LIFE offers various amusements, and anyone these days who can choose among them will come late to the study of hiatus in Greek prose. Germany in the 1880s, so it seems, was less fortunate, and few greater excitements were known to young or old than the hunt for hiatus; but now that we no longer strait-waistcoat our classical authors and the austerity of those times is discredited, few collectors of hiatus are to be found, and there are (...) people even in Germany who have never identified a single specimen. Yet there is nothing to be said for underrating an author' stylistic pretensions, still less for encouraging others to do the same; and the textual critic, whose path is slippery enough at the best of times, can ill afford to dispense with footholds. There has been no broad study of hiatus in Greek prose since 1841, when Benseler in a long and original book De hiatu in oratoribus et historicis Graecis went through the text of 27 authors and attempted to determine their practice. (shrink)

Up to now neither the question, whether all theoretical medical knowledge can at least be described as scientific, nor the one how exactly access to the existing scientific and theoretical medical knowledge during clinical problem-solving is made, has been sufficiently answered. Scientific theories play an important role in controlling clinical practice and improving the quality of clinical care in modern medicine on the one hand, and making it vindicable on the other. Therefore, the vagueness of unexplicit interrelations between medicine''s stock (...) of knowledge and medical practice appears as a gap in the theoretical concept of modern medicine which can be described as Hiatus theoreticus in the anatomy of medicine. A central intention of the paper is to analyze the role of philosophy of medicine for the clarification of the theoretical basis of medical practice. Clinical relevance and normativity in the sense of modern theory of science are suggested as criteria to establish a differentiation between philosophy of medicine as a primary medical discipline and the application of general philosophy in medicine. (shrink)

‘Facticity’ is a concept that classical phenomenologists like Heidegger use to denote the radically contingent or underivably brute conditions of intelligibility. Yet Fichte coins the term, to which he gives the opposing use of denoting unacceptably brute conditions of intelligibility. For him, radical contingency is a problem to be solved by deriving such conditions from reason. Heidegger rejects Fichte's recoil from facticity with his hermeneutics of facticity, supplanting Fichte's metaphor of our always being in reason's hand with the metaphor of (...) our always having been thrown. How does Heidegger inherit and diametrically repurpose Fichte's neologism? Whence the reversed meaning of ‘facticity’ in post-Kantian thought? The answer is Lask's doctoral thesis, which exerts an acknowledged impact on Heidegger's habilitation thesis. Lask interprets ‘facticity’ as Fichte's term for the individuality problem, that is, the resistance of the material particularity of individuals to explanation by the categories genetically deduced from reason. On his interpretation, ‘facticity’ denotes radical contingency in the guise of haecceity, that is, the brute uniqueness of individuals. Lask credits Fichte with registering the problem of individuality, which highlights the world's irreducibly precategorial character. But how is ‘facticity’ transmitted from Lask to Heidegger, given their opposing interpretations of how Fichte understands its meaning? I argue that (1) Lask misreads Fichte as a proponent of facticity, that is, one whose accommodation of radical contingency deflates the Wissenschaftslehre's systematic ambitions, and (2) Lask's misreading, without deceiving Heidegger regarding the sincerity of Fichte's ambitions, encourages Heidegger's own hermeneutics of facticity. (shrink)

In CQ 55 , 22–5, E. Harrison noticed that hiatus between verses in the trimeters of dialogue was much less frequent in tragedy when the sense ran on from one verse to the next, than when there was a pause in sense at verse-end. He observed that Aeschylus' Prometheus differed from the other plays of Aeschylus in this respect, the proportion of run-over hiatus to end-stopped hiatus being much higher, and more like that of comedy; that Sophocles (...) had remarkably few verses with run-over hiatus in the Trachiniae and Antigone , much less than Aeschylus in proportion to the number of non-stop trimeters in the play, though Oedipus Tyrannus had much the largest number in Sophocles , and no continuous chronological development was discernible; that in Euripides there was a general progression from relative strictness to relative freedom in the run-over hiatus allowed, though individual plays did not conform closely to this pattern; that in general comedy was freer than tragedy. (shrink)

