These two long essays make up, with "The Descent of the Dove," Williams' principal theological writing. With these books and with "The Figure of Beatrice" the reader is fully equipped for studying the religious thought of this brilliant poet, novelist, essayist and historian.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Figures of Entanglement: Diffractive Readings of Barad, New Materialism, and Rhetorical Theory and Criticism ed. by Christopher N. Gamble and Joshua S. HananSavannah Greer DowningFigures of Entanglement: Diffractive Readings of Barad, New Materialism, and Rhetorical Theory and Criticism. Edited by Christopher N. Gamble and Joshua S. Hanan. Routledge, 2021. xvi + 122 pp. $168 (hardcover), $47.16 (electronic book). ISBN: 9780367903794.Rhetorical scholars have turned to various new materialist frameworks (...) to shift the discipline's historically anthropocentric focus and fully engage matter's rhetoricity. While all such frameworks attempt to challenge "the anthropocentric assumption that nonhuman matter is intrinsically passive or non-agential and thus external to or separable from (human) meaning," Figures of Entanglement enters this burgeoning conversation by centering the unique contributions of Karen Barad (xi, x). Readers may recognize this collection from a 2016 special issue of Review of Communication. Yet, with a new foreword by editors Christopher N. Gamble and Joshua S. Hanan and an afterword by Laurie Gries, this collection makes Barad's distinct approach to matter's rhetoricity even more apparent, underscoring its fruitful potential for new materialist rhetorics invested in ethical, political transformation.In the book's foreword Gamble and Hanan differentiate Barad's per-formative new materialism from "vital" as well as what they refer to as "negative" new materialisms to show the generative potential of Barad's framework and the notion of entanglement (x). Other new materialisms tend to be "inclusionary"—add matter and stir—and fail to complicate "the human" itself and its differences (xiv, xi). First, vital and negative new materialisms maintain a distinction between being and knowing, allowing humans to emerge with a unique capacity to "objectively observe and know the existence of something essential, determinate, and unchanging about [End Page 395] reality that precedes and remains unaffected by both its own activities and our observations of it" (xi). On the contrary, Barad's performative approach suggests that "no aspect of reality—including human thought, meaning, and observation—is in any sense external to matter or ever remains entirely unchanged by matter's ongoing performances" (x). Here, humans are not "outside" of observation, but all observation "human or otherwise" co-constitutes what is observed (xi). Second, failing to interrogate "the human" in an attempt to observe matter's vitality is an ethical flaw that makes other approaches less capable of grappling with difference: they have been charged with "erasing associations between race, gender, and matter" and (re)producing a homogenizing, "Western-colonialist notion of humanness" (xiv). In contrast, Barad's is a "thoroughly relational," performative new materialism (1).Barad's concept of "entanglement" draws attention to the indeterminacy of matter and meaning, but it is accompanied by an ethical imperative to examine how difference, human or otherwise, is produced and the implications of power imbalances that arise through these enactments. For Barad, the notion of entanglement does not dissolve difference; difference is what matters. Indeed, they give us a way of thinking about how performative intra-actions produce difference through material-discursive practices, or apparatuses—differences that may be expected but are not inevitable. Rhetorical scholars are therefore invited to interrogate the production of boundaries that cause harm and reconfigure them, rather than assume the discreteness of boundaries from the start. Gamble and Hanan thus make a convincing case for how Barad's work may contribute to important scholarship in decolonial and critical rhetorics for which vital and negative new materialisms are less equipped.Gamble and Hanan utilize the introduction to show how Barad's per-formative new materialism both "supports and affirms" rhetorical materialism, or rhetoric's materiality, and enriches it (5). Ushered in by Michael Calvin McGee, "standard" rhetorical materialism worked to challenge the centuries-old debate about rhetoric's secondary, supplementary status vis-à-vis philosophy by recognizing rhetoric as part of a "shifting and dynamic material history" (6). Building upon this view, Ronald Walter Greene utilizes Foucault's notion of the apparatus to demonstrate how even the "material history" McGee called our attention to is itself "produced by apparatuses"—history is not "outside" of meaning (6). Instead, rhetoric's materiality is a "publicity effect" produced through technologies of rhetoric and intersecting power... (shrink)

Discusses heaven, the Creation, forgiveness, vanity, the theology of romantic love, responsibility, and the life of Jesus.

The one great quality of Socratic gift is that thinking as an activity continues but not repetitively but every time thinking takes place, it takes place a new. Thinking is the one activity that cannot be repeated like prayers and other pieties. All philosophical thinking is new thinking; it has to be new in order to be thinking. Philosophy had to become the handmaid of sociology and could not be allowed to remain surrogate sociology. When this happened new concepts or (...) new conceptualizations became the need of the hour: in the place of the age-old hierarchic social stratification a novel concept of materialism had to be inducted - after all matter is what matters. And in India morally entangled sociology was holding down the rich human resources of the sub-continent and a development-oriented ideology had to convert this moral society into a legal society: An unlegislated, unlegislatable society is condemned to be unstable andcollapsible; in its place a stable, legislatable society had to be created. With this felt-need Dr. Ambedkar came into the Indian political arena and gave a modernist rethinking to the outmoded Indian social structure: His hallmark was think to change. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Joseph Priestley's Criticisms of David Hume's Philosophy RICHARD H. POPKIN ONE OF HUME'S MOST FAMOUS CRITICS, the great scientist Joseph Priestley (1733-1804), is scarcely mentioned or studied in the Hume literature.' Perhaps because of the course philosophy followed after Hume, the Scottish Common Sense critics and the German ones connected with Kant are given almost all of the attention. In this paper 1 shall try to correct this oversight, (...) and examine the background of Priestley's critique of Hume, both in terms of Priestley's scientific and religious views and in terms of Hume's influence at the time. I shall then evaluate the merits of Priestley's critique and attempt to determine whether it deserves further study or should be returned to the obscurity it has been in for almost two centuries. 2 Joseph Priestley was a nonconforming minister whose progressively radical views caused him to lose various posts. Eventually he became a millenarian, convinced that crucial signs of the end of the world were at hand: the events of the French Revolution; the purported discovery of the Lost Tribes in Afghanistan by Sir William Jones; plans or hopes for the Jews to return to Palestine and join forces with the Christians. After years of religious wanderings Priestley ended up a millenarian Unitarian, much in the tradition of Sir Isaac Newton, whose religious writing he used extensively, and of Newton's successor, William Whiston? Priestley taught science in various schools and was immensely influenced by David Hartley's Observations on Man. He found in Hartley's theory of association of ideas a naturalistic way of explaining human mental life. And in Hartley's millenarian views he located the sort of theology he was seeking. Priestly later reedited Hartley, including introductory essays about some of the more difficult aspects of his mechanistic psychology.' (Coleridge, who was deeply impressed by ' T. E. Jessop, A Bibliography of David Hume and of the Scottish Philosophy from l-)'ancis Hutcheson to Lord Balfour (New York, 1966), lists the titles of Priestley's works relevant to Hume. However, there appear to be no discussions of Priestley on Hume listed in this work or in Roland Hill, A Bibliography of David Hume from 1930 (York, 1971). E. C. Mossner, The Life of David Hume (Edinburgh, 1954), mentions Priestley's criticisms of Hume, but only as these were made in connection with criticisms of Beattie. Joseph Priestley, Memoirs of Dr. Joseph Priestley to the Year 1795, written by Himself, with a Continuation to the time of his decease by his son, Joseph Priestley, ed. T. Cooper (London, 1806). It is also of some interest that Priestley attacked Reid, Beattie, and Oswald a few years before challenging Hume. He seemed to think that he had disposed of the Scottish Philosophy for all time. Thus Priestley was certainly no part of the mainstream of Hume's opponents in Britain. See Memoirs, pp. 78-79n, and n. 16 below. ' On Priestley's career, see his Memoirs. Modern biographies deal principally with his scientific achievements and ignore or play down his theological concerns. For an extended discussion of Priestley's millenarian views, see Clarke Garrett, Respectable Folly (Baltimore, 1975), pp. 126-143. " Priestley, Hartley's Theory of the Human Mind, on the Principle of the Association of Ideas... (London, 1775). [437] 438 HISTORY OF PHILOSOPHY Hartley, probably read Priestley's edition of his works.) For the most part, Priestley wrote long and controversial works on theology. His scientific achievements stem from his friendship with Benjamin Franklin and Richard Price, who encouraged him to write a history of discoveries in electricity. Franklin provided the resources for making the equipment. On the basis of the new material in his work, Priestley was nominated to the Royal Society by Franklin and Price. s Priestley's most famous scientific works came thereafter--his discovery of oxygen and his work on how the human body used oxygen. Later still, he became entangled in a controversy with Lavoisier over the phlogiston theory, Priestley upholding it, the French chemist opposing it. 6 Priestley was also active in politics, supporting radical causes. He supported John Wilkes, of whom Hume thoroughly disapproved, and was an early... (shrink)

