This book examines the long term economic growth that has raised the West's material living standards to levels undreamed of by counterparts in any previous time or place. The authors argue that this growth has been driven by technological revolutions that have periodically transformed the West's economic, social and political landscape over the last 10,000 years and allowed the West to become, until recently, the world's only dominant technological force. Unique in the diversity of the analytical techniques used, the book (...) begins with a discussion of the causes and consequences of economic growth and technological change. The authors argue that long term economic growth is largely driven by pervasive technologies now known as General Purpose. They establish an alternative to the standard growth models that use an aggregate production function and then introduce the concept of GPTs, complete with a study of how these technologies have transformed the West since the Neolithic Agricultural Revolution. Early modern science is given more importance than in most other treatments and the 19th century demographic revolution is studied with a combination of formal models of population dynamics and historical analysis. The authors argue that once sustained growth was established in the West, formal models can shed much light on its subsequent behaviour. They build non-conventional, dynamic, non-stationary equilibrium models of GPT-driven growth that incorporate a range of phenomena that their historical studies show to be important but which are excluded from other GPT models in the interests of analytical tractability. The book concludes with a study of the policy implications that follow from their unique approach. (shrink)

When culture makes itself at home in motion, where does an anthropologist stand? In a follow-up to The Predicament of Culture, one of the defining books for anthropology in the last decade, James Clifford takes the proper measure: a moving picture of a world that doesn't stand still, that reveals itself en route, in the airport lounge and the parking lot as much as in the marketplace and the museum. In this collage of essays, meditations, poems, and travel reports, (...) Clifford takes travel and its difficult companion, translation, as openings into a complex modernity. He contemplates a world ever more connected yet not homogeneous, a global history proceeding from the fraught legacies of exploration, colonization, capitalist expansion, immigration, labor mobility, and tourism. Ranging from Highland New Guinea to northern California, from Vancouver to London, he probes current approaches to the interpretation and display of non-Western arts and cultures. Wherever people and things cross paths and where institutional forces work to discipline unruly encounters, Clifford's concern is with struggles to displace stereotypes, to recognize divergent histories, to sustain "postcolonial" and "tribal" identities in contexts of domination and globalization. Travel, diaspora, border crossing, self-location, the making of homes away from home: these are transcultural predicaments for the late twentieth century. The map that might account for them, the history of an entangled modernity, emerges here as an unfinished series of paths and negotiations, leading in many directions while returning again and again to the struggles and arts of cultural encounter, the impossible, inescapable tasks of translation. (shrink)

"Clifford was famous for his public lectures on physics and math and ethics because he explained complex things with easily understood, concrete examples. As you read through his clear, simple explanations of the true bases of number, algebra and geometry you will find yourself getting angry and saying "Why the hell wasn't I taught math this way?" and "Do math ed professors know so little mathematics that they have never heard of Clifford.?" Clifford was destined to be (...) England's Einstein until his untimely death at the age of 34, just 11 days before Einstein's birth. More than 30 years before the Special Theory of Relativity was proposed he had already concluded that the force of gravity was actually due to changes in the curvature of space. He gives explanatory examples in this book that middle school children can understand."--review on Amazon.com viewed July 6, 2020. (shrink)

"Clifford was famous for his public lectures on physics and math and ethics because he explained complex things with easily understood, concrete examples. As you read through his clear, simple explanations of the true bases of number, algebra and geometry you will find yourself getting angry and saying "Why the hell wasn't I taught math this way?" and "Do math ed professors know so little mathematics that they have never heard of Clifford.?" Clifford was destined to be (...) England's Einstein until his untimely death at the age of 34, just 11 days before Einstein's birth. More than 30 years before the Special Theory of Relativity was proposed he had already concluded that the force of gravity was actually due to changes in the curvature of space. He gives explanatory examples in this book that middle school children can understand."--review on Amazon.com viewed July 6, 2020. (shrink)

John Locke asserted that God could have, if he wished, given the ability to think, feel, and love to matter instead of to spirit. The inference he drew from this assertion was that all the "ends of morality and religion" could be accounted for even if people were purely material. Matter and spirit, therefore, are on a par with respect to these ends. I argue for this parity, concluding that it doesn't matter whether Christians are materialists or dualists.

