For the historian who aspires to the study of Scipio Aemilianus one of the happier features of his material is the considerable number of Scipio's dicta which have been preserved: sayings which are distinct from the extracts from formal speeches yet which in most cases were uttered in public. This paper is concerned with a small group of such dicta which belong to the last period of Scipio's life, between his return from Numantia in 132 and his death in 129. (...) The intention is not to provide an historical interpretation but simply to establish die content, context, and relationship of the sayings concerned. At the request of the editors I do not quote in full the passages which provide the evidence, most of which are reproduced, at least in part, on pages 131 f. of the second edition of Malcovati's Oratorum Romanorum Fragmenta. (shrink)

Asking and answering questions is the cornerstone of science yet formal training in understanding this key process is often overlooked. "Asking Questions in Biology" unpacks this crucial process of enquiry, from a biological perspective, at its various stages. It begins with an overview of scientific question-asking in general, before moving on to demonstrate how to derive hypotheses from unstructured observations. It then explains in the main sections of the book, how to use statistical tests as tools to analyse data and (...) answer those questions before, finally, showing the best practice in presenting scientific reports. As such, it is an indispensable companion to all students of biology, but particularly those enrolled in courses concerning experimental design; data analysis; hypothesis testing; research methods; or any practical project work. The late Chris Barnard was Professor of Animal Behaviour at Nottingham University. Francis Gilbert is Associate Professor of Ecology at Nottingham University. Peter McGregor isa Reader in Applied Zoologyat Cornwall College. ". (shrink)

This is a new release of the original 1933 edition.

Philosophical influences in the personality and public life of Publius Cornelius Scipio Aemilianus, consul in 147 and 134b.c., were once emphasized in scholarship. In 1892, Schmekel demonstrated the reception of Stoic philosophy in the second half of the second centuryb.c.among the philhellenic members of the governing elite in general, and statesmen like Scipio Aemilianus in particular, in what he called the ‘Roman Enlightenment’. In the 1920s and 1930s, Kaerst showed influences of Stoic philosophy on Scipio, contemporary politics and the Principate (...) to come, while Capelle and Pohlenz identified Stoic ideas in Scipio's foreign and domestic policies. Together they formed a body of scholarship which held that Scipio possessed a serious interest in philosophy which defined his character and informed his public life. In the 1960s, the challenge to this scholarship was led by Strasburger in two articles, and by Astin in his 1967 biography. Both scholars downplayed and devalued philosophical influences on Scipio and denied him the pursuit of the Greek virtuous life. They placed him within the traditions of the Roman elite, ambitious for glory and results-driven, and they have successfully formed influential views to this end, despite the critique made by Erskine. Astin remained the authoritative study of Scipio and there was much in hisRealpolitikthat scholarship found compelling, even when it allowed Scipio an attachment to Greek culture. For example, Gruen, Elvers and Badian acknowledged Scipio's interest in Greek culture and philosophy, in combination with the practices and goals of a traditional Roman aristocrat, but they placed their accent on the latter by affirming that Greek learning did not change the current of a traditional aristocratic life. The contention of this article is that the pre-Strasburger/Astin interpretation of Scipio, despite its shortcomings, was indeed correct to detect a deep current of philosophical influences on Scipio. The article argues that the evidence demonstrates that in education, character and public life Scipio was informed by the Greek moral and political tradition; that Scipio had claimed to possess the cardinal virtues, derived ultimately from Plato; and that he had acted under a moral imperative of power formulated by the Stoic philosopher Panaetius; the conclusion will address the ethical intention of Scipio. (shrink)

Since 1995, thousands of people in Taiwan have pledged each year to donate their cadavers to the medical college run by the Buddhist Tzu Chi (Ciji) Foundation. The “surge of cadavers” seems intriguing in a society where ancestor worship continues to be salient. Drawing on my fieldwork in 2012–2013 and 2015, the purpose of this paper is to describe a series of practices involving the transformation of a cadaver into a Buddhist moral subject: the donor, the family, and the medical (...) school engage in various endeavors and rituals involving “emotional practices” to honor the deceased; situate the donation as a “good death”; and fulfill the family's obligations to ancestor worship. I argue what makes the ritual transformation efficacious is the dominant currency of emotional practices. Emotional practices “authenticate” the ritual transformation. The main ethic for commemorating the cadaver donation is not generosity or dāna but equanimity. (shrink)