In twentieth-century continental philosophy, German philosophical anthropology can be seen as a sort of conceptual laboratory devoted to human/animal research, and, in particular, to the discontinuity between human and non-human animals. Its main notion—the idea of the special position of humans in nature—is one of the first philosophical attempts to think of the specificity of humans as a natural and qualitative difference from non-human animals. This school of thought correctly rejects both the metaphysical and/or religious characterisations of humans, and the (...) positivistic gradualism, that sees the human being as an animal endowed with a greater degree of certain faculties. At the same time, German philosophical anthropology still takes it for granted that such natural-qualitative novelty is unique in the realm of the living, that in correspondence with humans there is the hiatus, the discontinuity par excellence. The semiotic side of this view is the distinction between signs and symbols developed by Ernst Cassirer and Susanne Langer: animal signs would be mere proxies for perceptive elements or stimuli, whereas only human symbols could convey complex representation of objects and situations. The goal of this contribution is to criticise the alleged uniqueness of the hiatus and its semiotic implications through the opposite approach of the diffuse discontinuities. This approach that focuses on the semiotic traits of different species-specific environments can be traced back to Jakob von Uexküll’s biosemiotical phenomenology, which thinks of discontinuities as a normal phenomenon of animal life. (shrink)

There are in iambic trimeters a number of examples of hiatus where is followed by forms of , mainly in Comedy but also in Tragedy. These are notable because they fall outside the usual range of hiatus in drama, which covers passages with interrogative and , invocatory exclamations such as , and interjections. The use seems to deserve closer attention.

Max Weber's postulate of value-neutrality and the naturalistic justification of norms. The relationship between facts and values is an essential problem in philosophy, political science and sociology. Usually it is held that there is a wide gap between what is and what ought to be, the nature of which, however, is far from clear. My purpose is to elucidate this relationship by analyzing some well-known articles of Max Weber. I first present Weber's postulate of ‘value-neutrality’ and outline the reasons he (...) gave for it. Then I proceed by examining Weber's scientific methodology, arguing that its presuppositions contradict the existence of a hiatus irrationalis between facts and values. This conclusion is supported by some historical examples which show that facts are constituted by values and values by facts. I propose that Weber's epistemological justification of value-neutrality be discarded in favor of a pragmatic one that can also be derived from his arguments. I conclude by sketching the outline of a naturalistic approach in philosophy and related disciplines. This approach admits the continuity of facts and values and provides a realistic view of every-day normative disputes. (shrink)

En la primera parte de este artículo Marc Richir plantea el problema fenomenológico central de la Crisis de las ciencias europeas y la fenomenología trascendental de Edmund Husserl y que encuentra en El origen de la geometría su prueba concreta: el problema del irreductible hiatus o laguna en la continuidad fenomenológica entre la Lebenswelt y la ciencia. La exposición de este problema se desarrolla en la segunda parte mostrando que el primer problema fenomenológico fundamental de la Krisis es el (...) del movimiento de la formación de sentido originario (Sinnbildung), es decir del despliegue de la temporalidad concreta de una conciencia irreductible a la presencia, conciencia de la que es coextensivo un fenómeno-de- lenguaje consistente en fases de presencia de sentido originariamente plurales y múltiples, en un tiempo lacunar originariamente estallado. En la tercera parte, y en relación esta vez con la institución simbólica como el segundo problema fenomenológico fundamental de la Krisis, Richir problematiza el paso de la Sinnbildung originaria a la sedimentación con el que Husserl, en un gesto metafísico clásico de estructuración, compromete a la fenomenología. Finalmente, en la cuarta parte Richir se aventura a explicar, con el ejemplo concreto del Origen de la geometría, las condiciones fenomenológicas bajo las cuales nace la institución simbólica de la geometría como ciencia al encajarse en la institución simbólica del mundo de la pre-geometría, es decir en el orden de una Sinnbildung originaria en operación en un trazado de figuras que no conduce ipso facto a la institución propiamente geométrica. (shrink)

After a long hiatus, psychology and philosophy are returning to formal study of imagination. While excellent work is being done in the current environment, this article argues for a stronger thesis than usually adopted. Imagination is not just a peripheral feature of cognition or a domain for aesthetic research. It is instead the core operating system or cognitive capacity for humans and has epistemic and therapeutic functions that ground all our sense-making activities. A sketch of imagination as embodied cognition (...) is offered, followed by suggestions of how to organize imagination studies into a more rigorous science–humanities research area. (shrink)

After a century-long hiatus, honor is back. Academics, pundits, and everyday citizens alike are rediscovering the importance of this ancient and powerful human motive. This volume brings together some of the foremost researchers of honor to debate honor’s meaning and its compatibility with liberalism, democracy, and modernity. Contributors—representing philosophy, sociology, political science, history, psychology, leadership studies, and military science—examine honor past to present, from masculine and feminine perspectives, and in North American, European, and African contexts. Topics include the role (...) of honor in the modern military, the effects of honor on our notions of the dignity and “purity” of women, honor as a quality of good statesmen and citizens, honor’s role in international relations and community norms, and how honor’s egalitarian and elitist aspects intersect with democratic and liberal regimes. (shrink)

