Modern knowledge of the grammarian Consentius’ De barbarismis et metaplasmis, a work valuable for the study of the Latin language, dates back to a relatively recent past: it was only in 1817 that its editio princeps was published by Ph.C. Buttmann, just a few years after the legal scholar A.W. Cramer came across a mention of the then unknown treatise in a ninth-century MS in the Bayerische Staatsbibliothek of Munich, numbered Clm 14666. Based on this solitary manuscript, H. Keil published (...) the short treatise in the fifth volume of his Grammatici Latini. With no little enthusiasm did W.M. Lindsay announce his unearthing of what, in his own words, had ‘long been a “desideratum”, a second authority’ for this text, in the MS F 15 III d at the Universitätsbibliothek Basel; this was followed by E.O. Winstedt's complete collation and M. Niedermann's critical edition. After about a century now there comes to light a third authority, surprisingly enough in a codex which has enjoyed such fame in the past decades that one might wonder how Consentius could have gone unnoticed in it for so long: this is the eleventh-century MS of Venice, Biblioteca Nazionale Marciana Lat. Z. 497, in which the De barbarismis et metaplasmis is contained on fols. 84vb 39 - 90va 39; moreover, a so-far-unnoticed quotation from it, together with one from Consentius’ De nomine et uerbo, is found on fol. 41vb 16–21 of the same manuscript in a famous grammatical florilegium. The codex, written in Romanesque minuscule and probably originating in Rome, is regarded as a handbook of liberal arts designed by Lawrence Archbishop of Amalfi, formerly a monk at Montecassino, thereafter a teacher in Florence and Rome, where he died in about 1049. Based on palaeographical evidence, F.L. Newton rightfully assumed as an exemplar for this codex a MS in Beneventan script, as some features can be detected that betray the scribal imitation of that typical South Italian script, namely the use of the distinctive abbreviation for eius as ‘ei in ligature with stroke through the descender of the i’, the Beneventan ti ligature for the assibilated sound, and the 2-shaped Beneventan interrogation sign, to which I would add the typical abbreviation for in as a long i cut by a horizontal stroke and the confusion of a and t. Interestingly enough, none of these features is found on fols. 66–95, those containing the new Consentius: from a codicological point of view, this is an autonomous section, written by a different scribe from the rest of the MS and preserving some grammatical texts generally attributed to insular authors, such as Smaragdus’ Liber in partibus Donati and part of the compilation entitled Pauca de barbarismo, which precedes the De barbarismis et metaplasmis; not surprisingly, the new text of Consentius displays numerous features of the Insular script, such as the symbols for enim, autem, eius, est, nihil and et. On this basis it is most likely that this whole section was never included in the Beneventan exemplar, but was added at the time and place of copying of our MS in order to enrich the grammatical content. (shrink)

Marc-Wogau, K. Mina filosofiska fördomar.--Gustafsson, L. Om klassifikation.--Kanger, S. Några synpunkter på begreppet inflytande.--Torstendahl, R. Minikrav, optimumnormer och paradigm i historisk vetenskap.--Lagerberg, D. Punktkommentarer till dialektiken.--Nordenfeldt, L. Om olika former av interaktion.--Puterman, Z. An indeterminist interpretation of Marx's historical determinism.--Carls, R. Kunskap och frihet.--Andersson, J. S. Some notions of pragmatic implication.--Tönisson, I. A preliminary study of interpreting K[subscript x]ø¹.--Bergström, L. Vilken handlingsutilitarism är den riktiga?--Alfredsson, T. Kärlekskoefficienter.--Segerberg, K. The assignment problem as a problem of social choice.--Åqvist, L. En tidslogisk variant (...) av Morgenstjärneparadoxen. (shrink)

Fasting of women on the days of her menstruation period is an issue that takes place in current fiqh discussions. Some contemporary researchers say that there is no religious obstacle for women to fast during these times. Moreover, they state that there is no reason to interrupt fasting, on the contrary, claim obliged to fasting. Meanwhile in traditional fiqh, it is stated that is religiously forbidden for women to fast during this period, rather it is claimed that fasting in this (...) period is ḥaram. The evidence brought to the views of all the mujtahids, who expressed their opinions on this matter was a narration from ʿĀʾisha Bint Abī Bakr (d. 58/678), a wife of Prophet (p.b.u.h). When a woman asked her if she should have fulfilled her ṣalāt (prayer) later, which she could not perform while she was in menstruation period, she responded to her as “are you Ḥarūrī?” then explained the answer. In some variants of this narration, matter of fasting is included in the question or answer. In this article, the issue of women's fasting during menstruation is discussed from a perspective based on isnād-matn analysis in the context of this narration which is called the “Ḥarūrī Ḥadīth”. In the matn of 71 riwāya identified on this article, it has been determined that the issue of fasting was added to the matns narrated by Ma'mer bin Rās̲h̲id and to some other narrations which in their corroborative (mutābī) matns not includes fasting. In later times, the version of the text with the mention of fasting was accepted as the original and became the proof that fasting of the menstruating woman was forbidden by religion. Considering the hadiths, which do not include issue of fasting, it is seen that the woman tābiʿī (Successor of the Companions) named Muâze asked ʿĀʾisha what the sunnah was about menstruating woman’s ṣalāt. Because in that era a sect called K̲h̲ārid̲j̲ites had claimed that women had to fulfill the ṣalāt that they could not perform during their menstruation, later. There are also other narrations mention the fasting of the menstruating woman. All these narrations indicated that the Prophet did not forbid fasting when menstruating, on the contrary, he just pointed out that fasting was interrupted due to menstruation. As fasting is not a worship like ṣalāt from which the woman is exempted from, a woman may interrupt fasting but must unconditionally fulfill this worship later. Thus, the situation of a woman in such a situation is equaled to the sufferer and the travelers who have a break from fasting. It is stated in traditional fiqh that a menstruating woman will not have to perform ṣalāts later that she couldn't fulfill in time. The necessity of performing a worship must be determined by a clear order of the prophet. However, a clear order regarding the prohibition of fasting during menstruation was not sought. Consequently, it is seen that the narrations are more clear evidence of the absence of any prohibition than they reveal the prohibition of fasting. It has been emphasized in the narratives that it is permissible for a woman to postpone her fast, but she is absolutely obliged to compensate the fasts that she did not fulfill, and she is not exempt from fasting as she is exempt from ṣalāt. (shrink)

6. Seeing With the Mind ’ s Eye 1 : The Puzzle of Mental Imagery 6. 1 What is the puzzle about mental imagery? 6. 2 Content, form and substance of representations 6. 3 What is responsible for the pattern of results obtained in imagery studies?

