This article deals with one particular aspect of Livy's narrative of the Gallic Sack of Rome, told in Book 5, and traditionally placed in 390b.c.—namely the issue over the validity of the ransom agreement struck by the Romans with the Gauls. The broader context is well known—and needs only brief reiteration here. When the Gauls march on Rome, the Romans give battle at the river Allia, leading to a resounding Gallic victory. Most of the Romans flee the battlefield and then (...) the city, except for a small group of both old and young, male and female, who hold out on the Capitoline Hill. That hill is subsequently put under siege by the Gauls. Following several months of beleaguerment, both sides are depicted as severely worn out by hunger and fighting. It is important for present purposes to stress that, when the Gauls stood at the gates and besieged the city, one of Rome's greatest heroes, Marcus Furius Camillus, was noticeably absent. Camillus was in neighbouring Ardea, some fifty miles south of Rome, training an army of Roman soldiers to challenge the Gallic invaders after his recent recall from exile and appointment to the dictatorship. But before Camillus’ return to Rome, the besieged Romans surrendered and agreed a ransom with the Gauls in order to liberate their city. The continuation of the story as given in Livy is equally well known. Camillus arrives in the middle of the ransom exchange, asking for the exchange to be stopped. Unsurprisingly, the Gauls are not keen on following Camillus’ orders, and insist on the ransom. Consequently, Camillus challenges the agreement between Romans and Gauls on a constitutional basis; the agreement was reached with a lesser magistrate after Camillus’ appointment to the dictatorship (5.49.2):cum illi renitentes pactos dicerent sese, negat eam pactionem ratam esse quae postquam ipse dictator creatus esset iniussu suo ab inferioris iuris magistratu facta esset, denuntiatque Gallis ut se ad proelium expediant.When they, resisting, said that they had come to an agreement, he [Camillus] denied that an agreement was valid which, after he himself had been made dictator, had been concluded by a magistrate of lower status without his instructions, and he announced to the Gauls that they should prepare themselves for battle.The constitutional argument has often been repeated by modern scholars. Ogilvie comments that ‘(t)he dictatorship was held to put all other magistracies into suspension.’ Feldherr notes similarly that, ‘(o)nce Camillus has been appointed dictator, hisimperiumsupersedes that of the lesser magistrates who negotiated the surrender.’ And to explain why the Gauls nevertheless entered into negotiations in Camillus’ absence, Ross observes that ‘the Gauls, of course, could hardly have known either of Camillus’ appointment as dictator or of the fact that the dictatorship superseded all other magistracies.’. (shrink)

Prevodu prvih petih knjig Livijevega dela, ki je ostal v zapuščini Primoža Simo­nitija in je lani izšel pri Slovenski matici, bo letos sledil izid druge peterke v prevodu Aleša Mavra. Kot pri prvi peterki so opombe tudi tu povzete po izdaji Hansa Jürgena Hillena za Sammlung Tusculum.

In the de Officiis we have, save for the latter Philippics, the great orator's last contribution to literature. The last, sad, troubled years of his busy life could not be given to his profession; and he turned his never-resting thoughts to the second love of his student days and made Greek philosophy a possibility for Roman readers. The senate had been abolished; the courts had been closed. His occupation was gone; but Cicero could not surrender himself to idleness. In those (...) days of distraction (46-43 b.c.) he produced for publication almost as much as in all his years of active life.The liberators had been able to remove the tyrant, but they could not restore the republic. Cicero's own life was in danger from the fury of mad Antony and he left Rome about the end of March, 44 b.c. He dared not even stop permanently in any one of his various country estates, but, wretched, wandered from one of his villas to another nearly all the summer and autumn through. He would not suffer himself to become a prey to his overwhelming sorrow at the death of the republic and the final crushing of the hopes that had risen with Caesar's downfall, but worked at the highest tension on his philosophical studies. (shrink)