Is Perception a form of judgment? The importance of this question is that it brings to the fore a crucial issue for modern perceptionempiricism. If perception is not a form ofjudgment, it is possible o t maintain, though still with considerable difficulty, that the senses acquaint us directly with the physical world and that a metaphysical account of reality can be excluded without undermining what the ordinary layman and the scientist alike claim to know. Judgment can then be discussed from (...) the linguistic standpoint without raising any serious ontological questions. If, on the other hand, perception is judgment, or if in perceiving we inevitably go beyond that which is presented to the senses, then metaphysics is unavoidable unless we are prepared to abandon the hope of knowing anything at all. (shrink)

Several influential psychologists have attempted to estimate to what extent human happiness levels are directly controlled by genes by comparing the happiness levels of identical twins raised apart. If we discover that the happiness levels of identical twins raised apart tend to be closer than the happiness levels of fraternal twins raised apart, this is taken as evidence that average happiness levels are largely controlled by genes. However, if it turns out that identical twins' happiness levels tend to be substantially (...) different, as different as fraternal twins raised apart, it has been argued that this implies that the environment largely determines happiness levels. I contend that this interpretation of the data rests on a set of questionable, closely related assumptions: a) that pairs of identical twins raised apart are raised in substantially different environments; b) that genetically identical twins aren't identical in other pertinent ways; and c) that average levels of affect that are correlated with certain sets of genes in the environments the twin studies were conducted in will be correlated with those genes in other relevant environments because those genes govern average affect levels. In this paper, I will show that these assumptions are false and explain how to properly go about investigating the contingent causal links between genes and happiness. In the end, I argue that there is no good evidence that our genes delimit our hedonic potential and that the fact that this misinterpretation of the data has been widely disseminated is potentially harmful to human well-being. (shrink)

The harmful impact of an adverse event ripples beyond injured patients and their families to affect physicians, nurses, and other health care staff that are involved. These “Second Victims” may experience intense feelings of anxiety, guilt, and fear. They may doubt their clinical competence or ability to continue working at all. Some go on to suffer post-traumatic stress disorder and depression.Medical institutions long ignored this problem, preferring to believe that adverse events, or “errors,” occur due to incompetence — the unfortunate (...) work of a few “bad” practitioners who deserve, if anything, a reprimand for their negligence. Study after study has rejected this attribution and shown that adverse events in health care stem primarily from systemic flaws, not “bad apples.” Devastating errors, in other words, can, do, and always will happen in the care of competent, well-trained, and caring practitioners. (shrink)

A pO -algebra $${(L; f, \, ^{\star})}$$ is an algebra in which ( L ; f ) is an Ockham algebra, $${(L; \, ^{\star})}$$ is a p -algebra, and the unary operations f and $${^{\star}}$$ commute. Here we consider the endomorphism monoid of such an algebra. If $${(L; f, \, ^{\star})}$$ is a subdirectly irreducible pK 1,1 - algebra then every endomorphism $${\vartheta}$$ is a monomorphism or $${\vartheta^3 = \vartheta}$$ . When L is finite the endomorphism monoid of L is (...) regular, and we determine precisely when it is a Clifford monoid. (shrink)

W. K. Clifford was a noted mathematician and popularizer of science in the Victorian era. Although he made major contributions in the field of geometry, he is perhaps best known for a short essay he wrote in 1876, entitled The Ethics of Belief, in which he argued that It is wrong always, everywhere, and for any one, to believe anything upon insufficient evidence. Delivered initially as an address to the august Metaphysical Society (whose members included such luminaries as Alfred (...) Lord Tennyson, William Gladstone, T. H. Huxley, and assorted scientists, clerics and philosophers of differing metaphysical views, The Ethics of Belief became a rallying cry for freethinkers and a bone of contention for religious apologists. It continues to be discussed today as an exemplar of what is called 'evidentialism', a key point in current philosophy of religion debates over justification of knowledge claims. In this book, Timothy J. Madigan examines the continuing relevance of The Ethics of Belief to epistemological and ethical concerns. He places the essay within the historical context, especially the so-called 'Victorian Crisis of Faith' of which Clifford was a key player. Clifford's own life and interests are dealt with as well, along with the responses to his essay by his contemporaries, the most famous of which was William James's The Will to Believe. Madigan provides an overview of modern-day critics of Cliffordian evidentialism, as well as examining thinkers who were positively influenced by him, including Bertrand Russell, who was perhaps Clifford's most influential successor as an advocate of intellectual honesty. The book ends with a defense of The Ethics of Belief from a virtue-theory approach, and argues that Clifford utilizes an as-if methodology to encourage intellectual inquiry and communal truth-seeking.' The Ethics of Belief' continues to provoke and stimulate controversy, which was perhaps Clifford's own fondest hope, although he had no right to believe it would do so. (shrink)

