BackgroundIn crisis communication, warning messages are key to informing and galvanizing the public to prevent or mitigate damage. Therefore, this study examines how risk appraisal and individual characteristics influence the intention to comply with behavioral recommendations of a warning message regarding three hazard types: the COVID-19 pandemic, violent acts, and severe weather.MethodsA cross-sectional survey examined 403 German participants from 18 to 89 years. Participants were allocated to one of three hazard types and presented with warning messages that were previously issued (...) via an official warning app. Four components of risk appraisal—perceived severity, anticipated negative emotions, anticipatory worry, and risk perception —were assessed before and after presenting the warning message. Path models were calculated to predict the intention to comply with the warning message, controlling for age, gender, and previous hazard experience.ResultsFor the COVID-19 pandemic, higher age predicted warning compliance. AE predicted compliance in the case of violent acts. For severe weather, PS, age, and female gender lead to higher compliance. Changes across risk appraisal components were not consistent, as some facets decreased after the receipt of a warning message.DiscussionRisk appraisal has shown a marginal yet differential influence on warning message compliance in different types of hazards. Regarding the COVID-19 pandemic, the impact of sociodemographic factors on compliance should be studied more intensively. Moreover, integrating intermediary variables, such as self-efficacy, is necessary. (shrink)

"Dieter Jähnig's life's work has been devoted to uncovering and exploring the field of tension between philosophy and art. The combination of comprehensive expertise in the field of the arts, together with the willingness of philosophy to radically question itself, has yielded a wealth of critical insights that can have a liberating and objectifying effect on the subject sciences. The many years of study with Jacob Burckhardt have produced an analysis of the different presences of the arts in time that (...) may be considered groundbreaking for the understanding of their 'relation to the world'. This differentiation of the character of works not only touches on methodological questions of reception aesthetics, but also has repercussions on the concept of history in general, which guides the historical-critical sciences." Robert Kudielka. (shrink)

PurposeAsian Americans comprise 21% of matriculating medical students in the United States but little is known about their mental health. With the growing focus on addressing the mental health of medical students, this systematic, nationwide survey assesses the relationship between anxiety and depression symptoms and coping skills among Asian American medical students.Materials and methodsA survey tool comprised of Patient Health Questionnaire-9, General Anxiety Disorder-7, and questions related to coping were emailed to members of the Asian Pacific American Medical Students Association (...) enrolled in a United States medical school during the 2016–2017 academic year. We evaluated associations between anxiety and coping as well as depression and coping.ResultsA total of 511 Asian American medical students completed the survey. Anxiety symptoms were positively correlated with an increase in negative coping skills. Depressive symptoms were not correlated with an increase in negative coping skills.ConclusionProfessionals and medical schools that aim to improve the mental health of medical students should be aware of the needs of specific populations. Asian American students who experience anxiety were more likely to utilize avoidant or negative coping strategies. In addition, Asian American students who experience depressive symptoms were not more likely to utilize these negative coping strategies. Further research must be done to evaluate the factors that influence the use of negative coping strategies to better address anxiety within the Asian American medical student population. (shrink)

This article examines a complex passage of Aristotle's Physics in which a Pythagorean doctrine is explained by means of a mathematical example involving gnomons. The traditional interpretation of this passage (proposed by Milhaud and Burnet) has recently been challenged by Ugaglia and Acerbi, who have proposed a new one. The aim of this article is to analyse difficulties in their account and to advance a new interpretation. All attempts at interpreting the passage so far have assumed that ‘gnomons’ should indicate (...) ‘odd numbers’. In this article it is argued that the usage of ‘gnomon’ related to polygonal numbers, which is normally considered late, could be backdated to at least the fifth/fourth centuries b.c.; in particular, it explains the link between the philosophical explanandum and the mathematical explanans in Aristotle's passage. (shrink)

The passage has been an object of scholarly debate: the lack of independent sources on the mathematical construction described by Aristotle, the terseness of the formulation and the resulting syntactical ambiguities make the exact interpretation of the text quite difficult, as already noted by Philoponus. What does it mean that the gnomons are ‘placed round the one and without’ (περὶ τὸ ἓν καὶ χωρίς)? And in what sense is this an indication of the even being ‘cut off, enclosed (ἐναπολαμβανόμενον), and (...) limited (περαινόμενον) by the odd’? The aim of the present paper is to discuss the available interpretations of the passage and to propose a new one. (shrink)