Marcus Tullius Cicero (106 BC-43 BC) was a Roman statesman, lawyer, political theorist, philosopher, and Roman constitutionalist. He is widely considered one of Rome's greatest orators and prose stylists. He is generally perceived to be one of the most versatile minds of ancient Rome. He introduced the Romans to the chief schools of Greek philosophy and created a Latin philosophical vocabulary, distinguishing himself as a linguist, translator, and philosopher. An impressive orator and successful lawyer, he probably thought his political (...) career his most important achievement. Today, he is appreciated primarily for his humanism and philosophical and political writings. Although a great master of Latin rhetoric and composition, Cicero was not Roman in the traditional sense, and was quite self-conscious of this for his entire life. He was declared a "righteous pagan" by the early Catholic Church, and therefore many of his works were deemed worthy of preservation. Saint Augustine and others quoted liberally from his works On the Republic and On the Laws, and it is due to this that we are able to recreate much of the work from the surviving fragments. (shrink)

Marcus Giaquinto traces the story of the search for firm foundations for mathematics. The nineteenth century saw a movement to make higher mathematics rigorous; this seemed to be on the brink of success when it was thrown into confusion by the discovery of the class paradoxes. That initiated a period of intense research into the foundations of mathematics, and with it the birth of mathematical logic and a new, sharper debate in the philosophy of mathematics. The Search for Certainty (...) focuses mainly on two major twentieth-century programmes: Russell's logicism and Hilbert's finitism. Giaquinto examines their philosophical underpinnings and their outcomes, asking how successful they were, and how successful they could be, in placing mathematics on a sound footing. He sets these questions in the context of a clear, non-technical exposition and assessment of the most important discoveries in mathematical logic, above all Gödel's underivability theorems.More than six decades after those discoveries Giaquinto asks what our present perspective should be on the question of certainty in mathematics. Taking recent developments into account, he gives reasons for a surprisingly positive response. (shrink)

The Oxford Handbook of the Reception of Aquinas provides a comprehensive survey of Catholic, Orthodox, and Protestant philosophical and theological reception of Thomas Aquinas over the past 750 years. This Handbook will serve as a necessary primer for everyone who wishes to study Aquinas's thought and/or the history of theology and philosophy since Aquinas's day. Part I considers the late-medieval receptions of Aquinas among Catholics and Orthodox. Part II examines sixteenth-century Western receptions of Aquinas (Protestant and Catholic), followed by a (...) chapter on sixteenth- and seventeenth-century Orthodox reception. Part III discusses seventeenth-century Protestant and Catholic receptions, and Part IV surveys eighteenth- and nineteenth-century receptions (Protestant, Orthodox, and Catholic). Parts V and VI focus on the twentieth century and takes into account the diversity of theological movements in the past century as well as extensive philosophical treatment. Parts VII and VIII unpick contemporary systematic approaches to Aquinas, covering the main philosophical and theological themes for which he is best known. With chapters written by a wide range of experts in their respective fields, this volume provides a valuable touchstone regarding the developments that have marked the past seven centuries of Christian theology. (shrink)

This is the first book-length work by Heribert Boeder to appear in English. The essays brought together here, several of which are to be found only in this volume, bear witness to a new perspective on metaphysics, modernity, and so-called postmodernity. The "seditiousness" of Boeder's undertaking lies in his twofold intention: to explicate what has been thought in metaphysics, modernity, and postmodernity as self-contained, rational totalities--as history, world, and speech, respectively--and by means of those explications to recover dwelling as it (...) has been made visible in the "configurations of wisdom". He approaches each of these totalities by way of Heidegger's thought, which marks the limit of modernity and as such is pivotal to Boeder's enterprise. (shrink)

In this article I have two primary goals. First, I present two recent views on the distinction between knowledge-that and knowledge-how (Stanley and Williamson, The Journal of Philosophy 98(8):411–444, 2001; Hetherington, Epistemology futures, 2006). I contend that neither of these provides conclusive arguments against the distinction. Second, I discuss studies from neuroscience and experimental psychology that relate to this distinction. Having examined these studies, I then defend a third view that explains certain relevant data from these studies by positing the (...) double dissociation of knowledge-that and knowledge-how and that is also able to do explanatory work elsewhere. (shrink)

