Originally published in 1914, this book contains an illustrated story of life in a provincial French town in the early twentieth century. The French of the story is accessible for a young audience, and provides an entertaining as well as educational story for readers. This book will be of value to anyone with an interest in French life or the history of French education in Britain.

This is a one page handout, presenting a puzzle from J.G. Frazer regarding why, to become the priest of Diana at Nemi, one had to first break a bough in the sacred grove.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 122.2 (2001) 296-297 [Access article in PDF] Michel Casevitz, ed. Pausanias: Description de la Grèce. Vol. 5: Livre 5:Élide (1). Trans. Jean Pouilloux, comm. Anne Jacquemin. Association Guillaume Budé for Collection des Universités de France. Paris: Les Belles Lettres, 1999. xxxix + pp. 1-82 (verso and recto double pp.) and 83-285. 2 maps. 1 plan. Cloth; price not stated. The fifth book of Pausanias (Elis (...) 1) is the third volume to appear in the Budé collection, following Attica (vol. 1, 1991) and Arcadia (vol. 8, 1998). Textual notes are by Michel Casevitz; archaeological notes are by Anne Jacquemin.The text is produced from a new recension of the manuscripts, based on the researches on Pausanias of Aubrey Diller, which were published in TAPA (67 [1936]: 232-39; 86 [1955]: 268-79; 87 [1956]: 84-97; 88 [1957]: 169-88). Diller showed that four manuscripts (V, F, P, Ma) were the only independent witnesses to the text of Pausanias, deriving from a lost exemplar of 1437 owned by Niccolò Niccoli and later in the Library of St. Mark in Florence. The Teubner edition of M. Rocha-Pereira (1973, 1977) was the first text produced on the basis of this recension. The Budé differs from it in various readings and in its excellent notes. Book 5, the first of Pausanias' books on Elis, contains the beginning of his description of Olympia. The notes take account of the German excavations of the site carried out since 1936, reports of which have appeared in the Jahrbücher des Deutschen Archäologischen Instituts and the Olympia Berichten.The collaboration of a philologist and an archaeologist as commentators is particularly fortunate, because of important developments in both areas since the extensive commentaries of the late nineteenth and early twentieth centuries (Frazer, Hitzig-Blümner). The wisdom accumulated in the earlier commentaries is not neglected, but in most cases the information has been brought up to date very well. For example, the comment on 10.2 (147), on the date of the Temple of Zeus, parallels that of Frazer in its dissociation of the building of the temple from the war between Elis and Pisa. There is a review of ancient texts, including Herodotus and Strabo and the Spartan dedication of a shield of the booty of Tanagra set atop the ridge of the roof, the inscription of which Pausanias quotes. A discussion follows of dedication bases set up nearby and the excavation levels at which they were found (the Praxiteles base, the dedication made by the sculptor Onatas of Aegina, the Mikythos dedications, etc.), suggesting that the temple was built in the general period 480-455. The Budé then takes note of a study by F. Krauss (Mélanges Bohringer, 1957) on the columns of the temple, suggesting that those of the east façade are the most beautiful examples of the Doric style of the temple.The comment on the Altis in 10.1 (146) is equally instructive. Frazer simply comments on Pindar's statement (Ol. 10.55) that the area was called Altis, and the comment of Hitzig-Blümner is also brief. The Budé, on the other hand, considers the etymology of from and cites several references in Pausanias to show that the Altis had limits within the larger area of the grove. [End Page 296]The discussion of the dating of the cult statue of Zeus by Phidias (in the 420s) in comment on 5.11 (156-57) is also good and follows in the tradition of Frazer, but here the Budé editor can call attention to excavation of the workshop of Phidias in 1954-58 and the monograph of Mallwitz and Schiering, which shows, because of pottery and other finds, that work on the statue was going on in the 430s. Consequently, the old controversy on the priority of the Olympian Zeus and the Athena Parthenos is settled in favor of the Athena statue, completed in 438.On 5.15.4, line 20: the reading of the manuscripts' which includes the... (shrink)

