laudationem ferculum est insecutum plane non pro expectatione magnum: novitas tamen omnium convertit oculos. rotundum enim repositoriurr duodecim habebat signa in orbe disposita, super quae proprium convenien. temque materiae structor imposuerat cibum: super arietem cicer arietinum, super taurum bubulae frustum, super geminos testiculos ac rienes, supei cancrum coronam, super leonem ficum Africanam, super virginem steriliculam super libram stateram in cuius altera parte scriblita erat, in altera placenta super scorpionem † pisciculum marinum, super sagittarium oclopetam, supei capricornum locustam marinam,† super pisces (...) duos mullos. in medio autem caespes cum herbis excisus favum sustinebat. (shrink)

The poem delivered by Agamemnon in the opening fragment of Petronius’ Satyrica contains an allusion to Horace’s Satires that connects the novel with a nexus of passages where authors deploy river imagery in statements of literary polemic. Agamemnon’s poem is united with the poet Eumolpus’ stylistic manifesto by a recurrence of river imagery; once more, allusions to Horace in Eumolpus’ speech open on to histories of rivalry and poetics. These passages encourage us to follow Petronius’ signals in reading (...) these connected window allusions, enabling Petronius to position himself as a self-conscious heir to literary traditions in multiple genres. (shrink)

The detrimental effect of the public recital on the quality of epic production in the first century is a stock theme both in ancient and in modern literary criticism. While previous studies on the epic recital emphasize its negative effects, or aim at its reconstruction as social reality, I focus on its conflicting representations by the ancients themselves and the lessons that we can learn from them. The voices of critics and defenders reveal anxieties about who controls the prestigious high (...) genre of epic and about the construction of gender and social status through epic's public performance. Critics of the recitatio such as Horace, Persius, Petronius and Juvenal represent it as an informal and popular event that panders to public taste and incurs infamy. These critics charge that the epic recital has an effeminizing effect both on the recitator and on his audience, a charge traditionally advanced against orators and actors. Because the epic recital in Rome lacks a performative context similar to the rhapsodic performances in Greece, its public image mirrors that of other public performances . The main point of divergence is the presence of the book, the symbol of permanent fame, which casts upon the recital the shadow of an evanescent entertainment. Defenders see the recital as instrumental to the maintenance of literature's value in society. This means that well into the first century there were those who felt nostalgia for the epic recital as a bulwark of male aristocratic values and who wanted to reclaim its prestige. Both Statius as a poet, who performed regularly at Domitian's court, and Suetonius, who acted as Hadrian's ab epistulis some twenty years after Statius' death, defend the waning reputation of the contemporary epic recital in an effort to reclaim it as a prestigious component of imperial literary culture. While critics unanimously negate the recital's role in the achievement of poetic fame in favor of the book, Suetonius chooses anecdotal evidence about the early performances by grammarians grammarians that show the important role of the recital in forging poetic fame. The emperor and the members of the new aristocracy whom Statius explicitly names as the target audience of his epic recitals have a stake in reclaiming for imperial culture an institution that went back to the second century B.C.E. and carried the prestige of an aristocratic event. (shrink)

