Journal Name: Cognitive Linguistics Issue: Ahead of print.

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 1 Seiten: 365-368.

Journal Name: Philologus Issue: Ahead of print.

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original (...) scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original (...) scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original (...) scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

Objective Semiotica is published in six annual issues, in two languages (English and French). From time to time, Special Issues, devoted to topics of particular interest, are assembled by Guest Editors. The publishers of Semiotica offer an annual prize, the Mouton d'Or, to the author of the best article each year. The article is selected by an independent international jury. Topics We welcome papers reporting results of research in all branches of semiotic studies. Article formats Research articles, in-depth (...) reviews, guest editorials, reports Mouton D’Or Winner 2022 "Semiotricité et corps en jeu", Parlebas, Pierre, 248, 9-35. The judges commented: "The Committee members made this decision based on many appreciations. First, the article contains a concise theory on semiotics of movement, synthesizing decades of research of the author. It opens an exciting framework for the contribution of many other authors. The theoretical grounds of semiotircity are built on the most classical semiotic approaches and represent a genuine development. Second, the article refreshes semiotics methodology in very original way, by engaging the applied semiotics for furtive and instantaneous activities analysis. Third, the article is pretty clear and well structured, written in very comprehensible French. The theoretical frame it opens is thorough and far reaching. Fourth, the semiotic theory of movement comes in a very special moment when the whole world is football, but it covers also many other areas of applicability which reflect major trends such as the general gamification of life thanks to new media and digital technologies. It is crucial for semiotic theory to open its theoretic scope towards significant cultural trends and become more attractive for young researchers." Les membres du comité ont pris leur décision en fondant leur appréciation sur quatre éléments principaux. Premier élément : l'article, en peu de mots, en prenant appui sur des décennies de recherche de la part de l'auteur, déploie de manière précise les termes d'une sémiotique du mouvement. Les fondements théoriques de la sémiotricité sont construits sur des approches sémiotiques bien établies et représentent un véritable développement dans le domaine. En cela, le texte ouvre un cadre passionnant pour les contributions de nombreux autres chercheurs. Deuxièmement, l'article renouvelle la sémiotique appliquée de manière très originale, l'engageant dans une approche efficace des actions instantanées et furtives; la méthodologie sémiotique en général en tire donc aussi profit. Troisième point, en plus d'être profond, avec un cadre théorique d'ampleur et de grande portée, l'article est particulièrement bien structuré et écrit dans un français très compréhensible, ce qui est un véritable gain pour sa diffusion. Enfin, quatrièmement, s'il est indéniable que le texte pourrait bénéficier d'une visibilité complémentaire due à la ferveur liée au contexte récent de la coupe du monde de football au Qatar, il couvre surtout de nombreux autres domaines d'applicabilité qui reflètent des tendances majeures telles que la gamification générale de la vie, portée par les nouveaux médias et les technologies numériques. L'on y voit une belle opportunité pour la théorie sémiotique d'ouvrir son champ à la faveur de tendances culturelles significatives; ceci est une garantie pour continuer à attirer de nouvelles générations de chercheurs. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

This large volume comprises thirty-two essays on globalisation authored in English by chiefly Spanish-speaking scholars from Europe and Latin America, who specialise primarily in the humanities and...

In lieu of an abstract, here is a brief excerpt of the content:A New Fragment of Sophocles and its Schedographic ContextJohn J. KeaneyThe General ContextA popular medium of elementary Byzantine education in grammar and orthography was the genre known as.1 The genre is represented by a (larger or smaller) collection of (brief passages of prose [most frequently] or verse). The individual words of the text are accompanied by a fourfold analysis: (1) interlinear glosses;2 (2 and 3) grammatical and etymological/derivational analysis (...) of individual words; (4) a list of words beginning with the same two or three letters as the word analyzed-each word may or may not be glossed. While these lists quote some well-known texts, the grammatical analyses preserve only two quotations of classical authors; both, by some chance, are of Sophocles.3Our earliest, and necessarily very incomplete, knowledge of the genre comes in references and allusions thereto, like those of Anna Comnena (Alexiad 15.7) or Eustathius (e.g., Comm. in Hom. Il. 1.367.4; [End Page 173] 2.585.16 van der Valk). Between that period and the appearance of the first texts, there arose a traditional core of (hereafter skhedē).4 The earliest representatives of this core were written in the south of Italy at the end of the thirteenth century. These, with the folia containing our text, are B (Barberinianus Graecus 102:1290/1 [subscription]: fol. 60 v); P (Parisinus Graecus 25745: fol. 61 r) written by Nicolaus Hagiopetrite\s in Galatina; N (Par. Gr. 2572:1295/6 [subscription]: fol. 51 v) by one Georgius, son of the protopapas Leo, of Ardeo; and M (Monacensis Graecus 272: fol. 42 v). These represent one6 branch of the oldest class of manuscripts (class Ia). The four manuscripts are related, as shown by the fact that they preserve the same order of skhedē throughout. N and M are closely related for they add a final skhedos not found in B and P. A second branch (Ib) is represented by Pal (Palatinus Graecus 927: fol. 26 v), R (Reginenses, PP Pii II 15: fol. 206 v8), and C (Conventi Soppressi 29: fol. 40 v).The Specific ContextThe ninth of the traditional skhedē is[End Page 174]The word analyzed is. The text:A.A.B.C.D. om. PalRAlthough the text is badly transmitted,10 it is all but certain that it goes back, ultimately, to Herodian.11 The closest parallel passage12 is from the Peri dikhronōn (2.15.11-27 Lehrs):[End Page 175] (δ 511).A. B. (F36 Kassel-Austin).Some Sophoclean Usage(1) is found once (Ph. 945). (2) With compare Ai. 543: and Ant. 548: (3) For the polarity of "mind" and, see OT 524-24: F 929.1-2 Radt:. For as a feature of the Sophoclean hero, see Knox 1964, 21.John J. KeaneyPrinceton University e-mail: [email protected], J., and J. Irigoin, eds. 1977. La Paléographie grecque et byzantine. Paris: Centre Nationale de la Recherche Scientifique. Google ScholarCanart, P. 1977. "Un Style d'écriture livresque dans les manuscrits chypriotes du XIVe siècle: La Chypriote 'bouclée.'" In Bompaire and Irigoin, 303-21.Constantinides, C. N., and R. Browning. 1993. Dated Greek Manuscripts from Cyprus to the Year 1570. Nicosia: Cyprus Research Center. Google ScholarDyck, A. 1993. "Aelius Herodian: Recent Studies and Prospects for Future Research." ANRW 2.34.1:772-94. Berlin: de Gruyter. Google Scholar---, ed. 1995. Epimerismi Homerici. 2d part. Sammlung griechischer und lateinischer Grammatiker 5/2. Berlin: de Gruyter. Google ScholarGallavotti, C. 1983. "Nota sulla schedographia di Moscopulo e suoi precedenti fino a Teodoro Prodromo." BPEC, 3d ser., 4:1-35. Google ScholarGamillscheg, E. 1950. "Zur handschriften Überlieferung byzantinischen Schulbücher." JÖB 43:211-30. Google ScholarHunger, H. 1978. Die hochsprachliche Literatur der Byzantiner. Vol. 2. Munich: C. H. Beck. [End Page 176]Google ScholarKassel, R., and C. Austin. 1991. Poetae Comici Graeci. Vol. 2. Berlin: de Gruyter. Google ScholarKeaney, J. J. 1971. "Moschopulea." BZ 63:303-21. Google ScholarKnox, B. M. W. 1964. The Heroic Temper. Berkeley and Los Angeles: University of California Press. Google ScholarLehrs, K... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:All was this land full fill'd of faerie," or Magic and the Past in Early Modern EnglandLauren KassellI.In 1625 Gabriel Naudé (1600–53), student of medicine and up-and-coming librarian, wrote a history of magic.1 Paracelsianism had been debated in France for decades, and in 1623 Naudé had lent his pen to the controversy following the hoax appearance of bills posted in Paris announcing the arrival of the Fraternity of (...) the Rosy Cross and the wonders they could provide. The impetus for Naudé's history of magic was a pamphlet that described Homer and Virgil, abusively, as magicians. As Didier Kahn has shown, Naudé's 1623 intervention against the Rosicrucians wrested a brewing dispute about Paracelsianism from the hands of theologians and settled it in the name of reason, not religion; his medical training no doubt informed his intervention.2 In his history of magic Naudé complained that everyone who ever did anything clever was now reputed to be a magician, which meant in league with the devil. His project was to clear the ground of the [End Page 107] false histories that had been written for the previous two hundred years. Adopting a mode of historia litteraria, he redeemed the reputations of several dozen learned men—including Zoroaster, Socrates, Roger Bacon, Agrippa, and ultimately Virgil—whose names had been sullied by the term magician.3The branding of natural philosophers and especially mathematical practitioners as magicians had been an enduring problem.4 As John Aubrey would later reflect in notes on the life of the Oxford scholar Thomas Allen, "In those darke times Astrologer, Mathematician, and Conjurer, were accounted the same thing."5 But Naudé provides an elaborate account of why these accusations initially might have been fabricated—jealousy, incredulity, malice, fear of technology—and demonstrates a method for unmasking these errors. Follow the simple rules of good scholarship, he insists: read the best authors, think logically, and acquire "a certain familiarity with the most profitable Sciences, and the most universal and general account of the affairs of this World that may be had, which is to be gained partly by our own industry, partly by the endeavors of those who have gone before us, such as may be those of Historians."6 That is, through hard work and the help of other historians, understand the context in which these texts were written. Perfect historians are indispensable; false historians should be read with caution.7 If one encounters a fabulous tale, locate its textual sources, read critically, and remember that (many) historians vend rubbish.8 Naudé surveys a vast literature dating from antiquity through the sixteenth century, demonstrating that misreadings of tropes and irony, for instance, have led to the labeling of poets and natural philosophers as magicians.9 Likewise, where people have professed their magical powers, Naudé is careful to show that writing books about magic and boasting about one's expertise are not the same thing as practicing magic.10 These fables persist because authors repeat what others have written without applying the above principles of good research; they write for their own glory instead of doing proper research; and they show off their polymathic skills by assembling great [End Page 108] heaps of examples instead of making sense of them. Thus the noble name of history is built upon a monstrous edifice of fables.11In short, prompted by festering occultism and religious controversies in Paris, Naudé wrote a history of magic in order to release the great men of learning from the label of magician. This is a history of the "first appearance of learning, the first rising of the great wits, the time they flourished, the ages which have brought forth most, and take notice by the way, how that ignorance hath always persecuted them with this calumny"; he defines magic historically.12 Great learning and suspicion of its demonic sources are inseparable. Through pragmatic reading, Naudé redeems scholars who have been called magicians, and shifts the onus of explanation away from these learned men and onto historians and their incredulous readers.13 Poor histories are written by men guilty of pride and malice. These fables persist because... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:History of Philosophy and the Reflective Society by Riccardo PozzoRobert R. ClewisPOZZO, Riccardo. History of Philosophy and the Reflective Society. Berlin: Walter de Gruyter, 2021. vi + 231 pp. Cloth, $94.99In a forward-looking proposal, Pozzo lays out his vision for a multidisciplinary history of philosophy "from a global perspective." This book is "a long position paper, an extended essay dedicated to twenty-first century policies of philosophical (...) research from a global perspective." The chosen format is a Denkschrift, that is, a memorandum in the sense of a document that experts lay out for their government to ponder. Perhaps, Pozzo suggests, the history of philosophy could even have an impact on economic authorities and policymakers. Indeed, the work seems driven by the laudable aim of promoting access and equality around the world. The author reveals a just concern for migrants in particular, since they bring [End Page 156] with them their intellectual traditions and philosophical texts, which can be translated and thereby foster intercultural dialogue.The book consists of an introduction (chapter 1) followed by nine chapters. It has a thirty-page references list as well as subject and name indexes. In part one, Pozzo argues for the need for new narratives in the history of philosophy (chapter 2), in order to establish its role in addressing migration (chapter 3). The second part concerns reflective society (chapter 4). It considers societal readiness (chapter 5) and cultural innovation (chapter 6). Part three explores the paradigm shift from a close reading of texts to a "distant" reading of corpora (chapter 7), a shift Pozzo endorses. It examines implications for the translation of languages (chapter 8) and the translation of studies (knowledge) and competencies (chapter 9). Chapter 10 concludes by briefly reflecting on the notions of the "fluidity" of peoples and their ideas, biodiversity (and food), and spiritual humanism based on dignity.Scholars in the history of philosophy "should be open to the idea of a pluriversum of a history of facts and places, whereby history of philosophy finds its grounding in spatial heterogeneity." Nowadays, when people migrate and transfer competencies at increasing velocity, the "history of philosophy can be usefully reinvented on the basis of its consideration of intercultural dialogue." Pozzo considers the World Digital Library to be "one of the most exciting examples of corpora that talk to each other"—an idea he uses not merely metaphorically. By "corpora" is meant not just the sum of separate books, but XML-accessible complete collections of traditions of texts, with corresponding dictionaries, thesauri, and reference works, which make it possible to analyze a number of original texts as well as transliterations into other alphabets or hanzi characters. The result would be a "data-driven" history of philosophy.Given that history of philosophy is a product of culture, it is influenced by migrating peoples, who bring philosophical ideas and religious traditions with them. Research on migration thus ought to also consider translations of texts and competencies from one to another context, be it linguistic, economic, political, or cultural. The humanities, and a reflective society more generally, might provide a partial basis for intercultural dialogue. The history of philosophy might even thereby improve the quality of life of citizens.Pozzo rightly emphasizes that we need multilingual philosophers and historians of philosophy. History of philosophy ought to also be based on robust lexical and historical considerations, and historians of philosophy should be trained in a number of the world's languages as well as face the challenge of dealing with multilingualism and with validating translations. Pozzo's proposed methodology, informed by computational techniques, relies on tools such as vocabularies, ontologies, concordances, frequencies, or the analysis of texts and corpora, which integrates quantitative and formal methods into the portfolio of the methods of history of philosophy and intellectual history. Since Pozzo has published [End Page 157] widely on Kant, it is fitting that he explores Kant on migration as well as the editorial contexts and translation projects concerning the philosopher's writings.As for aesthetics, Pozzo notes that the history of philosophy can reflect on migrants' cultural and artistic creations. Historians of philosophy should thus start observing and interpreting phenomena created by... (shrink)

