The formation of new states has always been an uncertain process. Yet with the emergence of global war and the destabilization of the political categories of modernity, state founding has become ev...

Teachers and teacher educators in the US struggle with conflicting needs. They must think critically and adaptively in response to the rapidly changing demographics of their students and adjust to a policy climate that emphasizes standardization, measurement, and disregard for teachers as professionals. Embattled pre-service teacher education programs in institutions of higher education have traditionally sought to develop teacher candidates’ knowledge, skills, and dispositions. The authors argue that in the current climate pre-service teachers also must appropriate conceptual frameworks to support (...) their development as responsive professionals. While dispositions are beliefs and attitudes the origin and teaching of which remain in dispute, concepts like social justice, political-economic equity, and formative assessment are abstract ideas or concepts that inform practice. Conceptual tools, i.e., concepts, theories, and frameworks, guide novice teachers in making decisions in response to the growing and rapidly changing student populations they will teach as well as the policy contexts that constrain their teaching practice. The appropriation of conceptual tools contributes to development of vision and adaptive expertise required by responsive teacher professionals. Using an activity theory framework developed by Wartofsky that draws in particular on the classification of artifacts, or tools, this article frames and critically examines teachers’ need for conceptual tools, the appropriation of those tools, and a mixed methods study of that appropriation. The study demonstrates that teacher candidates do appropriate conceptual tools, but that measurement of that process, though desirable in the current policy context, requires the development of a systematic and replicable methodology. (shrink)

This Work Deals With The Foundational Concepts Ethics In Their Origin And Development. The Three Dimensions Of Mortality I.E., Social, Religious And Spiritual, Are Brought To The Light As Dealt By Manu Smrti, Jaimini Sutras And Bhagavadgita Respectively. The Author Sincerely Endeavors To Construct The Philosophical World-View Presupposed And Developed By These Texts Of Special Reference. The Aim Of This Book Is To Present A Harmoniously Interwoven Ethical Vision Which Is Peculiarly Indian And Its Form And Content. The Lucid Style (...) And Elaborate Discussion Of The Subject Matter Make The Book Useful And Interesting Not Only For The Students Of Philosophy But Also For The Common Readership Untrained In Philosophy. Contents Chapter 1: Introduction, Chapter 2: Rta And The Ethics Of Antiquity, Chapter 3: Transition To Dharma, Chapter 4: Ethics Of Manu Dharma Sastra, Chapter 5: Ethics Of Purva Mimamsa, Ethics Of Bhagavad-Gita, Chapter 7: Conclusion. (shrink)

Giardia lamblia, a protozoan parasite that causes widespread diarrheal disease, expresses a surface membrane associated lectin, taglin, which is specifically activated by limited proteolysis with trypsin, a protease that is present in abundance at the site of infection. When activated, taglin agglutinates enterocytes which are the cells to which the parasite adheres in vivo, and in addition, binds to isolated brush border membranes of these cells. These findings suggest that this lectin may be involved in the host‐parasite interaction. Taglin is (...) most specific for terminal phosphomannosyl residues and its binding to red cells is mediated by cell surface phosphate residues. Hemagglutinating activity induced by taglin is most active at pH6.5 and is dependent on divalent cations. A monoclonal antibody to taglin reacts with the surface membrane of live trophozoites and recognizes a protein of 28/30 kDa in lysates of Giardia trophozoites, by immunoblotting. This finding is confirmed by direct demonstration of lectin activity by erythrocyte binding to proteins electroblotted to nitrocellulose, which revealed specific red cell binding to giardial protein bands in the same molecular weight range as those recognized by the monoclonal antibody. (shrink)

War, from the conflicts in the Middle East and Russia/Ukraine to Mexican narco-violence, from neocolonial land grabs in the Global South to racial, border, health, and climate crises all over the planet, defines the most extreme and contradictory expression of the global world. In this fascinating exploration on the history of the thinking of conflict, Edgar Illas departs from military and sociological analyses to propose a theoretical exploration of war as the ontological force that produces political orders. Magma is used (...) as a geological metaphor to theorize the mixtures of politics and war that organize, and disorganize, global society. Divided into two parts, Illas' study begins by surveying of some of the most important thinkers of war, moving from classical antiquity to the 20th century. Each thinker provides a different inflection in the historical evolution of the being of war. The second part turns to a theorization of the 21st century to claim that conflictive relations between capital, state power, political movements, and social life in globalization culminate and at the same time reiterate the paradoxes of war as an ontological event. The Magma of War is an energizing contribution to the task of rethinking politics in relation to war and an invaluable resource to all those conscious of the unstable forms of contemporary social and political life. (shrink)

