У статті аналізуються методологічні засади дослідження народної ікони. З цією метою розглядається правомірність вивчення народної ікони крізь призму методологічних принципів формалізму та підкреслюється її підпорядкований характер. Головна увага приділяється світоглядним основам художнього антианатомізму народної ікони, який постає як результат глибоко вкорінених у колективну свідомість міфологічних уявлень українського народу. Підкреслюється, що, незважаючи на позірну різноманітність народних ікон, їх споріднює іманентно присутня у кожній з них міфологічна структура, яка визначає своєрідність не тільки народної ікони, а й української культури в цілому.

Йдеться про комунікативну взаємодію в модерних та трансформованих суспільствах в рамках дискусій про «крах» комунікацій та функціональні особливості (вади та позитивні елементи) «суспільства знань». Cуб’єкти комунікації засвоюють знання, інформацію, здобуті за допомогою сприйняття, уявлення, тобто те, що пізнається і є невіддільними від суб’єкта об’єктивними механізмами. Інші краще сприймають і, відповідно, довіряють більше текстовій інформації або відомостям, отриманим за допомогою речей, що розміщуються поза індивідом, але містять у собі соціальнокультурний зміст. Ефективність обміну інформацією і всього процесу комунікації багато в чому залежить (...) від пізнаванності суб’єктами комунікації предмета обговорення (обміну інформацією) та комунікативної компетентності. Це стосується, перш за все, комунікацій, що ставлять метою обмін науковою інформацією, тобто наукових комунікацій. (shrink)

У статті представлений погляд на природу і самотність Еріха Фромма. Розкриваються основні положення теорії Фромма, особливий акцент робиться на співвідносності дихотомії, екзистенціального конфлікту та структури характеру з феноменом самотності. Характерною рисою сучасного суспільства є криза, а вона негативно впливає на світ людини, як це було за часів Фромма. Тому проблематика статті є актуальною.

У статті розкриваються особливості становлення християнства на києворуських теренах, показано, що воно було зовнішньою релігією Київської держави, яка, з одного боку, прагнула стати рівноцінною частиною тогочасного міжнародного життя та долучитися до цивілізаційного поступу, а з іншого – не бажала й не могла визнати зверхності будь-якого зовнішнього впливу. Зрештою не тільки в народі, але й у середовищі освічених верств населення ще довго лишалися живими старі вірування, які визначали не тільки своєрідність народного мислення, але й основні світоглядні інтенції християнізованої києворуської культури. Органічний (...) синтез християнського та язичницького світоглядів, який сформувався на теренах Київської Русі, найбільш повно виявився в руському іконописі, який цілком правомірно можна назвати світоглядною візитівкою тієї доби. (shrink)

The religious influence of the United States on Ukraine is not so much written. But this topic constantly evokes interest in scientific circles. Historians and religious scholars study appearance of American religions on the territory of Ukraine, noting that these processes are time coincide with all-European events. In Ukraine, American religions came not directly, but through Holland, Poland, some other European countries. Trade in wealth, plants and other commodities has also become spread of religious ideas, which gives us one more (...) thesis in favor of vitality consumerism. Ukraine felt the influence of the ideas of American federalism and freedom religions, which had an influence on Ukrainian thinkers, in particular T.Shevchenko, who, as is known, expected our Washington "to be a new and righteous law?". (shrink)

