This paper explores how an institution of higher education in partnership with a local parent-led organization can support authentic and organic Latinx family engagement and advocacy for dual language bilingual, bicultural, biliterate education (DLB3E). We reflect upon how engaging with Spanish-speaking parents helped us reimagine, reinvigorate, and transform local schools and universities by means of new understandings and practices of linguistic and cultural wealth, community assets, and family empowerment. We argue that this form of collaboration can lead to innovative and (...) positive changes in p-16 education. To demonstrate, we share our developing framework for organizing annual parent conferences hosted by the University of Texas Rio Grande Valley’s Center for Bilingual Studies in partnership with RGV PUEDE (Rio Grande Valley Parents United for Excellent Dual Education/Padres Unidos para una Educación Dual de Excelencia). Our framework shows how to build and strengthen grassroots parent and community advocacy for DLB3E from pre-kindergarten through university by strengthening partnerships between parents, public schools, university faculty, and nonprofit organizations to organize conferences and other types of public conversations in Spanish. (shrink)

The concept of biopolitics was first outlined by Michel Foucault (2003, 2007, 2009) in his lectures at the Collège de France in the late 1970s in order to name and analyze emergent logics of power...

Die Musikpädagogik als Disziplin begann sich erst Anfang des 19. Jahrhunderts zu konstituieren. Gleichwohl hat Johann Gottfried Herder zahlreiche musikpädagogische Ideen benannt und reflektiert. Als leidenschaftlicher Musikliebhaber und Pädagoge kreisten seine Gedanken in retrospektiver Ferne und interkultureller Weite, ohne theoriebildenden Anspruch für die Musikerziehung zu erheben. Dennoch wurde Herder häufig als Gewährsmann verschiedener ideologischer Perspektiven bemüht. Die Studie will sachlich, ehrlich und unbefangen aufräumen, indem sie erstens Herders Spuren zur Erziehung durch Musik gründlich folgt, zweitens Irrtümer sowie Missdeutungen aus dem (...) Weg räumt, um drittens Herder als Wegbereiter durch Dokumentation seiner immensen Rezeption zu würdigen. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 115 and on a "philosophie de 1'esprit." But he became increasingly interested also in a secular, but non-political, philosophy of religion, which might serve to unite his Platonic idealism and his theory of values. This he formulated in terms of a course of lectures on theodicy, a theodicy closer to Kant than to Leibniz (p. 204). He explained: Notre Th6odic& n'aura pour but ni d'&ablir, ni de (...) r6futer le panth6isme, mais de prouver qu'il exprime fid61ement le contenu de la conscience, et de nous faire sentir par 1~le besoin d'une croyance qui le ddpasse (p. 195). Without cosmology, without ecclesiasticism, it was God's own being that concerned him. "Au fond, comme le voulait Malebranche, nous voyons peut-&re Dieu en lui-m~me" (p. 196). "Dam le peu que j'ai fait, j'ai voulu rester fidble aux grandes pens&s de la philosophie &ernelle qui est la philosophie de l'esprit" (p. 216). HERBERTW. SCHNEIDER Claremont, Calilornia The Phenomenological Movement: A Historical Introduction. By Herbert Spiegelberg. (The Hague: Martinus Nijhoff [Phaenomenologica 5 and 6], 1960. 2 vols. Pp. xxxii + 735.) Professor Spiegelberg's historical introduction to the phenomenological movement is a critical as well as expository effort to trace the development of phenomenological philosophy, taking the work of Edmund Husserl as central to the entire enterprise but also giving serious consideration to his predecessors, associates, and successors. The result is not only an account of phenomenology but an introduction to phenomenological philosophizing. The reader is swiftly caught up in two currents: he may study the history of phenomenology through the chapters devoted to its major representatives, but he may also concern himself with the systematic problems which phenomenologists have encountered and articulated in their careers. The two, of course, are integral, and they are treated that way here. The emphasis, however, is on the phenomena. Even where the discussion is directed toward reporting the reports of others, the stress is still on the "things themselves." In this sense, the history presented here is not merely "about" phenomenology but itself within the horizon of phenomenological procedure. As history, it tells the story of phenomenology; as phenomenology, it reflects upon the phenomena which history recounts. This double stress is evident throughout the two volumes and underlies the purpose of the undertaking as described by the author: 116 HISTORY OF PHILOSOPHY (I) to give a conspectus of the whole range of the Phenomenological Movement, not only of Husserl's part in it; (2) to help understand the background and the reasons for the phenomenological "teachings" in terms related to today's AngloAmerican philosophizing; (3) to take account of, and wherever possible to clarify or answer, the more significant misunderstandings and criticisms of phenomenology (p. xxvi). A quick survey of the contents of the work may be helpful before turning to critical considerations. In his introduction of Volume I, Professor Spiegelberg attempts to state the criteria in terms of which a philosopher is to be considered a "phenomenologist " and his contributions to be taken as part of the subject matter of a history of the phenomenological