This is an introduction to the topical collection Microbes, Networks, Knowledge: Disease Ecology in the twentieth Century, based on a workshop held at Queen Mary, University London on July 6–7 2016. More than twenty years ago, historian of science and medicine Andrew Mendelsohn asked, “Where did the modern, ecological understanding of epidemic disease come from?” Moving beyond Mendelsohn’s answer, this collection of new essays considers the global history of disease ecology in the past century and shows how epidemics and pandemics (...) have made “microbes complex”. (shrink)

The Meditations of Marcus Aurelius are treasured today--as they have been over the centuries--as an inexhaustible source of wisdom. And as one of the three most important expressions of Stoicism, this is an essential text for everyone interested in ancient religion and philosophy. Yet the clarity and ease of the work's style are deceptive. Pierre Hadot, eminent historian of ancient thought, uncovers new levels of meaning and expands our understanding of its underlying philosophy. Written by the Roman emperor for (...) his own private guidance and self-admonition, the Meditations set forth principles for living a good and just life. Hadot probes Marcus Aurelius's guidelines and convictions and discerns the hitherto unperceived conceptual system that grounds them. Abundantly quoting the Meditations to illustrate his analysis, the author allows Marcus Aurelius to speak directly to the reader. And Hadot unfolds for us the philosophical context of the Meditations, commenting on the philosophers Marcus Aurelius read and giving special attention to the teachings of Epictetus, whose disciple he was. The soul, the guiding principle within us, is in Marcus Aurelius's Stoic philosophy an inviolable stronghold of freedom, the "inner citadel." This spirited and engaging study of his thought offers a fresh picture of the fascinating philosopher-emperor, a fuller understanding of the tradition and doctrines of Stoicism, and rich insight on the culture of the Roman empire in the second century. Pierre Hadot has been working on Marcus Aurelius for more than twenty years; in this book he distills his analysis and conclusions with extraordinary lucidity for the general reader. (shrink)

We point out a simple but hitherto ignored link between the theoryof updates, the theory of counterfactuals, and classical modal logic: update is a classicalexistential modality, counterfactual is a classical universalmodality, and the accessibility relations corresponding to these modalities are inverses. The Ramsey Rule (often thought esoteric) is simply an axiomatisation of this inverse relationship. We use this fact to translate between rules for updates andrules for counterfactuals. Thus, Katsuno and Mendelzons postulatesU1--U8 are translated into counterfactual rules C1--C8(Table VII), and (...) many of the familiar counterfactual rulesare translated into rules for updates (Table VIII). Ourconclusions are summarised in Table V. (shrink)

The Egli-Milner power-ordering is used to define verisimilitude orderings on theories from preference orderings on models. The effects of the definitions on constraints such as stopperedness and soundness are explored. Orderings on theories are seen to contain more information than orderings on models. Belief revision is defined in terms of both types of orderings, and conditions are given which make the two notions coincide.

Jean-Pierre Dupuy, prophet of what he calls "enlightened doomsaying," has long warned that modern society is on a path to self-destruction. In this book, he pleads for a subversion of this crisis from within, arguing that it is our lopsided view of religion and reason that has set us on this course. In denial of our sacred origins and hubristically convinced of the powers of human reason, we cease to know our own limits: our disenchanted world leaves us defenseless (...) against a headlong rush into the abyss of global warming, nuclear holocaust, and the other catastrophes that loom on our horizon. Reviving the religious anthropology of Max Weber, Emile Durkheim, and Marcel Mauss and in dialogue with the work of René Girard, Dupuy shows that we must remember the world's sacredness in order to keep human violence in check. A metaphysical and theological detective, he tracks the sacred in the very fields where human reason considers itself most free from everything it judges irrational: science, technology, economics, political and strategic thought. In making such claims, The Mark of the Sacred takes on religion bashers, secularists, and fundamentalists at once. Written by one of the deepest and most versatile thinkers of our time, it militates for a world where reason is no longer an enemy of faith. (shrink)

