In lieu of an abstract, here is a brief excerpt of the content:Ovid's Narcissus (Met. 3.339-510):Echoes of OedipusIngo Gildenhard and Andrew ZissosNarcissistic Thebes?Ovid's tales of Echo and Narcissus, while mutually enhancing in their magnificently suggestive symmetries,1 have long been considered an oddity in their larger narrative context.2 Otis, for instance, is not alone in feeling that they are quite "extraneous" to the Theban milieu which dominates this particular stretch of the Metamorphoses, since they seem only superficially linked to the tragic (...) city through the figure of Tiresias.3 Some scholars have tried to solve the problem of their inclusion in Ovid's "Thebaid" (3.1-4.603) by pointing to thematic correspondences that connect "Narcissus and Echo" to other episodes in the narrative vicinity, such as fatal love,4 the intervention of a vengeful divinity, 5 or the problematization of sight.6 Such sequences of thematic patterns, though, are a rather ubiquitous "surface phenomenon" which can be traced in various ways throughout the entire poem, and which hardly ever explain Ovid's poetry in and of themselves.7 Thus, such thematic [End Page 129] links should not be considered a sufficient justification for Ovid's rendition of the Narcissus and Echo episodes at this point in the poem. Nor should one invoke poetic license, as Bömer does when he suggests that Ovid here merely branches out into the wider mythology of Boeotia (Narcissus being a Boeotian youth).8 Rather, here as elsewhere the narratological enigmas of the Metamorphoses are rooted in the peculiar logic of Ovidian poetics.Within Ovid's Theban history, the presence of Narcissus is not the only puzzling feature. The narrative is here constructed around a remarkable absence as well. As Zeitlin has demonstrated, the imagination of Attic drama, which informs this section of the Metamorphoses, employs three principal clusters of myth in order to render Thebes on the tragic stage: the events surrounding Cadmus' arrival in Boeotia and his founding of the city; the house of Laius, in particular the story of his son Oedipus; and the conception and birth of Dionysus as well as his confrontation with his cousin Pentheus upon returning to his maternal city.9 The third book of the Metamorphoses, which contains the first half of Ovid's Theban narrative, is clearly influenced by the structuring principles used by the tragic playwrights to fashion a thematics of Theban mythology. The book opens with a restaging of Thebes' ktisis legend (3.1-130), and the sparagmos of Pentheus provides the appropriate closure (3.511-733), set up and anticipated by the Semele episode (3.253-315). But Ovid curiously excludes the house of Laius, skipping over a vital part of the city's mythological corpus. Even more surprisingly, he does not make up for this peculiar omission elsewhere in the poem.10 The absence of any extended reference to the myth of Oedipus in Ovid's otherwise rather comprehensive mythological compendium is a remarkable silence, and one that merits investigation.At first glance it does appear that Ovid swerves boldly from his all but predetermined narrative path by recounting the episode of Narcissus at the very juncture when the sequence of Theban legends calls for the appearance of an Oedipal figure. Yet the poet does not simply efface the horizon of expectation established by the sequence of Theban [End Page 130] tales. The glaring absence of Oedipus and the baffling presence of Narcissus are in fact flip sides of the same problem. As has been suggested by Loewenstein and Hardie, Ovid uses Narcissus to render vicariously the thematic complex of Oedipus by relating his Narcissus tale to the most powerful literary representation of Oedipus' fate, Sophocles' Oedipus Tyrannus.11 We now build on this insight and further explore the precise modalities by which Ovid turns Sophocles' Oedipus and his own Narcissus into the Tweedle-dee and Tweedle-dum of an extraordinary intertextual dynamic.Establishing the IntertextualityAn intertextual relationship, especially one as seemingly arbitrary as that between Sophocles' Oedipus Tyrannus and Ovid's Narcissus narrative, needs to be strongly marked if it is to be appreciated by the audience. 12 Ovid signals the connection by introducing the figure of Tiresias into his text immediately... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Transformative Change in Western Thought: A History of Metamorphosis from Homer to Hollywood eds. by Ingo Gildenhard and Andrew ZissosBenjamin Eldon StevensIngo Gildenhard and Andrew Zissos, eds. Transformative Change in Western Thought: A History of Metamorphosis from Homer to Hollywood. Oxford: Legenda, 2013. xv + 522 pp. Cloth, $89.50.This volume represents a wide range of approaches to the topic of “metamorphosis.” The topic is obviously quite large; (...) in other hands it could be thought somewhat nebulous. To the credit of the contributors and the editors, although there are some attempts at definition, these are not developed for their own sake but are clearly focused on particular texts and contexts. As a result, the volume is exciting, enjoyable as well as serious, and therefore not only suggestive for future research but also set to be useful in teaching. I would happily assign relevant portions of it in courses on classical traditions and receptions. Whether in the classroom or elsewhere, it deserves to reach a large audience.The “volume narrates an alternative history of European culture that brings into view evolved and evolving continuities as well as sedimentations and ruptures” (xi–xii). To say that the essays do not exactly constitute a “history” would be to quibble: the twelve chapters as such do cover a great span of time, while a narrative frame is provided in the four introductory essays (one general, the other three divided amongst the parts). The editors anticipate that “the results are anything but conclusive and the coverage necessarily selective.” But this is a virtue: approaching its general topic via particular close studies, “this book will intrigue readers from various backgrounds to think further” about a wide range of questions indeed.In what follows I seek to give an impression of each chapter’s argument on its own terms and in some relation to the volume’s purpose. For reasons of space I do not direct much attention to the introductions, which, however, should be recognized not only as substantial historical surveys but also as successful evocations of how a study of “transformative change” in Western culture well serves to raise fascinating questions. [End Page 492]Part one focuses on “Antiquity and Archetypes.” In their own chapter, the editors argue that “Medea... is the first, and by far the most prominent, human agent of transformation” in Ovid’s Metamorphoses (89). Further, “the human metamorphic involves a series of steps that must be carefully performed... this amounts to a veritable ‘technology of transformation’ entailing special skills and knowledge.” Ovid’s Medea thus represents a change in genre, a metapoetic change as much as a change in metamorphosis itself. The editors conclude by emphasizing this “overall reading of the episode as an elaborate allegory of poetic competition” (123) which depends on “Medea’s special status as the metaliterary champion of a rival poetic vision” (122).Sonia Macrì develops a similar argument about discourse, seeking “key coordinates in ancient thought to do with the distinction, but also the porous boundaries and interfaces, between animate and inanimate nature and diverse kinds of knowledge, from the folkloristic to the scientific” (133). Macrì argues that, for example, “ancient lore about the lynx and its precious stone interrelates the world of nature... and the world of myth: various types of speculation... relate the peculiarities of the animal, its urine, and its fossilized end-product to the human sphere” (139). Macrì concludes with a point about discourse that is intriguingly similar to that made in the previous chapter: Ovid’s “myth-historical narrative of how our world came into being simultaneously draws on and trumps the discourses of natural history and paradoxography” (147).Questions of discourse and genre are raised as well by Manuel Baumbach, who argues that the figure of Proteus is a symbol “that involves poetic inspiration and textual production as much as textual reception” (153) and that ultimately assumes “the role of ‘generic memory’ (Gattungsgedächtnis) within the Greek epic tradition” (154). Having acquired in Homer “his self-reflective significance above all in his narrations,” Proteus “becomes a figure of metapoetic significance” in later authors (161). In Nonnus, Proteus becomes “a Muse of inspiration... (shrink)

