Emotions change over time. A comprehensive understanding of emotions will require that their temporal nature be observed and analysed. By observing emotion over time, one can disentangle and simultaneously analyse temporal variability within individuals and between-individual variability using a two-step process approach. First, within-person temporal patterns (e.g., covariation, lead–lag relation, periodicity, etc.) are assessed for each subject. Second, between-person analyses are conducted on the within-person patterns. These two steps can be done simultaneously with hierarchical linear models (HLM) or in two (...) actual steps with the process approach. HLM is limited to the intra-individual analysis of linear patterns (e.g., slope, intercept), whereas the process approach can be used to examine non-linear aspects of intra-individual change, such as multivariate patterns, within-subject skew, or phase relations between oscillating processes. In this paper we provide a description of the process approach and present several examples of, as well as suggestions for, intra-individual analysis applied to emotion and individual differences. (shrink)

In his poem ‘The Last Hours of Cassiodorus’, Peter Porter has the Christian sage ask: ‘After me, what further barbarisms?’. Yet, Cassiodorus himself accepted, even valorized, at least one form of barbarism that had been rejected by earlier rhetoricians: sardismos, the mixture of multiple languages in close proximity. In its earliest attestation, Quintilian classified it as a type of solecism. By contrast, five centuries later Cassiodorus in his Commentary on the Psalms used the term three times to praise the mixture (...) of Greek, Hebrew and Latin in the Latin Psalter. This reversal, from vice to virtue of speech, illustrates some significant changes in attitudes toward language and multilingualism that developed as Christianity reshaped Roman literary culture. For one, Christian preachers, modelling themselves on the plain style of the Gospels, embraced forms of speech that had been regarded as low and stigmatized. In the words of Augustine : ‘better you understand us in our barbarism than to have been deserted in our eloquence’.1 Secondly, Hebrew now entered the linguistic consciousness of the Roman literary elite as one of the three languages of Scripture. Even if in-depth knowledge remained rare, it was worthy of being mentioned alongside Greek and Latin, just as it had appeared with them in the inscription on Jesus’ cross. Lastly, linguistic variety itself came to be positively valued since it reflected the diversity of a church coming together out of many peoples. Commenting on the bride's appearance in Psalm 45, both Augustine and Cassiodorus saw the variegated adornment of her robe as a reference to the diversity of Christian languages. (shrink)

Following a general sketch of my paradigm of the opening chapter of Genesis as a presentation and analysis of the human predicament, I offer an analysis of the Adam and Eve story and the story of Babel as paradigms of the Genesis authors’ understanding of human transcendence. A brief summary of the primary elements within this notion of transcendence precedes my applicalion of it to a contemporary social issue.

A compelling account of evil in which Adam Morton draws on fascinating examples as diverse as Augustine and Buffy the Vampire Slayer. Exciting and thought-provoking, On Evil is essential reading for anyone interested in a topic that attracts and.

This article examines Augustine’s anti-Donatist claim that it is not the punishment but the cause that makes a martyr. Augustine’s non poena sed causa argument arises as part of the larger rhetoric of martyrdom that recent scholarship has highlighted in late antiquity. I argue here that a more specific look at classical rhetorical techniques can provide a better understanding of what Augustine is up to in his particular rhetoric of martyrdom. To that end, after providing an overview (...) of North African martyr discourse, I turn to forensic rhetoric and issue theory as described in Cicero and Quintilian. I show that two types of forensic arguments—one on the issue of definition and other on the contested interpretation of a legal text—shaped Augustine’s non poena sed causa approach to the Donatists’ claims to be the church of the martyrs. (shrink)

This article examines Augustine’s anti-Donatist claim that it is not the punishment but the cause (non poena sed causa) that makes a martyr. Augustine’s non poena sed causa argument arises as part of the larger rhetoric of martyrdom that recent scholarship has highlighted in late antiquity. I argue here that a more specific look at classical rhetorical techniques can provide a better understanding of what Augustine is up to in his particular rhetoric of martyrdom. To that end, (...) after providing an overview of North African martyr discourse, I turn to forensic rhetoric and issue theory as described in Cicero and Quintilian. I show that two types of forensic arguments—one on the issue of definition and other on the contested interpretation of a legal text—shaped Augustine’s non poena sed causa approach to the Donatists’ claims to be the church of the martyrs. (shrink)