The term “social cognition” can be construed in different ways. On the one hand, it can refer to the cognitive faculties involved in social activities, defined simply as situations where two or more individuals interact. On this view, social systems would consist of interactions between autonomous individuals; these interactions form higher-level autonomous domains not reducible to individual actions. A contrasting, alternative view is based on a much stronger theoretical definition of a truly social domain, which is always defined by a (...) set of structural norms; moreover, these social structures are not only a set of constraints, but actually constitute the possibility of enacting worlds that would just not exist without them. This view emphasises the heteronomy of individuals who abide by norms that are impersonal, culturally inherited and to a large extent independent of the individuals. Human beings are socialised through and through; consequently, all human cognition is social cognition. The article argues for this second position. Finally, it appears that fully blown autonomy actually requires heteronomy. It is the acceptance of the constraints of social structures that enables individuals to enter new realms of common meaningfulness. The emergence of social life marks a crucial step in the evolution of cognition; so that at some evolutionary point human cognition cannot but be social cognition. (shrink)

I examine Mark Rowlands' book, 'The Body in Mind'.

Self-Interest before Adam Smith inquires into the foundations of economic theory. It is generally assumed that the birth of modern economic science, marked by the publication of The Wealth of Nations in 1776, was the triumph of the 'selfish hypothesis'. Yet, as a neo-Epicurean idea, this hypothesis had been a matter of controversy for over a century and Smith opposed it from a neo-Stoic point of view. But how can the Epicurean principles of orthodox economic theory be reconciled with the (...) Stoic principles of Adam Smith's philosophy? Pierre Force shows how Smith's theory refutes the 'selfish hypothesis' and integrates it at the same time. He also explains how Smith appropriated Rousseau's 'republican' critique of modern commercial society, and makes the case that the autonomy of economic science is an unintended consequence of Smith's 'republican' principles. (shrink)

Pierre le Pesant Boisguilbert was considered by Marx as one of the founders of classical political economy. His writings contain a large number of concepts and ideas that reappear in the writings of Quesnay, Cantillon and Adam Smith. George Berkeley - a major figure in the history of philosophical idealism - was the author of 'The Querist', a treatise on the nature of Irish under-development and cures for Irish poverty. Baron de Montesquieu - one of the great 18th century (...) polymaths - is author of the masterpiece 'The Spirit of the Laws' (1748) which, while ostensibly a treatise on law, is actually a study of political organization, types of government, national character and the determining ethos of different societies. It enjoyed enormous success in the 18th century and was almost certainly read and studied by Adam Smith. Ferdinando Galiani was a leading critic of physiocracy and a major 18th century proponent of the subjective theory of value. In 1751 he published 'Della Moneta' which contains some notable chapters on monetary theory, and some brilliant pages on the utility theory of value. James Anderson was a Scottish farmer and a prolific author of tracts on the agricultural development of Scotland and the outstanding policy issues of the last quarter of the 18th century. Dugald Stewart was author of 'Account of the Life and Writings of Adam Smith LLD' (1793) which is one of the earliest, extended commentaries on the works of Adam Smith by one who knew him well. (shrink)

Researchers from diverse disciplines, including organismal and cellular physiology, sports science, human nutrition, evolution and ecology, have sought to understand the causes and consequences of the surprising variation in metabolic rate found among and within individual animals of the same species. Research in this area has been hampered by differences in approach, terminology and methodology, and the context in which measurements are made. Recent advances provide important opportunities to identify and address the key questions in the field. By bringing together (...) researchers from different areas of biology and biomedicine, we describe and evaluate these developments and the insights they could yield, highlighting the need for more standardisation across disciplines. We conclude with a list of important questions that can now be addressed by developing a common conceptual and methodological toolkit for studies on metabolic variation in animals. (shrink)

