En 1618 la Inquisición confiscó todos los papeles de Pedro de Valencia, humanista insigne, exegeta bíblico y cronista del reino y de las Indias de Felipe III. También confiscó los papeles de otros miembros de su círculo. En este artículo examino los dos textos más importantes: Sobre el pergamino y láminas de Granada de Valencia y un Libelo segundo de Francisco de Gurmendi, intérprete en lenguas orientales del rey. El artículo se centra en la respuesta de Gurmendi a un memorial (...) del Arzobispo Pedro de Castro en el que se defiende a uno de sus traductores. Partiendo de su traducción de los dos primeros libros plúmbeos, Gurmendi muestra las herejías trinitarias que éstos contienen y cómo el memorialista ha traducido mal muchos pasajes. (shrink)

RésuméLa définition de la condition suspensive, telle qu’elle nous est donnée dans l’article 1181 du Code civil français, est aujourd’hui au centre de différents projets de réforme. Si aucun projet de réforme n’a réussi à emporter l’assentiment de tous les juristes, nombre d’entre eux semblent s’accorder sur la nécessité de réformer ce texte—inchangé depuis 1804. Pourquoi un tel consensus sur ce besoin de réécriture de la définition de la condition suspensive mène à une discussion doctrinale où deux positions principales s’opposent? (...) C’est à cette question que nous tâchons de répondre en traquant l’origine de cette scission dans la lettre même du texte dont nous analysons à la fois la structure logique et la signification des termes employés pour sa rédaction. Cette analyse nous permet de mettre en évidence la sémantique ambiguë du terme “incertain”, terme pour lequel nous proposons une analyse logique de sa signification que nous comparons ensuite à celle du terme “inconnu”. (shrink)

In line with [2], [12, 13, 14] carefully studies the Leibnizian notion of suspensive condition—notion that Leibniz sometimes names moral condition. Thiercelin points out Leibniz’ will to provide a rigorous definition of that kind of condition. Leibniz not only establishes a link between the legal notion of condition and the logical notion of condition, but he also grasps the problematic of suspensive condition through its epistemic and dynamic features. In this paper we start from Thiercelin’s reflections about Leibniz’ suspensive condition. (...) Thiercelin’s work offers an inventory of different clauses that a logical conditional must fulfill to capture the legal meaning of suspensive condition. Our aim is to compare such a definition with the Public Announcement operator semantics ([16]) taking advantage of both its model theoretic semantics and its dialogical semantics (introduced for the first time in [5]). We show that the public announcement operator entails the same dynamic and epistemic features than the ones that Leibniz requires with its notion of suspensive condition. (shrink)

The main aim of our paper is to implement Leibniz's analysis of the conditional right in the framework of a dialogical approach to Public Announcement Logic. According to our view, on one hand: PAL furnishes a dynamic epistemic operator which models communication exchange between different agents that seems to be very close to Leibniz understanding of the dynamics between the truth of a proposition and the knowledge of the truth of that proposition (Leibniz calls the latter certification of its truth); (...) on the other hand, the dialogical approach provides a semantics for the dynamic epistemic operator in the context of conditional right by means of which: (i) the exchange between agents leading to a public announcement amounts to the (contractual) interaction of commitments of both the benefactor and the beneficiary of a conditional right (ii) the notion of certification is understood as an action, namely as a move where the beneficiary asks the benefactor to stand to his commitments, (iii) some restrictions specific to the logical nature of the head and the tail of the conditional right can be implemented by combining PAL with some features of linear logic within the same theory of meaning. (shrink)

Since Plaza [1989], which is most of the time considered as the inaugural paper on announcement logics in public communication contexts, a lot of papers on dynamic epistemic logics have been published. The most famous dynamic epistemic logic is known by the name of PAL (Public Announcement Logic). The logic PAC is an extension of PAL with the common knowledge operator (CG). Soundness and completeness proofs of those logics are presented in van Ditmarsch et al. [2008], in Balbiani et al. (...) [2010] and in de Boer [2007]. Each of them used either a model-theoretic approach or a tableaux calculus. In the present paper, we propose an alternative approach to PAC based on the dialogical framework. (shrink)

"The book’s contribution to feminist philosophy of religion is substantial and original.... It brings the continental and Anglo-American traditions into substantive and productive conversation with each other." —Ellen Armour To what extent has the emergence of the study of religion in Western culture been gendered? In this exciting book, Grace Jantzen proposes a new philosophy of religion from a feminist perspective. Hers is a vital and significant contribution which will be essential reading in the study of religion.

