The Aristotelian discussion of this theme has focused the attention of researchers and commentators on the question of practical reason. The main problem has been to determine if the end is fixed by moral virtue alone while practical reason is concerned only with the deliberation on the "means" that contribute to the end, or if practical wisdom plays a role as well in the determination of the end.

The author is well known for his Études d'Estétique Médiévale in three volumes which are an indispensable guide to the several orientations in medieval aesthetics. One year later de Bruyne published this work, a manageable, brief version of the first one. As the author himself indicates in the "Introduction," the general conclusions of the Etudes are presented in an accessible way. Quotations have been reduced and most references refer to the longer work. Unfortunately, this makes the book completely dependent on (...) the Etudes. For that reason this book offers an interesting introduction not to the specialist or to the researcher but to the reader who wants to enjoy the spirit that inspired medieval aesthetics. (shrink)

ARISTOTLE'S Ethics are not focused on a group of moral principles; they are developed from the affirmation of an end which subordinates all human activities. This end is sought for itself and is called "the good and the best".

The objective of this article is to consider whether the Commentator of the Derveni Papyrus can contribute to our understanding of the double divine will to reject and accept the name of Zeus. After examining some inconsistencies that the traditional readings raise, the authoress appeals to the Derveni Papyrus in order to offer an alternative diachronic interpretation. On this reading, the unique wise one, in the first place, does not wish to be called by the name of Zeus because this (...) name ascribes birth and diversification to it, while it is, as such, eternal and simple. On the other hand, as it cyclically becomes multiple, it is also willing to be identified with Zeus, the God who, according to the Papyrus, swallowed his Grandfather’s phallus along with Mind, got pregnant of everything and re-created the universe. This account fits with Heraclitus’ doctrine that there is no creation of the world but some kind of derivation of it from the one, and vice-versa. (shrink)

This book consists of a selection of papers which throw new light on old problems in one of Plato s most difficult dialogues. The first set of papers deals with definitions of sophistry from different perspectives. In the central section E. Hulsz, D. O'Brien, B. Bossi, P. Mesquita and N. Cordero consider the problem of being and relative non-being with regard to Heraclitus and the legacy of Parmenides. The final section with papers by F. Fronterotta, J. de Garay, D. (...) Ambuel and L. Palumbo is devoted to ontology, predication and truth.". (shrink)

The Dutch policy objective of a fully sustainable livestock sector without mutilations by 2023 is not compatible with the routine practice of tail docking to minimize the risk of tail biting. To examine farmer attitudes towards docking, a telephone survey was conducted among 487 conventional and 33 organic Dutch pig farmers. “Biting” (of tails, ears, or limbs) was identified by the farmers as a main welfare problem in pig farming. About half of the farmers reported to have no tail biting (...) problems in their own herd. When farmers did report problems, they most often reported figures between 1 and 5 % of the animals. High incidences of tail biting were anticipated when trying to keep undocked pigs. Enrichment materials used in the conventional sector included mainly chains (52–63 % of the farms) and hanging rubber or plastic balls (22–30 %). Straw, sawdust, or wood shavings was hardly provided in conventional pig farming (2–3 %), in contrast to organic farming (88–100 % of farms). Conventional pig farmers feel a curly tail is not very important for sustainable pig farming. They consider enrichment to be less effective and tail docking to be less stressful for them and their piglets than their organic colleagues do. Pig farmers identified climate as a main risk factor for tail biting as opposed to enrichment. The objective of reducing routine tail docking requires solutions for dealing with tail biting problems at the farm level. In this process, transfer of scientific knowledge about enrichment materials and other measures to prevent and cure tail biting is critical, as is a change in farmer attitudes and awareness of the moral issues involved. (shrink)

The analysis of the measurement of gravitational fields leads to the Rosenfeld inequalities. They say that, as an implication of the equivalence of the inertial and passive gravitational masses of the test body, the metric cannot be attributed to an operator that is defined in the frame of a local canonical quantum field theory. This is true for any theory containing a metric, independently of the geometric framework under consideration and the way one introduces the metric in it. Thus, to (...) establish a local quantum field theory of gravity one has to transit to non-Riemann geometry that contains (beside or instead of the metric) other geometric quantities. From this view, we discuss a Riemann–Cartan and an affine model of gravity and show them to be promising candidates of a theory of canonical quantum gravity. (shrink)