The aims of this study were to analyze the peak physical demands in elite futsal by quantifying the most demanding scenarios of match play and to identify the differences between playing positions and the seasonal trend for five different rolling average time windows. The most demanding scenarios of external load from distance, speed, acceleration, and deceleration variables were obtained from 14 elite futsal players using a local positioning system during 15 official matches in the premier Spanish Futsal League. The results (...) showed an extremely large effect of the time window for all dependent variables in all positional groups. Another important finding of this study was that, in regard to the seasonal trend, only defenders reported clear moderate-large positive trends for high-speed running efforts, high-acceleration efforts, and high-deceleration efforts. Finally, moderate-large individual differences in player means for all dependent variables and clear differences between games for most dependent variables were found, suggesting how likely contextual factors may exert an influence on how “demanding” the most demanding scenarios are. The findings of this study provide coaches and strength and conditioning coaches further knowledge of the peak physical demands in elite futsal competition. This valuable information may lead to a more precise position-specific training prescription. (shrink)

Édouard Glissant undertakes a radical rethinking of ontology. The relations of creolization have key political and cultural consequences: they destabilize the Eurocentric foundations of knowledge; they affirm hybridity; they dislocate the colonial systems of power. Yet they also have another, perhaps even more consequential ambition. As Glissant says in Poetics of Relation, creolization contains an “attempt to get at Being.” Relation operates at the ontological level as a process of creation of a different constitution of being. Relation, which names the (...) “new and original dimension allowing each person to be there and elsewhere,” the diffracted “totalité-monde,” the event by which “[t]he elementary reconstitutes itself absolutely,” brings forth an ontological autopoeisis and reframing of the world. (shrink)

This study aimed to estimate the indirect expenses borne by tenant farmers due to credits they receive in community salt farming operations managed through contract farming systems in Pamekasan Regency. Credits constitute a crucial aspect of tenant farmers’ rights within the community salt farming contract farming framework. This study employed a comparative analysis of the cost of funds based on the adopted contract farming models, specifically the two-way and three-way contract farming structures. Moreover, it investigated the correlation between the cultivated (...) salt field’s size and the magnitude of the cost of funds endured by tenant farmers. The results of the analysis reveal that the average costs of funds borne by tenant farmers are notably high, ranging from 5.24% to 6.71% per month. Surprisingly, these figures exceed the loan interest rates offered by two formal financial institutions: BRI and Bank JATIM. Another significant finding is the positive correlation between the size of cultivated salt fields and the magnitude of the cost of funds borne by tenant farmers. Lastly, there is a clear positive relationship between the credit amount received and the corresponding cost of funds endured by tenant farmers. The substantial costs of funds shouldered by tenant farmers involved in the community salt farming, operated through contract farming systems in Pamekasan Regency, signify inefficiencies within the contract farming structure. It is expected that the government can aid these tenant farmers by disbursing subsidized credits through collaborations with relevant ministries and local formal financial institutions. (shrink)

Live commerce is a phenomenally innovative form of social commerce in China. In this paper, the authors aim to explore the authenticity of live commerce. By employing a qualitative approach using in-depth interviews and grounded theory, 21 initial categories are classified into six core categories. Among them, authenticity-associated concepts are classified into explicit concepts and implicit concepts. Explicit concepts of authenticity are associated with objectively authentic cues, while implicit concepts of authenticity are associated with subjectively authentic experiences. Moreover, the study (...) explores the relationship between explicit concepts of authenticity and product commitment, as well as the relationship between implicit concepts of authenticity and affective commitment. Both of these paths are found to influence consumers' shopping-related behaviors. Although consumers can more easily perceive explicitly authentic cues than implicitly authentic experiences, this study suggests that the latter may be more effective in inducing shopping behaviors. In addition, the effect of streamer attractiveness on opinion leader building is addressed, while authenticity is found to be an alternative approach to attract consumers both for attractive and nonattractive streamers. Finally, the study addresses theoretical implications and practical implications as well as suggestions for future research. (shrink)

No pocos contemporáneos de Kant, incluidos algunos de sus discípulos, fueron pródigos en la crítica mordaz del carácter sistemático de su filosofía, y señaladamente, de la prosa filosófica en que ese carácter se expresaba. Otros, en cambio, no se privaron de manifestar el deseo de ver al filósofo aislado o acorralado en el recinto puramente especulativo del aula académica, en la buena —o en la mala— compañía de todos los políticos metafísicos de la época: «illa se iactet in aula!» (...) Pero, temerosos de que los muros o los barrotes metafóricos del aula no bastaran a contener la propagación «popular» de las ideas del filósofo, completaron, con Burke, el verso de Virgilio en inequívoca alusión a barrotes seguramente menos simbólicos: «Illa se iactet in aula Aeolus, et clauso ventorum carcere regnet». Kant respondió en su momento a los unos y a los otros, por separado, y también de consuno, pero siempre desde la convicción, tenazmente mantenida, de la importancia de la teoría filosófica y de una disciplina metodológica, las cuales, aun si «impopulares» al comienzo, consideraba esenciales para una práctica moral y política tan hostil al paternalismo moral como a su contracara, el despotismo político. (shrink)