movement. First, there must be "explicit or implicit adoption by the would-be phenomenologist" of the methods of "direct intuition... as the source and final test of all knowledge, to be incorporated as faithfully as possible in descriptions" and "insight into essential structures as a genuine possibility and a need of philosophical knowledge." Second, there must be "conscious adherence, however qualified, to the Movement as such in full awareness of these methodical principles" (p. 6). The Movement itself is conceived of as a dynamic development from a commonly shared point of departure toward interrelated ends. Movement in this sense does not mean School. The operative criteria are selective enough, however, to enable the author to decide between genuine and pseudo phenomenologies. There then results the inclusion of those figures in the history of philosophy who have either prepared the way for phenomenology or who have carried out genuine phenomenological work. The first volume includes major chapters on Brentano and Stumpf, some ninety pages on Husserl himself, a sizeable section entitled "The Older Phenomenological Movement" which treats the G6ttingen Circle and the Munich Circle (including... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Toward the Materiality of Aesthetic ExperiencePeter de Bolla (bio)Over the last twenty years or so it has become a commonplace in discussions of "aesthetics" or of "art" in the most general sense to note that the term "aesthetics" was only very recently invented by Alexander Baumgarten in 1735, where it appears in his Meditationes philosophicae de nonnullis ad poema pertinentibus [see Menke 40; Dickie; Eagleton]. But the force (...) of this observation in regard to the relative youth of the concept is rarely, if ever, commented upon. As many philosophers and critics have pointed out, Baumgarten's use of the term was not primarily angled at what today might be unproblematically called "artworks"—say, paintings in the European grand master tradition—since his new kind of investigation was to be a "science of sensual recognition," that is, a general inquiry into how we come to know the world from the evidence of our senses. But, as is also frequently remarked, early on in the tradition of speculation now associated with "aesthetics as the study of art" the mutual attraction (to put it in the most anodyne terms) of "art" and "aesthetics" seems to have been extremely strong. As Jonathan Ree remarks, "the real begetter of the philosophical doctrine connecting the arts with the empirical senses—what we might call the aesthetic theory of the arts—was Gotthold Ephraim Lessing" [58]. From this point on (for heuristic purposes it may be identified with the date of publication of Lessing's Laokoon in 1766), artworks, which heretofore had not required a specific branch of inquiry in order for them to make sense or be conceptually grounded as art, are almost universally assumed to require "aesthetic" contemplation or appreciation.1 It is curious, then, that before 1766 such a mode of experiencing artworks had not been felt to be lacking.One might understand this observation both historically and philosophically, and both approaches, it seems to me, are needed. In the case of the first, a number of material effects conspired across mid-eighteenth-century Europe to produce what was in essence the modern art market. These include the legal establishment of copyright, first in England in 1709 but only by the end of the century in France and Germany; the foundation of various institutions whose primary purpose was the promotion and establishment of the fine arts: academies of painting, sculpture, or letters either with or without royal patronage; the public exhibition of paintings (from 1737 in France and 1761 in England); the opening of royal collections to public view (during the second half of the century in London, Paris, Munich, Vienna and Rome); the development of public concerts of secular music (in small scale from the 1670s in England but only becoming fully integrated in fashionable social life by mid-century); the construction of purpose-built concert venues (the Gewandthaus in Leipzig, a former cloth merchant's hall, was remodeled in 1781 in order to accommodate a resident orchestra, in effect becoming the first dedicated concert hall in Europe); the foundation of literary periodicals and review media; the emergence of social spaces and rituals encompassing polite discussion of [End Page 19] literature (coffeehouses, the construction of dedicated library rooms in domestic settings); and the promotion of architecture to a fine art through various societies, competitions, and the public display of architectural drawings in exhibition contexts (the Royal Academy yearly show included both drawings and models). These and other material conditions helped define the fine arts and construct a market in and for them.2 By the 1770s the category of the "fine arts" was well established in Britain, Germany, and France: Charles Batteux's Les beaux arts reduit a un meme principe, first published in France in 1746, was quickly translated into English as The Polite Arts; or, a Dissertation on Poetry,Painting, Musick, Architecture, and Eloquence in 1749 and into German in 1751. By 1771 a four-volume General Theory of the Fine Arts had been published for the German public by J. G. Sulzer.All of this points to the fact that the concept of the "artwork" is subject to both historical and material pressures. Prior to the mid-eighteenth... (shrink)