Discussions on the concept of Marifatullah as the foundation of belief hold a significant place in theology. There are different opinions among schools of theology regarding whether those who do not receive divine messages must know God. The majority of scholars belonging to the Mu'tazila and Māturīdī schools, including Imam Māturīdī, state that human beings must know God. Although al-Ashʿarī accepts that the most prominent obligatory duties are the methods of reasoning that lead to marifatullah, he states that responsibility in (...) this matter is formed by transmission. However, we can say that whether the human mind is sufficient to reach the knowledge of God, the method of reasoning has reached a different dimension today from the sciences of psychology, genetics, and neurobiology. This study explored whether individuals can achieve marifatullah from a holistic perspective. Whether human beings can be held responsible for this issue has been evaluated through the sciences of psychology, genetics, and neurobiology, and the opinions of schools of theology on this issue have been criticized. When we think in terms of Marifatullah, we can say that man’s psychological sense of obligation to adapt to society leaves him intellectually under the influence of society. In terms of genetic determinism, human personality, behavior, and intellectual adventure are completely determined by genes. Therefore, it is impossible for men to reach marifatullah in the context of their mental abilities. From an epigenetic perspective, we see that human thought structure, behavior, and personality are formed as a result of interactions with the environment. Serious hesitation arises in this idea in terms of intellect being a source of responsibility. Humans are genetically influenced by the environment and society, and they have a suitable nature for this, revealing that their genetic structure is open to environmental influences. In terms of brain plasticity, factors such as the society, environment, and family in which people live can change their brains and enable them to live accordingly. Although life adventures appear to be within the framework of social harmony, there must also be intellectual and religious harmony within social harmony. This reinforces the idea that individuals tend to align more with the thoughts and beliefs instilled by culture given the adaptable nature of the human brain influenced by cultural factors. When the views of the schools of theology are considered considering these evaluations, it becomes clear that the Mu'tazilites and Māturīdīs' belief that the source of the wujūb of marifatullah is intellect is at a point that needs to be reconsidered in terms of human biology and psychology. Although the Asharites emphasize human beings attaining knowledge of God through intellect, their focus on prophethood indicates that a revelation offer appears more accurate concerning human nature in the context of Marifatullah. (shrink)

Originally published in 1934, this book presents the content of an inaugural lecture delivered by the British philosopher Charles Dunbar Broad (1887-1971), upon taking up the position of Knightbridge Professor of Moral Philosophy at Cambridge University. The text presents a discussion of the relationship between determinism, indeterminism and libertarianism. This book will be of value to anyone with an interest in the writings of Broad and the history of philosophy.

In this groundbreaking work, C. D. C. Reeve uses a fundamental problem--the Primacy Dilemma--to explore Aristotle's metaphysics, epistemology, dialectic, philosophy of mind, and theology in a new way. At a time when Aristotle is most often studied piecemeal, Reeve attempts to see him both in detail and as a whole, so that it is from detailed analysis of hundreds of particular passages, drawn from dozens of Aristotelian treatises, and translated in full that his overall picture of Aristotle emerges. Primarily a (...) book for philosophers and advanced students with an interest in the fundamental problems with which Aristotle is grappling, Substantial Knowledge's clear, non-technical and engaging style will appeal to any reader eager to explore Aristotle's difficult but extraordinarily rewarding thought. (shrink)

How best to avoid the Levinas Effect, as it has been called, the tendency to make Emmanuel Levinas everything to everyone? One way is to demonstrate that Levinas's thinking does not fit into any of the categories by which we ordinarily approach political theory. If one were forced to categorize Levinas's political theory, the term "inverted liberalism " would come closest to the mark. As long, that is, as one emphasizes the term "inverted" over "liberalism." Levinas's defense of liberalism is (...) likely the strangest defense the reader has encountered. We should, argues Levinas, foster and protect the individual because only the individual can see the tears of the other, the tears that even the just regime cannot see. The individual is to be fostered and protected for the sake of the other individual. Whether this has anything to do with "real" liberalism, and whether it should, is the topic of this essay. (shrink)

