Transmissible cancers are elusive and understudied parasitic life forms caused by malignant clonal cells (nine lineages are known so far). They emerge by completing sequential steps that include breaking cell cooperation, evade anti‐cancer defences and shedding cells to infect new hosts. Transmissible cancers impair host fitness, and their importance as selective force is likely largely underestimated. It is, therefore, crucial to determine how common they might be in the wild. Here, we draw a parallel between the steps required for a (...) transmissible cancer to emerge and the steps required for an intelligent civilisation to emerge in the Milky Way using a modified Drake equation. Using numerical analyses, we estimate the potential number of extant marine and bivalve species in which transmissible cancers might exist. Our results suggest that transmissible cancers are more common than expected, and that new lineages can be found by screening a large number of species. (shrink)

Insects use path integration (PI) to maintain a home vector, but can also store and recall vector-memories that take them from home to a food location, and even allow them to take novel shortcuts between food locations. The neural circuit of the Central Complex (a brain area that receives compass and optic flow information) forms a plausible substrate for these behaviours. A recent model, grounded in neurophysiological and neuroanatomical data, can account for PI during outbound exploratory routes and the control (...) of steering to return home. Here, we show that minor, hypothetical but neurally plausible, extensions of this model can additionally explain how insects could store and recall PI vectors to follow food-ward paths, take shortcuts, search at the feeder and re-calibrate their vector-memories with experience. In addition, a simple assumption about how one of multiple vector-memories might be chosen at any point in time can produce the development and maintenance of efficient routes between multiple locations, as observed in bees. The central complex circuitry is therefore well-suited to allow for a rich vector-based navigational repertoire. (shrink)

The great richness of the work of Louis Bouyer is well known. In his first publications, Bouyer initiates a return to the sources of the liturgy, the Word and the Fathers. Very characteristically of this movement is Le mystère pascal (1945), which rehabilitates theologically many profound views more or less forgotten. Nevertheless, we also find that, in this work, the author, after opening new avenues, comes to close them. The status Bouyer gives to Holy Saturday manifests this lack of consistency. (...) The present article attempts to explain this situation. At the end, Bouyer’s own approach appears to be a link between the theologies of Thomas Aquinas and Hans Urs von Balthasar. (shrink)

La reception du christianisme byzantin par l'Eglise catholique presente une sorte d'anomalie. Invoquant l'autorite de Thomas d'Aquin, les theologiens occidentaux rejettent generalement l'idee d'une distinction reelle entre l'essence et les energies divines, tout comme la notion de grace increee, laquelle joue un role essentiel dans la vision de Gregoire Palamas (XIVe siecle). D'un autre cote, ces memes theologiens ont ete nombreux a redecouvrir, durant la periode recente, la pensee de Maxime le Confesseur (VIIe siecle), voyant en celui-ci un genial (...) precurseur de Thomas d'Aquin. Or que resterait-il de la doctrine de Gregoire Palamas sans le patronage de Maxime le Confesseur? Comment meconnaitre l'un et reconnaitre l'autre au nom du meme Thomas d'Aquin? Ce qui vient ici au jour a travers l'etude des contextes et des enjeux doctrinaux, c'est la coexistence, jusqu'alors insoupconnee, de deux representations distinctes du rapport entre le cree et l'incree. L'Occident latin et l'Orient byzantin n'en finissent pas de comprendre differemment cette foi qui leur est pourtant indiscutablement commune. (shrink)

Biological evolution provides a creative fount of complex and subtle adaptations, often surprising the scientists who discover them. However, because evolution is an algorithmic process that transcends the substrate in which it occurs, evolution’s creativity is not limited to nature. Indeed, many researchers in the field of digital evolution have observed their evolving algorithms and organisms subverting their intentions, exposing unrecognized bugs in their code, producing unexpected adaptations, or exhibiting outcomes uncannily convergent with ones in nature. Such stories routinely reveal (...) creativity by evolution in these digital worlds, but they rarely fit into the standard scientific narrative. Instead they are often treated as mere obstacles to be overcome, rather than results that warrant study in their own right. The stories themselves are traded among researchers through oral tradition, but that mode of information transmission is inefficient and prone to error and outright loss. Moreover, the fact that these stories tend to be shared only among practitioners means that many natural scientists do not realize how interesting and lifelike digital organisms are and how natural their evolution can be. To our knowledge, no collection of such anecdotes has been published before. This paper is the crowd-sourced product of researchers in the fields of artificial life and evolutionary computation who have provided first-hand accounts of such cases. It thus serves as a written, fact-checked collection of scientifically important and even entertaining stories. In doing so we also present here substantial evidence that the existence and importance of evolutionary surprises extends beyond the natural world, and may indeed be a universal property of all complex evolving systems. (shrink)

