Together, these stories and images convey a sense of reverence for the landscape and the playful joy felt by those who paddle north.

For both Rush Rhees and Stanley Cavell, Wittgenstein’s late investigations into language and language games are caught up with a profound underlying concern about the possibility of discourse itself. Rhees and Cavell isolate two such conditions, which are closely related.The first, emphasized by Cavell, is what he calls “acknowledgment.” In his seminal essay “Knowing and Acknowledging”, Cavell engages traditional skeptical arguments against the possibility of knowing other minds. Unlike most philosophers, however, Cavell does not attempt to repudiate the skeptic’s concerns (...) by devising a proof of the existence of other minds or a method for knowing them with certainty. Any such proof, he argues, would merely.. (shrink)

History of science provides access to a reservoir of meaningful experiments that can be studied and reproduced in classrooms. This is the case of Joule’s paddle-wheel experiment which displays the potentiality to help students improve their understanding of the concept of energy. This experiment has been mentioned in many physics textbooks during the twentieth century. Recently, it has received renewed attention by several researchers in science education. However, the accounts of Joule’s experiment proposed by these researchers are at variance (...) with each other: either in terms of equivalences, in terms of energy change, or in terms of energy transformation and Rankine’s definition. This raises several questions: What is their respective contribution to the understanding of the historical emergence of the energy concept, and to the understanding of the very meaning of this concept? Are these accounts concurrent? Eventually, how can they help for the teaching energy? To investigate these questions, historical details concerning this experiment are first considered. It is stressed that Joule did not made use of the concept of energy, and instead described his experiment in terms of conversion of living force into heat. The three accounts of Joule’s experiment are then presented and their respective contribution discussed. By emphasizing different aspects of this experiment, they are shown to suggest different strategies for teaching energy. For all that, they are not contradictory and, considered together, they bring to light the great potential of Joule’s experiment to foster students understanding of this concept. (shrink)

Critics generally have not warmed to Heroides 8. Jacobson opined that the poem is ‘not very successful’ and claimed that the lengthy argumentation is ‘rather boring, not to say sometimes silly and annoying’, while Palmer described it as ‘the feeblest and least poetical of all the Heroides’. However, scholars have largely neglected some typically Ovidian cleverness and complexity in kaleidoscopic play with character. Ovid's Hermione is Hermione, but she also takes on the guise of other mythological heroines, and (...) she represents a complete inversion of an earlier depiction of Hermione. All of this gives the poem a distinct intellectual appeal to supplement the emotional impact, with witty touches to ensure that the epistle is not mawkish. (shrink)

The interrelation of Hermione and Andromache as mapped out physically in theatrical space is the key aspect of the stagecraft of Euripides’ “Andromache”. Its study enhances the understanding of the critical importance of the females’ juxtapositional contrast in the dramatic design of the play. It also alerts us to the intricacies of Euripides’ game with social norm regulating the semantics of extra-theatrical domestic space and of his creative reworking of Andromache’s narrative space in Homer’s epic. Euripides innovates in combining (...) the two heroines’ post-war story and placing them as wife and concubine under the same roof, Neoptolemus’ house. Andromache sits outside the scene-building at the shrine of Thetis; she is excluded from the oikos, as a concubine would be in the reality of fifth-century experience. Hermione, Neoptolemus’ legal wife, dominates inside. By zooming in onto the particularities of movement, action and interaction (with animate and inanimate entities) of these females, this paper offers a detailed decoding of the dynamics of theatrical domestic space in the “Andromache”. (shrink)

Misconceptions about energy conservation abound due to the gap between physics and secondary school chemistry. This paper surveys this difference and its relevance to the 1690s–2010s Leibnizian argument that mind-body interaction is impossible due to conservation laws. Justifications for energy conservation are partly empirical, such as Joule’s paddle wheel experiment, and partly theoretical, such as Lagrange’s statement in 1811 that energy is conserved if the potential energy does not depend on time. In 1918 Noether generalized results like Lagrange’s and (...) proved a converse: symmetries imply conservation laws and vice versa. Conservation holds if and only if nature is uniform. The rise of field physics during the 1860s–1920s implied that energy is located in particular places and conservation is primordially local: energy cannot disappear in Cambridge and reappear in Lincoln instantaneously or later; neither can it simply disappear in Cambridge or simply appear in Lincoln. A global conservation law can be inferred in some circumstances. Einstein’s General Relativity, which stimulated Noether’s work, is another source of difficulty for conservation laws. As is too rarely realized, the theory admits conserved quantities due to symmetries of the Lagrangian, like other theories. Indeed General Relativity has more symmetries and hence more conserved energies. An argument akin to Leibniz’s finally gets some force. While the mathematics is too advanced for secondary school, the ideas that conservation is tied to uniformities of nature and that energy is in particular places, are accessible. Improved science teaching would serve the truth and enhance the social credibility of science. (shrink)

