In lieu of an abstract, here is a brief excerpt of the content:Provoking a ConversationDavid H. PorterLee T. Pearcy's The Grammar of Our Civility: Classical Education in America (Baylor University Press, Waco, Tex. 2005) is a book every classicist should read. Pearcy's focus is on the state of classics in our country today: where we are, how we got there, where we need to go. His book is wide-ranging, tightly argued, and carefully researched. Pearcy's assessment of the present state of (...) classics in America strikes me as overly bleak, but his analysis deserves our close attention. Chapters 1 and 2, which trace the history of classical studies in Europe and America since the Renaissance, are filled with valuable information and insights; chapter 3 dissects four interlinked arguments that, to Pearcy's thinking, explain the parlous state of classics today—and threaten its future survival; and chapter 4 offers thoughtful suggestions as to how classicists might respond to these challenges. I doubt that most readers will agree with all of Pearcy's analysis—I certainly do not—but I found his book consistently stimulating. He writes that his purpose is to provoke a conversation, not to solve a problem (118); it is a conversation that will benefit us all, and this book is a welcome and timely catalyst.Pearcy's starting point, and the theme to which he repeatedly returns, is what he identifies as an essential difference between classical studies in Europe (including Great Britain) and classical studies in America. To quote from Pearcy's account of Vittorino da Feltre, whom he sees as an architect of what we now call "liberal education," classical education was designed above all "to take those who would... rule and those who might be admitted to the governing class and to form their minds and souls in such a way that they would be the best rulers (8)... "Renaissance classical education... [was] designed to educate members of the governing class by exposing them to the best patterns of conduct, modes of thinking, and products of culture..." (9). In Europe this form of education made sense in that its presupposition of a governing class matched the social and political realities of the countries in question. In America, by contrast, the advent of democracy undermined the central assumptions of such education and threatened its relevance to our society: "The necessary openness of thought in a democracy has a consequence that is fatal to [End Page 595] the paradigm of classical liberal arts education. In a democratic society, the freedom and theoretical equality of all citizens make it necessary to avoid privileging any single set of beliefs or ideas" (23).Pearcy's hypothesis is thought-provoking, but it strikes me as overly neat. A quick glance at two individuals, one English, the other American, offers some corroboration and also raises some intriguing questions. Leonard Woolf majored in classics at St. Paul's School and Cambridge, and, though his origins were not "aristocratic," upon graduation he entered the ranks of the governing class as a civil servant in Ceylon. The progression matches Pearcy's model, and Woolf even comments on it in terms similar to those Pearcy uses: "The male members of the British aristocracy of intellect went automatically to the best public schools, to Oxford and Cambridge, and then into all the most powerful and respectable professions."1 By contrast, S. S. McClure, the American publisher, migrated from Ireland to the States at age nine as a virtual pauper, spent eight years putting himself through Knox College, and chose to major in classics for reasons similar to those Pearcy identifies as the basis for classical education: "During the years that he reads and studies Greek a boy gets certain standards that he uses all the rest of his life, long after he has forgotten grammar and vocabulary."2 Unlike Woolf, however, McClure found to his dismay that though he had graduated third in a class of thirty, his classical education did not open doors to a professional career: "I talked with other boys, and found that most of them had arranged for the immediate future. One classmate was going into his father's law office; another was going to enter his uncle's... (shrink)

In letter 7.24 Pliny provides his readers with a character sketch of the elderly matriarch of a distinguished and wealthy Italian family-Ummidia Quadratilla. Ummidia passed her later years as a fan of the theater; specifically, "she had pantomimes." Pliny disapproves of the shows presented by these performers, and he chastises Ummidia for her interest in pantomime. In fact he views her conduct as symptomatic of a vice among women in general: "I have heard that she herself used to relax her (...) mind with checkers or watch her pantomimes, as women do in the idleness of their sex." We should not be surprised by these comments; there was a tradition of ambivalence among the Romans toward the professions of the theater, and when women became involved with these professions, the ambivalence could turn to contempt. Given the general disposition of Roman males toward pantomime and women, modern readers should not so readily accept Pliny's assessment. By training her slaves as pantomimes, Ummidia was greatly increasing their value. From numerous ancient sources we know that the monetary value of slaves trained in the theatrical professions was among the highest accorded any slave. Moreover, because of Ummidia's endowment of a theater in her native Casinum and the performance of Ummidia's pantomimes in public games, we might say that she was the manager of a small "theatrical empire." Finally, because of the great interest in pantomime on the part of the masses and the desire of the upper classes, including members of various imperial families, to soothe these masses with games, control of popular pantomimes might have given Ummidia access to limited political power. (shrink)