ha-Higayon ha-shimʻi ba-filosofyah ha-datit be-Yiśraʼel -- ha-Higayon ha-Torani ha-shimʻi ba-midot sheha-Torah nidreshet bahen -- ha-Higayon ha-sodi ha-shimʻi ba-ḥokhmah ha-penimit -- Shiṭat ha-higayon ha-shimʻi ha-sodi be-sifrut ha-ḥokhmah ha-penimit -- Shivḥe ḳol ha nevuʼah.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 533 Le Cristologie contemporanee e le loro posizioni fondamentali al vaglio della dottrina di S. Tommaso. By DANIEL 0Ls, O.P., Studi Tomi· stici, 39. Citta Del Vaticano: Liberia Editrice Vaticana, 1991. Pp. 198 + 13. 25,000 Lire. The author's purpose in this compact but highly informative volume is to confront some of the more fundamental positions of current chris· tology with the christology of Aquinas, with the (...) further intention of deepening our appreciation of St. Thomas's thought (pp. 6 and 193). Ols is aware that, in speaking generically of " contemporary christology," he is entering into discussion with a large number of authors whose viewpoints often differ significantly from one another. He cites writers as diverse as Rahner, Schillebeeckx, Sobrino, and Duquoc, for example. Cognizant of the differences among them, he nonetheless sees points of convergence. There is, he says, a certain " negative unity " among them in that each holds himself at a certain distance from the doctrine of Chalcedon and from the " christology from above " which traditionally has been taken as proceeding from the Chalcedonian defi· nition of faith. (One of the reasons for using St. Thomas as interlocutor with the modern christologies is Aquinas's own development of such a "christology from above.") Along with this negative unity, there is another aspect that links the disparate modern christologies. Ols is aware that, in speaking generically of " contemporary christain anthropological focus which sees as normative " not the revealed message, but the ones to whom the message is directed" (p. 8). In developing his thesis, Ols in fact leaves to one side most of the major modern writers on christology and limits himself to a systematic analysis of the christologies of Rahner (especially as found in Foundations of Christian Faith and in A New Christology, which Rahner wrote with William Thiising) and Schillebeeckx. In five chapters (pp. 15-76) Ols examines the relevant points of the theology of each man and then separately contrasts the results with the theology of Aquinas. The examination of Rahner's thought is done not without a certain sympathy. Ols notes points of convergence between the transcendental Thomism of Rahner and the actual thought of Aquinas. There is a certain a priori methodology in both men, and there are similarities between Rahner's transcendental approach and Thomas's thought on the " natural desire" for the Beatific Vision. The harmonies, however, are often more apparent than real, says Ols; this is especially so in a point central to the Rahnerian anthropology: Rahner's a priori definition of man as the being capable of union with the deity. This capability Rahner equates with the Scholastic notion of potentia obedientalis. In fact, claims Ols, Rahncr is using the terminology in an equivocal sense 534 BOOK REVIEWS and means something quite different from what Aquinas meant by it. For Rahner, the obediential potency "is objectively identical with the essence of man" (p. 30, quoting from Rahner's Foundations); for Aquinas the obediential potency is nature's openness to being used by the Creator as He wills. As a result of the differences, the Incarnation, for Rahner, can be deduced as a possibility from the very nature of man; for Thomas, even the possibility can only be known retrospectively once the Incarnation has happened. The different starting points reflect different epistemologies: the one starts from man's potentialities and moves out toward the world and God; the other works from the world and God to understand man's possibilities. Thus, for the Thomist " a posteriori reflection on the convenience " of the Incarnation there is substituted the Rahnerian " a priori reflection on the deducibility of the Incarnation " (p. 53). Without going deeply into a philosophical critique of Rahner-Cornelio Fabro has already done that-Ols con· tends that this difference is due to the fact that Rahner's theology " is radically dependent on an idealistic thought-pattern which represents a mortal danger for theology" (p. 56). E. Schillebeeckx's thought likewise suffers, says Ols, from the influence of philosophical idealism. What is central to Schillebeeckx's christology is the " concrete experience of the primitive Christian community " (p. 71, quoting Schillebeeckx's Jesus). Consequently, what we find in... (shrink)

Entre los filósofos contemporáneos que más han hecho por el desarrollo y la consolidación académica de la historia del pensamiento español, destaca la figura de José Luis Abellán. Este libro, escrito por algunos de los más importantes especialistas en esta disciplina, pretende clarificar críticamente la obra de Abellán y recorrer algunos de los temas a los que mayor relevancia ha concedido el autor de la vasta e imprescindible "Historia crítica del pensamiento español". El erasmismo, el mito de Cristo, la generación (...) del 98, Ortega y Gasset y sus discípulos o el exilio del siglo veinte, son algunos de los temas abordados por los autores del libro, y sobre los que José Luis Abellán nos ha ofrecido artículos y monografías imprescindibles para conocer la historia de la filosofía española. (shrink)

Sefer Ḳol min ḥayim -- Sefer Ḳol rinah ṿi-yeshuʻah -- Sefer Orḥot ḥayim ʻim perush Netiv ḥayim -- Sefer Zikhron ʻolam -- Maʼamar Zikhron Yerushalayim.

kerekh 1. Av-Hanaḳah -- kerekh 2. Haskamah mi-daʻat-Ṭeḥol -- kerekh 3. Ṭerefah-Milah -- kerekh 4. Mimun ha-refuʼah-Sodiyut refuʼit -- kerekh 5. Sikun ʻatsmi-Ḳaṭan -- kerekh 6. Reʼot-Torat ha-musar.

The relationship between firm financial performance and sustainability reporting (SR) has been extensively researched previously, but with inconsistent results. By incorporating the coercive isomorphism of the institutional theory, this study examines if the relationship is moderated by the ownership of institutional investors. Using data from a sample of 270 Malaysian public listed firms, the study tested two ordinary least square (OLS) regression models. The results show that firm performance and institutional ownership have a positive link to SR. Further examination however (...) discloses a negative moderation of institutional ownership on the relationship between firm performance and SR, thus fail to support the indication that institutional investors coerce the investee firms to utilise their firm performance for sustainability activities. This study adds to SR-related literature by providing reliable and objective findings and directions for future studies in this context. (shrink)

Online learning has received extensive attention in the field of education in the recent decade, especially after COVID-19 swept the globe in 2020. Online learning satisfaction has become the focal point of the research, since it is of vital significance to enhance online learning efficiency. This paper reviews the research on OLS from the dimensions of online learners, online instructors, online platforms and online instructional design to have a clear picture of factors affecting OLS. Based on the review of previous (...) studies, this mini review presents the prospect of future research on OLS and believes that breakthroughs on OLS research can be achieved by innovating research methods, expanding research subjects, and enriching research topics. OLS is a complicated dynamic system influenced by a diversity of factors, and it is worth more in-depth research by scholars and educators in future. (shrink)