Translation and interpretation of selected Hadith on Islamic ethics and coduct.

Recent efforts in a range of scientific fields have emphasised research and methods concerning individual differences and individualisation. This article brings together various scientific disciplines—ecology, evolution, and animal behaviour; medicine and psychiatry; public health and sport/exercise science; sociology; psychology; economics and management science—and presents their research on individualisation. We then clarify the concept of individualisation as it appears in the disciplinary casework by distinguishing three kinds of individualisation studied in and across these disciplines: Individualisation ONE as creating/changing individual differences (the (...) process that generates differences between individuals: intrapopulation or intraspecific variation/heterogeneity); Individualisation TWO as individualising applications (the tailoring or customising of something—information, treatment, a product or service, etc.—for an individual or specific group of individuals); and Individualisation THREE as social changes influencing autonomy, risk, and responsibilities (the process discussed under the rubric of sociological individualisation theory). Moreover, we analyse conceptual links between individualisation and individuality, and characterise different sorts of individuality that the disciplines study. This paper aims to promote interdisciplinary research concerning individualisation by establishing a common conceptual-theoretical basis, while leaving room for disciplinary differences. (shrink)

Comparative study of inference in logic in Indic philosophy.

In lieu of an abstract, here is a brief excerpt of the content:Incorporating Religion into Psychiatry:Evidenced–Based Practice, Not a Bioethical DilemmaMary D. MollerFor over sixteen years I was the owner and clinical director of an advanced practice nurse–managed outpatient rural psychiatric clinic staffed by APNs, a social worker, a licensed counselor and several graduate students. Many of our patients were victims of severe and often brutal trauma and abuse suffered at the hands of family, friends, and various professionals including spiritual (...) leaders. We also uncovered sources of abuse suffered from those involved in occult practices ranging from seemingly innocent white witchcraft (Wicca, Paganism, New Age) that includes such activities as astral projection and remote viewing to the darkest possible black witchcraft (perpetrating evil, incanting evil spirits, casting spells and hexes, creating dissociative identities) such as occurs in ritual abuse and satanic rites. Both types of witchcraft also typically involved family, friends, various professionals, and spiritual leaders. Recognizing the controversy surrounding the reality of witchcraft I am sharing a story that I hope will help break down the barriers that prevent many patients from receiving the treatment that would provide the most benefit to recovery.Seeking services for these patients led me on an intense personal and professional journey that included a profound Christian born–again experience at almost 50 years of age. My professional career grew in nearly indescribable terms as a result of the incorporation of prayer and deliverance ministry as part of the services we selectively provided. Today I always include assessment of spiritual experiences a patient has as well as spiritual supports that are available with every new patient intake. For patients who indicate that prayer is one of their supports, I ask if they would like prayer at the conclusion of the session. The gratitude that is expressed by individuals who appreciate being able to pray with a psychiatric provider is often profound.In the field of psychiatry there has been a long–standing and distinct taboo regarding incorporating religious and spiritual aspects of life experience into treatment unless it is to frame most of these discussions within the context of psychosis. This stems from the advent of psychoanalysis in which religion was deemed a neurosis and atheism became the goal. Some still hold to that belief and there certainly remains controversy regarding the incorporation of prayer into routine outpatient or inpatient care. The essential starting point is the determination of accurate differential diagnosis, which can often be a lengthy process. The clinician must be careful about distinguishing between religious experiences and religious delusions, and often this takes time to sort out. The determination of the etiology of hearing the voice of God or the devil or demons must be carefully parsed and framed within the context of the situation and culture the patient describes. If the clinician denies the existence of God or the devil or demons or the practice of witchcraft, the patient’s descriptions of such experiences will be quickly [End Page 206] labeled psychotic. The patient may then experience a lengthy hospitalization and treatment with psychotropic medications that can have an extremely negative effect on the possibility of recovery. Once I witnessed the level of healing that occurs with carefully administered spiritual interventions that are related to specific spiritual experiences that are based on the patient’s belief system, there was no going back to using only allopathic medication and non–spiritual psychosocial interventions, even in spite of the criticisms from others. The key is to understand and respect the patient’s belief system, if this is not congruent with the practitioner’s belief system, then practitioner must refer out.In the United States, an increasing persecution of Christianity and a devaluing of the Judeo–Christian heritage of our Constitution are creating a climate of intolerance to the expression of religious values resulting in an expectation that Christians should compromise their beliefs for the sake of political correctness. As a doctorally prepared psychiatric–mental health advanced practice nurse I experienced a profound born–again Christian experience that ultimately led to study of the Hebrew roots of Christianity and I now worship in a Messianic Jewish synagogue. It is impossible for me to not include the concept of spirituality into... (shrink)

We hypothesize that effective collaboration is facilitated when individuals and environmental components form a synergy where they work together and regulate one another to produce stable patterns of behavior, or regularity, as well as adaptively reorganize to form new behaviors, or irregularity. We tested this hypothesis in a study with 32 triads who collaboratively solved a challenging visual computer programming task for 20 min following an introductory warm‐up phase. Multidimensional recurrence quantification analysis was used to examine fine‐grained (i.e., every 10 (...) s) collective patterns of regularity across team members' speech rate, body movement, and team interaction with the shared user interface. We found that teams exhibited significant patterns of regularity as compared to shuffled baselines, but there were no systematic trends in regularity across time. We also found that periods of regularity were associated with a reduction in overall behavior. Notably, the production of irregular behavior predicted expert‐coded metrics of collaborative activity, such as teams' ability to construct shared knowledge and effectively negotiate and coordinate execution of solutions, net of overall behavioral production and behavioral self‐similarity. Our findings support the theory that groups can interact to form interpersonal synergies and indicate that information about system‐level dynamics is a viable way to understand and predict effective collaborative processes. (shrink)

We consider the implications of trends in the number of U.S. farmers and food imports on the question of what role U.S. farmers have in an increasingly global agrifood system. Our discussion stems from the argument some scholars have made that American consumers can import their food more cheaply from other countries than it can produce it. We consider the distinction between U.S. farmers and agriculture and the effect of the U.S. food footprint on developing nations to argue there might (...) be an important role for U.S. farmers, even if it appears Americans don’t need them. For instance, we may need to protect U.S. farmland and, by implication, U.S. farmers, for future food security needs both domestic and international. We also explore the role of U.S. farmers by considering the question of whether food is a privilege or a right. Although Americans seem to accept that food is a privilege, many scholars and commentators argue that, at least on a global scale, food is a right, particularly for the world’s poor and hungry. If this is the case, then U.S. farmers might have a role in meeting the associated obligation to ensure that the poor of the world have enough food to eat. We look at the consequences of determining that food is a right versus a privilege and the implications of that decision for agricultural subsidies as well as U.S. agriculture and nutrition policies. (shrink)

