In the literature we have found correspondence of several significant traits of Jewish mysticism with traits of Buddhism and other systems of Indian religion-philosophy. Among the corresponding traits is the fundamental idea of emptiness or nothingness, shuunyataa in Sanskrit, ayin in Hebrew. Also corresponding are attempts to harmonize the idea and experience of emptiness with fullness, and with the experience of the secular world with its many things and concepts. We list eight significant traits of Jewish mysticism, which we find (...) correspond with traits of Indian religion-philosophies. We also discuss some important relations of these Indian and Jewish belief systems with modern science. We contend, that natural science is built on spontaneous sensory experiences; on this basis concepts and theories are constructed. Likewise we think, that spiritual experiences occur spontaneously and contribute to the basis of religious, mystic and some philosophical belief systems. We thus think, there are important parallels between scientific and spiritual cognition. Key words: Comparative religion; Emptiness/fullness; nothingness; God; compassion; reincarnation; cognition, scientific spiritual; spiritual experiences; Buddhism. (shrink)

Certain features of perception – the quale red, for example, and other qualia – must be regarded as additions to the materialist neurophysiological picture of perception. The perception of three-dimensional volumetric objects can also be seen as qualitative additions to the neurophysiological processes in the brain, possibly without additions to the information content.

We hypothesize that life began not with the first self‐reproducing molecule or metabolic network, but as a prebiotic ecology of co‐evolving populations of macromolecular aggregates (composomes). Each composome species had a particular molecular composition resulting from molecular complementarity among environmentally available prebiotic compounds. Natural selection acted on composomal species that varied in properties and functions such as stability, catalysis, fission, fusion and selective accumulation of molecules from solution. Fission permitted molecular replication based on composition rather than linear structure, while fusion (...) created composomal variability. Catalytic functions provided additional chemical novelty resulting eventually in autocatalytic and mutually catalytic networks within composomal species. Composomal autocatalysis and interdependence allowed the Darwinian co‐evolution of content and control (metabolism). The existence of chemical interfaces within complex composomes created linear templates upon which self‐reproducing molecules (such as RNA) could be synthesized, permitting the evolution of informational replication by molecular templating. Mathematical and experimental tests are proposed. BioEssays 28: 399–412, 2006. © 2006 Wiley Periodicals, Inc. (shrink)

The authors found correspondence of several significant traits of Jewish mysticism with traits of Buddhism and other systems of Indian religion and philosophy in the literature. Among the corresponding traits is the fundamental idea of emptiness or nothingness, shuunyataa in Sanskrit, ayin in Hebrew. Also corresponding are attempts to harmonise the idea and experience of emptiness with fullness, and with the experience of the secular world with its many things and concepts. They list eight significant traits of Jewish mysticism, which (...) are found to correspond with traits of Indian religion-philosophies. This is of course a study in comparative religion, but some important relations between these Indian and Jewish belief systems with modern science are also discussed. (shrink)

The notion of collective conscious experience is here seen as an alternative or complement to themore familiar notion of individual conscious experience. Much evidence supports the concept of collective experience in the present. But what about time? Can a conscious experience which, whenregarded as individual, is referred to the past be considered a collectiveexperience extended in both past and present? My answer is yes, and this answer is supported by evidence about conceptions of time and conscious experience in various cultures, (...) including Western culture and science, and by evidence about the psychological Now. Egoless conscious experience is an alternative to both individual and collective experience; it is often connected with experience of timelessness, andis then unrestricted by time. (shrink)

Het is zeer verheugend dat een nieuw boek van mevr. C.J. de Vogel verschenen is. Het is historisch van belang en de schrijfster verdient het, dat mede hierdoor nog weer eens de aandacht gevestigd wordt op haar persoon en haar werk. Daaraan wordt ook bijgedragen door de ‘Prof. dr. C.J. de Vogel Stichting ter bevordering van de wijsbegeerte der klassieke Oudheid’ die zich heeft ingezet voor het organiseren van de ‘C.J. de Vogel-Memorial lectures’. Deze vormen nu reeds bijna vijftien jaar (...) de openingslezing van de conferenties van de International Plato Society die om de drie jaar gehouden worden. (shrink)