Realists about fictional entities often distinguish the properties that a fictional character has and the properties a character holds. Roughly, this is the distinction between the properties that a character really possesses and the properties it fictionally possess. But despite the popularity of this distinction in realist circles, it gives rise to a number of subtle issues about which fictional realists can and do disagree. In this paper, we aim to clarify these issues and defend three related theses. One: that (...) to say that Hermione holds the property of being female is just to say that the singular proposition ⟨Hermione, being female⟩ is true according to Harry Potter. Two: that ordinary objects can hold properties insofar as propositions like ⟨Napoleon, being French⟩ can be true according to fictions like War and Peace. Three: that the distinction between having and holding should not be thought to play any semantic role within the context of fictional realism. (shrink)

oscula suspensis instabant carpere palmis oscula et alterna ferre supina fuga. It has been held that ferre is here to be taken for Φέρεσθαι oscula ferre is a fairly common phrase; I have met with it in twenty-two other passages down to Apuleius, in eighteen of which the meaning dare oscula is certain and in two more it is appropriate. The two exceptions are Ov. Her. 15. 101 non tecutn lacrimas, non oscula nostra tulisti and ibid 16. 253 f. oscula (...) si natae dederas, ego protinus ilia / Hermiones tenero laetus ab ore tuli. Neither offers a true parallel to the use attributed to Propertius , and in both the sense ‘bear away’ is made unmistakable by other words . As a matter of usage, then, it is justifiable to assume the meaning ‘give a kiss’ for this phrase, unless something else is plainly indicated. Further, the Propertian lines gain in point by the contrast between carpere ‘snatch’ and ferre ‘bring’. (shrink)

Les origines de la réflexion sur la musique dans la Grèce ancienne sont à chercher non dans la philosophie, mais dans la tradition poétique. Partant de la reconstruction des fonctions fondamentales de la musique et des différentes valeurs esthétiques assignées au chant dans les poèmes homériques, cet article reconstruit le développement des idées, thèmes et concepts esthétiques dans la réflexion des poètes sur leur propre art, leur méthode et leur style de composition, au fil d’un itinéraire philosophique qui va d’Hésiode (...) à Lasos d’Hermione et à Pratinas. La réflexion ultérieure des philosophes sur la musique ne naît pas de nulle part, mais, comme le montrent plusieurs exemples spécifiques, présuppose ces étapes complexes, riches et pour ainsi dire préliminaires. (shrink)

It was love at first sight when Jonathan Calvert saw the Matterhorn in 1953. Something in the way the mountain held sway over him inspired a lifelong passion for natural beauty and adventure. Over the next fifty years, Calvert climbed, hiked, trekked, sailed, kayaked, and dog-sledded in wild places across the globe, following his urge to know. And he hasn t quit yet. In July 2014, he will spend a month in Central Asia traveling the Silk Road through the Pamirs (...) and Tian Shan mountains. In 2015 Calvert returns to the Antarctic in a sailboat to kayak and camp. This book is a record of his adventures, told through memoir, journals, and photographs. Calvert has devoted his life to exploring the world and himself, and he has never gotten to the bottom of the wellspring that is curiosity. Calvert has walked in the footsteps of early explorers, camped above the clouds, come face-to-tusk with a walrus, and, within yards of a summit, talked down the inner voice that cajoled him to quit. He has stumbled into crevasses, kayaked in quiet waters above whales, suffered altitude sickness, and called his family via radio and cell phone relay from a precipitous ledge to say, I made it. Discovering early in life that striking out by himself got the job done best, Calvert is no stranger to singular travels and travails. Yes, he adventures with comrades roped in as a team, paddling together, or taking his turn at the ship s helm but ultimately the journey is one s own. Throughout his life, Calvert has jumped at chance after chance, among them: climbing Alaska s Mount McKinley, Argentina s Aconcagua, and mountains in Switzerland, France, Tanzania, and Nepal; trekking in Tibet, Bhutan, England, and Pakistan; and kayaking the coast of Greenland and the Zhupanova River in the Kamchatka Peninsula. Where s that? Explore these pages, and then you will know.". (shrink)