A significant part of hegemonic masculinity is proving one’s heterosexuality though sexual experiences. Peer pressure to conform is particularly acute for adolescent boys and young men. We analyze interviews with 87 boys in middle school, high school, and college about how their masculinity goals and subsequent achievement of those goals influence their navigation of pressure to engage in sexual relations with girls and women to “prove” themselves. Our findings show that, while boys and young men recognize dominant notions of hegemonic (...) masculinity, most do not subscribe to those uncritically. Rather, they struggle to balance personal ideas about masculinity with consistent pressure from others to demonstrate their heterosexuality. As a result, they employ various strategies to negotiate such pressures, including avoidance, acceptance, and outright rejection of this particular expectation. These strategies, however, ultimately contribute to a broader gender culture among adolescents in which expectations and privileges associated with hegemonic masculinity that dominate U.S. culture remain largely unchallenged. (shrink)

Based on more complete documentation and offering new readings and a detailed commentary, this article provides a re‑examination of a dedication made by a military koinon, discovered a few years ago and recently republished as CPI I 55. The identity of the Ptolemaic dignitary honoured with a statue around 163–145 BC and the composite nature of the association of several military groups, some from abroad (Trales from Thrace, Masyles from Numidia), others domestic (“Persians” and Cyrenaeans), have given rise to a (...) reassessment of the dedications made by military groups in Alexandria, Egypt and the Ptolemaic possessions. (shrink)

V příspěvku podávám přehled vývoje logické sémantiky se zřetelem zejména na vý­voj Tichého Transparentní intenzionální logiky (TIL) od pozdních šedesátých let až do­dnes, a na ní vystavěné Maternovy logické teorie pojmu. Článek si neklade za cíl podat vyčerpávající historický přehled, nýbrž soustřeďuje se na podíl česko-slovenské logické školy a ukazuje, že tento podíl je nezanedbatelný. Navíc je však tento přehled zároveň i kritický. Ukazuje silné stránky logického rámce TIL, ale zároveň upozorňuje na někte­ré diskutabilní stránky či otevřené problémy, které zůstávají (...) zejména právě v procedu­rální teorii pojmu. Z nich nejpalčivějším je problém procedurální identity pojmu, a tím také kritéria synonymie. (shrink)

Higher education institutes both foster the advancement of knowledge and address society's socioeconomic and environmental challenges. To fulfil these multiple missions requires significant changes to how the role of a researcher is perceived e.g. a researcher identity that is congruent with the objective of contributing to fundamental knowledge while also engaging with non-academic actors, broadly, and entrepreneurship, in particular. We argue that the early stages of an academic career—namely the PhD training trajectory—and the knowledge networks formed during this period have (...) a major influence on the scientist’s future capacity to develop an appropriate researcher role identity. We draw on knowledge network and identity theories to investigate how the knowledge networks (i.e. business, scientific and career knowledge networks) of PhD students promote changes to, reinforce or conflict with the perception of a researcher role identity. Our longitudinal qualitative network study includes PhD students and their supervisors funded by the H2020 FINESSE project. At the network level, we show that scientific knowledge is distributed equally throughout young academics’ networks but that entrepreneurial (business) and career knowledge tend to be concentrated around certain individuals in these networks. On the PhD student level, we observe different pronunciations of the researcher role identity linked to students’ interactions with their knowledge networks. We distinguish identity conflicts due to misalignment between ego and alters which leads to withdrawal from the network. Our findings have practical implications and suggest that universities and PhD student supervisors should support PhD students to develop a researcher identity which is in line with the individual PhD student’s expectations. (shrink)

ObjectiveOverweight and obesity [body mass index ≥ 25 kg/m2] are associated with poorer prognosis among women with breast cancer, and weight gain is common during treatment. Symptoms of depression and anxiety are also highly prevalent in women with breast cancer and may be exacerbated by post-diagnosis weight gain. Altered brain function may underlie psychological distress. Thus, this secondary analysis examined the relationship between BMI, psychological health, and resting state functional connectivity among women with breast cancer.MethodsThe sample included 34 post-menopausal women (...) newly diagnosed with Stage 0-IIa breast cancer who were enrolled in a 6-month randomized controlled trial of aerobic exercise vs. usual care. At baseline prior to randomization, whole-brain analyses were conducted to evaluate the relationship between BMI and seed-to-voxel rsFC of the hippocampus and amygdala. Connectivity values from significant clusters were then extracted and examined as predictors of self-reported depression and anxiety.ResultsMean BMI was in the obese range. For both seeds examined, higher BMI was associated with lower rsFC with regions of prefrontal cortex, including ventrolateral PFC, dorsolateral PFC, and superior frontal gyrus. Hippocampal connectivity with the vlPFC was negatively correlated with self-reported anxiety.ConclusionHigher BMI was associated with lower hippocampal and amygdala connectivity to regions of PFC implicated in cognitive control and emotion regulation. BMI-related differences in hippocampal and amygdala connectivity following a recent breast cancer diagnosis may relate to future worsening of psychological functioning during treatment and remission. Additional longitudinal research exploring this hypothesis is warranted. (shrink)

Entrustable Professional Activities (EPAs) are widely utilized in competency-based medical education (CBME) to assess clinical readiness, yet their application in bioethics remains less explored. This study introduces Entrustable Professional Ethical Actions (EPEAs) to address the ethical complexities faced by medical professionals transitioning to residency or postgraduate training. A structured framework for EPEAs was developed through a systematic review of bioethics literature and the UNESCO Universal Declaration on Bioethics and Human Rights. Competencies were categorized under seven domains, including ethical decision-making, patient-centered (...) communication, and sustainability. Using these competencies, ten core EPEAs were formulated with measurable milestones for entrustment. Validation involved an international panel of 35 experts, who evaluated the EPEAs through a 47-item online questionnaire. Consensus was defined as ≥ 80% agreement on relevance, clarity, and feasibility, with iterative revisions informed by expert feedback. Validation demonstrated high global consensus, with 86.49% of experts rating the EPEAs as highly relevant, 82.86% agreeing on milestone differentiation, and 81.76% endorsing measurability. Content validity indices (S-CVI/AVE: 0.80, I-CVI: 0.85, S-CVI/UA: 0.92) and reliability (ICC: 0.87) confirmed the robustness of the framework. The final set includes ten EPEAs covering critical domains such as informed consent, privacy, confidentiality, shared decision making, equity, sustainability etc. The EPEAs represent a pioneering framework for integrating bioethical decision-making into medical education. By aligning with global ethical principles, these actions equip trainees to navigate complex moral dilemmas in clinical practice while fostering trust among educators, peers, and patients. (shrink)