"Monteverdi et Wagner : hiatus, mariage impossible, défiance à l’entendement. Le mélomane proteste. Mais le parallèle n’est pas inédit. Car mettre en relation Monteverdi et Wagner, qu’a priori tout oppose, permet de lever le voile sur l’essentiel. À deux siècles d’intervalle, les changements de paradigme opérés par les deux artistes ont un terreau commun. Au-delà des analogies formelles, les attaques portées aux deux compositeurs et leurs répliques sous forme d’écrits théoriques mettent en évidence un monde d’idées. Nietzsche commença sa (...) carrière philosophique en le soulignant. À travers Ficin et Politien pour Monteverdi – Hölderlin, Schelling et Novalis pour Wagner –, les racines néoplatoniciennes communes aux deux créateurs constituent une autre correspondance révélatrice. On les retrouve au seuil du baroque comme du symbolisme. Venise, Pétrarque et Le Tasse ne laissent pas de réunir Monteverdi et Wagner, tandis qu’Orphée et Tristan offrent au chercheur une série d’analogies frappantes. Alors pourquoi ce rapprochement a-t-il été si peu approfondi? Certes, la dénonciation des frontières interdisciplinaires propres au système académique n’est pas nouvelle. Mais faut-il rester muet devant leur persistance? Il existe aujourd’hui toute une philosophie de la musique, ou précisément de la musique instrumentale. Mais où est la philosophie de l’opéra? Après avoir évoqué les apports lumineux de Romain Rolland et de Jean-Jacques Nattiez à la musicologie, Olivier Lexa établit un bref historique de la philosophie de l’opéra, de Rousseau à Nietzsche en passant par Hegel, Novalis, Schopenhauer et Kierkegaard. Par la suite, l’auteur aborde la portée exemplaire de l’histoire de l’art, de l’histoire culturelle et de l’esthétique analytique, avant de se pencher sur les relations que plusieurs grands penseurs récents et contemporains ont entretenues avec l’art lyrique : Adorno, Lévi-Strauss, Barthes, Deleuze, Foucault, Bourdieu, Badiou, Lacoue-Labarthe et Žižek. Sera-t-on surpris de retrouver les noms de Monteverdi et Wagner parmi les récurrences dominantes?" -- Site internet de l'éditeur. (shrink)

That the hiatus in 33 is inadmissible in an Augustan poet has long been recognised by the critical. Of the three other examples, Prop. II xv. 1 ‘o me felicem! o nox mihi Candida et o tu,’ ib. xxxii. 45 ‘haec eadem ante illam inpune et Lesbia fecit,’ and Manil. I 795 ‘emeritus caelum et Clausi magna propago,’ only the first can claim any excuse, on the ground of the speaker's excitement and the pause after felicem, but, metre apart, (...) even there ‘nox, o’ seems a better order. But the corruption has had perforce to be retained in our texts through lack of a reasonable correction. The line is perfectly sound Latin as it stands and, though not poetry, is sense. (shrink)

After a seven-year hiatus, the Saw franchise returned. Critics overwhelming disapproved of the franchise’s reinvigoration, and much of that dissention centred around a label that is synonymous with Saw: ‘torture porn’. Numerous critics pegged the original Saw (2004) as torture porn’s prototype. Accordingly, critics characterised Jigsaw’s release as heralding an unwelcome ‘torture porn comeback’. This chapter investigates the legitimacy of this concern in order to determine what ‘torture porn’ is and means in the Jigsaw era.

This article makes the case for a contemporary philosophy of Islam to help Muslims surmount the challenges of postmodernity and to transcend the hiatuses and obstacles that Muslims face in their interaction and relationships with non-Muslims. It argues that the philosophy of critical realism so fittingly underlabours for the contemporary interpretation, clarification and conceptual deepening of Islamic doctrine and practice as to suggest and necessitate the development of a distinctive Islamic critical realist philosophy, social and educational theory and world-view, specifically (...) suited for this purpose. This approach is called Islamic critical realism. (shrink)

Through nineteenth-century intermediaries, the model of the mind developed by Immanuel Kant has had an enormous influence on contemporary cognitive research. Indeed, Kant could be viewed as the intellectual godfather of cognitive science. In general structure, Kant's model of the mind shaped nineteenth-century empirical psychology and, after a hiatus during which behaviourism reigned supreme , became influential again toward the end of the twentieth century, especially in cognitive science. Kantian elements are central to the models of the mind of (...) thinkers otherwise as different as Sigmund Freud and Jerry Fodor, for example. (shrink)