This article investigates the place of De magistro within Augustine’s developing theology of words and the Word through a reverse chronological reading. This is necessary because, despite its emphasis on words, De magistro never refers to Christ as the “Word.” It would be easy, therefore, to see it as unrelated to the theological emphasis on that title in later works such as De trinitate. A reverse chronological reading, however, establishes Augustine’s developing understanding of the relationship between words and (...) the Word in a way that moves us from a full-throated theology of divine and human speech backward into more exploratory engagements with nascent ideas. When this reverse trail is traced, we can begin to see De magistro as one key starting point for it by providing warrant for seeing the inner Christ as necessarily the Word of God, even if not explicitly named as such. Such a reading adds deeper theological significance to a text often read only in terms of its contribution to semiotics and epistemology. In this reading, De magistro is an essential text for understanding Augustine’s fuller theology of language not only because of its early sign theory but because it sets the soteriological stage for our growth into the likeness of Christ the Word. (shrink)

In this paper, we use the biology of pain and Augustinian insights into the relationship between physical and spiritual death to give a defense of the Fall. If we think of pain as, biologically, a limiting system but one that interacts with advanced rationality in such a way as to create a new experience of one’s biological limits, then one can use Augustine’s treatment of our experience of physical death as both a consequence and a symbolic check on our (...) moral and spiritual condition to give an account of the Fall that is consistent with evolutionary theory. (shrink)

There are many philosophical questions surrounding the notion of lying. Is it ever morally acceptable to lie? Can we acquire knowledge from people who might be lying to us? More fundamental, however, is the question of what, exactly, constitutes the concept of lying. According to one traditional definition, lying requires intending to deceive (Augustine. (1952). Lying (M. Muldowney, Trans.). In R. Deferrari (Ed.), Treatises on various subjects (pp. 53?120). New York, NY: Catholic University of America). More recently, Thomas Carson (...) (2006. The definition of lying. Nous, 40, 284?306) has suggested that lying requires warranting the truth of what you do not believe. This paper examines these two prominent definitions and some cases that seem to pose problems for them. Importantly, theorists working on this topic fundamentally disagree about whether these problem cases are genuine instances of lying and, thus, serve as counterexamples to the definitions on offer. To settle these disputes, we elicited judgments about the proposed counterexamples from ordinary language users unfettered by theoretical bias. The data suggest that everyday speakers of English count bald-faced lies and proviso lies as lies. Thus, we claim that a new definition is needed to capture common usage. Finally, we offer some suggestions for further research on this topic and about the moral implications of our investigation into the concept of lying. (shrink)

This essay represents an extension and deepening of the author’s book Žižek and Theology. First, it more thoroughly explores the relationship between Žižek’s perspective on theology and his development of the ontology and ethics of “dialectical materialism” in The Parallax View. It contrasts the typical approach to God as a kind of “master signifier” with Žižek’s call for a “non-all” God who names the very contingency and inconsistency of the world as such. The author then reads key texts by (...) class='Hi'>Augustine and Pseudo-Dionysius through the lens of Žižek’s theology, showing that these authors provide resources for thinking of God as non-all, particularly in their account of evil as deprivation. It concludes with a call for a materialist theology that would further develop these insights, treating the Christian tradition as material for thought rather than a set of predetermined answers. (shrink)

Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates (...) in paradigm Fness and so is F; therefore, X participates in paradigm Gness and so is G. In the second section, I contrast Philosophy’s “strong medicine”—‘evil is nothing,’ ‘evil-doings are nothing,’ ‘evil humans do not exist’—with Anselm’s development of the point that injustice is a privation and so parasitic on the beings that are deprived. By contrast with Boethius, Anselm emphasizes that the willinstrument, will-power, the will’s action and turnings are something and so from God. Likewise, Anselm insists—pace Boethius—that Adam’s fallen race is still the human race. In the final section, I turnto Anselm’s distinction between injustice (iniustitia) and disadvantage (incommoda), his concession that some disadvantages are something, and his explanation of happiness in terms of advantage or bona sibi. For Anselm, happiness and justice break apart, so that it is possible in this world for the just to lack advantage. Moreover, in the world to come, the damned will suffer radical deprivation—not only of the justice, which they deserted, but of advantages. I contrastthis with Boethius’s insistence (based on the argument in section I) that virtue suffices for happiness and vice for unhappiness, and that there is no such thing as bad fortune. I conclude by pondering why Anselm treated disadvantage as a something rather than as a misfit between somethings. (shrink)