In this clearly written and astute book the author provides an excellent introduction to Kant’s doctrine of right and politics. One of the main preoccupations is to show that the doctrine of right...

Semantic analysis of contemporary philosophical inquiry is the core problem, and Quine is undoubtedly in the twentieth century conducted to explore the semantic engineering裡arduous, the most influential of modern thinkers. However, although the impact of Quine's great, he semantics regardless of the stance taken by the natural person has not yet been fully satisfied instruction understanding. On the one hand, the based on Quine's controversial idea of the uncertainty, scholars widely believe that regardless Quine's stance is a natural suspicion regardless (...) of extreme stance: the meaning of the word does not exist. On the other hand, Quine in the construction regardless of its license, but to take a natural tendency to analyze the nature of the so-called "stimulus word meaning" future language sentences as the core foundation of semantics. Thus, Quine's semantic natural stance regardless what is a semantic canceled regardless, have a language or meaning regardless of the orientation of some, not very clear. This paper has two purposes: First, the author regardless above, Quine's natural regardless stance in a number of philosophers to cancel regardless positioning, is the station does not live foot stance; Second, in the text, based on Quine's natural regardless stance can be is portrayed as some kind of weaker version of about regardless, and this stance is more feasible. The investigation of linguistic meaning has been central in contemporary analytic philosophy. Quine is undoubtedly one of the most influential thinkers in the 20 century in this daunting inquiry. Despite his enormous influence, however, Quine's naturalistic perspective on meaning has not been properly understood. On the one hand, Quine's view, presented in the controversial indeterminacy thesis, is widely taken as a radical form of skepticism, namely, meaning does not exist. On the other hand, Quine invokes and heavily relies on the notion of disposition to analyze the idea of ​​stimulus meaning, which lies at the heart of Quine's discussion of linguistic meaning. It does not seem entirely clear whether Quine attempts to eliminate meaning, or to naturalize meaning by reducing it to dispositions. The aim of this paper is argue for two points. First, construing Quine's position as semantic eliminativism, as many do, Quine's position would be in deep trouble. Second, based on a textual basis, Quine's position can be alternatively construed as a modest form of dispositional reductionism, which is more tenable. (shrink)

[Review] Mieke Roscher, André Krebber, and Brett Mizelle, editors. Handbook of Historical Animal Studies. Berlin: Walter de Gruyter, 2021. 637 pp. In their introduction to the volume under review, ‘Writing History after the Animal Turn? An Introduction to Historical Animal Studies’, which uses Harriet Ritvo’s 2007 article ‘On the Animal Turn’ as a key reference point, the editors describe as follows the main goal of and broader rationale for the book: "the discourses of human-animal studies and historical animal studies, (...) just like all the other disciplines involved in the reevaluation of the lives of animals and our relationship with them, past and present, are not identical. Rather, they inform one another. What we aim at with this handbook, then, is to gather and make accessible the contribution of historical research to the field of human-animal studies as well as the contribution of human-animal studies to the study of history. History as a discipline and scholarly venture, in other words, can no [more] ignore animals than animal studies can history.". As the editors and also a number of the contributors underscore, however, to bring about this rapprochement between animal studies and history, it is not enough to study ‘the lives, experiences, and deaths of animals [as] a powerful lens to understand and explain human histories, ideas, and practices’, even if in the recording and interpretation of history humans remain ‘an omnipresent factor’. Rather, animals’ own histories must take centre stage, to the fullest extent possible – given that the discourse of historiography is inescapably mediated by human perspectives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Advances in Peircean Mathematics: The Colombian School ed. by Fernando ZalameaGianluca CaterinaFernando Zalamea (Ed.) Advances in Peircean Mathematics: The Colombian School Berlin, Boston: De Gruyter, 2022. 212 pp. (incl. index).The volume Advances in Peircean Mathematics is an important, very much needed contribution towards a deeper understanding of the impact of Peirce's work especially in the fields of mathematics, logic, and semiotic. It fills a gap in the (...) current literature by recasting some of [End Page 373] Peirce's profound mathematical insights into a formal framework. This is a finely edited editorial project, which summarizes the work of more than two decades done by a group of scholars—the Colombian School—lead by Fernando Zalamea, a pioneer of Peirce studies, and pragmatism in general, in Latin America.The structure of the volume unfolds in three dense chapters, each corresponding to a specific mathematical context connected to various aspects of Peirce's work. Broadly speaking, in the first chapter, Gustavo Arengas proposes the theory of higher category theory as a natural framework to represent the main traits of Peirce's semiotic; in the second chapter, Francisco Vargas develops a thorough set-theoretical model of Peirce's continuum; in the third chapter, Arnold Oostra, in a truly Peircean spirit, formalizes the notion of Intuitionistic Existential Graphs, emphasizing the idea that intuitionistic logic is the most natural context to represent and understand Peirce's diagrammatic logic. The fourth and last chapter, penned by Zalamea, provides the reader with a solid summary of the main results presented in the volume along with a robust road map to navigate through the technical details of the text.Mathematics, as implied by the title of the volume, is at the core of this project, and the authors do not shy away from the complexity, details, and depth of it in order to shed light on some of the most fundamental and groundbreaking nature of Peirce's ideas. That level of rigor and formal soundness is certainly one of the strengths of the volume, although readers who may not be acquainted with at least some basic notions of category theory or with the mathematics of Peirce's work, may find some of the text a bit terse—this is not a casual reading and it does require a certain level of commitment in order to appreciate the depth of the provided insights. On the other hand, all the background material is clearly laid out, making the volume a self-contained work which can be thoroughly enjoyed by a general audience.The real upshot of recasting some of Peirce's intuitions within the fabric of formal mathematics is not only that of providing the instruments to clarify those ideas, but also that of highlighting the role that Peirce's work has been playing in the development of modern mathematics in many relevant aspects, from the very genesis of category theory—which today is widely regarded as a necessary and unifying language in several fields of the mathematical and physical sciences—to the development of non-standard analysis, just to mention a few of them.An elegant instance of such perspective is offered by Gustavo Arengas in the first chapter, where it is argued that ∞-categories can be used to model the natural order of hierarchies implicit in Peirce's conception of the basic triadic relation between sign, object, and interpreter. What, at first glance, may seem just a simple analogy, unfolds onto a methodical and enlightening analysis of Peirce's semiotic, as the author builds [End Page 374] the connections with the relevant categorical constructions in a precise manner. Most of the rest of the chapter focuses on Peirce's notions of the pragmatic and pragmaticist maxim, and the use of basic structures such as monads, limits, presheaves and sheaves as the natural environment to better convey their meaning, both from a mathematical and a philosophical perspective. The reader will find it interesting to realize that, by delving deeper into the understanding of the relational nature of category theory, a great chunk of Peirce's work can be seen as fundamentally intertwined with the apparatus and the language of modern mathematics... (shrink)