Françoise Proust’s essential points of reference are Kant and Walter Benjamin. Alain Badiou ignores the extraordinary and sometimes beautiful dark power of Proust’s work on Benjamin. As is clear, however, from both Daniel Bensaïd’s interview with Proust and the title of Élizabeth Lemirre and Catherine Perret’s memorial volume (Une philosophie de la résistance: Françoise Proust), the concept of Proust that is most likely to become the dominant one is not Badiou’s, but rather the concept of her as above all a (...) philosopher of `resistance’. (shrink)

Utopian thought feeds on a speculative magnitude that has attracted sustained critiques and generated radical revisions. In the contemporary age, the advocates of utopia have been prompted to corroborate the effective agency of a predominantly abstract frame of mind. A response, which also serves as a rebuttal, entails illuminating how utopian projects have intervened in history and shaped societies by probing the most unyielding, unchangeable features of humankind. Understanding how utopias unfold proposals for the present involves recognizing that utopian writers (...) share a penchant for extrapolation: While perusing the present, they anticipate the future; in focusing their investigation on very specific historical... (shrink)

This article focuses on one of the main authors of medieval philosophy, Peter Abelard. It re-proposes the importance of the moral themes that involve aspects not only of anthropology, but also of ontology, which have not yet been thoroughly studied. For this revaluation of Abelard’s work, the study considers the ethics of relations from two aspects: one objective, God and his will, and the other subjective, man and his consciousness.

The aim of this study is to reveal the role of religious, political and cultural factors on the way of understanding the concept of Ahl al-ḥaqq, one of the most important theopolitical concepts of Islamic thought, and to identify the projections of the semantic traansformatinon that concept of Ahl al-ḥaqq has experienced. In the comparative study with the group of "Ahl al-Shirk", "Ahl al-Kitāb", "Ahl al-Bid'at" and "Ahl al-Hawā", it has been determined that the concept of Ahl al-Haq has a (...) multi-layered spectrum of meaning. A number of critical periods can be mentioned in the formation of this multi-layered meaning structure. The first of these periods is the founding period in which a conception is constructed through the description of the superstitious actions of the "Ahl al-Shirk" and "Ahl al-Kitâb" groups in belief and practice, even though the term "Ahl al-haqq" is not mentioned in the Qur’ān. In this context, it can be said that all Muslims who confess and recite the shahada or the word tawhid with the intention of illa'l-haqq in faith and deeds are included in the category of Ahl al-haqq. After the first semantic period in which the opposition between Islam and un-Islam was decisive, the socio-political issues that emerged among Muslims moved the debate on who could be included in the scope of Ahl al-haqq to the intra-Islamic plane. In the second semantic period, in which every sect considered itself to be right, the scope of Ahl al-Haq was mostly described through the nass-centered references of the Salafiyya and the superstitious practices in belief and practice of Muslims included in the Ahl al-Bid'at category. The third semantic period was shaped relatively by the encounter with philosophical traditions. This is the period in which theologians defending the Islamic faith tried to keep dynamic the outward/objective epistemological aspect of the concept. In the fourth semantic period, which coincided with post-modernism, Ahl al-Haq returned to the socio-political meaning of the opposition between Islam and un-Islam in the founding period as an anti-imperial attitude against colonization activities. As a result, considering all these definitions, it is concluded at the present time that, it would be more accurate that the concept of Ahl al-Haq is better defined to include all Muslims who have accepted the principles of Islamic belief and declared their adherence to the Qur’ān and Sunna. (shrink)

L'authenticité du maigre dossier de correspondance documentant les relations entre l'empereur Frédéric II Hohenstaufen et la cour impériale de Nicée est un sujet de débats constants, tant pour les pièces grecques que latines. L'édition récente d'un nouveau témoin de l'une de ces dernières, en permettant d'en préciser le contexte de rédaction - probablement privé - incite à désattribuer définitivement une lettre qui ne fut sans doute jamais envoyée par Frédéric II à Jean III Vatatzès, et dont le sens véritable n'est (...) même pas celui d'un pastiche. Cette désattribution met sur la piste d'une réflexion sur les contextes de transmission et de rédaction des dictamina politiques latins du XIIIe siècle. Elle incite à réfléchir sur la nécessité de développer des critères méthodologiques tenant compte de ceux-ci pour contourner les apories de la critique interne dans l'examen de dossiers de traitement particulièrement délicat, tels que des correspondances diplomatiques uniquement transmises dans des recueils épistolaires. (shrink)