The author’s purpose is to understand the role divine ideas play as causal principles in Aquinas’s philosophy. His contention is that, although Thomas’s doctrine of ideas is perhaps not the key to an understanding of his metaphysics, it is certainly “ a key to such an understanding” .The book is divided into six chapters. The first chapter seeks to provide a general definition of divine ideas according to Aquinas. Divine ideas are exemplar causes in the likeness of which God (...) produces creatures. Ideas in the strict sense belong to God’s practical or actually practical knowledge. The causality exercised by exemplars is that of formal causality, but because they are productive of things, they entail efficient and final causality, as well. In chapter 2, Doolan examines Thomas’s arguments in favor of the existence of divine ideas. Chapter 3 deals with the question of the multiplicity of divine ideas. Doolan first establishes, against Gilson and others, that Aquinas did indeed hold that there was a multiplicity of divine ideas. He then shows how Aquinas was able to reconcile the diversity of ideas with God’s simplicity. The gist of the solution involves viewing ideas as nonbeings relative to God, who is, of course, ipsum esse. Now the only way non-beings can enter into God is in. (shrink)

Résumé — Alors que, pour Thomas d’Aquin et Gilles de Rome, Dieu peut ajouter à la création une série infinie d’espèces de perfection croissante sans compromettre sa transcendance et sans contrevenir aux lois de la logique, Henri de Gand et Godefroid de Fontaines développent des arguments puissants contre cette même idée, arguant notamment que la production d’une telle série impliquerait une infinité en acte d’idées en Dieu. L’article montre comment, dans son Quodlibet I, q. 2 où il expose et (...) critique systématiquement les arguments de Godefroid et d’Henri, Jacques de Viterbe renoue avec une position proche de celle de Thomas et Gilles.— While Thomas Aquinas and Giles of Rome believed that God could produce an infinite number of increasingly more perfect creatures without threatening his transcendence or breaching the laws of logic, Henry of Ghent and Godfrey of Fontaines argued against that belief, holding that such an ability on God’s part would entail the existence of an actual infinity of ideas in the divine intellect. One author who was to be influenced by Henry’s arguments was Godfrey of Fontaines whose views James of Viterbo refutes in Quodlibet I, q. 2. The article examines the detail of James’s arguments against Godfrey and in favor of the view, much like Thomas’ and Giles’, that God can add to the total amount of perfection in creation. (shrink)

ABSTRACTThis paper studies Antoine Le Grand's account of organic identity over time in human bodies. In response to Aristotelian critics who argued that the Cartesian rejection of the Aristotelian ontology of matter and form had put in jeopardy the diachronic identity of material substances in general and of living bodies in particular, Le Grand argued that the identity over time of the human body could be accounted for without the traditional notions of matter and form. The paper shows how (...) he drew on both the Cartesian metaphysics of mind and body and contemporary views on human anatomy and organic generation to develop a unique account of bodily identity over time in human animals. (shrink)

On trouvera ici la présentation et l’édition de deux brèves questions de l’Ermite de saint Augustin, Jacques de Viterbe. Dans la première question, Jacques s’attache à montrer en quel sens il est légitime de dire que les habitus moraux sont innés. Dans la seconde question, il défend la thèse que les habitus des principes moraux appartiennent de façon plus intime à l’âme que les habitus intellectuels. Comme le Viterbien oppose sa position à celle de Thomas d’Aquin, on tente dans (...) la dernière partie de l’article de cerner les raisons philosophiques du désaccord entre les deux auteurs. (shrink)