This paper uses panel OLS, IV, and system GMM methods to empirically study the effects of manufacturing and producer service corporate co-agglomeration on green economy efficiency in China. Chinese panel data from 2000 to 2019 are collected to assess the GEE and co-agglomeration degrees. The regression results show that there is an “inverted U-shaped” relationship between co-agglomeration and GEE. However, regional heterogeneity is found in the effects of corporate co-agglomeration on GEE. The mediating analysis indicates that corporate co-agglomeration could increase (...) GEE through business entrepreneurship and innovation entrepreneurship. Variables such as transportation infrastructure, human capital, foreign direct investment, and environmental regulations are also found to have an elevating effect on GEE, whereas local fiscal expenditure on environmental protection has little effect. The findings in this paper indicate that entrepreneurship plays an important role in the process of co-agglomeration impacting GEE which differs in different regions and thus provide references for corporate and regional sustainable development. (shrink)

Muhyiddîn el-Kâfiyecî (öl. 879/1474), on beşinci yüzyıl Saruhanoğulları, Osmanlı ve Memlüklü alimlerindendir. Yüzden çok eser yazmıştır. Makale Kâfiyeci’nin hayatı ve eserlerini araştırır. Yazdığı eserler, onun, Arap dili, Arap grameri, belagat, tarih metodolojisi, hadis ve usulü, tefsir ve usulü, fıkıh ve usulü, kelâm, tasavvuf, dil felsefesi, semantik, metafizik meseleler, geometri, optik ve astronomi gibi konularda uzmanlaştığını göstermektedir. Kâfiyeci en önemli eserlerini Arap dili ve mantık sahalarında yazmıştır. Eserleri içerisinde yaptığı linguistik çözümlemeler, onun yetkin bir dil alimi olduğunu göstermektedir. Kâfiyeci eserlerini yazarken (...) linguistik, mantıki, ilmi ve felsefi bir yöntem kullanmıştır. Araştırmada, Kâfiyeci’nin, hayatı boyunca en az yüz on iki eser yazdığı tespit edilmiştir. Bu eserlerden, doksan altısının adı belirlenmiştir. Kâfiyeci’nin eserleri konularına göre şöylece tasnif edilebilir: Arap Dili ve Dil Felsefesi: Şerḥu’1-i‘râb ‘an Ḳavâ‘idi’l-i‘râb, el-Unmûzec fî baḥsi’l-isti‘âre, Şerḥu’l-isti‘âre, Risâle fî Kâne Zeydun Ḳâimen, Risâle fî Zeydun Ḳâimun, Risâle fi’l-mebâḥisi’l-mute‘alliḳa bi Emmâ, Nuzhetu’l-mu‘rib fi’l-Meşrıḳ ve’l-Maġrib, Nuzhetu’l-aṣhâb fî mes’eleti’l-kuhl, Remzu’l-esrâr, en-Niseb li ehli’l-edeb, el-İşrâḳ fî meratibi’ṭ-ṭıbâk, Ḥâşiye ‘ale’l-Muṭavvel, Risâle fî “men” eş-şartiyye. Mantık: et-Terġîb fî keşfi rumûzi’t-Tehẕîb. Tarih Metodolojisi: el-Muḫtaṣaru’l-mufîd fî ‘ilmi’t-târîḫ, en-Naṣru’l-ḳâhir ve’l-fetḥu’ẓ-ẓâhir. Akâid ve Kelâm: Envâru’ṣ-Ṣa ‘âde, Şerḥu’l-‘Aḳâidi’l-‘Aḍuḍiyye, Hâşiye ‘alâ Şerḥi’l-‘Aḳâidi’l-‘Aḍuḍiyye, Şerḥu’l-Mevâḳıf, Telḫîsu Şerḥi’l-Mevâḳıf, el-Hidâye li beyâni’l-ḫalḳ ve’t-tekvîn, Risâle fî beyâni’l-mu‘cizât, Nehru’l-hayât fî ma‘rifeti’ṣ-ṣıfât, ‘İlmu’l-kumûn ve’l-burûz, Risâle fî Kavlihi Teâlâ “Lâ ye’menu mekr Allâhi ille’l-kavmu’l-hâsirûn” [A‘râf, 7/99]. Kur’ân, Kırâat ve Tefsir Bilimleri: Şerḥu’l-İsti‘âẕe ve’l-Besmele, Ḥâşiye ‘ale’l-Keşşâf, Şerḥ fî muḥâkemât beyne’l-mutekellimîn ‘ale’l-Keşşâf, Ḥâşiye ‘alâ Tefsîri’l-Beyḍâvî, eẓ-Ẓafer ve’l-ḫalâṣ, et-Teysîr fî ḳavâ‘idi ‘ilmi’t-tefsîr, Risâle fî ‘ilmi’t-tefsîr ve vucûhi’l-ḳırâat, Keşfu’n-niḳâb li’l-aṣḥâb ve’l-aḥıbbe fî ‘icâzi’l-Ḳur’ân, et-Temhîd fî şerḥi’t-taḥmîd, Ḳarâru’l-vecd fi şerḥi’l-ḥamd, el-İlmâ‘ bi ifâdeti Lev li’l-imtinâ‘ fî ḳavlihi Te‘âlâ “Lev kâne fîhimâ âlihetun illallâh le fesedetâ” [Enbiyâ, 21/22], Cevâb ‘an suâl fî ḳavlihi Te‘âlâ “Ve’n-Necmi iẕâ hevâ” [Necm, 62/1], Nuzhetu’l-iḫvân fî tefsi¬ri ḳavlihi Te‘âlâ “Yâ Lûṭu İnnâ Rusülü Rabbike” [Hûd, 11/81], Neylu’l-merâm fi tefsîri ḳavlihi Te‘âlâ “Ve Mâ Rabbuke bi Ẓallâm” [Fussilet, 41/46], el-Bişâra fî ḳavlihi Te‘âlâ “Fe’tû bi sûratin min mislih” [Bakara, 2/23], Nuzhetu’l-aṣḥâb, el-Ġurratu’l-vâḍıḥa fî tefsîri’l-Fâtiḥa, Zeḫîratu’l-ḳaṣr fî tefsiri Sûrati’l-‘Aṣr. Hadis Bilimleri: Muḫtaṣar fî ‘ulûmi’l-ḥadîs, Menbe‘u’d-durer fî ‘ilmi’l-eser, Ḫulâṣatu’l-‘aḳvâl fî ḥadîsi “İnneme’l-a‘mâlu bi’n-niyyât”. Fıkıh, Usûl ve Fetva: Risale fî mesʹeleti’l-istisnâʹ, Ḥâşiye ‘ala şerḥi’l-Hidâye, Vecîzu’n-niẓâm fî ıẓhâri mevâridi’l-aḥkâm, el-Feraḥ ve’s-surûr fî beyâni’l-meẕâhîbi’l-erba‘ati fi’l-‘uṣûr, Neşâtu’ṣ-ṣudûr fî şerḥi Kitâbi’l-Feraḥ ve’s-surûr, et-Taḥrîr lima zukira fi’d-Dureri’l-manẓûm, Muhâveratu’l-fıḳhiyye, Risâle fi’stiḳbâli’l-Ḳıble, Telḫîṣu’l-Câmi‘i’l-kebîr ve’l-Mecma‘, Kitâbu’t-Teẕkira/Risâle fi’l-vaḳf, Ravḍatu’ẓ-ẓahira en-nâfi‘a fî’d-Dünya ve’l-Âḫira, Kitâbu’l-muḫtasar fî ‘ilmi’l-istibdâl, er-Remz fî ‘ilmi'l-istibdâl, el-Kâfî fî beyâni’ṣ-ṣaffi’ṭ-ṭavîli’l-mustaḳîm, Risâle fî ṭabaḳâti’l-butûn li beyâni’l-vaḳf ‘alâ evlâdi’l-evlâd, el-İḥkâm fî ma‘rifeti’l-Eymân ve’l-aḥkâm, Ferâid baḥri’l-fevâiḍ. Siyasetname, Adap ve Ahlak: Niẓâmu ḳalâidi’l-‘ıḳyân, Seyfu’l-kuḍât ‘ale’l-buġât, Seyfu’l-mulûk ve’l-ḥukkâm el-murşid lehum ilâ sebîli’1-Haḳḳ ve’1-aḥkâm, Seyfu’l-ḥaḳḳ ve’n-nuṣra ‘alâ riḳâbı ehli’l-baġy ve’l-fitne, ed-Durratu’l-‘âliyetu’l-ġâliye. Metafizik, Tasavvuf ve Felsefe: el-Kâfî eş-şâfî, Kitâbu’r-ravḥ fî ‘ilmi’r-rûḥ, Kitabu’r-raḥme fî beyânı aḥvâli ‘alemi’l-berzâḫ, en-Nuzhe fî ravḍati’r-rûḥ ve’n-nefs, Neşâtu’l-bişâra bi’l-işâra fî kıbleti’l-ervâh, Ḳıbletu’l-ervâḥ fi’t-taṣavvuf, Nuzhetu’l-ervâḥ ve ġıbṭatu’l-eşbâḥ fi’t-taṣavvuf, Menâzilu’l-ervâḥ fi’t-taṣavvuf, ‘Ikdu’l-ferâid min baḥri’l-fevâiḍ fî şerḥi Esmâillâhi’l-husnâ, el-Unsu’1-enîs fî ma‘rifeti şeʹni’n-nefsi’n-nefîs. Siyer, İrşat ve Fazâil: Zeynu’l-feraḥ bi mîlâdi’n-Nebî (s.a.v.), Muḫtasar fî ‘ilmi’l-irşâd, Risâle fi’l-maḥabbe, Ḳalâidu’l-‘ıḳyân fî baḥri faḍâili Raceb ve Şa‘bân: Fen Bilimleri: Ḥallu’l-işkâl fî mebâhisi’l-eşkâl fi’l-hendese, Şerḥu’l-caġmînî fi’l-heyʹe, er-Remz fî ‘ilmi’l-uṣturlâb. Diğer Eserleri: Remzu’l-ḫıṭâb bi raşḥi’l-‘ıyâb, Benâtu’l-efkâr fî şeʹni’l-‘i‘tibâr, Keşfu’l-vucûhi’l-ḥasene’l-mestûra bi’n-niḳâb li faḍlillâhi’l-Cevâdi’l-Vehhâb, el-Keşf ‘an şerafi Ehli’l-Beyti’l-kirâm li efḍali’r-rusuli ve’l-enâm, ‘Iḳdu’l-ferâid min taḥrîri’l-fevâid, Risâle mustaḳılle bi ‘ilmi’n-nefs ve vucûhi’l-ḳırâa, Cevâbu’l-enẓâr, Ḥusnu’l-ḫıtâm li’l-merâmi min haẕa’l-kelâm, Ḫıtâmu’l-misk. (shrink)