There are numerous studies on the esoteric sects in Islam. Though in these studies they have been discussed from different respects, none of them draws attention to the place and importance of the theory of shadows (aẓilla) in the esoteric sects. In this article, after the identification of the meaning of the theory of shadows, it has been argued that the concept of shadows has a central role in understanding the esoteric system of thought. In this context, it has been (...) tried to reveal the central effect of the theory of shadows on the basic ideas of esoteric sects. -/- SUMMARY There are numerous studies on the esoteric sects in Islam. Though in these studies they have been discussed from different respects, none of them draws attention to the place and importance of the theory of shadows (aẓilla) in the esoteric sects. In this article, after the identification of the meaning of the theory of shadows, it has been argued that the concept of shadows has a central role in understanding the esoteric system of thought. In this context, it has been tried to reveal the central effect of the theory of shadows on the basic ideas of esoteric sects. The theory of shadows can be defined as the reflection of the shadows or non-material beings, which appear in the divine world, in this world in a material form. The origins of this view go back to the Plato’s theory of ideas that he formulated as ideas and forms and to his allegory of cave that he used to explain this theory. This theory which was formulated and developed by the pre-Islamic various religious and philosophical traditions took an Islamic form through the bāṭinī/esoteric schools. The theory of shadows was first developed by the extremist groups of shiʿa. Though the early classical works referred the theory of shadow to the extremist shiʿas, they do not give any detail thereof. Nevertheless, it is possible to find in some views of theirs and in the esoteric sects such as Ismailites, Nusayrites, Druzes and Yazidites some clues about the character of this theory. In addition, the later works like Kitāb al-Haft wa al- ʾAẓilla directly articulating the theory of shadows were composed. Although the theory of shadows was not mentioned sufficiently in the works produced within the bāṭinī/esoteric circles, it is witnessed that their understandings of religion were based, to a large extent, upon the theory of shadows. The most basic feature of this unnamed understanding is the claim that every being in the divine world has been reflected in this world in a material form. Since the essence of God generally was kept out from the manifestation (tajallī), reflection was not started with his essence. However, the first beings emanating from Almighty Creator brought the divine world into being and that world was reflected to this world in a material form. With this perception, a Gnostic understanding was developed that the material has no reality and the ultimate reality should be sought in the non-material. According to this, the material beings consisting of only reflection of reality are not possible to have an ultimate reality. The only truth is the meaning, inner (bātin) or shadow which reflects to the world in a material form. Naturally what a bāṭinī should do is to seek the non-material ultimate truth hidden behind the material form. The theory of shadows in this point argued compulsorily the distinction of ẓāhir-bātin (outer-inner). Accordingly, ẓāhir consists of a shell or reflection in which hides the truth. The duty one should do is to go beyond the outer meaning of religious text and to get the inner truth hidden behind the outer meaning. The theory of shadows made a dualist view point obligatory, because every being has an inner aspect which includes the truth and an outer respect in which the ultimate truth is reflected in a material form. God has the inner attributes through which the truth appears spiritually and material attributes to which they are reflected. Universe has a dualist character, a spiritual universe consisting of non-material realities and material universe consisting of its reflections. Human beings have a dualist character, a soul belonging to the divine world and a body belonging to this world. Religious texts which were sent for the salvation of mankind also have two aspects, the inner (bāṭin) belonging to the divine world and the outer (ẓāhir) belonging to this world. Since the Bāṭiniyya considered the divine world to be composed of sevenfold and each fold to be a divine being, they sought, as a result of the theory of shadow, to find in the material world the counterparts or reflections of these beings. Even if their names show differences, the bāṭinī/esoteric groups regarded in certain times some figures as the reflections of the divine world in the material world. Divine beings called al-ʿAql al-Kullī (the Universal Intellect), al-Nafs al-Kullī (the Universal Soul), al-Kalima, Sābiq and Tālī were reflected in the world as the material forms like the Prophet Muhammad, Ali, Salman al-Farisī, Miqdāt b. al-Aswad, Ammār b. Yāsir. This understanding resulted in the divinization of some figures in the world, because it was held that through the manifestation these figures differ from the ordinary people, thus having some divine features. These figures gaining a bipolar identity were outwardly human beings, while inwardly regarded as the forms of divine beings reflected in the world. In this point, what the other people should do is to comprehend, with reference to the figures and their forms, the divine truth reflecting them. This approach brought about a religious understanding in which an individual salvation was not possible and some figures were perceived as charismatic leaders. As a result, the religious understanding developed by the Bāṭiniyya schools is under the ultimate influence of the theory of shadows. With reference to this theory, they developed a new understanding of Islam called Esotericism. At the core of this perception lies the theory of shadows and dualism as its inseparable part. In this sense, Esotericism represents a religious understanding developed in this direction and having a wholeness and deepness. In order to understand this religious understanding correctly, the theory of shadows must be taken into consideration and the esoteric texts be read in this direction. This kind of way of reading, in which the outer is seen as the unique reality, fails to realize the duality behind it, will not enable us to comprehend the inner wholeness of Esotericism and cause to see it as a mass of contradictions. (shrink)