Schematic conflict occurs when evidence is interpreted in different ways (for example, by different people, who have learned to approach the given evidence with different schemata). Such conflicts are resolved either by weighting some schemata more heavily than others, or by finding common-ground inferences for several schemata, or by a combination of these two processes. Belief functions, interpreted as representations of evidence strength, provide a natural model for weighting schemata, and can be utilized in several distinct ways to compute common-ground (...) inferences. In two examples, different computations seem to be required for reasonable common-ground inference. In the first, competing scientific theories produce distinct, logically independent inferences based on the same data. In this example, the simple product of the competing belief functions is a plausible evaluation of common ground. In the second example (sensitivity analysis), the conflict is among alternative statistical assumptions. Here, a product of belief functions will not do, but the upper envelope of normalized likelihood functions provides a reasonable definition of common ground. Different inference contexts thus seem to require different methods of conflict resolution. A class of such methods is described, and one characteristic property of this class is proved. (shrink)

Aim: Participation in classroom physical activity breaks may improve children’s cognition, but few studies have involved adolescents. The primary aim of this study was to examine the effects of classroom-based resistance training with and without cognitive training on adolescents’ cognitive function.Methods: Participants were 97 secondary school students. Four-year 10 classes from one school were included in this four-arm cluster randomized controlled trial. Classes were randomly assigned to the following groups: sedentary control with no cognitive training, sedentary with cognitive training, resistance (...) training without cognitive training, and resistance training with cognitive training. Sessions varied in levels of both cognitive demand and resistance training and were administered three times per week for 4 weeks. Inhibition, cognitive flexibility, episodic memory, on-task behavior, and muscular fitness were assessed at baseline and post-test. Linear mixed models were used to examine changes within and between groups.Results: In comparison with the control group, episodic memory improved significantly in the resistance training without cognitive training group. There were no group-by-time effects for inhibition or cognitive flexibility. Classroom activity breaks both with and without cognitive demand improved participants’ on-task behavior in comparison with the control and sedentary group. The resistance training programs did not lead to improvements in muscular fitness.Conclusion: Participation in body weight resistance training without cognitive training led to selective improvements in episodic memory. No training effects were found for inhibition or cognitive flexibility. A longer study period may be necessary to induce improvements in muscular fitness and associated changes in inhibition and cognitive flexibility.Clinical Trial Registration:https://www.anzctr.org.au/ACTRN12621001341819.aspx, Australian New Zealand Clinical Trials Registry—ACTRN12621001341819. (shrink)

Various deficits in the cognitive functioning of people with autism have been documented in recent years but these provide only partial explanations for the condition. We focus instead on an imitative disturbance involving difficulties both in copying actions and in inhibiting more stereotyped mimicking, such as echolalia. A candidate for the neural basis of this disturbance may be found in a recently discovered class of neurons in frontal cortex, 'mirror neurons' (MNs). These neurons show activity in relation both to (...) specific actions performed by self and matching actions performed by others, providing a potential bridge between minds. MN systems exist in primates without imitative and ‘theory of mind’ abilities and we suggest that in order for them to have become utilized to perform social cognitive functions, sophisticated cortical neuronal systems have evolved in which MNs function as key elements. Early developmental failures of MN systems are likely to result in a consequent cascade of developmental impairments characterised by the clinical syndrome of autism. (shrink)

Hilary Putnam has argued that computational functionalism cannot serve as a foundation for the study of the mind, as every ordinary open physical system implements every finite-state automaton. I argue that Putnam's argument fails, but that it points out the need for a better understanding of the bridge between the theory of computation and the theory of physical systems: the relation of implementation. It also raises questions about the class of automata that can serve as a basis for understanding (...) the mind. I develop an account of implementation, linked to an appropriate class of automata, such that the requirement that a system implement a given automaton places a very strong constraint on the system. This clears the way for computation to play a central role in the analysis of mind. (shrink)

A foremost authority on Jewish law and ethics, Rabbi J. David Bleich has written extensively on medical ethics, Jewish law and contemporary social issues, and the interface of Jewish law and the American legal system. As the spiritual leader of Congregation B'nai Jehuda in Manhattan, Rabbi Bleich teaches weekly Talmud classes and lectures on Jewish law and philosophy.