In JRS , Shelagh Jameson discussed the relative chronology of the campaigns of Aelius Gallus and C. Petronius: her discussion has rightly met with broad acceptance. She argued that Petronius began his first Ethiopian campaign in or by autumn 25 B.c., while Gallus began his Arabian campaign in or by August 26 B.C. and ended it in October or November 25 B.c.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 121.3 (2000) 453-478 [Access article in PDF] Plutarch's Lysander and Sulla: Integrated Characters in Roman Historical Perspective José María Candau Morón The term ritratto paradossale has been used to describe a formula of character portrayal seen in Latin literature of the first centuries B.C. and A.D. whose basic process consists in combining in one character apparently contradictory traits (La Penna 1976). To be precise, the (...) formula produced a type of man who in his moments of action shows energy, diligence, and constancy but exhibits licentious feelings, allows himself to be taken in by indolence, and succumbs to pleasures when his negotia are finished. This model may already have been present in Greek historical literature of the fourth century B.C., as the portrait of Philip II that the historian Theopompus delineates seems to bear this stamp. The public image of Maecenas and the Petronius of Tacitus are two clear examples of ritratto paradossale. The figure of Sulla also falls under this influence; in fact, according to La Penna (1976, 284), Plutarch's biography of Sulla often exhibits these same characteristics.The terms "paradox" and "paradoxical" also occur frequently in works devoted to Plutarch's Life of Lysander. Its paradoxical features are the central point of Pelling's comments (1988a, 268-74) on that biography. Pelling explores aspects of "integration" in the Parallel Lives, a technique of portrayal which he defines as follows: "a man's qualities are brought into some sort of relation with one another, and every trait goes closely with the next." 1 An almost universal literary habit in the [End Page 453] ancient world, integration appears even in a figure as complex and full of contrasts as Plutarch's Lysander. Arrogance and cruelty, incorruptibility and a capacity for adulation, duplicity, ingenuity, ambition, treachery: all the contradictions that coexist in him are seen to be unified through philotimia, a central trait that dominates Lysander's other characteristics and gives his portrayal a unified appearance.But Plutarch's interests in his Life of Lysander do not impel him to explain or reconstruct the traits of its protagonist. It is the contrasts and the paradoxes in Lysander that have drawn the author's attention and lend the biography its particular flavor. Plutarch shows how these diverse character traits work against the individual and end up destroying him. In this way, the biography of Lysander is similar to tragic works in which a character's potentialities unleash forces that ultimately defeat him, and Plutarch explicitly plans on parallelisms with the tragic genre. From this standpoint, Pelling concludes, Lysander offers a moral that is similar to that of tragedy and different from that of other biographies: human nature can produce a figure such as Lysander, and such figures tend to bring about their own destruction through appropriate tragic processes.Stadter (1992) has recently analyzed from start to finish the paradoxical character that Plutarch assigns to Lysander and also to Sulla, the protagonist of the Roman Life presented as his parallel. In Stadter's view the contradictions in each character--that is, the combination of admirable and repulsive traits--form the basis of the portrayal of both subjects. The biographer also contrives to cross the two Lives so as to convey that they form an ensemble. Among other things, we see a type of progression whose upper limit is delineated by the harshest components of the portrayal of Sulla: his destructive nature, bloodthirsty and implacable, his tyrannical and frequently arbitrary conduct, his arrogance and lack of humanity. These traits are only sketched in the parallel Greek Life; yet their presence there evokes sinister dimensions which horrify when they appear, full-blown, in the Roman counterpart. From this interplay of traits and personalities our understanding of the human type treated in the biographies becomes increasingly deep. The final result in the present instance is that we are enabled to recognize the true traits of Lysander's character, and so escape the difficulty that Plutarch alludes to in his prologue through a cryptic... (shrink)

This chapter introduces a distinctive approach for scientific metaphysics. Instead of drawing metaphysical conclusions by interpreting the most basic theories of science, this approach draws metaphysical conclusions by analyzing how multifaceted practices of science work. Broadening attention opens the door to drawing metaphysical conclusions from a wide range of sciences. This chapter analyzes conceptual practice in genetics to argue that the reality investigated by biologists lacks an overall structure. It expands this conclusion to motivate the no general structure thesis, which (...) states that the world lacks a general, overall structure that spans scales. It concludes that the no general structure thesis counts as metaphysics because it says something very important and general about the world. This thesis informs science as well as philosophy of science, and it provides a useful perspective for societies that look upon science to help solve complex problems in our changing world. (shrink)

This chapter is written for an audience that is not intimately familiar with the philosophy of animal consumption. It provides an overview of the harms that animals, the environment, and humans endure as a result of industrial animal agriculture, and it concludes with a defense of ostroveganism and a tentative defense of cultured meat.