This article proposes a 'fusion of horizons' in constructing urban public theologies in South Africa. This is done through the introduction of five interrelated themes that have emerged from the on-going knowledge and idea production by a distinguishable counterpoint in contemporary scholarly, intellectual and activist engagement with the urban, in the authors' own South African context but also wider internationally. In advancing a praxis-agenda for urban public theology, the authors subsequently identify the following, albeit not exhaustive, themes: southern (...) urbanisms and the factor of unprecedented urban migration; 'right to the city' and urbanisation from below; a reclaiming of the commons; the making of 'good cities'; and actors of faith in relation to urban social life. (shrink)

Resumen: El corpus, siendo una herramienta eficaz, se está empleando en múltiples ámbitos, entre los que se encuentran los estudios de traducción. Sin embargo, dicho recurso no se utiliza con mucha frecuencia en las investigaciones traductológicas cuando una de las lenguas en cuestión es chino clásico (la lengua escrita empleada antiguamente en China), y autores que sí hacen estas investigaciones suelen no mencionar los pasos a seguir cuando se trata un corpus paralelo ad hoc. El objetivo del presente artículo es (...) presentar cómo se elabora un corpus paralelo chino clásico-español tomando como ejemplo la novela histórica Romance de los Tres Reinos y sus traducciones al español. Para ello, hemos descrito la problemática de creación y explotación de este tipo de corpus, siguiendo el orden de las fases del proceso. Resulta que algunas fases del proceso son universales, mientras que otras son propias de lenguas clásicas y de la combinación lingüística chino-otra lengua, en cuyo caso sí faltan aplicaciones eficaces. Con el trabajo, esperamos deparar información a los estudiosos que quieran realizar y profundizar las investigaciones basadas en corpus paralelo y en las obras clásicas de China. Abstract: The corpus, being an effective tool, is utilized in multiple fields. One of them is the Translation. However, this resource isn´t used frequently in translation studies when one of the languages in question is classical chinese (written language used anciently in China). And when it comes to an ad hoc parallel corpus, the steps of how to create it are usually omitted by researchers who make such investigations. The objective of this article is to present how to elaborate a classic Chinese-Spanish parallel corpus taking as example the historic novel Romance of the Three Kingdoms and its two translations into Spanish. To reach the objective, we have described the problem of creation and exploitation of this type of corpus, following the order of the phases of the process. We’ve found that some of the phases are universal while other phases are unique for old languages and for the linguistic combination Chinese-other language. And in this latter case, there’s a lack of effective applications. With the current work, we hope to offer useful information to those scholars who are willing to carry out their own investigations based on self-built parallel corpus and at the same time related to the classic Chinese works. (shrink)

This work aim to analyse relations between Arithmetic and Geometry indicated by Piero della Francesca in his treatise Libellus de quinque corporibus regularibus. Piero della Francesca was a painter and scholar of perspective, geometry and arithmetic, in his time. He carried out investigations on pictorial, geometric and architectural issues. Of the treatises he wrote, only three are preserved, on perspective, Geometry and Arithmetic. The central document selected for this research was the manuscript Libellus de quinque corporibus regularibus, (...) deposited in the Vatican Apostolic Library in digitized copy. Throughout this work we have tried to understand the Libellus de quinque corporibus regularibus as a result of the work of an artist and scholar who proposed ways of relating Arithmetic and Geometry using both his practical knowledge and the works of authors of antiquity. (shrink)

Some wag reported the following story: Scholars have recently established that the Iliad and the Odyssey were not, after all, written by Homer. They were actually written by another author, of the same name.The majority of current theories of naming and reference, including ones as divergent in other respects as those of Russell and Searle, would rule this story impossible. They would do so on roughly these grounds: the sense and reference of the name ‘Homer’ is determined, given (...) the absence of other reliable testimony, by the sole description: ‘Author of the Iliad and the Odyssey’. ‘Homer is the author of the Iliad and the Odyssey’ is therefore known a priori, hence necessarily true. There could not be another author of that name and claim to fame.In lectures delivered at Princeton in the Winter of 1970, Saul Kripke offered a lucid alternative to such theories. (shrink)

In recent decades, interest in the history and philosophy of the natural sciences has increased significantly. This interest has made scholars aware of the existing knowledge gap in these areas and has brought a kind of 'pressure' for more articles and books on the subject. Indeed, it also motivates academics to start new projects related to these disciplines. Volumes like this are much needed for scholars in the field, given the high amount of information they contain. (...) class='Hi'>This rich volume aims at stimulating the field by presenting current research papers on Avicenna's influence on the fields of physics and cosmology. In order to achieve this goal, this work contains thirteen articles related to the reception of the Persian philosopher's thought in these areas in the Middle Ages. The book revolves around the three different languages and cultures which were crucial for the reception of Avicenna's thought. Hence, the volume is arranged in three main sections focusing on the Arabic, Hebrew and Latin traditions. It also contains an Index of Avicenna's Works with Passages Cited and an Index of Names. The introduction is rather short compared to other sections of the book. It covers the general topics presented in the volume. The first six chapters deal with the Arabic tradition ; the next two have to do with the Hebrew reception of Avicenna, and the last five analyse the Latin reception of Avicenna's physics and cosmology. (shrink)

The present contribution focuses on Harclay’s Parisian Commentary on the Sentences and is divided into two sections. The fi rst section (§1) is devoted to the attribution to Harclay of a Commentary on the second book of the Sentences, a controversial issue among scholars for decades. In this fi rst section, after having reconstructed in more detail the status quaestionis about the attribution of the Commentary contained in the ms. BAV, Borgh. 346, I will present new evidence in support (...) of its attribution to Henry of Harclay. The second section (§2) is devoted to an analysis of the manuscript tradition of Harclay’s Commentary, shedding light in particular on its indirect tradition, which is indispensable – as we shall see – for any editorial project. This section also contains an editorial Appendix with the text of Harclay’s Sent. II d. 12 q. 1, in which the Author provides his point of view on the topic of prime matter. This appendix is preceded by a brief analysis of the philosophical contents of the question. (shrink)

Auditory scene analysis is an elementary aspect of music perception, yet only little research has scrutinized auditory scene analysis under realistic musical conditions with diverse samples of listeners. This study probed the ability of younger normal-hearing listeners and older hearing-aid users in tracking individual musical voices or lines in JS Bach's The Art of the Fugue. Five-second excerpts with homogeneous or heterogenous instrumentation of 2–4 musical voices were presented from spatially separated loudspeakers and preceded by a short cue for (...) signaling the target voice. Listeners tracked the cued voice and detected whether an amplitude modulation was imposed on the cued voice or a distractor voice. Results indicated superior performance of young normal-hearing listeners compared to older hearing-aid users. Performance was generally better in conditions with fewer voices. For young normal-hearing listeners, there was interaction between the number of voices and the instrumentation: performance degraded less drastically with an increase in the number of voices for timbrally heterogeneous mixtures compared to homogeneous mixtures. Older hearing-aid users generally showed smaller effects of the number of voices and instrumentation, but no interaction between the two factors. Moreover, tracking performance of older hearing aid users did not differ when these participants did or did not wear hearing aids. These results shed light on the role of timbral differentiation in musical scene analysis and suggest reduced musical scene analysis abilities of older hearing-impaired listeners in a realistic musical scenario. (shrink)