Jacques Rancire's theory of the sensible is an attempt to frame and secure the relationship between politics and aesthetics, art and design on the same surface. Accordingly, the reconstruction of the sensible appearances of the world of the built environment, of the dcor of the sensible, as Rancire describes it is more than the negation of bourgeois appearances in the name of either a radical aesthetics or a radical politics; it is, rather, the common invention of sensible forms and material (...) structures for a life to come. In this respect Rancire's theory has much in common with the historic avant-garde. Following the constructivism of Rodchenko and El Lissitsky, representation here is not just the symbolic life of pictures, but the very materiality of things and their relations. Yet Rancire has little time for the active politicization of art, insofar this destroys, he asserts, the potential democracy of art. This leaves his constructivism in a weakened critical position. This essay explores the hiatuses and limitations of Rancire's cultural theory. (shrink)

It has long been accepted as a principle by editors and writers on Greek metre that brevis in longo and hiatus in tragic lyrics often coincide with some kind of sense-pause. The object of this inquiry is to determine the incidence of pause in such places, and show that it is significantly high; to show that there is a comparable incidence in the corresponding places in strophic systems; to show that period-ends determined by criteria other than brevis and (...) class='Hi'>hiatus are attended by similar conditions. It might seem that if all this were true it would have been recognized long ago, particularly as the connection between sense and metrical structure, and symmetry of sense in strophe and antistrophe, has often been pointed out. (shrink)

This paper takes issue with the thesis of Rashed and Auffret that the Critias that has come down to us is not a genuine dialogue of Plato. Authors do not consider the style of the Critias, which should be a factor in any complete study of authorship. It observes the widespread consensus that the style of the Timaeus and Critias are virtually inseparable. It surveys a wide range of stylistic studies that have tended to confirm this, before answering a possible (...) objection that cites the similarity of style between the genuine Laws and Philip of Opus’ Epinomis. Since the main argument used by Rashed and Auffret relies on an inconsistency between Timaeus and Critias consideration is given to the types of inconsistency found within Platonic dialogues and sequences of dialogues, particularly the hiatus-avoiding dialogues including Timaeus itself and Laws. Finally, alternative explanations of the alleged inconsistency are offered. (shrink)

In October 1917 Martin Buber published an animal story by Franz Kafka in his monthly review Der Jude. Kafka's friend and literary executor, Max Brod, recommended it, assuring Buber that Kafka's work was among the most Jewish documents of our time. Kafka wrote “Jackals and Arabs” during the war-induced hiatus in Jewish immigration to Palestine, only half a year before the Balfour Declaration of 2 November 1917 committed the British government to support a Jewish national home in Palestine. The (...) polyvalent story and its multilayered context crystallize Kafka's relationship to Zionism and Palestine as well as his German, Jewish, and Arab scholarly reception. The current revolutionary moment in the Arab world allows us to rethink Kafka and Arabs and, at the same time, the Palestine conflict. As such, this essay contains an intellectual affinity with the revision of Kafka scholarship offered in Critical Inquiry following the fall of the Berlin Wall, as well as Achmat Dangor's haunting postapartheid novel Kafka's Curse. (shrink)

In this article I argue that, if one is persuaded by the arguments of Emmanuel Levinas, the pursuit of something called ‘ethical feminism’ is rendered difficult, for, according to Levinas, there is a hiatus between ethics and politics in so far as politics does not flow from ethics. Indeed, politics obliges one to engage in the non-ethical, so that the ethical cannot be understood as a basis for feminist politics. I contend that one can argue that it is in (...) the way that the dangers of the non-ethical are handled that politics begins. If this is so, one can refigure the question of ethics within feminism. Ethics becomes a check on freedom and politics rather than its originary source. However, I argue, along with Michel Foucault and William Connolly, that ethical responses, while coming from the other, have also to be subjected to genealogical critique, so that their conditions of possibility are not naturalized. (shrink)

This essay compares Maurice Merleau-Ponty's notion of the flesh with Judith Butler's concept of primary vulnerability in terms of their helpfulness for developing an intersubjective ontology. It compares the flesh with Butler's more recent concept of primary vulnerability insofar as she sees both as useful for intersubjective ontology. The hiatus of the flesh is that which spans between self and world and opens Merleau-Ponty's thought onto an intersubjective ontology. While Butler's discussion of vulnerability as a primary condition of human (...) existence also makes this concept intersubjective, her understanding of violence as articulated through vulnerability makes this a more helpful concept for intersubjective ontology than the flesh. While many discussions of an intersubjective way of life focus almost exclusively on its positive possibilities, almost to the exclusion of violence altogether, the understanding of violence Butler presents through primary vulnerability helps us to discern whether a violation is benign or malign. In turn, this fuller understanding of violence lets primary vulnerability open onto an ethical imperative of reconciliation, but a reconciliation of what is never whole. (shrink)