Introduction. Eating Disorders (EDs) are serious psychiatric disorders, impacting physical and psychosocial functioning, often with a chronic course and high mortality rates. The two continua model of mental health states that mental health is a complete state, that is not merely the absence of mental illness, but also the presence of mental health. This model was studied among ED patients by comparing the levels of well-being to the Dutch general population and by examining the of well-being and psychopathology. Method. A (...) total of 468 female ED patients participated in this study during application and intake at a specialized ED treatment centre in the Netherlands. They filled out questionnaires about well-being (MHC-SF), general psychopathology (OQ-45), and ED psychopathology (EDE-Q). Categorical and mean well-being levels were calculated. Also, the correlates of these variables were examined with Pearson correlation and multiple hierarchical regression analysis. Results. ED patients showed lower levels of emotional, psychological and social well-being on average compared to the general population. About 26% of the ED patients experienced low levels of well-being (languishing). However, also 13% experienced high levels of well-being (flourishing), varying between 9% in Anorexia Nervosa to 25% in Binge Eating Disorder. ED psychopathology and general well-being showed a moderate negative correlation. For patients with Bulimia Nervosa and Binge Eating Disorder however no such correlation was found. Lower general psychopathology, not having a history of hospitalization for the ED, and adaptive personal functioning were correlated with well-being among ED patients. Conclusion This study shows initial support for the two continua model of mental health among ED patients. Psychopathology and well-being should be considered as related, but distinct dimensions of mental health in ED patients. Further research should focus on the possible reciprocal relationships between psychopathology and well-being during recovery. It is recommended to monitor well-being during treatment and to implement interventions for well-being to realize complete recovery for those patients with inadequate levels of well-being. (shrink)

This collection of essays presents a novel interpretation of a signature work of Alexander of Aphrodisias, and of the Stoic philosophy he seeks to refute. It covers all chapters of the work, challenging existing scholarship in significant ways.

At the beginning of 2020, COVID-19 became a global problem. Despite all the efforts to emphasize the relevance of preventive measures, not everyone adhered to them. Thus, learning more about the characteristics determining attitudinal and behavioral responses to the pandemic is crucial to improving future interventions. In this study, we applied machine learning on the multi-national data collected by the International Collaboration on the Social and Moral Psychology of COVID-19 (N = 51,404) to test the predictive efficacy of constructs from (...) social, moral, cognitive, and personality psychology, as well as socio-demographic factors, in the attitudinal and behavioral responses to the pandemic. The results point to several valuable insights. Internalized moral identity provided the most consistent predictive contribution—individuals perceiving moral traits as central to their self-concept reported higher adherence to preventive measures. Similar was found for morality as cooperation, symbolized moral identity, self-control, open-mindedness, collective narcissism, while the inverse relationship was evident for the endorsement of conspiracy theories. However, we also found a non-negligible variability in the explained variance and predictive contributions with respect to macro-level factors such as the pandemic stage or cultural region. Overall, the results underscore the importance of morality-related and contextual factors in understanding adherence to public health recommendations during the pandemic. (shrink)