Summary This article examines the aims and impact of Augustan social legislation from the perspective of documentary evidence from Roman Egypt. The extensive presence of the laws in an epitome of an Augustan rulebook for a fiscal procurator in Egypt (the so-called Gnomon of the Idios Logos, BGU V 1210, P. Oxy. XLII 3014), where their application extends to citizens of Greek cities, speaks for the Augustan marriage and manumission laws being part of a broader vision of social order (...) in the Roman empire. (shrink)

On Three Appearances of Difference in Mathematics. This article proposes to examine three types of relations between man and equality, as they are embodied in the relation to the minimal condition of the mathematical: the sentence of identity: I=I. Starting our examination from the current common conception of science and mechanism, we aim to reveal that behind the dominating logic of identity there are two other systems of logic, which have arisen during the history of humanity and that of mathematics. (...) Following Serres, the first one might be revealed during the passage from the Babylonian mathematics to the interaction between Thales and the Greek gnomon. The Babylonian epoch marks an era, in which the logic of sameness operates; logic which offers a place for the mathematician. This era is followed by a science, working under the second logic: the logic of identity, which consecrates an axiomatic definition‐based approach, at the expense of the human being. The third logic looms after the discovery of Gödel's incompleteness theorems: that an undecidable statement can be derived within every arithmetical system. Under this logic, the roles of man and the allegedly mathematical automatic machine become even more intertwined: the newly found logic promises instability not only for man, but also for the machinic‐mathematics. (shrink)

In Mohist philosophy, the gnomon is a metaphor for the standard of valid arguments. This metaphor comes from the method of establishing due east and west by observing gnomon shadows at dusk and dawn. I argue that there is also an overlooked, implicit aspect of the gnomon metaphor that comes from its function of measuring the height of heaven indirectly through proportional calculation. The function of indirect measurement inspires a strategy of argumentation in Mohist ethics, which I (...) call “analogical upscaling.” Such an argument draws a parallel between small-scale and large-scale actions for the purpose of determining the Will of Heaven in a particular circumstance, just as the gnomon measures heaven’s physical height analogically. In the conclusion, I compare the epistemological status of light and shadow in the Mozi and Plato’s Republic. (shrink)

The present book is the English version of a monograph 'Die aristotelische Syllogistik', which first appeared ten years ago in the series of Abhand 1 lungen edited by the Academy of Sciences in Gottingen. In the preface to the English edition, I would first like to express my indebtedness to Mr. J. Barnes, now fellow of Oriel College, Oxford. He not only translated what must have been a difficult text with exemplary precision and ingenuity, but followed critically every argument and (...) check ed every reference. While translating it, he has improved the book. Of those changes which I have made on Mr. Barnes' suggestion I note only the more important ones on pages 4, 12, 24sq, 32, 39, 6lsq, and 158. Since the second edition of the German text appeared in 1963 some further reviews have been published, or come to my notice, which I have 2 been able to make use of in improving the text of this new edition. I must mention here especially the detailed critical discussions of my results and arguments published by Professor W. Wieland in the Philosophische Rundschau 14 (1966), 1-27 and by Professor E. Scheibe in Gnomon 39 (1967), 454-64. Both scholars, while agreeing with the main drift and method of my interpretation, criticise some of my results and disagree with some of my arguments. It would not be possible to discuss these technical matters here with the necessary thoroughness. (shrink)

Brought to you by: Crop X editors: Jonathan Alexander Perez, Harmony Smith, Corinne Tendorf, David Turturo, and Derek Rahn Williams. Faculty Advisor: David Turturo; Crop X team included: Chaimae Alehyane, Zachary S. Casey, Suzanna Brinez, Jacob Brown, Elizabeth George, Francisco Javier Muniz Ituarte, Brodey Myers. -/- Credits: Huckabee College of Architecture; Graphic Designers: Studio BLDG (Blossom Liu + Danny Gray); English Editor: Luke Studebaker; Spanish Translator: Jessie Forbes; Printer: Die Keure. Cover Photo: Derek Williams. -/- Generously supported by the (...) Graham Foundation for Advanced Studies in the Fine Arts and the Huckabee College of Architecture, Texas Tech University. (shrink)

Originally published in 1949. This meticulously researched book presents a comprehensive outline and discussion of Aristotle’s mathematics with the author's translations of the greek. To Aristotle, mathematics was one of the three theoretical sciences, the others being theology and the philosophy of nature. Arranged thematically, this book considers his thinking in relation to the other sciences and looks into such specifics as squaring of the circle, syllogism, parallels, incommensurability of the diagonal, angles, universal proof, gnomons, infinity, agelessness of the universe, (...) surface of water, meteorology, metaphysics and mechanics such as levers, rudders, wedges, wheels and inertia. The last few short chapters address ‘problems’ that Aristotle posed but couldn’t answer, related ethics issues and a summary of some short treatises that only briefly touch on mathematics. (shrink)