Even as the philosopher can show us how to treat an object conceptually as a work of art, by regarding it in some context, so Cavell constantly implies that there are parables to be drawn about the way we treat the objects of our consciousness and the subjects of parts of it. But this special sort of treatment—like projective imagination itself—is not fancy or wit but more like a kind of epistemological fabling that is close to what Shelley called, in (...) A Defense of Poetry, "moral imagination." What is so powerful—and yet elusive of the nets of ordinary intellectual expectation—in The Claim of Reason is the way in which the activities of philosophizing become synecdochic, metonymic, and generally parabolic for the activities of the rest of life itself. It is the way in which the large , unphilosophical, "poetic," or "religious" questions are elicited from their precise and technical microcosms that makes so much of this book poetical, but not "literary," philosophy. When he writes of how tragedy "is the story and study of a failure of acknowledgment, of what goes before it and after it—i.e., that the form of tragedy is the public form of skepticism with respect to other minds"; or when, after brilliantly adducing The Winter's Tale in his consideration of Othello, he confronts the magic of Hermione's statue coming to life, he observes that "Leontes recognizes the fate of stone to be the consequence of his particular skepticism," the reader can perceive the kind of vast fiction in which minds, bodies, the privacy of insides, dolls, statues, and other representations figure as agents and elements. It will take longer to understand, I think, the imaginative significance of the earlier portions of the book. The philosophers who find its terrain familiar tend to have little patience with poetry; the reader whose sensibility is "literary" may be unable to distinguish between the arguments and examples, and the meta-arguments and examples, of the discussions of Wittgensteinian and Austinian method. Both kinds of readers should keep at it. John Hollander, a distinguished poet and critic, is professor of English at Yale. The author of The Untuning of the Sky: Ideas of Music in English Poetry, 1500-1700, Vision and Resonance: Two Senses of Poetic Form, and The Figure of Echo, his books of poetry include Spectral Emanations and Blue Wine and Other Poems. (shrink)