The philosophical debate presented in these pages is extracted from a 13th-century Coptic Arabic summa ecclesiastica . The venue is alleged to have taken place in Alexandria under the aegis of its proper founder. In a gathering of five philosophers or sages coming from India to the Maghreb, passing of course through Greece, amongst whom was present the great Aristotle, Alexander's preceptor and the undisputed authority that summed up the debate and put an end to it. The disputation turns (...) on the existence or not of a supreme creator and organizer, reminding the public sessions convened by the Sassanid and Muslim Rulers. However, the mise en scène here is linked without contest to the famous encounter of 325 b.C. between the Macedonian Conqueror and the Brahmans or Indian gymnosophites. We know how this episode was glossed in different ways in the Greek literature until it was “recovered” in an apologetic monotheistic view by the new Christian imperial order from the 4th century a.C. onward. Although our Coptic writer from the Middle Ages intends to prove with the text he offers to us the rightness of the “miaphysite” teaching of his Church, he, or his source, stands fully in line with that tradition, despite the fact that we could not trace a specific source from the rich variety of linguistic traditions on the matter. All the same, the ideological and linguistic analysis of the text brings us to suggest a Greek original that goes back to Late Antiquity. Résumé Tiré d'une somme ecclésiastique copto-arabe du XIII e siècle, le débat philosophique que nous présentons ici , est prétendu avoir eu lieu à Alexandrie, sous l'égide de son propre fondateur. S'y trouvent réunis cinq sages ou philosophes , venus depuis l'Inde jusqu'au Maghreb, passant bien sûr par la Grèce, dont la délégation ne manque pas d'inclure le grand Aristote, le précepteur d'Alexandre le Grand et l'autorité incontestée qui récapitule et clôt le débat. La ‘dispute’ porte sur l'existence ou non d'un créateur-ordonnateur suprême, rappelant les sessions publiques convoquées par les souverains sassanides ou musulmans. Mais la mise en scène ici se rattache incontestablement à la célèbre rencontre du Conquérant macédonien avec les brahmanes ou gymnosophistes indiens en 325 av. J.-C. On sait comment cet épisode a été glosé de différentes manières dans la littérature grecque, jusqu'à sa cristallisation dans le Roman d'Alexandre , avant d'être “récupéré”, dans une perspective monothéiste apologétique, par la nouvelle donne impériale chrétienne depuis le IV e siècle ap. J.-C. Si notre auteur copte du Moyen Âge arabe veut voir dans le texte qu'il nous livre une confirmation de la doctrine “miaphysite” de son Église, il se situe néanmoins, lui ou sa source, dans cette ligne-là, sans qu'on ait pu, pour autant, en retracer la source dans les différentes traditions linguistiques existantes. Ceci dit, l'analyse idéologique et linguistique du texte du débat nous mène à suggérer, comme source immédiate, un original grec de la Basse Antiquité. (shrink)

Dieses Buch blickt in eine bedeutende Epoche der Philosophie der Mathematik zurück, deren Strömungen die heutige Gestalt der Mathematik prägten. In der Wende vom 19. zum 20. Jahrhundert befand sich die Mathematik in einem fundamentalen Umbruch, der die Mathematiker dieser Zeit herausforderte. Sie mussten Stellung beziehen. Die Grundsätze und Wege der philosophischen Richtungen, die dieses Buch verständlich, kritisch und anerkennend beschreibt, wurden von Mathematikern formuliert. Eine Zeit gravierender Disharmonien begann, die bis in Streit und Feindschaften mündeten und zugleich faszinierende und (...) fruchtbare Ergebnisse hervorbrachten, mathematisch wie philosophisch. Es war ein aufregendes, intellektuelles Abenteuer zu Beginn des 20. Jahrhunderts auf einem außergewöhnlich scharfsinnigen und kreativen Niveau. Die Debatte über die unversöhnlichen Ansichten versiegte allmählich und inzwischen ist wieder relative Ruhe in die Gemeinde der Mathematiker eingekehrt. Zentrale philosophische Fragen aber, die damals die Protagonisten spalteten, sind nach wie vor unbeantwortet. Die Suche nach dem Wesen der Mathematik geht weiter und greift auf die Ideen dieser Kontroversen zurück. (shrink)

O pesquisador americano Joseph Banks Rhine (1895 – 1980) e o psiquiatra suíço Carl Gustav Jung (1875 – 1961) foram contemporâneos, o interesse mútuo de pesquisa levou os dois autores a estabeleceram uma troca de correspondências a partir de 1934, que duraria as duas décadas seguintes. A partir desse diálogo importantes repercussões teóricas ocorreram no trabalho dos dois autores, especialmente, em relação a Jung. Em nossa metodologia analisamos as obras de Rhine e de Jung, com destaque para o impacto dos (...) experimentos sobre percepção extrassensorial (PES) sobre o trabalho de Jung de 1952, _Sincronicidade: um princípio de conexões acausais_. Apesar das controvérsias existentes sobre o conceito de sincronicidade, com alguns autores estabelecendo que PES e sincronicidade são eventos distintos, o autor suíço estabelece de forma clara três categorias ou facetas de seu conceito, duas delas incluindo a PES. (shrink)