Le Grand's introduction to philosophy, written for use in Cambridge, was the first to be written along Cartesian lines. A section on moral philosophy, first included in the second edition 1672, drew on the common Aristotelian-style way of dealing with the subject-matter, but with modifications inspired by Descartes. In the third edition 1675 this section was almost doubled in size. The additional chapters are an unacknowledged paraphrase of the bulk of Pufendorf's De officio hominis et civis 1673. Le Grand's revision (...) can be taken as a point of transition from an older moral philosophy to modern moral philosophy. It is argued that the contrast between them is not one of virtues vs rules. Rather, the important difference is that the older is essentially eudaimonistic, both in its Aristotelian and Cartesian varieties, but the modern one is not. It relegates the quest for happiness to other disciplines such as psychology, and imports concepts which had belonged to moral theology, such as conscience, imputation, obligation, etc. into moral philosophy. Le Grands für den Gebrauch in Cambridge geschriebene "Einführung in die Philosophie" ist die erste, die nach kartesianischen Richtlinien verfaßt wird. Der Abschnitt über Moralphilosophie, der in die zweite Auflage von 1672 eingefügt wird, ist zwar immer noch in dem gebräuchlichen aristotelischen Stil geschrieben, enthält aber Modifikationen, die von Descartes inspiriert sind. In der dritten Auflage von 1675 wird der Umfang dieses Abschnitts nahezu verdoppelt. Die neu hinzugekommenen Kapitel sind eine Wiedergabe des Hauptteils von Pufendorfs "De officio hominis et civis" von 1673, die als Wiedergabe jedoch nicht kenntlich gemacht wird. Man kann Le Grands Bearbeitung als einen Schritt auf dem Weg von der alten zur modernen Moralphilosophie ansehen. Der Unterschied zwischen beiden ist nicht der Unterschied zwischen der Lehre von den moralischen Tugenden und der von den moralischen Gesetzen. Der entscheidende Unterschied ist vielmehr, daß die ältere Moralphilosophie, sowohl in ihrer aristotelischen, als auch in ihrer kartesianischen Variante, im wesentlichen eudämonistisch ist, während das auf die moderne Moralphilosophie gerade nicht zutrifft. Dadurch wird die Suche nach dem Glück an andere Disziplinen, beispielsweise die Psychologie, verwiesen, während die Moralphilosophie Konzepte wie "Gewissen", "Zurechnung", "Verbindlichkeit" übernimmt, die von der Moraltheologie entwickelt worden waren. (shrink)

Potterian bioethics plays a proactive role, when carried out in collaboration with multidisciplinary teams with a mandate to operationalize public policy, as highlighted in the Canadian Journal of Bioethics in 2022 where several articles on Van Rensselaer Potter’s thinking appeared on the 50th anniversary of the first publication of the term bioethics in the North American literature. This global perspective, which is still insufficiently detailed, critically reflects on the place, the role and the imperative of bioethics as an adaptive management (...) of the environment; and it aims to accompany empirical projects in the operation of their scientific, political and public visions, which are sometimes synergistic, and other times conflicting. In order to specify the operationalization of this global perspective of bioethics, it is pertinent to mobilize theoretical notions from sociology and philosophy of science, in particular the Latourian concept of Hybrid Forum and the Paradigm associated to Thomas Kuhn. To illustrate this, the argument presented here mobilizes the empirical case of a project to design a monitoring of antibiotic use in Quebec, Canada (2018-2022), and expands on the importance of being aware of context (technological, sociological and anthropological) in order to deepen and pose constructive criticism. This article presents an alternative perspective to the act of governing by proposing a proactive process of governance. (shrink)

Reprint of the first edition. This incisive critique was written around 1807 by Tracy [1754-1836], a French philosopher and path-breaking psychologist who was a friend of Jefferson [1743-1826]. Jefferson saw the Commentary when it was still a manuscript and was so impressed that he took pains to have it printed. He even helped with the translation and corrected the page proofs. Although the translation was published anonymously, we can identify the author and translators through a letter by Jefferson dated January (...) 26, 1811. Elsewhere in this letter he commends it for correcting the Spirit of the Laws. While other studies had merely "nibbled only at its errors...This want is now supplied, and with a depth of thought, recision of idea, of language and of logic, which will force conviction into every mind. I declare to you, Sir, in the spirit of truth and sincerity, that I consider it the most precious gift the present age has received.": The Writings of Thomas Jefferson V:566-571. (shrink)