Free Public Reason examines the idea of public justification, stressing its importance but also questioning the coherence of the concept itself. Although public justification is employed in the work of theorists such as John Rawls, Jeremy Waldron, Thomas Nagel, and others, it has received little attention on its own as a philosophical concept. In this book Fred D'Agostino shows that the concept is composed of various values, interests, and notions of the good, and that no ranking of these is possible. (...) The notion of public justification itself is thus shown to be contestable. In demonstrating this, D'Agostino undermines many current political theories that rely on this concept. Having broken down the foundations of public justification, D'Agostino then offers an alternative model of how a workable consensus on its meaning might be reached through the interactions of a community of interpreters or delegates at a constitutional convention. (shrink)

Welcome to the Post-Truth era-- a time in which the art of the lie is shaking the very foundations of democracy and the world as we know it. The Brexit vote; Donald Trump's victory; the rejection of climate change science; the vilification of immigrants; all have been based on the power to evoke feelings and not facts. So what does it all mean and how can we champion truth in in a time of lies and 'alternative facts'? In this eye-opening (...) and timely book, Post-Truth is distinguished from a long tradition of political lies, exaggeration and spin. What is new is not the mendacity of politicians but the public's response to it and the ability of new technologies and social media to manipulate, polarise and entrench opinion. Where trust has evaporated, conspiracy theories thrive, the authority of the media wilt and emotions matter more than facts. Now, one of the UK's most respected political journalists, Matthew d'Ancona investigates how we got here, why quiet resignation is not an option and how we can and must fight back. (shrink)

Tradition, Rationality and Virtue provides the first comprehensive and detailed treatment of the work of Alasdair MacIntyre. In this book, Thomas D'Andrea presents an accessible critical study of the full range of MacIntyre's thought, across ethical theory, psychoanalytic theory, social and political philosophy, Marxist theory, and the philosophy of religion. Moving from the roots of MacIntyre's thought in ethical inquiry, this book examines MacIntyre's treatment of Marx, Christianity, and the nature of human action and discusses in depth the development and (...) applications of MacIntyre's After Virtue project. The book culminates in an examination of major internal and external criticisms of MacIntyre's work and a consideration of its future directions. (shrink)

Full text of erratum: "In the article by D.J. Buller, on p. 278, the y-axis label to Fig. IIb was incorrect. Instead of 'Percentage choosing "Eats cassava root" and "Tattoo," it should have read: 'Percentage choosing "Eats cassava root" and "No tattoo."' We apologise to readers for this error.".