The jus ad bellum doctrine of legitimate authority, conceived by St. Augustine and evolved by St. Thomas Aquinas, that a sovereign might identify a just cause and declare war without reference to the nation’s soldiers or citizens, continues to inform thinking about just war. Contesting this claim, the present paper reasons that without the moral confidence of the soldiers who serve, no conflict can be justified. The paper claims that soldiers have relevant and important ideas about the justice of (...) the cause. Soldiers, who enlist in order to advance justice by just means, deserve the chance to fight and perhaps to die with the fully formed moral assurance that their cause is right. (shrink)

The author is a student of the renowned German medievalist, Josef Koch. Having himself worked for more than ten years on medieval commentaries on Aristotle's Physics and Metaphysics, Zimmermann wishes to make the result of his researches available to others. To reduce his mass of material to tractable dimensions, he follows the pattern of F. Stegmüller's Repertorium of commentaries on Lombard's Sentences, giving first a description of the manuscripts examined, then a transliteration of the titles of all questions treated in (...) the respective commentaries, together with the folio at which each question begins, and grouping the works of identified authors before the anonymous works in each category. The first volume is limited to manuscripts contained in collections at Munich, Innsbruck, Cambridge, Oxford, London, Paris, and Cambrai; a second volume, with wider coverage, is promised shortly. The majority of the authors reported on in the first volume are anonymous, but those identified include Adam of Bocfeld, Augustine Triumphus of Ancona, Boethius of Dacia, Geoffrey of Aspall, John of Wacfeld, Peter of Alvernia, Radulfus Brito, Siger of Brabant, Simon of Faversham, William Bonkys, William of Chelvestun, and William of Clifford. This, like Stegmüller's, is clearly a reference work for scholars, and its principal merit lies in that it provides an accurate list of physical and metaphysical topics being discussed at centers of learning in England and on the Continent from the mid-thirteenth to the mid-fourteenth centuries. It was during this period, of course, that Aristotle was having his greatest impact on Latin Christendom. The questions listed by Zimmermann have their intrinsic interest, but even more they provide historians of science and of philosophy with considerable material for investigation, for analysis, and, hopefully, for the dating and identification of the works listed as anonymous. Zimmermann makes no attempt at completeness of reference, supplying only a few citations in his notes; on Geoffrey of Aspall, for instance, he refers only to Emden's Biographical Register, missing Enya MacRae's Geoffrey of Aspall's Commentaries on Aristotle, Medieval and Renaissance Studies 6. Regrettably the volume has neither a subject index nor a register of names, deficiencies that seriously impair its usefulness--W. A. W. (shrink)

René Girard's stance towards the Western philosophical tradition was somewhat ambivalent. On the one hand, he acknowledged that major philosophers had influenced him and had contributed valuable insights on questions of desire, religion, violence, and the sacred. On the other hand, he felt that Western philosophy often, if not always, neglected the founding violence that lies at the origin of culture. The relevance of this contention is the pivotal question of the two volumes of René Girard and the Western Philosophical (...) Tradition. The chapters in these books engage the French anthropologist in a dialogue with key figures in the history of Western philosophy. Volume 1 features chapters on Plato, Augustine of Hippo, Niccolò Machiavelli, Thomas Hobbes, Blaise Pascal, Baruch Spinoza, Jean-Jacques Rousseau, Adam Smith, Immanuel Kant, Georg Wilhelm Friedrich Hegel, Friedrich Wilhelm Joseph Schelling, Alexis de Tocqueville, Søren Kierkegaard, as well as René Girard. Volume 2 features chapters on the pre-Socratics, Aristotle, René Descartes, Friedrich Nietzsche, Carl Schmitt, Martin Heidegger, Jean-Paul Sartre, Emmanuel Levinas, Simone Weil, Michel Foucault, Jacques Derrida, and Giorgio Agamben. (shrink)