Numismatique François de Callatay et Caroline Mattheeuws, À propos d'une série exceptionnelle de grands bronzes thasiens (fin ive- début me siècle) p. 481-490 L'acquisition par le Cabinet des Médailles de Bruxelles d'un lot de trente-cinq grands bronzes thasiens aux types «Tête de Déméter/Bustes des Dioscures» permet d'affiner la connaissance de cette émission exceptionnelle. Tous les exemplaires sont contremarques et beaucoup présentent des traces de surfrappe. L'étude du style combinée à celle des poids permet de déceler une manipulation monétaire qui avait (...) échappé jusqu'à présent. Avant de réaliser cette émission en surfrappant une émission existante au type de l'Héraclès imberbe, on s'était d'abord servi de nouveaux flans d'un poids lourd (ca 13 g). L'étude du contexte archéologique confirme d'autre part pour ces bronzes, sans toutefois qu'il soit permis de les situer à l'année près, une datation à l'extrême fin du ive s. av. J.-C. (shrink)

Depuis près de quarante ans, Pierre Manent trace une voie originale et féconde. Ses livres interrogent les formes politiques qui donnent sens à l'expérience historique, de la cité grecque aux nations européennes, en passant par l'Empire romain et l'Eglise chrétienne. Cet ouvrage, le premier entièrement consacré à Pierre Manent, aborde les grands thèmes de son oeuvre, autour de trois axes: la philosophie, la politique et la religion. Il examine également les principales étapes de la pensée politique : Aristote, Machiavel, Pascal, (...) Tocqueville... L'histoire et la philosophie politique éclairent les enjeux du présent, en particulier la crise de la démocratie et de la nation en Europe. Pour Pierre Manent et ceux qui s'en inspirent, la politique constitue le fait générateur des sociétés humaines. Elle façonne l'humanité de l'homme, qui se réalise dans la vie en commun. Aller vers la politique, c'est aller vers l'âme. Une incitation à lire et relire une oeuvre forte et pénétrante. (shrink)

In this paper I explore the ways in which Alexander of Aphrodisias employs and develops so-called ‘common notions’ as reliable starting points of deductive arguments. He combines contemporary developments in the Stoic and Epicurean use of common notions with Aristotelian dialectic, and axioms. This more comprehensive concept of common notions can be extracted from Alexander’s commentary on Metaphysics A 1–2. Alexander puts Aristotle’s claim that ‘all human beings by nature desire to know’ in a larger deductive framework, (...) and adds weight to Aristotle’s use of the common understanding of the notion of ‘wisdom’. Finally I will indicate how these upgraded common notions are meant to play an important role in the general framework of metaphysics as a science. (shrink)

RésuméKarl Popper, dans La logique de la découverte scientifique, a généralisé et formalisé, sans le savoir, les grands principes méthodologiques formulés par Claude Bernard dans son Introduction àľétude de la médecine expérimentale.Cette analogie est frappante lorsqu'on rapproche du faillibilisme poppérien ľ affirmation du physiologiste selon laquelle les progrès de la méthode expérimentale consistent en ce que la somme des vérités augmente à mesure que la somme des erreurs diminue.Ľ intérêt que ľ on porte à cette analogie dépasse la simple curiositéérudite (...) car certaines difficultés du poppérianisme sont déjà sensibles dans la méthodologie bernardienne.En effet, si ľ un et ľ autre insistent sur le caractère hypothético‐déductif de la démarche scientifique, ni ľ un ni ľ autre n'aborde le difficile problème des décisions épistémiques qu'elle requiert. C'est notamment au niveau des hypothèses falsifiantes destinées àéviter les coïncidences constituent un des écueils les plus graves que rencontre la méthode expérimen‐tale qu'est sensible cette difficulté.SummaryIn his Logic of Scientific Discovery Karl Popper, nor realizing the fact, has generalized and formalized the main methodological principles formulated by Claude Bernard in his Introduction àľ Etude de la Médecine Expérimentale.This analogy is especially noticeable when one brings together Popper's “faillibilism” and the physiologist's affirmation according to which “progress in the experimental method consists in the fact that the more the total error decreases, the more the total truth increases”.The interest in this analogy goes far beyond erudite curiosity since some of Popper's difficulties are already perceptible in Bernard's methodology.As a matter of fact, if both stress the hypothetical‐deductive nature of the scientific progress, none approaches the difficult problem of the epistemic decisions required. This difficulty is particularly perceptible at the level of the falsifying hypotheses intended to avoid the “coincidences being one of the most serious pitfalls of the experimental method” .ZusammenfassungOhne es zu wissen, hat Karl Popper in der Logik der Forschung die methodischen Prinzipien, die Claude Bernard in seiner Introduction àľ Etude de la Médecine Experimental formuliert, verallgemeinert und formalisiert.Die Analogie tritt besonders deutlich hervor, wenn man Poppers Faillibilismus mit der Behauptung des Physiologen konfrontiert, wonach der Fortschritt darin bestehen soll, dass die Summe der Wahrheiten in dem Masse zunimmt, wie die Summe der Irrtümer abnimmt.Das Interesse an dieser Analogie ist insofern nicht ein rein historisches, als gewisse Schwie‐rigkeiten, denen Popper begegnet, sich schon in Bernards Ansatz bemerkbar machen.Wenn auch beide besonderes Gewicht auf den hypothetisch‐deduktiven Charakter des wis‐senschaftlichen Vorgehens legen, so gehen sie beide nicht auf das schwierige Problem der erkenntnistheoretischen Entscheide ein, diedamit verbunden sind. Dieser Mangel macht sich vor allem bei Poppers falsifizierenden Hypothesen bemerkbar, die, wie schon Bernard formuliert, dazu dienen sollen, die Hauptschwierigkeit der experimentellen Methode, namlich das zufällige Zusammentreffen von Ereignissen, zu vermeiden. (shrink)