Carnap's ideal of explication has become a key concept in analytic philosophy and the basis of a method of analysis which may be considered as an alternative to various forms of naturalism, including Quine's conception of a naturalized epistemology. More recently, new light has been shed on this aspect of the classical Carnap-Quine debate by contemporary philosophers. Whereas Michael Friedman articulated a notion of relativized a priori which owes much to Carnap's internal/external distinction, André Carus attempted to restate Carnap's ideal (...) of explication in a way that bridges the gap between conceptual engineering and naturalism. On the other hand, Mark Wilson argued that concepts develop in unpredictable ways and cannot be planned in the way classical analytic philosophy has assumed from Frege and Russell onwards. This book consists of a series of defences as well as critiques of Carnap's programme, setting it in its historical context, discussing specific cases of explications, and enriching the on-going debate on conceptual engineering and naturalism in analytic philosophy.Carnap's ideal of explication has become a key concept in analytic philosophy and the basis of a method of analysis which may be considered as an alternative to various forms of naturalism, including Quine's conception of a naturalized epistemology. More recently, new light has been shed on this aspect of the classical Carnap-Quine debate by contemporary philosophers. Whereas Michael Friedman articulated a notion of relativized a priori which owes much to Carnap's internal/external distinction, André Carus attempted to restate Carnap's ideal of explication in a way that bridges the gap between conceptual engineering and naturalism. On the other hand, Mark Wilson argued that concepts develop in unpredictable ways and cannot be planned in the way classical analytic philosophy has assumed from Frege and Russell onwards. This book consists of a series of defences as well as critiques of Carnap's programme, setting it in its historical context, discussing specific cases of explications, and enriching the on-going debate on conceptual engineering and naturalism in analytic philosophy. (shrink)

Although living conditions have improved throughout history, protest, at least in the last few decades, seems to have increased to the point of becoming a normal phenomenon in modern societies. Contributors to this volume examine how and why this is the case and argue that although problems such as poverty, hunger, and violations of democratic rights may have been reduced in advanced Western societies, a variety of other problems and opportunities have emerged and multiplied the reasons and possibilities for protest.

The year 2010 marks the one-hundredth anniversary of the Recherches de Science Religieuse and provides an opportunity for the journal to explore its past, present, and prospects for the twenty-first century. In order to celebrate the event, this special commemorative issue calls upon authors from many different fields. "Commemoration" involves not only examining the past, however rich it may be, but also taking up the challenge of analyzing the present and reflecting upon the future. In the first section, diverse approaches (...) -- theological, sociological or historical -- are applied to an in-depth diagnosis of the present. The second part is dedicated to memory: the founding years during the modernist crisis and the major stages in the development of the journal under various directors until today, among them, Henri de Lubac and Joseph Moingt. Finally, this special issue is rounded off by a series of broad perspectives tracing out paths for the future of the disciplines at the heart of theology and religious science today, thus remaining faithful to the journal's original mission of "research in movement". (shrink)

Pierre Hadot's analysis of the role of ancient philosophical discourse in the formation of a philosophical self allows us to extend to the interpretation of Aristotle the counter-Heideggerian Platonic hermeneutics of Gadamer, Strauss and Klein. Central to Plato's and Aristotle's rhetorical/pedagogical strategy is the development of the language of theoria to formulate the goal of philosophical formation. ;Traditional meanings of theoria refer to attendance at public festivals and consultation of oracles. Plato first extends its meaning to express the vision (...) of timeless truths. However, he does not give theoria a single meaning intended to express the philosophical experience, but has Socrates employ it dialectically according to the characters and aspirations of diverse interlocutors. ;Aristotle gives the language of theoria a twofold development, systematically forging a language for acts of cognition while also reshaping the objects of his students' aspirations. In the Nicomachean Ethics , he exploits the aristocratic aspiration to preeminence that aims at rule, replacing the statesman with the philosopher as object of emulation. The language of theoria in the final chapters borrows grandeur from the objects that at this point wisdom is said to pursue, the stars and cosmos; as in the Republic, the human mind is said to enjoy godlike theoria. In his natural philosophy, Aristotle shifts the focus from stars to animals; theoria loses the grandeur it had in the Ethics and comes to express the thoughtful observation of the causes of natural phenomena. ;In the Metaphysics, Aristotle makes more explicit the ethics proper to the life of inquiry, based on the radical experience of aporia about the most fundamental questions of being and the shared attempt to formulate these questions and pursue answers within the Lyceum culture. It involves liberation from the admiration accorded the transcendently wise man and delivering oneself to wonder at the most puzzling questions. This dissolution of the emulous relationship between teacher and student entails the creation of a greater distance between human and diving thought; in the theology of Book Lambda, theoria refers only to human thought, which cannot attain the same perfection as divine noesis. (shrink)