SummaryThe crux of Quine's argument against synonymy— and therewith for a version of pragmatism, and independent/y against mentalism — is his challenge to the other side to explain the behavioural difference between the disposition to employ two predicates, say, interchangeably because of habitually “believing“ them coextensive, and the disposition to do so because of “meaning” the same by each. Since synonymy is taught behaviourally, the distinction in question must make a difference behaviourally, but not necessarily one explainable wholly non‐mentalistically. The (...) distinction is drawn in terms of what would extinguish the disposition. The resultant concept of cognitive synonymy is then used to clarify the difference between trivial and non‐trivial necessary truth, and explain how logical deduction by tautological steps can lead to new knowledge.RésuméLe noeud de I'argumentation de Quine contre la synonymie— et donc pour une version de pragmatisme et indépendamment contre le mentalisme — réside dans le défi lancéà la partie adverse d'expliquer en termes de comportement la différence entre d'une part la disposition à utiliser deux prédicats de façon »interchangeable« parce qu'on les »tcroit« habituellement coextensifs, et d'autre part la disposition à le faire parce que l'un et l'autre »signifiant« la même chose. Puisque la synonymie est prise dans un sens comportemental, cette distinction doit se manifester par une différence de comportement, mais n'est pas nécessairement totalement explicable sans recourir au mental. La distinction est faite en considérant ce qui supprimerait la disposition à les utiliser de façon interchangeable. Le concept de “lsynonymie cognitive” qui se dégage de cette analyse est ensuite utilisé pour clarifier la différence entre des várités nécessaires triviales et non triviales et pour expliquer comment une deduction logique par pas tautologiques peut conduire à des connaissances nouvelles.ZusammenfassungDer entscheidende Punkt in Quines Argument gegen die Synonymitrtt— und damit für eine bestimmte Version des Pragmatismus und unabhängig davon gegen den Mentalismus — ist seine Aufforderung, den verhaltensmässigen Unterschied zu erklaen zwischen einerseits der Disposition, zwei Prädikate in austauschbarer Weise zu verwenden, weil man sie gewohnheitsmässig für Koextensiv hält, und andererseits der Disposition, dies zu tun, weil sie gleiche »Bedeutung« haben. Da die Synonymitlit behaviouristisch gelehrt und gelernt wird, muss die zur Diskussion stehende Unterscheidung verhaltensmässig einen Unterschied ausmachen, welcher jedoch nicht notwendigerweise ganz in nicht‐mentalistischer Termen erklärbar ist. Die Unterscheidung wird in Termen formuliert die die Disposition aufheben warden. Der Begriff der kognitiven Synonyrnitlft. der daraus resultiert, wird dann verwendet, urn den Unterschied zwischen trivialen und nicht‐trivialen notwendigen Wahrheiten zu erläutern und um zu erkläen, wie eine logische Deduktion durch tautologische Schritte zu neuem Wissen führen kann. (shrink)

Socrates: the philosopher whose questioning gave birth to the foundations of Western thought, and whose execution marked the end of the Athenian Golden Age. Yet despite his pre-eminence among the great thinkers of history, little of his life story is known. What we know tends to begin in his middle age and end with his trial and death. Our conception of Socrates has relied upon Plato and Xenophon--men who met him when he was in his fifties, a well-known figure in (...) war-torn Athens. There is mystery at the heart of Socrates's story: what turned the young Socrates into a philosopher? What drove him to pursue with such persistence, at the cost of social acceptance and ultimately his life, a whole new way of thinking about the meaning of existence? In this revisionist biography, classicist Armand D'Angour draws on neglected sources to explore the passions and motivations of young Socrates, showing how love transformed him into the philosopher he was to become. What emerges is the figure of Socrates as never previously portrayed: a heroic warrior, an athletic wrestler and dancer--and a passionate lover. Socrates in Love sheds new light on the formative journey of the philosopher, finally revealing the identity of the woman who Socrates claimed inspired him to develop ideas that have captivated thinkers for 2,500 years."--Publisher's description. (shrink)

INTRODUCTION The editors of this volume - Jarvie and D'Agostino - encountered John Watkins at such different times in his career that they have never ...

In Rationalities in history, the distinguished historian David d'Avray writes a new comparative history in the spirit of Max Weber. In a strikingly original reassessment of seminal Weberian ideas, d'Avray applies value rationality to the comparative history of religion and the philosophy of law. Integrating theories of rational choice, anthropological reflections on relativism, and the recent philosophy of rationality with Weber's conceptual framework, d'Avray seeks to disengage 'rationalisation' from its enduring association with Western 'modernity.' This mode of analysis is contextualised (...) through the examples of Buddhism, Imperial China, and sixteenth-century Catholicism--in the latter case building upon unpublished archival research. This ambitious synthesis of social theory and comparative history will engage social scientists and historians from advanced undergraduate level upwards, stimulating interdisciplinary discourse, and making a significant contribution to the methodology of history. D'Avray explores the potential of this new Weberian analysis further in his companion volume, Medieval religious rationalities"--Provided by publisher. (shrink)