Rabbi Abraham J. Twerski, M. D. is the master of showing how mundane events and activities can be saturated with meaning and even holiness. In this era when all sorts of people are searching for spirituality, Rabbi Dr. Twerski shows us how every area of life marriage, job, social life, and dozens more can have a soul and higher purpose. And he gives wise and practical advice on how to do it. The unique Twerski blend of winning story and (...) incisive insight suffuses the entire book. This is a valuable and irresistible volume for everyone! A Shaar Press Publication. (shrink)

Originally published in 1930, this well-known text by the late British philosopher Abraham Wolf offers the student a practical, consistent, and comprehensive approach to logic which remains unique in its field. Dr. Wolf here deals systematically with the two main types of reasoning - formal logic and inductive logic - and their various applications. All the main elements of logic - such as inference, syllogism, dilemmas, evidence, deductive and inductive methods, and probability - are subsumed under these general headings. (...) Professor Wolf strongly emphasizes the fact that logic cannot be mastered without some practical application; at the end of this volume, therefore, he includes a section of exercises based on each chapter. His unusally interesting appendix examines such matters as symbolic as logic, fallacies, the law of contradiction, modal propositions, the existential import of categorical propositions, predictables, and categories. (shrink)

A detailed study of the political organization in an important area of Tanzania shortly before Independence. Unyamwezi covers 35,000 square miles and has a population of 400,000. Dr Abrahams outlines the social and economic framework and examines the origins of the modern political system. He then discusses the internal organization of Nyamwezi chiefdoms and villages and the emergence of national politics. The theoretical and comparative implications of the study, which is based on extensive field work in the area, are also (...) considered. (shrink)

Dr. W. Elgersma-Helleman heeft in een uitvoerig artikel haar reflecties naar aanleiding van mijn boek Geboeid door Plato vastgelegd. Het stuk bedoelt niet een recensie van het geschrift in kwestie te leveren, maar een bijdrage te zijn aan de discussie over Plato en het christelijk platonisme, gekleurd door de ervaringen van de schrijfster in Rusland, waar zij en haar echtgenoot doceren aan de Staatsuniversiteit van Moskou. Plato en de kerkvaders verdienen het, dat ze vanuit verschillende hoeken besproken en belicht worden. (...) Maar dr. Elgersma had misschien toch liever geheel onafhankelijk haar eigen betoog moeten opzetten. Nu lijkt ze haar gedachten te ontwikkelen naar aanleiding van het werk van een andere auteur, zonder werkelijk in te gaan op de kwesties die die auteur had aangemerkt als de voor hem centrale punten. (shrink)

This paper is discusses some central points in a dissertation for the degree of dr. phil., "Regulation as Productive Tool Use - a Participatory Observation in the Control Room of a District Heating System." An earlier version of the paper was presented by the author as part of the defense of the dissertation at Roskilde University Center June 14 2002. As suggested by the title, the dissertation was an empirical study of regulation in a control room. The object of the (...) authors participatory observation was how the operators in the control room followed rules when they regulated a highly automated plant. When I was shown the plant I was told that the technology ran smoothly and without error. Its control structures are based on formal logic and mechanical principles, all the same human beings are required in the control room to take care of anomalies. Among other things, the observations provide an opportunity to discuss the limitations of psychologies that study human beings on the basis of formal principles. The present paper focuses on two characteristic aspects of this discussion in the dissertation. First, it takes its point of departure in some practical problems of the control structures of the control room. It will demonstrate that the practical problems are problems of principle, and that formal principles are not adequate to study the object of human sciences, namely, human beings. Second, it sketches out what is required of a conception of human beings. As human beings are trusted to handle anomalies, we must explain how they are able to act on an incomplete understanding of the situation. And since they are able to identify what is wrong, we must explain how they develop new knowledge. The paper presented at the defense summarized the main arguments of the dissertation and alluded to an expansion of the main point using a particular instance. Here the weight is shifted to the latter expansion. (shrink)

This article reviews three basic ways in which the relationship between Abrahamic religion and science has been construed: as fundamentally antagonistic; as non‐antagonistically incommensurable; and as complementary. Unfortunately, while each construal seems to offer benefits to the religious believer, none, as the article demonstrates, is without considerable cost.