The great increase of interest in the study of spirituality and mysticism is reflected in the large number of articles that the Encyclopedia of Religion devotes to various aspects of this topic. As one would expect, there are long entries for ‘Mysticism’ and ‘Christian Spirituality’ and ‘Religious Experience’. In addition to these broad categories, attention is given to more specific aspects of spirituality such as ‘Asceticism’, ‘Silence’, ‘Prayer’, ‘Meditation’, and so on. This is complemented by entries on many of the (...) spiritual giants of the Christian tradition, both ancient and modern. I shall begin by discussing these articles on individuals, and go on to examine the more general articles later in the review. I shall suggest that, despite many merits, both sorts of entry display an editorial policy about which serious questions must be raised. (shrink)

Newcomers and more experienced feminist theorists will welcome this even-handed survey of the care/justice debate within feminist ethics. Grace Clement clarifies the key terms, examines the arguments and assumptions of all sides to the debate, and explores the broader implications for both practical and applied ethics. Readers will appreciate her generous treatment of the feminine, feminist, and justice-based perspectives that have dominated the debate.Clement also goes well beyond description and criticism, advancing the discussion through the incorporation of a broad (...) range of insights into a new integration of the values of care and justice. Care, Autonomy, and Justice marks a major step forward in our understanding of feminist ethics. It is both direct and helpful enough to work as an introduction for students and insightful and original enough to make it necessary reading for scholars. (shrink)

As a doxastic voluntarist, I am of the view that what I believe stems from what I want. This does not mean that I believe what I want when I want. It does not mean that in desiring to believe that p, I can bring about the belief that p—just like that. This is not what doxastic voluntarism is about. It must, however, be noted that this is the very conception opponents of the doctrine hold. Doxastic involuntarists maintain that voluntarism (...) is based on this idea of "belief by fiat," where the relation between desiring and believing is close and unmediated—where a subject S's desire to believe that p directly effects the belief that p in S. It is on this misconception that charges of irrationality and incoherence are based. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 63-67 [Access article in PDF] A Buddhist Reflects (Practices Reflection) on Some Christians' Reflections on Buddhist Practices Grace Burford Prescott College A tourist lost in New York City asks of a passerby, "How do I get to Carnegie Hall?"The musically inclined informant replies, "Practice, practice, practice!" Often people who have just heard I am a college professor with a specialty in Buddhism ask me (...) "Are you a practicing Buddhist?" This question has always stumped me. My most common retort (it's not really an answer), "I keep practicing; maybe someday I'll get it right," both evades and critiques the question. As we use the term in everyday conversation, "practice" generally means disciplined repetition of an activity, usually in preparation for a performance of some kind. In relation to a religious path, "practice" usually refers to the integration of certain prescribed actions (practices) in one's life. My retort derives from the mixing of these two meanings of the word "practice," and the assumption that--for one reason or another--religious practice does not lead to a perfect performance in the spiritual equivalent of Carnegie Hall.The form of the question puzzles me. Why do they ask about my practice? Why not just ask me "Are you a Buddhist?" I think they expect to discover that I engage in a Buddhist equivalent of going to church. Maybe the inclusion of practice in the question indicates anticipation of some level of earnestness, of application of my self/energy/time in service of my religion--some outward, observable manifestation of my religious orientation, above and beyond just teaching college students about this religion. Perhaps they expect me to confess to being a vegetarian, or meditating, or chanting, or attending Buddhist services of some kind. Although I find the question somewhat intrusive, I understand that most often it arises from well-meaning curiosity, if not genuine interest, and I try to follow my retort with something more pedagogically effective.For most of my life, practice has been about music. I sang before I talked; I began to study piano at an early age; in elementary school I took up guitar and clarinet; in high school I started voice lessons. Learning to play all of these instruments required [End Page 63] practice. Recently, I took up the electric bass guitar, and I'm back to daily practicing. Practice does produce something; it is linearly causal. If I practice my instrument, I get better at producing the sounds I want to produce. Only a nonmusician would say this does not amount to a real accomplishment. At the same time, the activity one practices is the same activity one hopes to perform: I play the bass when I practice, in order to be able to play the bass. Still, I must practice--to get where I want to go, to improve the quality of my playing. After all, I first heard the Carnegie Hall joke from my guitar teacher, who told it both to amuse me and to inspire me to practice, practice, practice. At about the same time, author Catherine Drinker Bowen advised a group of us high school students that--based on her experiences growing up in a family full of musicians--the most effective way to learn an instrument is to fall in love with one's music teacher. In other words, desire serves the crucial function of inspiring one to practice. Yet I know that the same desire that motivates me to practice so that I can play more skillfully (as in "practice makes perfect") can hold me back if I focus on that future desired skillful playing (the "perfection") instead of the present moment of my playing. Further, I can practice to the point of technical expertise--I can accomplish that skill level I am aiming for in practice--and still not produce the musical quality I aspire to play. Practice does produce something necessary, but that something does not suffice. Musicians are no better at naming that other necessary ingredient than are... (shrink)

