The Research Topic “On poverty and its eradication” was inspired by the International Day for the Eradication of Poverty, first commemorated in Paris in 1987 and formally designated by the United Nations. This day is dedicated to renewing the commitment to universal human development, enabling all individuals to achieve their highest potential, and reflecting on how poverty hinders this progress. The urgency of addressing poverty has increased after the COVID-19 pandemic, which exacerbated existing issues and highlighted the critical need for (...) effective poverty eradication strategies. The studies included in this Research Topic aim to expand knowledge about poverty, its causes, consequences, and connections to crises, inequality, and fairness, and to assess policy measures for poverty reduction. The included contributions use various theoretical, empirical, quantitative, and qualitative approaches to drive sociological and policy-related discussions and initiatives, promoting fair and inclusive societies. (shrink)

Today the world observes the International Day for the Eradication of Poverty, first commemorated in Paris in 1987 and subsequently receiving official designation by the United Nations. It is a day for renewing commitment to the human project – to enable universal human development, making it possible for all humans to achieve their highest potential – and to reflect on poverty, how it thwarts human development, and how it might disappear. The challenge is not new, but it achieves new urgency (...) as we start to emerge from the COVID-19 pandemic and realize that the damage it caused, to well-being and human development, was deeply intensified by poverty. This volume aims for accelerated growth of knowledge about poverty, its causes and consequences, its links to crises and disasters, its connections to inequality and fairness, the direction and speed of its trajectory in different contexts, and strategies for reducing it and their assessment. (shrink)

Koonin argues that CRISPR-Cas systems present the best-known case in point for Lamarckian evolution because they satisfy his proposed criteria for the specific inheritance of acquired adaptive characteristics. We see two interrelated issues with Koonin’s characterization of CRISPR-Cas systems as Lamarckian. First, at times he appears to confuse an account of the CRISPR-Cas system with an account of the mechanism it employs. We argue there is no evidence for the CRISPR-Cas system being “Lamarckian” in any sense. Second, it is unclear (...) whether the mechanism is more “Lamarckian” than many other forms of genetic change already well-characterized in Darwinian terms. We present three conceptually distinct senses in which the mechanism of IAC may be considered Lamarckian and argue that only the strongest sense of goal-directed IAC would be difficult to accommodate in a Darwinian account. As the CRISPR-Cas mechanism does not qualify as “Lamarckian” in this strong sense, we argue there is no conceptual value in calling it “Lamarckian”. Finally, we suggest that CRISPR-Cas systems do hold the potential for genuinely non-Darwinian, directed evolution in a way that Koonin did not discuss, involving their potential use as a human gene-editing tool. (shrink)

In this paper, we study when a set-continuous operator has a fixed-point that is the intersection of a directed family. The framework of our study is the Kelley-Morse theory KMC– and the Gödel-Bernays theory GBC–, both theories including an Axiom of Choice and excluding the Axiom of Foundation. On the one hand, we prove a result concerning monotone operators in KMC– that cannot be proved in GBC–. On the other hand, we study conditions on directed superclasses in GBC– in (...) order that their intersection is a fixed-point of a set-continuous operator. Finally, we illustrate our results with a solution to the liar paradox and a construction of maximal bisimulations. (shrink)

"By combining recent advances in the physical sciences with some of the novel ideas, techniques, and data of modern biology, this book attempts to achieve a new and different kind of evolutionary synthesis. I found it to be challenging, fascinating, infuriating, and provocative, but certainly not dull."--James H, Brown, University of New Mexico "This book is unquestionably mandatory reading not only for every living biologist but for generations of biologists to come."--Jack P. Hailman, Animal Behaviour , review of the first (...) edition "An important contribution to modern evolutionary thinking. It fortifies the place of Evolutionary Theory among the other well-established natural laws."--R.Gessink, TAXON. (shrink)

While Meinong makes scattered remarks about perception in various writings, the one text in which he makes a concentrated effort to work out a theory of perception is Über die Erfahrungsgrundlagen unseres Wissens (1905). This paper is a critical examination of the theory which is presented there, but also some other texts are taken into account. Special attention will be given to Meinong's views on the object (Gegenstand) of perception, both the propositional object (Objektiv) and the non-propositional object (Objekt) which (...) is allegedly "part" of the propositional object. Also, some contrasts and parallels between these views and those of other members of the Brentano School, e.g. Husserl's notion of categorial perception are discussed. (shrink)