ABSTRACTFrom 1797 to 1801 a controversy played out on the pages of the Medical Repository, the first scientific journal published in the United States. At its centre was the well-known feud between the followers of Antoine Lavoisier and Joseph Priestley, the lone supporter of the phlogiston model. The American debate, however, had more than two sides. The Americans chemists, Samuel Latham Mitchill and Benjamin Woodhouse, who rushed to support Priestley did not defend his scientific views. Rather, as citizens of (...) a republic, they defended his right to have them. They also castigated the assertions of the “French chemists,” whose claims that the new chemistry obviated debate seemed unsettlingly similar to the dictatorial ambitions of the French state. Using the Medical Repository, Mitchill and Woodhouse sought a compromise that validated the new chemistry, but united it with a more egalitarian form of discourse. The desired balance eluded them. Priestley proved too stubborn, and as the French Revolution descended into dictatorship and war, Mitchill and Woodhouse came more to realize that truly prising French chemistry from the culture of the revolutionary era. The episode left Mitchill and Woodhouse disillusioned with chemistry and hoping to redirect scientific enthusiasm to more pious ends. (shrink)

L'ambition de cet ouvrage est d'illustrer à la fois comment la philosophie conceptualise le conflit et comment elle s'efforce d'en résoudre les dangers inhérents. Plutôt que de proposer un aperçu purement abstrait de la notion de « conflit », l'ensemble des travaux se focalise sur la confrontation des philosophes à des problèmes historiques tels que la guerre, la dissension sociale, la tyrannie, ou encore le sport. -/- .

The article proposes a comparison between the critique that Antoine Arnault (1612-1694) raises against Malebranche’s views on perception and the critique that Thomas Reid (1710-1796) moves against the theory of ideas defended by Berkeley and Hume. Both Arnault and Reid advocate a position according to which our perceptions allow us to have direct knowledge of material objects existing independently of us and not only of representations of them. Arnault proposes different arguments to refute Malebranche. In doing that he (...) doesn’t completely reject the Cartesian representational account of perception. Reid is more radical: in order to refuse Berkeley and Hume he rejects the whole theory of ideas, and focuses instead on the mental powers through which we cognize reality. (shrink)

A review of Thomas Wartenberg's Thoughtful Images: Illustrating Philosophy Through Art (OUP 2023).

The Cartesian view that animals are automata sparked a major controversy in early modern European philosophy. This paper studies an early contribution to this controversy. I provide an interpretation of an influential objection to Cartesian animal automatism raised by Ignace-Gaston Pardies (1636–1673). Pardies objects that the Cartesian arguments show only that animals lack ‘intellectual perception’ but do not show that animals lack ‘sensible perception.’ According to Pardies, the difference between these two types of perception is that the former is reflexive (...) such that we both perceive an object and the perception itself, whereas sensible perception lacks this reflexivity. This notion of sensible perception was criticized by the Cartesian Antoine Dilly for violating the doctrine that all thought is conscious. However, I argue that sensible perceptions are not unconscious for Pardies. Rather, they are conscious perceptions that are unaccompanied by a kind of reflexive perception that is constitutive of attention. Moreover, I argue that when understood in this way Pardies raises a compelling objection to Cartesian animal automatists. (shrink)

À partir des années 1650, la querelle catholique de la grâce voit l'affrontement de trois partis théologiques, celui des jésuites, acquis au molinisme, celui des dominicains, défenseurs du thomisme, et celui des jansénistes, partisans d'un retour au strict augustinisme mais soucieux également de se défendre des accusations d'hérésie en mettant en avant leur conformité au thomisme. Le présent article tente de suivre l'évolution philothomiste d'Antoine Arnauld (1612-1694) en exil après la rupture de la Paix de l'Église. À l'évidence, le (...) docteur janséniste ne pardonne pas aux dominicains leur supposée passivité à l'égard des molinistes ; il finit même par se prétendre plus pur thomiste que les disciples attitrés de saint Thomas. (shrink)