Descartes's concept of the mind, as distinct from the body with which it forms a union, set the agenda for much of Western philosophy's subsequent reflection on human nature and thought. This is the first book to give an analysis of Descartes's pivotal concept that deals with all the functions of the mind, cognitive as well as volitional, theoretical as well as practical and moral. Focusing on Descartes's view of the mind as intimately united to and intermingled with the body, (...) and exploring its implications for his philosophy of mind and moral psychology, Lilli Alanen argues that the epistemological and methodological consequences of this view have been largely misconstrued in the modern debate. Informed by both the French tradition of Descartes scholarship and recent Anglo-American research, Alanen's book combines historical-contextual analysis with a philosophical problem-oriented approach. It seeks to relate Descartes's views on mind and intentionality both to contemporary debates and to the problems Descartes confronted in their historical context. By drawing out the historical antecedents and the intellectual evolution of Descartes's thinking about the mind, the book shows how his emphasis on the embodiment of the mind has implications far more complex and interesting than the usual dualist account suggests. (shrink)

This paper examines Descartes' controversial theory of the creation of eternal truths and the views of modality attributed to Descartes in recent interpretations of it. It shows why attempts to make Descartes' view intelligible by distinctions of different kinds of modality fail to do justice to his theory, which is radical indeed without being incoherent or involving universal possibilism or irrationalism. Descartes' opposition to traditional rationalist views of modality, it suggests, can be seen instead as foreshadowing contemporary views prefixed, logical (...) structure of reality or of the divine intellect. (shrink)

Given the extraordinary level of his philosophical achievements, John Rawls was by all accounts a remarkably modest man. This essay will focus, not on the role that Rawls’s modesty played in the presentation of his own ideas, but on the role it plays in his interpretations of the other canonical texts under examination in his Lectures on the History of Political Philosophy. It argues that the personal virtue of humility stands in a complicated relationship with the preeminent hermeneutic virtue of (...) interpretive charity: the principle (which Rawls repeatedly, explicitly endorses throughout his Lectures) that a text must always be read in its intellectually strongest form. (shrink)

Rival causal and interpretive approaches to explaining social phenomena have important ethical differences. While human actions can be explained as a result of causal mechanisms, as a meaningful choice based on reasons, or as some combination of the two, it is morally important that social scientists respect others by recognizing them as persons. Interpretive explanations directly respect their subjects in this way, while purely causal explanations do not. Yet although causal explanations are not themselves expressions of respect, they can be (...) used in respectful ways if they are incorporated into subjects’ self-directed projects. This can occur when subjects correctly understand and freely adopt researchers’ goals through a process of informed consent. It can also occur when researchers correctly understand and adopt their subject’s goals, using their research to empower those they study. (shrink)

This paper explores Spinoza’s therapy of passions and method of salvation through knowledge and love of God. His optimism about this method is perplexing: it is not even clear how his God, who is unlike any traditional notion of divinity, can be loved. Sorting out Spinoza’s view involves distinguishing an ethics of bondage from another of freedom, and two corresponding notions of love of God. The paper argues that the highest kind of love—‘pure intellectual love of God’—should not be understood (...) as an affect at all, but instead as unimpeded intellectual activity. This suggestion requires reconsidering Spinoza’s account of cognition, particularly his use of the Cartesian notions of objective and formal reality which are not only central to his theory of ideas but constitute the foundations of his salvation project. (shrink)

Mentoring Away the Glass Ceiling in Academia: A Cultured Critique describes how women of diverse backgrounds perceive their mentoring experiences or the lack of mentoring experiences in the academy. This book provides a space for envisioning strategies and practices to improve mentoring practices and the collegiate environment.

However, other leading philosophers of the era--such as David Hume, Adam Smith, and J.G. Herder--placed greater emphasis on feeling, seeing moral and political ...

In this text, the authors examine the relationship between political and feminist theory, characterizing and criticizing liberalism and communitarianism from a feminist perspective.

This paper considers the implications of Hannah Arendt's criticisms of Frantz Fanon and the theories of violence and politics associated with his influence for our understanding of the relationship between those two phenomena. Fanon argues that violence is a means necessary to political action, and also is an organic force or energy. Arendt argues that violence is inherently unpredictable, which means that end reasoning is in any case anti-political, and that it is a profound error to naturalize violence. We evaluate (...) their respective arguments concluding that in her well-founded rejection of the naturalization of violence, Arendt's understanding of the embodied nature of violence is less insightful than Fanon's. (shrink)