This paper has three tasks. First, I offer an interpretation of Jeremy Bentham’s theory of language which I hope can conciliate or integrate the three rival interpretations of its epistemological implication: reductionist realist, pragmatist, and fictionalist. It is accompanied by an interpretation of Bentham’s strategy for improving the state of language, which characterizes it as a “two-level” strategy. Second, by focusing on the linguistic thoughts of three philosophers, Locke, Condillac, and Tooke, I inquire into the sources of Bentham’s theory of (...) language, and then try to evaluate the originality of Bentham’s theory in the context of the empiricist tradition of linguistic thought of the age of the Enlightenment. The inquiry also enables us to understand how Bentham’s theory came to have such a complex structure as is revealed in the first part of this paper. Third, I ask the question as to why Bentham, after about a thirty-year hiatus, suddenly resumed writing on the problems of language and logic around 1811. Through exhibiting the outline of my answer to this question, I argue that his discovery of “delusion” led him to fight the “war of words” in various fields of society, and his awareness of the strong force of delusion for aggravating the state of language made him realize the urgent necessity to develop at length “an entirely new system of Logic, in which shall be comprehended a theory of language, considered in the most general point of view.”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 38.2 (2000) 221-238 [Access article in PDF] Hume's Iterative Probability Argument: A Pernicious Reductio Kevin Meeker University of South Alabama In this essay I want to look afresh at David Hume's iterative probability argument, found in the section entitled "Of Scepticism with regard to Reason" in his A Treatise of Human Nature.1 Interestingly enough, after years of comparative neglect,2 this argument has been (...) basking in the glow of scholarly sunshine lately.3 But to what can we attribute its extended hiatus? The convergence of three major factors seems responsible. First, philosophers have oftentimes flung this argument into the ocean of obscurity because of its perceived inadequacies.4 Second, and on a related note, many assume that Hume himself permitted this argument to drown because it never resurfaces again in his writings. Most suspiciously, Hume's Enquiry Concerning Human Understanding, which is his popular (and preferred) presentation of the epistemological sections [End Page 221] of the Treatise, does not contain this argument.5 Last, but certainly not least, for a long time this argument sat uncomfortably with the naturalist interpretation of Hume6 that has gained ascendancy in the twentieth century. For prior to this century, Hume was almost unanimously regarded as a sceptic. Despite a few waves from those who interpreted Hume as a logical positivist earlier in this century, Norman Kemp Smith charted a new course for Humean interpretations with his emphasis on Hume's naturalism.7 And this is the current according to which most Hume interpreters set their sails today.Because the naturalist reading of Hume relies so heavily on the system he attempts to set forth in the Treatise, though, naturalists have come to see the importance of reading this argument in a naturalistically acceptable way. William E. Morris best expresses the significance of this argument from a naturalistic perspective in the following manner: If we ever are to understand Hume's view of the role of reason, it stands to reason that we should first figure out how to integrate "Of scepticism with regard to reason" into the picture. Only then will we be ready to move to a consideration of Hume's positive views about reason. These views are the least understood of any of Hume's doctrines. Gaining an adequate understanding of them is both the most pressing and the most difficult problem facing Hume studies today.8While I agree with Morris about the importance of getting a clear understanding of the reasoning of I, iv, 1, I will argue that a correct reading of this section reveals the implausibility of major naturalistic interpretations of Hume.This paper has four major sections. In the first important section, I will highlight the crucial aspects of the iterative argument that will be the focus of this paper and deal with a preliminary but important interpretive issue. In the second section, I will briefly look at Annette Baier's naturalistic reading of Hume's philosophy to show how this particular passage bears on broader [End Page 222] interpretive issues. The third main section will focus on explicating Morris' similar but more detailed interpretation. Finally in the last part I will show that while it is legitimate to characterize the argument here as a reductio (as Baier and Morris both do), the argument still yields, contrary to what naturalists have recently suggested, a very sceptical conclusion. 1. The Arguments of Section I, IV, 1 of the TreatiseHume's "Of Scepticism with regard to Reason" contains at least two important arguments. While Hume agrees that knowledge involves certainty (whereas beliefs based on probability are by their very nature uncertain9 ), the conclusion of his first argument is that "all knowledge resolves itself into probability" (Treatise, 181). His point here is simply that all of our beliefs are fallible. That is, nothing is absolutely certain; thus none of our beliefs attain the exalted status of certain knowledge. But once this consequence of our fallibility is recognized, he then argues roughly that the probability that any particular belief... (shrink)