This paper addresses four different, albeit related, issues concerning Hilary Putnam's fact/value entanglement theory. It is organized around a series of questions. First, what set of problems does the theory attempt to resolve? The revision of the empiricists and the positivist traditions will be the main concern of this first section. Secondly, how does the notion of "fact/value entanglement" solves these problems? I argue that while Putnam has persuasively defended the possibility of an entanglement between descriptive functions and evaluative functions (...) at the level of language use, he nevertheless provides us with only indirect indications about the existence and properties of the bearers of this kind of entanglement; namely the assumed existence of thick ethical concepts and their necessity for some central human practices. These indirect signs are not sufficient to buttress Putnam's entanglement thesis between facts and values. Thirdly, what are the most appropriate candidates to play the role of bearers of the description/evaluation entanglement? I challenge the claim that the ontological notion of entanglement between facts and values, itself obscure, is indispensable. Instead, I argue that we can substitute the idea of fact/value entanglement for the simpler, and less problematic, notion of human action. Finally, does Putnam commit a petitio pincipii when he attempts to lay down the criteria by which to judge if a thick ethical concept is being appropriately used in a given situation? I argue that Putnam faces what I shall call "Nietzsche's problem" - the problem of not prejudging, in giving the relevant examples for the discussion, how the situation should be morally valued. (shrink)

Charles Darwin's curiosity had a remarkable childlike enthusiasm driven by an almost compulsive appetite for a constant process of discovery, which he never satiated despite his many voyages. He would puzzle about the smallest things, from the wonders of barnacles to the different shapes, colours and textures of the beetles which he obsessively collected, from flowers and stems to birds, music and language, and would dedicate years to understanding the potential significance of everything he saw. Darwin's findings and theories relied (...) heavily on that same curiosity, on seeking and answering questions, however long these would take to clarify. His son Francis Darwin often recalls how "he would ask himself 'now what do you want to say' and his answer written down would often disentangle the confusion". In fact, "disentangling confusions" seems to have been the driving force behind Darwin's scientific pursuits, as he was struck with bewilderment when contemplating the luxuriousness of life. It was also the impetus for this book. The true implications of Darwin's legacy remain as controversial to the critics of our time as they were to his contemporaries. Darwin's impact within and beyond the biological sciences is both daunting and exhilarating, and attests to the need for an interdisciplinary approach by remaining a challenge to many scholars in the most diverse fields. The recent revival of his theories has opened a Pandora's box of different theoretical studies that are particularly receptive to exploring new and exciting angles of research. (shrink)

Recent work in cognitive and computational neuroscience depicts the human cortex as a multi-level prediction engine. This ‘predictive processing’ framework shows great promise as a means of both understanding and integrating the core information processing strategies underlying perception, reasoning, and action. But how, if at all, do emotions and sub-cortical contributions fit into this emerging picture? The fit, we shall argue, is both profound and potentially transformative. In the picture we develop, online cognitive function cannot be assigned to either the (...) cortical or the sub-cortical component, but instead emerges from their tight co-ordination. This tight co-ordination involves processes of continuous reciprocal causation that weave together bodily information and ‘top-down’ predictions, generating a unified sense of what’s out there and why it matters. The upshot is a more truly ‘embodied’ vision of the predictive brain in action. (shrink)

Arguments are provided for the reality of the quantum vacuum fields. A polarization correlation experiment with two maximally entangled photons created by spontaneous parametric down-conversion is studied in the Weyl–Wigner formalism, that reproduces the quantum predictions. An interpretation is proposed in terms of stochastic processes assuming that the quantum vacuum fields are real. This proves that local realism is compatible with a violation of Bell inequalities, thus rebutting the claim that it has been refuted by experiments. Entanglement appears (...) as a correlation between fluctuations of a signal field and vacuum fields. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Tracing the Anthropocene and Entangled Trauma in Yashar Kemal's NovelsMore-Than-Human Lives in the Post-Ottoman WorldDeniz Gündoǧan Ibrişim (bio)Yashar Kemal (1923–2015), one of Turkey's most prominent Kurdish-Turkish novelists and human rights activists, largely engages with the southern Turkish countryside, which the author himself had known well in his early life.1 Kemal is commonly recognized as the writer of Çukurova or the Clician Plain (Cilicia Pedias in antiquity), a large (...) fertile plain in southern Turkey. The plain covers the easternmost areas of Mersin Province, southern and central Adana Province, Western Osmaniye, and Northwestern Hatay, and it has been a major place of anthropogenic change and industrialization since the 1930s, in the aftermath of transition from the Ottoman Empire to the modern Republic. Kemal presents the severe impact of the destruction of the forests and the draining of the swamps on the nature of the local people, whose way of life was transformed by this anthropogenic uprooting during the modernization and industrialization brought about by successive political and environmental administrations in post-Ottoman Turkey:The earth was covered with woods from Misis to the Mediterranean Sea in the olden days. There is a tree called Kars. Due to the fact that the Kars tree grows there the place was called Kars for a long time.... Now there is nothing; not one single tree until the Mediterranean. Historians write that the land was a great forest even in the 19th century. This was stated in a letter of Cevdet Pasha written in 1865.... Hundreds, even thousands of [End Page 32] tractors entered the Çukurova, everything happened overnight, so to say. Farm workers digging the earth to a depth of 75 centimeters were left with nothing to eat and nowhere to dwell, left with no forest, no Kars, no tree, no cane thickets, no bushes, and no swamps. I witnessed unbelievable destruction. The Çukurova turned into a desert of agriculture. This is the reality of our century, the actual conditions of our times.(qtd. in Andaç 61–62; my translation)I suggest that Kemal's lamentation here introduces non-Western stories, placing post-Ottoman vulnerability and resilience into the Anthropocene, our current geological era in which humans as a collective are said to have become a geophysical force on a planetary scale.2 The above excerpt encourages the reader to embark on an alternative reading in which the anthropogenic changes have deep and environmentally damaging roots in the Middle Eastern region, including Turkey (see Inal and Turhan 1–9). Despite the global and universal staging of the Anthropocene within North America and Western Europe, it is crucial here to underscore how the Anthropocene renders both a global process of anthropogenic climate change and a local laying down of industrial change in other landscapes and cities beyond its Eurocentric roots and routes.Within this context, this article argues that Kemal's literary works speak well to the concerns of the Anthropocene epoch, characterized by rapid and fundamental human-driven alterations of Earth, revealing longue duree linkages between weather, war, industrialization, empire, agriculture, urbanization, and deforestation that have created extraordinary changes on local and global scales. In the above passage, where we read the loss of the woods from Misis to the Mediterranean, Kemal manifests an acute awareness that the tree already disappears amid a vanishing ecosystem. Elsewhere, Kemal recounts the destruction of the forests and swamps that grants the Çukurova region its richness and vitality. At the same time, he shows how the particular process of deforestation dramatically changes ordinary lives of both human and nonhuman communities in the area during the modernizing and westernizing processes in the aftermath of the Ottoman Empire. This dramatic change is illustrated in Hüyükteki Nar Ağacı (The Pomegranate Tree on the Knoll). Andaç quotes Kemal as follows: [End Page 33]Çukurova was a whole forest of pomegranate trees from here to the sea at one time. In spring and summer time, these trees would be covered with red blossoms, so that the whole area from here to Ayas would be all red and would wave like the sea. Black snakes used to mate... (shrink)

