Filosofische ponering van de subjectiviteit van elke interpretatie.

"The philosophical works of A. J. Ayer": p. [334]-341. Bibliography: p. [343]-346. Includes indexes.

Working in an o-minimal expansion of the real field, we investigate when a germ of a complex analytic function has a definable analytic continuation to its Mittag–Leffler star. As an application we show that any algebro-logarithmic function that is complex analytic in a neighborhood of the origin in $\mathbb {C}$ has an analytic continuation to all but finitely many points in $\mathbb {C}$.

While Caesar as man of letters is most famous for his commentarii, it should not be forgotten that he also wrote two volumes on Analogy and was the author of various verses, one set of which, on the comic playwright Terence and his relationship to Menander, runs as follows : tu quoque, tu in summis, o dimidiate Menander,poneris, et merito, puri sermonis amator.lenibus atque utinam scriptis adiuncta foret uis,comica ut aequato uirtus polleret honorecum Graecis neue hac despectus parte iaceres! 5unum (...) hoc maceror ac doleo tibi deesse, Terenti. (shrink)

IT is a curious fact that more books on J. H. Newman have been written by foreign than by English authors, as A. R. Vidler remarks in a book review in the Philosophical Quarterly. He adds a number of reasons all of which have exercised a certain influence. He suggests the main reason to be that Newman “is naturally attractive and useful to Roman Catholics who are disposed to explore lines of thought that deviate from, or are not covered by, (...) scholasticism or Thomism.” We cannot quite agree with this suggestion. First of all it is not borne out by historical facts. Most of the earliest writings on Newman in the Netherlands were actually written by non-Catholics, mainly by Protestants of widely-different denominations. One of the first was Allard Pierson who wrote a lengthy biographical sketch in the same year as Newman died, and others brought out or used various parts of Newman’s teaching long before any Catholic publication—except for an occasional article—was printed. So we find J. W. Moll, Rector of the University in Groningen, making full use of Newman’s Idea of a University in an official address to the University as early as 1910, whilst H. Stoel, Minister of the Dutch Reformed Church, offered a work on Newman to the same University in order to obtain the Doctorate of Divinity in 1914. There are other important works on Newman’s doctrine by two non-Catholics, who were later converted to the Roman Catholic Church, viz., one by W. H. v.d. Pol, who wrote on the Idea of the Church in Newman’s Life and Thought, and one by Prof. Dr. De Vogel on his doctrine of justification. Both these works excel in bringing home to the reader Newman’s own method of thought because they make us listen to that great Christian, and enable us to take in his way of contemplating reality, so that we acquire something of that mentality which Newman himself called: the true philosophical temper. In none of these works do we find the slightest indication that the authors were desirous of using Newman because he had deviated from the path trodden by traditional scholasticism. These authors wrote about him because they felt that to be true which Pierson had already testified: “Nobody can neglect him without suffering a sensible loss.”. (shrink)

Mr.Mitford has kindly provided me with a photograph and impression of a Cyprian text of uncertain provenance, which he assigns to the fifth or fourth century B.C. An account of the text has been published by Mr. Mitford in Minos, VI. i , 37–47. I print below my interpretation, which differs in some respects from his. The characters on the stone are for the most part clearly legible, and even where there is damage to the surface of the stone restoration (...) is practically certain. (shrink)