1) vgl.,,50phistes" 248c4 - 253c3 und 254b7-257aI2. 2) Heidegger, Brief über den "Humanismus"; s. in "Platons Lehre von der Wahrheit", Bern 1947,5.53. 3) 5. Diels "Fragmente der Vorsokratiker"6, Berlin 1951; Parmenides B l. 4) Reinhardt "Parmenides und die Geschichte der griechischen Philosophie", Bonn 1916, 5.32 ff.; zu dem Verhältnis der beiden "Teile" des Gedichts ist u.a. zu vergleichen: Fränkel "Parmenidesstudien" (Götting. Nachr. 1930, 5.153 ff.), Abschnitt IV und V; Calogero, 5tudi sull' Eleatismo, Rom 1932; Riezler "Par­ menides", Frankfurt 1934 (dazu (...) die Rezension von Gadamer in "Gnomon" XII 1936,5.77 ff.); Jaeger "Die Theologie der frühen griechischen Denker", 5tutt­ gart 1953,5.123 f.. 5) B 8,1 '"!J.6~o~ i3't;,~ t-'"ü'&?~ o~?,Io AeL7tE'Tct,L w~, e,O'''n~.. ~., 6) B 8,2... "t"lXu··nJI Il zm. (shrink)

Some ancient Greek coins from the island state of Aegina depict peculiar geometric designs. Hitherto they have been interpreted as anticipations of some Euclidean propositions. But this paper proposes geometrical constructions which establish connections to pre-Euclidean treatments of incommensurability. The earlier Aeginetan coin design from about 500 bc onwards appears as an attempt not only to deal with incommensurability but also to conceal it. It might be related to Plato’s dialogue Timaeus. The newer design from 404 bc onwards reveals incommensurability, (...) namely in the context of ‘doubling the square’. It thereby covers the same topic but a different geometry as passages in Plato’s dialogue Meno (385 bc). This coin design incorporates important elements of ancient Greek geometrical analysis of the fifth century bc like the gnomon, Hippocrates’ squaring of the lunule (ca. 430 bc), and a geometrical version of monetary equivalence. Through this venue, the design’s conceptual lineage might be traced as far back as Heraclitus’ cosmology of about 500 bc. (shrink)