In this paper we show that axiomatic extensions of H. Wansing’s connexive logic $$\textsf{C}$$ ( $$\textsf{C}^{\perp }$$ ) are algebraizable (in the sense of J.W. Blok and D. Pigozzi) with respect to sub-varieties of $$\textsf{C}$$ ( $$\textsf{C}^{\perp }$$ )-algebras. We develop the structure theory of $$\textsf{C}$$ ( $$\textsf{C}^{\perp }$$ )-algebras, and we prove their representability in terms of twist-like constructions over implicative lattices (Heyting algebras). As a consequence, we further clarify the relationship between the aforementioned classes. Finally, taking advantage of (...) the above machinery, we provide some preliminary remarks on the lattice of axiomatic extensions of $$\textsf{C}$$ ( $$\textsf{C}^{\perp }$$ ) as well as on some properties of their equivalent algebraic semantics. (shrink)

By forcing over a model of with a class-sized partial order preserving this theory we produce a model in which there is a locally defined well-order of the universe; that is, one whose restriction to all levels H is a well-order of H definable over the structure H, by a parameter-free formula. Further, this forcing construction preserves all supercompact cardinals as well as all instances of regular local supercompactness. It is also possible to define variants of this construction which, (...) in addition to forcing a locally defined well-order of the universe, preserve many of the n-huge cardinals from the ground model. (shrink)

Jewish tradition has a long-standing commitment to justice, equity and compassion toward society's most vulnerable members, including its working-class. It has produced a substantial literature describing appropriate practice in business relations and the ethics of the marketplace. Less well-known, however, are its prescriptions for employee productivity and accountability. These elements are considered here within the context of contemporary organization, and with particular application to the school of quality management associated with W. Edwards Demings.This paper is an expanded version of (...) the Herbert H. Schiff Lecture in Management and Administration, delivered at Yeshiva University, July 8, 1992. It is dedicated to the memory of my beloved mother, Mrs. Chana Schnall. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 151-155 [Access article in PDF] Buddhism and Christianity: A Multicultural History of their Dialogue. By Whalen Lai and Michael von Bruck. Maryknoll, N.Y.: Orbis, 2001. xiv + 265 pp. This book is an abridged translation of Buddhismus und Christentum: Geschichte, Konfrontation, Dialog, first published in 1997 by Verlag C. H. Beck in Munich. I do not know how much has been lost in the abridgement, (...) but this English version remains a treasure trove that deserves to be read and digested by everyone engaged in Buddhist-Christian dialogue.From the English title, I expected a somewhat dry work of intellectual history, summarizing dated doctrinal debates. This book provides much more than that. Most valuable is its emphasis on the historical and cultural context of Buddhist-Christian encounters, especially the poisonous legacy of Western colonialism (which still survives today as economic neocolonialism). These quite varied contexts have usually been decisive for the success or failure of the encounter, and as this nuanced but frank study shows, the failures have been at least as notable as the successes. Here, too, we must remember the past if we want to do more than keep repeating it. As well as identifying specific problems, there is a perceptive analysis of the obstacles to openness and dialogue in each case.The penultimate chapter includes a discussion of our Society for Buddhist-Christian Studies, its conferences, and this journal. As a relative newcomer to the conversations, I found this particular example of contextualizing fascinating. In just the few conferences I have been able to attend, there have been so many facets to the dialogue that it has been difficult to gain a sense of the whole, to understand how the main threads have developed and interwoven. How well do we remember what has already been discussed, and often agreed upon? It is important that we do not just keep repeating ourselves, and I know of no other book that conveys the historical dimension of the dialogue so well. The silent, contemplative aspects of the encounter are also addressed: cross-cultural meditation groups, Christian Zen teachers, and visits to each other's monastic centers.A useful foreword by Hans Kung reviews his own contributions, including his [End Page 151] paradigm analysis of six different "general constellations" found in the Christian tradition (the original Jewish-apocalyptic paradigm, the ancient ecumenical-Hellenistic paradigm, the medieval Roman Catholic paradigm, the Reformation Protestant-evangelical paradigm, the modernist progress-oriented paradigm, and now the postmodern ecumenical paradigm) and six other constellations in the Buddhist tradition (Gautama's original paradigm, the Theravada- sravakayana paradigm, the Mahayana paradigm, the tantric Vajrayana paradigm, a defensive modernist paradigm, and most recently an emerging postmodernist paradigm), with the implication that we need to be careful to clarify which of the paradigms we are comparing.Inevitably, the focus is limited: India and Sri Lanka are discussed at length, but not southeast Asia; China and Japan, but not Korea; Germany, but not the rest of Europe. The Indian chapter is mostly about Tibetans in exile. I was intrigued by the generation gap between older, conservative Tibetan monks and more freethinking younger ones. Otherwise, the Indian dialogue seems not to have been as intensive as many other places in Asia, which makes sense since there are relatively few Buddhists in India today. Given the mass conversions of Dalits, the social context has usually been the emancipation of disadvantaged social groups, and is further complicated now by the increasing influence of neo-Hindu political movements, which makes all interreligious exchange more sensitive.The Sri Lankan dialogue, perhaps more than any other, has been preoccupied with the heritage of colonialism. Sinhalese take pride in being citizens of the only country to have shaken off colonial rule with a successful Buddhist revolution, which reversed the power relationship between the two religions. Evidently most Sinhala Buddhists, including much of the sangha, accept the need to defend Buddhism and Buddhist culture militarily, if necessary. The ruling political class that succeeded the British, a largely Buddhist- and Marxist-inspired elite, opted for constructing a national identity... (shrink)