All are agreed that towards the end of his long life Euripides leff Athens and went to the court of Archelaus, king of Macedon. From Plato 1 and many other sources we know that Archelaus was the illegitimate son of Perdiccas II., by Simiche, a slave girl, and had succeeded to his father by murdering his uncle Alcetas, his half-brother, and his cousin. As these events occurred in 413 or 412 B.C., the poet's visit must have been later than that (...) date, and has with probability been placed soon after the production of his Orestes at Athens in Ol. 92. 4. (shrink)

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

En los últimos años el desarrollo de modelos in vitro con células madre humanas que simulan el desarrollo embrionario temprano ha vivido un gran progreso. Las dificultades para acceder a embriones humanos, la escasez de material embrionario y los desafíos técnicos, legales y éticos existentes sobre la investigación y experimentación con embriones humanos in vitro siguen siendo una barrera para avanzar en el conocimiento de la embriogénesis tras la gastrulación. El objetivo del presente trabajo de investigación es introducir el estado (...) de la cuestión y analizar la situación ético-jurídica que regula estos modelos de desarrollo. Exponiendo brevemente la situación en territorio español. La metodología de investigación se ha basado en el análisis de publicaciones científicas, normas jurídicas y principios éticos. La principal conclusión recogida es que los límites de la investigación con embrioides no se han descrito y es probable que se vuelvan indispensables conforme avanza la investigación hacia modelos con potencialidad para ser trasferidos y gestados intraútero. (shrink)

With the expansion of clientele’s demographics and international transactions, many law firms began to open doors to non-mainstreamers—minority lawyers to join the legal workforce. Decades have passed and the inequality in compensation between minority and non-minority attorneys is still one of the most controversial issues in the legal profession. Based on human capital and labor discrimination theory, we examine the productivity and compensation differences between minority attorneys and non-minority counterparts. The sample consists of 554 firm-year observations of the 200 largest (...) U.S law firms from 2013 to 2016. We use OLS with clustered standard errors by year. We find minority partners are more likely to provide relatively routine and template-based services, which do not command fee premium, which results in low productivity of minority partners. We find that minority partners are compensated less than their non-minority counterparts after controlling for productivity. This paper aids in the understanding of diversity in the workplace and the effect of diversity on a firms’ productivity and the type of services to provide. Also, this paper has implications on the compensation gap between minorities and their non-minority counterparts. (shrink)

La mente non è sempre esistita ma è stata inventata: inventata nel senso che, a un certo punto, qualcuno ha introdotto il concetto di mente. Chi lo abbia introdotto per primo è una questione controversa. Per esempio, Putnam a f f er ma c he , a nc he s e «i n que s t os e c ol os i pa r l a c ome s e l a me nt e f os s e qua s (...) i un’ i de a autoevidente», nondimeno la nozione attuale di mente «non è molto antica, o almeno la sua Ce r t o, «l e pa r ol e ‘ me nt e ’ e ‘ a ni ma ’ , o a l me no i l or o a nt e na t i egemonia non è molto antica».1.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 535 second English volume), Ratzinger's Behold the Prerced One (pp. 1345 ), and W. Kasper's Theology and Church (pp. 94-108; Kasper says simply, "Rahner's characterization of neo-Chalcedonianism is historicaly inaccurate," p. 214, note 18). As it is, Ols's treatment reminds us that Rahner's own writings, which overlooked the later Councils of Constantinople, presume that Chalcedon had been the end of a development in Christology; this inaccurate presumption (...) has dominated too much of the writing which has followed Rahner's essay. Ols returns to this problem of " latent monophysitism " in some classical christologies in the final chapters of his work (VIII-XI). With a careful examination of the christology of Aquinas, the author skillfully demonstrates the rich development of Christ's true humanity that is possible within the classical approach; he deals specifically with the topics of Christ's knowledge, his sinlessness, and the concept of person. (It is interesting to note that, like Rahner and others before and after, Ols thinks that the word "person" is not particularly felicitous and would prefer simply the word hypostasis or subsistence [p. 187]. His wish is likely to have no more success than previous suggestions in this regard.) Although limited in its intent, this hook is rich in many ways. Ols's knowledge of St. Thomas is deep, and he uses that knowledge well. His critique of Rahner and Schilleheeckx may he forceful in its negative assertions, hut I believe it is accurate in pointing out the philosophical idealism that underlies much of their christological writings. This idealism is too often overlooked and needs the corrective of what we might call "Mediterranean realism." Although his criticism may he incisive, it is never unfair or strident, and he is aware of the positive insights that these men have contributed to our continuing reflections on the Lord. By intent, Ols's work is essentially one of evaluation and criticism. Nevertheless, the chapters that reflect on (and develop) Aquinas's teaching and give a positive presentation of the real human· ity of the Lord lead one to hope that the author will follow this study with a fully elaborated christology. St. Joseph's Seminary, Dunwoodie Yonkers, New York JAMES T. O'CONNOR Kant's System of Rights. By LESLIE A. MULHOLLAND. New York: Columbia University Press, 1990. Pp. xvii + 434. $49.00. Several good hooks on Kant's political philosophy have appeared in the past decade, hut the literature on Kant's political philosophy is still both slimmer and weaker than on any other aspect of his thought. 536 BOOK REVIEWS Though we still await a definitive study of the topic, this book goes a long way toward filling some important gaps. Even the best books on Kant's political philosophy tend to treat only the broad outlines of Kant's position, shying away from detailed exposition of Kant's theories of individual right and external possession and of the political theory based on them. Mulholland's is not only the most detailed but also the most persuasive account of these matters which has yet been presented in English. The book's first four chapters attempt to lay the foundations for Kant's political philosophy through a general discussion of his ethical theory. The main function of these (somewhat overlong) introductory chapters is to argue for a tension between the law of nature formula (which Mulholland prefers as a guide to Kant's theory of right) and the formula of humanity as end in itself. According to Mulholland, the law of nature formula leads to a theory of rights and political obliga· tion which places Kant in the natural law tradition, whereas the formula of humanity commits him to what Mulholland calls the " deed principle ": that acquired rights can come about only through a deed on the part of those having the duties corresponding to the rights through which these duties have been assumed. Mulholland argues that if we take the deed principle strictly, then we must base political obligation on consent and thus on a social contract. The burden of Mulholland's argument throughout the book is that Kant cannot sustain the deed principle, and it is... (shrink)