Educating against extremism doesn't just involve seeking to prevent individuals from becoming extremists or radicalized, although that, of course, is a significant concern. There is also an important role for education in teaching the rest of us, the general populace, the best way to react and respond when we learn of a terrorist attack or consider the potential risk of violent extremism in our community, or even worldwide, given we are connected globally via technology. In this article, Laura D'Olimpio argues (...) that educators have a central role to play in teaching young people to respond to the news of violent extremism and the worry about terrorists and terrorism in ways that support our sense of community and personal well-being. Among the ways in which educators may support such aims is by educating the emotions. There are practical and moral reasons to temper our fearful reactions, and it is in our best interest to educate pupils to avoid allowing fear of terrorists or violent extremism to interfere with their daily lives and actions. D'Olimpio claims that our best response to extremism, both representationally and practically, is to refuse to be terrified. By not being overwhelmed by fear or altering our day-to-day activities, we not only better support a well-functioning democracy and our own happiness or flourishing, but we also disempower rather than empower extremists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:TAKING OTHER RELIGIONS SERIOUSLY: SOME IRONIES IN THE CURRENT DEBATE ON A CHRISTIAN THEOLOGY OF RELIGJ:ONS * 1GAvIN D'CosTA West London Institute of Higher E'ducation Isleworth, Middlese111 HE QUESTION oi Christian attitudes to the world eligions is becoming increasingly important. An lnterpretatwn of Religion is emblematic of a growing trend, which runs across 1denominational lines, that attempts fo take other,religions seriously. John Hick.argues that for most of its ihistory (...) Christianity has hrud a rpolitioaUy and theologicrully imperialist attitude towards the ireligions of the world. Superiority :and uninformed arrogance have generally prev:ailed with the accompanying attitude that the religions of the world 1aire 1 generally sinful and incapable of being 1 salvific. The 1 time has come foT a change of a;ttitude: the wol"ld reHgions must be taken seriously :and this means ·affil"ming them as alternative paths to salvation, possibly neither worse nor better than·Christianity. This Hick cru1ls a "pluralistic" outlook. The agenda is irrudical and Hick's Vioice is not solitary. Hick'1 s hook!is a ma;gisteri:al 4rn paiges and is ibrused on his Giffol'ld Lectmes of 1986-87. It contains cons!i.derruble indological, philosophicail and theological material, hut in what follows I shall,be dea1ing with one aspect oll!ly, his argument for p1uiialism. Hick is acknowledged :as a leading irepresentative of this pluralistic approach. Initially he began as a conservative,and exclusivist Christian,and has over the years enoompassed a wide!l.'ange of thoofogica1 positions now,culminating *John Hick, An Interpretation of Religion: Human Responses to the Transcendent (New Haven: Yale University Press, 1989). 519 520 GAVIN D'COSTA in this p11esent rbook.1 In :this review discussion I propose that many o[ the most mdical strategies in the theology of re1ligions in 'Spite 0£ their wish to take other rreligions seriously have an il'!Onic tendency to do just the opposite! In attempting to be genuinely accommodating to the 11eligions 0£ the world, Hick, I will argue, unwittingly ends up in danger of accommodating none, including Christianity. This tendency, which iI believe to 1be clearly illustrated in Hick's rrecent rbook, is shared in various degrees hy numerous theologians pursuing a, pluralist p111oject similar to that of Hick's.2 It would he foolish to assume they are " all the 'Saime," hut they certainly share common theological and philosophical tendencies which I wish to isolate and comment on. I should 1state dearly that iby such a critique I do not intend to discount the possibility that 1 a:ll religions ma,y lead fo God, but that the stmtegies often employed to a111g111e.for this are deepJy problematic. ~o put Hiok"s new rbook into :perspective it will he helpful to wace its genesis 1briefly. In 1973, using an astronomical analogy, Hick suggested a Copernican revolution in the Christian theoology of rreligions whereby Christians should "shift from the 1 He began, in his own words, as a "strongly evangelical and indeed fundamentalist " Christian: see God Has Many Names (London: Macmillan, 1980), p. 2. See also my analysis of his entire pilgrimage in John Hick's Theology of Religions (London/New York: University Press of America, 1987). 2 For some of those on Hick's trajectory, see A. Race, Olllristians and Religious Pluralism (London: SCM, 1983); Paul Knitter, No Other Name'! (New York: Orbis, 1985); Wilfred Cantwell Smith, The Meaning and End of Religion (New York: Harper & Row, 1978); R. Ruether, Pluralism and Ohristology; the latter three and other influential co-contributors (including Hick) are to be found in The Myth of Christian Uniqueness: Towards a Pluralistio Theology of Religions, ed. J. Hick and P. Knitter (New York: Orbis, 1987). More recently, we can see the extremely thin line between pluralists and essentialist "inclusivists" in E. Hillman, Many Paths·: A Oatholic Approach to Religious Pluralism (New York: Orbis, 1989), who marries K. Rahner and W. C. Smith, divorces faith from history and tradition, and thereby provides an essentialist analysis. See the pertinent comments of K. Surin on Smith's essentialist project in "An Examination of the Discourse of John Hick and Wilfred Cantwell Smith", in Religious Pluralism and Unbelief, ed. I. Hamnett (London, Routledge... (shrink)

This broad and insightful book presents current scholarship in important subfields of philosophy of science and addresses an interdisciplinary and multidisciplinary readership. It groups carefully selected contributions into the four fields of I) philosophy of physics, II) philosophy of life sciences, III) philosophy of social sciences and values in science, and IV) philosophy of mathematics and formal modeling. Readers will discover research papers by Paul Hoyningen-Huene, Keizo Matsubara, Kian Salimkhani, Andrea Reichenberger, Anne Sophie Meincke, Javier Suárez, Roger Deulofeu, Ludger Jansen, (...) Peter Hucklenbroich, Martin Carrier, Elizaveta Kostrova, Lara Huber, Jens Harbecke, Antonio Piccolomini d'Aragona and Axel Gelfert. This collection fosters dialogue between philosophers of science working in different subfields, and brings readers the finest and latest work across the breadth of the field,illustrating that contemporary philosophy of science has successfully broadened its scope of reflection. It will interest and inspire a wide audience of philosophers as well as scholars of the natural sciences, social sciences and the humanities. The volume shares selected contributions from the prestigious second triennial conference of the German Society for Philosophy of Science/ Gesellschaft für Wissenschaftsphilosophie (GWP.2016, March 8, 2016 - March 11, 2016). (shrink)

The substance of the authors' disagreement with the views of D. Gutkowski and M. V. Valdes Franco is presented.