A philosophical exploration of the entire seven-book _Harry Potter_ series _Harry Potter_ has been heralded as one of the most popular book series of all time and the philosophical nature of Harry, Hermione, and Ron's quest to rid the world of its ultimate evil is one of the many things that make this series special. _The Ultimate Harry Potter and Philosophy _covers all seven titles in J.K. Rowling's groundbreaking_ _series and takes fans back to Godric's Hollow to discuss life (...) after death, to consider what moral reasoning drove Harry to choose death, and to debate whether Sirius Black is a man or a dog. With publication timed to coincide with the release of the movie _Harry Potter and the Deathly Hallows, _this book will be the definitive guide for all fans looking to appreciate the series on a deeper level. Covers a range of intriguing topics such as the redemption of Severus Snape, the power of love, and destiny in the wizarding world Gives you a new perspective on _Harry Potter_ characters, plot lines, and themes Makes a perfect companion to the _Harry Potter _books and movies Packed with interesting ideas and insights, _The Ultimate Harry Potter and Philosophy _is an ideal companion for anyone interested in unraveling the subtext and exploring the greater issues at work in the story. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Ovidian Heroine as Author: Reading, Writing, and Community in the HeroidesGenevieve LiveleyLaurel Fulkerson. The Ovidian Heroine as Author: Reading, Writing, and Community in the Heroides. Cambridge: Cambridge University Press, 2005. xii + 187 pp. Cloth, $75.Ovid's Heroides have traditionally received mixed reviews from readers and critics. John Dryden famously regarded them as Ovid's "most perfect piece" of poetry, but he too saw imperfections in the collection. In (...) the preface to his [End Page 286] own English translation of the Heroides, he suggested that Ovid's heroines are not altogether plausible as abandoned women, observing that they "are not too miserable to make puns" and that they frequently "speak more eloquently than the violence of their passion would admit." Grant Showerman, similarly writing "in appreciation of the Heroides," offered the type of qualified praise that has now become commonplace in contemporary criticism of the letters, claiming that "The Heroides are not a work of the highest order of genius. Their language, nearly always artificial, frequently rhetorical, and often diffuse, is the same throughout—whether from the lips of barbarian Medea or Sappho the poetess." L. P. Wilkinson, whose project to rescue Ovid's literary reputation in Ovid Recalled heralded the dawn of a modern renaissance in Ovidian studies, likewise damned the Heroides with faint praise. He notoriously described the work as a stodgy "plum pudding," declaring that "the first slice is appetizing enough, but each further slice becomes colder and less digestible."Cutting against this trend, Laurel Fulkerson's new book shows how tastes in the Ovidian world have changed. Building upon recent studies (specifically those by Efi Spentzou and Sara Lindheim) that have confirmed the status of the written women of Ovid's Heroides as reading and writing women, The Ovidian Heroine as Author offers a new approach to reading Ovid's heroines and their letters. Across seven chapters, with an appendix on "The authenticity (and "authenticity") of Heroides 15," bibliography, index, and index locorum, this slender volume sets out to reevaluate the Heroides as both an inter- and intratextual community of authors and readers.The Heroides are configured unequivocally as love letters from Penelope to Ulysses, Briseis to Achilles, and so on. Yet the heroines' letters frequently appear to be directed to other Heroidean readers: Oenone's letter to Paris posits Helen as a potential (mis)reader, Hermione's letter to Orestes also speaks directly to her mother Helen, and Hypsipyle's letter to Jason seems also to be addressed to her rival Medea. What is more, the heroines repeatedly write of their fears that their letters will never reach their "intended" (male) readers, that they will be deliberately intercepted or fall into the hands of the wrong (female) readers, that they will be misread or—worse still—not read. A love letter's direct and intimate exchange between its writer and addressee is compromised in each of the Heroides, complicating issues of (mis)reading and (mis)interpretation. Fulkerson is convinced that the Heroides deliberately and self-reflexively provoke questions about their own textual and intertextual status. She sees the heroines as puellae doctae who "self-consciously fashion themselves as alluding authors influenced by what they read" (2), namely, the other epistles in Ovid's collection. Fulkerson argues, like Kauffman, that the "correspondences between the correspondents" are key both to understanding the poetics of the Heroides and to redeeming Ovid and his heroines from charges of repetition and reduplication in their writing.Chapter 1 focuses on Heroides 2 and Phyllis' dangerous (mis)reading of the epistles of Dido, Ariadne, and Medea. Here, Fulkerson cleverly exploits Phyllis' own reading strategies (and her resultant self-positioning as an abandoned [End Page 287] heroine just like Dido et al.) to demonstrate the kind of external "misreading" that, Fulkerson claims, this epistle has traditionally invited. Readers who see Heroides 2 (and, indeed, the collection as a whole) as repetitive and imitative repeat Phyllis' reading mistakes: Phyllis erroneously reads her own situation as reduplicating that of Ovid's other hopeless heroines, blind to the subtle and positive differences among them. Phyllis, then, Fulkerson suggests, offers us "a model of how (not) to read the Heroides" (39).In... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Helen and the ΔIΟΣ BΟYΛHKenneth MayerThe opening lines of the Cypria and the scholia concerning them have long attracted scholarly notice. The lines are quoted in Schol. A. Vind. 61 as follows:.(Cypria Frag. 1 Allen)Zeus pities the overburdened Earth and therefore calls the Trojan War into being in order to relieve her of excess population. The scholium quoting these lines evidently contains elements foreign to the Cypria,1 but other (...) statements may ultimately derive from the epic itself. The scholiast reports Momus' advice to Zeus, not to use disasters such as lightning or flood, but rather to arrange for the birth of Helen and the marriage of Thetis. For, the scholium adds, the Trojan War is a direct result of these two events:.Eustathius follows this tradition, but extrapolates further by explicitly defining Helen and Achilles as the instruments of the βουλή: [End Page 1]-Eustathius, Ad Iliadem 1.33.15 (TLG)The original scholium does not define the precise role of the θνητογαμία of Thetis. That marriage resulted indirectly in the judgment of Paris and the strife between the goddesses, which directly led to the Trojan War. Eustathius, who was rather closer to the scholiastic tradition than we are, does not include the judgment in this account of the origins of the war. Instead he regards the birth of Achilles as a central element in the depopulation of mankind, on par with Helen.Scholiasts of the twentieth century have come up with their own accounts of Zeus' plan and the origin of the Trojan War. Particularly compelling is Laura Slatkin's reading of the marriage of Thetis as the closing chapter in the struggle for divine succession.2 Prophesy foretold that her son would be mightier than his father, so instead of marrying her himself, Zeus gives her to a mortal, thereby stabilizing the order of heaven by displacing strife onto the earth.Nagy (Best of the Achaeans, 220) argues that this displacement of strife from the divine sphere "causes not only the Trojan War in particular but the human condition in general." He bases this on, among other things, a fragment of the Hesiodic Catalogue of Women which begins shortly after the marriage of Helen and the birth of Hermione:These lines and others following connect the Trojan War with a plan of Zeus to end the endless spring and begin the cycle of the seasons (97-98), to give sorrow and death to mortals (98-100), and to separate gods from men (102-4). The fulfillment of the plan is then narrated: the death [End Page 2] of the heroes in lines 118-20; the coming of winter in lines 124-29. Taken together these events spell the end of the Golden Age, which seems to be the calculated conclusion of the Hesiodic Catalogue.3In some accounts at least the Trojan War thus spelled the end of the Golden Age. The myth of divine succession accounts for the central role of Achilles and the marriage of Thetis. What about Helen? I do not think that the pairing of Achilles and Helen in the scholia is haphazard or pedantic patchwork. In a very real sense the Trojan War was felt to have started with the creation of both of these figures.Helen's role will become clearer when we step back and look at comparable patterns in other mythologies. The Cypria fragment mentioned earlier has aroused scholarly interest in part because of the overpopulation theme, to which several parallels have been adduced from the Near East, Iran, and India.4 This paper will extend this work and demonstrate that in these mythologies overpopulation belongs to a larger construct which is worth examining in detail.Central to the larger construct is the final struggle for heavenly succession, in which the last opposition to the canonical pantheon is quelled. The creation of man is contemporaneous with or results from this struggle. Often the defeated god or gods are involved in the creation of mankind in general or of a particular strife-causing individual or group. The form of the defeated gods' involvement varies-mankind may be their direct progeny, their creations or reincarnations, or created... (shrink)