The past decade has been marked by a series of global crises, presenting an opportunity to reevaluate the relationship between science and politics. The biological sciences are instrumental in understanding natural phenomena and informing policy decisions. However, scholars argue that current scientific expertise often fails to account for entire populations and long-term impacts, hindering efforts to address issues such as biodiversity loss, global warming, and pandemics. This article explores the structural challenges of integrating an evolutionary perspective, historically opposed to functional (...) determinants of health and disease, into current biological science practices. Using data on Swiss biology professors from 1957, 1980, and 2000, we examine the structural power dynamics that have led to the division between these competing epistemologies, and how this division has influenced resource allocation and career trajectories. Our analysis suggests that this cleavage presents a significant obstacle to achieving fruitful reconciliations, and that increased academicization and internationalization may benefit functional biologists at the expense of evolutionary biologists. While evolutionary biologists have gained symbolic recognition in recent years, this has not translated into valuable expertise in the political domain. (shrink)

This essay traces some of Pierre Duhem's motives for his celebrated "Quine- Duhem thesis" to a specific worry about theory underdetermination that arises within classical mechanics, concerned with the rivalry between Duhem's own thermomechanical approach and the more narrowly "mechanical" treatment pursued by Hertz and others. In the context of the treatments of "physical infinitesimals" common at the time, these two approaches seem empirically indistinguishable. After an exposition of the basic issues, this alleged "underdetermination" is then evaluated from a (...) more modern perspective. (shrink)

The past fifteen years in France have seen a remarkable flourishing of new work in political philosophy. This anthology brings into English for the first time essays by some of the best young French political thinkers writing today, including Marcel Gauchet, Pierre Manent, Luc Ferry, and Alain Renaut. The central theme of these essays is liberal democracy: its nature, its development, its problems, its fundamental legitimacy. Although these themes are familiar to American and British readers, the French approach to (...) them--which is profoundly historical and rooted in the tradition of continental philosophy--is quite different from our customary one. Included in this collection is a series of reconsiderations of French critics of liberal society and of classical European liberals. The continuing controversies over the nature of the modern era and the place of religion within it play a central role throughout the collection. The book includes a debate on the foundations of human rights and on the nature of a liberal political order. The concluding section presents some of the new sociological writing on modern individualism, its pleasures and its discontents. An introduction by Mark Lilla provides the historical background to the revival of French political thought about liberalism, and offers an analysis of what American and English readers might learn from it. Originally published in 1994. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This introduction specifies the context in which the texts that make up the dossier were written, presents them and outlines their respective main axes. In a second, more distant phase, it opens up three critical questions, linked to what Joas proposes and aiming to continue the discussion on what is at stake at the social, political and religious levels. It welcomes the aim of a 'self-reflection of social and cultural sciences on their biological bases and normative contents' in relation to (...) historically determined social and political problems. It underlines the anthropological substratum explored by the Joassian approach, which aims to highlight what is at stake between the individual and social bodies, the singular creativities of human action, and the social structures and dynamics. It is under this horizon that the three questions that mark a gap with Joas' work emerge. The first one focuses on the games between body and overcoming, and what is mobilised there, where collective organisation that is not reducible to politics alone and to what would be proper to it, takes shape. The second returns to the question of rite, to evoke its importance at the heart of our worldly activities, in a secular and non-religious mode. The third part takes up the strictly religious question, questioning how Joas deals with the modern differentiation of social spheres, as well as the absence, in his work, of a critical analysis of religions in their traditions, with all the pathologies that may run through them. (shrink)

Developing earlier studies of the system of numbers in Mundurucu, this paper argues that the Mundurucu numeral system is far more complex than usually assumed. The Mundurucu numeral system provides indirect but insightful arguments for a modular approach to numbers and numerals. It is argued that distinct components must be distinguished, such as a system of representation of numbers in the format of internal magnitudes, a system of representation for individuals and sets, and one-to-one correspondences between the numerosity expressed by (...) the number and its metrics. It is shown that while many-number systems involve a compositionality of units, sets and sets composed of units, few-number languages, such as Mundurucu, do not have access to sets composed of units in the usual way. The nonconfigurational character of the Mundurucu language, which is related to a property for which we coin the term 'low compositionality power', accounts for this and explains the curious fact that Mundurucus make use of marked one-to-one correspondence strategies in order to overcome the limitations of the core system at the perceptual/motor interface of the language faculty. We develop an analysis of a particular construction, parallel numbers, which has not been studied before, elucidating the whole system. This analysis, we argue, sheds new light on classical philosophical, psychological and linguistic debates about numbers and numerals and their relation to language, and more particularly, sheds light on few-number languages. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Este artigo aborda o primeiro século e meio de utilização de marcas tipográficas nos livros impressos, identificando, no caso da França, as oficinas que os tinham produzido ou os livreiros que os tinham custeado, e explicando os elementos que compõem essas marcas, as suas regras, os seus sentidos e tipologia.