Don’t form beliefs on the basis of coin flips or random guesses. More generally, don’t take belief gambles: if a proposition is no more likely to be true than false given your total body of evidence, don’t go ahead and believe that proposition. Few would deny this seemingly innocuous piece of epistemic advice. But what, exactly, is wrong with taking belief gambles? Philosophers have debated versions of this question at least since the classic dispute between William Clifford and William (...) James near the end of the nineteenth century. Here I reassess the normative standing of belief gambles from the perspective of epistemic decision theory. The main lesson of the paper is a negative one: it turns out that we need to make some surprisingly strong and hard-to-motivate assumptions to establish a general norm against belief gambles within a decision-theoretic framework. I take this to pose a dilemma for epistemic decision theory: it forces us to either make seemingly unmotivated assumptions to secure a norm against belief gambles, or concede that belief gambles can be rational after all. (shrink)

“It ain't nuthin' until I call it.”Bill Guthrie, UmpireNumerous criticisms of Adolf Grünbaum's account of conventions in physics have been published, and he has replied to most of them. Nonetheless, there seem to me to be good reasons for offering further criticism. In the first place Grünbaum's philosophy seems to me at least partly an extrapolation of one aspect of the views on conventions developed by Reichenbach and others. Since I think many of the issues which Reichenbach attempted to settle (...) in his various discussions of conventions in physics are genuine and important, and I also think that those aspects of his views on which Grünbaum has focused are among the least satisfactory, it seems important to suggest questions and answers about conventions in physics which may develop more satisfactory Reichenbachian themes. Secondly, Grünbaum's philosophy centers on a distinction, that between extrinsic and intrinsic properties and relations, which has never been made satisfactorily clear either by Grünbaum or by his critics. Until it is clarified we will remain unsure of just what he is claiming and why we should think it true or think it false. Finally, Grünbaum's replies to his critics, especially his most recent reply, [9], involve unusually important claims which fail to be buttressed by the arguments he gives. I have in mind such claims as that we can learn something important about the ontological status of properties and relations by examining descriptions of them, that on the most straightforward and literal interpretation, the general theory of relativity is inconsistent, and that the foremost advocates of geometrodynamics, Clifford and Wheeler, were and are enmeshed in contradiction. My own view is that all of these claims are dubious or false, but I shall be less concerned with establishing their falsity than with discrediting the arguments offered for them. (shrink)

Son yıllarda ülkemizde Din Psikolojisi alanında veriye dayalı dindarlık araştırmaları artış göstermektedir. Dindarlığın pek çok bağımlı ve bağımsız değişkenle birlikte araştırıldığı görülmektedir. Dindarlığı konu edinen çalışmalardaki artış, bu konuda meta analitik çalışmaların yapılması gerekliliğini göstermektedir. Ancak yerli alanyazında özellikle cinsiyet değişkenini ele alan birkaç meta-analitik çalışma dışında diğer değişkenlerle dindarlık ilişkisini inceleyen meta-analiz çalışması bulunmamaktadır. Bu çalışmada dindarlık üzerinde medeni durum değişkeninin etkisini anlamak için meta-analiz araştırması yapılmıştır. Medeni durum-dindarlık ilişkisini ele alan ilk meta-analiz araştırması olması, çalışmanın önemini artırmaktadır. Bu (...) meta-analiz araştırması için öncelikle anahtar kelimeler ve dâhil edilme kriterleri belirlendi ve Ulusal Tez Merkezi veri tabanında bu kriterlere göre arama yapıldı. 11 doktora, 59 yüksek lisans ve 1 tıpta uzmanlık tezi olmak üzere toplamda 71 tezin dâhil edilme kriterlerine uyduğu ve meta-analiz için uygun veriler içerdiği görüldü. Bu tezlerden 4’ünün iki farklı veri içerdiği için her bir veri seti ayrı bir çalışma olarak araştırmaya dâhil edildi. Böylece meta-analize dâhil edilen çalışma sayısı 75’e yükseldi. Araştırma örneklemi 19346’sı evli (% 55,8), 15307’si bekâr (% 44,2) olmak üzere toplam 34653 kişiden oluşmaktadır. Çalışmada genel dindarlık puanları esas alınmış olup, etki büyüklüğü (Hedges’s g), yayın yanlılığı ve heterojenlik testi CMA v.4 analiz programı aracılığıyla hesaplanmıştır. Araştırma bulgularına göre meta-analiz, genel dindarlık boyutunda heterojen bir dağılımla anlamlı istatistiksel değerler ortaya çıkarmıştır (p. (shrink)