Textual difficulties as well as problems of content are sometimes prone to being overlooked in famous passages, because their very familiarity tends to stifle reflection on their actual meaning. orandum est, ut sit mens sana in corpore sano escaped detection as an interpolation until 1970. In di, coeptis | aspirate meis, the reading illas has held its place against the correct illa until 1976.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.1 (2001) 23-47 [Access article in PDF] Suárez' Doctrine of Eternal Truths Amy D. Karofsky 1. Introduction The primary aim of this paper is to offer an interpretation of Suárez' doctrine of eternal truths as found in Metaphysical Disputation XXXI, chapter XII, sections 38-47. There, following the typical scholastic style, Suárez considers and rejects several theories before developing his own. Because it is (...) somewhat difficult to determine what view Suárez ultimately adopts, interpretations of this passage tend to vary. For example, Norman Wells suggests that the necessity and eternality of essential propositions is grounded in the intellect of the divine being. 1 Armand Maurer and John P. Doyle maintain that eternal truths are not grounded in the being of God, but rather in the real being of the essences themselves. 2 I will argue that none of these interpretations adequately expresses Suárez' project, for Suárez wants a solution to the problem of eternal truths that does not depend upon the will of the divine being and one that avoids any ontological commitment to unactualized, possible essences. 3 2. Explanation of the Problem of Eternal Truths Suárez begins the thirty-first disputation with a proof of the identity of essence and existence in finite creatures. The key premise in his argument is the claim that, lacking existence, an unactualized essence is not a being, but absolutely [End Page 23] nothing. 4 By 'being' Suárez means existing being, or a being that is created by God. 5 Unlike the essence of God, the essence of a creature is dependent for its being on the efficient causality of God. Prior to the creative act of God, then, the essence of a creature is not an existing being, hence not a being at all; the unactualized, possible essence is a non-being or nothing.From the claim that a nonexistent essence is absolutely nothing, the following problem arises:... si, ablata existentia, perit essentia, ergo propositiones illae in quibus praedicata essentialia de re praedicantur, non sunt necessariae, neque perpetuae veritatis... 6An essential proposition of the form "X is f" is a proposition in which an essential property f is attributed to an object X. If there are no X's in existence, then there is nothing of which f can be predicated. It would seem, then, that the proposition, "X is f" must be false. One might maintain, however, that even though there are no X's in existence, there is an essence (of) X that has the property f. And in this way, "X is f" remains true, even if there are no X's in existence.However, if one holds, as Suárez does, that the unactualized essence is absolutely nothing, then this solution will not work. For if there are no X's in existence, and if a nonexistent essence is absolutely nothing, then there is nothing of which the essential attribute can be predicated. Thus it appears that any proposition that purports to attribute a property to a nonexistent object must be false and so clearly it can be neither necessarily nor eternally true. Therefore, because Suárez believes that an unactualized essence is absolutely nothing, he seems to be committed to the claim that essential propositions are neither necessarily, nor eternally, true. I will refer to this problem as the Problem of Eternal Truths.Another way to illustrate the Problem of Eternal Truths is to see that there are two seemingly inconsistent propositions: AN: An unactualized, possible essence is absolutely nothing, and NE: True essential propositions are necessarily and eternally true. [End Page 24]Given that a proposition in which a property is attributed to an unactualized essence is false, if Suárez wants to assert the truth of AN, it would appear that he must deny the truth of NE, and, in so doing, reject the possibility of any science of creatures that deals only with necessary truths.Suárez considers three different solutions to this problem: (What I will call) the Aristotelian Solution, the Divine... (shrink)

In history, many conflicts have occurred in understanding and interpretation of the verses of the Qur'an. When details come up and when the opinions about the content of the subject are put forward, more conflicts occur in the interpretation of a verse even when it seems to be clear a first glance. Facts such as to whom the verse addresses, who is meant by the verse, in which time the verse has been descended and the situations revealed by the verse, (...) whether it has the same validity for everyone causes the deepening of the difference. While these conflicts sometimes bring diversity in interpretation, sometimes there may be opinions that cannot be reconciled with each other, which are quite disconnected from each other and reject each other radically. In the interpretation of the verse “There is None of You Who Will Not Pass Over It”, many different views have been put forward about who is meant in the verse, what the nature of the entry into hell is and who is within the scope of this verse. In the integrity of the Qur'an, the commentators have resorted to some evidence to solve the issue of how to locate the interpretation of this verse. Some said that this verse was only directed towards the disbelievers. Some have said that this verse is covering everyone, but the entry of believers to hell is a temporary entry and does not have the purpose of punishment. This study aims to reveal the conflicts that have arisen about the interpretation of the verse “There is None of You Who Will Not Pass Over It” (Wa In Minkum İllā Wāriduhā) and to evaluate these conflicts in the context of the semantic analysis of the verb w-r-d. Therefore, first of all, the etymological structure of the verb w-r-d was examined and the dictionary meaning of the word was revealed. Then, in order to determine the meaning of this word before the revelation, the meanings of this verb root in the poems of Jahiliyyah were tried to be determined. Then, the places where this verb stem is used in the Qurʾān are examined and the meanings in the contexts are pointed out. As the next step, the disagreements that have come up to date regarding the interpretation of the verse “There is None of You Who Will Not Pass Over” have been put forward. These conflicts have been addressed by frequently applying to the classical and modern tafsīr studies written until today, starting from the tafsir narrations from the first interlocutors of the Qurʾān. Further, these conflicts have been tried to be presented by classifying them within themselves. Subsequently, it has been tried to contribute to the interpretation of the verse by considering the data obtained from the semantic analysis of the verb w-r-d. Finally, the issue of why this verb root was preferred in this verse, which mentions that all people will go to hell without exception, has been discussed. (shrink)