O objetivo deste trabalho é apresentar uma breve recomposição teórica que permite compreender os elementos de um _gesto sofista_ na obra _Ecce homo_ de Nietzsche. No âmbito de lançar luz sobre os pressupostos da compreensão desse _gesto_ enquanto uma “doxografia sofística de si”, o que se segue é a explicitação de três componentes teóricos gerais que viabilizam tal interpretação: as noções de _discursividade_, _poeseologia_ e _doxografia_. Na busca de compreender os _mecanismos_ e _astúcias_ da discursividade sofística, com Cassin, vislumbrar as (...) dinamizações complexas do texto e suas possibilidades de _reconstruções poeseológicas_, com Pichler e, sobretudo, por meio da deflagração do “tráfico da letra” na doxografia, na roupagem da ciência filológica que Cassin salienta, podemos então, como entrada interpretativa no texto, _reativar o_ “jogo doxográfico” pelo qual possamos, como faz Rahn, _traçar_ “uma linha — como abertura ao pensamento segundo o qual possa valer a pena, no futuro, ler os livros de Nietzsche também _superficialmente_”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:86 HISTORY OF PHILOSOPHY lamblichi Chalcidensis ex Coele-Syria de vita Pythagorica liber, lamblichos, Pythagoras. Legende--Lehre---Lebensgestaltung. Griechisch und Deutsch, herausgegeben, iibersetzt und eingeleitet von Michael yon Albrecht. (Ziirich & Stuttgart: Artemis, 1963. Pp. 280. = Die Bibliothek der Alten Welt, Reihe Antike und Christentum.) The present edition and translation again makes available one of the texts most valuable for the understanding of the world of late antiquity. The earlier editions, (...) especially that of L. Deubner (1937), are out of print. The fact that this document has been translated into German for the first time is also very helpful, since Iamblichos is sometimes difficult to understand. A brief but nevertheless informative introduction rightly emphasizes that Iamblichos intended to present an introduction and initiation into the Pythagorean way of life rather than a biography of Pythagoras based upon historically trustworthy materials. Although the biography of Pythagoras is certainly a part of the book, it serves only as the ideal example of the Pythagorean way of life, as Iaznblichos sees it. However, more than merely a work of Iamblichos, it ought to be recognized as a "fundamental document of the image of man in later antiquity" (p. 11). The text is based upon L. Deubner's edition, but occasionally it takes up older conjectures or returns to the tradition (for a more detailed discussion cf. W. Burkert, Gnomon 37, 1965, 24ff.). The index and the explanatory notes are also helpful, although the latter prove to be too brief and do not adequately call the reader's attention to the problems of sources, tradition, and composition. One can only agree with von Albrecht that we still need a modem commentary (p. I1). H. D. BETZ Claremont, CaliIornia Agrippa and the Crisis o] Renaissance Thought. By Charles G. Nauert, Jr. (Urbana: University of Illinois Press, 1965. Pp. vi W 374. $8.00.) One of the most influential and widely read thinkers of the early sixteenth century was the German Heinrich Cornelius Agrippa von Nettisheim (1486-1535). His many works were reprinted often, as well as being translated into several vernacular languages. The De incertitudine et vanitate omnium scientiarum et atrium of 1526, for example, went through at least 16 printings before 1700 and appeared in Italian (1547), English (1569), French (1582), and Dutch (1651) translations, which were themselves often reprinted. Although interest in Agrippa has waned somewhat since the seventeenth century, there is still a significant amount of scholarly debate regarding his importance and the meaning of his writings. Professor Nauert's monograph is the fruit of many years' study of Agrippa's life, thought, and