Dans la seconde moitié du me siècle britannique, le nombre de textes traitant des rapports entre l'esprit et le corps est particulièrement conséquent. Cette époque est caractérisée par la formulation de la théorie de l'évolution de Darwin, par l'émergence des sciences du cerveau, et par une lutte pour l'autorité intellectuelle entre les élites traditionnelles et certains hommes de science. Le problème des rapports de l'esprit et du corps constitue à nos yeux une nouvelle porte d'entrée dans les débats de cette (...) époque et nous a permis d'identifier un mouvement philosophique, la philosophie psychophysiologique victorienne. Les auteurs étudiés sont les suivants : T.H. Huxley, Tyndall, Clifford, Maudsley, Bain, Carpenter, Lewes et Romanes"--Page 4 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 24.1 (2004) 3-22 [Access article in PDF] Love, Lust, and Sex: A Christian Perspective John Berthrong Boston University School of Theology Prologue When I was assigned the topic of love and sex (and I decided to add lust/desire as the link between the two), I immediately consulted with a number of my colleagues at the Boston University School of Theology.1 The response of my colleagues was uniform. (...) Representing different theological disciplines and denominational backgrounds, they noted that the answer as to the Christian perspective on sex was simple: don't; but if you do, be sure not to enjoy it. If this seems a vast and hasty overgeneralization, please consult Mark Jordan's new book (2002) on Christian sexual ethics to see that this confident and consistent rejection of sex and pleasure has been the dominant and main position for the entire history of the cumulative Christian tradition.2 As Clifford Bishop has noted, the West has held "a wounded body" in ambiguous embrace as chronicled by the history of its written discourse and artistic representation of sex.3 Once my colleagues had delivered this ironic teaching, they did go on to give me good advice as to how to grapple with the topic, as well as to wish me well in the attempt.I then decided to take solace in Daoism, often a good idea for a despondent Christian with strong Confucian tendencies, but came across this quote from Livia Kohn's new study of the tradition: "Anyone who commits debauchery and indulges in sex will suffer from insanity. Having passed through this, he will be born among the sows and boars."4 So much for differences between Daoism and Christianity—though I should point out that Kohn blames Buddhist influence for such a retrograde teaching. One wonders what will happen to women who act in a similar fashion. However, I was cheered in my search when I read the great Tiantai master Zhiyi's account of the matter: "It is like fighting bandits. Bandits are the root of glory; it is because a general is able to destroy bandits that he attains fame and reward. Infinite lust is a seed of the Tathagata in just the same way. It makes the bodhisattvas come up with an infinite number of Dharma-ages in response."5According to Mark Heim, Dante had a slightly more charitable view: "Lust is a type of shared sin; at its best, and so long as it remains a sin of incontinence only, there is mutuality in it and exchange."6 At least Dante thought we were in it together. [End Page 3] Moving on to a history of early modern Christian views of sex, which makes sense because this is probably the set of views that informs the modern period as well, I discovered why mainstream Christians were so concerned about the proper teaching of sexual ethics when I read the following: "... as the Ranters in seventeenth-century England proclaim, 'What act soever is done by thee in light and love, is light and lovely, thought it be called adultery....No matter what Scripture, saints, or churches say, if that within thee do not condemn thee, thou shalt not be condemned.'"7If Daoists, Buddhists, and early modern Christians all agree and then disagree, then this is serious business indeed.Then I started to read about the contemporary history of sex, which I discovered was born, with a vengeance, about the same time as the new theology of dialogue, circa 1970. Even the scholarly, and hence most serious in tone, literature on sex is vast.8 I commend it to anyone who is not convinced that we have lived through and probably are still experiencing a new paradigm shift in the Christian worldview. My thesis is that the worldview transformation is the imaginative articulation of the shifting social grounds that have cried out for a new ethics of sex.9 But perhaps things are not so simple. Does the sexual revolution of the 1960s and 1970s demand a new worldview or did... (shrink)

