C. A. J. Littlewood approaches Seneca's tragedies as Neronian literature rather than as reworkings of Attic drama, and emphasizes their place in the Roman world and in the Latin literary corpus. The Greek tragic myths are for Seneca mediated by non-dramatic Augustan literature. In literary terms Phaedra's desire, Hippolytus' innocence, and Hercules' ambivalent heroism look back through allusion to Roman elegy, pastoral, and epic respectively. Ethically, the artificiality of Senecan tragedy, the consciousness that its own dramatic worlds, events, and people (...) are literary constructs, responds to the contemporary Stoical dismissal of the public world as mere theatre. (shrink)

When people die in an accident, suddenly and unexpectedly, with a terrible arbitrariness that seems unjust and cruel beyond description, there seem to be very few consolations for those left behind. That is how it must seem to those bereaved by the Paddington rail disaster last week. In such cases there is no preparation, as with someone long ill; no sense of the quiet inevitability of great age; there is no closure, no proper leave-taking. Too much is left unfinished and (...) unsaid. Even when soldiers go to war, the possibility of their never returning gives a significance to the farewells on the day they left, and that fact brings comfort later. What intensifies the tragedy of sudden accidental death is that none of these helps is available. (shrink)

A good deal of moral criticism employed in everyday life associates, in a variety of ways and in varying degrees of complexity, selfish behaviour and attitudes with a deficiency in what Dr Leavis calls ‘ethical sensibility’. A primitive ethical sensibility is a species of ignorance; it is to be unperceptive, muddled, superficial, undiscriminating and slipshod in one's understanding and appreciation of the nature and quality of one's own and other people's experience. It might involve, for example, being afflicted with sentimentalism; (...) perceiving people through a distorting medium of stereotypes or impressionistically; being dominated by wishful thinking in the Freudian sense; holding beliefs on the basis of hearsay, authority, or because it suits one to hold them; being immersed in situations and relationships whose continued existence requires self-deception; having the sense of one's own worth be wholly dependent upon the opinions of others. A developed ethical sensibility, on the other hand, includes what Professor Peters and others believe to be among the defining characteristics of rationality—impartiality; a caring for clarity, evidence, relevance, consistency and sincerity; a willingness to question authorities, tradition and one's own motives; refusing to be tempted by the cosiness of easy certainties and the stock response. The content of such a sensibility will, of course, depend upon the context in which reason is employed, and attempts to describe the content must take the form of a detailed discussion of particular cases. (shrink)

The objective of this work is to categorize the available fly ashes in different parts of the world into distinct groups based on its compositional attributes. Kohonen's self-organizing feature map and radial basis function networks are applied in a cascading fashion for the classification of fly ashes in terms of its chemical parameters. The basic procedure of the methodology consists of three stages: apply self-organizing neural net to ascertain possible number of groups, delineate them and identify the group sensitive attributes; (...) find mean values of sensitive attributes of the elicited groups and augment them as start-up prototypes in k-means algorithm and find the refined centroids of these groups; incorporate the centroids in a two layer radial basis function network and fine-tune the delineated groups and develop an indexing equation using the weights of the stabilized network. Further, to demonstrate the utility of this classification scheme, the so formed groups were correlated with their performance in High Volume Fly Ash Concrete System [HVFAC]. The categorization was found to be excellent and compares well with Canadian Standard Association's [CSA A 3000] classification scheme. (shrink)

Nobody who reads this article is likely to need convincing that there are bad political arguments. But, however many of them are bad, unless there are also some good ones, we can do nothing by reason in politics, there is no possibility of settling disputes rationally or in any other way except by fighting and there could be no ground either why we fight for any one cause rather than any other or why we should fight rather than make peace (...) or vice versa. But surprisingly little has been said by philosophers about this important type of argument. However, this omission is less surprising and less harmful than it might appear at first sight because all thoroughgoing political arguments are, I think, at bottom arguments as to what ought to be done and therefore ethical arguments in a wide sense of the word, and philosophers have certainly said a good deal about ethical arguments. However, it is well worth while treating political arguments separately, especially in these very political days, and considering their particular character. By political arguments I mean, not the abstract arguments of books on political philosophy, but the everyday concrete political arguments of the platform, the press and the meal-time conversation. What is their logical nature in so far as they are not mere fallacies or unsupported assertions, and can the philosopher qua philosopher say anything that will help in such discussions and contribute towards the replacement of bad arguments by good, a most desirable consummation and one the achievement of which in all countries would certainly have prevented the present war? (shrink)