This book explores the essence of sandplay therapy. Drawing on Grace Hong’s extensive work in the field the book discusses this unique, creative and nonverbal approach to therapy. The book focuses on her experiences in practice, research and teaching from both the US and Taiwan.

Acute exercise consistently benefits both emotion and cognition, particularly cognitive control. We evaluated acute endurance exercise influences on emotion, domain-general cognitive control, and the cognitive control of emotion, specifically cognitive reappraisal. Thirty-six endurance runners, defined as running at least 30 miles per week with one weekly run of at least 9 miles (21 female, age 18-30 years) participated. In a repeated measures design, participants walked at 57% age-adjusted maximum heart rate (HRmax) (range 51-63%) and ran at 70% HRmax (range 64-76%) (...) for 90 minutes on two separate days. Participants completed measures of emotional state and the Stroop test of domain-general cognitive control before, every 30 minutes during, and 30 minutes after exercise. Participants also completed a cognitive reappraisal task after exercise. Functional near-infrared spectroscopy tracked changes in oxygenated and deoxygenated hemoglobin levels in the prefrontal cortex (PFC). Endurance exercise elevated positive emotion and cognitive reappraisal success. Endurance exercise reduced Stroop response time and test-evoked PFC oxygenation during exercise. Results suggest that even at relatively moderate intensities, endurance athletes benefit emotionally from running both during and after exercise, and task-related prefrontal cortex oxygenation reductions do not appear to hinder prefrontal-dependent cognitive control. (shrink)

Since Hermann first suggested the likelihood of a considerable loss of verses from the text of the Heraclidae it has been generally assumed that the play has suffered either from some mischance in the copying of the manuscript or else at the hand of an interpolator. Hermann held that the end of the play had been lost: ‘Fabulae extrema pars videtur intercidisse, in qua fieri non poterat quin de Macaria referretur, eaque res solitis celebraretur lamentis.’ Kirchhoff places the lacuna after (...) line 629: ‘Post hunc versum multa desunt. Macariae narratio et Alcmenae matris [sic] lamentationes cum chori cantico integro; novit hanc fabulae partem auctor argumenti: **ταύτην μxs22EFν εxs1F50γενxs22EFς xs22EFποθανοxs22EFσαν xs22EFτίμησαν αxs1F50τοxs22EF δxs22EF τοxs1F7Aς πολεμxs22EFους xs22EFπιγνόντες παρόντας εxs1F30ς τxs22EFν μάχην xs1F65ρμησαν.’ Wilamowitz argues against the assumption of a ‘mechanischer Ausfall’ of a whole passage, and maintains that the play has been revised by a fourth century régisseur in order to adapt it to the capacity of his theatrical troupe. (shrink)

In Australia, young adults are more likely to experience psychological distress than other age-groups. Accordingly, volunteer work engagement may act as an important tool for supporting psychological wellbeing. The present study relies on the job demands–resources model and self-determination theory to help understand the negative consequences of high work demands and the importance of effective organizational support to enhance positive mental health outcomes. To address research gaps, the current study explores these concepts for the young adulthood cohort in not-for-profit organizations. (...) The study aims to explore the relationship between psychological wellbeing, volunteer work engagement, and perceived organizational support. The study used a quantitative, cross-lagged, longitudinal method for collecting data from two online surveys completed 4 weeks apart. The inclusion criteria of participants were volunteers who worked a minimum of 4 h a month, resided in Australia, and were between 19 and 40 years old. The main study findings were that perceived organizational support mediated the relationship between psychological wellbeing at time point 1 and volunteer engagement at time point 2. However, perceived organizational support did not mediate volunteer engagement at time point 1 and psychological wellbeing at time point 2. There were no bidirectional effects between volunteer engagement and psychological wellbeing. The findings contributed to the existing literature, suggesting there are overlaps between support mechanisms and motivation between paid and unpaid work. The practical implications for not-for-profit organizations are the importance of providing organizational support for young adult volunteers to improve wellbeing outcomes. Limitations and future study recommendations are presented. (shrink)