The book opens with an article on the chronology and life of St. Thomas, which was written originally in 1920 by the well-known Thomistic scholar, Pierre Mandonnet, for the Revue des sciences philosophiques et théologiques. In a critical study, written in 1932 and reproduced here in its German version, Palémon Glorieux challenges Mandonnet's conclusions with regard to Thomas's Quaestiones disputatae, while in another essay, also appearing in this volume, he advances hypotheses and clarifies certain points about Aquinas's treatise, (...) De regimine Judaeorum. Many penetrating insights into Thomas's life and personality are furnished by Martin Grabmann in his essay on Aquinas's relationship to the civil and religious authorities of his time, while Heribert Scheeben discusses Thomas's sojourn in Cologne and his personal rapport with his master, Albert the Great. Aquinas's helpers and secretaries are also the subject of a special study by Antoine Dondaine. (shrink)

The cover art for Utopies des Lumières is quite simple but very effective, just like the texts that the collection contains. The cover is mostly plain, but it includes a fragment of Thomas More’s map of the island of Utopia. Inside, six chapters of varying length and interest are divided into three parts dealing mostly with three questions that are also integral to the concerns of the genre of utopia as defined by More: Where is utopia? What does utopia (...) bring? What can it accomplish?Indeed, part 1 consists of a discussion of the geographic question of utopia captivatingly prompted by the chapters by Peter Fitting and Kate Turner. Both chapters reinforce the role of imagination, but while Fitting’s... (shrink)

Contrary to astronomy, the early modern Chinese State did not systematically sponsor mathematics. However, early in his reign, the Kangxi Emperor studied this subject with the Jesuit missionaries in charge of the calendar. His first teacher, Ferdinand Verbiest relied on textbooks based on Christoph Clavius'. Those who succeeded Verbiest as imperial tutors in the 1690s produced lecture notes in Manchu and Chinese. Newly discovered manuscripts show Antoine Thomas wrote substantial treatises on arithmetic and algebra while teaching those subjects. (...) In 1713, the emperor commissioned a group of scholars and officials to compile a standard survey of mathematics. This work opened with the claim that mathematics had its roots in Chinese Antiquity. However, it can be shown that the Jesuits' lecture notes were the main source of the Shuli jingyun. The reconstruction of mathematics under Kangxi's patronage is thus best characterised as the imperial appropriation of Western learning. (shrink)

When in the 1950s Antoine Dondaine published his work on Thomas Aquinas’ “secretaries,” he relied on his study of codices BAV, Vat. lat. 718 and Vat. lat. 9851. He claimed that the scribe C and the other scribes on the same staff were in the service of Thomas Aquinas when they executed those codices. The present contribution deals with the work of C in those two codices and in two more manuscripts, i.e., Paris, Bibliothèque Mazerine, Ms. 873 (...) and Wien, ÖNB, Cod. 1479. In Vat. lat. 718, C, a French scribe, works in the service of A, the Italian scholar who upon examination proves to be the original owner of that codex. In Vat lat. 9851, no direct link can be substantiated between Thomas Aquinas and C. On f. 5va C simply begins to copy a model without special quality, while on f. 5rb, scribe E, an Italian scholar who was a direct associate of Thomas, finishes his copy from an independent and excellent textual tradition. In Paris Maz. 873 and Wien ÖNB 1479, C writes in the service of the original owners, who... (shrink)