Der Aufsatz behandelt den Zusammenhang zwischen Recht, Ethik und Moral in der MdS. Ausgangspunkt ist der Befund, daß Kants System der Pflichten in der MdS weder konsistent noch vollständig ist, weil Rechts- und Tugendpflichten, entgegen Kants Annahme, den Bereich der moralischen Pflichten nicht erschöpfen . Kants System der Pflichten beruht auf den Unterscheidungen zwischen Recht und Ethik und zwischen Legalität und Moralität. Letztere konzipiert Kant in der MdS anders als in früheren Werken, indem er sie nun auf die beiden Arten (...) der "Gesetzgebung" in Recht und Ethik und die daraus entspringenden Gesetze zurückführt . Im Zusammenhang mit der "ethischen" Gesetzgebung ergibt sich das Problem, wie es ethisch geboten sein kann, aus Pflicht zu handeln . Analog dazu stellt sich mit Blick auf die "juridische" Gesetzgebung die Frage, warum man befugt ist, andere zu rechtlichem Handeln zu zwingen. Handelt es sich um eine moralische oder eine spezifisch rechtliche Befugnis? Es zeigt sich, daß Kant zwei unvereinbare Auffassung miteinander verbindet: Aus seiner "offiziellen" Auffassung, wonach das Recht ein Teil der Moral ist, würde folgen, daß die Zwangsbefugnis im Recht moralisch gerechtfertigt werden kann. Tatsächlich ist eine solche Rechtfertigung aber nicht möglich, die "offizielle" Auffassung also unzureichend. Kant greift in der MdS aber auch mehrfach auf eine "alternative" Auffassung zurück, der zufolge das Recht als eine eigenständige Form autonomer Gesetzgebung neben der Moral steht . Dieser alternativen Auffassung zufolge, die der "offiziellen" insgesamt überlegen ist, würde die "Rechtslehre" also gar nicht in die Metaphysik der Sitten gehören. (shrink)

In recent decades, a view of identity I call Sortalism has gained popularity. According to this view, if a is identical to b, then there is some sortal S such that a is the same S as b. Sortalism has typically been discussed with respect to the identity of objects. I argue that the motivations for Sortalism about object-identity apply equally well to event-identity. But Sortalism about event-identity poses a serious threat to the view that mental events are token identical (...) to physical events: A particular mental event m is identical with a particular physical event p only if there is a sortal S such that m and p are both Ss. If there is no such sortal, the doctrine of token-identity is not true. I argue here that we have no good reason for thinking that there is any such sortal. (shrink)

The use of different response modes has been found to influence how subjects evaluate pairs of alternatives described by two attributes. It has been suggested that judgments and choices evoke different kinds of cognitive processes, leading to an overweighing of the prominent attribute in choice (Tversky, Sattath, & Slovic, 1988; Fischer & Hawkins, 1993). Four experiments were conducted to compare alternative cognitive explanations of this so-called prominence effect in judgment and choice. The explanations investigated were the structure compatibility hypothesis and (...) the restructuring hypothesis. According to the structure compatibility hypothesis, it was assumed that the prominence effect is due to a lack of compatibility between the required output from subjects and the structure of information in input. The restructuring hypothesis stated that the decision maker uses mental restructuring operations on a representation of decision options to make the options more clearly differentiated. In Experiment 1, a matching procedure was used to provide pairs of equally attractive options (medical treatments) for the following experiments. In Experiments 2, 3, and 4, preferences were elicited with two different response modes, choice and preference rating. Value ranges on the prominent and nonprominent attributes were manipulated to test the structure compatibility hypothesis. Accountability was also subject to manipulation as it was assumed to stimulate restructuring. Since the prominence effect was not restricted to choices, and effects of value ranges were obtained but not of accountability, the results were interpreted in line with the structure compatibility hypothesis. (shrink)