Excerpt from M. Tulli Ciceronis De Finibus Bonorum Et Malorum Libri Quinque Duo sunt, opinor, quae lectures a me hoc loco requi rent aut, si non requirent ipsi, rogandi mihi sunt, ut beneuolo animo et adtento accipiaut. Nam primum di ccudam st de horum librorum, quos Cicero de finibus honorum et maiorum scripsit, emendatiolle et enarratione et nninersae opera a me in iis positm ratio sic expli canda, ut, qua in commentariis disperse posita sunt, ea ad suas canssas generation reuocata (...) et intellegi plenius et indicari rectius possint. Quo loco etiam illud ecli cere conabor, ut libertas quaedam et simplicitas indici et orationis, a qua ne hic quidem discedam, merito et necessario adhibita esse uideatur. Deiude, qum de Cice roniani operis forma atque descriptione ncitu digna ui debuntur neque in commentariis aut per excursus carpo sita, conprehendam et ab iis ad ipsos libros lectores nittam. Sed prior illa disputatio, cuius magna pars ad paratns critici ex;>licatione continebitur, quem sua na tura maiorem necessitatem habent quam delectationem in rebus minutis per ambages persequendis, tum molestior fit, quod plus uerhorum consumendum et in eorum co dicum conmemoratione, quos parum nouimus, quam in eorum, quorum plenus asus concessus est. Itaque de precor, ne mea existumetur culpa, qua superiorum st. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:What Virgil Should Have Said KYLE GERVAIS Mortem infelicem canimus famamque perennem Sidoniae praeclara ducis quae sustulit alte moenia—multum illa et furiis iactata et amore saucia, deseruit cum foedera barbarus hospes, vique deum quassa et fratris, dum conderet ensem fatiferum profugi sub pectore et iret ad umbras, arma virumque ciens magnam contundere Romam. I sing the tragic death and endless glory Of Sidon’s exiled queen, the famous walls (...) She raised on high, her wild and wounded love When savage guest betrayed his bonded word And gods and brother shook her—till she took The fateful sword he left and sought the shades To call a man in arms to topple Rome. note With thanks to Sarah Shaughnessy for the idea and advice, and to Michael Putnam, who taught me that Dido never really dies in the Aeneid. arion 28.2 fall 2020... (shrink)

In the first half of the fifteenth century, the Italian logician, natural philosopher, and doctor of medicine Cajetan of Thiene wrote a commentary on William Heytesbury’s Regulae solvendi sophismata, which later became a part of the printed edition of Heytesbury’s treatises. Several late fifteenth century reprints sustained its circulation and further influence. Following Heytesbury, Cajetan listed four alternative treatments of paradoxes, where the first three were formulated in general logico-semantic terms and the last one in terms of obligationes. The present (...) analysis reconstructs the first three positions in terms of the theories of logical operators endorsed as part of the solution to paradoxes. This reconstruction uncovers different underlying views of operators, namely context-sensitive, value-functional, and supervaluationist.Priore dimidia parte saeculi 15 Caietanus de Thiena, logicus, physicus et medicus, commentarium super G. Hentisberi Regulis solvendi sophismata conscripsit, quod posterius una cum Hentisberi tractatibus typis impressum est. Cuius commentarii notitiam auctoritatemque continuam iteratae nonnullae eius editiones in fi ne 15 saeculi factae sustinebant. Caietanus quattuor vias tractandi insolubilia distinxit, quarum tres primae conceptibus generalibus logico-semanticis, quarta doctrina de obligationibus innixae sunt. In analysi hic proposita auctor primas tres vias reconstruit, doctrinas varias de logicis coniunctionibus vel notis reserans, super quibus illae viae solvendi paradoxa fundantur. Quarum prima vim notarum a contextu sermonis dependentem facit. Altera notas pure “compositionaliter” tractat. Tertia iuxta modum doctrinae de “supervaluatione” omnes formales tautologias servat, aliis considerationibus neglectis. (shrink)

