic second-order theory of the real line, Peano arithmetic cannot be interpreted in the monadic second-order theory of the real line.
10
SCHWINGHAMMER, JAN. « Coherence of subsumption for monadic types ». Journal of Functional Programming 19, no 2 (mars 2009) : 157–72. http://dx.doi.org/10.1017/s0956796808006886.
Texte intégralRésumé :
AbstractOne approach to give semantics to languages with subtypes is by translation to target languages without subtyping: subtypings A ≤ B are interpreted via conversion functions A → B. This paper shows how to extend the method to languages with computational effects, using Moggi's computational metalanguage.
Thèses sur le sujet "Monadic Interpreter"
1
Andrès, Léo. « Exécution symbolique pour tous ou Compilation d'OCaml vers WebAssembly ». Electronic Thesis or Diss., université Paris-Saclay, 2024. http://www.theses.fr/2024UPASG127.
Texte intégralRésumé :
Les limitations de JavaScript en tant que langage par défaut du Web ont conduit au développement de WebAssembly (Wasm), un langage sûr, efficace et modulaire. Toutefois, compiler des langages à glaneur de cellules vers Wasm ne se fait pas sans peine, notamment du fait de la nécessité de réécrire le moteur d'exécution ou de la gestion des interactions avec le glaneur de cellules de l'hôte (le navigateur). Des extensions, dont WasmGC, ont été développées par les groupes de travail Wasm pour faciliter cette tâche.Nous présentons Wasocaml, le premier compilateur d'OCaml vers WasmGC. Ce projet confirme l'adéquation de la proposition WasmGC pour des langages fonctionnels et a influencé son développement.Les stratégies de compilation mises en œuvre dans Wasocaml peuvent également être appliquées à d'autres compilateurs et langages ; deux compilateurs les ont d'ailleurs déjà adoptées.Cependant, Wasm, bien qu'initialement conçu pour les applications web, est devenu une alternative sérieuse pour les environnements serveurs et les systèmes embarqués, en raison de ses avantages en termes de performances et de sécurité. Cependant, des vulnérabilités comme les débordements de tampon et les fuites de mémoire subsistent, ce qui peut conduire à des vulnérabilités. Pour répondre à cette problématique, nous introduisons Owi, un interpréteur symbolique pour Wasm, écrit en OCaml.Owi est basé sur un interpréteur modulaire et monadique capable d'exécutions concrètes et symboliques de programmes Wasm. Grâce à cette architecture, nous avons développé un outil de détection de bogues performant qui, selon notre évaluation, est le meilleur actuellement disponible pour Wasm.En outre, puisque Wasm est une cible de compilation pour de nombreux langages, Owi peut être utilisé pour détecter des bogues dans dans des programmes issus d'autres langages tels que C et Rust, ou dans des projets mêlant les deux. Nos expériences, basées sur les benchmarks Test-Comp 2024, montrent qu'Owi offre des performances comparables à celles des outils représentant l'état de l'art comme KLEE, avec certains avantages dans des scénarios spécifiques où les approximations de KLEE peuvent entraîner des faux négatifs. Contrairement aux autres outils d'exécution symboliques qui ont une approche ad-hoc, le notre présente l'avantage d'être facilement utilisable pour tout langage possédant un compilateur vers Wasm.Enfin, nous montrons également comment Owi peut être utilisé à d'autres fins que la recherche de bogues, par exemple la programmation par contraintes. En particulier, Owi permet, tout comme son moteur d'exécution symbolique, d'ajouter des capacités de programmation par contraintes à n'importe quel langage possédant un compilateur vers Wasm, et ce d'une manière directe et modulaireThe limitations of JavaScript as the default language of the web led to the development of WebAssembly (Wasm), a secure, efficient, and modular language. However, compiling garbage-collected languages to Wasm presents challenges, particularly due to the need to rewrite the runtime engine or manage interactions with the host's garbage collector (the browser). Extensions, including WasmGC, have been developed by Wasm working groups to address these issues.We present Wasocaml, the first OCaml compiler targeting WasmGC. This project confirms the suitability of the WasmGC proposal for functional languages and has influenced its development. The