Volume 25, Issue 2, February 2025, Page 132-134.

al-Juzʼ al-awwal. al-Taʼsīs al-Qurʼānī al-muʻāṣir li-ʻilm uṣūl al-fiqh al-muqāran, dirāsah istiqrāʼīyah fī al-manjhaj wa-al-athar al-qānūnī -- al-Juzʼ al-thānī. Handasat al-insān al-qānūnī, dirāsah iṭārīyah fī mutatāliyat al-muthul wa-taṭwīʻ al-insān al-muntaẓim -- al-Juzʼ al-thālith. Tiknūlūjyā al-taʻāẓum al-insānī, ruʼyah fikrīyah iṭārīyah fī al-handasah wa-ṣināʻat al-insān al-qānūnī -- al-Juzʼ al-rābiʻ. al-Lā yaqīn al-ẓarfī, dirāsah fī al-masārāt al-falsafīyah al-ʻilmīyah wa-al-qānūnīyah lil-zamakān -- al-Juzʼ al-khāmis. Lughat ṣināʻat al-naṣṣ al-qānūnī, dirāsah fī al-naẓarīyah wa-al-taṭbīq -- al-Juzʼ al-sādis. Ibtikār al-manhaj al-qānūnī bayna al-usus al-ʻilmīyah wa-al-taṣawwurāt al-naẓarīyah wa-al-ʻilmīyah -- al-Juzʼ (...) al-sābiʻ. al-istidlāl al-istiqrāʼī li-qānūn al-mustaqbal fī al-nānū tiknūlūjī -- al-Juzʼ al-thāmin. Naẓarīyāt muʻāṣirah fī ḍawʼ al-manhaj al-Sanhūrī lil-ʻalāqah al-baynīyah lil-qānūn wa-al-sharīʻah -- al-Juzʼ al-tāsiʻ. al-Ḥayāh al-shakhṣīyah wa-al-mawt, naẓarāt qānūnīyah falsafīyah fī al-mafhūm, al-tamyīz, al-miʻyār -- al-Juzʼ al-ʻāshir. Falsafat al-qānūn fī ʻālam al-ḥadāthah wa-mā baʻda al-ḥadāthah. (shrink)

Drawing on a landscape analysis of existing data-sharing initiatives, in-depth interviews with expert stakeholders, and public deliberations with community advisory panels across the U.S., we describe features of the evolving medical information commons. We identify participant-centricity and trustworthiness as the most important features of an MIC and discuss the implications for those seeking to create a sustainable, useful, and widely available collection of linked resources for research and other purposes.

In lieu of an abstract, here is a brief excerpt of the content:AQUINAS ON REINCARNATION MARIE I. GEORGE St. John's University Jamaica, New York I. INTRODUCTION AQUINAS EXPLICITLY addresses the question of whether reincarnation is possible on numerous occasions.1 Not surprisingly, his most extensive and subtle treatment of the subject is found in a work addressed to nonChristians, the Summa Contra Gentiles. Aquinas took it to be his duty as Christian philosopher to address errors which were apt to have (...) a detrimental effect on the faith of Christian believers.2 In this spirit I have undertaken the task of presenting Aquinas's philosophical arguments against reincarnation. For nowadays belief in reincarnation is becoming increasingly widespread, even among Christians, in spite of the fact that it is incompatible with belief in the resurrection of the body. My treatment of the matter will necessarily be summary, both because of the large number of arguments which Aquinas proffers, and because a full understanding of Aquinas's arguments presupposes an understanding of his teachings on natural philosophy, and especially on the soul. 1 A partial listing of the works in which Aquinas discusses reincarnation is as follows: In Super Evangelium S. Matthaei, ed. P. Raphaelis Cai, O.P. (Turin: Marietti, 1951), n. 925, Aquinas refers to transmigrationem animae. Reference is made to the Pythagorean fables on the subject in In Aristotelis Librum De Anima Commentarium (Turin: Marietti, 1959), n. 131 (hereafter cited as De Anima). Extended discussions of reincarnation are found in Summa Contra Gentiles (hereafter cited as ScG), II, c. 83, ed. C. Pera, O.P., et al. (Turin: Marietti, 1961), and in Scriptum super Sententiis (hereafter cited as Sent.), IV, d. 44, q. l, a. 1 (Paris: Lethielleux, 1956). The Index Thomisticus indicates that the word "metempsychoseos" is used twice in the Catena Aurea (Matt.), but does not appear in any of Aquinas's own writings. 2 Cf. De Unitate Intellectus Contra Averroistas. 33 34 MARIE I. GEORGE What is reincarnation? The problem in attempting to understand and to form a proper judgment about the idea of reincarnation stems from the fact that this word designates a cluster of disparate beliefs and doctrines, some popular, some philosophical, others religious. If reincarnation has always figured prominently in the religious and cultural fabric of Eastern thought, it has been less present in the West. In spite of some precedents in the past, it is only really quite recently that this idea has been gaining ground here, although in forms quite different from those of the East. The question, then, is a vast one. For this reason, among others, we intend to limit our consideration to those versions for which Western philosophers have offered a defense. Their claim is that upon death the spirits of at least certain people enter into other human bodies (generally those of newly conceived infants), or even into the bodies of lower life forms. Moreover, it is usually maintained that the kind of being one's spirit will enter after death depends upon how one has lived one's previous life. One might thus return as a queen, or as a poor and miserable person, or even as a slug, in correspondence to the goodness or evilness of one's former life. Aquinas's arguments against reincarnation are of two sorts. Sometimes he argues against what he calls the roots of a given version of the theory:' What he means by roots are positions the acceptance of which render reincarnation necessary or plausible. In showing that the roots are unsound, Aquinas refutes a given account of reincarnation, but does not refute the basic doctrine as such, for there may be some other account that would justify the belief. The other sort of argument which Aquinas gives positively establishes that reincarnation is impossible. We intend to consider here both sorts of argument.4 'Cf. IV Sent., d. 44, q. I, a. 1, sol. 1. 4 Note that Aquinas does not address the religious versions of the theory with the exception of Plato's theory which can be considered religious to the extent that it is derived from the Pythagorean mysteries. Aquinas interests himself in those theories known to him that both offer a rational account and have some plausibility. AQUINAS ON... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume on Human Excellence Marie A. Martin Hume was, in important respects, still verymuch a part ofthe classical ethical tradition. This is something we tend to overlook because we come out of a distinctly modern moral tradition, and we normally approach Hume looking for answers to a set of questions that are distinct, and often far removed, from the central questions of the classical tradition. Yet, the classical (...) aspects of Hume's ethics are not irrelevant to contemporary moral debates. There is evidence in recent years of a growing discontent with all the permutations of the two dominant strands of contemporary moral thought, Kantianism and utilitarianism. The sort of radical critique found in the works of Maclntyre, the increasing popularity of communitarian theories, and the resurgence of interest in virtue ethics in general, and Aristotelianism in particular, are all indications of this discontent. What I wish to suggest is that Hume's moral thought might prove a rich source for those who are dissatisfied with the direction ofmodern moral theory, and especially for those who believe that there is something within the classical tradition of virtue ethics worth salvaging. For Hume is a virtue ethicist, albeit one in modern dress, who, poised between the ancients and moderns, self-consciously chose to align himself with the ancient tradition, asserting its superiority over the modern. The ancient moralists are, Hume claims, the "best models,"1 morals being the one science "inwhich theyare not surpassed by the moderns" (E 330). The aim of this paper is to take an initial step towards refocusing our view on the largely neglected classical aspects of Hume's moral thought. The relationship between Hume's moral thought and the classical tradition is both extensive and complex, and I do not pretend to do anything more in this paper than present the tip of the iceberg. But the tip I shall examine is central to all that lies below; it is Hume's conception ofhuman excellence. Virtue or Human Excellence Perhaps Hume's most complete description ofhuman excellence occurs in the conclusion ofAn Enquiry Concerning the Principles ofMorals. Hume presents us with the fictional character, Cleanthes, as one whom "a philosopher might select... as a model ofperfect virtue" (E 270). He is, Hume claims, "a man ofhonour andhumanity," one ofwhom "[e]very one, who has anyintercourse... is sure offair and kind treatment." His Volume XVIII Number 2 383 MARIE A. MARTIN "assiduous application... [and] quick penetration... prognosticate the greatest honours and advancement." His company is enjoyed by all because he has "so much wit with good manners; so much gallantry without affectation" and "so much ingenious knowledge." His "cheerfulness... runs through the whole tenor ofhislife, and preserves a perpetual serenity on his countenance, and tranquillity ofhis soul." Finally, "[h]e has met with severe trials, misfortunes as well as dangers; and by his greatness ofmind, was still superior to all ofthem" (E 269-70). In the Treatise, Hume offers a less specific, yet similar portrait of human excellence: when we enumerate the good qualities of any person, we always mention those parts ofhis character, which renderhim a safe companion, an easy friend, a gentle master, an agreeable husband, or an indulgent father. We consider him with all hisrelations in society; andlove orhate him, according as he affects those, who have any immediate intercourse with him. And 'tis a most certain rule, that if there be no relation oflife, in which I cou'd not wish to stand to aparticular person, his character must so far be allow'd to be perfect. If he be as little wanting to himselfas to others, his character is entirely perfect.2 Although there are numerous passages throughout Hume's works that paint the same general picture, I will offer only one more, his description of an ideally virtuous disposition from his essay, The Sceptic: that which leads to action and employment, renders us sensible to the social passions, steels the heart against the assaults offortune, reduces the affections to ajustmoderation, makes our own thoughts an entertainment to us, and inclines us rather to the pleasure of society and conversation, than to those ofthe senses.3 What is common to all these descriptions... (shrink)

