Empirical data on food sharing in native Dolgan, Nganasan, and Nenets communities in Siberia provide evidence for hunter control over big game and fish, as well as likely benefits of inter-household sharing. Most food sharing occurs with kin and, thus, kin-selection-based nepotism cannot be ruled out. Reciprocal interhousehold sharing at meals occurs less often. Social context is discussed.

[Editor's introduction: The following are excerpts from three talks given at the conference "Policies and Publics for Science and Technology, " London, April 1990. They introduce a British research initiative in public understanding of science and point to early results. The program was developed and coordinated by the Science Policy Support Group. At the meeting, a new journal for specialists in this area was launched: Public Understanding of Science, to be edited by John Durant, Science Museum, London SW7 2DD, (...) UK. The first issue of the journal is expected to appear in April 1991. Science, Technology, & Human Values reaffirms its long commitment to publishing research on public attitudes toward science and particularly welcomes articles on this topic of general interest to the field of science and technology studies.]. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Triumphus in PalatioJohn F. MillerAs one of the many tokens of its symbolic centrality in Roman culture, the Capitoline Hill received the triumphator at the end of his ceremonial return to Rome. For centuries generals who had been granted a triumphus concluded the elaborate sacral procession through the city with a sacrifice at the Temple of Jupiter Optimus Maximus, the god most intimately associated with this religious institution.1 The (...) strongly local character of Roman cults made it nearly unthinkable to celebrate the solemn event anywhere else in Rome, but artistic imagination feels itself less bound by religious scruples. Two such ingenious revisions of the triumphal parade displace its endpoint to the Temple of Apollo on the Palatine Hill. Virgil imagines Octavian's great triple triumph of 29 B.C. taking place there, while other ancient evidence leads us to believe that the victor really proceeded to the Capitoline like countless imperatores triumphantes before him.2 The poet sets the celebration at the shrine of the deity credited with the victory at Actium, the shrine which Octavian built adjacent to his own house. The Palatine was becoming the imperial palace complex, the triumph a prerogative of the imperial family.3 When these developments had been fully realized, Nero in December A.D. 674 staged an eccentric victory procession which likewise climaxed at Apollo's Palatine temple. As returning victor in the festivals [End Page 409] of Greece he aimed to align himself with Apollo as patron of the arts, expressing now in topographical terms his frequent association with that deity.5 The lyre-playing god greeted the lyre-playing emperor, and vice versa. On the other hand, it is not irrelevant that one whom Pliny termed imperator scaenicus, "an actor-emperor" (Pan. 46.4), rode in the path of Virgil's fictional Augustus. The present essay explores the phenomenon triumphus in Palatio by explicating the two instances in the light of their ideological impulses. A further aim is to throw into relief the Augustan dimensions of Nero's triumphal ceremony, to show how the emperor in effect acted the part of Octavian riding in triple triumph.On the shield in Aeneid 8 Virgil inventively describes the triple triumph which Octavian celebrated in August 29 B.C. for victories in Illyricum, Actium, and Egypt:at Caesar, triplici invectus Romana triumphomoenia, dis Italis votum immortale sacrabat,maxima ter centum totam delubra per urbem.laetitia ludisque viae plausuque fremebant;omnibus in templis matrum chorus, omnibus arae;ante aras terram caesi stravere iuvenci.ipse sedens niveo candentis limine Phoebidona recognoscit populorum aptatque superbispostibus; incedunt victae longo ordine gentes...(8.714-22)One finds here familiar features of any triumphus: the imperator triumphans formally entering the city precinct (714-15), bystanders en route applauding the procession (717), the sacrifice of bulls (719), concluding dedications at a temple (720-22), and the display of captives, placards, and models illustrating the victor's conquests (722-28). But Virgil has also rewritten this triumph to take in a wider sacral and historical context. In verse 719 the general prayers and sacrifices and the prominent role of women suggest a supplicatio, a ritual often associated with but [End Page 410] formally distinct from triumphs.6 While triumphing commanders fulfilled vows which they made on the Capitol before their campaigns, Octavian's triumph is marked by the impressive votum of numerous mighty shrines throughout the city (715-16).7 Caesar's celebration looks ahead as well as backwards; it in effect announces the emergent leader's vast program of building and restoring temples, which was especially prominent in the period immediately after the triumph of 29.8 For Virgil, Caesar's triumphus inaugurates the religious renewal of Rome.By far the most momentous changes to the regular triumph occur in the scene at Apollo's gleaming temple, which in this context must be the new Palatine shrine.9 Whether dona... populorum (721) are the [End Page 411] ceremonial crowns which captives presented to the victor or euphemistically denote battle spoils from various peoples, the act of affixing them to the temple suggests that the triumphator has reached the triumph's end point. So does... (shrink)

In this book John Ziman seeks the answers to crucial questions facing scientists who need to change the direction of their careers.