Corporate governance is increasingly becoming an issue of global concern, not least because we are more and more living in a corporate world that transcends international boundaries. The main purpose and motivation of this study is to determine how the international community should motivate businesses in fostering exemplary corporate governance, therefore eliminating obstacles to ethically exemplary behavior. The empirical approach utilized here has been applied to 161 businesses, both listed and over-the-counter (OTC) companies, with the results indicating that ethical considerations, (...) corporate governance and organizational performance are inextricably linked and, to an extent, demonstrably proportional. This study also indicates a major finding that family management is a significant mediating variable of the ethical considerations of corporate governance and organizational performance. Finally, this study has developed an operational model of ethical considerations of corporate governance as a consultancy aid for businesses that wish to implement and/or boost their performance in respect to corporate governance. (shrink)

The self is a topic that crosses a great many disciplinary boundaries; concepts of the self are central to political science, psychoanalysis, philosophy, sociology, and classical studies. In this book, C.Fred Alford sets forth a psychoanalytic account of the self and applies it to texts by Plato, Hobbes, Locke, Rawis, and Rouseau in order to draw out their implicit, often inchoate, assumptions about the self.

In the literature on expert trust, it is often assumed that track records are the gold standard for evaluating expertise, and the difficulty of expert identification arises from either the lack of access to track records, or the inability to assess them. I show, using a computational model, that even in an idealized environment where agents have a God’s eye view on track records, they may fail to identify experts. Under plausible conditions, selecting testimony based on track records ends up (...) reducing overall accuracy, and preventing the community from identifying the real experts. (shrink)

The title may be understood in three ways. Firstly, the truth under study is the truth about freedom. We speak of the truth of something, in as much as we presume that there are many misconceptions about that something, and it stands in need of clarification. Thus, the many misconceptions about freedom will have to be divested, if freedom is to be rightly grasped. Secondly, in the sense that there is a truth in the core of freedom, indeed, truth is (...) the essence of freedom. If truth is to be rightly grasped, its core has to be penetrated. Thirdly, there is a deeper relation between truth and freedom. Freedom cannot be understood, much less rightly practised, if we do not comprehend the necessary relation that freedom bears to truth. This essay purports to study all three senses, not quite generally, but with special reference to Ratzinger, the German theologian-cum-phenomenologist of religion, who also happens to be the current pope Benedict XVI of the Catholic Christianity. The study proceeds in three stages. First of all, I will give the statement of the problem. Secondly, I will briefly dwell on the modern Western history of freedom. Thirdly, I will study the interface between freedom and truth, highlighting the nature of human freedom, the relation between freedom and responsibility, and the relation between freedom and the truth of human existence itself. The essay is more interpretive than evaluative, with an eye to be as close to the insightful thoughts of Ratzinger as possible. (shrink)