A stunning collection of conservationist and explorer Oberholtzer's photographs and journal entries from his famous paddle to Hudson Bay.

Critical discussion of Andromache has almost invariably focused on the question of unity. As everyone who has ever read a critical account of the play knows, the action falls into three parts: the plot against Andromache by Hermione and her father, foiled by Peleus; Hermione's subsequent panicky flight with Orestes; and Neoptolemos' murder at Orestes' instigation. The play appears not to possess ‘unity of action’ in the strict Aristotelian sense: there is, for instance, no tight causal connection between (...) the plot against Andromache and Orestes' plot against Neoptolemos. Troubled by this, critics have made a variety of attempts to find unity of another sort: unity of ‘theme’. Each has asked, ‘What is Andromache about?’, taking the question in an absolute sense; and has assumed that one must search for a single answer. (shrink)

While slowness of movement is an obligatory characteristic of Parkinson’s disease (PD), there are conditions in which patients move uncharacteristically fast, attributed to deficient motor inhibition. Here we investigate deficient inhibition in an optimal sensory-motor integration framework, using a game in which subjects used a paddle to catch a virtual ball. Display of the ball was extinguished as soon as the catching movement started, segregating the task into a sensing and acting phase. We analyzed the behavior of 9 PD (...) patients (ON medication) and 10 age-matched controls (HC). The switching times (between sensing and acting phase) were compared to the predicted optimal switching time, based on the individual estimates of sensory and motor uncertainties. The comparison showed that deviation from predicted optimal switching times were similar between groups. However, PD patients showed a weaker correlation between variability in switching time and sensory-motor uncertainty, indicating a reduced propensity to generate exploratory behavior for optimizing goal-directed movements. Analysis of the movement kinematics revealed that PD patients, compared to controls, used a lower peak velocity of the paddle and intercepted the ball with greater velocity. Adjusting the trial duration to the time for the paddle to stop moving, we found that PD patients spent a smaller proportion of the trial duration for observing the ball. Altogether, the results do not show the premature movement initiation and truncated sensory processing that we predicted to ensue from deficient inhibition in PD. (shrink)

This essay looks at the image of the ship in Péter Forgács’s documentary The Danube Exodus (1999) as a site that enables the viewer to meditate the encounter of the historical Self and the Other. Forgács, who works with the found footage material of an amateur filmmaker, teases out the paradoxical double movement of the historical event, in which both Jewish and German refugees use the river Danube as an escape route in the early phase of World War II, traveling (...) on the same paddle steamer in opposite directions. The documentary about two river-stories directed by an Eastern European filmmaker becomes a contemplation on interconnectedness, national cross-pollination and the inscription of the viewer in these processes. I argue that the film offers its audiences a way to visually and conceptually consider the unfeasibility of historiographic authority. (shrink)

