Suave, mari magno turbantibus aequora ventise terra magnum alterius spectare laborem;non quia vexari quemquamst iucunda voluptas,sed quibus ipse malis careas quia cernere suave est.suave etiam belli certamina magna tueri 5per campos instructa tua sine parte pericli.sed nil dulcius est, bene quam munita tenereedita doctrina sapientum templa serena,despicere unde queas alios passimque videreerrare atque viam palantis quaerere vitae, 10certare ingenio, contendere nobilitate,noctes atque dies niti praestante laboread summas emergere opes rerumque potiri.o miseras hominum mentes, o pectora caeca!qualibus in tenebris vitae quantisque (...) periclis 15degitur hoc aevi quodcumquest! nonne viderenil aliud sibi naturam latrare, nisi utquicorpore seiunctus dolor absit, mensque fruaturiucundo sensu cura semota metuque?(Lucr. 2.1–19)It is pleasant, when the winds stir up the waters on the great sea,to watch the great struggle of another from land;not because it is a great pleasure that anyone be troubled,but because it is pleasant to observe the troubles you yourself lack.It is also pleasant to watch the great contests of war 5spread out over the plains without taking any part in the danger.But nothing is more pleasing than to hold lofty yet calm templesthat are well defended by the teachings of wise men,from which you can look down and see others everywherego astray and wander while seeking the path of their life, 10competing in wits and contending over their nobility;throughout nights and days they strive with outstanding labourto come out at the peak of riches and have power over everything.O wretched minds of men, O blind hearts!In what shadows of life and in how many dangers 15is this bit of life, whatever it may be, being spent by you! Do you not seethat nature barks for nothing other than this – thatgrief be separated from the body and far away, and that the mind enjoypleasant feelings cut off from anxiety and fear?Epicurus' advice to his young friend Pythocles to ‘flee all education, raising up the top sail’ (παιδείαν δὲ πᾶσαν, μακάριε, ϕεῦγε τἀκάτιον ἀράμενος, Diog.Laert. 10.6 = Epicurus fr. 163 Us.) contains an allusion to Circe's advice to Odysseus inOdyssey12.37–58. For much of the Greek (and Roman) world, education was based on the Homeric epics, and thus Epicurus' statement represents a complicated position towards Homer in particular and poetry in general. Epicurean philosophy rejects poetry because it is misleading about the gods and the nature of the soul, but Epicurus and his followers, most notably Philodemus and Lucretius, engage in poetic allusion and even the composition of poetry. Much work has been done on allusions to poetry in all three writers, but I hope here to bring out a heretofore unnoticed poetic allusion at the start ofDe rerum naturaBook 2, in which Lucretius makes a programmatic statement about not only his philosophy, but also his poetry and its place in the poetic tradition. (shrink)

This paper discusses the poetic art of cultivating the sacred by connecting the thought of two unlikely figures, twentieth-century anthropologist and systems theorist Gregory Bateson and nineteenth-century poet-philosopher Friedrich Hölderlin. Gregory Bateson’s theory of mental process within the ecology of mind, characterized in terms of metaphor and simile, or poetry and prose thinking, is illustrated with the aid of two syllogisms, the syllogism in Barbara and the syllogism in Grass. In light of these syllogisms, Friedrich Hölderlin’s views on the task (...) of the poet and the logic behind tragic song are then examined. Hölderlin’s poetic theory reveals how two elements of the song, tragic metaphor and caesura, invoke a living representation of the sacred, or the whole of ecology of mind. (shrink)

The association of God with eternity, and eternity with timelessness, harms Christian spiritual life. If eternity is superior to time, then God’s placement of human beings within time is ungenerous. Fortunately, the Christian concept of God as triune commends divine becoming through time. In particular, the social Trinitarian view that God is three persons united through love demands divine temporality. Relationality relies on change for its content. So, for God to be internally related, God must be internally timeful. Moreover, to (...) assert that the Trinitarian persons relate through time places a high value on human relationships. Created in the image of God, we are called to create ever-closer community through time. This effort sanctifies time, rendering kairos of chronos. Kairos is the experience of time as sacred, whereas chronos is the experience of time as purposeless. For the three persons of the Trinity, all time is kairos. For us, every moment contains the potential for kairos because God sustains the universe continually. Through faith, the moment-by-moment progression of time can become the grace-by-grace gift of God. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Race: Antiquity and Its Legacy by Denise Eileen McCoskeySydnor RoyDenise Eileen McCoskey. Race: Antiquity and Its Legacy. Ancients and Moderns. Oxford: Oxford University Press, 2012. x + 250 pp. Paper, $24.95.This book is part of Oxford’s “Ancients and Moderns” series, the goal of which, as stated in the series introduction by Phiroze Vasunia, is “to stir up debates about and within reception studies and to complicate some of (...) the standard narratives about the ‘legacy’ of Greece and Rome” (ix) by encouraging scholars to consider the connection between the past and how it has been discussed in the history of scholarship. In her introduction, McCoskey states that she wants to “help explain the position of race today by unveiling its relation to structures of thought and practice in the past, and more specifically, those of classical antiquity” (1). Race: Antiquity and Its Legacy does an admirable job of accomplishing this goal. The book covers the whole range of antiquity but also zooms in to focus on key moments and controversial figures. McCoskey offers thought-provoking parallels to ancient constructions of race in more recent history, and the final chapter explicitly investigates through the lens of race how Greece and Rome have been received since the Renaissance.The introduction offers readers a strong definition of race: a social construction imposed upon the human body. Keeping this definition in mind while reading the book is important, because, as McCoskey often points out, Classicists (among many other scholars) have a tendency to hide discussion of race and “racial formation” behind words like “ethnicity” or “cultural” because confronting race as an issue constructed around the body head-on (both in the ancient and modern world) can be uncomfortable and even scary (27, 93). McCoskey uses the terms “race” and “racial formation” precisely because they require readers to confront racism in the ancient world through to the present. In her subsection “Blacks in Antiquity,” McCoskey skillfully argues that, despite the early scholarly consensus that skin color was insignificant in the construction of ancient racial ideology, that does not mean that the ancients did not think racially (with skin color as a criterion rather than the criteria) or that modern ideas which do posit that skin color is significant have not affected how ancient representations of race, and particularly blackness, have been received in the modern world. McCoskey’s extensive analysis of Cleopatra and how she was perceived (and even presented herself) in the ancient world, as well as her exploration of representations of Cleopatra in recent history, reveal the tension between ancient and modern categories of racial thought created by the “hybrid cultures” that flourished in the ancient world. [End Page 525]The first chapter, “Racial Theory,” surveys the development of ideas about race in the ancient world and how they changed over time and differ between Greece and Rome. I assigned this chapter to students in my Race and Ethnicity course because it is useful for identifying key moments that contributed to Greek and Roman racial ideology. Here, however, and also in the third chapter, “Racial Representations,” is where one finds one of the problems with this book. The range of time periods and genres covered invites generalizations about both the nature of the “barbarians” the Greeks and Romans interact with and about the Greeks and Romans themselves. For example, in her discussion of the Greek-barbarian binary (a view which has been complicated since the seminal work of Edith Hall [1989], although McCoskey’s presentation does not consistently acknowledge this), she claims that, “given the specific threat to Greek sovereignty the Persian Wars presented, the barbarian was defined first and foremost by the propensity for a particular mode of government, a theme central, as we have seen, to the Hippocratic Airs, Waters, Places. Whereas barbarians displayed a natural inclination for subservience and tyranny, as the theory went, Greeks were characterized by a commitment to democratic rule and the equality of citizens” (54). Here, as in many other instances in this book, “Greece” feels like a gloss for “Athens.” She does offer a discussion of how Athens itself contributed to the discussions of identity (56–58), but it does... (shrink)