History is familiar with great scientific traditions which have been substantial, effective, cumulative and progressive.* At the level of great eras of civilization, extensive and not episodic phenomena, very ancient Chinese science, Greek science and Arab science are objects of investigation for historical erudition, but also for the scientific historian and the philosopher of sciences. Many of the elements of these systems were the source of “modern science”, as it is called, or are integral parts ol’ this system of knowledge (...) and practice which has been constructed over a little more than three centuries. Diachronically, the “scientific revolution” of the classical age in Europe does not signify a total break with what preceded it: Chinese astronomy, Arab algebra and the hospital organization of the Islamic world were used, even if the ideology of scientists when they wrote their own history, particularly from the 19th century onward, tends to make of modern science a purely European phenomenon. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HUME'S DIALOGUES AND THE REDEFINITION OF THE PHILOSOPHY OF RELIGION GEORGE ScHNER, S.J. Regis College Toronto, Ontario HETHER ONE IS rethinking the content of a course and the place of one's study in the context of a broader curriculum, or whether there is a moment of fundamental questioning which grows out of rereading a classic text or engaging in contemporary debates, such moments of questioning are essential. This essay (...) proposes one of those simple and general questions: in what does the work of the philosophy of religion consist? My consideration of the question, as will become evident, is an exercise in prolegomena, and after this brief introduction there will be two parts to my essay in which the context for a full answer to the question will be explored, before a summary conc1usion will propose an agenda for ful1ther work. Though concept clarification is essential to philosophical reflection, attention to historical development is of equal importance. The two inner parts of this essay will give attention to both, first by discussing a specific texrt and,author, and then by sorting out some fundamental matters of definition. My choice of a classic text and context is David Hume's Dialogues Concerning Natural Religion.1 Such a choice is not to imply that the philosophy of religion begins there or that Hume's notion of either philosophy or religion is: somehow normative. On the contrary, I am entering rthe story in mid1 Dialogues Oonoerning Naturai Religion, ed. R. H. Popkin (Cambridge: Hackett Publishing Co., 1980). References will be indicated within the text by page number. 88 84 GEORGE SCHNER, S.j. stream and am not of the mind that any philosophy is definitive. However, I wish to propose a reading of Hume's text which can be very helpful not only to understand what he is about but also to encourage a rethinking of what the philosophy of religion should be about. Simply as a text, Hume's Dialogues is intriguing. He withheld its publication on the advice of seveml of his friends and continued to revise it until his death, altering nearly every page styJistica1ly and substantively changing all hut four sections. :Before he died, he ensured that his nephew David would have the work published and was busy with some of the most lengthy additions to the text in the last months before his death.2 The work and its contents dearly remained a matter of importance and preoccupation for Hurne, and both the contents and form of the text present essentials of Hume's mature thought. The apparent meandering of the text, as a dialogue among the characters Cleanthes, Philo, and Demea, belies its careful construction. Despite Cleanthes' accusation that Philo proposes his notions in a " rambling way," the logic of the text is a masterpiece of exposition, movement, internal reference, and cumulative rhetorical effect. David Livingston has recently discussed the dialect~cal and narrative character of Hume's writing considered in general as a philosophy of "common life." 3 Hume is seen as both the critic of false philosophy and the artificer of the true by means of the application of his principles of the association of ideas, of nrutural beliefs, of sympathy. In both efforts, Livingston finds Hume increasingly employing narrative aocounts and dialectical argument as he develops his,thought, until in the Dialogues "inquiry is cut free of all systematic constraints and allowed to proceed on its own." 4 I find the insight into Hume's paradigmatic use of 2 These and other details concerning the Dialogues can be found in Ernest C. Mossner, The Life of David Hume (Oxford: Clarendon Press, 1980). s D. W. Livingston, Hume's Philosophy of Comm01~ Life (Chicago: University of Chicago Press, 1984), esp. chapter two. 4 Livingston, 43. HUME.AND PHILOSOPHY OF RELIGION 85 the narrative structure of historical inquiry a helpful clue, but I wouJd modify Livingston's assertion of the abandonment of systematic constraints in the Dialogues. Hume's corrective of speculative systems does not mean that his own text is devoid of a logic or ol'der quite in keeping with the demands of narrative structure, common life, and the past-entailing aspects... (shrink)