James’ The Will to Believe is the most influential writing in the ethics of belief. In it, James defends the right and rationality to believe on non-evidential grounds. James’ argument is directed against Clifford’s “Evidentialism” presented in The Ethics of Belief in which Clifford concludes that “[i]t is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence”. After an overview of the James-Clifford exchange and James’ argument, I reconstruct his argument in detail. Subsequently, I (...) examine four steps in James’ argument, and try to show that these amount to fallacies – enticing to reason, but not cogent. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviews 87 c:\users\arlene\documents\rj issues\type3501\rj 3501 061 red.docx 2015-07-10 4:07 PM RUSSELL AS “SPANISH ASTRONOMER” (A RETROSPECTIVE REVIEW) Sheila Turcon Russell Research Centre / McMaster U. Hamilton, on, Canada l8s 4l6 [email protected] Constance Malleson. The Coming Back. London: Jonathan Cape, 1933. Pp. 328. 7s. 6d. ublished in 1933 and never reprinted, The Coming Back is Constance Malleson’s first novel. She had been publishing shorter fiction as well as articles since (...) 1919.1 Her lover, Bertrand Russell, had encouraged her writing career, assisting with the placement of her first short story in The English Review.2 He thought a writing career preferable to acting. Using the stage name “Colette O’Niel”, she had a successful career on the stage.3 The novel is a fictional account of the love affair between Russell and Colette.They appear as Gregory del Orellano and Konradin Waring. It was not, however, recognized as a roman à clef when it was published, as their affair was not known by anyone except their closest friends and family members. John Slater recognized it for what it was.4 Three of the four Russell biographers mention the novel.5 Presumably all three relied on Slater’s article. Ronald Clark quotes one sentence from the novel, a summation of Gregory’s character by one of the other characters who shared the view of many. Gregory was seen as “a man exhausting other men by his intellect; exhausting women by his intensity; wearing out his friends, sucking them dry, passing from person to person, never giving any real happiness—or finding any” (Coming Back, p. 307; Clark, p. 583). Caroline Moorehead quotes several sentences about the 1 Turcon, “A Bibliography of Constance Malleson” (2012). 2 Malleson, “The End” by “Christine Harte” (1919). 3 Turcon, op. cit., appendix, acting roles, pp. 188–90. 4 John G. Slater, “Lady Constance Malleson, ‘Colette O’Niel’” (1975), pp. 10–11. 5 Clark, The Life of Bertrand Russell (1975); Moorehead, Bertrand Russell (1992); Monk, Bertrand Russell,Vol. 1 (1996). m= 88 Reviews c:\users\arlene\documents\rj issues\type3501\rj 3501 061 red.docx 2015-07-10 4:07 PM importance of work to Konradin—work that Gregory deplored (Coming Back, p. 105; Moorehead, p. 264). Only Ray Monk undertakes a detailed description of the novel, even naming the last chapter of The Spirit of Solitude, “The Coming Back”. He identifies, as did Slater, several other characters with their real life counterparts: Ottoline Morrell is Magdalena de Santa Segunda; T. C. Maynard is T. S. Eliot; Jevons is Clifford Allen; Marcus Beazley is Maurice Elvey; Gertrude West is Dora Black. He quotes the sentence that Clark had used earlier (Monk 1: 607). Monk writes that “Russell claimed never to have read The Coming Back (or any of Colette’s other books). Perhaps he knew it would make painful reading” (1: 608). Monk provides no source for this judgment, and in fact it is untrue. Although The Coming Back is not specifically discussed in their correspondence, her other three books are.6 My reading of the novel is coloured by an attempt to identify what is true in the novel. My knowledge of the truth is based on editing their correspondence.The novel is a fascinating portrait of the Russell and Colette relationship, far more revealing to those in the know than her autobiographies, where libel concerns were always at the forefront. Her first autobiography, AfterTenYears, had been published two years earlier, in 1931, to great acclaim. The Coming Back’s dust-jacket reads: Here is the first novel from the author of that vivid and successful autobiography, After Ten Years. And as might be expected, it shows the same vitality, integrity, and the same passion for beauty as the earlier work. Constance Malleson presents a portrait of a young girl of our times, and of her stand for freedom, through all its stages from selfishness to a fine renunciation. Before the novel begins Colette includes four things. She dedicates the book to “Joneen when he is grown up”. Colette was very fond of Russell’s son John, and this may well refer to... (shrink)