Der lebendige Mensch befindet sich immer zwischen Erfahrung und Metaphysik, er ist Natur und Freiheit zugleich. Anders gesagt erfährt sich der von Welt umgebende Mensch als ein freiheitliches Wesen, das unter einem bedingungslosen moralischen Sollensanspruch steht, der an keine Kontingenz geknüpft ist. Betrachten wir die moralische Dimension genauer, so erkennen wir moralischen Pflichten gegenüber uns selbst und anderen als Gebote Gottes.1 Das bewusste Leben selbst gibt uns Zwecke, die wir weder theoretisch noch praktisch auf den Begriff bringen können.2 Kant spricht (...) vom Leben als ein Vermögen, dass einen inneren selbst-bestimmten Anstoß zum praktischen Handeln im Sinne einer inneren Kausalität darstellt. Wir müssen ein naturgemäßes Leben von einem guten Leben unterscheiden. Idealiter gesehen oder im Zustand der Glückseligkeit ist das natürliche und das moralisch gute Leben ein und das selbe.3 Ein natürliches und ein gutes Leben soll der Mensch führen, denn die Natur ermöglicht sittliches Handeln und sittliches Handeln macht natürliches Leben lebenswerter. Kant hat in seiner epochalen Kritik der Urteilkraft ein für alle mal gezeigt, dass nur der Mensch unbedingter Endzweck der Schöpfung ist, nicht als natürliches sondern als ein moralisches Wesen betrachtet, denn »im Menschen, aber auch in diesem nur als Subjekte der Moralität, ist die unbedingte Gesetzgebung in Ansehung der Zwecke anzutreffen, welche ihn also allein fähig macht, ein Endzweck zu sein, dem die ganze Natur teleologisch untergeordnet ist.4« So gesehen ist der Mensch sich eines physikotheologischen Verhältnisses bewusst und muss es aushalten, und es fragt sich wie der Hiatus zwischen Natur und Freiheit zu denken ist. (shrink)

Traditionally, it has been supposed that the central object of Biology are ‘organisms’. The expression “organism” is relatively recent in the use that it has nowadays –it was introduced by the authors of the German Idealism– but corresponds to a very traditional notion. An ‘organism’ is a substance composed by a plurality of materials organized by the same substance that acts upon itself to persist in time, in order to a finality that is the organism itself. To make intelligible an (...) organism seems indispensable its order to an end. This teleological perspective, nevertheless, is unacceptable for the reductivist perspective of Biology, prevalent since the triumph of what has been called the “Modern Synthesis” the first half of last century. It has been proposed, for that reason, to substitute the traditional idea of ‘organism’ by that of ‘Darwinian individual’ (cf. Godfrey-Smith, 2009), that could offer a more adequate perspective of the object of Biology. The object of this science could not be organisms, but individuals that can enter the Darwinian evolutionary drift. In this work it is explained why a hiatus persists between organisms teleologically oriented and a Darwinian individual. The Darwinian perspective leaves aside the central character of the object of Biology: life. (shrink)

This paper explores the complex reception of the reign of Maurice (582-602) at the court of Heraclius (610 -641). It explores how the reign of Maurice established two important precedents for Heraclius as he emerged from the Last Great War: first, the re-establishment, after a long hiatus, of the principle of filial succession; and second, the realisation of a profound, co-operative peace with the Persians. It then argues, however, that Heraclian authors - in particular Theophylact Simocatta - resisted the (...) sanctification of the murdered emperor, framing him instead as, ultimately, a failure, suggesting that he had deserved and accepted his death, and insisting that he had surrendered all of his children, including his son and co-emperor Theodosius, to the same fate. Thus the reign of Maurice was presented not as an apex from which his successors had fallen, but as a pale foreshadowing of the early triumphs of Heraclius. (shrink)

This case study evaluated the efficacy of semi-occluded vocal tract (SVT) therapy as a speech intervention for functional dysphonia in a 53-year-old patient. Laryngoscopic examination revealed mild erythema and mucosal irregularity in the posterior third, edema, slight interarytenoid erythema, and phonatory hiatus in the posterior third of the posterior wall. Vocal assessments were conducted before and after rehabilitation, focusing on the perceptual, acoustic, and aerodynamic aspects. The treatment plan incorporated sustained, oscillatory, and transient occlusions over 10 sessions. The results (...) showed enhanced voice timbre quality and normalization of the fundamental frequency appropriate for the patient's age and sex. The jitter, shimmer, and harmonic noise disturbances decreased, indicating improved wave stability and harmonic structure definition. The maximum expiratory and phonatory times, along with the s/z ratio, increased, leading to improved vocal efficiency. Additionally, the vocal risk indicator decreased, articulatory stability improved, and energy utilization became more efficient, resulting in more stable formants. The study concluded that SVT exercises produce positive vocal changes, suggesting that techniques aimed at modifying the vocal tract are effective for speech therapy rehabilitation in patients with functional dysphonia. (shrink)