The past few years have witnessed several media-covered cases involving citizens actively engaging in the pursuit of experimental treatments for their medical conditions—or those of their loved ones—in the absence of established standards of therapy. This phenomenon is particularly observable in patients with rare genetic diseases, as the development of effective therapies for these disorders is hindered by the limited profitability and market value of pharmaceutical research. Sociotechnical trends at the cross-section of medicine and society are facilitating the involvement of (...) patients and creating the digital infrastructure necessary to its sustainment. Such participant-led research has the potential to promote the autonomy of research participants as drivers of discovery and to open novel non-canonical avenues of scientific research. At the same time, however, the extra-institutional, self-appointed, and, often, oversight-free nature of PLR raises ethical concern. This paper explores the complex ethical entanglement of PLR by critically appraising case studies and discussing the conditions for its moral justification. Furthermore, we propose a path forward to ensure the safe and effective implementation of PLR within the current research ecosystem in a manner that maximizes the benefits for both individual participants and society at large, while minimizing the risks. (shrink)

Increasing evidence suggests that it is not only the case that brain-based cognitive and emotional processes affect decision-making, but also that decision-making, actions and habits influence in turn the very structure and function of the brain by way of neural plasticity. This indicates that the interplay between brain and agency is made up of a complex feedback loop of reciprocal causality. The assumption that the causal relationship is one way –brain to behavior– results in unsatisfactory neuroscientific analyses of agency. I (...) contend that taking into account reciprocal causality for the purposes of human enhancement is not only a matter of theoretical consistency, but also carries with it important practical implications. Top-down cognitive enhancement –through mind training techniques such as meditation– may have advantages over biomedical enhancement. (shrink)

Regenerative Medicine promises to develop treatments to regrow healthy tissues and cure the physical body. One of the emerging developments within this field is regenerative implants, such as jawbone or heart valve implants, that can be broken down by the body and are gradually replaced with living tissue. Yet challenges for embodiment are to be expected, given that the implants are designed to integrate deeply into the tissue of the living body, so that implant and body become one. In (...) this paper, we explore how regenerative implants may affect the embodied experience of implant recipients. To this end, we take a phenomenological approach. First, we explore what insights the existing phenomenological and empirical literature on embodiment offers regarding the experience of illness and of living with regular (non-regenerative) implants and organ transplants. Second, we apply these insights to better understand how future implant recipients might experience living with regenerative implants. Third, we conclude that concepts and considerations from the existing phenomenological literature do not sufficiently address what it might be like to live with an implantable technology that, over time, becomes one with the living body. We argue that the interwovenness and intimate relationship of people living with regenerative implants should be understood in terms of ‘entanglement’. Entanglement allows us to explore the complexities of human-technology relations, acknowledging the inseparability of humans and implantable technologies. Our theoretical foundations regarding the role of embodiment may be tested empirically once more people will be living with regenerative implants. (shrink)

In this commentary on Anneli Jefferson’s book “Are Mental Disorders Brain Disorders?,” I offer an overview of her central thesis, and then propose my own modified account of when we are justified in calling mental disorders as “brain disorders.” In doing so, I draw on recent work in neuroscience that understands the relationship between brain and behavior in complex, dynamic, and computational terms. In particular, I disagree with Jefferson’s criterion of sufficiency, that a particular brain process should always realize a (...) psychological dysfunction. I propose that a psychiatric disorder can be said to be a brain disorder if there are empirically identifiable systematic brain differences associated with it and if these associations are contextualized within a scientifically robust theoretical understanding of the relationship between brain and behavior. I conclude by preliminary reflections on whether the issue of “mental disorder” versus “brain disorder” comes down to “the language of psychology” versus “the language of neuroscience,” and the degree to which the former can be expressed in the latter. (shrink)

Concerns with screening embodiment have focused on the way in which cinema invites the spectator to consider a lived sense of the human body as a material subject that feels its own subjectivity. In this paper, I suspend the return of gesture to the transcendental human body. Gesture practises and produces complex and diverse bodies, bodies that do not precede their intra-actions but emerge through them. Drawing on the work of Karen Barad, I consider gesture in television that concerns archaeological (...) practices in order to ask how gesture operates in this televisual subgenre to invite new ways of thinking about the human and other-than-human. Focusing on archaeology on television, I consider entangled gestures as intra-acting, material-discursive boundary-making practices that congeal and fix what we come to know as discrete, bounded bodies. (shrink)

Simone de Beauvoir's novel She Came to Stay follows Françoise and her partner Pierre as their intimacy becomes increasingly entangled with the young and tempestuous Xavière. Many readings of the novel explain Françoise's bad feeling and eventual violence as symptoms of sexual jealousy. The book has also been read as a veiled autobiography of Beauvoir and Sartre's similar entanglement with Olga Kosakiewicz, so that, very often, Françoise's jealousy is assumed to stand in for Beauvoir's own. This article is (...) about misreading in two ways. First, I argue that the common view that this is a story in part or in whole about sexual jealousy reflects a radical simplification of the emotional and interpersonal dynamics of the “trio.” Second, I argue that this interpretive simplification is in fact common in mainstream readings of nonmonogamous relationships, where “jealousy” is used to name any and all bad feelings in the vicinity of the nonmonogamous relationship, and where that bad feeling is interpreted as caused by the nonmonogamy itself. To conclude, I suggest that She Came to Stay, and particularly its notorious ending, can be seen as Beauvoir's depiction—and refusal—of the misreadings that constitute the “situation” of nonmonogamy in everyday life. (shrink)

What gives representation its democratic essence? The recent democratic theory literature, particularly spearheaded by Nadia Urbinati, defends representative mediation as a facilitator of ongoing democratic contestation and revision. While I agree with this agonistic defence, I take issue with how Urbinati construes it. For her, representative contestation works in the teleological sense of testing opinions over time and sublimating them into ideological forms as a safeguard against the threat of immediacy. This article locates the traces of such presentism within Urbinati’s (...) own teleological framework, which I see as compromising her commitment to the agonistic vein in representative politics. When our relationship to the future is imagined from such a teleological angle, I argue, the scope of our representative options becomes significantly narrowed down and the possibility of beginning anew looks quite slim. I develop this critique by tapping into Jacques Derrida’s affirmation of untimeliness. (shrink)