This revision of an important and lucid account of the various systems of axiomatic set theory preserves the basic format and essential ingredients of its highly regarded original. Quine's innovative exploitation of the virtual theory of classes in order to develop a considerable portion of set theory without ontological commitment to the existence of classes remains unchanged. So, too, does the list of topics treated--the theory of sets up to transfinite ordinal and cardinal numbers, the axiom of choice and its (...) equivalents, and a beautiful comparison of the various major formulations of set theory. There have, however, been a number of important changes, generally in the interest of greater elegance and clarity. One of the most notable of these is in the treatment of ordinal numbers. In the fourth section of that chapter an axiom schema is added to the effect that if α is a function and x an ordinal number, then there exists a class identical with the image of x under α. Although Quine, in general prefers to limit his existence assumptions as severely as possible, this added item possesses two attractive and closely related advantages: it yields the existence of all classes up to the size of any ordinal, and it greatly simplifies the subsequent treatment of ordinals and of transfinite recursion. The treatment of this latter subject, incidentally, has also been extensively modified to square with some difficulties first pointed out by Charles Parsons in The Journal of Symbolic Logic in 1964. Another important change consists in a considerable reworking of the section on infinite cardinals. The result is a more simplified and natural treatment. Finally, some new material on the theory of types and consequences of the axiom schema of comprehension has been added. Particularly with regard to the theory of types, this new material--due largely to the work of David Kaplan--has enabled Quine to drop, at one point, the assumption that there exists an object of lowest type. Altogether, this is a generally improved version of an originally masterful and brilliant work.--H. P. K. (shrink)

What is happening to America's favorite national pastime? There seems to be something new afoot with baseball stadiums and the audiences who frequent them. A sense of nostalgia characterizes the creation of many new stadiums in the United States, and it accompanies a change in class among the audiences who fill those stadiums. Together, these two aspects are altering a sport that, in the words of cultural historian David Nasaw, traditionally represented a form of social democracy.1 In contrast, (...) baseball today is transforming itself into a middle- and upper-class pastime for audiences, especially families, willing to spend enormous sums to…. (shrink)