compilation strategies implemented in Wasocaml can also be applied to other compilers and languages; in fact, two compilers have already adopted these strategies.Although Wasm was initially designed for web applications, it has emerged as a serious alternative for server environments and embedded systems due to its performance and security advantages. Nevertheless, vulnerabilities such as buffer overflows and memory leaks persist, potentially leading to security issues. To address this, we introduce Owi, a symbolic interpreter for Wasm, written in OCaml. Owi is based on a modular, monadic interpreter capable of concrete and symbolic executions of Wasm programs. Thanks to this architecture, we have developed a highly effective bug detection tool which, according to our evaluation, is the best currently available for Wasm.Furthermore, since Wasm is a compilation target for many languages, Owi can be used to detect bugs in programs written in other languages like C and Rust, or even in projects combining both. Our experiments, based on the Test-Comp 2024 benchmarks, show that Owi offers performance comparable to state-of-the-art tools like KLEE, with specific advantages in scenarios where KLEE's approximations can lead to false negatives. Unlike other symbolic execution tools, which take an ad-hoc approach, ours is easily applicable to any language that compiles to Wasm.Finally, we also demonstrate how Owi can be used for purposes beyond bug detection, such as constraint-based programming. Specifically, Owi allows, through its symbolic execution engine, the addition of constraint-solving capabilities to any language with a compiler targeting Wasm, in a direct and modular way
2
Cimflová, Martina. « Role překladatelů a tlumočníků při dobývání Latinské Ameriky ». Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-373710.
Texte intégralRésumé :
This work is focused on the role of translators and interpreters in the first contact of the Spanish conquerors and the indigenous people of Latin America, and their influence in the conquest. Although they are often unheeded, translators and interpreters played a fundamental role while conquering the newly discovered continent. Meeting new cultures with completely different languages and ways of thinking was a great challenge for the conquerors, that's why we cannot forget about the translators' role during this era. This work is focused on the Inca culture in Peru and their first contact with the Spanish conquerors lead by Francisco Pizarro. Apart from that, other parts of the conquest are discussed, such as Columbus' very first contact with the indigenous peoples or Hernan Cortes' conquest of Mexico.
Livres sur le sujet "Monadic Interpreter"
1
Kienzle, Beverly Mayne Mayne. Hildegard of Bingen, Gospel Interpreter. The Rowman & Littlefield Publishing Group, 2020. https://doi.org/10.5040/9781978719538.
Texte intégralRésumé :
In Hildegard of Bingen, Gospel Interpreter, Beverly Mayne Kienzle presents and acquaints readers with Hildegard’s fifty-eight Homilies on the Gospels?a dazzling summa of her theology and the culmination of her visionary insight and scriptural knowledge. Part one probes how a twelfth-century woman became the only known female Gospel interpreter of the Middle Ages. It includes an examination of Hildegard’s epistemology?how she received her basic theological education and how she extended her knowledge through divine revelations and intellectual exchange with her monastic network. Part two expounds on several of Hildegard’s homilies, elucidating the theological brilliance that emanates from the creative exegesis she shapes to develop profound, interweaving themes. Hildegard eschewed the linear, repetitive explanations of her predecessors and created an organically coherent body of thought, rich with interconnected spiritual symbols. Part three deals with the wide-ranging reception of Hildegard’s works and her inspiring legacy, extending from theology to medicine. Her prophetic voice resounds in the morally urgent areas of creation theology and the corruption of church and political leadership. Hildegard decries human disregard for the earth and its lust for power. Instead, she advocates the unifying capacity of nature, “viridity,” that fosters the interconnectedness of all creation.