"Nietzsche on art and life" is an alluring topic. As the editor of this volume, Daniel Came, puts it, art plays a central role in "the principal task [Nietzsche] set himself as a philosopher—to identify the conditions of the affirmation of life, cultural renewal, and exemplary human beings". Since the precise nature of this task, and the role of art in it, is hard to pin down, a volume that promises to clarify these issues cannot fail to attract (...) readers of Nietzsche.The contents of Nietzsche on Art and Life largely make good on the allure of its topic. Unsurprisingly, its best contributions are those that directly engage its purported task of clarifying the role of art in Nietzsche's philosophical project.... (shrink)

Starting with the Greeks, philosophers have been prone to demand certainty in their subject. As we know, this was not a local demand; the prevailing view was that all knowledge, scientific as well as philosophic, must be certain. The demand for philosophic certainty was thus the result of a more general view about knowledge and, equally important, the conviction that philosophy and science are one or, at least, continuous. Eventually, however, although there was agreement on the ideal, disagreement on virtually (...) everything else of importance bred skepticism about philosophic knowledge itself. The heirs to this skepticism in the present century were the logical positivists. -/- As they saw the matter, philosophy is discontinuous with science and, once shorn of its nonsense, contains only logical analyses or clarifications of meanings and not, as had been thought, claims about real existences. Philosophic certainty was retained in principle, although, given the controversial nature of their other claims, it was not emphasized. Science also came down a notch or two. The certainty of mathematics was reaffirmed, but it too was relegated to the realm of meanings; on the other hand, empirical science, since it rests on observation and experiment, was demoted to the level of high probability. -/- In all, the boldness and rigor of the positivist position are unmatched in the present century. Nevertheless, I think it is mistaken. In the present paper, I will argue that, because of difficulties with verificationism and the analytic-synthetic distinction, there is no reason to think that philosophic statements differ in kind from factual claims. The result, I think, is a partial vindication of the long-standing conception that philosophy is continuous with science. As for the other feature of the traditional view of philosophy, viz. certainty, I shall say little. However, if the account I defend here is correct, it should be clear that certainty in philosophy is unattainable. (shrink)

This dissertation offers a philosophical account of Zhuangzi's thought, particularly of his skepticism and the background assumptions on which he advocates skepticism as a way of living. Before presenting my own views, I consider several other lines of interpretation, both to raise theoretical and textual issues and to situate my own work in the context of existing scholarship. In the first two chapters I translate and analyze selected Neo-Daoist and early Buddhist commentaries in order to emphasize the influence these two (...) distinct and often conflicting traditions have exercised over modern receptions of the text. The next five chapters examine modern interpretations of Zhuangzi as an advocate of personal freedom, mystical insight, relativism, skillful living, and spontaneity, respectively, looking at the works of Fung, Creel, Maspero, Yearley, Hansen, Wu, Ivanhoe, and Graham, among others. In the final two chapters I offer my own interpretation, which is to understand Zhuangzi as responding to a distinctive philosophical problem, that of choosing between competing conceptual schemes, particularly as instantiated in different methodologies and terminologies. He is skeptical of the possibility of establishing a scheme as correct. And yet the simple fact that he wrote anything down is evidence of his belief that skepticism itself offers the best possible solution to the otherwise irresolvable problem. Close attention to the text reveals the basis of this belief in a cluster of assumptions which I refer to collectively as Zhuangzi's "naturalism." Briefly put, Zhuangzi thinks that the good life is the natural life and that people live naturally when they respond to their situations with the open-mindedness and flexibility that skepticism brings. Both the strengths and the limitations of this position are highlighted by a consideration of the objection raised against Zhuangzi by the Confucian philosopher Xunzi, who argues that the good life depends on the cultivation of certain desires which are not in us originally and consequently which no amount of open-mindedness can be counted upon to reveal. The appendix collects the available historical material concerning the text itself and how it came down to us in its present form. (shrink)

As Christians, we publicly acknowledge our relationship with Jesus Christ through the very name we carry. He is our Savior, the One who came down to earth to live among us, to -- amazingly -- temporarily become one of us.

In scholarly writing on metaphor, there is a great gap between literary theory and critical practice. Phillip Stambovsky here attempts to close that gap by presenting a theory of literary metaphor that is grounded in actual literary experience. Stambovsky begins by critically reviewing the most well-known and influential theories of metaphor, including those based on notions of comparison, substitution, transfer, analogy, semantic interaction, and context. He then introduces a phenomenology of literary experience, drawning from the writings of Whitehead, Cassirer, Merleau-Ponty, (...) Sartre, and Frye, among others. With this as his theoretical foundation, Stambovsky stresses the primacy of presentational awareness in literary experience, arguing for the reader's collaborative involvement in the creation of textual meaning. In the third chapter, Stambovsky examines how literary imagery functions in narrative discourse, showing how Henry James's imagery in The Golden Bowl depictively renders the relationships of characters, their thoughts, and their feelings so that the reader perceives them with the immediacy and aesthetic impact of perceptual, as opposed to conceptual, experience. Turning to the very concept of depictive imagery, Stambovsky next discusses experiential approaches to metaphor, particularly those of Marcus Hester and George Yoos. He concludes his study with an explication of a metaphor centered in the closing line of Dickinson's poem, "A Bird Came Down the Walk.". (shrink)

Marie Cabaud Meaney looks at Simone Weil's Christological interpretations of the Sophoclean Antigone and Electra, the Iliad and Aeschylus' Prometheus Bound. Apart from her article on the Iliad, Weil's interpretations are not widely known, probably because they are fragmentary and boldly twist the classics, sometimes even contradicting their literal meaning. Meaney argues that Weil had an apologetic purpose in mind: to the spiritual ills of ideology and fanaticism in World War II she wanted to give a spiritual answer, namely the (...) re-Christianization of Europe to which she wished to contribute in some way. To the intellectual agnostics of her day she intended to show through her interpretations that the texts they cherished so much could only be fully understood in light of Christ; to the Catholics she sought to reveal that Catholicism was much more universal than generally believed, since Greek culture already embodied the Christian spirit - perhaps to a greater extent than the Catholic Church ever had. Despite or perhaps because of this apologetic slant, Weil's readings uncover new layers of these familiar texts: Antigone is a Christological figure, combating Creon's ideology of the State by a folly of love that leads her to a Passion in which she experiences an abandonment similar to that of Christ on the Cross. The Iliad depicts a world as yet unredeemed, but which traces objectively the reign of force to which both oppressors and oppressed are subject. Prometheus Bound becomes the vehicle of her theodicy, in which she shows that suffering only makes sense in light of the Cross. But the pinnacle of the spiritual life is described in Electra which, she believes, reflects a mystical experience - something Weil herself had experienced unexpectedly when 'Christ himself came down and took her' in November 1938. In order to do justice to Weil's readings, Meaney not only traces her apologetic intentions and explains the manner in which she recasts familiar Christian concepts, but also situates them among standard approaches used by classicists today, thereby showing that her interpretations truly contribute something new. (shrink)

Most of Europe's indigenous myths are divided into two large traditional currents, one common to all of the conquering peoples who came down from the North during the two millenniums which preceded our era, the other inherited from more or less confused Alpine and Mediterranean substrata. This proposed classification, debatable perhaps because it is too schematic, has become such a classic that we no longer need to show the abundant arguments on which it is based. But it does (...) explain so many contrasts, contradictions, or anachronisms in the history of the West that it is always fitting to return to it. (shrink)

The central doctrine of traditional Christianity, the doctrine of the Incarnation, is that the Second Person of the Trinity lived a human existence on Earth as Jesus Christ for a finite period. In the words of the Nicene Creed, the Son is himwho for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man.