milieu. In it he clearly places Agrippa in his historical context, accurately sketching his background and influence. After a brief introduction (pp. 1-7), the study is essentially divided into two parts: The first (pp. 8-115) traces Agrippa's life and intellectual development, the second (pp. 116-334) discusses in some detail a number of the key themes developed in his writings. There is also a substantial bibliography (pp. 335-,355) and a quite complete and accurate index (pp. 357-374). Although the mass of material which Nanert brings to our attention indicates the opposite, one sometimes gets the impression that the author tends to underestimate the importance of his subject. For example, he says, "Agrippa von Nettisheim is now a forgotten figure in the intellectual history of the West" (p. 322), but this does not seem to be the case. Although much work remains to be done, at least five books have been devoted to Agrippa in the past half century and, indeed, at least seven articles have appeared in the past ten years on one or another aspect of his life and thought. The very fact that Nanert can argue with so much vigor against the views of contemporary scholars like Lynn Thomdike and Paola Zambelli indicates that it is anything but a dead issue. As it is, Nauert's book clearly and accurately describes Agrippa's place in the intellectual ambiance of the sixteenth century. It gives the first detailed analysis of Agrippa's life and thought in English in recent BOOK REVIEWS 87 times and is the first full*scale attempt to exhaustively treat... (shrink)

This paper traces the significance of first principles in Greek philosophy to cognitive developments in colonial Greek Italy in the late fifth century BC. Conviction concerning principles comes from the power to make something true by action. Pairing and opposition, the forerunners of metonymy, are shown to structure disparate cultural phenomena—the making of figured numbers, the sundial, and the production, with the aid of device, of fear or panic in the spectators of Greek tragedy. From these starting points, the function (...) of the gnômôn in knowledge is explored. (shrink)

This article analyzes the method of orienting a gnomon developed by the eleventh century Chinese scientist Shen Kuo and described in his Ying Biao Yi. I argue that Shen Kuo’s criticism of the traditional orientation method was built on his belief that the earth is flat. The method Shen Kuo presented aims first to find the center of the earth, and only then to orient the gnomon to the cardinal directions. In addition, Shen Kuo developed two new techniques (...) for improving observation with a gnomon: the first method sets the gnomon in a closed chamber with only a small slit for the entrance of the noon sunlight, thereby reducing ambient light and making it easier to see the gnomon’s shadow. Shen’s other innovation is to use a second gnomon together with the first. This can greatly weaken the shadow’s penumbra. (shrink)

Calendrical astronomy had a parallel but separate development in China and in India. Both were eventually lunisolar and utilized circumpolar stars, which made Ursa Major and the pole star ideologically important. Initially the Early Harappans could orient their towns according to cardinal directions and the sun probably symbolized the king. Their calendar was heliacal with Aldebaran as the new year star. Indus Civilization created the lunisolar calendar, the nakṣatras, started the new year with the Pleiades, used the gnomon, and (...) knew planets. “Bull of Heaven” and “Sky Garment” were borrowings from Mesopotamia. The paper also deals with the heavenly crocodile and its connection with crocodile cult, the Śunaḥśepa legend, and God Varuṇa’s heavenly banyan tree, which is connected with the pole star’s Dravidian name and its function in Purāṇic cosmology. (shrink)