Beliefs are concrete particulars containing ideas of properties and notions of things, which also are concrete. The claim made in a belief report is that the agent has a belief (i) whose content is a specific singular proposition, and (ii) which involves certain of the agent's notions and ideas in a certain way. No words in the report stand for the notions and ideas, so they are unarticulated constituents of the report's content (like the relevant place in "it's raining"). The (...) belief puzzles (Hesperus, Cicero, Pierre) involve reports about two different notions. So the analysis gets the puzzling truth values right. (shrink)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The intervention of the divine in human history, more precisely the transition from fiction to incarnation that is peculiar to the origins of Christianity, marks a turning-point in our understanding of the genealogical principle. With a Son of Man who is also Son of God and his Mother's Father, there is no paternity and, more generally, no genealogy that is not reversible. To this questioning of elementary kinship structures we should add the contesting of the hitherto accepted distribution of genders (...) and sexes. The superimposition of the Holy Family and the Trinity created an uncertain sex whose effect is to uncouple sex from its functions, in particular procreation. Hence a circulation and instability of sex. It is from this viewpoint that we should see the notion of an androgynous Christ and the Church Fathers' thinking on the resurrected body. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 121.2 (2000) 179-211 [Access article in PDF] Gifts of Humiliation: Charis and Tragic Experience In Alcestis Mark Padilla Charis is always what bears charis. (Soph. Aj. 522) Not for many does charis breed charis. (Anaxandrides fr. 69 PCG II) A gift that does nothing to enhance solidarity is a contradiction. --Mary Douglas on Marcel Mauss Whether or not in the spring of 438 B.C.E. (...) Euripides anticipated that his festival audience would find his production of Alcestis to be a thought-provoking pro-satyr play, its twentieth-century "readerly audiences" most certainly have. The play has prompted a steady stream of critical studies on a broad range of themes and issues. The trends in the most recent century's approaches to Alcestis are not necessarily tidy, but one critic has summarized them as having three movements: interest prior to World War I in the play's lighter, comic elements; emphasis on Euripides' use of folktale elements, beginning in the 1920s; and exploration of the play's more sinister elements since World War II. 1My analysis here references this scholarly tradition in the service of an ethical-sociological reading focused on the issue of "charis," a theme interwoven in the play's complex narrative levels of irony and fairy tale, tragedy and satyr drama, and dark and light characterization. I argue that it is possible to view Alcestis' offer to die for Admetus as a kind of gift, a gift that in turn effectively devalues the kinds of gifts Admetus [End Page 179] is able to give. In his attempts to restore the efficacy of his own level of traditional aristocratic gift giving, he is driven to extremes. He offers not to remarry; misleads Heracles about the death of his wife; and renounces his father. These acts, however, further lower his standing. Admetus' attendance at the funeral and homecoming then lead to an experience of tragic understanding, an anagnorisis that offers him perspective on the relative merits of his honor code and complicates the reconciliation scene at the play's end.Charis and Gift Giving Charis has a root meaning of "something which delights" (cf. khairo). In usage, charis more typically conveys two ideas: a "favor" that one does for another, and a feeling of "gratitude" that one has for receiving a favor. 2 The term thus lends itself to a sociological inquiry involving the cultural logic of "gift giving." For example, as part of a study of violent social relations in the context of honor/shame societies, William Miller has discussed the problem of "requiting the unwanted gift." Another member of the recipient's society may have chosen to give him such a gift not in the spirit of generosity but, on the contrary, as a way to shame him, providing him, as it were, with a "gift of humiliation." 3The notion of gift giving as a sociological institution was pioneered by Marcel Mauss. Working within a framework formulated by Emile Durkheim, Mauss posited the idea that gift giving is not identified with "charity," for it typically implies the expectation by both giver and recipient of a return gift; more importantly, gifts belong to a larger dynamic that establishes social rank and assigns identity. 4 The sociologist [End Page 180] Pierre Bourdieu has argued that in gift-exchange cultures, individuals who offer gifts think simultaneously on two levels of engagement: they give in a fashion that serves to exploit and dominate the recipient, yet their words and posture can convey altruism and concern. Bourdieu has been criticized for universalizing observations made during fieldwork among the Kabyle in Africa; but his principle that primitive honor societies lack institutional means for economic relationships, and that individuals thus employ elaborate schemes of manipulating codes of honor to further their needs and ambitions, 5 speaks to the heart of the social logic which Euripides' Alcestis thematizes and renders theatrical. 6 [End Page 181]This reading of the play thus follows the work of other classical scholars who have analyzed the dynamics of gift exchange in Greek society... (shrink)