2
Heim, Maria. The “Completely Pleasing” Exegesis on the Vinaya. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0006.
Texte intégralRésumé :
This chapter argues that Buddhaghosa understood the Vinaya as demonstrating the unfolding nature of the Buddha’s omniscient ken because it shows how he was able to anticipate the future. It does so through a close reading of the opening of the Vinaya Piṭaka, the account of an occasion that took place at Verañjā, as it is interpreted in the Samantapāsādikā. The Vinaya rules, in Buddhaghosa’s reading, show how the Buddha created a monastic law code that could address immediate circumstances and foresee the future. It also argues for the importance of the narrative frames of the monastic rules, and considers closely Buddhaghosa’s own narrative frame in his Vinaya commentary; the key term here is “occasion” (samaya). The chapter also shows how essential the Buddha’s qualities were for Buddhaghosa’s reading of scripture.
3
Fay, Jessica. ‘My second Self when I am gone’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816201.003.0004.
Texte intégralRésumé :
This chapter traces the cumulative influence of Wordsworth’s reading of a series of topographical and antiquarian studies on the poetry and prose he produced between 1807 and 1810. These sources contain extensive details about medieval monastic life in the north of England and describe how powerful coenobitic communities shaped the cultural and geographical landscapes they inhabited. The chapter shows how knowledge of the civic operation of the monastic world influenced Wordsworth’s thinking about primogeniture, living legacy, memorialization, and familial and democratic representation. It explains why Wordsworth was particularly drawn to St Basil, suggesting that aspects of Basil’s monastic system infiltrated The Tuft of Primroses (1808) and the Convention of Cintra (1809), and that the saint’s formulation of the Holy Trinity inflected Wordsworth’s Essays uponEpitaphs (1810). The chapter offers a new context in which to interpret Wordsworth’s metaphor of language as the ‘incarnation’ of thought.
4
Fay, Jessica. Pastoral Reclusion and The Excursion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816201.003.0005.
Texte intégralRésumé :
In light of the knowledge of monastic history he developed in the years preceding publication of The Excursion (1814), this chapter considers the implications of Wordsworth’s presentation of himself—in that poem’s Preface—as a recluse in retirement at work on a poetic ‘gothic Church’. It also offers a new interpretation of The Excursion as a generic experiment in the pastoral mode. Given the poem’s focus on the relative virtues and dangers of reclusion, this chapter suggests that monasticism provided the framework for Wordsworth’s critique of certain pastoral conceits that had become outworn in the eighteenth century. In The Excursion, Wordsworth develops a monastic-pastoral mode that corrects over-simplified, self-indulgent literary representations of the innocence and tranquillity of secluded rural life. The poem is thus interpreted as a sophisticated exploration of the intricate relationships between imagination and faith, poetry and silence, solitude and community.
5
Ives, Christopher. Ethics in Zen. Sous la direction de Daniel Cozort et James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.16.
Texte intégralRésumé :
Ethics in Zen feature core components of broader Buddhist ethics: precepts, monastic codes, compassion, skill in means, and the bodhisattva ideal. Zen approaches to practice and awakening as well as such influences as Confucianism have coloured how Zen thinkers in East Asia have interpreted and practised these components. As a result, such constructs as the Five Precepts play a role in traditional Zen that differs from how they have functioned in other strands of Buddhism. Recently, in response to war, gender discrimination, and environmental degradation, Zen thinkers have been reinterpreting such constructs, often in ways that diverge from traditional Zen.
6
Brown, David. Anselm. Sous la direction de William J. Abraham et Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.1.
Texte intégralRésumé :
Anselm’s acceptance of three sources for knowledge of God (in reason, the teaching authority of the Bible and church, and experience) is used to try to overcome the conventional opposition between philosophers and theologians on how Anselm should be interpreted. In particular, due note is taken of aesthetic aspects to his search for understanding and also the various ways in which these might contribute to the holding of his three epistemic sources in creative tension and all within an ideal of monastic contemplation. This aesthetic perspective is explored well beyond its customary location in Cur Deus Homo to include other writings such as On Truth, the Proslogion, and On the Procession of the Holy Spirit. This chapter ends by acknowledging the limitations inherent in Anselm’s approach.