This translation and commentary is based on the Critical Text and Indices of Proclus: Commentary on the First Alcibiades of Plato, Amsterdam 1954, by L. G. Westerink. Index II has been of great help in the translation, and the commentary is much indebted to the critical apparatus. Dr. Westerink has also been kind enough to forward his views on the relatively few problems which the Greek text has presented. A further debt is owed to the review of Dr. Westerink's text (...) by Prof. E. R. Dodds in GNOMON 1955 p. 164-1, chiefly for some references and some emendations to the Greek text. W. R. M. Lamb's Loeb translation of Alcibiades I has helped considerably in construing the lemmata, which Signor Antonio Carlini has found to have been inserted by a later hand from a Plato MSS. of the W family. Evidence for this is their discrepancy with the text as read in the main body of the commentary (d. Studi Classici e Orientali, vol. x, Pisa 1961). On the personal side, the whole work has received the benefit of constant advice from Prof. A. H. Armstrong. It was he who first suggested the undertaking, and he has been kind enough to read through the translation and commentary, making many corrections and helpful suggestions. In particular lowe him the parallels with Plotinus and thanks for a Socratic patience in my more obtuse moments. (shrink)

Starting from the various ways in which the name of James Joyce is evoked in Cixous's critical books and essays, I sketch her unique position as a writer between psychoanalysis and philosophy. If James Joyce's last name can be translated as ‘Freud’ in German, if his first name can be variously Jim, James or even Jacques, then we may translate him into French as Jacques Joyeux. Taking my cue from varying strategies of address deployed in The Exile of James Joyce, (...) I conclude by calling upon my own father, another Jacques, to provide a vignette that aims at replacing Joyce's gnomon between the psychoanalytic symptom and the deconstruction of the letter by the postcard. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Whoa! JOHN SHOPTAW ONE A young man with gold hair in a coal-black robe and slippers was off to confront the Sun. But as he paced the hotel corridors, Ray could feel his step losing its jaunt. At this rate, he’d make it to nowhere in nothing flat. Just then, he noticed his old wall map thumbtacked over some double doors. How’d his Boys’ Life get out here? He (...) looked it over, the big fat world, cut open and stretched flat, like an elephant hide. The properties were green, purple and red, and the waters whitish blue. The Mercator-projected bottom was jagged with ice. The whole place was crawling with letters, like ants on a cake. The best part was the creatures: a long-armed squid suctioning a whale, sea lions sunning themselves. No. Seals. He bunched his brows. No. Hills. And game big as states, as nations: hippos in Africa’s watering holes, a beauty of a cheetah, its sights trained. Untacking and folding the map, Ray tucked it into his pocket and slid open the doors. He found himself in a dim cavern facing a motionless escalator. Its stairs were gold-plated, its balustrades brushed aluminum and its handrails hand-rubbed ostrich skin. He could see no end of stairs. It must be arion 27.1 spring/summer 2019 one unbroken flight to the Sun’s penthouse. But where was the down escalator? Beats him. He planted his slippers and clasped the rails. With a little lurch the escalator began its quickening glide. Now this was first-class. No huffing required. Simply the assumption of an attitude. Up ahead, the horizon gleamed ivory. 2 whoa! TWO The stairway teeth clamped shut and Ray was thrown into a hard glare. Sunblock and goggles— they’ll let you look into things—on your right, came a voice positively sunny. Ray slathered and goggled himself, and beheld by a high stone robed in emerald moss a trim figure in a sea-snail-purple sweatsuit and a broad-brimmed straw hat puttering about a humid sundial of wide-waking annuals and perennials— snowdrops, crocuses, daisies and daylilies, rice in flower and maize in silk, woozy jasmine and heady grapevines, a temperamental winter daphne, and tall in the motley midst the polar gnomon, an Indian turnsole or heliotrope, sweeping its shaft of shadow from one to the next minute marigold dot as the ambling photosynthesizer passed the fragrant hours of the zodiac. Batting away hummingbirds and honeybees, Ray waded through the flower bed toward Sol. Am I your heir? Can I have what I want? Sure, kid, name it. Ray glanced toward the honey-scented manure. A joyride? Sol sighed. It’s your funeral. Taking his time, he led Ray out to the dayport. What a letdown! Ray’d expected a futuristic heliumpowered sports coupe, or at least a souped-up solar Mustang. Not this gold-rimmed, pyrite-axled backward half-bucket with footpads! John Shoptaw 3 Dawn, meanwhile, with her practiced blush arched her horizon, and her pomegranate interiors yawned wide. The stars dispersed. Venus, her shell-blue and egg-white gauzes aswirl, gave Dawn a last long look above her handmirror’s crescent rim. Sol was watching moonshine evanesce from his glowing barndoors, which cracked in a spewing welding arc and then opened wide to reveal a dozen prompt and close-cropped Hours, coaxing a team of four mammoth pegasi yoked neck and neck and neck and neck, stoked with thick ambrosial plasma and snorting flame. As the nymphs hitched the tack to the chariot pole, the Sun, shaking his head, untied his flaring sunhat and knotted it under Ray’s chin. Lay off the whip and draw rein with a firm hand. They’ll fly by themselves with no help from you. But they’ll answer to Clover, Crocus, Peony, Sage. Steer clear of the straightaway. Bank the rig into a circumbendibus. But don’t, whatever you do... But Ray’s attention had drifted. The rampant quadrupeds hooved trails of sparks down the dayport door, their heavy fog blankets slid off, and they shook out their shoulder-wings. A pliant breeze sprang up from the East... (shrink)