After recalling the key points of what Joas proposes in The Power of the Sacred, the author takes up the question of secularisation which obsesses religious traditions and prevents them from discerning the specific features of the contemporary era: unprecedented and the innovative developments, bearing quests and refusals, which must be deciphered, and which are part of a redistribution of what makes up the social. The game of collective desacralisations-resacralisations dear to Joas no longer responds to this, compelling us to (...) move away, in order to emphasise that the social is first and foremost disseminated and de-institutionalised and that the religious is not limited to the sacral function mobilised here. Religion or the religious also, fundamentally, a mark of difference. The author believes that this aspect must be validated in the light of contemporary transformations and outlines what this means for the status and forms of religious traditions. (shrink)

Here we are witness to the great cultural event of the West, the emergence of a Latin philosophical language translated from the Greek. Once again, it would be necessary to make a systematic study of the formation of this technical vocabulary that, thanks to Cicero, Seneca, Tertullian, Victorinus, Calcidius, Augustine, and Boethius, would leave its mark, by way of the Middle Ages, on the birth of modern thought. Can it be hoped that one day, with current technical means, it (...) will be possible to compile a complete lexicon of the correspondences of philosophical terminology in Greek and Latin? Furthermore, lengthy commentaries would be needed, for the most interesting task would be to analyze the shifts in meaning that take place in the movement from one language to another. In the case of the ontological vocabulary the translation of ousia by substantia, for example, is justly famous and has again recently inspired some remarkable studies. This brings us once more to a phenomenon we discretely alluded to earlier with the word philosophia, and which we will encounter throughout the present discussion: the misunderstandings, shifts or losses in meaning, the reinterpretations, sometimes even to the point of misreading, that arise once tradition, translation, and exegesis coexist. So our history of the Hellenistic and Roman thought will consist above all of recognizing and analyzing the evolution of meanings and significance. Pierre Hadot holds the chair of the History of Hellenistic and Roman Thought at the Collège de France. He is the author of many books and articles on the history of ancient philosophy and theology. Among his works are Plotin et la simplicité du regard, Porphyre et Vitctorinus, Marius Victorinus: Recherches sur sa vie et ses oeuvres, and Exercises spirituels et philosophie antique. Arnold I. Davidson, executive editor of Critical Inquiry, is associate professor of philosophy and a member of the Committees on the Conceptual Foundations of Science and General Studies in the Humanities at the University of Chicago. He introduced and edited the “Symposium on Heidegger and Nazism” . He is currently working on the history of horror as it relates to the epistemology of norms and deviations. Paula Wissing, a free-lance translator and editor, has recently translated Marcel Detienne and Jean-Pierre Vernant’s The Cuisine of Sacrifice among the Greeks . She also contributed translations of articles by Maurice Blanchot, Philippe Lacoue-Labarthe, and Emmanuel Levinas for the “Symposium on Heidegger and Nazism.”. (shrink)