The urgency of the paper is to explore the impact of the latest discoveries of the exact and human sciences on the activities of higher education in its ideological perspective. There is a tendency to increasing interest of medical students not only in professional issues, but also in the general atmosphere of changes in health care and the requirements already formulated by the society of the future. The purpose of the article is to continue our study of the historical and (...) philosophical evolution of humanistic ideas and views from the ideas of the times of Antiquity up to modern theories and futuristic predictions. The problem of the study is to analyze the phenomenon of transhumanism as the result of unrealistic expectations about the easy implementation of most people's dreams of health, happiness and even immortality. The prospects of development of means and methods of "artificial intelligence" are also studied. The research methods consist of combining the achievements of classical philosophy with the successes of the youngest sciences that study human beings, operate large data, use foresight and other means of forecasting. The central new notions are noosciences and nootechnologies, which are able to save mankind from the threats to its existence. Results of the research : a philosophical analysis of the new worldview – transhumanism has been undertaken in the article. The reasons for its appearance in the second half of the twentieth century are explained. The social and scientific sources and the main stages of the consolidation of supporters of transhumanism in the world and national associations have been studied. The variety of proposals of transhumanists and their relative unity as to the need for "human perfection" have been also studied. The main variants of "Transhumanistic manifestos " have been analyzed and showed the existence of two flows of proposals - technological and those oriented on changes in human behavior. It is proved that in our time transhumanism is an option of fundraising - the collection of donations from the very rich people who strive to live longer than it is possible now. It is indicated that transhumanism is supported by the male segment of the citizens of the West, who are keen on technological progress and, above all, fear of death. The position of T-m is positive for medical research. The conclusion s of our study showed the fact that existing variants of transhumanistic studies use only a minority of modern and promising technologies. Even leading scientists from Western Europe do not notice that among the nanotechnologies, the number of environmentally friendly nootechnologies is slowly growing. A group of scholars are studying these technologies and offering an increasing number of noosciences. We have chosen for our study the notion of "noohumanism". The article proves that in worldview and educational aspects noohumanism based on the noosciences has not only significant creative advantages over transhumanism, but is also devoid of its shortcomings. Medical and other sectors of higher education in Ukraine should rely on noohumanism, not transhumanism. (shrink)

Raisons de croire et éthique de la croyance -- L'éthique première de la croyance. Le problème de Clifford ; Trois défis pour l'éthique de la croyance -- Raisons de croire et raisons d'agir. Y a-t-il un "agir épistémique"? ; Bons et mauvais types de raisons ; Nos croyances ont-elles un but? ; Croyances correctes et raisons de croire ; Deux sortes d'"agir épistémique"? -- Croyances religieuses et certitudes primitives. Les croyances religieuses ont-elles besoin d'être justifiées ? ; Le pragmatisme (...) en matière de croyance religieuse et ses difficultés ; Réfutation du pragmatisme : l'incommensurabilité entre raisons pratiques et raisons épistémiques ; La foi échappe-t-elle aux normes de la croyance ? -- Les prospérités du vice intellectuel -- Ethique seconde de la croyance et vertu intellectuelle. De l'éthique première à l'éthique seconde de la croyance ; Des raisons de croire aux vertus intellectuelles -- Trois défis pour l'éthique seconde de la croyance. Les valeurs et les normes épistémiques sont-elles simplement sociales ? ; Les vertus dépendent-elles des circonstances ? ; Quelle taxinomie pour les vertus et les vices intellectuels ? -- Descartes et la vertu intellectuelle -- Vices ordinaires. Curiosité, foutaise et snobisme. La valeur de la connaissance ; Curiosité ; Impertinence et foutaise ; Snobs ! ; L'attitude correcte -- Bêtise, sottise et esprits faux. La bêtise et ses formes ; La conception intellectualiste de la bêtise ; La bêtise comme défaut du comprendre ; Bêtise et sottise ; Les esprits faux -- Vices politiques. Peut-il y avoir des vices intellectuels collectifs ? ; La fabrique de l'ignorance ; L'injustice épistémique. (shrink)

Sociological pscychological problems; Islam; essays.

If all or any of our MSS. dated from 800 or 900 B.C., it might be of importance to note θέλεις for the regular epic form ⋯θέλεις and even to print it so in the text, otherwise it is negligible. More worthyof attention is the punctuation after ⋯μo⋯μαι. The presence of ὑπίσχoμαι in the next line is held to justify the stop given above, otherwise the comma, as in Gemoll's edition, would be sufficient or more than sufficient. For in accordance (...) with Homeric usage we might read:πατρòς κεϕαλήν μέγαν ὃρκoν ⋯μo⋯μαιμή μέν ⋯γώ μητ' αὐτòς—ὑπίσχoμαι—αἴτιoς εἶναι. (shrink)