Between 1937 and 1940 the Taxonomic Principles Committee of the newly-founded Association for the Study of Systematics in Relation to General Biology (later the Systematics Association) attempted to define the relationship between evolution and taxonomy. The people who took part in the discussion were W.T. Calman, C.R.P. Diver, J.S.L. Gilmour, J.S. Huxley, W.D. Lang, J.R. Norman, R. Melville, O.W. Richards, M.A. Smith, T.A. Sprague, H. Hamshaw Thomas, W.B. Turrill, B.P. Uvarov, A.F. Watkins, E.I. White, and A.J. Wilmott. Most of the (...) botanists asserted that taxonomy was a practical matter to be kept distinct from phylogenetic speculation, and most of the zoologists insisted that taxonomists must strive to represent evolution if they wished to be scientific. The disagreement seemed to be hardening rather than approaching compromise when World War Two stopped the committee's work. (shrink)

A History of Women Philosophers, Volume I: Ancient Women Philoophers, 600 B.C. - 500 A.D., edited by Mary Ellen Waithe, is an important but somewhat frustrating book. It is filled with tantalizing glimpses into the lives and thoughts of some of our earliest philosophical foremothers. Yet it lacks a clear unifying theme, and the abrupt transitions from one philosopher and period to the next are sometimes disconcerting. The overall effect is not unlike that of viewing an expansive landscape, illuminated only (...) by a few tiny spotlights. (shrink)

RésuméSoixante‐cinq ans après sa publication, la controverse que l'article #Einstein, Podolsky et Rosen suscita à propos de I'image de l'univers physique suggérée par le formalisme de la théorié quantique n'est pas close. Elle oppose une minorité«localiste», petit cercle de physiciens réalistes partisans de la localitéd’ Einstein, á une majorité«non localisten» adepte – non uniformément, cependant – des prédictions non locales de la thhrie quantique et de l'Interprétation dite positiviste de Copenhague érigée principalement sur la philosophie de Bohr et de Heisenberg.Les (...) arguments, les modèles avands par des physiciens de ces deux camps philosophiques et les tests expkrimentaux, passb ou futurs, destinb depuis les InBgalités de Bell à trancher cette controverse sont présidera à la lumière de I'enjeu percu par une minorité d'entre eux: quelle définition du réalisme physique: Locale on non‐locale, présidera à la construction de l'«image du monde», requise par la théorie quantique? (shrink)