According to Antoine Augustine Cournot, chance events are the result of the intersection between independent causal chains. This coincidental notion of chance is not a new one, but—as Cournot remarks—it comes from Saint Thomas Aquinas, Boethius, and more probably from Jean de La Placette. Such a conception of chance phenomena seems to be very important, not only because it is closely related to the Principle of Causality, but also since it grounds Cournot’s theory of objective probability. Starting from (...) Martin’s work, the main attempt of this survey is to endorse the idea that Cournot’s coincidental notion of hasard is objective, that is it is ontic and it does not depend—in some sense—on our degree of knowledge. In order to do that, a central role in the discussion will be given to the meaning of the independence between the intersecting causal chains and to Cournot’s conception of causation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Logic of God Incarnate. By THOMAS V. MORRIS. Ithaca: Cornell University Press, 1986. Pp. 220. $19.95. Thomas V. Morris, Assistant Professor of Philosophy at the University of Notre Dame, has written a technical yet provocative study on the Incarnation. As a faithful Christian he believes in and desires to defend the traditional Christian doctrine of the Incarnation proclaimed in the New Testament and defined (...) by the early councils of the Church, especially Chalcedon, that is, that Jesus is the One eternal Son existing in two natures. He also holds that, while the truth of the Incarnation is revealed, it must nonetheless stand the test of logic and reason. The Incarnation cannot be illogicaJ or meaningless. " If the church has been guided by God in such matters as the formulation of its creeds, conciliar decrees, and catechisms,.... we would not expect glaring logical flaws in its central doctrinal affirmations" (p. 46). The stated purpose of Morris's study is to defend the traditional doctrine against those who would hold it to be logically incoherent and meaningless. "In the course of thinking about the Incarnation for some years now, I have come to see that a few simple metaphysical distinctions and a solid dose of logical care will suffice to explicate and defend the doctrine against all extant criticisms of a philosophical nature" (p. 9). Morris meticulously analyzes and critiques a number of arguments that oppose the possibility of coherence of the Incarnation by attempting to demonstrate that such arguments are.either false and illogical themselves, or that they do not apply to a true understanding of the Incarnation. Moreover, Morris proposes a novel understanding of the Incarnation which he believes is both logical and intelligible, and which conforms to the Christian tradition. This goal of upholding the intelligibility of the Incarnate leads Morris to a three-fold task. He first of all must refute his chief adversaries, those who would deny the sensibleness of saying God became man in Jesus. Such critics deny the validity of the Incarnation on the ground..'! that it is meaning·less, and the'l'efore impossible to juxtapose the incommensurable. attributes of divinity and humanity, e.g., perfection/imperfection, immutability/corruptibility. They hold that Jesus could not have had both these sets of properties at once (cf. p. 20). Morris refuses to capitulate to such arguments. He nevertheless insists that any solution to the issue which would undermine human logic or which would fail to uphold the Christian's belief is no solution at all (cf. p. 32). 367 368 BOOK REVIEWS Secondly, Morris's task leads him to refute any attempts at a " OneNature " solution, which would "squash" together the human and divine natures in Jesus to form a single nature. Such proposals jeopardize either the integrity of Jesus's divinity (Arianism) or his humanity (Docetism, Monophysitism), inevitably composing a mythical tertium quid (cf. pp. 33-38). Morris presents a clear case against such corruptions of the Incarnation. Thirdly, Morris's task brings him to analyze contemporary kenotic Christology. He thoroughly discusses this approach, for the reason that it is directly involved in the issue at hand, namely, the incompatibility between divine and human properties in Christ. Secondarily, however, Morris's interest in kenoticism reflects his own hope that some variation of the approach might posibly arrive at a Christological solution (cf. p. 92). While he ultimately rejects kenoticism, Morris flirts with the various alternatives, and, as we shall see, his own perception of the Incarnation remains tinged with a kenotic flavor. How then is it possible to predicate of one and the same individual divine and human attributes intelligibly and coherentlyT To use contemporary computer jargon, the question might be phrased: is it possible that God and man can he "incarnation-friendly¥" Morris believes so. Morris first of all sets out to define the terms-divine nature and human nature. He believes part of the incompatibility problem lies in attributing to Jesus's humanity unnecessarily hostile aspects. He distinguishes between being "merely human" and being "fully human"· To be " merely human " is to possess not only those properties that narrowly define one's nature or kind, such as rationality, but... (shrink)

In this paper, I will to lay down what I call an expressivist account of the pragmatics of jokes, through which I wish to shed light on the function of offensive jokes in particular. I will focus specifically on jokes, not humor more generally. Jokes are particular sorts of speech-acts; and although many may be issued in the form of declarative or interrogative sentences, they are not reducible to them. I suggest here that their analysis must be understood in terms (...) of the unique pragmatic roles that they play. Following this I turn to offensive jokes in particular, describing some of the conditions relevant to their uptake. I will argue that there is a degree of entitlement to certain jokes, and set of commitments that follow from a given joke—both of which are necessary to understand the difference between a context in which a joke is offensive and one in which a similar joke may be merely not funny. I conclude by outlining how on my account we can understand the role of offensive humor as a mode of social criticism. (shrink)

On the Intellectual Powers of Man Thomas Reid.

