In the Classical Quarterly, XIX., pp. 192–3, in some remarks on the word celtis, I suggested that the Philoxenus gloss CE 23 was in reality a fusion of two glosses— Celtis : ȋνα Celtis : ίΧθύος εδος and I tried to show that the former was a Bible gloss from Job xix. 24. Since the appearance of my article it has been pointed out by Professor Housman, in a communication to Professor W. M. Lindsay, that I had overlooked the kindred (...) Philoxenus gloss SQ 4 ; and it would appear that, in view of this regrettable oversight, the division of the gloss CE 23 and the explanation of the first part as a Bible gloss is untenable. (shrink)

In a recent article1 mention was made of a MS. from which Goetz printed selections in Vol. V. of the . This MS. was not used by Goetz. On fol. 81 appears the following entry: ‘Moechus est adulter alterius t[h]orum furtim polluens; inde a m echo dicitur m[o]echanica ars, ingeniosa atque subtilissima et p ene quomodo facta uel administrata sit inuisibilis in tantum, ut etiam uisum conspicientium quodam modo furetur, dum non facile penetratur eius ingeniositas quali ingenio artis candelabrum illud (...) Theodosianum factum legitur.’. (shrink)

The purpose of the following notes is to draw attention to certain glosses in the Philoxenus glossary, and to discuss points arising out of them. The numeration of the glosses is that adopted in the forthcoming critical edition of this important bilingual dictionary.

In the encyclopaedia portion of the Liber Glossarum the compiler introduced numerous historical and geographical excerpts of varying length. The writers from whose works the geographical extracts are primarily taken are Isidore, Orosius, and Eutropius; but though the compiler has in many cases appended the labels ESIDORI, PAVLI HOROSI, or simply OROSI, and EVTROPI to the entries, this is by no means always the case. A few of the excerpts are of great length; thus, the longest of all, Hispania , (...) which is labelled PAVLI HOROSI, SVLINI, OROSI, fills a whole column of the Paris MS. . Other long geographical entries are IT 12 , GA 52–4 , and RO 105–8 . The length of HI 233, coupled with the fact that the next entry fills half a column of P., and contains Isidore's remarks on Spain , has been used as an argument by those scholars who maintain that the Liber Glossarum is the work of a Spanish compiler. To this the obvious retort would seem to be that the presence of three passages about Gaul might with equal justice be used to support the view that the compilation was made in France. Other evidence of a ‘Spanish hand’ in certain geographical items will be given below, but it is of such a character that it adds nothing to the evidence for the vexed question of provenance. (shrink)

Among the writings of Isocrates the discourse ‘on the Peace’ ranks second only to the Panegyricus. Apart from its literary merits and historical importance, an additional interest attaches to this work, because it is one of the few classical writings of which an early papyrus in a fair state of preservation has come to light.

In App. Verg. Priap. 3, 3, the most recent editor adopts the form fomitata, first proposed by I. Voss, a form which seems to derive its only authority from a passage in Paulus' abridgement of Festus . Though there is some variation in the MSS. of the Priapeia , the first four letters are in every case the same—namely, form-. Again, in Ps.-Placidus the MSS. give formitat, but Goetz prints this as fo[r]mitat. The reading formitata was upheld by Skutsch, who (...) quoted the form formitare as a parallel to exitare in Catull. 17, 24, which all recent editors have changed to excitare. (shrink)

Maas hat einfach den von Heinrich Kirn im Jahr 1880 edierten Text („Theodor von Mopsuestia und Junilius Africanus als Exegeten. Nebst einer kritischen Textausgabe von des letzteren Instituta regularia divinae legis“, Freiburg i. B.) ohne jede eigene Bearbeitung und weitere Aufbereitung abgedruckt (S. 118–234; S. 266–269 Kirns Zitatenregister übernommen; doch keine Berücksichtigung des Textes im Sach-und Autorenregister S. 275–280). Selbst die seit 1947 bekannten zusätzlichen neun Handschriften (M. L. W. Laistner: Harv. Theol. Rev. 40, 1947, 19–31), hat Maas nicht (...) auf ihre Qualität und Bedeutung geprüft, sondern sie S. 116f. nur aufgezählt. Nützlich ist die beigefügte englische Übersetzung, doch hatte bereits J. F. Collins im Jahr 1998 eine solche Übersetzung im Internet zugängig gemacht (ccat.sas.upenn.edu/jod/texts/junillus.trans.html). Rückverweise vom Text auf die Einleitung oder erläuternde Sachanmerkungen zu Text und Übersetzung finden sich nicht. Und auch die Bezüge der Einleitung auf den Text sind nicht präzis. Der Schwerpunkt der vorliegenden Untersuchung liegt also nicht auf Text und Übersetzung der Instituta, sondern auf der Einleitung zum Text (S. 1–115), was ja schon die Titelgestaltung des Buches vermuten läßt. (shrink)

