In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.1 (2003) 137-141 [Access article in PDF] Qvomodo Stemma Gladiatoris Pellicvlae More Philologico Sit Constitvendvm Martin M. Winklersive Martinvs Satiricvs Philocinematographicvs [Figures]Poetae rervmqve scriptores et antiqui et recentiores lectoribus fabulas suas sententiis vel versibus bene textis soliti sunt adferre. Sed hodie novum exstat narrandi genus, quod fabulas hominibus adfert praecipue picturis eo modo compositis et inter se coniunctis ut oculi humani imagines singulares celerrime (...) et sine ulla motus intermissione ipsas moveri percipiant, personarum dialogis et arte musica sonisque diversis comitantibus et iuvantibus. Adeo enim progressa est ars magna lucis et umbrae, quam primum photographiam deinde cinematographiam nominare consuevimus, ut fabulae cuiusvis modi—breves longae, novae antiquae, laetificae tragicae—imitatione veri paene perfecta spectatoribus persuadeant tempora iam praeterita in vitam novam esse recreata.In ipsa arte narrandi non multum interest inter eos qui verbis utuntur, ut poetae ac scriptores, et eos qui imaginibus, ut cinematographi. Praeclare Horatium in arte poetica exponenda dixisse recordemur ut picturam poesin esse. Qua in re Simonidem illum Ceum aliosque poetas Graecos secutus est Flaccus noster. Utroque enim modo, et verbis et picturis, auctores antiqui atque hodierni homines docent delectant movent. 1 Facillime ergo intellegimus fabulam cinematographicam genus quoddam esse textus, sed textus non tantum legendi aut audiendi sed imprimis videndi vel spectandi. Peritissimus quisque talium fabularum [End Page 137] auctor omne tulit punctum, nam miscuit utile dulci. Is quoque non aliter ac poeta antiquus aut prodesse vult aut delectare.Sed editiones nonnullarum fabularum cinematographicarum inter se differunt et lacunas corruptelas vitia alia exhibent. Non enim raro pelliculas adfectas esse constat eius generis damno quod textuum antiquorum docti in editionibus suis obelis indicare solent. Itemque quomodo fabulae cinematographicae originem suam trahant ab antiquioribus quaerere et explicare haud absurdum est. 2Ergo editorum usum secutus his paginis originem pelliculae Gladiatoris anno MM editae exempli gratia stemmate quasi philologico explicabo. Deinde stemmatis sigla brevibus adnotationibus percurram. 3 Hoc modo me demonstraturum spero principia artis philologicae, quae litterarum Graecarum Romanarumque docti adhuc solum soliti sunt textibus adhibere, fabulis quoque cinematographicis magno cum fructu admoveri posse. In stemmate infra dato titulos fabularum cinematographicarum et auctorum eorum nomina Latine reddidi.Ridlius Scotus, pelliculae Gladiatoris auctor, magna cum acclamatione publica, minore criticorum, narrare studet quae imp. Caes. M. Aurelii Commodi Antonini Aug. aetate in imperio Romano gesta sunt. Sed stemmate monstrabo Gladiatorem imprimis ortum esse a nonnullis fabulis cinematographicis prioribus, quibus sons aut insons copiosissime usus sit ille Scotus. Qua de causa pellicula eius nobis indicat quemadmodum res Romanae temporibus nostris undique floreant. Cum ipsa et ceterae huius modi fabulae falsa inventione abundare soleant, tamen rerum et linguarum Romanarum Graecarumque magistri hodie hoc artis popularis genere in scholis saepius niti consueverunt, ut discipulos a falsa ad veram adducant rerum gestarum scientiam et rebus antiquis accuratius instruant. Quibus igitur magistris hoc offero stemma, nam amicus Scotus, sed magis amica veritas. 4 [End Page 138] [Begin Page 140] Conspectvs Siglorvm WPellicularum res antiquas tractantium archetypus, qui est summa rerum Romanarum a scriptoribus antiquis et recentioribus expositarum.AConsensus fabularum quae vel litteris vel ludis scaenicis vel picturis cinematographicis praecipue Italicis Americanisque res Romanas narrant depinguntque.TTriumphus Animi Helena Riefenstahle auctore anno MDCCCCXXXV editus. 5SSpartacus Antonio Viro—nomine suppresso—et Stanlio Cubrico auctoribus anno MDCCCCLX editus.CCasus Imperii Romani Antonio Viro auctore anno MDCCCCLXIIII editus. 6B1-3Triga Georgii Lucae Bella Galactica inscripta et annis MDCCCCLXXVII MDCCCCLXXX MDCCCCLXXXIII primum edita, quae his picturis cinematographicis constat: Pars Quarta: "Spes Nova" (B1), Pars Quinta: "Imperium Referit" (B2), Pars Sexta: "Iedi Reversi" (B3). 7 Editio trigae altera anno MDCCCCLXXXXVII edita itemque Bellorum Galacticorum trigae novae Pars Prima: "Simulacri Minae" anni MDCCCCLXXXXVIIII nihil ad rem.M1-3Triga Georgii Molitoris Maximus Furens inscripta, annis MDCCCCLXXVIIII MDCCCCLXXXI MDCCCCLXXXV edita et his picturis cinematographicis constans: Maximus Furens (M1), Maximi Furentis Pars Altera vel Bellator Peregrinans (M2), Maximus Furens Vltra Tonitrus Tholum (M3). 8GGladiator Ridlio Scoto auctore anno MM editus. 9 [End Page 140]His alias poteram et plures subnectere causas vel philologicas vel cinematographicas. Qui de Scoti Gladiatore plurima cognoscere velint... (shrink)