For four decades _Sources of Chinese Tradition_ has served to introduce Western readers to Chinese civilization as it has been seen through basic writings and historical documents of the Chinese themselves. Now in its second edition, revised and extended through Deng Xiaoping and Jiang Zemin-era China, this classic volume remains unrivaled for its wide selection of source readings on history, society, and thought in the world's largest nation. Award-winning China scholar Wm. Theodore de Bary--who edited the first edition (...) in 1960--and his coeditor Richard Lufrano have revised and updated the second volume of Sources to reflect the interactions of ideas, institutions, and historical events from the seventeenth century up to the present day. Beginning with Qing civilization and continuing to contemporary times, volume II brings together key source texts from more than three centuries of Chinese history, with opening essays by noted China authorities providing context for readers not familiar with the period in question. Here are just a few of the topics covered in this second volume of _Sources of Chinese Tradition:_ • Early Sino-Western contacts in the seventeenth century; • Four centuries of Chinese reflections on differences between Eastern and Western civilizations; • Nineteenth- and twentieth-century reform movements, with treatises on women's rights, modern science, and literary reform; • Controversies over the place of Confucianism in modern Chinese society; • The nationalist revolution--including readings from Sun Yat-sen and Chiang Kai-shek; • The communist revolution--with central writings by Mao Zedong; • Works from contemporary China--featuring political essays from Deng Xiaoping and dissidents including Wei Jingsheng. With more than two hundred selections in lucid, readable translation by today's most renowned experts on Chinese language and civilization, _Sources of Chinese Tradition_ will continue to be recognized as the standard for source readings on Chinese civilization, an indispensable learning tool for scholars and students of Asian civilizations. (shrink)

PurposeThe purpose of this study is to illustrate how the adoption of new enterprise resource planning systems affects sensemaking in the process of Organizational Identity integration after a Merger and Acquisition.Design/methodology/approachWithin a wider case study about an acquisition in chemical/pharmaceutical industry, the paper describes the effects of SAP adoption and implementation on the organizational identity. This methodology, based on semi‐structured interviews to project leaders and to team members, has allowed a deep comprehension of the context, even if results (...) cannot provide statistical evidence of relationships.FindingsUsing the Swanson and Ramiller's approach to innovation, the paper argues that ERP adoption and implementation support sensemaking process if innovation takes place with mindfulness and because, in that case, people interact on symbolic meanings sharing retrospective knowledge and cognitive causal maps. After an M&A there are conditions for a mindful innovation with IT and therefore innovating with IT can be an effective way to enforce sensemaking process and, as a consequence, to influence the Organizational Identity evolution. In a constructionist approach, the evolution of organizational identity requires a social negotiation among members where sensemaking has a primary role. So, the integration process following acquisitions can be facilitated by adopting, implementing and assimilating common IT solutions with mindfulness.Research limitations/implicationsThe first limitation of this study is referred to timing. The author entered into the company within a year after the acquisition and went out at the beginning of SAP assimilation phase. Therefore, some perceptions could still evolve in different ways. The second limitation depends on the fact that the author analyzed a single case. By focusing on one case of acquisition – an acquisition that gives value to acquired company – the author might be limiting the transferability of the findings.Practical implicationsThese results can be useful for both scholars and practitioners. Managers who face organizational change can consider the adoption and implementation of ERP as an opportunity to influence the evolution of Organizational Identity according to strategic priorities.Originality/valueThe value of this study is in its approach that links a strategic level with a social level. This link is realized not using the ERP as an artefact but using the process of its adoption and implementation. (shrink)

The historiographic tradition of the history of science that originated with Auguste Comte bears all the marks of narratives with roots in the Enlightenment, such as a view of religion as an underdeveloped stage in the ascending road in humanity's quest for a more mature understanding. This article explores the development of the peripheral branch of a tradition that developed in Argentina by the mid‐twentieth century with authors such as the Italians Aldo Mieli, José Babini, and the Hungarian Desiderius (...) Papp. It is argued that, contrary to the historiographic program of the conflict thesis developed in English‐speaking countries, those scholars who cultivated the kind of “positivist” history of science that thrived in continental Europe were inclined to see science as a social and epistemological replacement of a fossilized religious outlook. In the final section, I suggest a way to relate the more or less strong versions of the conflict thesis to different patterns of secularization. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Image and SilenceGiorgio AgambenTranslated by Leland de la Durantaye (bio)[End Page 94]In the Roman pantheon there is a goddess named Angerona, represented with her mouth bound and sealed (ore obligato signatoque).1 Her finger is raised to her lips as if to command silence. Scholars claim that she represents, in the context of pagan mystery cults, the power of silence, although there is no consensus among them as to how (...) to understand this power. Etymologically speaking, myein, the root of the Greek word mysterion, means “to close the mouth, to silence.” At the beginning of the sacred rites in Eleusis a herald “commanded silence” (epittatei tēn siōpen). It is said that that the initiates into these Eleusinian mysteries were required to maintain absolute silence concerning what they had seen and heard during their initiation. Our question is how to understand this silence. Was it a prohibition aimed at keeping a secret doctrine from the uninitiated? Or did it concern, instead, something truly impossible to say?To begin we might ask what sense there might have been in the obligation to remain silent given that it was possible for anyone—including slaves, and thus, potentially, the entire population of Athens—to be initiated into the mysteries. In his early work, “On Philosophy,” Aristotle affirmed that, “the initiates do not need to learn something (mathein ti), but, instead, to be disposed to something, to experience and to undergo something (pathein kai diatethēnai).”2 It would therefore be possible that in the ancient mystery cults the initiate did not learn a doctrine that could be expressed in words (yet had to remain secret), but, instead, experienced something essentially silent, something impossible to say. “A great awe in face of the gods,” we read in the Homeric ode to Demeter, “silences the voice.”3The impossibility of speaking—and the power of silence—has two forms, one joyful and the other disturbing. In myth muteness is often associated with rape. The Romans tell the story of Lara who was punished for her inclination to gossip by being rendered mute and who was then raped in a sacred wood by Mercury (who took advantage of her impossibility of speaking). Before being transformed into a swallow Philomela was raped by Tereus, who cut off her tongue to prevent her from recounting his misdeed. Persephone, raped, kidnapped, and conducted to Hades, remained there silent as the dead. In every one of these cases silence is the painful experience of a privation of speech, of being unable to say what one wishes to say.In Gnostic mythology, the preexisting, eternal, uncreated God contains within himself a female figure which is his silence, Sigē. From his union with Silence Thought is born. “Sigē,” we read in a Valentinian text, “is the mother of all the beings that have emerged from the Abyss. He who has failed to say the unsayable has silenced it; he who was understood the unsayable, has declared it unsayable.”4 Here too silence appears as the experience of an impossibility of saying, as a privation. It is in opposition to this abyssal figure of silence that the church fathers affirmed the primacy of the logos in which God is revealed. Nevertheless, of the power of silence Heidegger would write: “This primordial silence is more powerful than any human potentiality. No one, on his or her own, has ever invented language—that is, has been strong enough to break the power of this silence.”5 [End Page 95]In Kafka’s parable on Ulysses, we are told that the silence of the Sirens is more perilous than their song, and that Ulysses—who realized, as his ship neared them, that the Sirens were silent—put on an act to protect himself from this silence, plugging his ears with wax and having his men tie him to the mast.6 In Kafka’s retelling of the tale, the silence of the Sirens represents a zero degree of song and, following a stubborn tradition that sees in absence the most extreme form of presence, also represents an at once zero and ultimate degree of reality. In this sense Heidegger could write... (shrink)

There is no consensus in the literature about the nature of terrorism. The authors’ main claim is that this is ultimately the result of the coexistence of two senses of the term, the action and the actor sense, which are not fully congruent. Rather than trying to advocate a specific conceptualization, the authors provide in this article a map of the different ways in which scholars talk about terrorism. They identify first the set of terrorist actions and the (...) set of terrorist actors. Terrorist tactics are a variety of the power to hurt, based on the lack of military power. Terrorist groups are underground ones with no territorial control. When the two criteria meet, the core of terrorism exists: coercive violence perpetrated by underground groups. The ambiguity that surrounds terrorism is caused by two other possibilities: actors with some measure of territorial control adopting coercive tactics and underground actors adopting military tactics. Although it is not possible to remove this ambiguity in empirical research, scholars can at least identify it and analyze it. The authors illustrate the two senses of terrorism and their interaction by using the most comprehensive dataset on terrorist incidents, the Global Terrorism Database. (shrink)

Max Stirner is generally considered a nihilist, anarchist, precursor to Nietzsche, existentialism and even post-structuralism. Few are the scholars who try to analyse his stands from within its Young Hegelian context without, however, taking all his references to Hegel and the Young Hegelians as expressions of his own alleged Hegelianism. This article argues in favour of a radically different reading of Stirner considering his magnum opus “Der Einzige und sein Eigentum” as in part a carefully constructed parody of Hegelianism (...) deliberately exposing its outwornness as a system of thought. Stirner's alleged Hegelianism becomes intelligible when we consider it as a formal element in his criticism of Bauer's philosophy of self-consciousness. From within this framework it becomes quite clear what Stirner meant with such notions as “ownness” and “egoism”. They were part of his radical criticism of the implicit teleology of Hegelian dialectics as it found according to him its highmark in Bauer. In short, this article puts the literature on Stirner into question and tries for the first time in 30 years to dismantle Stirner's entire undertaking in “Der Einzige und sein Eigentum” by considering it first and foremost a radical criticism of Hegelianism and eventually the whole of philosophy while fully engaged in the debates of his time. ☆ The author would like to thank Douglas Moggach for corresponding with me on the idea of the comic and for not sparing me his “critical criticism” in general. I'm also indebted to William Desmond and Lawrence Stepelevich for their comments on earlier drafts of this text. (shrink)