In sections 4.80 and 4.81 of theHistoria Naturalis, Pliny the Elder describes the peoples living beyond the Danube River in his own day in the later first centuryc.e.:(4.80) ab eo in plenum quidem omnes Scytharum sunt gentes, uariae tamen litori adposita tenuere, alias Getae, Daci Romanis dicti, alias Sarmatae, Graecis Sauromatae, eorumque Hamaxobii aut Aorsi, alias Scythae degeneres et a seruis orti aut Trogodytae, mox Alani et Rhoxolani; superiora autem inter Danuuium et Hercynium saltum usque ad Pannonica hiberna Carnunti Germanorumque (...) ibi confinium, campos et plana Iazyges Sarmatae, montes uero et saltus pulsi ab iis Daci ad Pathissum amnem. (4.81) a Maro, siue Duria est a Suebis regnoque Vanniano dirimens eos, auersa Basternae tenent aliique inde Germani. […] Scytharum nomen usquequaque transiit in Sarmatas atque Germanos. nec aliis prisca illa durauit appellatio quam qui extremi gentium harum, ignoti prope ceteris mortalibus, degunt. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Note on Thomas and the Divine MercyMark JohnsonA PUZZLING THING about the topic of the divine mercy as presented in the early part of the Prima pars, especially in light of the detailed commentaries presented by Cessario and Cuddy, 1 is how relatively little Thomas speaks about it. Pope Francis devoted the entire 2016 year to a Jubilee of Mercy. The Catholic Theological Society of America followed suit (...) by devoting its 2016 conference to the topic. Yet Thomas does not devote a single Scholastic question to it in the Summa. The topic of the divine names gets question 13 (12 articles), the divine knowledge gets question 14 (16 articles), and the divine will gets question 19 (12 articles). Our anchor text, question 21, is a four-article-long question that emerges from the larger issue of God’s will in itself (absolute). Yet the question is not about the divine mercy on its own, but is rather about features or properties of the divine act of love, a topic to which the whole of question 20 is devoted. God’s justice and mercy are considered in question 21 as quasi-virtues that perfect the divine act of love (question 20), which in turn is the proper act of God’s will (question 19).2 The divine will of question 19 [End Page 355] is Halley’s Comet, and mercy is the tail of dust trailing in its wake. When God’s mercy does appear it seems to vie with God’s justice for our attention.Cessario and Cuddy help us understand why this is, both with their two-part structure and with the sources they employ, the commentators. My focus here will be on the original text in its own light, before the varnish of the commentators. Thomas’s original is a dense chiaroscuro, which both raises questions and offers opportunities.First, while Thomas is still well within the consideration of the divine being and action (STh I, qq. 3–26), he is sensitive to our human understanding. For us humans an element of suffering seems to be built into any consideration of mercy. It is the first hurdle that needs to be jumped in question 21, article 3; objection 1 frets about mercy because it is a subset, a species, of sorrow—and that cannot be in God. In the body of the article, Thomas alludes to sorrow via a consideration of the quid nominis of mercy. The term misericordia means having a miserum cor, a heart afflicted by the sufferings of another. Thomas dismisses this right away; in the body of the article he says “being saddened at the misery of another does not befit God” (tristari... de miseria alterius non competit Deo). He does not say more. Similarly, in addressing the first objection he notes that the objection was invoking mercy as a kind of “being affected by suffering” (obiectio illa procedit de misericordia, quantum ad passionis affectum). Again, he gives no further commentary.3 [End Page 356]With the concern about God’s “co-suffering” with us dispatched, Thomas addresses a second objection, the satisfying of which will allow for the existence and procedure of the next article (a. 4). The objection focuses upon the divine justice and worries that mercy seems to mean some kind of “loosening up” of the divine justice (relaxatio iustitiae), in which God seems to act contrary to himself, to his utterances or dictates (dicta sua). Thomas addresses this concern head-on; there is no loss or relaxation of the divine justice, but rather a fulfilling and indeed exceeding of the dictates of divine justice. An example both explains and foreshadows: the man who owes someone a hundred dollars but who fulfills the debt when he pays him two hundred dollars of his own money, has both met the demands of justice and acted with liberality and mercy. He has acted above and beyond justice (supra iustitiam operando). 4 Remembering that objection 2 had included a concern about acting against one’s own self and dictates, Thomas adds that remitting an offense made against oneself by another—he may have had peccatum originale originans in mind—has the... (shrink)

“Permutatio (i.e. allegoria) est … cum per aliquas dictiones suas res significamus ct tune per illas alias perpendimus, … sicut in parabolis; ‘exiit qui seminat seminare semen suum’ (Luke 8. 5.) verba hie significant res proprie suas, sed per illas alias significamus: per ‘semen’ verbum Dei, per ‘seminatorem’ praedicatorem … et differt a translatione, quia ibi traducitur vocabulum de propria significatione ad aliam rem significandam.” Schol. Rhet. Her.