Consider sentences like (1): 1. Null Complement Containing Sentences a. Aryn followed b. Marie-Odile promised c. Corinne left d. Samir found out at midnight e. I applied f. They already know g. He volunteered h. Abdiwahid insisted i. I suppose j. Paul gave to Amnesty International These illustrate the phenomenon of null complements -- also called ‘pragmatically controlled zero anaphora’, ‘understood arguments’, and ‘linguistically unrealized arguments’. In each case, a complement is (phonologically) omitted, yet (a) the sentence is well-formed (...) and (b) the meaning effect is as if a complement were present. This contrasts on the one hand with structures that lack complements, but are ill-formed as a result – e.g., (2a-c) – and, on the other hand, with structures that lack overt complements, are well-formed, but do not exhibit the meaning effect of a complement – e.g., sentences (3a-b). 2. Contrast with Ill-formed Structures.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:MIND FORMING AND MANUDUCTIO IN AQUINAS* MARIE I. GEORGE St. John's University Jamaica, New York QUINAS'S CONCERN for pedagogy is plain from his explicit discussions of the subject, the most noteworthy of which is found in the preface to the Summa Theologiae. His qualities as a teacher of beginning students have been brought out by numerous modern authors, among whom are Josef Pieper,1 who underlines both Thomas's ability (...) to arouse wonder and his use of ordinary language intelligible to all, and James Weisheipl,2 who points out that Aquinas's commentaries on Aristotle reveal a concern for the neophyte who is trying to comprehend the relation between faith and reason. One important aspect of Aquinas's teaching on pedagogy generally does not get the attention it merits, however, and this is the need for ' manuductio.' 3 ' Manuductio ', or ' xeipaywv£a ' (literally, 'leading by the hand') is an expression which Aquinas *This paper was read at the Sixteenth International Conference on Patristic, Mediaeval, and Renaissance Studies, Villanova University, Pennsylvania, September 1991. 1 Cf. Josef Pieper, Guide to Thomas Aquinas (New York: Pantheon Books, 1962)' c. 8. 2 Cf. James Weisheipl, O.P., Friar Thomas d'Aquino (Washington, D.C.: Catholic University of America Press, 1974), 281. 3 This article drew much of its inspiration from the works of Msgr. Maurice Dionne, a thinker who both elaborated upon and consciously implemented Aquinas's teachings on this subject. Cf. especially: Initation a la logique, ed. Yvan Pelletier (Ste-Foy, Quebec: L'Institut Apostolique Renaissance inc., 1976), and La N ecessite de la logique en regard de chacune des vertus intellectuelles, ed. Louis Brunet, vol. 1 (Quebec: Societe d'Etudes Aristoteliciennes 1980), hereafter cited as La N ec. 201 202 MARIE I. GEORGE adopts from Dionysius.4 It is a word that has different but related meanings in the moral, intellectual, and spiritual orders. Our intention is to elucidate the thomistic doctrine of ' leadingby -the-hand ' in the context of intellectual education, or ' mind forming,' discussing its nature, its necessity, and its place in the global picture of human knowing as outlined by Aquinas. We will begin by delineating in general what manuductio is by comparing two key passages, the first of which is to be found in the Summa Theologiae: The teacher leads the students from what is already known to knowledge of things unknown in two ways. First, by putting before him certain aids or instruments which his intellect uses in order to acquire science ; for example, when he presents him with some less universal proposition which nevertheless the student is able to judge from things already known; or when he proposes to him some sensible examples, or similitudes, or opposites, or some other things of this sort, from which the intellect of the learner is ' led by the hand ' (manuducitur) to the knowledge of a truth previously unknown to him. The other way [the teacher leads the student] is when he strengthens the intellect of the learner... inasmuch as he proposes the order of principles to conclusions to the student, who perhaps by himself would not have so much ability to put things together (virtutem collativam) that from the principles he could deduce the conclusions. And therefore it is said in Posterior Analytics. Bk. I, that 'demonstration is a syllogism making one know '. And through this mode the one who demonstrates makes the listener know.5 4 Cf. In Librum Beati Dionysii De Divinis Nominibus Ezpositio (Turin: Marietti, 1950), where St. Thomas comments on the following phrase from Dionysius (p. 14) : "E1r ailT7]11 a11a"Yoµe110J11 a11aTaTtX7/ xe1pa"YOJ1lla" ("ad ipsam sursum actorum suscitative manuductio "). The commentary reads (p. 17, # 48) : "Further, it is necessary that man progress to better things; and as to this, he says fifthly ' suscitative manuductio sursum actorum ' i.e., those things which go up, that is, make progre"ss, 'ad Ipsam ', namely to the Divinity. [The expression] 'suscitative' manuductio, however, is used because not only can one give a helping hand to those wanting to make progress, but one can even stimulate or urge [people] to progress." All translations are my own. Cf. also Quaestiones disputatae de veritate, q. 27, art... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 30.3 (2000) 28-39 [Access article in PDF] Chateaubriand and the Politics of (Im)mortality Marie-hélène Huet In the twenty-sixth book of his Mémoires d'outre-tombe, Chateaubriand recounts his 1821 arrival at the French embassy in Berlin. He cites a flattering portrait of him written by the Baroness of Hohenhausen and published in the morning press on March 22: "M. de Chateaubriand is of a somewhat short, yet slender, stature. (...) His oval face has an expression of reverence and melancholy. He has black hair and black eyes that glow with the fire of his mind." 1 At this point, Chateaubriand flatly adds: "Mais j'ai les cheveux blancs; j'ai plus d'un siècle, en outre, je suis mort" ("But I have white hair; I am more than a century old, besides, I am dead") [2:39]. 2 Of course, those startling words, "en outre, je suis mort" do not refer to the year 1821, nor to the time Chateaubriand is writing this account. Rather, they refer to the time we, readers, turn to this specific page of the Mémoires: as you are reading this, Chateaubriand reminds us, I am dead. The words wrest us away from the event he is relating, his arrival in Berlin, to remind us in the most direct terms that our reading of these words necessarily entails the death of their author. Moreover, the French en outre brings us back to the very title of the Mémoires d'outre-tombe: outre-tombe, from beyond the grave.In 1836, Chateaubriand signed a contract with a society of shareholders: in exchange for an immediate payment of 156,000 francs and a life annuity, he sold "the literary ownership of his Mémoires as they existed and as they would exist at his death." 3 Commenting on this transaction, Maurice Levaillant notes: "With this agreement, Chateaubriand bought material security at the price of a concession that he never got over: instead of appearing after a period he had first prescribed as fifty years after his death, his Mémoires would suddenly appear, so to speak, live from his grave" [xv]. As Chateaubriand put it in his avant-propos, the publication would take place "as soon as my bell tolls!" [1:1].The contract for the Mémoires is described as a painful necessity: "No one can know how much I have suffered from having been required to mortgage my grave" [1:1]. The formula "mortgage my grave" is suggestive in that it metonymically shifts the object of economic exchange from the work being sold, that is, the Mémoires, to the grave, which Chateaubriand always associated with literary creation. Indeed, the association between memoirs and tomb that provides the title of the work is echoed and amplified by a constant relation within the text between the grave and the act of writing. [End Page 28]In the avant-propos, a few lines after lamenting the mortgaging of his grave, Chateaubriand also reports that he has secured an islet in the bay of Saint-Malo, the Grand-Bé, to serve as his burial site. 4 Proposing an arrangement rigorously parallel to the desired legal agreement for the Mémoires, he adds that, should he die outside of France: "I wish that my body not be brought back to my homeland until fifty years after an initial burial" [1:3]. A half-century of silent mourning seemed to be the ideal length of time for the public to wait before discovering, and possibly disturbing, both his mortal remains and his immortal work.Not that this intimate relationship between death and writing resulted from the specific circumstances of the Mémoires. Twenty years earlier, in the second preface to the Essai sur les Révolutions, Chateaubriand had already described himself as "a writer who believed he had reached the end of his life, and who, in the destitution of exile, had nowhere to write, but upon his own gravestone" [7]. The tomb stands for death, just as it stands for Chateaubriand's creative works. In an essay... (shrink)