With contributions by scholars from different religions and specializations, this volume explores the potential of nondualism as a fundamentally unifying concept. In every case, we find that nondualism is universal in its relevance yet distinctive and original in its contribution.

There are 43 million forcibly displaced people in the world, and they are categorized along a spectrum ranging from legal issues to humanitarian concerns for protection. Despite the complex efforts to provide protection to all those in need, the issues remain blurred and many fall through the cracks. The understanding of forced displacement needs to include aspects of personhood, and the example in John 4:4—26 highlights the possibility of a collective approach to understanding forced displacement as one that is rooted (...) in the notion and importance of the person. (shrink)

Why we have done this research and written this book -- Immoral panics -- A courageous proposal, but this would be a high risk study : ethics review procedures, risk and censorship -- Truths and stories -- Confused, angry and actually betrayed : it was time to get out -- Timpson versus Regina -- How do you tell teenage children that their father's been -- Accused of sexual abuse?? -- It didn't take long for the rumour mill to start grinding (...) -- Nobody can prove anything for definite -- Endwords. (shrink)

The Greek priests were concerned with ritual alone, and rarely, if ever, assumed the office of moralist; the philosophers, such as Parmenides and Empedocles ...

Originally published in 1932, this book presents a comprehensive study regarding the life and works of Peter Abelard. The text reflects the renewed interest in medieval thought at the time of publication, incorporating ideas from a broad variety of perspectives. A preface is included by the renowned theologian and biblical scholar Alexander Nairne. Detailed notes, appendices and a bibliography are also contained. This book will be of value to anyone with an interest in logic, medieval philosophy and theology.

Heinrich Siecke, who Anglicised his name to Henry Sike, was regarded in Northern Europe as one of the most promising scholars of his day. Born in the reformed city of Bremen in 1668, he studied at...

Code-based cryptography is currently the second most promising post-quantum mathematical tool for quantum-resistant algorithms. Since in 2022 the first post-quantum standard Key Encapsulation Mechanism, Kyber (a latticed-based algorithm), was selected to be established as standard, and after that the National Institute of Standards and Technology post-quantum standardization call focused in code-based cryptosystems. Three of the four candidates that remain in the fourth round are code-based algorithms. In fact, the only non-code-based algorithm (SIKE) is now considered vulnerable. Due to this landscape, (...) it is crucial to update previous results about these algorithms and their functioning. The Fujisaki-Okamoto transformation is a key part of the study of post-quantum algorithms and in this work we focus our analysis on Classic McEliece, BIKE and HQC proposals, and how they apply this transformation to obtain IND-CCA semantic security. Since after security the most important parameter in the evaluation of the algorithms is performance, we have compared the performance of the code-based algorithms of the NIST call considering the same architecture for all of them. (shrink)

In 1940 the Manchester University Press published volume I of its edition of the political works of William of Ockham, edited by J. G. Sikes. It contained the Octo Quaestiones and the first part of the Opus Nonaginta Dierum, besides some minor treatises. The war, and the untimely death of Prof. Sikes, have delayed the publication of Vol. II, which is to contain the second part of the Opus Nonaginta Dierum. Meanwhile the editing of Vol. III has been (...) completed by Dr. H. S. Offler. This volume contains three works by Ockham: the Epistola ad Fratres Minores, the Tractatus contra Ioannem, and the Tractatus contra Benedictum. Of these, the Epistola has already been edited twice: by L. Baudry in 1926 and by C. K. Brampton in 1929. The other two are now edited and published in full for the first time. (shrink)