This paper considers Western Australia (WA) as a sign, comparing what it meant during the America’s Cup campaign of 1986–7, when world media attention was focused on the state, with what it represents 30 years later. In the 1980s, it is argued (Part I), WA was hard to represent at all, with natural, governmental and social horrors bespeaking a place unable to signify itself. These realities had to be ‘forgotten’ if a ‘politics of euphoria’ suitable to the Cup festival – (...) and to the mood of credit-fuelled capitalist deregulation – was to prevail. The media, popular culture and tourism were on hand for that task. They far outstripped official efforts to represent WA as a symbol of mobility, globalization and the progressive development of state and capital, arm in arm. Returning after a generation (Part II), it seems clear that the state apparatus is motivated by a will to control, but that the same horrors attend the lives and deaths of first-nation citizens. What has changed is that policy has shifted from deregulation to privatization, which means an authoritarian state leaves both development and social justice to individuals. The progressive individualism of the ‘WA Inc.’ era has given way to what might be called ‘tradie individualism’ – signalling sociality with a boat of one’s own, a funny car rego or a coin in the charity donation box. Now, if you want to express euphoria, then you must paddle your own canoe. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS I05 1120a): these and much else form models of the meticulousness and also the daring with which such discussions should be conducted. THOMAS G. ROSENMEYER University of Washington Religious Philosophy, A Group ol Essays.By Harry Austryn Wolfson. (Cambridge : Harvard University Press, 1961. Pp. xii + 278. $6.00.) For those who have never dared to take the plunge into one of Professor Wolfson's massive studies--the two-volume sets (...) on Philo and Spinoza, for instance, or the first part of The Philosophy of the Church Fathers--these ten essays offer a series of brief but enlightening introductory paddles. The eleventh piece, a concluding Sermonette, is neither enlightening nor a happy introduction to a rigorous mind. The essays, ranging over a considerable number of Jewish, Christian, Muslim, and secular thinkers, are entitled as follows: "The Philonic God of Revelation and His Latter-day Deniers"; "Extradeical and Intradeical Interpretations of Platonic Ideas"; "Immortality and Resurrection in the Philosophy of the Church Fathers"; "Philosophical Implications of the Theology of Cyril of Jerusalem"; "Philosophical Implications of Arianism and Apollinarianism"; "Saint Augustine and the Pelagian Controversy"; "Ibn Khaldun on Attributes and Predestination "; "Causality and Freedom in Descartes, Leibniz, and Hume"; "The Veracity of Scripture from Philo to Spinoza"; "Spinoza and the Religion of the Past." Despite this wide variety of topics, the book is held together, Wolfson assures us, by a "common theme" (p. v). To accept this theme is, in effect, to look at the history of Western religious philosophy from New Testament times to Spinoza's in a very special way. Picking up three histories of philosophy at random, I find that Bertrand Russell's History of Western Philosophy mentions the Jewish philosopher Philo of Alexandria (20? mC.--A.D. 54?) on two pages; B. A. G. Fuller's History of Philosophy devotes about three and a half pages to Philo but concludes that "Philo seems to have had no disciples of note and no direct influence, at any rate, upon the century and a half that intervenes between his death and the birth of Plotinus" (p. 305); W. T. Jones in his History of Western Philosophy (Vol. I) rates Philo's worth at just over a page and a caustic footnote. If, however, we look at religious philosophy in Wolfson's way, we see Philo as the root and determining origin of all medieval philosophizing, Jewish, Christian and Muslim ; we further see the medieval philosophy begun by Philo as a homogeneous system of thought, lying between pagan Greek speculations and the secular systems of the seventeenth century. Wolfson writes: 106 HISTORY OF PHILOSOPHY Ostensibly Philo is only the interpreter of the Hebrew Scriptures in terms of Greek philosophy. But actually he is more than that. He is the interpreter of Greek philosophy in terms of certain fundamental teachings of his Hebrew Scripture, whereby he revolutionised philosophy and remade it into what became the common philosophy of the three religions with cognate Scriptures, Judaism, Christianity, and Islam (p. v). In all the essays the topics are taken partly as Philonic in origin; it is Wolfson's aim to make the quarrels of medieval and later thinkers more intelligible in the light of their positions' intellectual ancestry. The result of his approach is a series of amazingly dexterous historical investigations; the reader moves with quite unexpected ease through intricate thirty-page discussions, each carrying some hundred or so footnotes of far-flung references to Plato, Aristotle, Scripture, Jewish and Arabic commentators, Patristic hagglers, Spinoza, Hume, Mill, et alii. The burden of erudition is wielded with simplicity and grace. Where there are historical obscurities and misunderstandings to be cleared up, one reads Wolfson with gratitude and enjoyment. Perhaps I can best fulfill my role as reviewer by summarizing part of his sixth and most exciting chapter, that on the controversy of Pelagius and Augustine over human freedom. Here Wolfson sets out to reverse history's verdict: to show Pelagius' account of freedom as keeping to "the original Christian belief"; to show Augustine's views as heretical by the measure of previous Christian tradition. He begins with much-documented observations that Greek pagan philosophy establishes a tension in man between the powers of... (shrink)