A major focus of ethical argumentation is determining the relative merits of proposed ethical systems. Nevertheless, even the demonstration that a given ethical system was the one most likely to be correct would not establish that an agent should act in accord with that system. Consider, for example, a situation in which the ethical system most likely to be valid is modestly supportive of a certain action, whereas a less plausible system strongly condemns the same action. Should the agent perform (...) the action, arguing that the most plausible system supports doing so, or avoid the action, being conservative about the strong condemnation of it from a less plausible system? I argue that, in general, different ethical frameworks see the ethical world in fundamentally different ways, rendering the comparison of degrees of support and opposition of actions between systems intrinsically invalid. One should indeed choose to act in accord with the most defensible system. I believe that this important topic needs more attention than it has gotten to date. (shrink)

From the opening of trade with Britain in the 1850s, Japan occupied a unique and contradictory place in the Victorian imagination, regarded as both a rival empire and a cradle of exquisite beauty. Quaint, Exquisite explores the enduring impact of this dramatic encounter, showing how the rise of Japan led to a major transformation of Western aesthetics at the dawn of globalization. Drawing on philosophy, psychoanalysis, queer theory, textual criticism, and a wealth of in-depth archival research, Grace Lavery provides (...) a radical new genealogy of aesthetic experience in modernity. She argues that the global popularity of Japanese art in the late nineteenth century reflected an imagined universal standard of taste that Kant described as the "subjective universal" condition of aesthetic judgment. The book features illuminating cultural histories of Gilbert and Sullivan's Mikado, English derivations of the haiku, and retellings of the Madame Butterfly story, and sheds critical light on lesser-known figures such as Winnifred Eaton, an Anglo-Chinese novelist who wrote under the Japanese pseudonym Onoto Watanna, and Mikimoto Ryuzo, a Japanese enthusiast of the Victorian art critic John Ruskin. Lavery also explains the importance and symbolic power of such material objects as W. B. Yeats's prized katana sword and the "Japanese vellum" luxury editions of Oscar Wilde. Quaint, Exquisite provides essential insights into the modern understanding of beauty as a vehicle for both intimacy and violence, and the lasting influence of Japanese forms today on writers and artists such as Quentin Tarantino. (shrink)

We develop the theory of Cκ, λi, a strongly normal filter over [MATHEMATICAL SCRIPT CAPITAL P]κλ for Mahlo κ. We prove a minimality result, showing that any strongly normal filter containing {x ∈ [MATHEMATICAL SCRIPT CAPITAL P]κλ: |x | = |x ∩ κ | and |x | is inaccessible} also contains Cκ, λi. We also show that functions can be used to obtain a basis for Cκ, λi.

This book will appeal to general readers and sociologists as well as art historians because of its original treatment of early photography as a manifestation of class concerns.

I develop and defend the view that subjects are necessarily psychologically able to revise their beliefs in response to relevant counter-evidence. Specifically, subjects can revise their beliefs in response to relevant counter-evidence, given their current psychological mechanisms and skills. If a subject lacks this ability, then the mental state in question is not a belief, though it may be some other kind of cognitive attitude, such as a supposition, an entertained thought, or a pretense. The result is a moderately revisionary (...) view of belief: while most mental states we thought were beliefs are beliefs, some mental states which we thought were beliefs are not beliefs. The argument for this view draws on two key claims: First, subjects are rationally obligated to revise their beliefs in response to relevant counter-evidence. Second, if some subject is rationally obligated to revise one of her mental states, then that subject can revise that mental state, given her current psychological mechanisms and skills. Along the way to defending these claims, I argue that rational obligations can govern activities which reflect on one’s rational character, whether or not those activities are under one’s voluntary control. I also show how the relevant version of epistemic ‘ought’ implies ‘can’ survives an objection which plagues other variants of the principle. (shrink)

This book, originally published in 1987, considers how the science of linguistics creates its own objects of study. It argues that language is the one essential tool in the ‘social construction of reality’ – the way in which our environment as we perceive and respond to it is actually created by the cultural constructs we bring to bear on it – and that it is also the means by which this reality, once constructed, is preserved and transmitted from person to (...) person and from generation to generation. Hence it is entirely appropriate to refer to the _linguistic _construction of reality. (shrink)