A selection of 25 papers from a June 1995 conference in Highlands, North Carolina. Rorty himself presents the keynote address, Religious Faith, Intellectual Responsibility, and Romance, which will be published in the forthcoming Cambridge Companion to William James. Other topics include a paleopragmatic philosophy of the history of philosophy, the pragmatic secularization of theology, a hiatus in the liberal pragmatic view of culture and religion, and listening to indigenous peoples and neo-pagans. No index. Annotation copyrighted by Book News, Inc., (...) Portland, OR. (shrink)

Jonathan Edwards is known as one of the most respected thinkers in American history and presided over the Great Awakening, one of the formative colonial events. What many don't realize is Edwards lived during a time of widespread conflict, which eventually touched the people of Northampton personally. Through these collected sermons, many of which are unpublished, Edwards sought to instruct, train, and comfort his congregation during a precarious season in provincial life. These sermons demonstrate the scope of Edwards's greatness: a (...) global thinker intimately connected to the British Empire as well as shepherd of the Northampton flock. The first part of this collection presents the sermons Edwards preached while the theater of war centered on the continent and the Caribbean. During this phase, Edwards's sermons leveraged martial language to promote the burgeoning revivals. In 1744, war was transplanted to the colonies in which the Northampton congregation personally participated. After a short hiatus of international conflict, warfare spread throughout the colonies. While he served a frontier mission, Edwards prepared his Indian congregation for yet another season of war. These sermons present Edwards as theologian, historian, philosopher, but most importantly, as pastor. (shrink)

Social scientific development has been greatly influenced by Galilean-Newtonian thought which emphasized formulation of abstract hypotheses valid throughout all time and space and independent of human characteristics. This influence has resulted in an artificial hiatus between social science and social problem-solving. Dissolution of certain Galilean-Newtonian assumptions has opened the way for integrating aspects of another stream of thought, the Hegelian-Marxian one, into the social scientific endeavor. Hegelian-Marxian thought emphasizes the individual becoming self-conscious of, and involved in, the social-historical process. (...) The uniting of certain aspects of Galilean-Newtonian and Hegelian-Marxian thought provides a genuinely experimental social science in which abstract hypothesis-testing is united with social action that is based on persons' awareness of relevant hypotheses viewed in historical perspective. (shrink)

Il faut distinguer, chez Descartes, le passage du Cogito à Dieu du passage de Dieu à l’attribut de véracité. En passant du Cogito à Dieu, l’on ne sort pas du royaume de la pensée, et la réflexion cartésienne est jusque là parallèle à la réflexion hindoue identifiant Atman et Brahman. Mais en passant de l’existence de Dieu à cet attribut privilégié, qui fait Dieu source de toute lumière et incapable de nous tromper, il introduit une croyance : c’est là qu’est (...) le hiatus dans la pensée cartésienne. (shrink)