This text is composed of a Preface and an Index sandwiching ten articles by the author, spanning more than twenty years of his scholarly career, which was spent mostly at Boston College and at l'Université de Louvain. The essays were composed either in the author's native French or in a very readable visitor's English. One of the principal benefits of having this text is its insights into the original German culture that has inspired the essays. (...) When the author himself uses the term "German classicism" he intends specifically the work of Goethe, Schiller, and Hölderlin. Otherwise, the term is used to enclose the philosophical period moving from Kant through Hegel. (shrink)

This book celebrates the work of Patricia Werhane, an iconic figure in business ethics. This festschrift is a collection of articles that build on Werhane’s contributions to business ethics in such areas as Employee Rights, the Legacy of Adam Smith, Moral Imagination, Women in Business, the development of the field of business ethics, and her contributions to such fields as Health Care, Education, Teaching, and Philosophy. All papers are new contributions to the management literature written by well-known (...) business ethicists, such as Norman Bowie, Richard De George, Ronald Duska, Edwin Hartman, Michael Hoffman, Mollie Painter-Morland, Mark Schwartz, Andrew Wicks, and others. The volume is comprised of articles that reflect on Werhane’s work as well as build on it as a way to advance further research. At the end of the festschrift, Pat Werhane provides responses to each chapter. The first chapter of the book also includes the overview of Patricia Werhane’s work and her academic career. The book is written to appeal to management scholars and graduate students interested in the areas of Business Ethics, Modern Capitalism, and Human Rights. Patricia Werhane is one of the most distinguished figures in the field of business ethics. She was a founder of the field, she is one of its leading scholars, and she has had a profound impact on the world of business practice. Among her many accomplishments, Pat is known for her original work on moral imagination, she is an acclaimed authority on employee rights in the workplace, and she is one of the leading scholars on Adam Smith. Having been active in Academia for over 50 years, Werhane is a prolific author of over a hundred articles and book chapters, and the author or editor of twenty-seven books, including Adam Smith and his Legacy for Modern Capitalism, Moral Imagination and Management Decision-Making, and co-authored books Organization Ethics in Health Care, Alleviating Poverty Through Profitable Partnerships, Obstacles to Ethical Decision-Making, Corporate Responsibility: The American Experience, and Research Approaches to Business Ethics and Corporate Responsibility. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HERMENEUTIC OF AQUINAS'S TEXTS: NOTES ON THE INDEX THOMISTICUS PAOLO GurnTTI Universita Cattolica Augustinianum Milan, Italy I. Introduction: First Impressions of the Index Thomisticus UPON ENTERING an excellent library of philosophy, one cannot help but notice the 56 volumes of the Inde:c Thomisticus.1 Anyone with a scholarly interest in Saint 1 Index Thomisticus: Sancti Thomae Aquinatis Operum omnium Indices et concordantiae... (Stuttgart: Frommann-Holzboog, 1974-1980). Reference to this work (...) in notes takes the form: IT [section]-[vol.], [p.]. References to Aquinas's works will follow the conventions established by Busa in the Index Thomisticus (e.g., STl=Summa theologiae, prima pars) and unless otherwise indicated are from the same texts processed in the Index Thomisticus. References to Roberto Busa's works will have the following abbreviations: Clavis Indicis Thomistici: Clavis Indicis Thomistici (Stuttgart: FrommannHoltzboog, 1979). Fond. informatica linguistica: Fondamenti di informatica linguistica (Milan: Vita e Pensiero, 1987), (contains a bibliography of Busa's works through 1987). Per San Tommaso 'ratio seminalis ': "Per San Tommaso 'ratio seminalis' significa 'codice genetico '. Problemi e metodi di lessicologia e lessicografia tomistiche," in Atti dell'VIII congresso tomistico internazionale (Vatican City: Libreria Editrice Vaticana, 1981), vol. 1. L'Index Thomisticus: "L'Index Thomisticus," in Stitdi medievali, III serie, XXI, I, 1980. Informatica e filologia: " Informatica e nuova filologia," in G. Savoca ed., Lessicologia, filologia e critica (Florence: Olschki, 1986), pp. 17-25. L'originalite linguistique: "L'originalite linguistique de S. Thomas d'Aquin," in Archivum Latinitatis Medii Aevi (Bulletin du Cange), Tome XLIV-XLV, fascicule double, 1985, pp. 65-90. ORDO dans les ouevres: "ORDO dans les ouevres de St. Thomas d'Aquin," in M. Fattori and M. Bianchi, eds., ORDO II Colloquia internazionale del Lessico Intellettuale Europeo (Rome: Edizioni dell'Ateneo e Bizzarri, 1979), pp. 59-184. Voces REALIS-REALITER: "Voces REALIS-REALITER in S. Thoma Aq. Cum appendice de voce 'resrei," in M. Fattori and M. Bianchi eds., RES. III Colloquia internazionale del Lessico intellettuale Europea (Rome: Edizioni dell'Ateneo, 1982), pp. 104667 668 PAOLO GUIETTI Thomas Aquinas will be drawn to employ the Index Thomisticus as a powerful concordance. But any reasonable scholar can recognize the disproportion between a desirable concordance and this hyperbolic system of about 70,000 pages. The Index Thomisticus is the second largest written work of this century, surpassed only by the Enrcyclopedia Britannica. The Index Thomisticus is a mountain of pages that classifies with a precision never before realized everything that came from Aquinas's pen in twenty-five years.2 Is it not awkwardly disproportionate and too pedantically analytical for scholarly research? Moreover, what would Aquinas think if, in a return to this life, he could see the electronic digestion of his work? A neoscholastic Jesuit who devoted thirty-four years of his life to chopping and classifying even the most insignificant things, like " et " and " est," could seem to St. Thomas a modern computernut, i.e., a person who has lost his good sense in front of a screen.3 Everyone understands the usefulness of a concordance; even St. Thomas wanted and used concordances.4 But the Index Thomis136. De voce SPIRITUS: "De voce SPIRITUS in operibus S. Thomae Aquinatis," in M. Fattori and M. Bianchi, eds., SPIRITUS. IV Colloquia lnternazionale del Lessico Intellettuale Europeo (Rome: Edizioni dell'Ateneo, 1983), pp. 191-222. Thomistische H ermeneutik: " Das Problem der thomistischen Hermeneutik nach der Veroeffentlichung des Index Thomisticus," in A. Zimmermann, ed., ~Miscellanea Medievalia, Bd 19: Thomas von Aquin (Berlin, New York: Walter de Gruyter, 1988), pp. 359-364. L'Indez Thomisticus per la filoso fia: " L'Index Thomisticus per la filosofia e la teologia," in Teologia 5, 1980, pp. 258-265. Il logos Principia di dialogo: "Il logos principio di ogni dialogo tra persone secondo San Tommaso,'' in Portare Cristo all'Uomo. Congresso del Ventennio dal Concilio Vaticano II (Vatican City: Urbaniana University Press, 1985), pp. 577-584. 2 I. e., 8,767,854 words. The lnde:i: Thomisticus classifies everything St. Thomas has probably written, everything St. Thomas erased (Autographi deleta: Inde:i: Thomisticus: 006 ADL) and even works of other chosen authors for comparison with St. Thomas. a Roberto Busa, S.J., was born in Vicenza, Italy in 1913... (shrink)

The aim of this paper is to investigate among a group of non-profit organizations: a) the effect of ethical leadership on volunteers’ satisfaction, affective organizational commitment and intention to stay in the same organization; b) the role played by job satisfaction as a mediator in the relationship between ethical leadership and volunteers’ intentions to stay in the same organization, as well as between ethical leadership and affective commitment. An anonymous questionnaire was individually administered to 198 Italian volunteers of different (...) non-profit organizations. The questionnaire contained the Ethical Leadership Scale, the Volunteers Satisfaction Index, the Affective organization Scale, as well as questions regarding the participants’ age, sex, type of work, level of education, length of their volunteer works, intention to volunteer in the following months in the same organization. The construct as well the effects of EL on volunteers is approached in light of the Social Exchange Theory and the Social Learning Theory. Structural equation models were used to test hypothesized relationships. The results confirm the role of mediation of volunteer satisfaction in the relationships between the variables studied. In particular, ethical leadership was found to be positively associated both with volunteers’ intention of staying and with their affective commitment. In the first case this relationship is fully explained by the mediation of the volunteers’ satisfaction, while the latter is explained by both direct and indirect factors. To the authors’ knowledge, this the first attempt to understand the role played by ethical leadership on volunteers’ behavior and, more in general, in the management of non-profit organizations. Findings are relevant both for practitioners and managers of non-profit organization, since they suggest the relevance of the perception of ethical leadership by volunteers, as well as for scholars, since they further deepen the knowledge on EL and its effects on the followers. Limits of the study: the questionnaire was administered only among a group of non-statistical sample of volunteers. Furthermore, the study reached only volunteers from Italian non-profit organization. (shrink)