The aim is to investigate the Information Communication Technology on GDP growth in Western Balkan countries from 2000 - 2019. Different econometric techniques were used such as pooled OLS, fixed effects, random effects, and the Hausman Taylor model with instrumental variables. The findings indicate that fixed telephone subscriptions and individuals using the internet have a positive effect on GDP growth, while the fixed broadband subscriptions and mobile cellular subscriptions have a negative effect on GDP growth. The results also show general (...) government final consumption has a negative effect on GDP growth, whereas foreign direct investment has a positive effect on GDP growth, but the coefficient is statistically insignificant. The study will serve for policy makers to invest more in ICT since this will contribute to the economic growth and welfare benefits. There is no study that has been analyzed about ICT in Western Balkan countries, thus findings will be valuable to the government. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Temple as Ship in Odyssey 6.10R. Drew GriffithLike the good eighth-century oecist that he was,1 the founder of Scheria, Phaeacian king Nausithous, son of Poseidon and grandfather of Nausicaa and Clytonaus, adorned his new city with temples of the gods (, Od. 6.10). This phrase, a hapax in Homer, occupies the same metrical seat immediately before the hephthemimeral caesura as the common ship formula (cf., 24.299, also a hapax). (...) It is plausible, therefore, that the bard who described the work of this ship-loving king used the formula as a formal model. The note argues that this bard thought that temples were ships in which gods traveled. Though this claim may seem surprising at first, cultic, architectural, and linguistic aspects of the epics all support it.Let us begin with cult. From Iliad 1 on, epiphanies are common (43-47, 194-95, 359-61).2 While some gods like Apollo work from afar, most need physical contact, for example, in helping suppliants, and human travel to Olympus like that of Otus and Ephialtes or Bellerophon is out of the question. Gods periodically irrupt into the natural world: Zeus comes down in lightning (e.g., Ar. Pax 42); drinkers take in Dionysus and grow giddy (e.g., Soph. Ant. 964); one sees Pan in any sudden skittishness of the flock (e.g., Eur. Med. 1172). The trick, then, is to channel the gods' [End Page 541] strength to make it propitious. Perhaps for this reason, the basic prayer is the cletic hymn (Men. Rhet. 334.25-336.4) that asks the god to come to the worshipper (carm. pop. 871.1 PMG; Sappho fr. 1.5, 25, 2.1 Lobel-Page, Voigt; Anacreon 357.7 PMG = fr. 14.7 Gentili; Pl. Leg. 712B; Apocalypse 22.20) and may describe a magic vehicle for the purpose (Sappho fr. 1.8-9 Lobel-Page, Voigt),3 like the self-moving aerial car, vimāna, of Sanskrit verse to which a boat is compared at Raghuvanśa 16.68.4 Those who pray often do so by the sea (Il. 1.34, 348-51; Od. 2.260-61; Pind. Ol. 1.71-73, 6.58), and ships may be the site of epiphanies (e.g., Hymn. Hom. Dion. 2, etc.; cf. Exekias ABV 146,21; Hymn Hom. Ap. 388-451).When the Trojan women dedicate a robe to Athena (Il. 6.269-78), we are not told that they use a ship to carry it, but in the similar offering at the Panathenaea, such was indeed the case.5 This ship may have been a comparatively late addition to the Athenian festival, but it has a good Bronze Age antecedent as proved by the Theran ship-fresco.6Turning now to architecture, we note that early temples were perhaps quite small, since as adyta (Il. 5.448, etc.) or abata, which worshippers did not enter,7 they have no functional lower size limit. Surviving Greek temples, all of archaic date or later, are imposing stone structures but bear traces of wooden prototypes, pillars having replaced roughhewn logs and decorative guttae treenails. Excavators have found terracotta model-shrines at Perachora and in the Argive Heraeum,8 some of which may have been portable like those of the Egyptian Amun, Mut, and Chonsu, the juggernaut of Puri in Orissa, or the Tent of Meeting, the earliest Israelite shrine (Exod. 33.7, etc.).Greek temples were astronomically oriented, typically facing sunrise on the foundation day (cf. Plut. Num. 14.4; Lucian De Domo 6), while snubbing humbler coordinates like roads or nearby buildings.9 In [End Page 542] this, they resemble Khufu's pyramid in Egypt, the so-called air shafts of which helped the pharaoh's soul sail to its eternal home in the constellation Orion, giving like an alidad the angles between the tomb itself, the pharaoh's "horizon of eternity," (3ḫ.t (nt), Papyrus Abbott 2.2; The Great Harris Papyrus 3.6),10 the pole-star, and his final destination.11 This fact suggests a link with navigation, for Greeks connected ships and stars, thanks to the navigator's art. With both magnetite and iron,12 but... (shrink)

Pocas personas habr n suscitado tan un nimemente la imagen del maestro como don Manuel Pedroso. Nadie que lo haya conocido ha dejado de mencionar ese ejemplar del magisterio que rebasaba ampliamente el mbito meramente universitario. Los pr logos a este libro, obra de disc pulos o amigos, dan fe, de la huella profunda que dej en ellos. Pero nos informan tambi n de la renuencia de Pedroso a rematar sus abundantes notas y esbozos y a publicar sus resultados. Por (...) eso es tan importante la labor realizada con estas p ginas, ordenadas por sus disc pulos y reimpresas ahora en esta colecci n dedicada a rescatar la labor in dita o desconocida en Espa a del exilio espa ol de 1939. (shrink)