Forensic genomics now enables law enforcement agencies to undertake rapid and detailed analysis of suspect samples using a technique known as massively parallel sequencing (MPS), including information such as physical traits, biological ancestry, and medical conditions. This article discusses the implications of MPS and provides ethical analysis, drawing on the concept of joint rights applicable to genomic data, and the concept of collective moral responsibility (understood as joint moral responsibility) that are applicable to law enforcement investigations that utilize genomic data. (...) The widespread and unconstrained use of this technology without appropriate legal protections of individual moral rights and associated accountability mechanisms, could potentially not only involve violations of individual moral rights but also lead to an unacceptable shift in the balance of power between governments and the citizenry. We argue that in light of the rights of victims and the security benefits for society, there is a collective moral responsibility for individuals to submit their DNA to law enforcement and for MPS to be used where other, less invasive techniques are not effective. However, this application should be limited by legislation, including that any data obtained should be directly relevant to the investigation and should be destroyed at the conclusion of the investigation. (shrink)

Introduction -- Creative experience as the birthplace of the transcendent -- On refinding God during chemotherapy -- Reflections on moments of grace -- On the quiet virtue of humility -- Summoned to courage -- Maintaining personal dignity in the face of the mass society -- On fidelity and betrayal in love relationships -- The kiss.

In I'd Rather Be Dead Than Be a Girl, John Marcus Sweeney explains a threefold thesis of a study that language influences how human beings perceive reality, that the development of theoretical constructs can help explain resistances to and possibilities for inclusive language, and that the implementation of inclusive language is an important goal for religious education." "The study begins with a description of the problem to be considered, that is, the role of sexist language in perpetuating sexual discrimination. (...) Beginning in the third chapter, insights from Alfred North Whitehead's philosophy of organism, Benjamin Lee Whorf's principle of linguistic relativity, and Jean Piaget's genetic epistemology are used to investigate the stubbornness of sexist linguistic habits and the bases for developing inclusive linguistic habits. Finally, inclusive language is shown to be important for religious education, and some strategies for implementing inclusive language are presented."--Jacket. (shrink)

This book undertakes a multifaceted and integrated examination of biometric identification, including the current state of the technology, how it is being used, the key ethical issues, and the implications for law and regulation. The five chapters examine the main forms of contemporary biometrics–fingerprint recognition, facial recognition and DNA identification– as well the integration of biometric data with other forms of personal data, analyses key ethical concepts in play, including privacy, individual autonomy, collective responsibility, and joint ownership rights, and proposes (...) a raft of principles to guide the regulation of biometrics in liberal democracies. Biometric identification technology is developing rapidly and being implemented more widely, along with other forms of information technology. As products, services and communication moves online, digital identity and security is becoming more important. Biometric identification facilitates this transition. Citizens now use biometrics to access a smartphone or obtain a passport; law enforcement agencies use biometrics in association with CCTV to identify a terrorist in a crowd, or identify a suspect via their fingerprints or DNA; and companies use biometrics to identify their customers and employees. In some cases the use of biometrics is governed by law, in others the technology has developed and been implemented so quickly that, perhaps because it has been viewed as a valuable security enhancement, laws regulating its use have often not been updated to reflect new applications. However, the technology associated with biometrics raises significant ethical problems, including in relation to individual privacy, ownership of biometric data, dual use and, more generally, as is illustrated by the increasing use of biometrics in authoritarian states such as China, the potential for unregulated biometrics to undermine fundamental principles of liberal democracy. Resolving these ethical problems is a vital step towards more effective regulation. (shrink)

§1. Introduction. LetMbe a totally ordered set. A (Dedekind) cutpofMis a couple (pL,pR) of subsetspL,pRofMsuch thatpL⋃pR=MandpL Z} andZ−for the cutqwithqL= {a∈M∣a