This paper discusses two passages from Alexander of Aphrodisias’s commentary on Aristotle’s Topics that are transmitted in Ps-Jābir’s Kitāb al-Nukhab. It argues that the Arabic translation of Alexander’s commentary may have been made from a fuller version than what came down to us in Greek. Especially since the author(s) of the Jābir-corpus form a tradition different from the school of Ḥunayn b. Isḥāq (d. 873) and authors associated to the ‘Baghdad school’, whose earliest figure is Abū Bishr Mattā (...) b. Yūnus (d. 940), the Arabic fragments of Alexander’s commentary preserved in the Kitāb al-Nukhab promise to shed more light on the early reception of the Topics and the different contexts in which Aristotelian dialectic was studied in the Islamic world. (shrink)

G. E. Moore raised the question of whether consequentialists ought to maximize actual rather than expected value, and came down in favour of the former alternative. But rather recently Frank Jackson has presented an example which has been widely thought to clinch the case in favour of the alternative view. This article argues for a sort of compromise between these rival views, namely that while we ought to do what maximizes actual value, we ought to try to do (...) what maximizes expected value. It is claimed that consequentialists could consistently adopt this view, though in Jackson's case they are certain that, if they try to maximize expected value, they shall most likely not maximize actual value. (shrink)

Alexander of Aphrodisias's commentary (about AD 200) is the earliest extant commentary on Aristotle's Metaphysics, and it is the most valuable indirect witness to the Metaphysics text and its transmission. Mirjam Kotwick's study is a systematic investigation into the version of the Metaphysics that Alexander used when writing his commentary, and into the various ways his text, his commentary, and the texts transmitted through our manuscripts relate to one another. Through a careful analysis of lemmata, quotations, and Alexander's discussion of (...) Aristotle's argument Kotwick shows how to uncover and partly reconstruct a Metaphysics version from the second century AD. Kotwick then uses this version for improving the text that came down to us by the direct manuscript tradition and for finding solutions to some of the puzzles in this tradition. Through a side-by-side examination of Alexander's text, his interpretation of Aristotle's thought, and the directly transmitted versions of the Metaphysics, Kotwick reveals how Alexander's commentary may have influenced the text of our manuscripts at different stages of the transmission process. This study is the first book-length examination of a commentary as a witness to an ancient philosophical text. This blend of textual criticism and philosophical analysis both expands on existing methodologies in classical scholarship and develops new ones. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Eucharistic Adoration:Veils for VisionEmmanuel Perrier O.P.Translated by Amy Christine DevaudTo the Virgin of the AnnunciationEucharistic adoration is an eminently personal form of prayer.1 Not in the sense that each one of us could fill this time spent in the presence of the Lord with what he or she wants; if this were to be the case, there would be no adoration at all, since it would simply be a (...) matter of meeting oneself and one's ideas about God. Eucharistic adoration is a personal prayer in the sense that the adorer welcomes in his soul the divine person of the eternal Son, through the vision of the human body united to the Son in the womb of the Virgin Mary, just as this body is offered by faith in the sacrament of the Eucharist. Therefore, what is crucial to this meeting is that prayer be guided by the truth of the Eucharistic mystery and not by the feelings of the adorer, even less by the introspection of himself while adoring. In presenting the theological foundations of Eucharistic adoration, the following pages have a threefold goal: to enlighten beginners about the very things which shape this prayer; to help those who are progressing in their adoration to align it to the vision of the Word who became flesh; and [End Page 397] to accompany and support those who are more advanced in putting into words what they are already experiencing.After having specified the foundations of Eucharistic adoration, we will address the themes that sustain it in the same order in which the soul welcomes the mystery of the Word become flesh. This is an order that can be followed as steps to take during a time of adoration. One will then take care to allow enough time for each step. But it may be more relevant to focus on a limited number of themes, or even on a single one. We will be careful to ensure that we do not neglect any of the themes presented throughout the various meditations for adoration.The Hope of VisionEucharistic adoration begins and is consumed in vision, in the gaze toward the Body of Christ in his sacrament. God has accustomed us to listen to him, ever since he began to speak to Abraham, to Moses, to David, through the prophets. The Law begins with this commandment: "Hear now, O Israel!" To hear the Word is to welcome it, to put it into practice, and in doing so, to let it bear fruit within us. But seeing God is quite different.In the days of Christ, the central part of the Temple in Jerusalem, one of the wonders of the world, had two rooms, one called the Holy Place and the other called the Holy of Holies. The entrance to each room was obstructed by a huge curtain (see Exod 26:31–32). The priests usually celebrated their services behind the curtain of the Holy Place. However, they did not enter the Holy of Holies, the dwelling place of God among men (see Exod 29:43–46), which sheltered, before its destruction (probably in 587 BC), the Ark of the Covenant containing the tables of the Law given at Sinai, as well as a relic of the manna, the bread that came down from heaven to feed the people of Israel during the Exodus (see Heb 9:4). Only once a year the High Priest would cross the veil of the Holy of Holies to stand in the presence of God and pronounce the Name above all names, in remembrance of God's encounters with Moses:Whenever Moses went out to the tent, all the people rose up, and every man stood at his tent door, and looked after Moses, until he had gone into the tent. When Moses entered the tent, the pillar of cloud would descend and stand at the door of to the tent, and the Lord would speak with Moses. And when all the people saw the pillar of cloud standing at the door of the tent, all the people would rise up and worship. … The Lord used to speak with Moses... (shrink)