In 2021, the Bigelow Institute for Consciousness Studies (hereafter, BICS) sponsored an essay competition (hereafter, the Contest) designed to solicit the best evidence for the hypothesis that human consciousness survives bodily death, and more specifically, evidence that would prove this hypothesis beyond a reasonable doubt. The summer 2022 issue of the Journal of Scientific Exploration featured a special subsection on the BICS contest and its winning essays. Robert Bigelow and Colm Kelleher outlined the motivation, design, and judging criteria for the (...) competition. Keith Augustine provided an extensive critical commentary on the contest design and eight of its prominent winning essays. Stephen Braude and several coauthors responded to Augustine’s criticisms, and Augustine provided a reply to Braude and his collaborators. Finally, the subsection concluded with a collaborative paper in which Etienne LeBel, Adam Rock, and Augustine proposed a more rigorous experimental design for testing the survival hypothesis. Augustine presented important criticisms of the Contest and several of its prominent winning essays. Moreover, many of his criticisms apply to survival literature in general and so are instructive for the wider survival debate. And Braude, one of the most important contributors to the survival debate since C.D. Broad and C.J. Ducasse, was at the helm of the reply to Augustine. Although the response to Augustine raised important concerns about skeptical assessments of the evidence for survival, it was hamstrung with several defects. 1. Preliminaries 2. Problematic Aspects of the Reply to Augustine 3. What is the Question? Honing in on the Actual Disagreement 4. Inference to Best Explanation 5. Confirmation Approaches to Evidential Support -- 5.1 Evidential Justification -- 5.2 When Does an Observation Favor One Hypothesis Over Another Hypothesis? The Law of Likelihood -- 5.3 When Should We Up Our Confidence in a Hypothesis? Incremental Confirmation -- 5.4 How Can We Determine the Net Plausibility of a Hypothesis? Bayes’ Theorem and Posterior Probabilities -- 5.5 Which of Two Hypotheses is More Probable than the Other? Principle of Contrastive Posterior Probabilities -- 5.6 When Does Evidence Justify Believing a Hypothesis? Principle of Absolute Confirmation -- 5.7 Survivalist Confusions about Bayesian Analyses -- 5.8 The Washing Out of Priors -- 5.9 The Subjectivism Objection -- 5.10 Summing Up Insights from Confirmation Theory -- 6. Back to Braude 7. Varieties of Skepticism 8. Neurophysiological Evidence and the Survival Hypothesis 9. The Data from Mediumship 10. The Alleged Improbability of Fraud and Other Counterexplanations 11. Mediumship and the Logic of Confirmation 12. The Significance of Failed Tests 13. Survivalist Rescues and Contrastive Confirmation 14. Evidential Support without Predictions -- 15. The Testability Problem -- Concluding Remarks. (shrink)

Student cheating on university assessments from entrance exams to finals and from contract cheating on coursework to requesting exam answers using a mobile phone during the exam, has received more and more attention of late. As connection to the Internet becomes ubiquitous and computing and communications technology more embedded in our environment, it is argued that a re-focussing on providing educational opportunities is needed in higher education, rather than chasing the ever-retreating prospect of perfect, or even adequate, assessment for the (...) purposes of qualification. (shrink)