Originally published by Goethe's friend and personal secretary, Johann Peter Eckermann in German in 1836, this work comprises Eckermann's recollections of his conversations with the German writer and philosopher during the last nine years of his life. Eckermann published a further volume in 1848 using both his own memories and material from the journals of Swiss scientist Frédéric Soret, who was also a close acquaintance of Goethe. The work initially sold poorly in Germany, but quickly became popular internationally, and contributed (...) to the rehabilitation of Goethe's scholarly reputation both within Germany and throughout the world. This edition, translated by British playwright and translator John Oxenford was published in two volumes in London in 1850. Oxenford combined the original three volumes, putting the conversations in chronological order. The topics discussed include religion, politics, literature, poetry and natural sciences. Volume 1 covers the years 1822 to 1827. (shrink)

Ness, John We are now well into the second century since scientific knowledge has advanced such that a belief in a god or gods to explain the universe, life, humans and morality, is entirely unnecessary. It contradicts all evidence and is even patently absurd. Over the last 100 years, most western countries have witnessed a decline in the god belief of around 2-5% per decade from an almost 100% rate in 1900. Nevertheless the belief persists amongst all levels of (...) society although there is some correlation between higher levels of education and a lack of belief in god. There have been various attempts to explain this persistence of belief, ranging from the somewhat discredited discovery of the 'god spot' in the brain through to intergenerational influences, especially mothers on children, to the institutional power of religions and the basic human search for meaning or even religion as opium as Marx unkindly put it. (shrink)

John Ayrton Paris, writer and physician, became a member of the Linnean Society in 1810, and served as president of the Royal College of Physicians from 1844 until his death. Intended for children and originally composed for the author's family, this three-volume work about science was first published in 1827. Dedicated to the writer Maria Edgeworth and with illustrations by George Cruikshank, it aims 'to blend amusement with instruction', since youth, as Paris writes, 'is naturally addicted to amusement'. Topics (...) covered in Volume 1 include momentum, geometry, elasticity and rotatory motion; the science behind these is demonstrated using a yo-yo, a jack-in-the-box and a slingshot, among various other toys and games. A fascinating and popular text in the history of science education, the engaging narrative seeks to prove 'how profitably, and agreeably, the machinery of fiction may be worked for the dissemination of truth'. (shrink)

This is part of a series which aims to make available essays in the history of philosophy. The book presents a collection of essays which explore John Locke's moral, political and legal philosophy.

John Sealey; Education as a Second-order Form of Experience and its Relation to Religion, Journal of Philosophy of Education, Volume 13, Issue 1, 30 May 2006, P.

The parties involved in the Trinitarian disputes that led to and followed the Council of Nicaea are generally referred to as Catholics and Arians. But suchterminology reproduces that of the party that was ultimately victorious, and this paper utilizes the evidence of Latin texts from the fourth to the sixth centuries to enquire into the language used by the other side. It will draw attention to the use of such terms as Homousians and Romans for those better known as Catholics, (...) and the application of such general concepts as lex and religio. (shrink)

In Maori tradition, all creatures are naturally sacred or tapu, and cannot be used without ritual removal of the tapu, a symbolic acknowledgment of the mana of the gods concerned. Although there is a religious dimension to tapu, it is also the natural state of all creatures, reflecting the idea that they have intrinsic worth. The theist aspect of tapu can be bypassed: tapu is the mana of the atua or gods, whocan be seen as personifications of or indeed identical (...) with areas of the natural world. In this way, the mana of the gods is seen as the mana of nature itself, and respect for the tapu of a creature turns out quite like the familiar idea of respect for its intrinsic value or its ecological value. We might conclude that the environmental mana of the human species is currently negative, and this conclusion in turn might persuade us to change our ways. (shrink)

I would like to celebrate this beautiful setting, which has been set into the work of one of England's foremost painters, set beautifully, I would want to say. I would like in deed to celebrate it by setting what I shall say within the orbit of a word used by Plato to refer to the beautiful, one to which Heidegger has paid special attention, the word τò εxφαvεστατov, in German, das Hervorscheinendste, in English, the most radiant, that which most shines (...) forth.1 I would like also to offer most sincere thanks to David Krell for arranging this colloquium in this lovely setting; also for many other things, not the least being the phrase that I have borrowed from him and used as the first of the two titles for this lecture, a debt on which I have now, however inadequately, to try to make good. (shrink)

A rigorous and example-driven introduction to topics in economic dynamics, with an emphasis on mathematical and computational techniques for modeling dynamic systems.