An obituary for Abraham S. Luchins, who died December 27, 2005, in Monsey, New York, at the age of 91. Dr. Luchins was a second-generation Gestalt psychologist and psychiatrist, a pioneer in the field of problem solving and productive thinking, mental health and Gestalt theoretical psychotherapy, and a prolific researcher and author in several other areas of psychology.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Narrative Ontology by Axel HutterFrank SchalowHUTTER, Axel. Narrative Ontology. Translated by Aaron Shoichet. Cambridge: Polity Press, 2022. xiii + 296 pp. Cloth $69.95; paper, $26.95Where postmodernism has dominated the language of contemporary philosophy, there is a need to develop an alternative discourse to address perennial philosophical issues. In Narrative Ontology, Axel Hutter proceeds along this path by introducing narration or a form of storytelling to (...) reinscribe "the three ideas that have belonged since time immemorial to the heart of philosophical reflection: freedom, God and immortality." Hutter's defense of his thesis is twofold. First, he distinguishes narration as a temporal enactment embodied in telling a story, the scope of which is sufficiently universal as to found a new understanding of history, its alpha and omega. Second, he appeals to the biblical account of the tribulations of Jacob and Joseph as retold in the narrative style of Thomas Mann's novel Joseph and His Brothers. "The first reason a philosophical enquiry seeks to connect with Thomas Mann is that he himself accommodates a reciprocal illumination of philosophy and literature by situating his own way of thinking and working in explicit proximity to philosophy." "The second reason this philosophical enquiry seeks to connect with Thomas Mann is that he accommodates a narrative ontology of meaning, by contemplating, in his way, the same fundamental question."Along with an introduction, Hutter divides his book into three parts. In Part One ("The Stories of Jacob"), Hutter undertakes a precise explication of Mann's novel, in order to illustrate how ontology can be reconstituted as a narrative event that redefines "being" as a foundational act of history. "Jacob's sentences give expression to the hope that God can preserved the possibility of the future even if it seems to be destroyed in the fire of death." Form (that is, the narrative style) and content (that is, the interwoven meanings of the biblical text of Jacob as told and retold) are united. "This characterizes how Thomas Mann reads the original text.... The manner of his reading is articulated, in fact, in the Joseph novel itself.... Thus, a complex intertwining of narrative levels of meanings emerges: the inner meaning of the original story consists in a narrative ontology in which being is understood—in a sense that is still in need of elucidation—narratively and historically: as (hi)story. For an adequate understanding, this original story is re-narrated by Thomas Mann himself with the explicit intention of raising the original meaning of the story, its narrative ontology, clearly into consciousness."In Part Two ("Time and Meaning"), Hutter explores the thematic and methodological implications of narration as an attempt to infuse meaning into history and, conversely, through its own self-illustration, to chart the course of what is historical, that is, the transmission of future [End Page 143] understanding through the recovery of the past. Thus, storytelling renders history concrete, and, reciprocally, history challenges the narrator to plumb the depths of its greatest mysteries. According to Hutter, the Joseph novel embodies Mann's effort to meet this challenge. Storytelling is a way of preserving the past, but only under the condition of welcoming the promise of the future. "Yet the story that the Joseph novel narrates concretely is the story of Abraham and his blessing that is handed down to his descendants. In the peculiarly timeless omnipresence of this story, the tradition of the figure of Abraham is joined with the prophecy of the blessing that is not only promised to Abraham but to all his heirs."In Part Three ("The Stories of Joseph"), Hutter examines the dynamic of conversion or the transformative movement from self-love to compassion. He appeals to these spiritual elements to check the nihilistic tendency to exalt the individual both as the center of freedom and as the ground of social relations. Another kind of bond is necessary to overcome the abyss of meaninglessness, which is prefigured in ancient times and becomes most evident today in postmetaphysical forms of nihilism. "The 'whole theology' of the Joseph novel revolves around the Abrahamic covenant between God and human being—a covenant that, as already stated, implies a theory of... (shrink)

Dr. theol. Dr. phil. Detlef Schwartz, Jahrgang 1954, Pfarrer i. R. und langjähriger nebenamtlicher Universitätsdozent, mit Stationen in Deutschland und den USA sowie Lateinamerika, zieht eine vorläufige Bilanz seiner bisherigen Arbeit im Auslandsdienst der Evangelischen Kirche in Deutschland. Er ordnet diese ein in Erfahrungen in einem Pfarramt der United Church of Christ, USA, und seinen Beobachtungen in der Millionenmetropole Los Angeles. Die Konsequenz eines verstärkten Dialogs der Religionen, besonders mit dem Islam, koppelt er zurück an die Frage nach der Notwendigkeit (...) eines Paradigmenwechsels im Religionsunterricht hin zu einem den Dialog fördernden Kulturunterrichts."-- Back cover. (shrink)