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I argue that there are strong consequentialist grounds for thinking that hate speech should be legally protected. The protection of hate speech allows those who are hateful to make their beliefs public, thereby exposing prejudices that might otherwise be suppressed to evaluation by other members of society. This greater transparency about prejudices has two social benefits. First, it facilitates social trust by making it easier to discover who holds beliefs that should exclude them from positions of authority, responsibility, and influence. (...) Second, it facilitates efforts to combat hatred by revealing which prejudiced members of society must be persuaded or discredited by those seeking to promote tolerance. (shrink)

This article argues that the possibility that we live in a computer simulation has important implications for the philosophy of time and time travel. Section 2 distinguishes real time from simulated time. Section 3 argues that whatever is true of real time, simulated time realises a functional analogue within real time to versions of presentism in which features of the present play the role of an uninstantiated past and future. Section 4 then argues that whereas real time travel paradoxes depend (...) upon the ultimate nature of ‘base-reality’ and consistency with observed physics, the possibility of simulated time travel depends instead on a simulation's code, which may allow seemingly ‘miraculous’ exceptions to ‘physical laws’. Finally, Section 5 concludes that if miraculous forms of time travel are discovered, this may provide evidence by inference to the best explanation that we live in a simulation. (shrink)

This paper argues that it cannot be fitting to blame God. I show that divine immutability, even on a weak conception, implies that God's ethical character cannot change. I then argue that blame aims at a change in the ethical character of the one blamed. This claim is directly intuitive, explains a wide set of intuitions about when blame is unfitting, and is implied by most of the theories blame offered in the philosophical literature. Since blame targeted at God aims (...) to change God's ethical character, an impossibility, such blame is not fitting. I then draw on this conclusion to sketch a new theodicy. I argue that a necessary condition on being blameworthy is that one can be blamed under some possible condition. So, God cannot be blameworthy. Further, I argue that if someone cannot be blameworthy, then they cannot do wrong. Wrong actions tend to make us blameworthy, but since God cannot be blameworthy nothing can tend to make him blameworthy – God cannot do wrong. (shrink)

Excerpt from Philosophische Anmerkungen und Abhandlungen zu Cicero's Büchern von den Pflichten 3um fiewtilc bitbbtt lann w bienen, me Qicero de n. 1. Von (einen berben großem 930rgdmern in ber ä3mbfamleit. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. (...) In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Hegelian philosophical treatise beginning with analysis of Reversal Theory and restructuring into Resurrexit Theory, a structured phenomenology centred around Spirit (first three articles: Hegelian Analysis of Reversal Theory, Structural Reformation of Reversal Theory, & Resurrexit Theory - The Dualist Expansion of Structural Phenomenology). This is followed by a theory of mind and consciousness based in complex universality (Dialectic Mind). Naturally, this leads into how particularity can best align with universality, to thereby generate Good. Such a discussion begs the question of (...) virtues and sins. Sins are defined in materialistic terms, while virtues are given definition as aspects and moments of Reason through skill interactions and pathology, which is to say the experiences in emotions that instigate self-understanding and inform purpose (Structural Virtues Theory - The Dozen Skills in Reason). The series of articles then dives into evolutionary concepts of personality development and evidenced-based psychological theories. Spirit is identified with personality, and then personality is associated with mind module evolution and mate selection, especially within religious organisation (Spiritual Material - Evolutionary Theory of Spiritual Mate Selection and Personality Development). Finally, the author's dissertation is used to suggest an alteration of attachment theory for the greater contribution of fathers in the role of early socialisation (First Other Theory - The Paternity of Civilisation - Evolutionary Roots of Attachment and the Paternal Role in Formation of Civilisation). (shrink)

Jigsaw lessons, initially developed in the 1970s by Elliot Aronson for elementary schools in the wake of desegregation, are perfect for active learning in philosophy classrooms, fostering collaboration and interdependence. This essay describes how to use jigsaw lessons in philosophy classrooms and presents, as an example, instructions and materials for a jigsaw lesson for translation using identity in first-order logic.

Bd. 1. Kants Weltgebäude. Aus den Tiefen des Erkennens.