In the past 20 years, China’s educational advantage has undergone a gender reversal. The average educational level of women is higher than that of men. However, the gender difference in housework is gradually expanding, and women are still the main undertakers of housework. Based on the China Family Panel Studies, this study explores the impact of the educational gap between husband and wife on the inequality of housework division and its mechanism. OLS regression model was used to estimate the impact (...) of marital education gap on household inequality. It is concluded that the higher the education level of the husband is than that of the wife, the greater the gender inequality in housework. This conclusion is significant at the level of 0.01. On this basis, the instrumental variable method was used to overcome the endogenous problems and a more accurate conclusion was reached. Every unit of increase in the education gap between husband and wife would increase the degree of household inequality by 0.281 percentage points. Quantile regression provides strong evidence for the results. When the gender time ratio of housework is in the range of 0.8–0.95, the education gap will have an impact on the gender division of housework. After the robustness test and heterogeneity analysis of the model, an intermediary variable was established to discuss the mechanism of the model. The income disparity and the working time gap were proved to be intermediary variables. This study believes that in modern society, the education gap between husband and wife will affect the inequality of housework division by changing the relative income and relative working time of husband and wife. Although the educational advantages of women in the whole society have not changed their role in the division of housework. However, with the narrowing of the educational gap between husband and wife, the degree of inequality in the division of housework has been alleviated, indicating that the improvement of women’s education level has alleviated the inequality in the division of housework to a certain extent. (shrink)

The purpose of this paper is to examine the effect of corporate governance practices of small cap companies have had on their financial performances. Previous studies have mainly examined governance practices of larger corporations. This analysis focuses on the governance variables that have been highlighted by the New Zealand Securities Commission governance principles and guidelines and also on the governance variables that are supported in the literature as providing an appropriate structure for the firm in the environment in which it (...) operates. The data for 71 small cap companies listed in New Zealand over a five-year period from 2001 to 2005 was analysed. Pooled data, OLS and 2SLS regression techniques were used and Tobin's Q, ROA and OPINC were used as the dependent variables. The evidence does support the hypothesis that the existence of board independence and audit committee has enhanced firm financial performance, as measured by Tobin's Q. (shrink)

El libro supone un acercamiento a la conformación de la lingüística española, a partir de la introducción en España por parte de Manuel Vilá i Fontanals de las novísimas metodologías y estudios científicos de las lenguas y el lenguaje que Alemania dio a luz a lo largo del siglo XIX. Hasta llegar a la figura importantísima en la lingüística histórica hispana, el autor realiza el recorrido desde Vilá, pasando por Menéndez Pelayo, hasta llegar al discípulo de ambos (de quienes bebe), (...) Ramón Menéndez Pidal. Enriquecedor es, además, la inclusión de un olvidado lingüista español, preestructuralista: Ángel Amor Ruibal, obviado por Pidal, pero coetáneo del mismo. La obra supone una visión de conjunto de la conformación de una ciencia en España que, con retraso respecto de Europa, ha seguido la estela de las grandes escuelas europeas desde la diacronía a la sincronía en sus intereses académicos. El público objetivo de este libro es el alumnado de grado universitario. Su autor es Ígor Rodríguez-Iglesias, profesor del Área de Lengua Española en la Universidad de Málaga y miembro del Grupo de Investigación HUM972 de Lingüística de la Universidad de Sevilla. Antes ha sido profesor en la Universidad de Huelva e investigador en las universidades de La Habana, Alcalá, Coímbra y Autónoma de Madrid. El libro está prologado por Francisco Marcos-Marín, profesor de la Universidad de Texas en San Antonio."--Cover page 4. (shrink)

The following lines are a famous crux: τ μν τι βασιλες σσ μεγαλν πολων ει συγγενς φθαλμς αδοιτατον γρας τε τοτο μειγνμενον φρεν. The reading is that of all MSS., save for the necessary correction αδοιτατον for αδοιςτατον, which will not scan. I have purposely left it without punctuation. The core of the difficulty of course is the word φθαλμς Farnell, it seems to me, has made it abundantly clear that this cannot be literal, for, apart from the oddity of (...) the epithet συγγενς in such a context, to take it as meaning the actual physical eye of Arkesilas involves giving ει the impossible meaning ‘sees’. But the metaphorical meaning is not much easier. A person or group of persons can be the ‘eye’, that is to say the most precious part, of something, as the Emmenidai were the ‘eye of Sicily’, Ol. ii, 10, Amphiaraos the ‘eye’ of Adrastos' army, Ol. vi, 16, the eldest or only son, or even the presence of the master, the ‘eye’ of the house , a child the ‘eye’—we should perhaps say ‘light’—of his mother's life, Eurip. Andr., 406, and perhaps, for the interpretation is not too certain, a chosen band of Athenians the ‘eye’ of Theseus' land, Aesch., Eumen., 1025. In these instances we may I think acquiesce in Groeneboom's remark on Pers., loc. cit., that ‘eye’ is used to signify the most precious or noble part of something, its glory. (shrink)