Réexamen d'une statuette trouvée en 1946 dans le dépôt sacré de l'Artémision. Les statuettes trouvées en Egée datent, semble-t-il, de la dernière époque mycénienne (HR III B-C). C'est de la côte syro-palestinienne que leur type a été introduit dans le monde créto-mycénien, via Chypre. Très nombreuses en Orient,· elles sont exceptionnelles en Egée, où elles sont étrangères à l'iconographie. Dans leurs pays d'origine, ce sont des effigies divines et il est vraisemblable qu'elles ont conservé cette signification en Egée. Le bronze (...) de Délos représente, comme les autres, une divinité et date d'environ 1200 ou du XIIe s. Conclusions : 1) Présence d'une idole (masculine) à l'Artémision ; 2) Cette présence n'est pas incompatible avec celle d'une divinité féminine prééminente ; 3) La notion de continuité des cultes est renforcée ; 4) Les récentes études mettent en valeur la diversité des cultes et des symboles et incitent à distinguer des variantes locales en fonction de chaque sanctuaire à la fin de l'âge du Bronze en Egée. (shrink)

Various authors see human flourishing as the overarching aim to which education should contribute. We ask whether fostering _wonder_ can help education attain this aim. We discuss two possibilities: firstly, it may be that having a sense of wonder as adults (possibly fostered by and/or refined due to education) contributes to flourishing itself. Secondly, it may be that fostering wonder in education increases the likelihood that education promotes flourishing, which it might do simply by increasing children’s intrinsic interest in what (...) they learn. We argue that there are many plausible connections between wonder and human flourishing (relating to its epistemic and aesthetic dimensions, among others), and that we have reason to believe that early experiences can influence adults’ capacity for wonder. Furthermore, wonder increases the likelihood that education ‘succeeds’; and it supports people’s ability to live well by heightening their appreciation for the world, helping to uncover baseless beliefs, and increasing their awareness of possible goods. In sum, while having a sense of wonder may not be a constitutive element of human flourishing, it is hard to imagine education for human flourishing that is not also wonder-full education. (shrink)

Este artículo aborda la reciente actualización de la propuesta filosófica general de Badiou a partir del planteamiento específico de una “estrategia especulativa” en el reciente libro La inmanencia de las verdades. Sostengo la hipótesis de que la idea de una “estrategia especulativa” es un tercer estadio en el proyecto de Badiou denominado “filosofía del acontecimiento”, que cumple y radicaliza los anteriores estadios de “platonismo de lo múltiple” y “comunismo de la Idea”, cuya continuidad descansa en la unidad interna de su (...) proyecto a partir de la ligazón entre su apuesta ontológica y meta-ontológica como filosofía necesariamente sistemática. En primer lugar, mostraré los elementos generales de la filosofía de Badiou explicitando sus etapas y la emergencia de lo que denominaré “filosofía del acontecimiento y del ser múltiple”. En segundo lugar, profundizaré específicamente a partir de la convergencia de la tesis ontológica y meta-ontológica, para caracterizar la apuesta del autor como proyecto sistemático desligado de la ontoteología mediante el recurso especulativo a la matemática para pensar la infinitud. A partir de esto, finalmente, sostendré que la “estrategia” de la obra reciente del autor implica, en términos generales, una especificación del rol de la matemática dentro de su ontología especulativa. (shrink)

L’article examine la reprise que le « prince des Averroïstes » Jean de Jandun fait de cette phrase délicate d’Averroès, tirée de son Grand Commentaire du De anima d’Aristote : « forte igitur philosophia invenitur in maiori parte subiecti in omni tempore ». On cherche à montrer par l’analyse des textes que l’interprétation du maître ès arts s’écarte radicalement de la pensée du Cordouan qu’il prétend suivre. Tandis qu’Averroès suppose l’existence continue d’au moins un philosophe dans le monde, Jean de (...) Jandun, rejetant comme irréaliste l’idée d’un homme parfait en qui s’incarnerait tout le savoir, et tributaire d’une erreur de traduction arabo-latine qui donne « sujet » pour « lieu », soutient qu’il n’y a chaque fois de perfection que si l’on totalise tous les savoirs particuliers des différents penseurs en activité sur la terre. Autrement dit, la philosophie est parfaite, certes, mais il n’y a pas de philosophe parfait. C’est coniunctim que la science est achevée, et non pas divisim. Un tel constat, qui rapproche l’analyse de Jean de celle menée par Dante au début de sa Monarchia, permet deux révisions : d’une part, l’idée d’un « averroïsme » latin réactionnaire, se contentant de répéter les paroles du maître, est à revoir ; d’autre part, cela signifie qu’il n’y a pas chez Jean les bases théoriques de l’idéal éthico-intellectualiste dont l’historiographie moderne assure qu’il en fut le champion parisien. (shrink)