Aristotle's conception of being is dynamic. He believes that a thing is most itself when engaged in its proper activities, governed by its nature. This paper explores this idea by focusing on Metaphysics , a text that continues the investigation of substantial being initiated inMetaphysics Z. Q.1 claims that there are two potentiality-actuality distinctions, one concerned with potentiality in the strict sense, which is involved in change, the other concerned with potentiality in another sense, which he says is more useful (...) for the present project. His present project is the investigation of substantial being, and the relevant potentiality is the potentiality for activity, the full manifestation of what a thing is. I explore Aristotle's two potentiality-actuality distinctions AND argue that the second distinction is modeled on the first, with one crucial modification. Whereas a change is brought about by something other than the object or by the object itself considered as other (as when a doctor cures himself), an activity is brought about byte object itself considered as itself. This single modification yields an important difference: whereas a change leads to a state other than the one an object was previously in, an activity maintains or develops what an object already is. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Critical Piety: Our Urgent Need to Recover an Ancient VirtueMary Nickel (bio)But, you see, if you eats these dinners and don’t cook ’em, if you wears these clothes and don’t buy or iron them, then you might start thinking that the good fairy or some spirit did all that. They asked a little white girl in this family I used to work for who made her cake at one (...) of her little tea parties. She said she made it and then she hid her face and said the good fairies made it. Well, you are looking at that good fairy. Black folks don’t have no time to be thinking like that. If I thought like that, I’d burn cakes and scorch skirts. But when you don’t have anything else to do, you can think like that. It’s bad for your mind, though.—Rosa Wakefield1There has been a lamentable trend, in the age since the Great Awakenings, to use the word “piety” as a synonym for “devoutness.” Piety, to the contemporary ear, conjures a sense of personal religious feeling and practice. For example, Saba Mahmood’s distinguished text, Politics of Piety, has as its theme the individual agency of women in Islamic societies. Meanwhile, untold books in the field of religious studies simply use “piety” as a stand-in for “religion.”2 This use of the term is not limited to the academic study of religion; recently, one liberation theologian has even demanded that we move, in the words of the title of his book, Beyond Piety.3 The thesis of that book rests on the premise that piety is altogether private, and insufficiently materially productive.4 [End Page 5]According to the ancients, though, piety is neither of these things. Piety, for Cicero, motivates the pious to “render kind offices and loving service to one’s kin and country.”5 As such, the ancient virtue of piety is fundamentally public, insofar as it pertains to one’s public tribute to her kin and fellow citizens. Furthermore, piety is productive, insofar as it motivates the pious to accomplish good things on behalf of her kin and fellow citizens. The ancient virtue therefore involves the near inverse of what the modern term suggests today.6 Where contemporary uses of the word “piety” are often preceded by the word “personal,” the ancients would have been bewildered by such a formulation.This essay does not dare try to account for how the ancient virtue of piety disintegrated to the point of becoming a matter of private religious practice. For those who are interested in that topic, many historians (and non-historians) offer various narratives to explain that trajectory.7 However, I will refrain from so doing. Instead, in what follows, I seek to illuminate the ancient virtue of piety, and show why we need so urgently to recover it. Piety, the ancients believed, is the virtuous act of acknowledging those things that make our lives possible.Furthermore, I will also update the ancient virtue, so to speak, to situate it in our modern context. That requires three substantial interventions. First, I show that piety must be comprehensive and even prospective. That is: not only ought we to be grateful for those who have made our lives possible up to and including the present moment, but we ought also to be grateful for those whose future work will sustain our continued wellbeing. Second, I show that piety must not only be symbolic or expressive, but also material. However, I do [End Page 6] not intend to neglect the importance of expressive piety. Third, I concentrate on the appropriate means for acknowledging those sources of our being that are not altogether (or at all) commendable. Finally, I offer some reflections on what this meditation on piety might tell us about contemporary American society, including two policy proposals regarding public education and paid family leave.I. Piety, Ancient and ModernPremodern Piety. It can take some effort to comprehend what pietas meant to the ancients, especially given the modern connotations associated with its contemporary English cognate. It takes even more to grasp how central this virtue... (shrink)

As the latest tool for disseminated information and editorial comment shaping public opinion, blogging is quickly gaining popularity, prominence, and power. One major controversy for the new medium of circulating news and commentary is to what extent or even whether blogs should have codes of ethics. We examined 30 politically-oriented weblogs. Of these, only a few had a code of ethics, stated or implied. Little cohesion existed between the codes of ethics, but a few themes emerged. Qualitative analysis of the (...) codes of ethics shows that what bloggers valued most included accuracy, credibility, and etiquette. We further provide evidence to support the prevailing thought that, while appearing to be "ethical" seems important to bloggers, blogging ethics and credibility are difficult to operationalize. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:240 Feminist Studies 45, no. 1. © 2019 by Mary Anna Evans Mary Anna Evans Personal Continuum The scent of gasoline is neither attractive nor repulsive. It falls somewhere on the continuum between. It is medicinal, but without the acrid bitterness of medicine. It draws children like a drug, but only when their parents aren’t hovering to warn of danger. Adults know about fire and poisoning and long-range carcinogenic (...) doom. Children only know that the odor around gas pumps smells naughty and fun, until their lips open and the flavor of petroleum turns their stomachs. Why do some things smell so much better than they taste? Gasoline, unlike honey, draws humans but not flies. Sarah was not thinking of fire, poisoning, or doom when she fitted the long metal nozzle into the mouth of her car’s fuel tank. She was trying not to think at all, though the customary thoughts slipped in. None of them were about gasoline. The pump’s air pollution control system was working well but not perfectly, so it took a moment for the odor to reach her nose. Her body roused and snarled at her. The baby. What are you thinking? If you breathe those fumes, what will they do to the baby? A moment passed while her body checked itself, remembering what it already knew. There was no baby. Where is the baby? Mary Anna Evans 241 The frantic voice didn’t echo between her ears. It had nothing to do with her brain at all. It was more than thought. It came from a place deeper than thought, and it wasn’t hers. Her body said things she didn’t want to say, and it needed things she didn’t need. Her body wanted things that were not good for her. Again, Where is the baby? And then, the darker question. What did you do? “Nothing,” she said aloud, since there was no one to hear. I didn’t do anything but bleed. I’m still bleeding. She resisted the instinct to clap her hands over her ears to shut out the voice that couldn’t be shut out. Her defiant hold on the nozzle kept her upright. She listened to the rhythmic throb of the pump. Refusing to turn her face from the gasoline’s stench, she opened her mouth and let the fumes seep in. * * * “Hello, sweetheart,” Frederick said as he came in the door. His peck on the cheek didn’t linger, so Sarah knew there would be no more expressions of affection that day. He had read in a self-help book that it was important for couples to use terms of endearment as a form of bonding. Physical displays of affection were important, too, or so said the self-affirmed relationship expert who wrote the book. In public, displays of affection affirmed the pair bond. In private, even a quick smooch forced men and women to secrete an attachment chemical called oxy-whatever. Oh, hell. She was a chemist. She knew what oxytocin was. She was just mystified by the notion of reading a book to find out how to get some. He turned away and went into the kitchen to fetch the marinating chicken. He always grilled when it was his night to cook. She had come to wonder whether modern men were drawn to cook with fire by an ageold hunter instinct, or whether they were attracted to an activity that put a well-insulated exterior wall between them and the women who remained inside to toss the salads. All across America, every warm summer night, lonely women toss salads and hope for romance. His head poked in the back door. “I bought slivered almonds and croutons.” 242 Mary Anna Evans Her “Thanks for remembering, sweetheart,” bounced off the closing door. Shit. She could have spared herself that soulless term of endearment. Leaving the lettuce in the refrigerator, she thrust her soapy hands under warm running water, because even thinking the word “shit” made the idea of handling raw food appalling. Her body, which had forgotten again that she’d lost the baby, approved of her caution. She guarded her thoughts against disturbing its... (shrink)