CONTENTS: -/- SEZIONE I IL TUTTO E' UNO? IL RISVEGLIO DI UN PROBLEMA TRA SCOLASTICA E RINASCIMENTO Il principio omne causatum est compositum fra Tommaso e Cajetano Igor Agostini, p. 25 Parti e tutto in Montaigne. La natura e l'individuo tra frammentazione e integrazione Raffaele Carbone 45 Le minuzzarie e il tutto. Giordano bruno e la conoscenza universale Maurizio Cambi 75 -/- SEZIONE II A PARTIRE DA CARTESIO. COME PUO' ESSERE UN TUTTO L'UOMO? -/- Mente/Corpo in Cartesio. Spunti per un'interpretazione (...) mereologica Stefano Di Bella 93 Nos sumus ex Deo et pertinemus ad Deum. Appartenenza, dipendenza e relazione nel pensiero e nel lessico di Arnold Guelincx Cristina Santinelli 115 L'integrità di corpo e mente nell'"invenire" terapeutico di E. W. von Tschirnhaus Manuela Sanna 133 L'indivisibilità della natura umana e della società in Francesco Longano. Un episodio della ricezione di Locke in Italia Roberto Evangelista 147 -/- SEZIONE III L'IRROMPERE DELL'ORGANICO. LA BIOLOGIA FILOSOFICA TRA SEI E SETTECENTO -/- Convenienza e discrepanza. Parti e tutto nella Lettera 32 di Baruch Spinoza Francesco Toto 169 Mereologia della sostanza e mereologia del vivente in Leibniz Enrico Pasini 197 Teleologia e mereologia dell’organismo da Leibniz a Bonnet Francesco Piro 209 Il nesso delle parti: mereologia e scienza secondo Christian Wolff Matteo Favaretti Camposampiero 239 Il problema del tutto e delle parti. il caso del vitalismo di Montpellier Charles T. Wolfe 257 -/- SEZIONE 4 TOTALITA' CRITICHE: DALLA CRISI DEL NATURALISMO ILLUMINISTICO ALLA FILOSOFIA DELLE CULTURE -/- La logica del tutto (e delle parti di tutto, vale a dire niente) in Dom Deschamps Jean-Claude Bourdin 273 l’(in)afferabile forma. Totalità e contingenza nel pensiero di Kant tra Critica della ragion pura e Critica del giudizio Luigi Imperato 303 la relazione Parte-Tutto nel primo Schelling Giuseppe D’Anna 327 Hegel o della totalizzazione dello spazio di interiorità Vittorio Morfino 343 A partire da Kant: Begriffsbiìldung teleologica e relazione Parti-Tutto nelle indagini di Rickert sulla logica delle scienze storiche della cultura Edoardo Massimilla 359 . (shrink)

Ce texte a déjà paru dans ÉTUDES/INUIT/STUDIES, 24, no 2, 2000, p. 89-113. Québec : Département d'anthropologie de l'Université Laval. Nous remercions Bernard Saladin d'Anglure de nous avoir autorisé à le reproduire ici. Résumé : Les rites inuit de la première fois, qui célèbrent les premières performances effectuées par les enfants et les adolescents inuit, ont été souvent mentionnés par les ethnographes de l'Arctique mais jamais véritablement analysés comme « séquence cérémonielle », pour - Anthropologie.

L’essai vise à reconstruire dans l’ Estetica come scienza dell’espressione e linguistica generale de Croce de 1902 la relation complexe entre les concepts d’intuition, d’expression et de sensibilité. Pour Croce, l’activité esthétique semble toujours osciller entre une forme de connaissance et une productivité qui trouve dans la matérialité du médium expressif (en particulier l’art) sa propre façon d’apparaître au niveau sensible.

Il volume edito da F. Calemi, noto studioso di D.M. Armstrong (1926‑2014), al quale ha dedicato un’ampia monografia (Le radici dell’essere. Metafisica e metaontologia in David Malet Armstrong, Armando, 2013), è il primo in memoria del filosofo australiano, le cui opere sono state da noi raccolte in traduzione italiana nel 2012 per la collana Bompiani “Il Pensiero Occidentale” diretta da G. Reale. Una prima raccolta di saggi in onore di Armstrong, Ontology, Causality and Mind, curata da J. Bac...

While best known for the immensely popular and controversial novel Uncle Tom's Cabin, Harriet Beecher Stowe is also the author of an extensive body of additional work on American culture and politics. Playing many roles--journalist, pamphleteer, novelist, preacher, and advisor on domestic affairs--Stowe used the written word as a vehicle for religious, social, and political commentaries, often leavening them with entertainment in order to reach a broad audience. She had a profound effect on American culture, not because her ideas were (...) unique, but because they were common. What made her so radical was that she insisted on putting her ideas into action. The Oxford Harriet Beecher Stowe Reader offers a focused collection of Stowe's writings from the 1830s through the 1860s. Illustrating her broad range, rhetorical strategies, and cultural designs on the world, it is ideal for courses in nineteenth-century American literature, women's literature, and American history. The volume collects those selections best suited for classroom use, reprinting many pieces here for the first time. Editor Joan D. Hedrick provides a substantial introduction that assesses Stowe's vital impact on nineteenth-century American literature, politics, and culture. The readings are divided into three sections: Early Sketches, Antislavery Writings, and Domestic Culture and Politics. Early Sketches presents the finest writing of Stowe's literary apprenticeship. Antislavery Writings includes Uncle Tom's Cabin in its entirety, placing it in the context of Stowe's considerable and often-overlooked body of other antislavery writings. This section also includes a generous selection from A Key To Uncle Tom's Cabin, a companion volume to the novel. Domestic Culture and Politics shows the scope of Stowe's thinking on the Victorian home, for which she was a major propagandist. The inclusion here of "The True Story of Lady Byron's Life," an exposé of male debauchery and incest at the core of a nineteenth-century home, represents Stowe's willingness to tackle the most challenging political and social issues of her time. (shrink)