A Crítica de Hume ao Argumento do Desígnio José Oscar de Almeida Marques Dep. de Filosofia – UNICAMP -/- RESUMO: É comum considerar que o chamado “argumento do desígnio” (o argumento a posteriori para provar a existência de Deus a partir da ordem e funcionalidade do mundo) teria sido refutado ou seriamente abalado por Hume. Mas a natureza e o alcance dessa alegada refutação são problemáticos, pois Hume muitas vezes expressou suas críticas através de seus personagens e evitou assumi-las diretamente (...) enquanto autor. Em vez de supor que Hume procedeu dessa forma apenas para disfarçar suas verdadeiras convicções e evitar um conflito com as autoridades eclesiásticas, proponho que sua posição nesse assunto não é tão categórica como às vezes se supõe, e que os famosos argumentos de Filo nos Diálogos mostram apenas que é possível que a ordem e funcionalidade do mundo tenham surgido sem a intervenção de um desígnio consciente, mas não podem por si sós dar a essa hipótese o mínimo grau de plausibilidade necessário para torná-la digna de uma séria consideração. De fato, antes da revolução explicativa operada por Darwin um século depois, ninguém estava realmente em condições de vislumbrar uma alternativa plausível à atuação de algum tipo de inteligência na geração da ordem e funcionalidade do mundo. ------------ Some Remarks on Hume’s Critique of the Argument from Design José Oscar of Almeida Marques Dep. of Philosophy - UNICAMP -/- ABSTRACT: The so-called “argument from design” (the a posteriori argument to prove the existence of God from the order and functionality of the world) is commonly considered to have been refuted or seriously impaired by Hume. But the nature and scope of this alleged refutation is problematic because Hume often expressed his critics through other characters’ mouth and avoided to assume them directly as author. Contrarily to the supposition that Hume proceeded in this way only to disguise his true convictions and to avoid a confrontation with the ecclesiastical authorities, I propose that his stance on the matter is not, in fact, as clear-cut as it is sometimes supposed, and that Philo’s famous arguments in the Dialogues show only that it is possible for the order and functionality of the world to have arisen without the intervention of an intelligent design, but cannot by themselves lend to this hypothesis the least degree of plausibility needed to make it worthy of serious consideration. In fact, before the explanatory revolution inaugurated by Darwin a century later, nobody was in position to envisage a plausible alternative to the operation of some sort or other of intelligence in the generation of the order and functionality of the world. (shrink)

Illuminating Teilhard's thought with excerpts from his unpublished notes and correspondence, the author relates Teilhard's ideas to his spiritual life, tracing the origin of his thought and its development. This spiritual journey describes Teilhard's early years and family background; his training as a Jesuit; the preparation of his scientific career; and his attainment of intellectual maturity during World War I.

La mayoría de las épocas histórico-artísticas han adquirido su denominación en tiempos recientes. La época comprendida entre el siglo XVII y la primera mitad del XVIII terminó siendo bautizada por Heinrich Wölfflin como Barroco, aunque el concepto ya existía previamente con otras acepciones y no como estilo. A partir de las obras del escritor suizo Renacimiento y Barroco (1888) y de Conceptos fundamentales de la historia del arte (1915) el concepto comenzó a adquirir unas dimensiones insospechadas hasta el punto de (...) que a nuestra época se la ha denominado neobarroco, por las analogías con aquélla. En el presente trabajo voy a utilizar el concepto de barroco como un instrumento de corte, ante todo, estético y estilístico que, al mismo tiempo, va unido a cuestiones epocales y anímicas con objeto de analizar determinadas propuestas artísticas en diferentes campos, como la pintura y la música, mostrando que la proyección del concepto abarca ámbitos de la realidad de gran eficacia hermenéutica. (shrink)

Por meio de processos-crime, reflete-se sobre a organização racial/racista da sociedade no passado. O assassinato de Vicente Crioulo, no ano de 1848, funciona como o primeiro paradigma para que se entenda que o Estado representa apenas um dos canais para a subjugação de povos não-brancos aos brancos dominadores. Esta abordagem filia-se à micro-história, e procura ver a vida cotidiana de homens e mulheres negras, escolhendo três casos paradigmáticos, que caminham da tortura e morte de um homem negro à uma rebelião (...) de escravos contra o seu feitor. Trata-se de uma narrativa de dor, mas também de resistência à ordem escravocrata. (shrink)

En la protección de los bienes comunes en Estados Unidos desde el siglo xix hasta la actualidad, la doctrinal del public trust ha jugado un papel determinante. Esta doctrina, heredera de la tradición jurídica romana, basa su estructura conceptual en una relación fideicomisaria entre agente y principal y fue inicialmente invocada para la salvaguarda de los bienes comunes de su cercamiento y privatización. Con el paso de los años, se ha transformado en un instrumento jurídico clave para la protección ambiental. (...) En este artículo doy cuenta de su evolución y aplicación actual. (shrink)