The idea of translating Gerdil into English is brilliant, the translation is very good and the introduction of William Frank precise and inspiring.... Rousseau proposes a complete break with tradition. A new man will arise who is severed from the whole heritage of the past. With him the history of mankind begins anew. In one sense we have here a transposition in the field of philosophy of education of the Cartesian cogito. The subject begins with himself. To this philosophical project (...) Gerdil opposes the idea of tradition. We have not made ourselves. Our parents have procreated us. The parents do not only procreate their offspring, they also introduce them into the natural and social reality, that is they educate. No education is possible without a lively dialogue with history and society. Since the beginning man stands in a close relationship to others, is made for the human society.... In these our times one form of modernity is collapsing and the mood of the day is an unclear postmodernity that in some of its versions could well be a return to barbarianism. All the more important is then that another form of modernity be rediscovered and brought to the attention of the American public. - Rocco Buttiglione, University of St. Pius V, Rome A timely translation of a compelling 18th century critique of Rousseau by the neglected Italian author, Hyacinth S. Gerdil. Gerdil's Anti-Emile may have been written as a critique of Rousseau's Emile, but it can equally be read as a critique of the philosophy embraced by the American educational establishment. Through the influence of John Dewey, Rousseau came to inform much of the educational theory regnant in the United States, with disastrous consequences, now acknowledge by nearly all. In a valuable preface to his translation, Professor Frank, drawing upon his experience both here and abroad, not only places Emile in context, but defends Gerdil's time-transcending, classical view of education against its modern detractors. "Gerdil," Frank tells us, "addressed his Anti-Emile to elders responsible for education, be they parents, teachers, or political authorities, who might find themselves swayed by the powerful rhetoric of Rousseau's Emile." The same may be said of this translation and its informative prefatory material, for it is clearly a study that will be valued by anyone interested in principled education. - Jude P. Dougherty, Catholic University of America Cover image: "Adam and Eve" by Tintoretto. St. Augustine's Press acknowledges the kind permission granted by la Scuola Grande di San Rocco, Venice, for the use of the image. All rights reserved by la Scuola Grande di San Rocco. (shrink)

This chapter addresses Augustine’s solution to the perplexity that plagued him in his earlier years—how can evil exist in a world created by an omniscient, omnipotent, perfectly good God? In Confessions 7 he gives his reasons for rejecting Manichaean dualism. Book 13 emphasizes the doctrine of creation ex nihilo, with its entailment that everything that exists is good. But not all creatures are equally good. Augustine regards sin as the willful abandonment of greater goods for lesser ones, when (...) the abandonment is contrary to God’s commands. The chapter concludes with a brief discussion of Augustine’s handling of two spectacular cases of sin, the devil’s defection from God and Adam and Eve’s fall. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Adam Smith and the History of the Invisible HandPeter HarrisonFew phrases in the history of ideas have attracted as much attention as Smith’s “invisible hand,” and there is a large body of secondary literature devoted to it. In spite of this there is no consensus on what Smith might have intended when he used this expression, or on what role it played in Smith’s thought. Estimates of its (...) significance range from the laudatory—“one of the great ideas of history,” to the dismissive—“an ironic joke.”1 Commentators are also divided on whether Smith’s “invisible hand” has teleological or providential connotations, or whether it is simply a rhetorical device. John Kenneth Galbraith declared that we do a grave disservice to Smith if we insist on understanding his invisible hand as a kind of “spiritual force.”2 Spenser J. Pack maintained that the invisible hand was “a rhetorical device which Smith made up, and knew he made up” and certainly “not [End Page 29] a theological underpinning for Smith’s social and/or economic theory.”3 Others have adopted the opposite view. Jacob Viner contended that Smith’s economic theory becomes unintelligible if “the invisible hand” is evacuated of its theological significance.4 For David A. Martin, Smith’s use of the phrase pointed to the foundational role played by divine wisdom in Smith’s thought, while for Andy Denis, “the invisible hand concept in Smith was entirely and unambiguously theological.”5Surprisingly, given this situation, a systematic study of the uses of the expression before Smith has yet to be made.6 Indeed, it is not unusual to find claims that Smith invented the expression himself, or that it was primarily owing to his influence that the phrase first became widespread.7 Those who have made perfunctory efforts at a history of the phrase generally point to a few scattered literary references with a view either to judging them irrelevant to Smith’s oeuvre, or to suggesting that Smith’s (admittedly meagre) uses of the phrase are empty metaphors. This paper seeks to remedy this deficiency, offering a history of “the invisible hand” with a particular focus on the seventeenth and early eighteenth centuries. What clearly emerges from this survey is that the concept was relatively common by the time Smith came to use it. Moreover, while “invisible hand” was used in a variety of contexts, by far the most common involved reference to God’s [End Page 30] oversight of human history and to his control of the operations of nature. Almost certainly, then, when readers encountered the phrase in Smith, they would have understood it as referring to God’s unseen agency in political economy. Whether Smith was himself committed to such a view is more difficult to determine, but the history of the expression and the contexts in which it appears in Smith’s writings offer some support for providentialist readings.Hidden and Invisible HandsThe expression “invisible hand” was not commonly used before the seventeenth century. It does not occur in classical literature (although some have suggested that the phrase may be found in Ovid).8 Neither does it appear in the Hebrew Bible or the New Testament.9 The earliest reference that I have found occurs in a Greek liturgy which invokes God’s “invisible right hand which is full of blessing.”10 The liturgy was used by the Alexandrian Church and its origins date back (probably) to the second century. However, [End Page 31] the expression is relatively rare in subsequent patristic and medieval writings. In one of his Old Testament commentaries, Alexandrian Church father Origen (185–254 ce) attributed the Israelites’ defeat of the Amalekites, recorded in Exodus 17, to the agency of God’s hidden hand.11 Some later sources made reference to the work of a “hidden” or “invisible” hand of God in restoring individuals to health. Augustine of Hippo (354–430 ce) thus spoke of the hidden hand of God which heals and makes whole.12 A medieval source refers similarly to a wound being healed by the touch of an invisible hand.13 French Benedictine Petrus Cellensis (1115–83 ce) alluded to the action... (shrink)