Dr.Beitchman has created a variety, a plethora of interconnections and links and lines that connect many seemingly unconnectable literary elements and forms. Take for example the two political chapters...the first Shakespeare's King John and the last Jean Baudrillard's vision of 9/11; both deal with periods of crisis and loss of confidence/credibility of and in society conjuring a derangement that has become a syndrome. Drugs and literature connect Coleridge and Burroughs/ Kublai Khan and Naked Lunch and they in turn connect with (...) Platonism and the Russian Symbolist Theatre of the 20th century; Cabala obtrudes on the French writers discussed and the otherworldly ambiance of Villier's play Axel. And so the component essays and approaches play of against each other and enrich our view of a literature that transcends rather than merely compares. (shrink)

Sometimes individuals act together, and sometimes each acts on his or her own. It's a distinction that often matters to us. Undertaking a difficult task collectively can be comforting, even if only for the solidarity it may engender. Or, to take a very different case, the realization (or delusion) that the many bits of rudeness one has been suffering of late are part of a concerted effort can be of significance in identifying what one is up against: the accumulation of (...) grievances (no doubt well catalogued) is seen, not as an unfortunate coincidence of affronts stemming from various quarters, but as itself a product of a unified exercise of agency. A paranoid conspiracy theorist is not usually to be taken seriously. But he does get right that it certainly would be awful, for example, if everyone were out to get him and were working together to do so. After all, the stability and impact of agency that's shared can be expected to be more serious than the effects of a mere collection of individual acts.[1.. (shrink)

Contemporary epistemology of peer disagreement has largely focused on our immediate normative response to prima facie instances of disagreement. Whereas some philosophers demand that we should withhold judgment (or moderate our credences) in such cases, others argue that, unless new evidence becomes available, disagreement at best gives us reason to demote our interlocutor from his peer status. But what makes someone an epistemic peer in the first place? This question has not received the attention it deserves. I begin by surveying (...) different notions of ‘epistemic peer’ that have been peddled in the contemporary literature, arguing that they tend to build normative assumptions about the correct response to disagreement into the notion of peerhood. Instead, I argue, epistemic peerhood needs to be taken seriously in its own right. Importantly, for epistemic agents to count as peers, they should exhibit a comparable degree of reflective awareness of the character and limitations of their own knowledge. (shrink)

Immediately before the release of DSM-5, a group of psychiatric thought leaders published the results of field tests of DSM-5 diagnostic criteria. They characterized the interrater reliability for diagnosing major depressive disorder by two trained mental health practitioners as of “questionable agreement.” These field tests confirmed an open secret among psychiatrists that our current diagnostic criteria for diagnosing major depressive disorder are unreliable and neglect essential experiences of persons in depressive episodes. Alternative diagnostic criteria exist, but psychiatrists rarely encounter them, (...) forestalling the discipline’s epistemological crisis. In Alsadair MacIntyre’s classic essay, such crises occur in science when a person encounters a rival schemata that is incompatible with their current schemata and subsequently constructs a narrative that allows them to reconstruct their own tradition. In search of rival schemata that are in conversation with their own tradition, psychiatric practitioners can utilize alternative diagnostic criteria like the Cultural Formulation Interview, embrace an epistemologically humble psychiatry, and attend to the narrative experience of a person experiencing a depressive episode. (shrink)

The American Journal of Bioethics, Volume 11, Issue 11, Page 44-45, November 2011.

In this article, we analyze both M. J. Wainwright and E. M. Reingold's view of the process dissociation measurement models presented by A. Buchner, E. Erdfelder, and B. Vaterrodt-Plunnecke and their suggestions on that topic. This analysis reveals a number of problems in Wainwright and Reingold's approach. Some of these problems are more subtle than others, but they are nevertheless consequential. Thus, researchers working with the process dissociation procedure should be aware of these problems.