7
Arthur, Richard T. W. Composition and Division. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812869.003.0002.
Texte intégralRésumé :
This chapter explores the question of what Leibniz means by “actual parts”. Most interpreters have taken them to be the monads, but this contradicts Leibniz’s claims that his simple substances are not parts of bodies. It is shown that Leibniz takes these parts to be the discrete, extended parts into which bodies are divided by their internal motions, in contrast to the potential parts of an undivided continuum. These actual parts are not composed of substances, in contrast to physical monadologies like Wolff’s. Since each such part is a body that is further divided, bodies are all pluralities, not unities, and consequently not substances. Likewise substances cannot be material, otherwise they would be extended, and therefore pluralities, not unities.
8
Antović, Mihailo. Waging War against Oneself. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190636647.003.0015.
Texte intégralRésumé :
This article analyses the metaphor of “battle against oneself” in the monastic textbook Unseen Warfare, which provides advice for the spiritual advancement of Orthodox Christians, saying the path of the good life consists in renunciation of worldly desires, thoughts, and actions, depicted as a battle that the monk must wage against himself. In terms of cognitive science, the change of focus of attention (from outside towards inside) may be taken as another indicator of the shift in how humans perceive morality—from external norms towards inner motivation. This can be interpreted as another unrecognized wave of double-scope blending in the early Christian period. Finally, the linguistic analysis and the hypothesis in cognitive science may be grounded in the claim of some Orthodox theologians that finding an ‘antagonist’ is an ontological human need, which is best resolved, and leads to salvation, if one gradually learns to find the object of the struggle not outside, but within oneself.
9
Bitel, Lisa M. Otherworld. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197600610.001.0001.
Texte intégralRésumé :
Abstract Otherworld offers a lively translation and retelling of little-known, anonymous stories composed over a thousand years ago in the monastic libraries of Ireland. In poetry and prose, the tales tell us what happens when human and supernatural lovers cross the boundaries between our world and the magical Otherworld (síd) and its creatures (áes síde). Set in a lost time of heroes, demigods, and warrior queens, these stories inspired some of the earliest fairy tales of Europe, but they are sexier, funnier, and bloodier than better-known medieval myths and romances. While retelling the tales, this book also traces themes and characters that link the nine stories and interprets crucial details often lost on modern readers. With beguiling illustrations by Saba Joshaghani, Otherworld opens a modern portal to the síd and to the imagination of storytellers who lived long ago.
10
Richman, Paula, et Rustom Bharucha, dir. Performing the Ramayana Tradition. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197552506.001.0001.
Texte intégralRésumé :
Performing the Ramayana Tradition: Enactments, Interpretations, and Arguments, edited by Ramayana scholar Paula Richman and Rustom Bharucha, scholar of Theater and Performance Studies, examines diverse retellings of the Ramayana narrative as interpreted and embodied through a spectrum of performances. Unlike previous publications, this book is neither a monograph on a single performance tradition nor a general overview of Indian theater. Instead, it provides context-specific analyses of selected case studies that explore contemporary enactments of performance traditions and the narratives from which they draw: Kutiyattam, Nangyarkuttu, and Kathakali from Kerala; Kattaikkuttu and a “mythological” drama from Tamil Nadu; Talamaddale from Karnataka; avant-garde performances from Puducherry and New Delhi; a modern dance-drama from West Bengal; the monastic tradition of Sattriya from Assam; anti-caste plays from North India; and the Ramnagar Ramlila. Apart from the editors’ two introductions, which orient readers to the history of Ramayana narratives by Tulsidas, Valmiki, Kamban, Sankaradeva, and others, as well as the performance vocabulary of their enactments, the volume includes many voices, including those of directors, performers, scholars, connoisseurs, and the scholar-abbot of a monastery. It also contains two full scripts of plays, photographs of productions, interviews, conversations, and a glossary of Indian terms. Each essay in the volume, written by an expert in the field, is linked to several others, clustered around shared themes: the politics of caste and gender, the representation of the anti-hero, contemporary reinterpretations of traditional narratives, and the presence of Ramayana discourse in everyday life.