Books reviewed in this article: The Anchor Bible Dictionary. Edited by David Noel Freedman with Gary A. Herion, David F. Graf, John David Pleins. The Gospel of Matthew. By Daniel J. Harrington. Paul: An Introduction to his Thought. By C. K. Barrett. A Radical Jew: Paul and the Politics of Identiy. By Daniel Boyarin. New Testament Theology. By G. B. Caird, completed and edited by L. D. Hurst. The Fatherhood of God from Origen to Athanasius. By Peter Widdicombe. Dieu et (...) le Christ selon Grégoire de Nysse. By Bernard Pottier. Eucharistic Presence: A Study in the Theology of Disclosure. By Robert Sokolowski. Theological Hermeneutics: Development and Significance. By Werner Jeanrond. Theologie aus Efahrung der Gnade. Annäherungen an Karl Rahner: Edited by Mariano Delgado and Mathias‐Lutz Bachmann. Bernhard Welte's Fundamental Theological Approach to Christology.. By Anthony J. Godzieba. Sacred Identity: Exploring a Theology of the Person. By Jane Kopas. A Salvation Audit. By Colin Grant. Medical Ezhics: Sources Of Catholic Teachings, Second Edition. Edited by Kevin O'Rourke and Philip Boyle. Mission and Conversion: Proselytizing in the Religious History of the Roman Empire. By Martin Goodman. Literacy and Power in the Ancient World. Edited by Alan K. Bowman and Greg Woolf. St Cyril of Alexandria: The Christological Controversy. Its History, Theology and Texts. By John A. McGuckin. Ambrose of Milan: Church and Court in a Christian Capital. By Neil B. McLynn. Basil of Cuesareu. By Philip Rousseau. Augustine. By Mary T. Clark. Irenaeus. By Dennis Minns. Divine Heiress: The Virgin Mary and the Creation of Christian Constantinople. By Vasiliki Limberis. The Irish Tradition in Old English Literature. By Charles D. Wright. Relics, Apocalypse and the Deceils of History: Ademar of Chabannes, 989–1034. By Richard Landes. Huguccio: The Life, Works, and Thought of a Twelfth‐Centuy Jurist. By Wolfgang P. Müller. The Presence of God: A History of Western Christian Mysticism, Volume II: The Growth of Mysticism. By Bernard McGinn. Preaching the Crusades: Mendicant Friars and the Cross in the Thirteenth Century. By Christoph T. Maier. Mary Ward: A World in Contemplation. By Henriette Peters. The Letters of Teilhard de Chardin and Lucile Swan. Edited by Thomas M. King and Mary Wood Gilbert. Pseudo‐Marry: By John Donne. Edited, with an Introduction and Commentary, by Anthony Raspa. Donne and the Politics of Conscience in Early Modern England. By M. L. Brown. The Caroline Captivity of the Church: Charles 1 and the Remoulding of Anglicanism. By Julian Davies. Érudition et religion aux XVIIe et XVIIIe siécles. By Bruno Neveu. Cardinal Lavigerie: Churchman, Prophet and Missionary. By François Renault. Dom Columba Marmion: A Biography By Mark Tierney. Christian Mission in the Twentieth Century. By Timothy Yates. Religion in Africa: Experience and Expression. Edited by Thomas D. Blakely, Walter E. A. van Beek and Dennis Thomson. (shrink)

Dit boek is een inleiding in het denken over recht en staat met een zwaar accent op de vraag hoe de staat om moet gaan met religie. 0Paul Cliteur en Afshin Ellian zijn hoogleraar encyclopedie van de rechtswetenschap aan de universiteit van Leiden.

This paper deals with the essence of the dialectic. Dialectic is not identified with any of the dialogue forms, nor implies dialogue, although the diverse ways of conversation make use of her. The important rol of the dialectic in demonstrative science is also indicated.

Merleau-Ponty had projected a work of considerable dimensions, according to Lefort, which was to have borne the title now given to this posthumous volume. Though the chapters he had actually written out and the notes de travail selected by Lefort for this edition seem to be only introductory parts and suggestions of the larger work, they are already considerable in richness, depth and difficulty. Here we find Merleau-Ponty returning to the problems of his earlier works, showing why the problems posed (...) in the Phenomenology of Perception were "insoluble"; examining in ever greater depth the thought of Descartes, Leibniz, Kant, Hegel, Husserl, Heidegger and Sartre; uncovering the naiveté of scientific thinking and the false sophistication of reflective, dialectical and intuitionistic philosophies. He has moved well beyond phenomenology in the strict sense, toward his own interrogation ontologique and a theory of logic. Lefort has done an extraordinary and exemplary job of organizing, editing and annotating the manuscripts. —A. B. D. and C. D. (shrink)

The Tanner Lectures on Human Values, founded July 1, 1978, at Clare Hall, Cambridge University, was established by the American scholar, industrialist, and philanthropist Obert Clark Tanner. Lectureships are awarded to outstanding scholars or leaders in broadly defined fields of human values, and transcend ethnic, national, religious, or ideological distinctions. Volume 25 features lectures given by Frans B.M. de Waal, Richard Dawkins, Christine M. Korsgaard, Seyla Benhabib, and Harry Frankfurt.