This article reviews the outstanding and thought-provoking work by Roberta De Monticelli (2021), _Towards a Phenomenological Axiology. Discovering What Matters_. The article addresses the reasons why it should be read by everyone but especially by help professions practitioners. Although we all deal with morality and value judgments on on mundane, everyday bases, the professional life of education and care practitioners is namely a series of morally-loaded practices and decision-making informed by morally oriented (expert) knowledge. Beyond the thesis advanced in (...) the book, its major contribution consists in making the reader think the inescapability of morality in everyday thinking and acting and the need for a reflective positioning towards this issue. By aligning with “the hedgehog vs. the fox” struggle proposed by the author as the framework of her theoretical proposal, the article advances what would be the doubts and counterarguments of a fox-like scholar in education. It illustrates why her “professional vision” cannot but notice what appears to be under-thematized by the hedgehog, i.e., the unavoidable mediation of language and social interaction that _precedes_ and therefore impacts the constitution of what the hedgehog convincingly notices: the entanglement of fact and value. The conclusion is dedicated to the (underestimated?) place of social sciences in such a debate, their tension between implicit normativity and presumed descriptivity, as well the challenges of the increasingly explicit normativity of applied social sciences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Généalogie de la liberté by Olivier BoulnoisKristell TregoOlivier Boulnois. Généalogie de la liberté. Paris: Seuil, 2021. Pp. 496. Paperback, €24.00.The author starts from an apparently simple question: are we free? But such a question is not as simple as it seems. This book shows that it is neither eternal nor universally asked; rather, it is a question linked to a specific culture (the West), and it (...) has a history. This is why the author intends to draw up its genealogy.In order to draw up a genealogy of the concept of freedom, we must leave aside the standard theoretical framework that assumes freedom as a given. Rather, we should ask: Does [End Page 152] freedom exist? What is its nature? Should it be described as the absence of compulsion or as the power of choice? We must also be wary of any systematic approach to these questions, such as those that have opposed partisans of freedom to determinists or intellectualists to voluntarists throughout the ages. If we want to draw up a genealogy of freedom, we should rather think about the theoretical conditions that made possible the birth and the development of this theoretical "artifact," as Boulnois calls it (23). Contemporary discussions about freedom tend to debate its nature without wondering why such a concept was forged in the first place. By contrast, Boulnois takes a step back and tries to discover the nature of freedom by turning to the moment of its birth.Boulnois has adopted a genealogical approach in his previous books. He used it in his Être et représentation, whose subtitle is une généalogie de la métaphysique moderne à l'époque de Duns Scot (Paris: PUF, 1999). He also mentioned it in the title of a collection of edited essays, where he preferred to talk of "genealogies" in the plural in order to accommodate the diversity of approaches adopted by the authors of the contributions to that volume (Olivier Boulnois, ed., Généalogies du sujet: de saint Anselme à Malebranche [Paris: Vrin, 2007]). In his new book, Boulnois explains his choice of the genealogical method as an attempt to give a history of freedom that might reconcile the so-called continental and analytic approaches (18). Instead of giving a simple description of theories of freedom, by his genealogical method Boulnois intends to show how the Western approach to freedom has resulted in an aporia—the very aporia that Kant diagnosed as an insoluble problem in his Critique of Pure Reason. Boulnois's genealogy should be distinguished from the so-called archeology as heralded by the French scholar of the Middle Ages Alain de Libera. Although both the genealogical and the archeological methods originate in the writings of Michel Foucault, and as such are undeniably connected to each other, the genealogical enterprise is intended to "deconstruct" past philosophers' claims not in order to leave them behind and reject them (as the archeological method intends to do), but rather to become fully aware of those philosophers' theoretical choices and commitments (see Boulnois, Être et representation, 16). Genealogy is thus supposed to "liberate" our thought by making apparent the framework in which we think.To deconstruct the problem of freedom, Boulnois proceeds in four main steps. First, he shows how the problem of freedom is constructed by examining a cluster of related concepts (free will, will, power, and action) and discovering the aporia of free will, which appears to be both indubitable and impossible to conceptualize. Second, Boulnois turns to Aristotle's ethics and theory of action, which conceives of human choices without appealing to the idea of freedom. Third, he considers the "invention of freedom," or better of free will (in Latin, liberum arbitrium voluntatis), by highlighting three main moments: the Stoics' assent to the order of the world; Alexander of Aphrodisias's cogitations, which make room for free will in an Aristotelian framework, even without ever naming it; and finally, Augustine's reorganization of ethics around the very concept of free will. Fourth and finally, Boulnois focuses on the medieval debates concerning freedom and the way they contributed to contrasting human beings with the... (shrink)

This article has as its theme the relationship between "power", "reason" and "religion" in O alienista, one of the central texts of Machado de Assis, written in 1881 and initially published in eleven chapters, between October 1881 and March 1882. It is intended to identify and analyze the power relations between the State ("Throne") and the Catholic Church ("Altar"); as well as to highlight the relations between "reason" (science) and its "absence" (madness); without neglecting the Machadian denunciations and criticisms (...) of scientism prevailing in the nineteenth century. To do so, at first, it is presented, even if summarily, the Author and the Tale; in a second moment, shedding lights on its "space", "time" and "action" its plot, necessary assumption for the last moment, where the "Power", "Reason" and "Religion" will be analyzed. This research is justified by the relevance of the author, the place that the alienist occupies in the set of his works, as well as the social relevance of his ironic criticisms. In this analysis, a bibliographic method of critical-analytical reading of the Tale was used, using also the interpretations of some scholars, listed in the References. (shrink)

In recent decades, Claude Lefort has become a recurring reference point for mainstream authors hostile to populism. This article delves into the paradoxical character of Lefort’s own ‘populism’ to challenge these anti-populist approaches. It explores Lefort’s nuanced stance in which, despite his explicit rejection of populism, he nevertheless embraced social division and the empowerment of the people against the grandees. The analysis is divided into three parts. First, it presents Lefort’s objections to populism, echoed by scholars such as Marilena (...) Chaui, Andrew Arato, Nadia Urbinati, Pierre Rosanvallon and Stefan Rummens, who often associate populism with Carl Schmitt’s political theology. The second part highlights latent ‘populist’ elements in Lefort’s work, as examined through his study of Machiavelli and his reflections on a wild democracy. The third part critically assesses the supposed rupture between Lefort and populist thinkers such as Ernesto Laclau and Chantal Mouffe, identifying moments of consistent theoretical alignment and even shared political engagement rather than stark disagreement. The conclusion challenges the prevailing narrative by positing a sophisticated theory of populism in Lefort’s work. It emphasises the inclusive and emancipatory aspects of appeals to the ‘people’ without overlooking potentially undemocratic expressions. Ultimately, the article argues for a nuanced understanding of populism from Lefort’s work, emphasising the need for a delicate balance in navigating between populism’s democratic and tyrannical manifestations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Virgil, Eclogues, Georgics, Aeneid 1-6W. W. De GrummondH. Rushton Fairclough, ed. and trans. Virgil, Eclogues, Georgics, Aeneid 1-6, rev. G. P. Goold. Loeb Classical Library 63. Cambridge, Mass.: Harvard University Press, 1999. x + 598 pp.Volume 1 of the Fairclough translation of Virgil, containing the Eclogues, the Georgics, and books 1 through 6 of the Aeneid, first appeared in the Loeb Classical Library in 1916. This version (...) has done admirable service in the English-speaking world ever since, though it was revised by Fairclough in 1932. The 1999 edition, revised by Goold, retains a familiar look, not only in its red cover and its traditional format--the Latin text on the left-hand page and the English translation facing it--but also in much of the specific language of the rendering. Fairclough rightly retains pride of place on the title page: as in earlier editions, we are given Virgil "with an English translation by H. Rushton Fairclough"; "revised by G. P. Goold" is now added. In short, this is still to be considered Fairclough's Virgil.The revised version of 1932, Fairclough said, "seems now called for owing to the large amount of scholarly literature bearing upon our author which has appeared in the last fifteen years." In his preface to that first revision of the volume, the translator warned his readers that "as little change as possible has been made in the printed page, and therefore most of the additional matter now appears in the Appendix." The present edition removes the appendix, offers a new preface and a new introduction, and of course brings the whole up to date. Needless to say, a much larger body of scholarly discussion pertaining to Virgil has accrued in the sixty-odd years since 1932 than in the fifteen years before that date. Goold, who is the former editor of the Loeb Classical Library as well as the editor of this volume within it, has given as a part of his introduction an eight-page bibliography, which is intended to lead the reader to the essential editions, reference works, commentaries, studies, and criticism.It has not been an aim of this series in the past to display a full apparatus criticus (which, according to Goold, "would prove a hindrance rather than a help to the Loeb reader"); even so, its brevity in the new edition is startling. The apparatus of Eclogue 6,for example, comprises six items in this edition, as opposed to thirteen in the previous one; for the last one hundred lines of Georgics, book 2, there are now ten entries instead of fifteen; for the first one hundred lines [End Page 287] of Aeneid, book 6, five as against twelve. The individual citations of variant readings, too, tend to be shorter, because, as Goold tells us, he has "limited [himself] to recording the readings of the primary capital manuscripts" (vii-viii). This does, of course, give a cleaner-looking page, but since the editor does not seem to have a very high expectation of "the Loeb reader," he might have feared that the intermingling of variant Latin readings with explanatory notes in English, both now sometimes on the left-hand page and sometimes on the right (in Eclogue 6, for instance), would "prove a hindrance" as well. In any event, he has "eliminated more than a thousand critical notes" (viii). This assuredly makes for a more streamlined presentation for the modern user; whether it will turn out to be more enlightening, or more "user friendly" in the larger perspective, seems doubtful. On the other hand, the current edition undeniably sports a new, handsome look, and although there is more text per page, the type is easier to read. The placing of line numbers at the left of the text rather than the right has made it possible to avoid almost all of the run-on lines of Latin which are found in the older edition.Fairclough had allotted three pages to the life of Virgil and two pages to the manuscripts of the poems, but no literary introductions, even of the briefest kind, to the works themselves, either en bloc or separately. It appears... (shrink)