TheSatyricahas long been associated with a Neronian courtier named Petronius, mentioned by Tacitus in hisAnnals. As such, the text is usually dated to the mid first centuryc.e.This view is so established that certain scholars have suggested it is ‘little short of perverse not to accept the general consensus and read theSatyricaas a Neronian text of the mid-60sad’. In recent years, however, there has been a groundswell of support for re-evaluating this long-held position. Laird, after comparing the ‘form and content’ (...) of the text to the Greek novel, came to the ‘unattractive’ conclusion that the text may be second century. Similarly, in two recent pieces inCQ, Roth argues that the manumission scene in theCenaestablishes a newterminus post quemfor the text; she suggests that the freedoms granted by Trimalchio closely parallel—and parody—descriptions of awardingciuitasfound in the letters of Pliny the Younger. Indeed, the three slaves manumitted in the novel are associated with a boar (Sat.40.3–41.4), Dionysus (Sat.41.6–7) and a falling star (Sat. 54.1–5); likewise, the three slaves that are the subject of Pliny's letter are C. Valerius Aper (boar), C. Valerius Dionysius (god of wine) and C. Valerius Astraeus (stars). Roth's argument suggests that the author of theSatyricawas not Nero's contemporary but a member of Pliny's intellectual circle, offering strong circumstantial evidence that troubles the accepted tradition on the work's authorship and date. (shrink)

Анотація. У статті проаналізовані досягнення Соціального Вчительства Католицької Церкви, репрезентовані працями Лева ХІІІ, Пія ХІ, Пія ХІІ, Івана Павла ІІ, що розкривають змістовні характеристики поняття «принцип субсидіарності», його роль і значення в системі християнських цінностей. Принцип субсидіарності робить можливими такі взаємовідносини в соціальному житті, коли спільнота вищого порядку не втручається у внутрішнє життя спільноти нижчого порядку, перебираючи на себе належні тій функції; заради спільного добра, спільного блага вона надає їй у разі потреби підтримку й допомогу, узгоджуючи у такий спосіб її (...) взаємодію з іншими соціальними структурами. Принцип субсидіарності скеровує соціальну практику на утвердження спільного блага в людському співтоваристві. Поширення і застосування принципу субсидіарності протистоїть небезпеці «одержавлення» суспільства та найзагрозливіших проявів колективізму, обмежує абсолютизацію влади, бюрократизацію державних і соціокультурних структур, стає одним із гарантів дотримання прав і свобод громадян своєї країни. (shrink)

Chapter One Triadomany defined You shall bind them in Three Classes; according to their Classes. William Blake, Milton In a manuscript of The Quest for ...

Монографія "Функціональність релігії: український контекст".

The Cambridge Companion to the Hebrew Bible and Ethics offers an engaging and informative response to a wide range of ethical issues. Drawing connections between ancient and contemporary ethical problems, the essays address a variety of topics, including student loan debt, criminal justice reform, ethnicity and inclusion, family systems, and military violence. The volume emphasizes the contextual nature of ethical reflection, stressing the importance of historical knowledge and understanding in illuminating the concerns, the logic, and the intentions of the biblical (...) texts. Twenty essays, all specially commissioned for this volume, address the texts' historical and literary contexts and identify key social, political, and cultural factors affecting their ethical ideas. They also explore how these texts can contribute to contemporary ethical discussions. The Cambridge Companion to the Hebrew Bible and Ethics is suitable for use in undergraduate and graduate courses in liberal arts colleges and universities, as well as seminaries. (shrink)

In this interview, C. P. Goodman invites British Polanyi scholar Richard T. Allen to reflect on his interest in Polanyi’s philosophical ideas and share what he believes is valuable in his thought.