Marie-Noëlle Carré | : Les dépôts contrôlés de déchets posent un défi à la gestion durable des métropoles, comprises comme des « traductions spatiales du global ». En effet, même s’ils génèrent de réels problèmes sanitaires et environnementaux, ils sont aussi des points d’appui du développement métropolitain. Cet article demande donc si le cadre de la justice environnementale est suffisant pour penser les problèmes de leur gouvernance métropolitaine, à la fois locale et mondiale. La démonstration suggère d’abord que la (...) construction du problème public des déchets ouvre la voie à l’expression de multiples dilemmes environnementaux. En fonction des échelles auxquelles ils prennent les décisions, les actrices et acteurs métropolitain.es sont parfois conduit.es à choisir entre des valeurs difficiles à hiérarchiser. L’article souligne ensuite que la justice environnementale, sociale et spatiale propose un cadre normatif à première vue adéquat pour explorer cette question. Toutefois, ce cadre peut être affiné pour appréhender la complexité métropolitaine et déplacer l’analyse des espaces de l’action aux pratiques des actrices et acteurs. Dans une perspective transaméricaine, nous mobilisons les exemples de Montréal et de Buenos Aires. | : Existing sanitary waste landfills challenge urban sustainable development in metropolitan areas as “local translations of the global.” Even though they create real sanitary and environmental issues, infrastructures are also involved in territorial development projects. This paper argues that environmental justice is a useful framework for tackling problems of global and local metropolitan governance. I suggest that waste as a public problem opens up multiple environmental dilemmas. Depending on the context they are reasoning in, metropolitan decision-makers are led to make choices between values of nearly equal importance for urban life. Then, the paper explores how environmental justice, social justice, and spatial justice provides a helpful normative framework to answer the questions that those dilemmas open. However, this framework can be refined to capture metropolitan complexity and shift the scope from spaces of action to practices of actors. The paper is based on fieldwork in Montréal and Buenos Aires. (shrink)

The central theme of the volume is cultural diversity, a vast subject that is highly relevant today. The particular focus here is on the many ways in which this diversity is managed within the framework of State law. The twelve contributors to this book have a special interest in how cultural traditions and their various forms of expression are handled by the law. They were all participants in the 2009 Research Programme of the Centre for Studies and Research of the (...) Hague Academy of International Law. The breadth of the subject is reflected in the wide spectrum of perspectives from which the topic has been explored. Starting in each case from the existing State and international legal frameworks, the contributors explore how the interactions between positive law and other normative orders can be placed at the service of a legal system that is as fair as possible within a plural context. Contributors were asked to choose from two alternative approaches: either they could look at cultural diversity issues in the field of private (international) law, a fairly traditional field that is especially relevant to the legal treatment of cultural diversity; or they could situate cultural diversity within the wider and more theoretical area of "legal pluralism", whether on a local or regional level or at the international (United Nations) level. Edited by Marie-Claire Foblets and Nadjma Yassari With the contribution of: M. Ben Lamine; N. Bialostozky; R. Colavitti; L.-M. Crăciunean; I. Gallala-Arndt; P. Kruiniger; V. Mainetti; S. Ouechtati; J. Ringelheim; B. Truffin; J. Verhellen; A. Vigorito. Le th me au coeur de ce volume est la diversit culturelle, vaste sujet de grande actualit. L'int r t porte ici plus particuli rement sur les mani res disparates dont cette diversit est agenc e dans le droit (formel) des Etats. Les douze auteurs portent tous un int r t particulier pour la question du sort qui est r serv, en droit, aux traditions culturelles et leurs diverses formes d'expression. L'ouvrage est le fruit des travaux du Centre d' tude et de recherche de l'Acad mie de droit international de La Haye en 2009. Le choix des sujets abord s dans ce volume est vaste. Le point de d part de chaque contribution toutefois est le cadre normatif existant, tant le cadre tatique que les instruments internationaux, pour ensuite explorer les diverses mani res dont ceuxci se positionnent par rapport d'autres logiques normatives perceptibles dans la soci t et qui tendent, chacune sa mani re, obtenir une forme de reconnaissance de la part du droit tatique. Plusieurs pistes s'offraient aux auteurs: une premi re piste consistait s'int resser surtout aux questions de droit international priv, un domaine traditionnel du droit qui regorge d'int r t pour la question du traitement juridique de la diversit culturelle. Une autre piste tait de faire le jour sur les m canismes de protection juridique de la diversit culturelle travers le prisme du pluralisme juridique et de voir jouer celui-ci divers niveaux: local, r gional, national et international. Les contributions illustrent les liens signifiants existant entre l'ordre juridique d'un Etat et les multiples ordres juridiques parall les (religieux, philosophiques, ethniques, ou autres) pr sents sur son territoire. Originally published as Colloques / Workshops - Law Books of the Academy, Volume 33. (shrink)