The eighth book of Martianus Capella’s famous De Nuptiis Philologiae et Mercurii deserves a prominent place in the history of astronomy because it is the oldest source that came down to us unambiguously postulating the heliocentrism of the inner planets. Just after the paragraph in which Capella asserts that Mercury and Venus revolve around the Sun, he describes a method for calculating the size of the Moon, as well as the proportion between the size of its orbit and (...) the size of the Earth. It is possible to find some descriptions of the argument in general histories of astronomy or in books dedicated to Capella’s work, but usually they do not try to make sense of the argument. Rather, they limit themselves to describe or paraphrase what Capella says. As far as I know, there is no single study of the argument itself. The explanation for this absence is simple: the calculation offers many difficulties in its interpretation, for it shows obvious inconsistencies in the steps of the argument and apparent arbitrariness in the selection of the data used. In this article, I offer an interpretation that tries to discover, behind Capella’s confusing presentation, a well-sound argument for calculating the Moon’s absolute size. Interestingly, we have no records of this argument in other sources, at least in the form described by Capella. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:My Patient, TeacherMarissa BlumI remember meeting Beatriz about 12 years ago when security was called to her office visit room by the fellow doctor-in-training who was seeing her. She was yelling loudly about her pain medications, causing a terrific commotion. I stepped in to relieve the fellow and tried to calm her down and move the visit along without anyone getting hurt or further upset. And from then (...) on, Beatriz was moved to my schedule from the fellow's for her monthly visits for her knee pain and refills of fentanyl and oxycodone. She had terrible knees and walked with a cane, almost always accompanied by her son. At one point, she came to our clinic asking to be seen but couldn't, and then fell onto her knees and rolled onto her back in the wait-room, clutching and waiving her cane, expelling expletives and railing at anyone who wanted to help but denying them that privilege. It was as though she relished exposing her pain and a lifetime of hardship for all to confront. I came down from my office to talk with her and when I couldn't convince her to get up on her own, we called EMS to assist and they took her away in an ambulance.For the first few years, I recoiled seeing her name on my schedule each month. I knew I would have to endure a barrage of labile emotions and complaints not just about her constant pain and feelings of inadequacy of her pain medications, but also about her other doctors and how they don't respond to her, or about how the rest of her family shows no care for her. Initially, these visits were hard because they were unpredictable and Beatriz also had bipolar disorder and maybe borderline personality too. I never knew which type of Beatriz I would walk in to see: Angry, tearful, lamentful, and all of those faces were difficult for me. But we met every month for years. During those visits, which almost always were attended by her son, who quietly sat by to either gently rebuff or passively agree with her, I learned so much about her and her very hard life. She was left to raise two children alone, unskilled and ill with hepatitis C, which led to liver cancer, followed later by breast cancer. She chose not to pursue additional therapy for breast cancer, expressing a fatalistic view of her life and intimating she in some way deserved the ailments that she developed. She saw me for disabling knee and hip arthritis that took away her independence and ability to scale the outdoor steps to her second-floor apartment and required the assistance of her son to dress, bathe and care for her. Beatriz never knew this, and I didn't share [End Page 18] it with her, but on one of my early morning drives into North Philadelphia, I saw her on a sun-baked unfriendly street, struggling to move around with her walker. She had many reasons to be angry, and the 30 minutes I spent with her every month became a catharsis for her to unload all that she felt.During my medical training, I encountered hundreds of patients—mostly all in the hospital setting—who might be characterized as difficult and understandably; no one who is relegated to the hospital setting, acutely or chronically ill and requiring inpatient care, could possibly be in the best mood of their lives. Somehow, it was easier for me to care for patients in these snapshot encounters that I controlled. I dictated my time in the room and didn't necessarily have to encounter the same challenging patient longitudinally, which made certain encounters much easier to bear. I realize now I wasn't fully processing the burdens carried by these patients in a way that enabled me to be a compassionate and fully present physician to them. It was an adaptation to the fast-paced life of residency, where one just has to get the job done and move on to the next task without time to process or reflect on difficult patient interactions. This is a... (shrink)

Russian Marxism was fairly late to address building its own understandings of the Russian historical process. Moreover, the Bolsheviks did not have their own historiography of “Russian history” despite the fact that, beginning in 1918, they began more and more vehemently claiming not just total ideological control but also intellectual hegemony. A confrontation between “Marxist” and “non-Marxist” understandings arose. At the same time, the real disputes within the camp of Marxist historians came down to a confrontation between the (...) versions of the historical process proposed by Georgi V. Plekhanov and Mikhail N. Pokrovskii back in the 1910s. This article broadly analyzes the disputes in the Marxist camp, from pressing political implications such as attitudes toward the state to the definition of the place of “historical facts” in theory and interpretation. We also demonstrate that it was, in fact, the understandings of Plekhanov, Leon D. Trotsky, and Pokrovskii that continue, both explicitly and implicitly, the legacy of Vasily O. Klyuchevsky’s historical schema and his understanding of the “state school,” a legacy that has remained unstudied until now. (shrink)

In 1978 and 1979 around 6.770 women in the GDR were infected with the hepatitis C virus after they had received a contaminated Anti-D-Immunprophylaxis. This prophylaxis was used after delivery, abortion or miscarriage. Until September 1979 2.769 women came down with Hepatitis. The reaction of the state showed how closely medicine and politics were linked in the GDR and what kind of influence governmental decisions had on medical action. The state wanted to keep everything as a secret. The (...) producer of the Anti-D-Immunglobulin in the GDR was sentenced as a pawn sacrifice in a non-public trial. The Ministry of State Security was also involved. Many of the infected women were traumatized by not being informed what had happened and had to fight for recognition and compensation until today. (shrink)

The case study presented in this article is an analysis of Portuguese literary manuscripts which deal with religious Jewish controversies during the Middle Ages (13th to the 15th centuries). These documents came down to us through the subsequent centuries and are available in the Libraries of Portugal. The article is intended to make known variegated documents of religious controversies over three centuries, while, at the same time, we shall draft a brief presentation of their authors, except for anonymous (...) works. In the second part, we shall proceed with a definition of this particlar literary genre as well as analyze the characteristics and also the common features of the different works. In the end, we shall investigaate the discourses, motivations, and the different authors who have influenced the writing of these medieval controversies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Invisible ChildrenMaureen KelleyИсчезаю в весне,в толпе,в лужах,в синеве.И не ищите.Мне так хорошо...I fade into spring,or into a crowd,or into a puddle,sometimes into the blue.There's no sense in looking for me.I feel fine...—¾"Absentee" by Arvo Mets"You have to go through Lesha to get to Danil," Alexandra told me. Lesha was a small but unmoving dog with matted hair and a fierce growl. The dog was pressed against the little (...) boy, who looked no more than three or four years old. Alexandra later told me he was eight. Danil was wearing a Spider Man shirt that was four sizes too big and came down to his feet and mismatched sandals. He was huddled against his dog not only for security but warmth. His tiny arm circled Lesha's neck and he looked at me with a mix of curiosity and caution. I knelt and put my hand out for Lesha to smell me. Apparently I didn't pass the smell test. The dog didn't budge from his post. We stood like that for a long time, at the base of the steps to the shelter. I tried the few Russian words I had learned while visiting as a volunteer. The dog didn't understand my broken Russian, or pretended not to, but I managed to get a shy smile from Danil.Alexandra, a nurse volunteer at the shelter, eventually mediated the standoff by giving Lesha, the dog, a cookie. I introduced myself to the little boy. And just like that, he leaned up against me and put both arms around my legs. It didn't matter that I was a stranger, and a stranger who spoke terrible Russian. "Spidey" was an affectionate little guy. He gripped my hand while Alexandra led us up the steps and Lesha followed close behind. Inside was a small room, warm and full of color. One wall was covered in kids' drawings. Another had public health posters in Russian, some with instructions for condom use, others on literacy. There were about fifteen kids in the shelter that afternoon. The young ones were drawing pictures at a low table. Two teenage boys were hunched over a small TV playing a video game. There was only one teenage girl, Irina. She was cooing at the little kid's drawings, showing one girl how to draw a princess. Alexandra said quietly to me, "Most of the teenage girls are only here in the morning. The rest are back at work right now." I found out later "back at work" meant on the streets as sex workers. This city was frequented by businessmen and itinerant workers heading to the factories or lumber mills in the North. The best money for homeless girls was in prostitution. Danil unwrapped himself from me and ran over to the two older boys playing video games. One put his controller down long enough to pull Danil into his lap. The three boys stared intently as Super Mario hopped from mushroom to magic cloud, golden coins spinning above his cartoon head.To the right of the main room was a closet-sized office for the shelter director, Anya, a pediatrician who donated her time to running the shelter for homeless and orphaned youth living on the streets. Alexandra and I stood in the doorway waiting for Anya to finish a phone conversation. Her desk was covered in papers. Behind her were photos of the kids who had "graduated" from the streets. There were cards and letters pinned to a cork board. When [End Page E4] she finished, Anya greeted us with bear hugs and showed us to the clinic area. Next to her office was a small bathroom with a shower and tub. She explained that bath days were on Wednesdays. Around back, with a separate entrance was the small clinic space. The outside metal door had a sliding window that you see at some nightclubs. They ran a needle exchange program out of that door. It was funded for street youth, but from time to time they would get adult addicts. Anya was adamant that this side of the clinic remain separate from the central space for the children. In reality the distance... (shrink)