Traditional Western Christology, focussed on the maleness of Christ, has skewed and limited Christian understandings of God away from female images of the divine and towards masculine language and imagery. The creation of a male norm within the Western Christian tradition has marginalized women of all colours and cultures. Asian North American women have struggled not only to make new sense of 'God-language', but also to harmonize traditional Christian claims with the world-view and culture of the East. Since Christian feminists (...) have attempted to recover a more positive God-language by use of the concept of Sophia Wisdom, this article suggests that an effective strategy would be for Asian women to inculturate the language of Sophia into Eastern philosophical categories. This could be achieved by way of harmonization with the Buddhist concept of wisdom, prajna. (shrink)

‘Human life and sexuality have become the watershed moral issues of our age ’: so begins Nancy Pearcey’s Love Thy Body. Pearcey’s overall aim is to reclaim the moral significance of human embo...

Historians of science in modern China have tried to challenge misconceptions that late nineteenth‐ and early twentieth‐century Chinese were slow to master science or, worse, that they missed the point of science altogether. In so doing, we have often put aside basic questions—like why Chinese were interested in modern science in the first place or how they found modern science useful for their own purposes—in order to demonstrate the quality and advancement of scientific work in China. But overlooking these underlying (...) issues not only strengthens the myth of science as an obvious and inevitable step in development; it also limits the relevance of the Chinese case to the history of science more broadly. If, instead, the spread of science is reconceptualized as a problem of desire and utility, the Chinese example may suggest interesting new avenues for the study of cultural innovation across geographic and disciplinary frameworks. (shrink)

My thesis offers a philosophical and psychological examination of our ability to forgive strangers post-atrocity. Forgiveness is often considered impossible because atrocities involve unforgivable violations of moral values. Viewed through the lens of deconstruction, however, it is precisely where forgiveness seems impossible that it becomes possible, and more importantly, necessary in order to curb the desire for vengeance. Granting this radical understanding of the value of forgiveness---the ability to forgive the unforgivable---what hinders our ability to forgive? My work focuses on (...) public vindictiveness towards Karla Homolka, who was released in 2005, having served her 12-year sentence for her role in the rape and murder of 14-year-old Leslie Mahaffy and 15-year-old Kristen French. My thesis aims to show how reflective engagement with forgiveness can tell us something about ourselves as ethical persons by demonstrating how and why our ongoing resentment towards others is often morally unjustified. (shrink)

A casual comment by a student alerted the authors to the existence and prevalence of Internet-based paraphrasing tools. A subsequent quick Google search highlighted the broad range and availability of online paraphrasing tools which offer free ‘services’ to paraphrase large sections of text ranging from sentences, paragraphs, whole articles, book chapters or previously written assignments. The ease of access to online paraphrasing tools provides the potential for students to submit work they have not directly written themselves, or in the case (...) of academics and other authors, to rewrite previously published materials to sidestep self-plagiarism. Students placing trust in online paraphrasing tools as an easy way of complying with the requirement for originality in submissions are at risk in terms of the quality of the output generated and possibly of not achieving the learning outcomes as they may not fully understand the information they have compiled. There are further risks relating to the legitimacy of the outputs in terms of academic integrity and plagiarism. The purpose of this paper is to highlight the existence, development, use and detection of use of Internet based paraphrasing tools. To demonstrate the dangers in using paraphrasing tools an experiment was conducted using some easily accessible Internet-based paraphrasing tools to process part of an existing publication. Two sites are compared to demonstrate the types of differences that exist in the quality of the output from certain paraphrasing algorithms, and the present poor performance of online originality checking services such as Turnitin® to identify and link material processed via machine based paraphrasing tools. The implications for student skills in paraphrasing, academic integrity and the clues to assist staff in identifying the use of online paraphrasing tools are discussed. (shrink)

Abstract“Your patient just died; do you mind pronouncing her?” It was six‐thirty in the morning three months after I had graduated from medical school, and I had just relieved the covering nighttime intern. I must have looked horrified. Pronouncing a death is one of the last things we do for a patient, but it's a ritual that doctors learn outside of formal training. If, as the data suggests, young physicians do not have any training on death pronouncement in medical school (...) and do not receive any direct observation from faculty during their postgraduate years, pronouncing a death remains deeply buried in the informal curriculum, or “hidden curriculum,” a term that has been used to describe the massive body of tacit cultural education that takes place in medical school and residency. (shrink)