This volume offers insights on experimental and empirical research in theoretical linguistic issues of negation and polarity, focusing on how negation is marked and how negative polarity is emphatic and how it interacts with double negation. Metalinguistic negation and neg-raising are also explored in the volume. Leading specialists in the field present novel ideas by employing various experimental methods in felicity judgments, eye tracking, self-paced readings, prosody and ERP. Particular attention is given to extensive crosslinguistc data from French, Catalan and (...) Korean along with analyses using semantic and pragmatic methods, corpus linguistics, diachronic perspectives, and longitudinal acquisitional studies as well as signed and gestural negation. Each contribution is situated with regards to major previous studies, thereby offering readers insights on the current state of the art in research on negation and negative polarity, highlighting how theory and data together contributes to the understanding of cognition and mind.. (shrink)

It is very widely accepted that the French Revolution represents a decisive moment in the history of archives, not only in France but throughout the world. The great German-born scholar Ernst Posner, writing in 1940, claimed that it "marks the beginning of a new era in archives administration."1 Posner's view has been reaffirmed many times since, in one form or another, by authors of various nationalities.In France itself this opinion is not contested. Rather than assert a claim of historical primacy, (...) however, the interest has been instead to emphasize the link between the Revolution and the present system of archival organization. A 2001 petition calling for the National Archives to be brought together under one... (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This bibliographical review of the modelling of the mitotic apparatus covers a period of one hundred and twenty years, from the discovery of the bipolar mitotic spindle up to the present day. Without attempting to be fully comprehensive, it will describe the evolution of the main ideas that have left their mark on a century of experimental and theoretical research. Fol and Bütschli's first writings date back to 1873, at a time when Schleiden and Schwann's cell theory was rapidly (...) gaining ground throughout Germany. Both mitosis and chromosomes were to be discovered within the space of thirty years, along with the two key events in the animal and plant reproductive cycle, namely fecondation and meiosis. The mitotic pole, a term still in use to this day, was employed to describe a morphological fact which was noted as early as 1876, namely that the lines and the dots of the karyokinetic figure, with its spindle and asters, looks remarkably like the lines of force around a bar magnet. This was to lead to models designed to explain the movements of chromosomes which take place when the cell nucleus appears to cease to exist as an organelle during mitosis. The nature of those mechanisms and the origin of the forces behind the chromosomes' ordered movements were central to the debate. Auguste Prenant, in a remarkable bibliographical synthesis published in 1910, summed up the opposing viewpoints of the vitalists, on the one hand, who favoured the theory of contractility or extensility in spindle fibres, and of those who believed in models based on physical phenomena, on the other. The latter subdivided into two groups: some, like Bütschli, Rhumbler or Leduc, referred to diffusion, osmosis and superficial tension, whilst the others, led by Gallardo and Hartog, focussed on the laws of electromagnetism. Lillie, Kuwada and Darlington followed up this line of research. The mid-20th century was a major turning point. Most of the modelling mentioned above was criticized and fell into disuse after disappearing from research publications and textbooks.This marked the onset of a new era, as electron microscopes made possible the materialization and detailed study of the macromolecular elements of the fibres, filaments and microtubules of the cytoskeleton. The successive phases of (a) de Harven and Bernhard's 1956 discovery of the centriole's ultrastructure, (b) its identification with the basal body of the cilia and flagella, confirming the theory set out by Henneguy and von Lenhossek (1898–99), (c) the universal presence of microtubules in animal, vegetal and eukaryotic protist cells, (d) the polymerization-depolymerization induced reversible transformations of the tubulin pool in mitosing cells (Inoue, 1960), (e) ultrastructural comparative studies of the mitotic apparatus of eukaryotes illustrating the Pickett-Heaps integrating concept of the MTOC (microtubule-organizing centre), (f) the possibility ofin vitro experiments on mtocs or on microtubules, brings us upon the present day, which has seen the focus placed on the concept of motor-proteins (kinesin, dynein) and on cell cycle models. The latter are based on a close coincidence between the observable modifications of the mitotic apparatus and the periodic variations in intracellular concentrations of calcium or of certain enzymes (cyclins, Cdc2) during the main transitions of the cell cycle. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

John Worrall recently provided an account of epistemic structural realism, which explains the success of science by arguing for the correct mathematical structure of our theories. He accounts for the historical failures of science by pointing to bloated ontological interpretations of theoretical terms. In this paper I argue that Worrall’s account suffers from five serious problems. I also show that Pierre Cruse and David Papineau have developed a rival structural realism that solves all of the problems faced by Worrall. (...) This Ramsey-sentence realism is a significant advance in the debate, but still ultimately fails for its incomplete account of reference. (shrink)