The Chinese character ⟨東⟩, writing a word meaning ‘east’, is shown here to have arisen in connection with the use of the vertical gnomon in the determination of cardinal direction. The simple geometric procedure involved—by Al-Bīrūnī termed the “Indian Circle”—is attested across a number of other early cultural contexts, and has a Chinese history traceable from classical-era technical treatises such as the “Kǎogōng jì” 考工記 to sixth-century commentary to the mathematical text Shùshù jìyí 數術記遺. Evidence offered below constitutes the (...) first direct indication for such a practice in second-millennium BCE China. (shrink)

Dreaming as lived experience qualifies as intentional life, despite its strangeness. Yet the dream-phenomena themselves receive little direct clarification consistent with Edmund Husserl's major work on conscious intentionality. With fundamental accomplishments of Husserlian phenomenology in play, how could a study of these neglected appearances begin? First it is necessary to describe the essential relevant Husserlian concepts. From Husserl's descriptions in his phenomenological psychology, his analysis of internal time-consciousness, and his theory of wholes and parts in Logical Investigations, the sense of (...) intentionality as a streaming indivisible nexus, a double continuity of inseparable wholeness, becomes evident. Immersed in this self-awareness, we do not find it difficult to access dream-appearances and account for their connection in intentional life. A claim can be made for their presentational objectivity as well as for their "gnomonic" subjectivity. A systematic sketch of their typology or fundamental structure is thus possible without reducing dream-intentionality to something other than itself. Hence, a Husserlian sense of conscious lived experience is first presented. Dream evidence is then considered, despite possible bewilderment, in order to provide a clue to an extended sense of both subjectivity and objectivity. Lines toward a development of dream typicality are thereby indicated. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:RAHNER ON THE UNORIGINATE FATHER ROBERT WARNER St. Joseph's University Philadelphia, Pennsylvania I. Introduction Y ANY MEASURE, Karl Rahner was one of the principal architects of the renascence of trinitarian theology that has marked the last half of this century. Rahner found that in their pract:icail lives Christians were "a1most mere' monotheists'" 1 while :in speculative endeavors the treatise on the Trinity stood " isofoted in the structriwe of (...) dogmatic theology as a whoile," 2 and so he devoted himself toov ;ereoming both the priadicaJ irre~evance and the theoretical isolation of the doctrine. He p:mposeid as a methodologicaJ Grunda:dom the dictum that " the ' 1econom~c' Trinity is the 'immanent ' Trinity and the 'immanent ' Trinity is the 'economic ' Trinity," 3 in 011der to preclude any sharp disjunction between how God is in se and how God is ad extra, between theofogy and the,economy. He al:so developed a techn~cal concept of self-communication, inscribed it within the heart of his trinitarian theology, amd materiaily recast the traditional account of the Trinity to wccm~d with that notion. H1s account of the 1dentity and roil.e of God the Father is a striking, although littiie noted, feature of Rahner's thought. His trinitarian theofogy trumpets the primacy of God the Father: this is evident in his oft-stated resolve to begin the 1Karl Rahner, The Trinity, trans. Joseph Donceel (New York: The Seabury Press, 1974), p. 10. Hereafter cited as Trinity. 2" Remarks on the Dogmatic Treatise 'De Trinitate '," in Karl Rahner, Theological Investigations IV, trans. Kevin Smyth (New York: The Seabury Press, 1974), p. 78. Hereafter cited as "Remarks." a Trinity, p. 22. 569 570 ROBERT WARNER ;theological entel'prise, in consort with Scripture and the Greeks, with God Father, rather than the one divine es-,senoe shared by Father, Son, and Holy Spirit.4 And that primacy, in tum, is secured by an extra.ordinary emphasis on the urnoriginatedness trruditionaUy,ascribed to the Father. 'What unoriginatedness involves and how unoriginatedness and fatherhood bear on the identity of the Father become cmci.ail questions within Rahner's trinitarian theology. This is no bit of trinitarian arteana, no subtlety of interest only to a scholastic mindset, but an issue whose consequenee1 s reverberate throughout Rahner's Two e:mmples will suffice. Insofar as Rahner on the notion of self-communicatfon, he riegufar~y identifies the F1ather as the origin of the self-communication. Divinity is communicated rbo the Son 1:the HoJy Spi:cit. Issues regacvding the id.entity of the Father impinge, therefore, on questions the seH-communication p11eioise[y because upon the identity of the self that is communicated. In 1addition, Rahner works out the identification of being of God and the triune being of God in the person of Father. Thel'eby the question arbout ifhe :identity the Father becomes important in sett1ing the ontological status of immanent the sense in which God is 1anteoedently trinity se. This essay examine Rahner's rich and compfox a1C1count of the identity of Father. It be necessary, firis:t of all, to situate that teaching, to clarify Rahner means by un-.origina.tedness, and to determine how he understands unorigifatherhood to be interr1 elat1ed constituting the identity of the the essay will argue that Rahner's account not, fo fact, succeed and,this his theology. Rahne'l.''s position can thus: be seen a,s an attempt to identify a philosophically colJJceiv;ed,abyss the Father trinitarian doctrine by reworking the unoriginatedness tr:aditionaHy ascribed to the Father. 4 Trinity, p. Hl. RAHNER ON THE UNORIGINATE FATHER 571 II. 'O 8e6c; and the Father In an essay that appears early on in the Theological Investigations, "Theos in the New Testament", Rahner outlines the content of the New Testament conception of God under seveml heaidings.5 He notes, first of 1all, the New Testament's imperious claim that its God is the one true God, o 8e6c;. Rahner describes this as the New Testament"s doctrine of God',s uniqueness. Under a second rubric, God as person, Rmmer ranges several topics. Aocording to Rahner, as personal, God is (1) an agent who.wets (2) freely in (3... (shrink)