Chapitres de livres sur le sujet "Monadic Interpreter"
1
Johnsson, Thomas. « Fold-Unfold Transformations on State Monadic Interpreters ». Dans Functional Programming, Glasgow 1994, 127–40. London : Springer London, 1995. http://dx.doi.org/10.1007/978-1-4471-3573-9_9.
Texte intégral
2
Lermusiaux, Pierre, et Benoît Montagu. « Detection of Uncaught Exceptions in Functional Programs by Abstract Interpretation ». Dans Programming Languages and Systems, 391–420. Cham : Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-57267-8_15.
Texte intégralRésumé :
AbstractException handling is a key feature in modern programming languages. Exceptions can be used to deal with errors, or as a means to control the flow of execution of a program. Since they might unexpectedly terminate a program, unhandled exceptions are a serious safety concern. We propose a static analysis to detect uncaught exceptions in functional programs, that is defined as an abstract interpreter. It computes a description of the values potentially returned by a program using a novel abstract domain, that can express inductively defined sets of values. Simultaneously, the analysis infers the possibly raised exceptions, by computing in the abstract exception monad. This abstract interpreter has been implemented as an effective static analyser for a large subset of programs, that supports mutable data types, the module system, and dynamically extensible data types such as the exception type. The analyser has been evaluated on several hundreds of programs.
3
« Origen and Early Monastic Interpreters ». Dans Beyond Mary or Martha, 71–124. SBL Press, 2019. http://dx.doi.org/10.2307/j.ctvr43m14.6.
Texte intégral
4
Florio, Salvatore, et Øystein Linnebo. « Plurals and Second-Order Logic ». Dans The Many and the One, 103–20. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198791522.003.0006.
Texte intégralRésumé :
While plural logic can be interpreted in monadic second-order logic, the full system of second-order logic cannot be interpreted in plural logic. This means it is formally possible to eliminate plural logic in favor of monadic second-order logic. However, a number of philosophical considerations militate against such an elimination. The conclusion of this chapter echoes that of the preceding ones: although the two systems can occasionally be used for similar purposes, the notions they represent are different and must be kept apart.
5
Antognazza, Maria Rosa. « 9. Monads, corporeal substances, and bodies ». Dans Leibniz : A Very Short Introduction, 99–112. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198718642.003.0009.
Texte intégralRésumé :
‘Monads, corporeal substances, and bodies’ explores the relationship between monads and the extended bodies of the physical world. How Leibniz conceives bodies in his mature metaphysics is one of the most discussed issues in recent decades. In particular, specialists debate whether Leibniz’s metaphysical model allows for genuine corporeal substances. Leibniz writes repeatedly about corporeal substances: the question is how these writings should be interpreted. Are corporeal substances quasi-Aristotelian substances, irreducible to monads, and hence the primary substances of a competing metaphysical model? The problem is that Leibniz never provided a Summa of his philosophy or metaphysics so it is not known whether he had a final settled view.
6
Neil, Bronwen. « The Trouble with Dreams ». Dans Dreams and Divination from Byzantium to Baghdad, 400-1000 CE, 102–33. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198871149.003.0005.
