Was the emperor as sovereign allowed to seize the property of his subjects? Was this handled differently in late medieval Roman law and in the practice and theory of zabt in Mughal India? How is political sovereignty relating to the church's powers and to trade? How about maritime sovereignty after Grotius? How was the East India Company as a 'corporation' interacting with an Indian Nawab? How was the Shogunate and the emperor negotiating 'sovereignty' in early modern Japan? The volume addresses (...) such questions through thoroughly researched historical case studies, covering the disciplines of History, Political Sciences, and Law. Contributors include: Kenneth Pennington, Fabrice Micallef, Philippe Denis, Sylvio Hermann De Franceschi, Joshua Freed, David Dyzenhaus, Michael P. Breen, Daniel Lee, Andrew Fitzmaurice and Kajo Kubala, Nicholas Abbott, Tiraana Bains, Cornel Zwierlein, Mark Ravina. (shrink)

Based on a comprehensive investigation of all manuscripts and florilegia, this edition provides, for the first time, a secure reconstruction of the two hyparchetypes on which the text depends. Zwierlein demonstrates that all former manuscripts of Seneca's tragedies stem ultimately from these two branches of the tradition, both of which are adequately transmitted by pure representatives. He provides a concise critical apparatus, includes a fully-referenced account of all testimonia, emendations, and conjectures, and collates all important manuscripts and florilegia.

Read audit in artes for the transmitted audet in artes in Gratt. 498. The correction has the effect that the phrase audere (ardere Gronovius) in proelia in Verg. Aen. 2,347 no longer has linguistic support.

Artificial Intelligence and Philosophy. Artificial Intelligence can be considered as the so far last attempt to decode the anthropological comparison between human beings and machines. Thereby it also represents in a prominent way what can be called "systemic thought". Searle's conclusive argument against strong AI (that is the idea of computers having intention in a literal way) refers to his precise distinction between syntax and semantics. This difference obviously opposing some of Searle's other essential ideas will only convince if it (...) also explains the genetic-pragmatic aspect. A theory explaining the "life of mind" and the possibility of understanding needs to combine representation and intention with the subjective causation of signs. At the same time they have to be contextualized within a model of teleologically interpreted life recognized with the help of self-experience and self-reflection. This suggests that AI is a simulation which wrongly believes to be a real duplication. Actually it is a semiotic reduction (syntax and semantic surface of signs only) and a psychological compensation (Turing test) connected with a genetic or abductive fallacy. The biological decontextualization, in fact the elimination of teleology and intention, the deconstruction of subjectivity, the loss of the genetic-pragmatic dimension and the abductive fallacy induce the strong AI to confuse its surface-illusion of simulated understanding with the real process itself. (shrink)

Thoroughly researched contributions from conferences at Harvard and Paris on coping with ignorance in late medieval and early modern administrative practices, science, literature and the arts, are tightly connected by a new theoretical framework on how to historicize ignorance.

Erkenne dich selbst ist eine der maßgeblichen Weisheitsformeln der Philosophie und Leitmotiv ihres Nachdenkens. Es ist nicht einfach klar, wer und was wir sind. Vielmehr sind wir uns als Frage gegeben und haben die Aufgabe, uns dieser Frage, die wir sind, zu stellen. So verwickelt uns das Problem der Selbsterkenntnis in das Abenteuer lebendigen Philosophierens und legt den Grundstein für eine aufgeklärte Lebenskunst. Inhaltsverzeichnis: 1. Erkenne dich selbst – Der ursprüngliche Sinn eines antiken Weisheitsspruchs 2. Erkenne dich selbst – Leitmotiv (...) abendländischen Denkens 3. Du bist wie alle 4. Niemand ist wie du 5. Du bist dir selbst entzogen 6. Du musst dich selbst annehmen 7. An den Früchten werdet ihr sie erkennen 8. Erwachen – Fragen – Suchen 9. Selbsterkenntnis ist ein Abenteuer ohne Ende. (shrink)

Die Erkenntnistheorie der Innenwelt ist eine Theorie des Verstehens von erlebten Leben aus der Perspektive der ersten Person. Sie integriert die Erfahrung des Anderen, des Leibes und der Sprache und unternimmt den Versuch, sich selbst zu verstehen, als ein Seins- und Denkabenteuer, das durch phänomenologische, hermeneutische und existenzielle sowie literarisch-narrative Verfahren zu erschließen ist. Paul Ludwig Landsberg, der bedeutendste Schüler Max Schelers, konnte, verfolgt von den Nationalsozialisten, nur Fragmente einer Skizze der Erkenntnistheorie der Innenwelt vorlegen. Hier wird sie zum ersten (...) Mal vollständig rekonstruiert und in systematischer Gestalt, klarer Form und durchsichtiger methodischer Begründung vorgelegt. In ihrem Zentrum steht eine Logik des Aufweises, die eine Philosophie der Wiederholung entfaltet. (shrink)

Inhalt: G. Funke: "Zu den Sachen selbst" oder "ist alles Interpretation?" - A. Riethmueller: "Interpretation" in der Musik. Eine Skizze - O. Zwierlein: "Interpretation" in Antike und Mittelalter.

At 876ff. Octavia's partisans lament the ruinous intervention of the Roman mob in support of the heroine's legitimate claims against Poppaea. A series of paradigmatic figures illustrates the sentence ‘o funestus multis populi dirusque fauor’: the two Gracchi, first, then Livius Drusus, thetribunus plebisof 91 B.C., stabbed to death in his house in the year of his tribunate. The gallery of historical characters suits the Roman atmosphere of the play, the fallen heroes of Republican times are presented as noble and (...) disinterested figures, struck by disaster and evil fortune. This is the description of Livius' fate (887–90; text and colometry given as in Zwierlein's OCT). (shrink)

The text quoted above each note is that of the edition of Seneca's tragedies by Otto Zwierlein , OCT 1986; numerous passages are discussed in his Kritischer Kommentar zu den Tragüdien Senecas , Stuttgart, 1986; various textual suggestions were made in a correspondence with Zw. by B. Axelson . Other works on Seneca's tragedies, referred to by the scholar's name only, are: Text and translation: F. J. Miller, Loeb, 1917; L. Herrmann, Budé, 1924–6. Text with commentary: R. J. Tarrant, (...) Agamemnon , and Thyestes ; J. G. Fitch, Hercules Furens . Text with commentary and translation: Elaine Fantham, Troades ; A. J.Boyle, Phaedra. (shrink)