This is the first comprehensive translation of the expanded French version of E.F.F. Chladni's Traité d'Acoustique, using Chladni's 1802 Die Akustik for reference and clarification. Chladni's experiments and observations with sound and vibrations profoundly influenced the development of the field of Acoustics. The famous Chladni diagrams along with other observations are contained in Die Akustik, published in German in 1802 and Traité d'Acoustique, a greatly expanded version, published in French in 1809. The present translation was undertaken by Robert T. Beyer, (...) PhD (1920-2008), noted acoustician, Professor of Physics at Brown University, and Gold Medal recipient of the Acoustical Society of America. Along with many other projects completed over the course of his career, Dr. Beyer translated Von Neumann's seminal work, Mathematical Foundations of Quantum Mechanics from the original German, spent 30 years translating Russian physics treatises and journals, served as editor of the English translation of the Soviet Journal of Experimental and Theoretical Physics, and also authored Sounds of our Times: Two Hundred Years of Acoustics. Represents the first comprehensive English translation of a seminal work in acoustics Translated by a prominent acoustician, and former Gold Medal recipient of the Acoustical Society of America In addition to the classic experiments with glass plates and violin bows, covers topics in music, architecture, and anatomy of human and animal hearing Appeals to a wide audience in physics, acoustics, and history of science. (shrink)

Apart from the names of Jan Baudouin de Courtenay (1845-1929), Mikołaj Kruszewski (1851-1887), and, later, Jerzy Kuryłowicz (1895-1978), Polish linguists and Polish linguistics generally have been little known in the West. The first two were mentioned with approval by Saussure in an unpublished paper, and this reference was picked up by Roman Jakobson and others many years later. Kuryłowicz, for his part, made himself well known in the West through his important work as Indo-Europeanist, even Semiticist, and as a general (...) linguist. The present volume is a first attempt to broaden the perspectives on the Polish contribution to linguistics both inside and outside of Poland during the past centuries. Specialists in their respective fields contributed chapters on the origins and development of general linguistics (Z. Wąsik), applied linguistics (F. Grucza), lexicology (T. Piotrowski), dialectology (St. Gogolewski), and onomastics (S. Gala), followed by five chapters presenting the theories of the arguably most remarkable Polish linguistic thinkers, from Baudouin de Courtenay (A. Adamska-Sałaciak), Kruszewski (F. M. Berezin), and Kuryłowicz (W. Smoczyński) to Mikołaj Rudnicki (1881-1978) and Ludwik Zabrocki (1907-1977) (both written by J. Bańczerowski). Detailed individual bibliographies, a full index of names (with life dates of Polish linguists from the Renaissance to the present day), and a thorough index of subjects and terms make this volume an important reference tool for anyone wishing to acquaint himself with the rich heritage of Polish linguistic thought. (shrink)

Sachverhalt and Gegenstand are dead. Wittgenstein announces their passing in Philosophische Untersuchungen and he of all people should know when the brainchildren of his youth were no more. But it is surprising that he does not accord them more generous obsequies than a fragmented, offhand obituary. Their existence was a logical necessity in his erstwhile scheme of things, not a dispensable phenomenon of the contingent world: Even if the world is infinitely complex, so that every fact consists of infinitely many (...) Sachverhalte and every Sachverhalt is composed of infinitely many Gegenstände , even then there would have to be Gegenstände and Sachverhalte. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Notes on Hesiod's Works and Days, 383-828E. F. BeallErrata: In E. F. Beall's "Notes on Hesiod's Works and Days, 383- 828," AJP 122.2 (June 2001):155-71, the references to the works of Hoekstra and Solmsen were inadvertently switched in proofs to cite the wrong work of each author. Page 156, notes 5 and 9 should have referred to Hoekstra's "Hésiode, Les Travaux et les jours..."; page 158, note 14 should (...) have referred to Solmsen's Hesiodi: Theogonia, Opera et Dies, Scutum. We regret the error. [End Page 154]In the interests of stimulating critical attention to the works and days proper of the Works and Days, lines 383-828, I offer some remarks on selected problems of the text.11. The poem's addressee will need(405-6)West2 and others suspect 406,3 mostly becfause Aristotle does not observe it and sees the gunē as a wife (Oec. 1343a, Pol. 1252b),4 but several critics beginning with Scaliger (sixteenth century) have noted that this is no [End Page 155] basis for doubt. Although some merely impugn the philosopher's memory without evidence, Lanzi in his 1808 commentary and Erbse (1993, 24) make a substantive point: marriage upon starting farming (prōtista) is inconsistent with Hesiod's advice to wait until age thirty at 696-97.5 One can respond that Aristotle may have different recensions from ours here (one without 406 and 695-705) and elsewhere.6 But if the issue is whose recensions are best, then despite any feeling that Aristotle is "closer" to the originals, other epic citations hurt the case for his texts. For example,7 we read today that trembling (tromos) seized (hele) Hector upon meeting Achilles (Il. 22.136), and he fled for a time (to 22.225); yet Aristotle says (EE 1230a) that what seized (heile) him at the encounter was shame (aidōs), making him brave and able to face the danger. At first sight this conflates the actual line with an earlier one, 22.105 (= 6.442): Hector is ashamed (aideomai) for urging battle at another time.8 But possibly Aristotle has, rather, a version of the Iliad without character development, where Hector and Achilles get right to their contest. If so, our version is superior: the temporary flight allows introduction of a wealth of detail; see Richardson 1993, 121-32. With Hesiod, Metaphysics 984b omits Theogony 118, to make Gaea/Earth support not just all the gods of Olympus but simply "all," a role few would now agree the poem could intend for her. Lesser concerns about 406 being easily met,9 it may be kept in the text bequeathed to us. [End Page 156]2.10(410-13)Etōsioergos is often construed as "lazy" or the like. Thus West explains the word as the man's neglect of his ergon rendering it etōsios, "useless." But as Lehrs says against Voss's equivalent, "säumiger," etōsio-ergos is really frustra-laborans: acting uselessly, that is, without purpose; it is not causing uselessness via inaction.11 Thus, for example, Tandy and Neale: "works at vain tasks." Etōsioergos should be different from anaballomenos in 412, given ou... oude, contra West's forced interpretation of hendiadys. The "lazy" construal may stem from belief that gar indicates explanation of anaballesthai in 410, but this particle's causal thrust is inherently loose. Moreover, it can govern more than a clause or sentence (de Jong), and it is natural to take the entire segment 411-13 as the quasi-explanation of 410.12 In short, 411 and 412 single out two distinct modes of avoiding serious work, puttering and putting off, rather than simply attack the avoidance in broad strokes twice. It is also possible that 413 adds yet a third mode: Amboliergos might be "working sporadically" rather than delaying the required labor all at once. Anabolē in its sense of "thrown upward" can refer to an intermittent process (as a boiling liquid makes bubbles; Arist., Pr. 936b), so that the delay of any entity to which it was prefixed might be thought fragmented. [End Page 157... (shrink)

Dick Welbourn, who was Professor of Surgery at the Royal Postgraduate Medical School at Hammersmith Hospital from 1963 until 1979, was one of the early advisers of the London Medical Group .He served on its Consultative Council, whose function was to identify clinicians and others to address topics selected by students for inclusion in the London Medical ….

I leave it open whether the teleological, cosmological and ontological arguments can be held together by simply stating that the common experience of our daily waking from sleep is direct evidence of God's actuality. St. Paul's vision that in God "we live and move and have our being" seems to support directly the practical value of efforts towards a restatement of the traditional arguments. It may be also of significant value for our educational systems, to give a positive content to (...) the somewhat negative term, transcendence. (shrink)