One seldom-noted consequence of most recent arguments for “animal rights” or against “speciesism” is their inability to provide a justification for differential treatment on the basis of species membership, even in cases of rare or endangered species. I defend the claim that arguments about the moral status of individual animals inadequately deal with this issue, and go on, with the help of several test cases, to reject three traditional analyses of our alleged obligation to protect endangered species. I conclude (a) (...) that these traditional analyses fail, (b) that there is an important conceptual confusion in any attempt to ascribe value to a species, and (c) that our obligation must ultimately rest on the value---often aesthetic-of individual members of certain species. (shrink)

: The debate between proponents of ideal and non-ideal approaches to political philosophy has thus far been framed as a meta-level debate about normative theory. The argument of this essay will be that the ideal/non-ideal debate can be helpfully reframed as a ground-level debate within normative theory. Specifically, it can be understood as a debate within the applied normative field of professional ethics, with the profession being examined that of political philosophy itself. If the community of academic political theorists and (...) philosophers cannot help us navigate the problems we face in actual political life, they have not lived up to the moral demands of their vocation. A moderate form of what David Estlund decries as “utopophobia” is therefore an integral element of a proper professional ethic for political philosophers. The moderate utopophobe maintains that while devoting scarce time and resources to constructing utopias may sometimes be justifiable, it is never self-justifying. Utopianism is defensible only insofar as it can reasonably be expected to help inform or improve nonutopian political thinking. (shrink)

Feminist work in the history of philosophy has come of age as an innovative field in the history of philosophy. This volume marks that accomplishment with original essays by leading feminist scholars who ask basic questions: What is distinctive of feminist work in the history of philosophy? Is there a method that is distinctive of feminist historical work? How can women philosophers be meaningfully included in the history of the discipline? Who counts as a philosopher? This collection is a unique (...) collaboration among philosophers from North America and the Nordic Countries, including papers written from both analytic and continental philosophical perspectives and discussing both ancient and modern philosophers. Feminist Reflections on the History of Philosophy will be of interest to historians of philosophy, feminist theorists, women's studies faculty and students, and humanists interested in canon formation and transformation. (shrink)

Mettre à la question l’éthique de Heidegger, c’est répondre à l’impossibilité d’en dire le fondement dans les termes de ses propres préoccupations thématiques. Car si l’éthique évoque une « patrie » du Dasein, celui-ci demeure tragiquement étranger à son appel. Étrangeté entretenue par un inextricable conflit du langage et de l’Être, ainsi que due au privilège de la « mortalité » sur la puissance créatrice de la « natalité ». D’où une lecture de cette « analytique des ultimes » dont (...) est porteur le texte Des Hégémonies brisées. Lecture qui ne gage du reste pas du succès d’une éthique « heideggérienne », mais ouvre la voie vers une reprise fondationnelle du rapport du Dasein à son éthique. (shrink)

I. The sacred books of the East. - II. The message of Buddhism to the western world. - III. Kant and the Buddha. - IV. The saints of Islam. - V. Spinoza and modern thought. - VI. Modern pessimism. - VII. The newest view of Christ.

The emergence of the European Union citizenship agenda has mainly taken place along the evolution of mobility rights, with the goal of creating a pan-European labor market. Mobility undermines the nationally embedded notion of industrial citizenship. Industrial citizenship protects workers’ rights and secures their participation in national political systems. The Europeanization of labor markets severs the relationship between state, territory and citizen on which industrial citizenship has been built, undermining worker collectivism and access to representation. This is legitimated in terms (...) of building market-citizenship, i.e., enabling mobile workers as market actors. However, the way mobility is regulated in the EU has the purpose and effect of weakening collective labor institutions, which also undermines workers’ ability to act as autonomous market actors. The same factors which undermine the industrial citizenship of mobile workers also prevent them from being effective free market agents: i.e., they can neither negotiate nor enforce individual contracts effectively in the face of systematic employer fraud and wage theft. The “Arendtian dilemma” of the “right to have rights” — a dilemma that derives from the claim that rights depend on the existence of a political community, which until now is the territorially exclusive nation-state, rather than universal personhood — emerges as industrial citizenship is internationalized. By disembeddeding workers from host-country industrial relations systems, EU regulation provides the social context in which workers’ rights become alienable. (shrink)