This book provides a solution to the problem with the energy concept. This problem manifests itself in the fact that physicists clearly diverge regarding the question of what energy is. Some define it but others state that we do not know what it is. Although this is a problem for physicists who need to explain the concept, it is not a problem for physics that can be solved by laboratory means. Penetrating into the origin of the notion of energy, this (...) book offers a clear idea of what was discovered and what was invented to interpret the findings. Following the development of the concept, it provides an explanation of the trends in contemporary textbooks. The author's repetition, in his "History and Philosophy of Physics Laboratory", of Joule’s famous experiment – the paddle wheel experiment – with a calorimeter as originally used by Joule and with a calorimeter as proposed in textbooks, is presented, yielding new insight into the phenomenon. Thus, science teachers and students will benefit from reading the book as well as historians, philosophers, students of the history and philosophy of science, and all who are interested in knowing about what it is that we call energy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Pyrrhus Perplex: A Superficial View of Mimesis Andrew J. McKenna Loyola University Chicago In the interest of knowledge conveyed as experience, a teacher of literature likes to begin with a story: A man sets out to discover a treasure he believes is hidden under a stone; he turns over stone after stone but finds nothing. He grows tired of such futile undertaking but the treasure is too precious (...) for him to give up. So he begins to look for a stone which is too heavy to lift—he places all his hopes in that stone and he will waste all his remaining strength on it. This exquisite little parable from René Girard's Deceit, Desire and the Novel (176) awaits correlation with Kafka ("Before the Law"), but it can also remind us ofthe passionate imbroglio we find in Racine's Andromaque. I will dwell on the stage play on the assumption that we are even more confused about love than about legal affairs. The play embodies an essential paradox by dramatizing relations in a way that is contrary to our normal expectations of order and conduct: Mais parmi ces périls où je cours pour vous plaire, Me refuseriez-vous un regard moins sévère? (I.iv) (But among the perils I risk to please you, Would you refuse me a gaze less severe?) This is not a vassal or a servant appealing to his master, but a sovereign, Pyrrhus, appealing to his captive female slave, Andromache. Our routine categories are turned upside down. 32Andrew J. McKenna Pyrrhus has everything going for him: he is the son ofAchilles, known to his world (and ours) as the world's greatest warrior, and after his conquest of Troy he is betrothed to Hermione, daughter of Helen, the world's most beautiful woman. There is no matter for tragedy in this, a happy conclusion to the Trojan war. But Pyrrhus spurns Hermione in amorous pursuit of Andromache, whom he counts among plunder of the city he has destroyed. She is the widow of Hector whom his father has slain, which makes her the last person in the world disposed to favor his suit. Andromache is very like the stone which is too heavy to lift, for all the leverage Pyrrhus exercises by threatening to deliver her son Astyanax for slaughter by the still vengeful Greeks. And Racine makes us understand that it is not in spite of Andromache 's resistance to his appeals butjust because ofthem that Pyrrhus wastes his life trying to move her. The treasure that Pyrrhus pursues, which as the son of Achilles he has no choice but to pursue, is "la gloire," the recognized and incommensurate superiority over other mortals. Yet he describes himself plaintively to Andromache as "Vaincu, chargé de fers, de regrets consumé" (vanquished, in chains, tormented by regret). For four acts of the play Pyrrhus mostly cultivates "enslavement, failure, and shame," which is how Girard describes the masochist in the parable he invented to depict him, and in the fifth act he is slain by his Greek allies at the jealous instigation of Hermione, who then stabs herself over his body. Orestes, who lead the Greeks to the assault in amorous obedience to Hermione, goes insane. The quest for glory is a recipe for disaster. A masochist is someone whom we may describe as preferring pain to pleasure, failure to success, and when I review Pyrrhus's conduct with students, they never fail to arrive at this diagnosis. Then the task is to unpack this reductive term, which since Freud has served to label a clinical perversion. In my experience, this task is more successfully accomplished with undergraduate students, who are likely to seek an explanation in terms of the information at hand, if only because they are too distracted, too harried to do otherwise. Graduate students, on the other hand, are committed to advanced professional research, which in literature departments typically sends them in quest of the mythological roots of such a story, and no less often favors the kinds of explanations we find in Freudian psychoanalysis. I take it as a measure of the intellectual confusion of our times that we encourage... (shrink)

This book, based on the prestigious Oxford Amnesty Lecture series, focuses on human rights abuses, and the ways in which they are interpreted. The collection includes contributions by Tzvetan Todorov, Michael Ignatieff, Peter Singer, Gitta Sereny, Susan Sontag, and Eva Hoffman, with commentaries on their essays by Niall Fergusson, Timothy Garton Ash, John Broome, Hermione Lee and others.