Les pages suivantes essaient de résumer brièvement une étude entreprise par l’auteur sur les rapports qui unissent Descartes et Comenius, étude qui sera publiée sous peu in extenso. On y joindra évidemment les textes, les extraits des documents contemporains, bref tout l’appareil scientifique assez considérable que comporte une étude de nature historique. Mais ici, à mon grand regret, j’ai été obligé de supprimer toute la documentation qui doit étayer l’exposé que l’on trouvera ci-après. Il lui manque en outre l’esquisse (...) des perspectives historiques dans lesquels se placent les événements dont j’aurai à parler. Faute de place, il a fallu se résigner, bien à regret, à quelques généralités. (shrink)

Alci, Miguelzinho e Lazinho trouxeram espigas de milho, as primeiras colhidas no milharal de Ivo e Sueli, amigos e vizinhos, e Rosilene colocou na panela. Mais tarde, Alci, voltou com imensa abóbora que foi logo transformada em doce e ainda será quibebe e sopa, tudo em fogão de lenha. Neste recanto do sul de Minas, descoberto há cinco anos, conseguimos construir um pequeno refúgio. Marcia, arquiteta, decidiu que a casa teria grandes janelas e portas de vidro, abrindo para a floresta, (...) para vales e montanhas e, do lado direito, para a Pico do Papagaio, um dos símbolos de Minas Gerais. (shrink)

This volume sheds new light on Alexander of Aphrodisias' On Mixture and Growth as an intelligent and carefully crafted rebuttal of Stoic blending, which Alexander regarded as the closest rival of his own brand of hylomorphism. The authors explore Alexander's dialectical method and determine the precise character of the Stoic theory he attacks. The problematic notions of mutual co-extension and infinite division appear in their proper context, while the successive stages of the process of blending are carefully (...) distinguished from the resulting state of the blend. In this perspective the discussion of growth that closes Alexander's work finds its natural place. (shrink)

This volume contains thirteen papers that were presented at the 2017 Annual Meeting of the Canadian Society for History and Philosophy of Mathematics/Société canadienne d’histoire et de philosophie des mathématiques, which was held at Ryerson University in Toronto. It showcases rigorously reviewed modern scholarship on an interesting variety of topics in the history and philosophy of mathematics from Ancient Greece to the twentieth century. A series of chapters all set in the eighteenth century consider topics such as John Marsh’s techniques (...) for the computation of decimal fractions, Euler’s efforts to compute the surface area of scalene cones, a little-known work by John Playfair on the practical aspects of mathematics, and Monge’s use of descriptive geometry. After a brief stop in the nineteenth century to consider the culture of research mathematics in 1860s Prussia, the book moves into the twentieth century with an examination of the historical context within which the Axiom of Choice was developed and a paper discussing Anatoly Vlasov’s adaptation of the Boltzmann equation to ionized gases. The remaining chapters deal with the philosophy of twentieth-century mathematics through topics such as an historically informed discussion of finitism and its limits; a reexamination of Mary Leng’s defenses of mathematical fictionalism through an alternative, anti-realist approach to mathematics; and a look at the reasons that mathematicians select specific problems to pursue. Written by leading scholars in the field, these papers are accessible to not only mathematicians and students of the history and philosophy of mathematics, but also anyone with a general interest in mathematics. (shrink)