This paper offers a new approach to the philosophical foundations of information systems through feminist philosophy and, in particular, feminist epistemology. This can be used to expose the universalizing tendency of many information systems and to show the importance of using real-life complex examples rather than the simplified examples often favored by philosophers. Within traditional epistemology and its relation to IS, subjectivity, the propositional/skills distinction and epistemic hierarchies are subject to arguments from feminist epistemology. With respect to the emerging critical (...) school of IS, feminist epistemology, and within that, feminist standpoint theory, are used to examine the complexities of the positivist/anti-positivist position and the related concept of emancipation. In addition, it is argued that the liberal version of emancipation encapsulated in such systems may have an effect opposite to that of emancipation These issues are illustrated in an existing expert systems project. (shrink)

As we know, the sacred books of the three religions are not characterized by a gender-friendly approach. In the very beginning of the Old Testament we find the tale of the Fall of Man, where the serpent tempts Eve, who in turn tempts Adam to commit the original sin: to eat the fruit of the Tree of Knowledge. Eve’s guilt is taken for granted, and rarely discussed. The question of Eve’s guilt was first taken up in Augustine’s De (...) Genesi ad Litteram, and was then later further systematized in Peter Lombard’s Sentences. Isotta Nogarola was a pioneer in taking this discussion beyond university walls, to the intellectual Veronese circles. When Isotta Nogarola pleads for Eve’s case in her Dialogue on the Equal or Unequal Sin of Adam and Eve, she may not be the first to defend Eve, but she has the merit of being a woman who is pleading for a woman’s case. We examine the background of this discussion in Isotta, focusing especially on the scholastic antecedents to this debate. Although most of the quotations cited by Isotta are attributed to early Christian and pagan authors—sources that are typical of humanistic literature—we will demonstrate that many of them are in fact taken from scholastic sources discussing original sin, which are the true immediate sources of Isotta’s dialogue. (shrink)

An ethics of imitation risks trivializing, aggrandizing, and homogenizing the company of disciples. Should followers of Jesus even try to walk this way?

L. Husson. XXIX' SEMAINE DE SYNTHÈSE DROIT PÉNAL ET CRIMINOLOGIE Exposé de M. Albert CHAVANNE Professeur à la Faculté de Droit et des Sciences économiques de Lyon Pour traiter des rapports entre droit pénal et criminologie ...

In the last part of Confessions of the Flesh, Michel Foucault offers a careful analysis of the libido theory as “the stigma of the involuntary in after-fault sex” according to Saint Augustine. This subject is closely linked to the patristic and Augustinian exegesis of the book of Genesis 1:28 (“Increase and multiply”), more specifically on the question of the possible or hypothetical existence of sexual intercourse in paradise. This article intends to study the texts of Saint Augustine and (...) their analysis by Foucault alongside the subsequent philosophical and theological interpretations that arose concerning the thoughts of the Bishop of Hippo and the French philosopher. Did Augustine (and Foucault as the reader of Saint Augustine) declare that our ancestors made love in the Garden of Eden? Is Augustinian theology of marriage and sexuality, as Foucault put it, the foundation of “the morals of the Christian West”? Can we, indeed, speak of Augustinian theology or even Christianity as a “foundation” while respecting the “genealogical” method, as Foucault developed it? (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2015 Heft: 207 Seiten: 539-550.