A biography of the Spanish-born Jewish philosopher, rabbi, and physician of the Middle Ages who spent a good deal of his life in Egypt and whose works influenced the thinking of Jews, Christians, and Moslems.

Mathematicians sometimes judge a mathematical proof to be beautiful and in doing so seem to be making a judgement of the same kind as aesthetic judgements of works of visual art, music or literature. Mathematical proofs are also appraised for explanatoriness: some proofs merely establish their conclusions as true, while others also show why their conclusions are true. This paper will focus on the prima facie plausible assumption that, for mathematical proofs, beauty and explanatoriness tend to go together. To make (...) headway we need to have some grip on what it is for a proof to be beautiful, and for that we need some account of judgements of beauty in general. That is the concern of the first section. The second section faces the problem that it is far from obvious how abstract entities, such as mathematical proofs, can be beautiful, strictly and literally speaking. Reasons are given for the view that they can be. The third section introduces the distinction between proofs which explain their conclusions and proofs which do not. Finally, the question whether, for mathematical proofs, the beautiful and the explanatory tend to coincide is addressed. It is argued that we have reason to doubt that explanatory proofs tend to be beautiful, and insufficient reason to believe or disbelieve that beautiful proofs tend to be explanatory. (shrink)

Moral injury signifies an enduring moral anguish experienced as betrayal, shame, confusion, futility, and distrust, entailing intrapersonal, interpersonal, and transpersonal dimensions. This essay proposes a taxonomy of moral injury informed by the ripple effects of harm caused by clergy sexual abuse and its concealment in the Catholic Church. These five categories distinguish between the moral distress endured by perpetrators and victims as well as bystanders and other implicated subjects, the moral fallout caused by a specific event in comparison to exposure (...) to a toxic environment, and as a spectrum that spans from acute to diffuse symptoms of moral violation. This typology illuminates how moral injury impacts conscience, which means “to know together,” indicating that healing moral injury is both a personal and communal endeavor. (shrink)

U radu se nudi prikaz su-roditeljstva prema kojem su su-roditelji jedno drugom i roditelj i dijete. Rad započinje pregledom postojećih teorija o vrijednosti roditeljstva kako bi se vidjelo može li se vrijednost su-roditeljstva svesti na to. Utvrdivši da se ne može, ukratko elaboriram teoriju roditeljstva po kojoj su roditelji ti koji stvaraju osobe. Koristeći Aristotelova četiri uzroka kao korisnu prizmu, ocrtavam kako su roditelji uzrok svog djeteta i kako u stvaranju djeteta zajedno su-roditelji postaju roditelji i dijete jedno drugome. Na (...) primjer, s obzirom na to da roditelji stvaraju djecu kao modele koje treba kopirati, su-roditelji bi trebali uživati u najboljoj vrsti prijateljstva jedni s drugima, tretirajući procvat onog drugog kao ljudske osobe kao svoj cilj. Predlažem da su-roditeljstvo sadrži roditeljstvo virtualno, da je ljubav su-roditelja prema djetetu manifestacija njihove ljubavi jednih prema drugima te da teleološki ispunjeno stanje prijateljstva između roditelja i djeteta postoji u prijateljstvu su-roditelja. (shrink)

O artigo retoma, de início, o modelo de análise de atos intencionais proposto por Husserl em Investigações lógicas. Segundo esse modelo, os atos são estudados como unidades vivenciais relativamente autônomas, dos quais se descrevem suas características estruturais. O artigo acompanha, logo a seguir, o desenvolvimento da fenomenologia das associações por Husserl, o que permitirá consolidar uma nova forma de análise dos atos, enquanto conectados por nexos de motivação. Por fim, propõe-se levar adiante a análise da fenomenologia das associações por meio (...) da noção de devaneio. (shrink)

A significant two-fold development in recent classical scholarship has been a revival of interest in, and respect for, post-Aristotelian Greek philosophy and Cicero's contribution to our knowledge of it. Of Cicero's major works in this field the Tusculan disputations is perhaps the most approachable.