The main designs of modern theories of syntax assume a process of syntagmatic organization. However, research on first language acquisition leaves no doubt that the structured combination of single lexical items cannot begin until a critical mass of lexical items has been acquired such that the lexicon is structured hierarchically on the basis of hierarchical feature bundling. Independent of a decision between the main views about the design of a proto language (the grammarless “Holophrastic view”,Arbib & Bickerton 2010: 1,Bickerton 2014) (...) or the ‘Compositional View’ as taken byRizzi (2010),Carstairs-McCarthy (2010), and others. What seems to be the minimal offset for language is the existence of grammatical categories like verb and noun, on the one hand, and, on the other hand, functional categories as needed for the expression of all kinds of agreement between the distinct categories to form recursively structured complexes. I follow the different stages of complexification asking whether there is paradigmatic next to syntagmatic organization and what its added value is for the evolution of grammar. The conclusion will be that paradigmatics is an indismissible part of the organization of early language in that it structures the lexicon so as to make primary and secondary syntactic merge possible and, consequently, is also a prerequisite for movement. The guiding idea of this position is Roman Jakobson’s insistence on the twofold organization of language and grammar. The two organizational designs, syntagmatics and paradigmatics, are manifest within each module: in the phonetic, the morphological, the syntactic, the semantic, and the pragmatic form (consider Jakobson’s1971a,breiterated argument). (shrink)

This article takes up film and imagination via the problem of empathy. Proposing a different entry into contemporary polemics over empathy, the ‘empathic imagination’ is reconceptualized as a problematic of form rather than psychological experience. That is, instead of adopting a pre-given notion of empathy to illuminate the relation between film and the spectator's moral imagination, this article considers how that imagination is constituted in and through the image to begin with. After tracing the genealogy of empathy in German aesthetics, (...) the concept is put into play through readings of ‘#Look Beyond Borders’, an online video produced by Amnesty International, and two documentaries by Johan van der Keuken – Face Value and Herman Slobbe. In these works, the facial image is read as the imaginary terrain in which to explore very different notions of what might count as empathy and the empathic imagination in film and media. (shrink)

We discuss the problem of finding forcing posets which introduce closed unbounded subsets to a given stationary set.

In his recent book, Recognition: A Chapter in the History of European ideas (2021), Honneth has explained how he understands the French concept of recognition. This article places Honneth's latest interpretation in the context of his long-standing and evolving engagement with French theory over several decades. Honneth acknowledges his significant debt to a French tendency to view recognition as a problem for self-realisation (and not an opportunity). Bourdieu's and Boltanski's account of how ambitions become limited by the availability of capital (...) and the internalisation of class was a major breakthrough in Honneth's intellectual development. Other formative French influences included the articulation of denigration in existentialist phenomenology, and the idea of regulative power in Foucault, with “deconstructive” asymmetrical care presented as productive but comparatively less important. The discussion also reveals why Honneth presents the “German” concept of recognition as having basic explanatory force (as an opportunity for self-realisation), and why he resists what he views as a French-influenced tendency (also present in some contemporary German critical theory) to depict recognition as ambivalent. The discussion reveals, on one hand, how working across perceived divides can be immensely productive, and, on the other hand, why a French-German divide remains entrenched in contemporary thinking. (shrink)

Science and the Structure of Ethics Abraham Edel I. The Nature and Complexity of the Problem. Issues in the "Relation of Science and Ethics" Traditional ...

In two experiments the conditions of, and the processes leading to, gender biases in fame judgments were investigated. In Experiment 1, the gender bias was not reduced in a condition that alerted participants to the gender of the names. In Experiment 2, participants' sex-role orientation, but not their gender, was related to the gender bias. The process dissociation procedure was used in both experiments in an attempt to separate conscious and unconscious memory processes contributing to the gender bias. Using L. (...) L. Jacoby's original measurement model there appeared to be evidence for unconscious influences on the gender bias in fame judgments. Unfortunately, this evidence disappeared when a model was used that takes guessing and, hence, response biases into account, which confirms that measurement models that ignore response biases in the process dissociation procedure may lead to erroneous conclusions. (shrink)

The following paper, by Dr. Walter Jaeschke, of the Hegel-Archiv, Ruhr-Universität Bochum, was discussed during the course of the meeting of the Nineteenth Century Theology Group of the American Academy of Religion which was held in New York City, November 15–17, 1979. It has been translated by Peter C. Hodgson, Chairman, Graduate Department of Religion, Vanderbilt University. The concluding sections of Dr. Jaeschke’s study, along with a proposal by Professor Hodgson for the completion of an English study edition of Hegel’s (...) lectures on religion, will appear in the next issue of the OWL. (shrink)