This paper delves into Jody Azzouni's ideas on the ontology of fictional characters. Azzouni interestingly maintains that even though fictional characters like Hermione Granger, Sherlock Holmes, and Mickey Mouse do not exist in reality, assertions about them can still be true. However, Azzouni dismisses the necessity of these characters to be ontologically real to validate the truth of sentences concerning them. Instead, Azzouni proposes that truth in speech and thought corresponds with the world, but not necessarily by attributing properties (...) and relations to tangible things in it. This stance opposes the conventional philosophical notion that every true statement must directly represent an aspect of reality. This paper scrutinizes Azzouni’s argument and appreciates his attempt to dissociate ontology from the truth in fictional discourse. Nonetheless, it also recognizes certain gaps in this perspective. The paper endeavors to refine and extend Azzouni's approach by introducing the concept of 'metaphysical explanation', which explains the truth of statements about fictional characters by correlating them to relevant acts of fiction, rather than positing the reality of fictional entities. This extension preserves the essence of Azzouni’s view while addressing its limitations, thus paving the way for a more comprehensive understanding of how we can talk truly about fictional characters without holding that such entities are real in any sense. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Greek Countryside: The Southern Argolid from Prehistory to the Present Day, with a Register of Sites by Curtis N. Runnels and Mark H. MunnDonald C. HaggisMichael H. Jameson, Curtis N. Runnels and Tjeed H. Van Andel. A Greek Countryside: The Southern Argolid from Prehistory to the Present Day, with a Register of Sites by Curtis N. Runnels and Mark H. Munn. Stanford: Stanford University Press, 1994. xx (...) + 658 pp. 224 figs. 36 tables. 8 back-pocket maps. Cloth, $125.The methodological divide between Greek history and archaeology is bridged in areas of epigraphy, topography, and political geography, or in instances where the data (sites, inscriptions, or destruction levels) manifestly complement or corroborate the text. This "handmaiden" role of archaeology has been challenged in the past two decades, and links between history and archaeology have been strengthened by changes in both disciplines, especially in the range of data utilized if not in method and approach. The archaeologist's reconstruction of long-term history is only enriched by textual documentation; and the historian has found in new approaches to ancient landscapes a wider scope of data, a realm of problems, and a multi-dimensional context for writing history.A new vision of documenting the Greek past is as yet nowhere more effectively illustrated than in A Greek Countrysidey. This book, which is the final publication of the Argolid Exploration Project (and Stanford University Archaeological and Environmental Survey), was conceived in an era of vastly changing approaches to the past and inspired by the first regional and diachronic survey in Greece, the Minnesota Messenia Expedition. The exploration of the southern Argolid also emerged in the context of two vastly different yet complementary excavations at the Paleolithic-Neolithic Franchthi Cave and Classical Halieis. The chronological, methodological, and environmental scope and problem orientation of these projects were important in setting the stage for the examination of human history in the broader region, emphasizing human-environment interaction as important to understanding culture change through time.A Greek Countryside presents the results of the survey (conducted in 1972 and 1979-1983) in the southern Argolid (225 km2) that recovered some 328 sites from an intensive sample of 44 km2. The first three chapters, "Topography," "History," and "Land and Sea in the Southern Argolid," provide an introduction to the study area. They present the synchronous dimensions of observable terrain, environment, and communication routes, and the diachronic perspectives of history (1000 B.C.-modern times), geomorphology, and environmental studies. Chapter 4, "The Archaeological Survey," describes the process and methods of fieldwork, the basis for the identification and functional designations of sites, and the classificatory nomenclature of the observable settlement patterns. Chapter [End Page 333] 5, "Using the Resources of the Land and Sea," is a discussion of agricultural, pastoral, and maritime activities derived from archaeological evidence from Franchthi Cave, Halieis, and wider afield, and from ethnography, studies of ancient and modern agriculture, and Medieval and Venetian records and travelers' accounts. This chapter injects the human element into the natural environment, setting the stage for the patterns of interaction between cultural and natural landscapes. The authors' synthesis and conclusions are presented in the final chapter 6, unambiguously titled, "Fifty Thousand Years of Coevolution of Landscape and Human Settlement."This concluding chapter is wonderfully detailed, referring back to the data presented in previous chapters and forward to the numerous appendices. The appendices are focused treatments of the sites recovered (A); population estimates (B); pseudo-Scylax's periplus (C); Pausanias' account of the south Argolid (D); the town of Hermion (E); the border dispute between Hermion and Epidauros in the first half of the second century B.C. (F); and an account of the Turkish traveler, Evliya Chelebi, in 1669 (G). Chapter 6 is somewhat of an achievement in itself, providing a lucid and fascinating chronological and historical narrative, un-encumbered by tendentious footnotes or cross-references, while making the reader constantly aware of both the data and the interpretive basis for conclusions. Although the diachronic survey maps, showing settlement patterns, are presented earlier in chapter 4, more detailed maps illustrate chapter 6 and are essential and effective complements to the text.The effects of... (shrink)