Texte intégralRésumé :
This chapter is concerned with eastern monastic teachings on the meaning and significance of revelatory dreams, and the contemporaneous Talmudic tradition from Persia. The monastic sayings of the Byzantine East were focused on ascetics and were used predominantly as a guide for other ascetics. Eastern Christian monastics—men as well as women—and their lay followers, regularly received visions. In the first part of the chapter, the eastern monastic tradition of Byzantium is illustrated by various ascetic treatises from Evagrius, the Sayings of the Desert Fathers (and Mothers), and monastic writings from east and west Syria. The second part surveys late antique Jewish approaches to divination in dreams and the activity of the soul, examining the intersection of dream interpretation and rabbinic life in the Babylonian Talmud. A strong belief in the democratic nature of dream interpretation is evident here, especially in The Book of Blessings (Berakoth), according to which prophetic dreams were available to everyone, and professional interpreters were not needed to understand them. The third part contrasts these with early Islamic hadith on dreams and their interpretation.
7
Dunnington, Kent. « Becoming Humble ». Dans Humility, Pride, and Christian Virtue Theory, 137–56. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198818397.003.0007.
Texte intégralRésumé :
Monastic directives to humility have been dismissed by most contemporary theorists as remnants of a lamentable past. But, if radical Christian humility as envisioned by the early monastic tradition is a legitimate view of humility, there should be something to learn from their many directives. This chapter interprets monastic wisdom about the pursuit of humility, showing how ascetic practices are consistent with the claim that humility is a gift of grace. It argues that the monastics were right to think that genuine Christian humility is unattainable apart from experiences of humiliation. Ascetic regimes can promote humility by training practitioners to go on loving in the midst of humiliations that sabotage their quests for personal importance. Such practices “position” devotees to be recipients of supernatural love, which enables persons to go on without falling back on proper pride as a source of moral energy.
8
Robinson, Howard. « Two Suggestive Berkeleian Arguments ». Dans Perception and Idealism, 174—C10.P68. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192845566.003.0011.
Texte intégralRésumé :
Abstract The present chapter looks at two suggestive intuitions that can be found in Berkeley’s writings, one that appeals to empiricists, the other has had rather more take up from objective idealists in the Hegelian tradition. Both lines of argument are suggestive rather than demonstrative. The one with empiricist appeal is expressed in Berkeley’s claim that ‘an idea can be like nothing but an idea’ (Principles, Pt I, $8), which might be interpreted, in context, as ‘qualities are essentially features or modes of experience’, so that attributing monadic properties of a qualitative sort to mind-independent objects is a kind of category mistake, rather like saying they are thoughtful or bored or intelligent. The more rationalist one is what has been called ‘Berkeley’s Master Argument’. Berkeley’s statement of it is that we ‘cannot conceive of the unperceived’ (Pr. I, $22ff.), but this can be given a more sophisticated interpretation, namely that we cannot form a conception of the world that does not involve attributing to it features that are essentially projections of our modes of thought.
9
Dailey, E. T. « Veil of Veils, Holy of Holies ». Dans Radegund, 111—C6F6. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197656105.003.0007.
Texte intégralRésumé :
Abstract This chapter reconstructs the practices within the convent of Holy Cross, where Radegund lived as a bride of Christ, a description that Radegund and her community applied to her in a manner different from that of other nuns. The status acquired a metaphysical quality that united Radegund’s role as an earthly queen with her pursuit of otherworldly sanctity, resulting in a view that she was in some sense the queen of heaven. The chapter details the manner in which Radegund interpreted the Rule of Caesarius, through which she granted herself exemptions that might not be expected from a simple reading of the Rule. Indeed, Radegund ran her convent as both a monastic space and as something approaching a royal court, in reflection of her own status as an avowed woman and a queen. This chapter also discusses Radegund’s most extreme acts of asceticism and self-mortification. She modelled Holy Cross on her understanding of the Church of the Holy Sepulchre and the Temple of Jerusalem. Her oratory of the Cross reproduced Golgotha and the Crucifixion; her monastic cell reproduced the Tomb of Christ. She retreated to her cell during Lent and emerged reborn at Easter.