In this stunning act of synthesis, Abraham Edel captures the entire range of Aristotle's thought in a manner that will prove attractive and convincing to a contemporary audience. Many philosophers approach Aristotle with their own, rather than his, questions. Some cast him as a partisan of a contemporary school. Even the neutral approach of classical scholarship often takes for granted questions that reflect our modern ways of dissecting the world. Aristotle and His Philosophy shows him at work in asking (...) and answering questions. Abraham Edel fashions a sound comparative way of using current analysis to deepen our understanding of Aristotle rather than argue with or simply appropriate him. Edel examines how Aristotle's basic ideas operated in his scientific and humanistic works, what they enabled him to do, what they kept him from doing, and what in turn we can learn from his philosophical experimentation. The purpose of this volume is twofold: to provide a comprehensive introduction to Aristotle's thought, and to throw fresh light on its patterned and systematic character. First, tracing the pattern in Aristotle's metaphysical and physical writings, he then explores the psychology, epistemology, ethics and politics, rhetoric and poetics. In the process, Edel discusses the way interpretations of Aristotle are built up and how different philosophical outlooks¿Catholic, Hegelian, Marxian, linguistic, naturalistic, and pragmatic¿have affected the reading of Aristotelian texts and ideas. The new introduction probes the general problem of interpreting a philosophy, and suggests how working through the different interpretations can contribute to a fuller understanding. This methodological self-consciousness makes Aristotle and His Philosophy markedly different from other studies of Aristotle. Martha C. Nussbaum of Brown University has described Edel as having "philosophical sensitivity and good sense throughout. His scholarship is comprehensive, but handled with grace and clarity.". (shrink)

Ein Leitmotiv der medizinethischen Auseinandersetzung mit der tiefen Hirnstimulation (THS) ist die Beschäftigung mit Fragen personaler Identität. Da es sich bei personaler Identität auch um ein Problem der theoretischen Philosophie handelt, wird in diesem Aufsatz nicht nur die praktische Frage nach der ethischen Legitimation der THS durch informierte Einwilligung gestellt und ein modifiziertes Legitimationskriterium für wesensändernde THS erarbeitet. Vielmehr wird zunächst versucht, das Problem, um das es in der Debatte um THS und personaler Identität geht, besser zu verstehen.

Australasian Journal of Philosophy, Volume 90, Issue 3, Page 616-617, September 2012.

This book is concerned with the relationship between processes of accumulation and aspects of distribution. The analyses of Ricardo and Marx are reevaluated and redeveloped in the light of advances made by von Neumann, Sraffa and more contemporary theoreticians. Joint production systems are integrated into the analysis, which allows the authors to define the effect of the theorem of non-substitution, and to reconsider the problem of obsolescence and the choice of technique.

The present article aims to explain Kamala??la’s understanding of the nature of insight, specifically considering it as the ‘discernment of reality’ -- a technical term identified with insight in the author’s well known Bh?van?krama? texts. I approach my analysis of bh?ta-pratyavek?? from three different angles. I begin by providing a rationale for its translation. This is followed by an account of Kamala??la’s reading of key passages in the La?k?vat?ra S?tra describing the process to which the term refers. Here the aim (...) is to illustrate Kamala??la’s understanding of bh?ta-pratyavek?? as it is actually experienced in meditation. The final section examines bh?ta-pratyavek?? in relation to other important technical terminology employed in the course of making arguments against his historical rival in debate, the Ch’an monk Mo ho yen. By providing these three different perspectives on the same process it is my hope that both scholars and practitioners will be able to more fully comprehend and benefit from the instructions provided by the ancient master Kamala??la. (shrink)

Nul n'était mieux qualifié que l'autour de ce livre - docteur en philosophie et rabbin de la synagogue de Birmingham - pour entreprendre le véritable tour de force qu'il a réussi en réalisant la synthèse de l'enseignement contenu dans le Talmud. La richesse de son information n'a d'égale que la maîtrise avec laquelle il répartit son savoir en une suite de chapitres aussi clairs que précis. Cet ouvrage, pendant longtemps encore, rendra d'inestimables services à ses lecteurs.