Readers have struggled to interpret an image from the end of Juvenal's fifth satire, a poem which focusses upon the poor hospitality shown to a dinner guest, Trebius, at the hands of his host, Virro. After repeatedly juxtaposing the luxurious food served to Virro with the scant fare served to Trebius, Juvenal describes the final course of thecena. He again contrasts the host's hyper-abundance with his guest's mere scraps (5.149–55):Virro sibi et reliquis Virronibus illa iubebitpoma dari, quorum solo pascaris (...) odore,qualia perpetuus Phaeacum autumnus habebat,credere quae possis subrepta sororibus Afris:tu scabie frueris mali, quod in aggere roditqui tegitur parma et galea, metuensque flagellidiscit ab hirsuta iaculum torquere capella.Virro will demand that he and the rest of his entourage receive these apples—though you'll dine on their smell alone—like those the endless autumn of the Phaeacians used to yield, which you could believe stolen away from the African sisters: you will enjoy the scab of an apple, which, on the Embankment, is gnawed by someone who is protected by a buckler and helm and who, fearing a whipping, learns to hurl a javelin from atop a shaggy goat.While the core contrast between the quality of each type of fare is clear, the concludingqui-clause is less intelligible. Who could this entity be? On line 153, the scholiast comments:quale simia manducat. Whilequalecould refer to the object being eaten (scabie mali quod) rather than to thequi-antecedent, it is clear in any case that the ancient reader felt that 5.153–5 evoked the image of an ape. Recent commentaries on Juvenal's fifth satire reflect a scholarly consensus: J.D. Duff, Edward Courtney, Susanna Braund and Biagio Santorelli all follow the scholiast's suggestion and believe that the passage describes a trained ape, as do recent readers of the poem. (shrink)

Qiyās, or “correlational inference” (often glossed as “analogy”), comprises a primary set of methodological tools recognized by a majority of premodern Sunnī jurists. Its elements, valid modes, and proper applications were the focus of continual argument and refinement. A particular area of debate was the methodology of determining or justifying the ʿilla: the legal cause (or occasioning factor, or ratio legis) giving rise to a ruling in God’s Law. This was most often discussed (and disputed) under the rubric of “the (...) modes of causal justification” (masālik al-taʿlīl). Among these modes was the much debated test of dawarān (concomitance of presumed cause and effect). In brief, proponents of dawarān employed it to justify claims that a property (waṣf) occasioned the ruling (ḥukm) in an authoritative source-case (aṣl). In concert with other considerations, the demonstrated co-presence (ṭard) and co-absence (ʿaks) of property and ruling—that is, their concomitance “in existence” (wujūdan) and “in nonexistence” (ʿadaman)— was taken as an indication that the property was the ruling’s ʿilla. Delving further into dawarān and causation (ʿilliyya), the current study interprets “in existence” and “in nonexistence” not as a kind of metaphor for true and false (within the framework of a classical truth-functional formal semantics), but as an accurate terminology vis-à-vis the meaning of causality statements, fully compatible with dominant Islamicate views on causal agency. In brief, a deeper logical and linguistic analysis of the different existential modes of dawarān strongly suggests that we should distinguish property (or phenomenon) and ruling (or effect) as types (concepts or propositions linguistically expressed by a sentence) as opposed to tokens (instantiations of the type; the real, ontological events that verify the proposition). Our reading of dawarān as shaped by a finer-grained structure not only allows us to identify the efficient occasioning process as a function which takes some particular token of the ʿilla (arguably, the property or properties which provide the ruling’s material cause) and renders a token of the general ruling type, but it allows us to elucidate the role of taʿlīl (causal justification) in shaping an epistemological theory of argument to the best explanation: a sophisticated, premodern manifestation of abductive reasoning. (shrink)

quaeras forsitan satis anxie, studiose lector, quid deinde dictum, quid factum. dicerem, si dicere liceret; cognosceres, si liceret audire. sed parem noxam contraherent et aures et lingua[e] illae temerariae curiositatis. In spite of the reader's curiosity, the narrator will not break the secrecy of Isis’ mysteries. Precisely an act of curiositas had brought about Lucius’ transformation into an ass; at the end of the novel he demonstrates that he has learnt his lesson.

This paper examines the concept of _taw__ḥ__īd _ c Abd al-Ra’ūf al-Sinkīlī. Using the historical approach and content analysis, this paper argues that_ __taw__ḥ__īd__ _is an important aspect in Islam and becomes an interesting discourse in the Islamic intellectual tradition, especially _Sufism. _ c Abd al-Ra’ūf al-Sinkīlī stated that the first commitment for a human being is to accept the Oneness of Allah SWT, and purity it from all things inappropriate to Him with the statement of _lā ilaha illā Allāh_. (...) This confirmation Allah is believed as the one existence, there is no existence without the existence of Allah. In this context, there are two meanings, to negate any existence, and to confirm only one existence, which is _al-__Ḥ__aqq_. Al-Sinkīlī also stated that Allah is One, without we trying to make it one, Allah is true without having a truth legitimating from us. _ _. (shrink)