Augustine′s conversion to Christianity in A.D. 386 is a pivotal moment not only in his own life, but in Christian and world history, for the theology of Augustine set the course of theological and cultural development in the western Christian church. But to what exactly was Augustine converted? Scholars have long debated whether he really converted to Christianity in 386, whether he was a Platonist, and, if he adhered to both Platonism and Christianity, which dominated his thought. The debate of (...) the last thirteen decades spans an immense body of literature in multiple languages. In this literature, four major views on Augustine′s conversion may be discerned. The first view is associated with Gaston Boissier and Adolph von Harnack, and was famously championed by Prosper Alfaric: that Augustine in 386 converted to neo-Platonism but not to Christianity. Second, there is the view recently promoted by Catherine Conybeare: that Augustine in 386 converted to Christianity and rejected neo-Platonism. Third, there is the view that he converted to Christianity and was also a neo-Platonist; the most famous adherents of this view are Robert J. O′Connell and Pierre Courcelle. Finally, there is the view recently promoted by Carol Harrison: that Augustine committed to Christianity in 386, yet did not utterly reject neo-Platonism; rather, he aimed to develop a Christian faith that was informed by neo-Platonic insight. In this article, I first explain and distinguish these four general views, and then I explain why I prefer the fourth view. -/- More Info: This is the pre-peer reviewed version of Boone, Mark, "The Role of Platonism in Augustine's 386 Conversion to Christianity," Religion Compass 9.5 (May 2015), 151-61. This article has been published in final form at http://onlinelibrary.wiley.com/doi/10.1111/rec3.12149/abstract. (shrink)

While education researchers have drawn on the work of a wide diversity of theorists over the years, much contemporary theory building in these areas has revolved around the work of Pierre Bourdieu. Theory as Method aims to develop the capacity of students, researchers and teachers to successfully put Bourdieu's ideas to work in their own research and prepare them effectively for conducting Masters and Doctoral scholarships. Contextualising the various concepts within the broader oeuvre of Bourdieu's theoretical approach, Theory as (...) Method will be a useful guide for practitioners, student teachers, researchers, policy makers and academics. (shrink)

“Letters to Two Friends describes the author’s daily life and the development of his thought, and constitutes a kind of ‘journal’ – a journal extending from1926 to1952, throughout almost all of Father Teilhard’s life as a scientist and a priest. The letters come from Peking, Paris and Rome. They mark Father Teilhard’s periodic exile and yet permit us to follow the story of his inner life almost month by month. The spontaneity of his tone and the depth and quality (...) of his feelings and thoughts make these letters a unique document. The first letters date from 1926, when Father Teilhard left his professorship at the Catholic Institute in Paris to lead the life of an explorer in the Far East. This period was one of the most difficult of his life. ‘I would prefer Tientsin to the Catholic Institute’, he wrote to a friend when he embarked for China in 1923. But his second departure in 1926 had something of the aspect of a disgrace. He had been removed from Paris by his superiors, to whom he had been denounced for propagating dubious ideas and who feared a censure that would be prejudicial both to the career of the young palaeontologist and to the good name of the Order. Father Teilhard obeyed in a spirit of faith, but without compromising his principles. A profound change subsequently took place in his scientific vision of the world. Until then passionately interested in the study of prehistory, he now lost his taste for the past. He doubted both his religious vocations and his scientific calling. One of the arresting elements of this collection is its juxtaposition of the social upheavals of our epoch with the story of a man’s steady spiritual growth. Father Teilhard gives a sharply focused picture of the world in which he lives, whether it can be China in the midst of civil war or the France of the thirties under the threat of approaching war, and at the same time portrays the evolution of his inner world, which found final expression in The Phenomenon of Man and The Divine Milieu. Father Teilhard’s allegiance to his Church and to his Order are reflected in these letters. Here we encounter an intellect attempting to reconcile science and religion, evolution and Christianity – a vision that united spirit and matter in a universal process of being and becoming.”- Publisher. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)