10
Cronin, Glenn. « Russians, Greeks, and Slavs ». Dans Disenchanted Wanderer, 75–87. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501760181.003.0006.
Texte intégralRésumé :
This chapter turns to the critical watershed in Leontiev's life: his existential crisis on his sickbed in Salonika. Following his physical recovery and what he styled his “inner rebirth” and “violent conversion to personal Orthodoxy,” Konstantin Nikolaevich Leontiev spent a year in the Orthodox monastic community on Mount Athos seeking ordination as a monk. As he was aware, this was a particularly bad moment for a serving Russian diplomat to be there. This was because it was at the height of a passionate religious dispute between the Greeks and Bulgars, which meant that his presence on the Holy Mountain was bound to be interpreted by the former as Pan-Slavist intrigue. Indeed, it caused a furore in the Greek Press in Constantinople.
Actes de conférences sur le sujet "Monadic Interpreter"
1
Sergey, Ilya, Dominique Devriese, Matthew Might, Jan Midtgaard, David Darais, Dave Clarke et Frank Piessens. « Monadic abstract interpreters ». Dans the 34th ACM SIGPLAN conference. New York, New York, USA : ACM Press, 2013. http://dx.doi.org/10.1145/2491956.2491979.
Texte intégral
2
Chappe, Nicolas, Ludovic Henrio et Yannick Zakowski. « Monadic Interpreters for Concurrent Memory Models ». Dans CPP '25 : 14th ACM SIGPLAN International Conference on Certified Programs and Proofs, 283–98. New York, NY, USA : ACM, 2025. https://doi.org/10.1145/3703595.3705890.
Texte intégral
3
Steele, Guy L. « Building interpreters by composing monads ». Dans the 21st ACM SIGPLAN-SIGACT symposium. New York, New York, USA : ACM Press, 1994. http://dx.doi.org/10.1145/174675.178068.
Texte intégral
4
Liang, Sheng, Paul Hudak et Mark Jones. « Monad transformers and modular interpreters ». Dans the 22nd ACM SIGPLAN-SIGACT symposium. New York, New York, USA : ACM Press, 1995. http://dx.doi.org/10.1145/199448.199528.
Texte intégralRapports d'organisations sur le sujet "Monadic Interpreter"
1
Borgwardt, Stefan, et Barbara Morawska. Finding Finite Herbrand Models. Technische Universität Dresden, 2011. http://dx.doi.org/10.25368/2022.182.
Texte intégralRésumé :
We show that finding finite Herbrand models for a restricted class of first-order clauses is ExpTime-complete. A Herbrand model is called finite if it interprets all predicates by finite subsets of the Herbrand universe. The restricted class of clauses consists of anti-Horn clauses with monadic predicates and terms constructed over unary function symbols and constants. The decision procedure can be used as a new goal-oriented algorithm to solve linear language equations and unification problems in the description logic FL₀. The new algorithm has only worst-case exponential runtime, in contrast to the previous one which was even best-case exponential.
2
Baader, Franz. A Graph-Theoretic Generalization of the Least Common Subsumer and the Most Specific Concept in the Description Logic EL. Technische Universität Dresden, 2004. http://dx.doi.org/10.25368/2022.139.
Texte intégralRésumé :
In two previous papers we have investigates the problem of computing the least common subsumer (lcs) and the most specific concept (msc) for the description logic EL in the presence of terminological cycles that are interpreted with descriptive semantics, which is the usual first-order semantics for description logics. In this setting, neither the lcs nor the msc needs to exist. We were able to characterize the cases in which the lcs/msc exists, but it was not clear whether this characterization yields decidability of the existence problem. In the present paper, we develop a common graph-theoretic generalization of these characterizations, and show that the resulting property is indeed decidable, thus yielding decidability of the existence of the lcs and the msc. This is achieved by expressing the property in monadic second-order logic on infinite trees. We also show that, if it exists, then the lcs/msc can be computed in polynomial time.