Some modern thinkers have supposed that “cause” is an outworn notion, or at least that it is one of which modern science has no need. This is due mainly to the discovery that, while the scientist can give us general laws as to what in fact happens, he cannot help us to discern the reason for the laws or the inward nature of the forces on which they depend. He can tell us the “that” but not the “why”; he cannot (...) show us in a single case that the effect follows necessarily a priori from the nature of the cause, that any other effect than the one which actually takes place would be logically impossible. He has studied the law of gravitation, but this law does not enable him to see why material bodies should attract each other in this fashion; it is only a generalized statement of the fact that they do. He knows that certain substances, if absorbed by eating, will nourish and others destroy our tissues; but he cannot say why they should do so. He can no doubt analyse them further and discover that, for example, meat is nourishing because it contains a large proportion of nitrogenous matter, but he could not tell a priori whether this nitrogenous matter would be likely to nourish or to poison us. Only where mathematics can be applied do we see necessity in such a way that any alternative becomes inconceivable to us; but mathematics alone can never establish from a quantity present here and now what quantity there will be at a later time or in another part of space. Mathematics can show, e.g. , that, if there is 2 + 2 here and now, there must be 4 here and now, not that, if there is 2 + 2 here and now, there will be 4 in an hour's time or a mile away; and therefore it cannot be made the sole basis of any causal law whatever. (shrink)

The view is presented that extracellular architecture in plant cell walls results from an interplay between molecular self‐assembly and mechanical reorientation due to growth forces. A key initial self‐assembly step may involve hemicelluloses. It is suggested that hemicelluloses may self‐assemble into a helicoid via a cholesteric liquid crystalline phase; the detailed molecular structure of hemicelluloses (stiff backbone, bulky side chains, and the presence of asymmetric carbon atoms) is shown to be consistent with cholesteric requirements for such self‐assembly. Since hemicelluloses are (...) hydrogen‐bonded to the periphery of cellulose microfibrils, the cellulose could then itself become helicoidally arranged. Such ‘universal plywood’ structure is found in the walls of a wide variety of plants, and in several types of cell (including wood). The permanent effects of growth stresses on patterns seen in sections of helicoids are displayed by computer graphics plots, and the expected changes in stiffness are calculated. (shrink)

Papineau has suggested that the Principle of Non-Contradiction is a logical law that ?verificationists? are not entitled to claim as a prioritrue. The Principle, like that of Excluded Middle, is not sufficiently grounded in the ?miserly? epistemology of verificationism to be proven in ?verificationist logic?. We examine who might be challenged by this claim: who are the ?verificationists?? We defend our candidates against Papineau's criticisms and other attacks, but this leaves the verificationist open to a different criticism.

This long-awaited new edition contains eight of the dialogues of Plato, and is the first in a new five-volume complete edition of his works in the OCT series.

The Malayalam poet, Kunjunni, is known for his short and simple poems. Some of his poems are filled with rich philosophical insights, and a few such poems are gathered in this paper with a view to unravel the philosophical view point embedded in them. By explicating the poet’s views about space, time, the world and the other, the paper contends that the philosophical vision that unfolds in these poems is a form of solipsism, the doctrine that the self alone exits. (...) It is shown how the poet considers the other minds including God, and the spatiotemporal universe as various manifestations of his self and refuses to grant them independent ontological status as people generally tend to do. The paper concludes by noting also certain sceptical tendencies in the poet. (shrink)

In line 1171 of Aeschylus' Agamemnon the MSS. read μ The remainder of the sentence, after μ, is much disputed, but I am not concerned with finding the true reading of it. The whole sentence runs, in the MSS., as follows: κος δ' οδν πρκεσαντ μ πλιν μν σπερ ον χει παθεν: which appears in Thomson's Oresteia as:… πρκεσεν τ μ ok χειν πλιν μν σπερ ον χει. It is the note on this passage in Thomson to which I wish (...) to draw attention. It is from Headlam, and says, in justification of reading μ οκ, that in such phrases the scribes, finding μο, constantly omitted ο as περιττν. It adds that ο should always be restored, at any rate where there is any trace of it. (shrink)

The anti-religious tendency of contemporary philosophical thought is strengthened by the logical positivistic criterion of meaningfulness, according to which the language of religion is nonsensical and absurd. in common with the logical positivists, professor braithwaite holds that, of all the three conditions by which the truth of a statement can be determined, religious discourse does not fulfill any. it is asserted, accordingly, that religious language is either anthropomorphic or it means nothing. the article subjects the criterion of meaningfulness to a (...) searching analysis and exposes its hollowness. it is contended that all that the logical positivists can say, on the basis of the criterion, is that the language of religion is neither tautologous nor descriptive, but the further conclusion that it is meaningless is, to use legal terminology, excessive. it is also argued that the dilemma posed above can be "escaped." the meaningfulness of the religious language can be discovered in the context of analogy, obedience, and encounter. (shrink)