" Si rien ne change avant un demi-siècle, écrivait Flaubert, l'Europe languira dans de grandes ténèbres ". un semblable pressentiment en persuadait Baudelaire : " Le monde va finir ". Comme si le sentiment de quelque décadence était aussi constant qu'inévitable, Péguy le notait encore : " Tout ce que nous avons défendu recule de jour en jour devant une barbarie, devant une inculture croissante, devant l'envahissement de la corruption politique et sociale. " hier encore, à l'occasion d'un tout banal (...) changement de calendrier, historiens, sociologues, politologues, futurologues ne furent-ils pas sollicités de scruter dans ce qu'ils connaissent du passé ce qu'ils pourraient y voir du futur? Or d'où vient que nous nous interrogions avec autant de perplexité sur l'humanité à venir, su ce n'est que nous doutions de nous y reconnaître? D'où vient ce sentiment d'un hiatus entre ce qui nous précédait et ce qui déjà nous suit? Cet essai s'interroge sur la crise de la conscience contemporaine. Est-elle aussi illusoire que toujours, ou mieux fondée que jamais? Dans un univers de toutes parts médiatisé par les sciences, administré, programmé, planifié et rationalisé par les techniques, la répudiation de la raison, la destitution de la vérité, la frénésie de l'immédiation ne dessinent-elles pas une nouvelle figure de l'homme? Livré à toutes les médiations et n'aspirant qu'à l'immédiat, ne suivant aucune règle mais conditionné par toutes, calculant toutes choses et s'abandonnant aux plus incontrôlées, ; n'en est-il pas disloqué? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Operating in a Contemporary Safety NetJason D. KeuneIt is summer, and I have just started my fourth year of general surgery residency, having just returned from two years in the lab. My “lab years” were spent as a Scholar–in–Residence of the American College of Surgeons. The scholarship that I engaged in included obtaining an MBA and a Graduate Certificate in Professional Ethics. The ethics component was self–designed with help (...) from an advisor, and was made up of graduate courses in political theory, healthcare financing law and bioethics. To say that I was reflective as I returned to the clinical rotations of the fourth year of residency would be understated.During this two–year period, I did not operate. I did do some clinical work during this time, but there wasn’t anyone in town willing to hire a partially–trained surgeon to do anything operative. I ended my third year of residency very happy with my technical skills, and was not sure just how these skills would survive a two–year hiatus. The challenge, as I thought of it then, would be to return to clinical rotations with this insecurity in mind and try to gain insight into just how rusty my skills were in a short period of time, and rectify them. I was in for a surprise.I felt a chill of trepidation when I discovered that the rotation that had been selected for me to return to was one in which I would be assigned to operate on and care for a low–income population of uninsured or underinsured patients with surgical problems—with minimal attending supervision. The patients were referred from the Federally Qualified Health Centers in town. The rotation had arisen from altruistic roots. The surgical service, provided at a large, academic urban hospital, was established when the city’s last remaining public hospital closed its doors for surgical patients. The service was an upright attempt to provide surgical continuity for this population. As I started the rotation and performed my first surgeries in two years with very minimal supervision, I realized that I would be participatory in what sums to a thoroughly unjust healthcare system. I would be caught in a swirl of humanitarian justice celebrated and a focus on a justice that seemed to fall short of a mark.The indigent hospital itself managed the clinic with a full complement of staff befitting a contemporary surgical clinic, albeit with a rather rudimentary computer system. The recordkeeping mechanism in our surgical office, however, was done without administrative assistance. We occupied a small room amongst the academic surgical offices at our home institution. The chief resident sat at a large [End Page 12] desk, the intern at a smaller desk, and the medical student had a chair and a laptop. The recordkeeping mechanism tracking who needed surgery, who had had surgery, and who needed follow–up on pathology was maintained by all members of the team. It involved one labyrinthine Excel spreadsheet, with multiple tabs, and a complex color–coordinated scheme of organization. The team would scan the entire thing on a daily basis to make sure nothing would be missed.When it came time to schedule a patient for the operating room, it was my responsibility as a chief resident to get an attending to “cover the case”, which amounted to finding an attending who agreed, at the bare minimum, to be present for the “critical portion” of the case. If the case was complex or very difficult, an attending surgeon would have to be sought who would scrub in and help perform the procedure. Not every attending would cover a charity case—the reasons why were not forthcoming. One surgeon would scrub every case he was asked to cover, stating that he felt every patient should have the same chance at the best treatment. Another would come to the room, but sit along the wall and review manuscripts as we operated, there to grant reassurance, and answer questions, but not, presumably, to direct the overall decision–making. All patients with breast cancer were seen, and operated on by one very dedicated breast surgeon with a humanitarian bent.I... (shrink)

The classic questions of philosophical aesthetics—how and why human beings find certain works of art beautiful or sublime—suffered from something of a hiatus in the twentieth century, but the study of beauty has seen a return in recent years, often calling on rapidly evolving research in cognitive science and neuroscience for assistance. Patrick Colm Hogan's Beauty and Sublimity: A Cognitive Aesthetics of Literature and the Arts is an important contribution to the burgeoning interdisciplinary field of cognitive aesthetics. The book (...) makes a brave attempt to bring together insights from neuroscience, cognitive science, and literature to explain aesthetic response and justification.Hogan's focus is on the minutiae of... (shrink)

Il existe une réception de la psychologie de William James en France avant et en-deçà de la célébrité qu’il acquit par son pragmatisme, et dont on peut retracer la diversité en dégageant les lignes de fracture intellectuelle de la fin du xix e siècle. Bien que la réception bergsonienne l’ait finalement emporté, un écart surprenant apparaît entre le rapprochement devenu si familier entre James et Bergson et l’absence de confrontation réelle de Bergson vis-à-vis des principes de la psychologie de James. (...) Ce hiatus culmine dans la proposition de Bergson de lire The Principles of Psychology comme un livre de philosophie, en faveur d’un programme général qu’on peut appeler « l’empirisme métaphysique », et qui détermine encore aujourd’hui nombre de lectures françaises de James. (shrink)