La réception tardive de l'oeuvre de Ernst Troeltsch en France nous a privés d'une analyse du christianisme originale et féconde. Elle nuance et enrichit ce que nous savons, au travers de la réflexion wébérienne notamment, des relations de la religion chrétienne à la modernité. Contre les interprétations usuelles qui datent l'émergence de cette dernière de la Renaissance et de la Réforme, Troeltsch insiste sur la centralité des Lumières comme marquant la fin de la civilisation ecclésiastique ; c'es l'évanouissement de la (...) référence structurante à l'ordre divin qui inau­gure selon lui l'entrée dans le monde moderne. Sur la base de ce constat, il s'agit pour Troeltsch de trouver une définition du christianisme qui soit en adéquation avec les conditions de l'existence moderne. Dans son ouvrage datant de 1912, « Les doctrines sociales des Églises et groupes chrétiens », il examine les types « Église », « secte » et « mystique » pré­sents depuis les origines évangéliques, circonscrivant trois modes socio­logiques et éthiques qu'il confronte à la modernité. Aucun n'est seul adéquat. Pour durer, le christianisme devra, selon Troeltsch, renoncer à la réalisation d'un programme éthique d'essence religieuse au sein du monde et accepter le cantonnement de la foi dans l'intimité des cons­ciences, tout en s'articulant à des réalités socio-culturelles à l'échelle de tous dont les formes et les transformations internes sont toujours à repenser.The delayed reception of the work of Ernst Troeltsch in France deprived us of an analysis of an original and fertile Christianity. It nuances and enriches what we know, especially through a Weberian reflection, about the relations of the Christian religion and modernity. Against the customary interpretations that date the emergence of the latter from the Renaissance and the Reformation, Troeltsch insists on the centrality of the Enlightenment as marking the end of an ecclesiastical civilization. It is the disappearance of the structuring reference to the divine order that inaugurated, according to him, the entrance to the modern world. On the basis of this observation, Troeltsch is interested in finding a definition of Christianity that would be in harmony with the conditions of modern existence. In his work dating from 1912, "The social doctrines of the Churches and Christian groups ", he examines the categories "Church", "sect", and "mystic" that were present evangelical times, circumscribing three sociological and ethical modes, which he confronts with modernity. No single one is adequate. In order to endure, Christian­ity should, according to Troeltsch, renounce the attempt to set up an ethical program of a religious essence in the heart of the world and accept the establishment of a faith in the intimacy of consciences, all the while adapting its« to socia-cultural realities applicable to everyone, of which the forms and internal transformations are always to be re-thought. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:'kvieuJs SELECTED· LETTERS KATHARINE TAIT Carn Voel Porthcurno,- Cornwall TRI9 6LN, England Nicholas Griffin. The Selected Letters ofBertrand Russel~ Vol. I: The Private Years, I884-I9I4. London: Allen Lane the Penguin PreSs, 1992. Pp. xxi, 553.£25.00; C$47.99; US$35·00. Nicholas Griffin has done an admirable job of selecting and explaining the letters in this first volume. It is amazingly to his credit that he 'manages to be so well acquainted (...) with and to understand so well a world so remote from his own. In the whole volume, I found only two small points on which to augment his knowledge. If he had looked up Shakespeare's poem about greasy Joan, which we all know in part, he would have solved for himself the mystery of Marian's nose, referred to on page 93. It was red and raw from the cold, as Russell's always was from sunburn in the summer-and usually peeling besides. And on page 217, perhaps a more esoteric mystery: Milligan is a game of patience played with two packs of cards, which I have seen him playing with a special small set capable of being spread out on a small table. My only other quibble is that I think perhaps Griffin is a trifle too hard on Grandmother Russell, who may have been less calculating and more sentimental than he supposes. That she was not above emotional blackmail is clear from Russell's letter to Alys of 17 August 1894: I went to· my Grandmother, and found her on the sofa in her sitting-room. We embraced in silence for some time and then I looked at her sadly with tears in my eyes and she said "Well I'm worse than you thought I was": not with an air of triumph, but of mild reproof for my heartlessness in having felt so little anxiery. She besought me to consent to an absence; she says everybody who comes thinks it strange I should not be here when she is so ill, and that both thee and I are suffering in reputation in consequence. She gave repeated assurances (which I didn't need) of her absolute unselfishness in urging my home-duties; she really does care only about my moral welfare, which she feels to be imperilled by such neglect. (P. 98) Awful stuff, yet I think she may have rather been seizing any weapon that came to hand than laying deeply cunning schemes; but this is only opinion and I would bow to Griffin's greater knowledge of the facts. His analysis of Evelyn Whitehead's "attacks",their effect on Russell and his relations with russell: me Journal of me Bemand Russell Archives McMaster University Libraty Pr... n.s. I> (winter 1992-9~): 211-24 ISSN OO~6-O1631. 212 Reviews her, on the other hand, I found enlightening and quite the best thing I have read on the subject. Some other fine items must be singled out for special mention. First, the generous tribute to Russell's integrity over Frege on page 245. Russell had spent five years working in almost complete isolation on the Principles only to find, when it had gone to press, that much of what was best and most original in it had been anticipated by Frege. Yet, even in his private correspondence, he never gave so much as a hint of any concern about his loss of priority, but only his delight at having found a thinker with similar ideas. It required an integrity beyond the call of duty to add to the Principles an appendix drawing attention to Frege's work and generally to do what he could to make it better known. Griffin's editorial work is for the most part adlJIirably dispassionate, always informative, sometimes speculative, occasionally critical; but when the occasion warrants (usually over professional matters), he is unstinting in his praise. Russell's comments about The Principles ofMathematics in his letters seem absurdly modest. The book was undoubtedly a wotk of genius; in some ways, the greatest thing he ever wrote.... (I]r offered not merely a new philosophy ofmathematics bur a new way of doing philosophy. Yet Russell... (shrink)