Introduction: conceptual analysis of teaching, by B. P. Komisar and T. W. Nelson.--A concept of teaching, by B. O. Smith.--The concept of teaching, by I. Sheffler.--A topology of the teaching concept, by T. F. Green.--Teaching: act and enterprise, by B. P. Komisar.--Must an education have an aim? By R. S. Peters.--Curriculum as a field of study, by D. Heubner.--Can and should means-ends reasoning be used in teaching? By C. J. B. Macmillan and J. E. McClellan.

Стаття висвітлює досягнення соціального вчення Католицької Церкви в справі подолання «культури смерті» через утвердження миру як складової системи цінностей і принципів «культури життя».

The goal of this study was to determine whether it is possible to teach children with serious decoding problems four text comprehension strategies in listening contexts. The subjects were 9-11 year old students from special schools for children with learning disabilities. All the students were very poor at decoding; half of the group were also poor listeners, whereas the other half consisted of normal listeners. The experimental children were trained in strategies of clarifying, questioning, summarising and predicting through a combination (...) of reciprocal teaching and direct instruction. The results indicated significant programme effects on a strategic listening comprehension test. A transfer effect on general listening comprehension and general reading comprehension tests was not found. The poor listeners within the experimental group did not perform better than the normal listeners. (shrink)

El siguiente trabajo se enmarca en una investigación acerca de las fuentes históricofilosóficas que dan cuenta de los fundamentos de la tendencia de la filosofía a interpretarse a sí misma como una ciencia. Hemos tomado algunos de los diálogos socráticos de Platón para pesquisar cómo opera esto ahí, cuál es su motivación última y cuál su sentido. El supuesto básico es que cabe, en algún sentido, pensar la actividad filosófica como un “saber del saber”. El hilo conductor lo constituye el (...) examen de ciertos pasajes ejemplares en donde aparece la llamada “analogía del arte”, a través de la cual se ponen al descubierto ciertos caracteres esenciales del saber. Finalmente se concluye que la motivación de un “saber referido al saber” no puede ser “epistemológica” sino fundada en la preocupación por alcanzar una vida de excelencia. (shrink)

En este trabajo sc presenta un marco general en el que desarrollar una “ontoepistemo-semántica” para las teodas científicas y sus terminos característicos. En primer lugar, se defiende la esencialidad de los aspectos ontologicos y epistemológicos para la semantica y se hacen explícitos los principios generales que constituyen dicho marco. A continuación, se aplican estos principios al análisis ontoepistemosemántico de cada uno de los tres tipos principales de términos científicos: términos relacionales y funcionales con contenido empírico, términos matemáticos puros y términos (...) para los dominios ontológicos básicos. In this paper I offer a general framework for all “ontoepistemosemantics” of scientific theories and scientific terms. First, I argue for the essential dependence of semantics on ontological and epistemological aspects and I make explicit the general principIes that make up this frame. Then, I apply these principles to the ontoepistemosmantical analysis of the three main kinds of scientific terms: relational and functional term with empirical content, purely mathematical terms and terms for basic ontological domains. (shrink)

Whether the interpretations made by social scientists of the thoughts, utterances and actions of other people, including those from an alien culture or a different period in history, are objectively correct, whether the forms of explanation they employ conform to those of the natural sciences, and whether values have a role in arriving at the theory that delivers the interpretations, are the main questions addressed by the contributors to this volume. Of particular importance in the discussion of the issues are (...) developments in the philosophy of language and mind. The eight essays converge on the themes of intentionality, realism and theory choice, reflecting the amount of attention being given to these matters when this book was first published in 1980. Together they make a distinguished contribution to discussion in the area and serve to underline the importance of intellectual collaboration on such discussion between philosophy and the social sciences. (shrink)

Chalmers' (2018) meta-problem of consciousness emphasizes unexpected common ground between otherwise incompatible positions. We argue that the materialist should welcome discussion of the meta-problem. We suggest that the core of the metaproblem is the seeming arbitrariness of subjective experience. This has an unexpected resolution when one moves to an interventionist account of scientific explanation: the same interventions that resolve the hard problem should also resolve the meta-problem.