Hegel est parfois tenu pour un métaphysicien, à l’encontre de son propre sentiment. Il s’est pourtant livré à une critique constante, minutieuse et acerbe de la métaphysique en laquelle il ne voyait qu’un prolongement de la manière de penser primitive et naïve. Les hommes ne saisissent d’abord que métaphysiquement la réalité objective qui se présente à eux. Intégrant à sa propre logique spéculative des éléments de la métaphysique éclatée, mais se rattachant luimême surtout à la critique kantienne, il tente de (...) surpasser tous les points de vue limités, unilatéraux, antithétiques, pour les réduire au rôle de moments ou d’étapes d’un développement qui les surpasse tous. C’est toutefois à la métaphysique qu’il réserve ses désaveux les plus explicites. (shrink)

On croit parfois lever l'opposition entre science et technique en les réduisant l'une à l'autre. Dans d'autres cas, on souligne leur complémentarité ou leur solidarité. Ces tentatives n'aboutissent pas à une véritable unification. Celle-ci requiert en effet que soit surmontée la séparation absolue du sujet et de l'objet, d’où proviennent les autres ruptures. Mais l'identité du sujet-objet dans une raison que l'on pourrait appeler "praxique", implique une dialectique et un monisme dont la raison scientifique et la raison technique, habituellement, se (...) méfient. (shrink)

In this article, the editor and scientific director of Nietzsche Source, Professor Paolo D'Iorio, aims at describing the two editions of Nietzsche’s work currently published on this scientific Web site Firstly, the critical edition, the Digitale Kritische Gesamtausgabe Werke und Briefe (eKGWB), which provides an electronic version of the German edition of Nietzsche's complete works, based on the critical text established by Giorgio Colli and Mazzino Montinari. Secondly, the facsimile edition, the Digitale Faksimile-Gesamtausgabe (DFGA), which reproduces all the documents relating (...) to Nietzsche's life and work. Both editions can be consulted free of charge through the Internet and are regularly used by the German philosopher specialists around the world. (shrink)

RÉSUMÉ: Cet article discute l'idée que la philosophie tardive de Collingwood soit d'orientation historiciste et relativiste. Je soutiens que cette accusation de relativisme historique est basée sur deux erreurs, l'une exégétique et l'autre philosophique. L'erreur exégétique est le résultat de l'hypothèse d'une prétendue «conversion radicale». L'erreur philosophique repose sur la conception selon laquelle il n'y a pas de différences substantielles entre le projet d'une métaphysique descriptive et le projet de la sociologie de la connaissance. L'article essaie de saper à la (...) base l'accusation de relativisme en contestant ces deux préjugés. (shrink)

Today’s pluralist and multicultural society raises questions about how to teach religiously and ethnically diverse students in Catholic schools. A Catholic Philosophy of Education addresses these challenges by examining the documents from the Roman Congregation for Catholic Education alongside the writings of Jacques Maritain and Bernard Lonergan. Mario D’Souza proposes a contemporary formulation for a Catholic philosophy of education in which the ideals of Catholicism form the basis for the mission of the Catholic school. Drawing on the Church’s educational documents, (...) and informed by Maritain and Lonergan, D’Souza explains how the unifying anthropology of Catholic education enables Catholic schools to serve amidst diversity by avoiding the extremes of religious exclusivism and fundamentalism, on the one hand, and relativism and individualism, on the other. He explores the aims of Catholic schools in relation to students, teachers, and society, and the relationship between goodness, discipline, and knowledge. He argues that students must be educated for personal and communal freedom and authenticity, and to strive for the common good, suggesting how a Catholic philosophy of education can provide the framework for such personal and communal transformation. Essential reading for new and experienced Catholic educators, A Catholic Philosophy of Education demonstrates that Maritain and Lonergan have much to offer in service of an education that is liberating, instructive, illuminating, and integrative. (shrink)

The work of the lay Catholic philosopher Jacques Maritain continues to provoke and inspire readers to engage in a Thomistic approach to many of the questions facing the world today. Maritain’s wide-ranging thought touched on many fields, including aesthetics, anthropology, educational theory, moral philosophy, and ethics, as well as Thomism and its relationship to other philosophical stances._ In _Being in the World: A Quotable Maritain Reader_, Mario O. D’Souza, C.S.B., has selected seven hundred and fifty of the most salient quotations (...) found in the English translations of fifty-four works by Jacques Maritain. Organized into forty thematic chapters, ordered alphabetically, the book serves as an overview of the areas that Maritain's writings addressed. By referring to entries in _Being in the World_, readers can quickly locate key passages in Maritain’s writing on a given topic and then turn elsewhere to the full texts for more in-depth study. Complete with a detailed index of key terms, the _Reader _will be an essential reference tool for the study of Maritain in English. "Fr. Mario O. D'Souza's careful selection from the works of Jacques Maritain provides the reader with an invaluable sampling of Maritain's extensive philosophical work. In it, we find examples of Maritain's almost lyrical gift of expression as well as of his trenchant wit. More than a scholarly contribution, the volume also ably serves as an introduction and entrance into Maritain's corpus." — William Sweet, St. Francis Xavier University, Canada_. (shrink)