De generationewas the last of the three works published by William Harvey during his lifetime. Although this work on generation was most ambitious, being the product of prolonged and detailed researches, it has received relatively little attention from modern writers. It is generally felt that this work, like William Gilbert'sDe mundo, departs significantly from the more pronounced empirical approach to science which characterized Harvey's first publication,De motu cordis. De generationeshows that Harvey regarded reference to teleological and vitalistic principles as necessary (...) for the solution of crucial problems in biology. In this respect he differed from his contemporaries, the iatrochemical and iatromechanical physiologists, whose non-teleological approach seems, at least superficially, to be in sympathy with the modern biological tradition. The structure and content ofDe generationeare so evidently determined by Aristotle's biological writings, that the work is used to illustrate Harvey's failure to emancipate himself from the philosophical encumbrances of antiquity. (shrink)

Монографія "Функціональність релігії: український контекст".

I do not think that the existence of God can be proved or even that the main justification for the belief can be found in argument in the ordinary sense of that term, but I think two of the three which have, since Kant at least, been classified as the traditional arguments of natural theology have some force and are worthy of serious consideration. This consideration I shall now proceed to give. I cannot say this of the remaining one of (...) the arguments, the ‘ontological proof’, which I shall therefore not discuss here. (shrink)

[Newspaper opinion] If you’re like most people, you’ve been taught that climate action is a sacrifice. Cutting emissions from fossil fuels, you’ve probably been told, is the economy-squeezing price we must pay for a livable planet. But our research explains why we should look at this issue through a different frame. -/- Frames help us think about complex issues. They suggest starting assumptions, problems to be solved and point towards possible solutions. Sacrifice frames begin with the assumption that climate action (...) is a burdensome cost. Given that assumption, it naturally follows that climate action is all about convincing people to make sacrifices. But scholars have criticized sacrifice frames for being bad at motivating action. Tell a person to sacrifice, and they’re likely to give you a list of reasons why they shouldn’t have to do it. -/- We suggest a different approach. Instead of explaining why you should sacrifice for the climate, we explain why climate action isn’t a sacrifice. We also suggest an alternative, more hopeful frame that fits with current science. [Open access]. (shrink)

В статті С.Присухіна «Діалог релігії і науки: аспекти дослідження в працях Івана Павла ІІ» проаналізовано філософсько-богословські рефлексії Івана Павла ІІ щодо сутнісних характеристик діалогу релігії і саме сучасної науки, завдання його вдосконалення в контексті становлення і розвитку культури життя.

El siguiente trabajo se enmarca en una investigación acerca de las fuentes históricofilosóficas que dan cuenta de los fundamentos de la tendencia de la filosofía a interpretarse a sí misma como una ciencia. Hemos tomado algunos de los diálogos socráticos de Platón para pesquisar cómo opera esto ahí, cuál es su motivación última y cuál su sentido. El supuesto básico es que cabe, en algún sentido, pensar la actividad filosófica como un “saber del saber”. El hilo conductor lo constituye el (...) examen de ciertos pasajes ejemplares en donde aparece la llamada “analogía del arte”, a través de la cual se ponen al descubierto ciertos caracteres esenciales del saber. Finalmente se concluye que la motivación de un “saber referido al saber” no puede ser “epistemológica” sino fundada en la preocupación por alcanzar una vida de excelencia. (shrink)