In this chapter, I shall be examining an argument for the language of thought hypothesis.

Given a Mahlo cardinal κ and a regular ε such that $\omega_1 we show that $\diamond_\kappa (cf = \epsilon)$ holds in V provided that there are only non-stationarily many $\beta , with o(β) ≥ ε in K.

This paper aims to lay bare the underlying logical structure of early Buddhist moral thinking. It argues that moral vocabulary in the Pali Suttas varies depending on the kind of agent under discussion and that this variance reflects an understanding that the phenomenology of moral experience also differs on the same basis. An attempt is made to spell this out in terms of attachment. The overall picture of Buddhist ethics that emerges is that of an agent-based moral contextualism. This account (...) does not imply that the prescription for moral conduct differs according to class of agent, but rather that the correct description of moral experience does. Further it implies that the descriptions of the moral experiences of different classes of agent differ phenomenologically, rather than in terms of overt behavioral characteristics. While most of the discussion is centered on the distinction between ordinary persons and disciples in higher training, the paper concludes with a brief exploration of the problematic moral experience of the arahat. (shrink)

Analyses of preference for the timing of uncertainty resolution usually assumes all uncertainty to resolve in one point in time. More realistically, uncertainty should be modelled to resolve gradually over time. Kreps and Porteus (1978) have introduced an axiomatically based model of time preference which can explain preferences for gradual uncertainty resolution. This paper presents an experimental test of the Kreps-Porteus model. We derive implications of the model relating preferences for gradual and one-time resolving lotteries. Our data do not support (...) the Kreps-Porteus model but show that some of the behaviour observed may be explained by similarity heuristics. (shrink)

The author shows that the beliefs of Catholics and other Christians are reasonable, not based on blind faith. Drawing on Catholic and Christian theological traditions, the book links traditional teaching with contemporary issues to illustrate the relevance of faith to modern cultural, ethical, and scientific issues.--From publisher's description.