In his article ‘A Cavalry Unit in the Army of Antigonus Monophthalmus: Asthippoi’, N. G. L. Hammond argues that the reading of the manuscript R at Diodorus 19. 29. 2 should be retained and that we should read ⋯π⋯ π⋯σι δ⋯ το⋯ς τε ⋯σθ⋯ππους ⋯νομαζομ⋯νους κα⋯ τοὺς ⋯κ τ⋯ν ἄνω κατοικο⋯ντων ⋯κτακοσιο⋯ς. The readings of F and its copy X, ⋯νθ⋯ππους, and the commonly accepted conjecture of Wesseling ⋯μɸ⋯ππους, should both be abandoned. Hammond's arguments for retaining this reading are that (...) between the variant readings of R and F, R ‘is the more often correct’ ; ⋯σθ⋯ππους, the reading of R, is preferable to F's ⋯νθ⋯ππους on the principle of ‘lectio difficilior’; the ‘difficulty’ of his lectio difficilior is made less by the arguments presented by A. B. Bosworth, 245 ff.), for the restoration at several places in the text of Arrian's Anabasis the word ⋯σθ⋯ταιροι, in place of the editorial emendation of πεζ⋯ταιροι. ‘For just as asthetairoi meant an élite group of Macedonian infantrymen,’ says Hammond, ‘so asthippoi should mean an élite group of Macedonian cavalrymen.’ He then proceeds to examine the passage and its context in an attempt to find confirmation of this proposition and comes to the conclusion that Diodorus' text says that there were 800 cavalrymen, broken into two groups, the asthippoi and ‘the men from the up-country settlers’; these, though having different names, had a close relationship to each other, as is shown by their being brigaded together. Following his derivation of asthetairoi as meaning ‘townsmen-companions’, i.e. companions recruited from the towns of Upper Macedonia, he argues that asthippoi were cavalry recruited from the towns of Upper Macedonia and that τοὺς ⋯κ τ⋯ν ἄνω κατοικο⋯ντων means ‘the sons of settlers in up-country Macedonia’. These 800, says Hammond, were both among Antigonus' best troops and ‘were Macedonians from Europe’. We thus appear, on Hammond's interpretation, to have here a group of 800 Macedonian élite cavalrymen, all of whom were recruited in Upper Macedonia's townships, but of whom some were chosen to be the cavalry-equivalent of the élite ‘townsmen-companions’ by their title of ‘townsmen-cavalry’, whilst the others, similarly recruited – but perhaps of a younger generation? – had no particular distinguishing title beyond ‘sons of settlers in up-country Macedonia’.Now, while it would be exciting to be able to add another one, possibly two Macedonian cavalry units to the Macedonian army of Philip, Alexander and the Successors, there are several aspects of Hammond's arguments that, it seems to me, are less than convincing. Thus, whilst it seems beyond reasonable doubt that ⋯σθ⋯ταιροι should be retained in the text of Arrian, appearing, as it does, six times, this is not an argument that ⋯σθ⋯ππους should be read in Diodorus' text. Both it and F's reading of ⋯νθ⋯ππους are hapax legomena and it is possible that both readings are wrong. But even if we retain ⋯σθ⋯ππους as the correct reading, Hammond's explanation of its meaning is open to objection on several counts. (shrink)

The general thesis which I should wish to sustain on this topic is by no means new. It is, briefly, that even in the Republic , where the views on art which Plato propounds are notoriously unsatisfactory to the modern mind, this unsatisfactoriness is not due to any lack of aesthetic sympathy on Plato's part, but on the contrary to what is almost an excess of it. The position as far as I can understand it is this: the true artist (...) is the philosopher, and true artistic insight is episteme . The work of art par excellence is primarily the philosopher's own life-that is, the philosopher himself. (shrink)

The fifth poem in Horace's first book of Epistles takes the form of an invitation to Torquatus to attend a dinner which the poet is preparing for that evening, the eveof the Emperor's birthday. The fare will be simple but Horace will see to it that the furnishings, napkins, vessels and plates will be clean and bright and that the company and the seating-plan will be to Torquatus’ taste. Horace will get Butra and Septicius to be there, and Sabinus, too, (...) as long as he is not kept away by a prior dinner engagement or by a girl he'd rather spend the evening with. With Torquatus and Horace, that makes four or five diners, so that there is room for others before the triclinium is full, although there shouldn't be too many; or, as Horace puts it :locus est et pluribus umbris;sed nimis arta premunt olidae conuiuia caprae. (shrink)

In the world today, human beings are confronted with a number of problems due ultimately to the apparent conflicts among the different religions (religious faiths). Religious attitudes, ideas, and practices differ and even seem to be incompatible with one another. I argue, however, that these faiths do not contradict. To see this, we need to engage in the comparative study of religion. This will show that the ultimate aim of all the world's religions is to establish unity among people, and (...) will thereby provide a basis for tolerance and understanding on the part of the followers of every religion towards other religions. (shrink)

Velleius text rests on a single manuscript, found at Murbach in 1515, which long ago disappeared. We know of it from three reports: the editio princeps by its discoverer Rhenanus, published in 1520, apparently from an inaccurate copy taken by an anonymous friend;1 notes on the manuscript taken by Rhenanus' secretary Burer , who compared it with proofs of the edition; and a copy , probably from the same source as P, taken in 1516 by B. Amerbach and discovered by (...) Orelli in 1834. Of this text one editor has written: 'While modern scholarship has made progress in solving its enigmas, the text of Velleius, unless some long-hidden manuscript shall unexpectedly come to light, will always continue to be one of the most corrupt among the surviving texts of classical authors. (shrink)

D. R. Bell; XI—Imperatives and the Will, Proceedings of the Aristotelian Society, Volume 66, Issue 1, 1 June 1966, Pages 129–148, https://doi.org/10.1093/aristo.