Philosophers and natural scientists are both familiar with the fact that, nearly a century ago, Engels undertook to synthesize the findings of natural science in his day from the standpoint of materialist dialectics. But few know the price Engels paid, how many times the work approached completion but was, for various reasons, postponed again and again until his death. In his mind, what place was his Dialectics of Nature to have occupied in the overall system of Marxist theory? This is (...) the question to which I devote the present article. But before offering an answer, it is necessary to trace, albeit briefly, the history of this book — how it was conceived by Engels, how work on it progressed, how it was broken off, and how the incomplete manuscript came down to us. (shrink)

There have been many famine incidents in the human history. Some of these have resulted in the disaster of the people. Muslims have also suffered from these famines. There have been countless famine examples from the time of the Prophet. One of the most significant of these famines is the famine incident that was effective in Madinah and its surroundings during the khalīfat of Umar bin al-Hattab (d. 23/644). This famine, corresponding to the 6th year of the khalīfat of Umar, (...) had negative consequences. In this period when the rains were not falling and the soil almost turned to ash, creatures were harmed, and some deaths occurred. When the opportunities in the city were insufficient to eliminate the shortage, the khalif asked for help from the surrounding provinces. The coming help eased the situation for the people. In this famine year, which is known as the Remade year, Umar did not collect zakat from the public, nor applied a sentence to theft in this period. Umar did everything in his power but as the effects of the famine did not lessen, Umar went to the rain prayer for the drought to disappear. When the rain came, life took its normal course and the people who came to Madinah from the rural parts due to the famine were sent back home by the khalīfa.Summary: There have been famine incidences in different geographies throughout human history. The Hejaz region in Saudi Arabia was also affected by these natural disasters. Mecca, which has a particularly dry climate, has witnessed countless famines from pre-Islamic times to the present day. Madinah, which became a center of attraction with the Prophet's migration, struggled with famines in the times of the Prophet as well as in later periods. Among these famines, the famine experienced during the khalīfat of Umar had considerably heavy consequences.The year of the famine in Madinah was recorded as Amurremade, which means the year was given that name because there was no rain at all, and the soil turned int the color of ash and was swept easily by the wind. The famine, which began in the late 17th year of the Hejira and continued until the beginning of the 18th year, lasted approximately nine months. During this time, the soil dried up, the crops did not grow green and the animals perished. The public was exposed to starvation and misery and had nothing in their hands. The bazaars and markets got empty, there was nothing left to buy and sell. People dug in the ground to find food and ate the lizards and moles they found.The famine had an harder impact on the rural areas of Madinah. Those living in the desert had to take refuge in Madinah when they could not find anything to eat. The severe drought even caused deaths in some tribes. The survivors had to eat whatever they could to stay alive. The animals they butchered had no meat, too. Thus, people removed the skins of dead animals and cooked them and gnawed on them or broke the bones of dead animals and ate the crumbs.When the famine continued for a long time, the living conditions of many people changed. Khalif Umar took some precautions to overcome the troubles of the people. First, he gave the food in the central treasury (Beytulmal) in Madinah to the service of those who suffered from famine. When the food in the Beytulmal did not suffice, he called for his governors to send aid to Madinah and its surroundings. The call was answered. Abundant aid was sent to Madinah from Damascus, Kufah, Basra, Egypt and Yemen. Thanks to the help sent, people were relieved. The aid sent from the provinces was planned to be distributed equally to both the people of Madinah and the people who came from outside and settled around Madinah. For this, Umar tried to determine the number of people in need by assigning some people. After the number of people was determined, he prepared a list showing the names and needs of those who suffered from famine. Documents bearing the seal of Umar were given to the public so that they could buy food. The aid also helped to decrease the prices. Because the prices of almost everything, particularly the basic necessities, had reached very high levels.Khalif Umar thanks to donations supported by governors founded also flour silos for those in need. Those who came to Madinah got food such as flour, bread, dates, grapes etc. In addition, some days, twenty camels were butchered and those who suffered from the famine were invited to get hot meals. For those who could not come, food was sent. This practice was continued regularly every month until the famine ended. When Umar could not find anything to distribute, he designated one family that had food to host another family that could not find food. After the rains started, the Khalif sent the Arabs, who came to Madinah in time of the famine back to their countries. He also funded them form treasury so that they could reach their homes comfortably. The Arab tribes were delighted and thanked for the good treatment Umar showed during the famine.Umar did not collect zakah from the goods during the drought period. However, when famine weakened, he took the zakat of two years together. In the same way, he did not apply the punishment to those who fed themselves illegally because of necessity.Umar worked hard to resolve the people's hardship and took all precautions in the famine period. However, the famine maintained its hard impact. Therefore, Umar decided to go for rain prayer and asked his governors to go to rain prayer, too. When people learned that Umar would pray for the rain, they all joined him. Caliph Umar, taking Abbas with him, wished forgiveness from Allah. The prayers were accepted and plenty of rain came down in and around Madinah. So, the famine came to an end and the people took a breath.Umar, the ruler of the Muslims, did not eat anything different from the people during the famine and sometimes was in a worse situation than the others. Many times, he preferred the benefit of others until the famine ended. For this, he was often hungry. This seriously threatened the Caliph Umar's health. These conditions were not limited to the caliph's person but also affected his family. Because Umar’s family members lived in more misery than other families. The conditions continued in this way until the famine lost its effect. (shrink)

ὥστε καθάπερ τοὺς ὑποκρινομένους,οὕτως ὑποληπτέον λέγειν καὶ τοὺς ἀκρατευομένους.Arist. Eth. Nic. 7.3.1147a22-4In Attic Nights 20.4, Aulus Gellius reports how his Athenian teacher, the Platonist L. Calvenus Taurus, advised one of his pupils to temper his devotion to stage actors and to turn his attention to the study of philosophy. Wishing to divert his student from associating with theatre people, Taurus assigned the daily reading of a specific chapter from Aristotle's Προβλήματα Ἐγκύκλια. He sent his student an extract from the book, (...) which Gellius quotes : ‘Why are Dionysian artists mostly worthless people?’—the problem is still extant in the Aristotelian collection of Problemata physica that came down to us. The explanation Aristotle suggested is that ‘these men are least familiar with reason and philosophy, since they devote most of their life to the necessary arts, and because they are in an intemperate state most of the time, sometimes even in difficulties, both of which conditions cause meanness ’. (shrink)

This paper discusses two passages from Alexander of Aphrodisias’s commentary on Aristotle’s _ Topics _ that are transmitted in Ps-Jābir’s _ Kitāb al-Nukhab _. It argues that the Arabic translation of Alexander’s commentary may have been made from a fuller version than what came down to us in Greek. Especially since the author(s) of the Jābir-corpus form a tradition different from the school of Ḥunayn b. Isḥāq (d. 873) and authors associated to the ‘Baghdad school’, whose earliest figure (...) is Abū Bishr Mattā b. Yūnus (d. 940), the Arabic fragments of Alexander’s commentary preserved in the _ Kitāb al-Nukhab _ promise to shed more light on the early reception of the _ Topics _ and the different contexts in which Aristotelian dialectic was studied in the Islamic world. (shrink)