“El Árbol de Gernika es símbolo del bienestar de nuestro pueblo: no de ningún otro. Ni dentro de nuestro solar puede coexistir con ningún otro árbol”, escribía Sabino Arana en Euzkadi en septiembre de 1901. Esta concepción aranista del “nosaltres sols!” es el suelo interpretativo de la cosmovisión vasca, también de su historia negra de violencia. “No hay lugar en el mismo espacio geográfico para dos violencias legítimas, para dos soberanías, y el espacio geográfico de Euskal Herria es vasco por (...) definición en el caso de ETA, y ETA es la cristalización definitiva del pueblo vasco”, enlaza Joseba Arregi en el primero de los libros reseñados. La dialéctica entre el uno y el dos es la clave de bóveda de la construcción discursiva del tribalismo identitario. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Abailard and Non-Things MARTIN M. TWEEDALE On SEVERAL OCCASIONSin his logical writings Abailard extracts himself from embarrassing ontological implications of his analyses of language by resorting to the notion of a something that is not a thing. I shall note here two such occasions and then discuss Abailard's explanations of this procedure based on the grammatical distinction of personal and impersonal constructions. Since the texts on this latter (...) topic are especially confusing, a considerable portion of my effort will be spent on making sense of them as preparation for drawing some conclusions about Abailard's overall approach. My purpose here is to show how Abailard's grammatical analyses are fundamental to his defence of a number of metaphysical positions. I also want to suggest that Abailard's grammatical approach, especially on the question of dicta, contains insights of continuing interest. Not all of Abailard's non-things are particularly associated with analyses of language. For instance, there are the likenesses the mind supposedly constructs for itself in order to think of things that are not being perceived. These Abailard calls fictive things (res ficta), and he refuses to give them the status of real psychological entities. ~ The likenesses are compared to mirror images which Abailard is also willing to treat as non-things. However, I wish to restrict my discussion here to cases which arise from Abailard's analysis of the reference of certain words. One such instance occurs in his discussion of universals. The peculiar nonthing here is the "state" (status), which, Abailard maintains, is "the common cause by which the universal word is imposed"7 Abailard is very careful to dis1Glossae super Porphyrium, in Peter Abelards philosophische,.gchriIten, edited by Geyer (henceforth referred ~o as Geyer), Miinster i. W., 1919 (BGPM, vol. 21), pp. 20-21, ll. 23-32: Intellectus autem sicut nec corporeo indigens instrumento est, ita /nec/ necesse est eum subiectum corpus habere in quod mittatur, sed rei ~dmilitudine contentus est, quam sibi ipse animus conficit, in quam suae intelligentiae actionem dirigit. Unde turr,~ destructa vel remota sensus qui in earn agebat, perit, inteUectus autem permanet rei similitudine auimo retenta. Sigut autem sensus non est res sentita, in quam dirigitur, sic nec intellectus forma est rei quam concipit, sed intellectus actio quaedam est animae, unde intelligens dicitur, forma vero in quam dirigitur, res imaginaria quaedam est et ficta, quam sibi, quando vult et qualm vult, animus conficit.... 11.9-17: Quaero enim, utrum flla quadratura et ilia altitudo vera forma sit intellectus, qui ad similitudinem quantitatis turris ducatur et compositionis eius. Sed profecto vera quadratura et vera altitudo non nisi corporibus insunt, ficta etiam qualitate nec intellectus nec ulla vera essentia forrnari potest. Restat igitur, ut sicut ficta eat qualitas, ficta substantia sit ei subiecta. Fortasae autem et ea speculi imago, quae visui subiecta apparere videtur, nihil esse vere dici potest, quoniam scilicetin alba speguli superficie contrarii coloris qualitas saepe apparet. Ibid., pp. 19-20,II. 14-16- ~ad nunc ea quae breviter tetigimus, diligenter perquiramus, scilicet quae sit iIla communis causa, secundum quam universale nomen impositum est.... 11. 21-29. Singuli homines discreti ab invicem, gum in propriis differant tam essentiis quam formis, ut supra meminimus rei physicam inquirentes, in eo tamen conveniunt, quod homines aunt. Non dico in homine, gum res nulla sit homo uisi discreta, sed in esse hominem. Esse autem hominem non est homo nec res aliqua, si diligentius consideremus, [329] 330 HISTORY OF PHILOSOPHY tinguish three different questions frequently confused in discussions on universals. The first is "What is 'universal' predicated of?", and the answer is simply words --words not in the sense of mere marks or sounds, but of meaningful marks or sounds. Another is "How do we have an idea associated with universals?" Here the aforementioned likenesses enter as that by which the mind can have an idea applicable to many individuals. But there is also the question of what makes a certain word correctly applicable to many things. Abailard does not make the error of thinking that an idea in the mind or some operation of the mind could possibly be the cause, as some conceptualists seem to think. This would lead to the conclusion that... (shrink)

This article elaborates Theodor W. Adorno’s understanding of ‘negation’ and ‘negative theology.’ It proceeds by introducing a typology of negation within modern philosophy roughly from Descartes onwards, showing how Adorno both fits and also stands out in this typology. Ultimately, it is argued that Adorno’s approach to negation and thereby to negative theology is throughout distinguished and infused by an ethical commitment.