For four decades _Sources of Chinese Tradition_ has served to introduce Western readers to Chinese civilization as it has been seen through basic writings and historical documents of the Chinese themselves. Now in its second edition, revised and extended through Deng Xiaoping and Jiang Zemin--era China, this classic volume remains unrivaled for its wide selection of source readings on history, society, and thought in the world's largest nation. Award-winning China scholar Wm. Theodore de Bary -- who edited the (...) first edition in 1960 -- and his coeditor Richard Lufrano have revised and updated the second volume of Sources to reflect the interactions of ideas, institutions, and historical events from the seventeenth century up to the present day. Beginning with Qing civilization and continuing to contemporary times, volume II brings together key source texts from more than three centuries of Chinese history, with opening essays by noted China authorities providing context for readers not familiar with the period in question. Here are just a few of the topics covered in this second volume of _Sources of Chinese Tradition:_ • Early Sino-Western contacts in the seventeenth century; • Four centuries of Chinese reflections on differences between Eastern and Western civilizations; • Nineteenth- and twentieth-century reform movements, with treatises on women's rights, modern science, and literary reform; • Controversies over the place of Confucianism in modern Chinese society; • The nationalist revolution -- including readings from Sun Yat-sen and Chiang Kai-shek; • The communist revolution -- with central writings by Mao Zedong; • Works from contemporary China -- featuring political essays from Deng Xiaoping and dissidents including Wei Jingsheng. With more than two hundred selections in lucid, readable translation by today's most renowned experts on Chinese language and civilization, _Sources of Chinese Tradition_ will continue to be recognized as the standard for source readings on Chinese civilization, an indispensable learning tool for scholars and students of Asian civilizations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Who was Socrates? CORNELIA DE VOGEL I CONSIDERIT TO BE quite a privilege to be invited to speak of Socrates,1 not only because of the wonderful picture drawn by Plato of his master in what we call the Socratic dialogues, but perhaps mostly because there is a real challenge in the difference of opinion among modern scholars on the question of "Who was Socrates?" I have solid grounds for (...) being convinced that we can answer that question in a positive manner; that is, I think I can explain, first, that it is not true (as some modern scholars hold) that we are unable to grasp the historical reality that stands behind the name of Socrates; second, that there are a few modern interpretations of Socrates which are suggestive but false; third, that one and only one interpretation is well founded and correct. I think it is worthwhile to spend an hour considering these points. Socrates is one of those four famous Greek philosophers who did not leave any written works. The other three are: Pythagoras, who in Aristotle's day already seemed to disappear in the haze of a remote past; Pyrrho, the founder of the Sceptic School, and Carneades, that famous dialectician who was the head of the New Academy in the second century. On none of these so much as on Socrates have modern critics endeavored to demonstrate that he never existed? The most refined representative of the nineteenth-century style of criticism is O. Gigon, who modified Dupr6el's thesis insofar as he does not deny explicitly that there existed an Athenian called Socrates, and even that he may have been an important personality. But he does hold that we cannot know of what importance was Socrates. To prove his thesis Gigon deals first with the tradition about the indictment, the litigation and condemnation of Socrates; next with the story about the Delphic oracle and Socrates' calling to philosophy; then with his marriage and family life, and last, with his relation to the city of Athens. It is not too difficult to cite divergent and even contradictory information on all these points. As to Plato's dialogues, in which the philosopher Socrates is pictured--to the life, as it might seem to us--according to Gigon the historical value of t Lecture at the University of California, Berkeley, May 25, 1962. ~E. Dupr6el, La ldgende de Socrate et les sources de Platon (Brux., 1921); O. Gigon, Sokrates (Bern, 1947; Samml. Dalp). (See my review in Mnemosyne [1950]; see also Phronesis [1955], I.) A. H. Chroust, Socrates, Man and Myth (London, 1957), adopts essentially Gigon's thesis. [14s] 144 HISTORY OF PHILOSOPHY these writings is by no means greater than that of any other of our sources. Why should they be more trustworthy? Because the image they present is beautiful? That would be a deceptive ground, for Plato may have invented freely, and we have good reason to believe he did. In fact, if anybody holds that we do not know anything for certain about Socrates, he must begin by disparaging Plato's testimony altogether. Next, he must deny that Aristotle said a word of truth about what was the proprium of Socrates as a philosopher, and in what Plato differed from him. Third, he must assert that there is a complete disagreement between Plato and Xenophon as to the personality of Socrates, not to mention the fifthcentury comedian Aristophanes (who, as a matter of fact, drew a fairly strange portrait of the philosopher). After having thus rejected the testimony of contemporaries and their direct successors, he may turn to the gossip of those later authors who have no authority at all: Aristoxenus, a furious anti-Socratic, who is cited by Plutarch as a classical instance of malignity; Diogenes Laertius, that late writer (3rd century A.D.) who tells us the strangest stories about all Greek philosophers; Athenaeus, Herodicus, Aelianus, and so on--and find there divergent and contradictory information about Socrates' life and behavior. Let us begin by stating that we must not follow this procedure. Moreover, let us state that it is not interesting to us that, while Plato and Xenophon say Socrates was married... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS El Primer Principia del Obrar Moral y las Normas Especificas en el Pensamiento de G. Grisez y!. Finnis. By AURELIO A.NSALDO. Roma: Pontificia Universita Lateranense, 1990. Pp. xiii+ 255. This unusually excellent and important doctoral dissertation was written in Rome at the Istituto Giovanni Paolo II per Studi su Matrimonio e Famiglia, a component of the Lateran University. The author currently teaches at the Ateneo (...) Romano della Santa Croce in Rome. The volume is of special importance for three reasons: (1) it provides a comprehensive, detailed, and accurate account of the moral theory developed by Germain Grisez and John Finnis over the past quarter century (Joseph Boyle has also made important contributions to this theory, and Ansaldo has noted these); (2) it defends Grisez and Finnis against many of the criticisms which have been unjustly leveled against their thought; and (3) it raises some critically import· ant issues by way of constructive criticism. In what follows I will briefly comment on the first and second features of Ansaldo's work and discuss more fully the third important component of his scholarly study. In the first part of his work (pp. 3-100), Ansaldo offers readers a splendid synthesis of the thought of Grisez and Finnis. He has carefully studied everything written by these authors from 1964 to 1988. He has included important material from Finnis that had escaped even my attention, and I have tried to study everything these authors have written. He has also succeeded in presenting their thought comprehensively and faithfully. He understands what they think, appreciates it, and presents it accurately. In short, he does justice to their thought. In this respect his study is quite superior to another doctoral dissertation, Russell Hittinger's A Critique of the New Natural Law Theory. Hittinger's work has been severely criticized, and rightly so, not only by Grisez but by others (e.g., Robert George and William Marshner) ; it seriously misrepresents the work of Grisez and Finnis. A criticism of this sort cannot be levelled against Ansaldo's work; it provides an accurate and very scholarly account of their thought. In the second part of his study (pp. 103-229) Ansaldo offers a critical assessment of the work of Grisez and Finnis. Here he first shows that many of the criticisms leveled against their thought are unjust and unfounded, particularly those offered by such writers as Veatch, Rittinger, Flicken, Bourke, et al. These writers charge that Grisez and Finnis fail to show how moral principles are rooted in metaphysics and anthropology, that they completely separate ethics from metaphysics, natural law from human nature, etc. Ansaldo, by a patient and thorough BOOK REVIEWS 888 examination of their thought and the thought of St. Thomas, defends Grisez and Finnis from these misguided criticisms. He shows, first of all,,that Grisez and Finnis are correct (and fully in accord with St. Thomas) in holding that our krwwledge of the primary principles of natural law is not derived from our knowledge of metaphysics or of human nature. By referring to appropriate texts of Grisez and Finnis, Ansaldo shows conclusively that these authors explicitly recognize the intimate rela· tionship between ethics and metaphysics, between natural law and human nature. They fully and explicitly recognize that, were our na· ture other than it is, namely, the nature of human beings, the goods pedective of us would be other than what they actually are. When these goods are grasped by practical reason, they serve as starting points or principles of purposeful human action. Nonetheless, our practical krwwledge of these goods, is not epistemologically derived from or dependent upon prior knowledge, speculative in character, of human nature. In short, in contrast to their critics and in conformity with St. Thomas, Grisez and Finnis are correct in holding that our practical understanding of the primary principles of natural law is not dependent upon our prior understanding of metaphysics or human nature. At the same time they explicitly acknowledge and defend the truth that onto· logically ethics is grounded in metaphysics and anthropology. "Our authors," Ansaldo writes, " have always sought not only to respect but even more to defend and explain the fact that the basis... (shrink)

Quentin Lauer has written a masterful study of the subject indicated by his title. His book draws upon a comprehensive knowledge of Hegel’s writings. It carefully situates Hegel’s writings in their own philosophical context, and also explains the manner in which those writings retrieve classical philosophy and certain aspects of medieval theology and philosophy. It discusses the theology contemporary to Hegel of which he was aware, and his assessments of that theology. It takes account of our contemporary philosophical and theological (...) assessments of Hegel’s views regarding a “concept of God.” But this book not only achieves scholarly and philosophical excellence. It is also a personal investigation of an issue clearly of deep concern to the author. On occasion Lauer makes use of anecdote and personal narrative in developing his exposition. On other occasions he shows that he is quite aware that his book is one which will generate controversy. Indeed it should. The excellence of this work demands that it be taken seriously. The theses which this work propounds will certainly appear controversial to many who labor at Hegel scholarship, and to others who assess Hegel’s views from diverse philosophical and theological standpoints. (shrink)

Undoubtedly, Ewin's view of Thomas Hobbes's moral philosophy offers a fresh counterpart to most current analytical readings of Hobbes by recent American scholars, such as Gregory Kavka and Jean Hampton. Staying close to Hobbes's text, this Australian professor is continuously in debate with these two authors, criticizing their game theoretic reconstruction of Hobbesian philosophy. Ewin's main purpose seems to be the revival of Hobbes's reputation as a moral philosopher.