Standard quantum mechanics unquestionably violates the separability principle that classical physics (be it point-like analytic, statistical, or field-theoretic) accustomed us to consider as valid. In this paper, quantum nonseparability is viewed as a consequence of the Hilbert-space quantum mechanical formalism, avoiding thus any direct recourse to the ramifications of Kochen-Specker’s argument or Bell’s inequality. Depending on the mode of assignment of states to physical systems – unit state vectors versus non-idempotent density operators – we distinguish between strong/relational and weak/deconstructional forms (...) of quantum nonseparability. The origin of the latter is traced down and discussed at length, whereas its relation to the all important concept of potentiality in forming a coherent picture of the puzzling entangled interconnections among spatially separated systems is also considered. Finally, certain philosophical consequences of quantum non-separability concerning the nature of quantum objects, the question of realism in quantum mechanics, and possible limitations in revealing the actual character of physical reality in its entirety are explored. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Vivekacūḍāmaṇi of Śaṅkarācarya Bhagavatpāda: An Introduction and TranslationDouglas L. BergerThe Vivekacūḍāmaṇi of Śaṅkarācarya Bhagavatpāda: An Introduction and Translation. Translated by John Grimes. Aldershot, UK: Ashgate Publishing Limited, 2004. Pp. xii + 292.The Vivekacūḍāmaṇi or Crown Jewel of Discrimination has for centuries been celebrated as one of the most effective prakaraṇa grantha or independent pedagogical [End Page 616] treatises in the literature of Advaita, the nondualistic school of (...) Vedānta, owing to its straightforward dialogical style and lucid presentation of bedrock theories of the school. It has been ascribed, along with literally hundreds of other works, to the preeminent philosophical commentator in Advaita's illustrious history, Śaṅkara (ca. 650-700 C.E.). Modern lndological scholarship, however, has contested both of these grounds for its fame, calling into question its consistency with the theoretical framework laid down by Śaṅkara as well as its traditional attribution to the hand of the medieval Kerela master.In The Vivekacūḍāmaṇi of Śahkarācārya Bhagavatpāda: An Introduction and Translation, his recent translation of The Crown Jewel—the tenth made into English—John Grimes sets out to defend the integrity of tradition against modern criticism. Grimes, whose incisive scholarship has given us a number of important works on Advaita such as An Advaita Vedanta Perspective on Language and Problems and Perspectives in Religious Discourse: Advaita Vedanta Implications, as well as A Concise Dictionary of Indian Philosophy, applies his considerable Sanskrit and Advaita acumen to The Crown Jewel in order to achieve a twofold goal. In the Preface he vows to contribute a readable translation that is attentive to the religious sensibilities and goals of the Vivekac&umacrḍāmaṇi to guide the reader to ultimate wisdom and liberation but also to offer a rendition that speaks to contemporary audiences in an inclusive way, opening the possibility of knowledge of purified Selfhood to male and female readers alike (pp. vii-ix). At the same time, given the length to which he goes concerning this matter in his extensive Introduction, Grimes proves himself keen to show that, despite modern objections and reservations, "a strong case can be made that the Vivekacūḍāmaṇi is a genuine work of Śaṅkara's and that it differs in certain respects from his other works in that it addresses itself to a different audience and has a different emphasis and purpose" (p. 13). What is offered to the modern reader in this translation, then, is a defense of the traditional authorial and authoritative status of this popular Advaita treatise.Grimes' presentation falls into two parts. The first is a fifty-page Introduction that includes the life and teachings of Śaṅkara, a rundown on the basic doctrines of Advaita Vedānta, and reflections on the various approaches to the study of author and school. Much of this Introduction is occupied with the question of whether the historical Śaṅkara actually wrote the Vivekacūḍāmaṇi, in a discussion that engages the criteria for reliably attributing a work to him set down by Paul Hacker a half century ago. Here, Grimes immerses himself in a debate in which Hacker came down on the side of Śaṅkara having written the work, while Daniel lngalls and Sengaku Mayeda, following Hacker's own criteria, have rejected this conclusion. Grimes point by point traverses Hacker's criteria of authorship, particularly Hacker's analysis of how Śaṅkara defines basic terms such as avidyā, anirvacanīya, prāgabhāva, and other related concepts in works such his commentary on the Brahmasūtra compared to how these are defined in The Crown Jewel. Grimes concludes minimally that "there is still a likelihood that Śaṅkara is the author of the Vivekacūḍāmaṇi" (p. 23).The second half of the work is the translation itself, which includes the voluminous Sanskrit text in romanized form, Grimes' verse-by-verse rendition, and explications [End Page 617] on the meaning of each verse complete with relevant textual references to the Upaniṣads and a lexicon of important Sanskrit terms.With regard to Grimes' contribution to the intriguing ongoing... (shrink)

The black hole information loss paradox is a catch-all term for a family of puzzles related to black hole evaporation. For almost 50 years, the quest to elucidate the implications of black hole evaporation has not only sustained momentum, but has also become increasingly populated with proposals that seem to generate more questions than they purport to answer. Scholars often neglect to acknowledge ongoing discussions within black hole thermodynamics and statistical mechanics when analyzing the paradox, including the interpretation of Bekenstein-Hawking (...) entropy, which is far from settled. To remedy the dialectical gridlock, I have formulated an overarching, unified framework, which I call ``Black Hole Paradoxes'', that integrates the debates and taxonomizes the relevant `camps' or philosophical positions. -/- I demonstrate that black hole evaporation within Hawking's semi-classical framework insinuates how late-time Hawking radiation is an entangled global system, a contradiction in terms. The relevant forms of information loss are associated with a decrease in maximal Boltzmann entropy and an increase in global von Neumann entropy respectively, which engender what I've branded the ``paradox of phantom entanglement''. Prospective solutions are then tasked with demonstrating how late-time Hawking radiation is either exclusively an entangled subsystem, in which a black hole remnant lingers as an information safehouse, or exclusively an unentangled global system, in which information is evacuated to the exterior. -/- The disagreement between safehouse and evacuation solutions boils down to the statistical interpretation of thermodynamic black hole entropy, i.e., Bekenstein-Hawking entropy. Safehouse solutions attribute Bekenstein-Hawking entropy to a minority of black hole degrees of freedom, those that are associated with the horizon. Evacuation solutions, in contrast, attribute Bekenstein-Hawking entropy to all black hole degrees of freedom. I argue that the interpretation of Bekenstein-Hawking entropy is the litmus test to vet the overpopulated proposal space. So long as any proposal rejecting Hawking's original calculation independently derives black hole evaporation, globally conserves degrees of freedom and entanglement, preserves a version of semi-classical gravity at sub-Planckian scales, and describes black hole thermodynamics in statistical terms, then it counts as a genuine solution to the paradox. (shrink)

Intended to capture the entangled history of Marxism, Alvin Gouldner’s two Marxisms also frame the intellectual biography of Erik Olin Wright. In the 1970s Wright’s Scientific and Critical Marxisms were joined, but later they came apart as each developed its own autonomous trajectory. Erik’s Scientific Marxism was the program of class analysis that first brought him international fame. Begun in graduate school, it tailed off in the last two decades of his life, when it played second fiddle to (...) the Critical Marxism of the Real Utopias Project that Erik began in the early 1990s. (shrink)