I discuss two puzzling and neglected passages in the Critique of Practical Reason, namely, V:92 and V:163. In these passages Kant claims that practical philosophers should follow the paradigm of the chemist and conduct experiments on common human reason. I explain Kant’s conception of the chemical experiment, provide a detailed interpretation of the two passages in question, and conclude by applying the structure of the chemical experiment to the Analytic of the Critique of Practical Reason. Chemical experiments as a model (...) of ethics should be understood as a method of confirming that a philosophical theory systematizes and defends ideas that ordinary rational agents are already committed to. (shrink)

Originally published in 1983, Martin Stanton has written an intriguing and original guide to French styles of psychoanalysis. He describes the development of psychoanalytic technique and shows how it has transformed the contemporary French literary and philosophical thought and writing, as well as making inroads in the English-speaking cultural world. He argues that psychoanalysis has outgrown the individual setting and needs to evolve new methods of group work – in this respect, he believes, it has a special role to (...) play in educational institutions. The book examines the grounds on which analysis has evolved subversive and deconstructive strategies and created radical alternatives. It relates the ‘Lacan effect’ on the psychoanalytic movement to long-standing debates on patriarchy and authoritarianism, and considers, in a clinical section, variant diagnoses of paranoia and schizophrenia. It also discusses the future direction of psychoanalysis in the light of contemporary French research. (shrink)

Investigates the reciprocal influences between the plays of Shaw & those of the continental dramatists in relation to the prevailing intellectual climate of opinion.

The prelim contains section titled: Seven Laboratory Rules.

In this article, I aim at problematizing the implied idea of causality in cognitive evaluations of horizontal justice events. I will draw on theories about retrospective sensemaking and its cognitive foundation in counterfactual belief formation. Issues related to horizontal or intraunit unfairness emerge in situations in which the actions of one employee influence the outcome of another due to relational interdependence. The authors of theories about horizontal unfairness have continued the traditional distinction between the three facets of justice, procedural, distributive, (...) and interactional. However, might employee A blame employee B because she (B) obtained qualitative (e.g., non-monetary appraisal) or quantitative (e.g., monetary compensation) recognition even though the latter did not, directly at least, bring about the event. The problem here is one of causality which asks the question, Can A be blamed by B for bringing about the event of outcome difference? While blame in evaluations of vertical justice certainly presumes causal agency, it might be questioned whether the same goes for horizontal unfairness. Counterfactual belief formation enables a step into the cognitive and retrospective nature of evaluations of horizontal justice events centered on the counterfactual belief “had the unfavorable event X not occurred, another and more favorable event X1 would have occurred.” This is related to the distance between the actual X and the potential event state X), in the sense that the closer the two appear, the more convincing becomes A’s belief to himself. The underlying causality of rewarding processes, however, states that some third party introduces the recognition, for example, a manager, and, therefore, B did not bring about the reward event, the third party did. It seems, then, that to understand this, we should take into consideration: 1) the formation of counterfactual beliefs and 2) the causality of blame. The article concludes that, due to the underlying causality of rewarding processes, one might solely consider one facet of horizontal justice, interactional horizontal justice. However, tapping into the phenomenological dimension of morality might allow one also to address the moral nature of distributive and procedural facets of horizontal justice as the experience of the psychosocial fabric of social reality related with feeling either “as if” one is being treated unfairly or “as if” one is treating others unfairly. (shrink)

Dialogue (Zwiesprache, 1929)--The question to the single one (Die Frage an den Einzelnen, 1936)--Education (Rede über das Erzieherische, 1926)--The education of characcter (Ueber Charaktererziehung, 1939)--What is man? (Was ist der Mensch? 1938).