It seemed to happen overnight. Not long ago, we were all watching television, and now we are watching something else. Television stations have been replaced by streaming services. Well, not quite replaced, since we still have televisions, but somehow our television screens are not quite what they were. In Netflicks: Conceptual Television in the Streaming Era Tony Hughes-d'Aeth critically considers how our viewing habits, and television shows themselves, have changed over time. This book is about television in the streaming age (...) and it considers some of the continuities that contemporary streamed shows have to other narrative forms such as classic television and classic Hollywood. Long gone are the days when we had to wait a week for the next episode of a tv show to be aired -- now we can binge-watch whole series in one sitting! ABOUT VIGNETTES Series Editors: Sarah Collins and Tony Hughes-d'Aeth The Vignettes Series from UWAP is aimed at sharing the knowledges that are emerging in the contemporary university and which that consider the complexities of modern life. Each book provides an image, or a vignette, of a particular phenomenon and how this is being thought through by intellectual practitioners in today's academy. (shrink)

Forty years of avid bicycling came to a conclusion for D. Stephen Long in early October, 2020. Fearing his own imminent death required Long to reflect on life, on its beginnings, middle, and endings. This work uses the lessons learned from cycling, and the experience of the rapid onset of illness, to discuss God, friendship, racism, sexuality, justice, virtues, vices, and much more. It offers a moral theology but one more in keeping with how we take it up--not through theories (...) but in the practices that make up everyday life. Attention to everyday life can help us live well and in so doing prepare us to die well. " -- Publisher description. (shrink)

In connection with the "Philosophy of Science" research program conducted by the Deutsche Forschungsgemeinschaft a colloquium was held in Munich from 18th to 20th May 1919. This covered basic structures of physical theories, the main emphasis being on the interrelation of space, time and mechanics. The present volume contains contributions and the results of the discussions. The papers are given here in the same order of presentation as at the meeting. The development of these "basic structures of physical theories" involved (...) diverging trends arising from different starting points in philosophy and physics. In order to obtain a clear comparison between these schools of thought, it was appropriate to concentrate discussion on geometry and chronology as the common foundation of classical and quantum mechanics. As a rather simple and "Tell prepared field of study, geochronometry seemed suited to analysing these mutually exclusive positions. vii D. Mayr and G. Sussmann (eds.), Space, Time, and Mechanics, vii. Copyright © 1983 by D. Reidel Publishing Company. ACKNOWLEDGEMENT The editors gratefully appreciate the sponsorship of the Deutsche Forschungsgemeinschaft and the cooperation of the authors and publisher. It is also a pleasure to thank Frau M.-L. Grohmann and Frau I. Thies for their organisational and especially Frau B. Grund for typing and clerical work. D. MAYR G. SUSSMANN 1982 University of Munich viii INTRODUCTION The distinct positions present at the symposium may be roughly divided into three schools that differ in their philosophical interpretation of physics and their meta-... ~. (shrink)

C’est une évidence : on ne parle plus aujourd’hui d’une crise succédant à d’autres crises – et préludant à d’autres encore –, mais de « la crise », qui plus est d’une crise globale qui touche aussi bien la finance que l’éducation, la culture, le couple ou l’environnement. Ce constat témoigne d’une véritable mutation : si à l’origine le concept de krisis désignait le moment décisif dans l’évolution d’un processus incertain permettant d’énoncer le diagnostic (et donc la sortie de crise), (...) nous vivons actuellement précisément l’inverse – le moment où surgissent les incertitudes quant aux causes, aux effets, à la possibilité même d’une issue. Afin d’éclairer ce renversement, Myriam Revault d’Allonnes se penche sur le mouvement d’arrachement au passé et à la tradition qui caractérise la modernité, et qui dissout d’un même élan les anciens repères de la certitude qui balisaient la compréhension du monde. Privé de toute forme de transcendance, l’homme moderne se trouve face à un monde redoutablement ambigu et auto-référentiel, qui a vu s’évanouir tour à tour l’idée de temps nouveaux, la croyance au progrès et l’esprit de conquête, modifiant profondément le rapport de l’homme à son vécu et à ses attentes. C’est à partir de cette expérience du temps d’un nouveau genre, à la fois coupée de ses référents passés et dépourvue de lendemains qui chantent, que cet essai stimulant nous invite à reconsidérer de façon inédite la « crise » dans laquelle nous sommes plongés et à y puiser de quoi aller de l’avant. (shrink)