In this essay, we aim to help clarify the nature of so-called 'occurrences' by attributing distinct modes of existence and persistence to processes and events. In doing so, we break with the perdurantism claimed by DOLCE’s authors and we distance ourselves from mereological analyzes like those recently conducted by Guarino to distinguish between 'processes' and 'episodes'. In line with the works of Stout and Galton, we first bring closer (physical) processes and objects in their way of enduring by proposing (...) for processes a notion of dynamic presence (contrasting with a static presence for objects). Then, on the events side, we attribute to them the status of abstract entities by identifying them with objects of thought (by individual and collective subjects), and this allows us to distinguish for themselves between existence and occurrence. We therefore identify them with psychological (or even social) endurants, which may contingently occur. (shrink)

‘Authority’ is a term widely used in scholarly debate, including the history of philosophy. However, what is meant by this term is not always clear and the concept is not very well defined. One reason for this is certainly that the phenomenon itself is complex and the corresponding terms are used with a degree of latitude. This makes it difficult to adequately compare and connect the insights that various case studies have to offer. For historians of philosophy, (...) it is thus important to get a sufficient grasp of the concept of authority. This is even more urgent when one studies commentary traditions, in which secondary texts are written in virtue of the existence of texts clad with high authority. Our article combines historical textual research with insights from epistemology, thus providing a discussion of the concept of authority and its importance in textual traditions. We propose a descriptive model that can be used for examining epistemic authority in historical texts. An example from ancient Platonism serves to show both the complexity of the phenomenon and the clarifications that our approach may offer. (shrink)

A recent judgment by a lower court in Germany brought the problem of ritual male circumcision to the consciousness of the wider public and legal academia. This essay weighs in on this emerging discussion and argues that ritual male circumcision is not covered by parental authority. It first considers and dismisses the best interest of the child test, which is the most widely used test of parental authority in legal practice. Instead, the essay proposes what it terms the (...) autonomy conception of parental authority, according to which parental authority must be exercised such as to ensure that the child will become an autonomous adult. While parents may raise their child in line with their ethical, including religious, convictions, respect for his autonomy requires that this be done in a way that allows the child to later distance himself from these values; this implies, among other things, that irreversible physical changes are impermissible. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:164 BOOK REVIEWS Thomas Buckingham and the Contingency of Futures-The Possibility of Human Freedom: A Study and Edition of Thomas Buckingham, De contingentia futurorum et arbitrii libertate. By BARTHOLOMEW R. DE LA TORRE, O.P. University of Notre Dame, The Medieval Institute Publications in Medieval Studies, Vol. XXV. Notre Dame, Indiana: University of Notre Dame Press, 1987. Pp. xii +394. In this volume, Fr. Batholomew de la Torre offers (...) the text and an extended study of Thomas Buckingham's De contingentia futurorum et arbitrii libertate, which is the first of six questions of this scholastic's Quaestiones theologicae, more properly entitled Ostensio meriti liberae actionis. The six questions are found in their entirety in two English manuscripts, namely Oxford New College 134 and Oxford Merton 143. The New CoUege (late fourteenth century) manuscript is earlier and superior to Merton (early fifteenth century), and accordingly the editor adopts it except in cases where the Merton reading makes better sense. The author, Thomas Buckingham, born in the early days of the fourteenth century, was an Oxford scholar at Merton, chancellor of Exeter, and died, very likely a victim of the Black Death, in 1348. The work edited here probably formed a part of Buckingham's exercise prescribed by University statute for those incepting as Masters of Theology. In the editor's view, this inception took place sometime between 1341 and 1346, when Thomas departed Oxford to take up duties at Exeter. There is some reason to believe that Buckingham may have been a student of Thomas Bradwardine (p. 7); irt is certain, however, that the present work "is a sustained attack on Bradwardine's notion that all future contingents come about by antecedent necessity relative to the first cause, God" (p. 103) • Bradwardine presented his view regarding how we must reconcile God's universal and immutable causality with human freedom in his magnum opus De causa Dei contra Pelagium. De la Torre describes Bradwardine's position this way: "For Bradwardine, God is the universal cause of all things, including future contingents. Future contingents are determined by divine antecedent necessity, for God's will concerning them is omnipotent and unimpedible. Such futures nevertheless remain contingent because only man as a secondary cause-and no other secondary cause-is responsible for his free choice. The theory that, once God has determined what a future shall be, He can still determine otherwise, is patently untenable BOOK REVIEWS 165 for Bradwardine because it predicates mutability of God and nullifies all inspired prophecy, including that of Christ" (p. 101). Bradwardine's exposition here outlined corresponds in its essentials with what Thomas Aquinas had taught in the previous century. The freedom or contingency in man's will act is to he understood in terms of its relationship to secondary or proximate causes. Unlike those events which are determined to come about by virtue of necessitating proximate causes, will acts in this respect remain totally undetermined. Along with this, says Aquinas, we must allow that God, because of His eternal knowledge, knows all futures-determined, as well as contingent -as present. His knowing future contingents, however, does not take away the condition of contingency, since the latter condition rests solely on their mode of occurrence as they relate to secondary or proximate causes. Thomas Buckingham finds this explanation inadequate. In order to safeguard future contingents or human freedom. Buckingham insists there must be a sense in which the ultimate cause, God, is casually contingent with respect to the human will act. Though his exposition is different in many details, Buckingham's fundamental direction is in accord with what certain predecessors, especially Scotus and Ockham, had argued regarding the problem of divine foreknowledge and future contingents. Indeed, in view of the way Buckingham cites Scotus, the editor considers it reasonable to suppose that he regarded himself a disciple of the Subtle Doctor (p. 132). There is at least one instance where Buckingham exhibits a markedly Scotistic and anti-Ockhamist analysis. This occurs in connection with the explanation as to how in one and the same instant, because of the different moments of natural priority and posteriority, the divine will can both will and not will the same thing. The... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:La séduction de la fiction by Jean-François VernayDiana MistreanuVernay, Jean-François. La séduction de la fiction. Hermann, 2019. 214pp.Published in Hermann’s prestigious “Savoirs Lettres” book series founded by Michel Foucault, Jean-François Vernay’s latest work is a compelling neurophenomenology of literary fiction. This makes it a valuable contribution to the burgeoning field of cognitive literary studies pioneered in Anglo-Saxon research in the late 1970s, but which French academia, with (...) a few notable exceptions such as Jean-Marie Schaeffer, Pierre-Louis Patoine, Alexandre Gefen, Catherine Grall, or Françoise Lavocat, is still largely reluctant to embrace. The author is a lecturer in Australian studies at the Global Institute in Sydney, and he is a bilingual literary scholar whose recent research explores the complex interface between fiction and human cognition.Vernay’s book starts by restating a narratological cliché: in the words of Paul Valéry, stories accompany humans from the cradle to the tomb, as monsters, pirates, fairies, and other fantastic creatures fascinate children’s minds from the first years of their lives (7). A truism follows this cliché: the origin of any story is the human brain (16), as the author reminds us by underlining the bio-anthropological origins of fiction in pages that cite the works of Umberto Eco and Nancy Huston (the writer who coined the notion of “espèce fabulatrice,” “the tale-teller species” [2008]), and that echo the research of scholars such as Mark Turner (1996) and Jean-Marie Schaeffer (1999). Indeed, oral and written stories are not only created, but also interpreted by human minds, triggering states and emotions that range from extreme boredom to excitement and inviting identification with fictional characters. Nevertheless, the mechanisms of the interaction between the human mind and brain and one of its most sophisticated products, namely fiction, are largely still understudied in the field of literature. Placing fiction under the sign of seduction (8) – which allows us to read between the lines an homage to Roland Barthes, the theorist of the “plaisir du texte” referenced later in the book (85-86) – Vernay defines works of fiction as catalysts of a sensori-affective experience [End Page 151] that engages almost all our senses and arouses emotions (“le vecteur d’une expérience sensori-affective qui sollicite la quasi-totalité de nos sens et suscite des émois” [19]). Characterized by the interdisciplinarity that forms the core of cognitive approaches to fiction, Vernay’s study investigates the literary phenomenon in its complexity, asking not only how fiction seduces us, but also why it sometimes fails to do so. Drawing on state-of-the-art research in cognitive psychology and neuroscience, the book manages to eschew over-simplified or reductionist analyses. Our engagement with and consumption of literary fiction is thus analyzed by discussing marketing strategies and editorial choices, the activity of reading as a solitary pleasure versus a professional obligation, as well as the interplay between society, politics, and educational curricula. The author answers his multi-layered research question in nine different chapters, each of them exploring one facet of the relationship between literature and the human mind.The first chapter, “Émois livresques,” highlights the marketing value of books, as well as their status as objects of consumption, in the capitalistic sense of the word. Books are presented here as the targets of our desire, since in financial terms, the notion of reader, the author reminds us, is a mere euphemism for that of consumer (20-22). As we are entering the era of what Yves Citton, often quoted in this essay, calls “cognitive capitalism,” a system in which society is conceptualized as a set of machines that process information (21), fictional literature, along with the arts, is devalued. To counterbalance this trend, Vernay explains, the book industry has to adopt effective strategies that create a desire for consumption. Thus, this chapter addresses the editorial and marketing techniques designed to attract our attention and trigger our impulse to buy and read. From the smell and color of books to the blurb and the careful mention of literary prizes, no detail is overlooked or considered redundant.After addressing the... (shrink)