Qu'y a-t-il de plus paradoxal et de plus profondément décevant que de ne plus pouvoir parler ouvertement aujourd'hui de la beauté sans être soupçonné de naïveté, tant elle a été elle-même frappée de mutisme voire d'interdiction par toutes les "déconstructions" de la métaphysique, toutes les "ruptures" des "avant-gardes artistiques", toutes les industries du divertissement de masse et toutes les formes de nihilisme qui en résultent? La beauté ne continue-t-elle pas, pourtant, de faire l'objet d'une irréductible expérience qui, modestement mais résolument, (...) féconde toujours l'existence humaine, dans sa dimension proprement esthétique, certes, mais aussi dans les domaines éthique (comme en amour et en amitié) et socio-politique (dans le partage du sensible nécessaire à tout sens commun)? C'est à redonner la parole et droit de cité à cette expérience de la beauté que nous espérons ici contribuer, en dialogue avec les Anciens et les Modernes, en nous instruisant à la fois des principes de la philosophie et des révélations de la littérature et des autres arts, comme de la vie la plus quotidienne. (shrink)

Let A₁,..., An, An+1 be a finite sequence of algebras of sets given on a set X, $\cup _{k=1}^{n}{\cal A}_{k}\neq \germ{P}(X)$, with more than $\frac{4}{3}n$ pairwise disjoint sets not belonging to An+1. It was shown in [4] and [5] that in this case $\cup _{k=1}^{n+1}{\cal A}_{k}\neq \germ{P}(X)$. Let us consider, instead An+1, a finite sequence of algebras An+1,..., An+l. It turns out that if for each natural i ≤ l there exist no less than $\frac{4}{3}(n+l)-\frac{l}{24}$ pairwise disjoint sets not belonging (...) to An+i, then $\cup _{k=1}^{n+1}{\cal A}_{k}\neq \germ{P}(X)$. But if l ≥ 195 and if for each natural i ≤ l there exist no less than $\frac{4}{3}(n+l)-\frac{l}{15}$ pairwise disjoint sets not belonging to An+i, then $\cup _{k=1}^{n+1}{\cal A}_{k}\neq \germ{P}(X)$. After consideration of finite sequences of algebras, it is natural to consider countable sequences of algebras. We obtained two essentially important theorems on a countable sequence of almost σ-algebras (the concept of almost σ-algebra was introduced in [4]). (shrink)

Professor Oswald Szemerényi's Einführung in die vergleichende Sprachwissenschaft, first published in 1970, remains the standard introduction to comparative Indo-European linguistics. It is available here in English for the first time, in a revised, enlarged, and updated fifth edition. The introductory section presents a general survey of the principles of diachronic-comparative linguistics, and the remainder of the book is a thorough and detailed analysis, according to those principles, of the phonological and morphological structure of the Indo-European group of languages. Each section (...) of the book has a detailed bibliography, so that the student can progress from the general overview to a more detailed examination of particular topics. (shrink)

The present study is the result of two questions which arose in dealing with the Critique of Pure Reason. What is the relationship of the “Doctrine of Method” to the “Doctrine of Elements?” Does the “Doctrine of Method” tell us anything important about Kant and his philosophy? It will be the contention of this paper that the second half of the Critique relies heavily on the “Doctrine of Elements,” and is a natural expansion of the first half of the Critique. (...) In effect, this is a tentative denial of Norman Kemp Smith’s patchwork thesis. With respect to the second question mentioned above, we shall see that Kant does have a very special place for methodology in his philosophy. This methodology of philosophy has implications for a theory of the division of the sciences and the method proper to each of them. (shrink)

At the present stage of the development of theological thought of a new sound acquires the marijolic conception of Catholicism. The theologically developed image of Virgin Mary, laid the foundation of marly, formed into a universal concept.

One of the central places in the cult of the Catholic Church is the virgin Mary, the Virgin. She is revered as a woman who gave life to the son of God Jesus Christ and brought him up.

Hegel’s basic position so far on the various meanings of evil as necessary and thereby intelligible directly in the development of spirit might be summed up as follows. Evil is always a necessary moment of instability which gives impetus in the movement from various meanings of particularity to various meanings of universality; from the more abstract expression of potential unity and truth to the more actualized notion and unity.