Today the halls of Technology, Entertainment, and Design and Davos reverberate with optimism that hacking, brainstorming, and crowdsourcing can transform citizenship, development, and education alike. This article examines these claims ethnographically and historically with an eye toward the kinds of social orders such practices produce. This article focuses on a hackathon, one emblematic site of social practice where techniques from information technology production become ways of remaking culture. Hackathons sometimes produce technologies, and they always, however, produce subjects. This article argues (...) that the hackathon rehearses an entrepreneurial citizenship celebrated in transnational cultures that orient toward Silicon Valley for models of social change. Such optimistic, high-velocity practice aligns, in India, with middle-class politics that favor quick and forceful action with socially similar collaborators over the contestations of mass democracy or the slow construction of coalition across difference. (shrink)

Descartes's view of modality is analyzed by contrast to two earlier models: the ancient realist one, defended by Boethius, where possibility and necessity are connected to natural potency, and the modern intensionalist one, which dissociates necessary and possible truths from any ontological foundation, treating them as conceptual, a priori given preconditions for any intellect. The emergence of this view is traced from Gilbert of Poitiers to duns Scotus, Ockham and Suarez. The Cartesian theory of the creation of eternal truths, it (...) is argued, involves a rejection of this idea of absolute conceivability and can be seen as a constructivist view of intelligibility and rationality. (shrink)

Several leadership and ethics scholars suggest that the transformational leadership process is predicated on a divergent set of ethical values compared to transactional leadership. Theoretical accounts declare that deontological ethics should be associated with transformational leadership while transactional leadership is likely related to teleological ethics. However, very little empirical research supports these claims. Furthermore, despite calls for increasing attention as to how leaders influence their followers’ perceptions of the importance of ethics and corporate social responsibility (CSR) for organizational effectiveness, no (...) empirical study to date has assessed the comparative impact of transformational and transactional leadership styles on follower CSR attitudes. Data from 122 organizational leaders and 458 of their followers indicated that leader deontological ethical values (altruism, universal rights, Kantian principles, etc.) were strongly associated with follower ratings of transformational leadership, while leader teleological ethical values (utilitarianism) were related to follower ratings of transactional leadership. As predicted, only transformational leadership was associated with follower beliefs in the stakeholder view of CSR. Implications for the study and practice of ethical leadership, future research directions, and management education are discussed. (shrink)

Contemporary theorists critical of the current vogue for compassion might like to turn to Friedrich Nietzsche as an obvious ally in their opposition to the sentiment. Yet this essay argues that Nietzsche’s critique of compassion is not entirely critical, and that the endorsement of one’s sympathetic feelings is actually a natural outgrowth of Nietzsche’s immoralist ethics. Nietzsche understands the tendency to share in the suffering of their inferiors as a distinctive vulnerability of the spiritually strong and healthy. Their compassion, however, (...) is an essential element of the imaginative creativity that Nietzsche holds to be the goal of human existence. Although shared suffering may prove debilitating for some, great individuals must come to affirm their compassion as necessary in achieving accurate knowledge of the human condition. (shrink)

John Rawls shares the Enlightenment's commitment to finding moral and political principles which can be reflectively endorsed by all individuals autonomously. He usually presents reflective autonomy in Kantian, rationalist terms: autonomy is identified with the exercise of reason, and principles of justice must be constructed which are acceptable to all on the basis of reason alone. Yet David Hume, Adam Smith and many other Enlightenment thinkers rejected such rationalism, searching instead for principles which can be endorsed by all on the (...) basis of all the faculties of the human psyche, emotion and imagination included. The influence of these sentimentalists on Rawls is clearest in his descriptive moral psychology, but I argue that it is also present in Rawls's understanding of the sources of normativity. Although this debt is obscured by Rawls's explicit "Kantianism," his theory would be strengthened by a greater understanding of its debts to the sentimentalist Enlightenment. (shrink)

Analysing Representation: A Corpus and Discourse Textbook guides readers through the process of researching how people and phenomena are represented in discourse and introduces them to key tools they can use from corpus linguistics and (critical) discourse analysis. The book takes a step-by-step approach to introducing each concept and includes exercises and further reading to help readers check their progress and prepare for independent research. It is unique in introducing readers to a range of experts representing the full range of (...) work in this area. It is aimed at final-year undergraduate, taught postgraduate and doctoral level students, as well as scholars who are new to combining corpus and discourse methods to investigating representation. (shrink)