Es ist ein Charakteristikum der hellenistisch-kaiserzeitlichen Lebensphilosophie, dass sie der ethischen Ausbildung des Menschen fuer die Lebenspraxis zentrale Bedeutung zuweist. Philosophie wird praxisbezogen und genieat den Stellenwert einer Lebenskunst (ars vitae). Dies gilt in besonderem Maae auch fuer Epiktet (ca. 50-135 n.Chr.), der in den Lehrgesprachen (Diatriben) seinen Schuelern Hilfen zur Bewaltigung des taglichen Lebens an die Hand gibt. Die vorliegende Monografie untersucht anhand einer eingehenden Analyse der vielschichtigen Dialogstruktur von Epiktets Lehrgesprachen die von Epiktet angewandten Mittel der Willenserziehung und (...) kommt u.a. zu dem ueberraschenden Ergebnis, dass Epiktet bereits Methoden wahlt, die auch in der modernen Psychologie Verwendung finden. Die Bedeutung dieses Werkes liegt - abgesehen vom unmittelbaren Gewinn fuer das Verstandnis Epiktets - darin, dass wichtige Einsichten im Bereich der Padagogik gewonnen werden, und zwar sowohl in systematischer als auch in historischer Hinsicht. "a ein Standardwerk fuer die formale Gestaltung von Epiktets Diatribena" Gymnasium "ades analyses tres precises et tres fines a] (I)l fault souligner limportance de cet excellent ouvrage pour letude de la grande tradition de la direction de conscience, de la meditation et des techniques de formation de la volonte qui sest maintenue et developpee dun bout a lautre de lhistoire de la philosophie antique. Gnomon. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:260 HISTORY OF PHILOSOPHY and 8, although hc proposed no emendation of the text. [Raven's work is nowhere mentioned by Loenen, not even in connection with fr. 4 where he and Raven are in agreement, yet where he says "... all present-day authors assume this passage to refer to the material world," Raven believes with Loenen that the passage does not refer to the material world.] With regard to (...) Loenen's sensu stricto ~ar~, all commentators realized that Parmenides was at least some of the time using ~a~Lto denote necessity of existence and essence. Loenen does valuable work in emphasising this, but the observation is not revolutionarily original. Vlastos, following yon Fritz, argued (in Gnomon [1953]) that, for Parmenides, nothing exists but thought. Vlastos' arguments were not on as many fronts as are Loenen's, and Loenen develops the interpretation much further. Aristotle and Simplicius were the first of many who believed Parmenides to be a dualist, to have posited two worlds, fa ata~ra and ~& ~a~a, between which there was no causal relationship. Although there is much originality in Loenen's development and argument for his theses, it is nevertheless true that on the three grounds on which he lays claim to originality (introduction, pp. 3-5), his views have considerable precedents. M. C. SCHOLAR St. John's College, Cambridge Plato and the Individual. By Robert William Hall. (The Hague: Martinus Nijhoff, 1963. Pp. 224.) Professor Hall's main thesis is that Plato's ethical thought underwent a gradual and significant development and that in the face of this fact the mature Plato is neither a halfhearted moral philosopher, nor a utilitarian, but completely committed to the substantiality and immortality of the soul. The first issue is raised so that the claim that Plato reserved the ethical ideal only for the specialists in philosophical reflection can be dismissed as groundless. The second problem is discussed in order to demonstrate beyond doubt that Plato's later moral views went beyond the limited ethics of consequences that dominates the early Socratic dialogues. But it is the third issue that constitutes the core of Hall's book, and the discussion here is undertaken in order to identify the metaphysical principle to which Plato appealed when he reconstructed his ethics from an initially quite aristocratic affair into a publicly available ideal that was rendered universal in scope and attainment. Dr. Hall argues that if knowledge of the Forms is unconditionally required for genuine morality, then only the philosophically gifted can rise to the lofty occasion. Being himself a strong advocate of a moral ideal open to all human beings, Dr. Hall does not hesitate to challenge Plato's views with this formidable problem: If we suppose Plato's views grant to the ordinary individual nothing more than a second class morality, he hardly deserves his reputation as a great ethical thinker. In line with this question the author devotes the entire first chapter to an interesting discussion on the sources of modern democratic individualism as supported by the best in the Christian tradition and then uses his findings to test the strength of Plato's moral fiber. But the author knows all along that Plato will emerge unscathed. His purpo~ then is not so much to show that Plato actually held that view as it is to take the reader through the meandering paths only the modem scholar and erudite interpreter of the dialogues know how to travel best and by which it is believed Plato himself must have been able to reach the summit of the superb answer. Since Dr. Hall discerns two different available moralities in Plato, an "aristocratic" and a "demotic," he also finds it necessary to distinguish between the morality of the excellences of the individual man and the excellence of the philosopher. When all is told, it turns out that Plato's development as an ethical philosopher moves from a high-minded kind of utilitarianism based on arete, inherited from Socrates, to a non-utilitarian conception of virtue which is Plato's own discovery and contribution. The pivotal point is found to be in the Republic where the central problem is to justify the inherent value of... (shrink)

As part of the international efforts to observe the Venus transit of June 1769, Protestant Denmark-Norway engaged the Viennese astronomer Maximilian Hell, despite Hell being Catholic and even Jesuit. Hell’s site of observation was Vardø in the remote northeastern corner of Norway. He had ambitions to present his journey and scientific results—which reached far beyond astronomy—in a grand work entitled Expeditio litteraria ad Polum arcticum. This work was never printed, although several fragments were published otherwise. Among the pieces not published (...) were his geomagnetic observations. Hell’s original manuscripts contain a considerable amount of declination readings as well as notes on instruments, practical procedures, and theoretical reflections involved in his work. In Vardø he set up a magnetic observatory, along with the astronomical one, and recorded, on an irregular schedule, the magnetic declination several times a day from April to June 1769. The records exhibit a clear signature of the diurnal variation as well as magnetic storms. Hell vigorously refuted contemporary suggestions of a connection between magnetic storms and Northern Lights. On the return voyage, a number of observations of magnetic declination along Norway were carried out, with a technique combining a gnomon with observations of the Sun’s altitude with a quadrant. (shrink)