René Descartes, among others, tried to downplay the role of the human imagination by identifying man’s true inner nature with our rational thinking self, a view that according to many became central to the modern self-understanding. In the wake of the 20th-century critiques of this Cartesian view of man, imagination is finally making its comeback. What is often overlooked, however, is that for a long time imagination was deemed vitally important. This project takes a close look at philosophical theories of (...) the imagination in a crucial, but neglected, period in which it was still considered by many, for better or worse, to belong to human nature no less than reason (1350–1600). (shrink)

From the time of his very first courses, Heidegger seeks to thematize the radically finite dynamic for human life. As he considers traditional metaphysics to be incapable of facing this finitude, he engages in a critical examination of its most fundamental presuppositions. This article attempts to elucidate Heidegger's critique by means of twodifferent detours. First I show that the idea of self-realization, which Aristotle understood to be the most perfect movement, is unable to account for the tragic, unstable and internally (...) divided structure of human life. Whereas the idea of self-realization determined the ensuing history of metaphysics — including Hegel — to a considerable extent, I understand Heidegger to develop against the background of this tradition a dynamic principle which allows us to conceive of every human striving as essentially threatene by the very principle that makes it possible. I then turn to Greek tragedy, especially to Oedipus Rex, to clarify this radically finite principle in terms of the essential structure of the tragic as such. The tendency of both human life and philosophy to turn away from this essentially tragic movement can be understood as the 'fall' which is inherent in all efforts of the human being to raise itself above itself. Heidegger's own thinking, on the other hand, can be characterized as a finite attempt to withstand this predominant tendency of western philosophy. (shrink)

In his early Jena System Drafts, Hegel elaborates a conception of time which is no longer thematized in later works such as the Encychpaedia. Hegel's early philosophy of nature bears not only on time insofar as it constitutes — together with space — the basic framework of the sciences, but also on the interiorization of time which occurs in the animal. This interiorization marks a decisive moment in the transition from nature to human consciousness, for it is here, in Hegel's (...) view, that time begins to enact itself as pure form of intuition. In this article I reconstruct Hegel's conception of this transition by sketching out the movement in which the pure concept unfolds itself in the element of exteriority and, within the limits imposed by that element, increasingly overcomes its self-externalization. According to Hegel's Jena texts, the concept initially determines itself as ether, space and time, reaches its turning point in the interiorization of time that occurs in the animal, and culminates in the distinction between the pure I and time which allows human consciousness to increasingly overcome its dependence on impressions caused by outward objects. I argue that this construction of the genesis of human consciousness sheds new light on Hegel's understanding of the relation between the pure concept and time, and hence on his philosophy as such. (shrink)

Dentro del contexto histórico de la sociedad tecnológica parece urgente considerar los alcances insólitos y los problemas éticos que suscita la provocación técnica actual, los cuales mueven a poner en cuestión la provocación productiva que el hombre ejerce respecto de la naturaleza. Sin embargo antes de tal cuestionamiento es necesario encontrar una vía de acceso a la esencia originaria de la técnica. Este artículo propone un camino de comprensión de la técnica a partir del sentido de la ποíησις según el (...) pensamiento de Platón, en cuyo “Banquete” puede extraerse cómo la τέχνη, en vez de ejercer una producción provocante, depende ella misma de la provocación de la naturaleza. According to the historical context of technological society, it seems urgent to consider the unusual scope and the ethical issues raised by the present technological provocation, which lead to questioning the productive provocation which man exerts over nature. Nevertheless before such questioning takes place, it is necessary to access the primary essence of technique. This paper sets a path for the comprehension of technique starting from the meaning of ποíησις based on Plato’s ideas. In his work "Symposium", technique emerges as τέχνη, which instead of exerting a provocative production, depends on the provocation of nature. (shrink)

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Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

The author describes the recent changes of rules and proceedings in the House of Representatives, later on in the Senate and finally in both the new «cultural Assemblees», concerning the existence, the functioning and the importance of parliamentary groups and their leaders.Assimilated to the status of Vice-presidents of their Assembly, the parliamentary leaders are in charge of many responsabilities and more attention is given to the parliamentary group as such rather than to the individual members. Seating the members in the (...) House, allocating to their «mandated» members speaking time in important debates, replacing members of their group in the specialized committees, preparing with the Speaker the public debates, taking full responsability for the material aid provided to their group and their members the many tasks of the parliamentary leaders in the organization of parliamentary work are increasing.Their political functions are much more important. Usually the parliamentary leader sits in the top policy making organs of his party, very often he has had governmental experience and, as a floor leader, intervenes in the important debates.Even if essential differences can be observed between political parties the leader in the Parliament plays an important role as the link between political parties and parliament. (shrink)