"L'irruption récente de la notion de "post-vérité", désignée comme mot de l'année 2016 par le dictionnaire d'Oxford, a suscité d'innombrables commentaires journalistiques, notamment sur le phénomène des fake news, mais peu de réflexions de fond. Or, cette notion ne concerne pas seulement les liens entre politique et vérité, elle brouille la distinction essentielle du vrai et du faux, portant atteinte à notre capacité à vivre ensemble dans un monde commun. En questionnant les rapports conflictuels entre politique et vérité, Myriam Revault (...) d'Allonnes déconstruit nombre d'approximations et de confusions. Elle montre que le problème majeur de la politique n'est pas celui de sa conformité à la vérité mais qu'il est lié à la constitution de l'opinion publique et à l'exercice du jugement. L'exploration du "régime de vérité" de la politique éclaire ce qui distingue fondamentalement les systèmes démocratiques, exposés en permanence à la dissolution des repères de la certitude, à la tentation du relativisme et à la transformation des "vérités de fait" en opinions, des systèmes totalitaires, où la toute-puissance de l'idéologie fabrique un monde entièrement fictif. Loin d'enrichir le monde, la "post-vérité" appauvrit l'imaginaire social et met en cause les jugements et les expériences sensibles que nous pouvons partager. Il est urgent de prendre conscience de la nature et de la portée du phénomène si nous voulons en conjurer les effets éthiques et politiques."--Page 4 de la couverture. (shrink)

In recent years, the starting-dates of both the Historiae and the Annales of Tacitus have been criticized. In the case of the Historiae, Hainsworth has claimed that Tacitus chose to start his narrative with the events of A.D. 69, because for various reasons the events of A.D. 68 were an embarrassment to him. Syme has suggested, in the case of the Annales, that by starting with the accession of Tiberius, Tacitus has barred himself from a proper understanding of that principate.

Commentaire sur les Sentences de Pierre le Lombard (Selections) -- Commentaire de douze livres de la Métaphysique d'Aristote (Selection) -- Commentaire des dix livres de l'Éthique à Nicomaque d'Aristote (Selections) -- Commentaire des huit livres de la Politique d'Aristote, ou Traité de la vie civile (Selections) -- Commentaires de l'Écriture. Sur Mt 20, 24-26 ; Mt 22, 15-22 ; Rm 13, 1-7 ; Jn 8, 3-11.

The primary meaning of haurire is ‘to take by scooping, to draw’, and it is used of liquids and of solids which pour. The first section of this paper will try to show that this meaning is frequent and sometimes missed by the commentators. The second section will trace the development of other meanings showing that this root is not applied to drinking and swallowing, except metaphorically, until well into the first century A.D., except once in Livy.

Five essays of which two deserve special mention: Edward Ballard's survey and interpretation of the problem of intersubjectivity in Husserl, showing Husserl's place in the heritage of Kant, and a critical presentation by Andrew Reck of the social philosophy of Elijah Jordan. The other essays are: "The Impact of Science on Society," by James K. Feibleman; "The Social Import of Empiricism," by Paul G. Morison; and "The Case for Sociocracy," by Robert C. Whittemore. Careless printing proves distracting.--C. D.

The Platonic School regarded the Alcibiades I as the most suitable introduction to Plato. Proclus' wideranging discussion includes later Neoplatonism as well as questions of Aristotelian logic. O'Neill's translation is always readable and his commentary helpful without being fussy.—D. J. B.

This collection of Professor S. Sastri's work indicates the depth of his contribution to Indian philosophy. The reader will find his development of Bradley's Idealism in the light of the Advaita tradition to be of special philosophic interest.--D. P. B.

K. T. Fann, Ludwig Wittgenstein: the man and his philosophy. New Jersey, Humanities Press; Sussex, Harvester Press: 1967. 415 pp. 10.50.Gerd Brand, The central texts of Ludwig Wittgenstein. Translated and with an introduction by Robert E. Innis. Oxford: Basil Blackwell, 1979. xxv + 182 pp. £ 10.00 /£3.95.Joseph Warren Dauben. Georg Cantor: his mathematics and philosophy of the infinite. Cambridge, Mass., and London: Harvard University Press, 1979. xiii + 404 pp., 4 plts. $25 US.S. Poggi, I sistemi dell'esperienza. Psicologia, logica (...) e teoria della scienza da Kant a Wundt. Bologna: il Mulino, 1977.679 pp., Lit. 12.000.Raymond Bradley and Norman Swartz, Possible Worlds. An introduction to logic and its philosophy. Indianapolis and New York; Hackett Publishing Company: Oxford; Blackwell: 1979. xxi + 391 pp. £15.00 /£4.95.S. Haack, Philosophy of logics. Cambridge and New York: Cambridge University Press, 1978. xiv + 276 pp. £ 13.50.F. J. Pelletier, Mass terms: some philosophicalproblems. Dordrecht, Boston and London: Reidel, 1979. xiii + 303 pp. Dfl. 70/$34.00.Theo A. F. Kuipers, Studies in inductive probability and rational expectation. Dordrecht, Holland and Boston, USA.: D. Reidel Publishing Company, 1978. xii + 145 pp. Dfl. 50/$22.50. (shrink)

This is a standard selection of readings taken from Aristotle, Descartes, Hume, Kant, and James. The introduction and commentary are not sufficient to distinguish this anthology from similar introductions—D. J. B.

This is a well-chosen anthology selected from the Levy translation but topically arranged according to Karl Schlechta's German edition. Professor Clive's rather elegant introduction, despite occasional lapses into apparent rhetoric, is penetrating. Clive interprets Nietzsche "dialectically," in terms of Nietzsche's "love-hate relationship to himself." Nietzsche's contributions to philosophy, philology, artistic criticism, and to the literature of stunning aphorisms are all duly noted. But Nietzsche emerges as typically modern in that his own irony, at his best moments, was itself subject to (...) a lucid scepticism.—D. J. B. (shrink)