Philosophers, psychologists, neuroscientists, and psychiatrists examine the will and its pathologies from theoretical and empirical perspectives, offering a conceptual overview and discussing schizophrenia, depression, prefrontal lobe damage, and substance abuse as disorders of volition. Science tries to understand human action from two perspectives, the cognitive and the volitional. The volitional approach, in contrast to the more dominant "outside-in" studies of cognition, looks at actions from the inside out, examining how actions are formed and informed by internal conditions. In Disorders of (...) Volition, scholars from a range of disciplines seek to advance our understanding of the processes supporting voluntary action by addressing conditions in which the will is impaired. Philosophers, psychologists, neuroscientists, and psychiatrists examine the will and its pathologies from both theoretical and empirical perspectives, offering a conceptual overview and discussing specific neurological and psychiatric conditions as disorders of volition. After presenting different conceptual frameworks that identify agency, decision making, and goal pursuit as central components of volition, the book examines how impairments in these and other aspects of volition manifest themselves in schizophrenia, depression, prefrontal lobe damage, and substance abuse. Contributors George Ainslie, Tim Bayne, Antoine Bechara, Paul W. Burgess, Anna-Lisa Cohen, Daniel Dennett, Stéphanie Dubal, Philippe Fossati, Chris Frith, Sam J. Gilbert, Peter Gollwitzer, Jordan Grafman, Patrick Haggard, Jay G. Hull, Marc Jeannerod, Roland Jouvent, Frank Krueger, Neil Levy, Peter F. Liddle, Kristen L. Mackiewitz, Thomas Metzinger, Jack B. Nitschke, Jiro Okuda, Adrian M. Owen, Chris Parry, Wolfgang Prinz, Joëlle Proust, Michael A. Sayette, Werner X. Schneider, Natalie Sebanz, Jon S. Simons, Laurie B. Slone, Sean A. Spence. (shrink)

This groundbreaking work considers one of the central themes of archaeology, time, which until recently has been taken for granted. It considers how time is used and perceived by archaeology and also how time influences the construction of identities. The book presents case studies, eg, transition from hunter gather to farming in early Neolithic, to examine temporality and identity. Drawing upon the work of Martin Heidegger, Thomas develops a way of writing about the past in which time is seenm (...) as central to the emergence of the identities of peoples and things. He questions the modern western distinction between nature and culture, mind and body, object and subject, and argues that in some senses the temporal structure of human beings, artefacts and places are similar. (shrink)

Soll das Ausmaß manifester, struktureller und symbolischer Gewalt in den Beziehungen zwischen der islamischen und der europäischen Welt verringert werden, so müssen neue Perspektiven des wechselseitigen Verstehens und der Kooperation entwickelt werden. Glaube und Religion spielen eine zentrale Rolle für die Entwicklung von Hass und Misstrauen. Beide können dazu führen, den Anderen abzulehnen, können aber auch dazu beitragen, Gemeinsamkeiten zu entdecken und sich im Spiegel des Anderen zu verstehen. Im Rahmen der Globalisierung gilt es, kulturelle Vielfalt zuzulassen und mit ihrer (...) Hilfe den interkulturellen Dialog zu fördern. Zu diesem Prozess leistet der vorliegende Sammelband einen zentralen Beitrag. Er entstand im Rahmen des euromediterranen Netzwerks "Philosophie und Anthropologie des Mittelmeerraums" mit Unterstützung der Deutschen UNESCO-Kommission und der Anna Lindh Stiftung. Zu den Autoren gehören Kulturwissenschaftler aus der europäischen und der islamisch geprägten Welt: Mona Abousenna (Kairo), Sadik AL-AZM (Princeton), Benmeziane Bencherkoui (Oran), Roland Bernecker (Bonn), Christina von Braun (Berlin), Paolo Fabbri (Venedig), Merez Hamadi (Tunis), Moustapha Larissa (Marrakesch), Reyes Maté (Madrid), Angelika Neuwirth (Berlin), Elfie Poulain (Lille), Jacques Poulain (Paris), Thomas Scheffler (Kopenhagen), Traugott Schoefthaler (Alexandrien), Fathi Triki (Tunis), Rachida Triki (Tunis), Antoine Seif (Beirut), Teresa Velasquez (Barcelona), Mourad Wahba (Kairo), Christoph Wulf, (Berlin). (shrink)