Essays that put noted political thinkers of the past—including Plato, Machiavelli, Hobbes, Wollstonecraft, Marx, and Confucius—in dialogue with current environmental political theory. Contemporary environmental political theory considers the implications of the environmental crisis for such political concepts as rights, citizenship, justice, democracy, the state, race, class, and gender. As the field has matured, scholars have begun to explore connections between Green Theory and such canonical political thinkers as Plato, Machiavelli, Locke, and Marx. The essays in this volume put important (...) figures from the political theory canon in dialogue with current environmental political theory. It is the first comprehensive volume to bring the insights of Green Theory to bear in reinterpreting these canonical theorists. Individual essays cover such classical figures in Western thought as Aristotle, Hume, Rousseau, Mill, and Burke, but they also depart from the traditional canon to consider Mary Wollstonecraft, W. E. B. Du Bois, Hannah Arendt, and Confucius. Engaging and accessible, the essays also offer original and innovative interpretations that often challenge standard readings of these thinkers. In examining and explicating how these great thinkers of the past viewed the natural world and our relationship with nature, the essays also illuminate our current environmental predicament. Essays on Plato • Aristotle • Niccolò Machiavelli • Thomas Hobbes • John Locke • David Hume • Jean-Jacques Rousseau • Edmund Burke • Mary Wollstonecraft • John Stuart Mill • Karl Marx • W. E. B. Du Bois • Martin Heidegger • Hannah Arendt • Confucius Contributors Sheryl D. Breen, W. Scott Cameron, Peter F. Cannavò, Joel Jay Kassiola, Joseph H. Lane Jr. Timothy W. Luke, John M. Meyer, Özgüç Orhan, Barbara K. Seeber, Francisco Seijo, Kimberly K. Smith, Piers H. G. Stephens, Zev Trachtenberg, Andrew Valls, Harlan Wilson. (shrink)

We study the structure of Σ11 equivalence relations on hyperarithmetical subsets of ω under reducibilities given by hyperarithmetical or computable functions, called h-reducibility and FF-reducibility, respectively. We show that the structure is rich even when one fixes the number of properly equation imagei.e., Σ11 but not equation image equivalence classes. We also show the existence of incomparable Σ11 equivalence relations that are complete as subsets of ω × ω with respect to the corresponding reducibility on sets. We study complete Σ11 (...) equivalence relations and show that existence of infinitely many properly Σ11 equivalence classes that are complete as Σ11 sets is necessary but not sufficient for a relation to be complete in the context of Σ11 equivalence relations. (shrink)

Everything red is colored, and all squares are polygons. A square is distinguished from other polygons by being four-sided, equilateral, and equiangular. What distinguishes red things from other colored things? This has been understood as a conceptual rather than scientific question. Theories of wavelengths and reflectance and sensory processing are not considered. Given just our ordinary understanding of color, it seems that what differentiates red from other colors is only redness itself. The Cambridge logician W. E. Johnson introduced the terms (...) determinate and determinable to apply to examples such as red and colored. Chapter XI, of Johnson's Logic, Part I (1921), “The Determinate and the Determinable,” is the main text for discussion of this distinction. (shrink)

At least since Descartes, philosophers have been interested in the special knowledge or authority that we exhibit when we speak about our own thoughts, attitudes, and feelings. This book contends that even the best work in contemporary philosophy of mind fails to account for this sort of knowledge or authority because it does not pay the right sort of attention to the notion of expression. What's at stake is not only how to understand self-knowledge and first-person authority, but also what (...) it is that distinguishes conscious from unconscious psychological states, what the mental life of a nonlinguistic animal has in common with our sort of mental life, and how to think about Wittgenstein's legacy to the philosophy of mind. (shrink)

This new edition includes three new chapters, updating the book to take into account developments in the field over the past fifteen years.

The epistemic arrow of time is the fact that our knowledge of the past seems to be both of a different kind and more detailed than our knowledge of the future. Just like with the other arrows of time, it has often been speculated that the epistemic arrow arises due to the second law of thermodynamics. In this paper, we investigate the epistemic arrow of time using a fully formal framework. We begin by defining a memory system as any physical (...) system whose present state can provide information about the state of the external world at some time other than the present. We then identify two types of memory systems in our universe, along with an important special case of the first type, which we distinguish as a third type of memory system. We show that two of these types of memory systems are time-symmetric, able to provide knowledge about both the past and the future. However, the third type of memory systems exploits the second law of thermodynamics, at least in all of its instances in our universe that we are aware of. The result is that in our universe, this type of memory system only ever provides information about the past. We also argue that human memory is of this third type, completing the argument. We end by scrutinizing the basis of the second law itself. This uncovers a previously unappreciated formal problem for common arguments that try to derive the second law from the “Past Hypothesis”, i.e., from the claim that the very early universe was in a state of extremely low entropy. Our analysis is indebted to prior work by one of us but expands and improves upon this work in several respects. (shrink)

We construct a variety of inner models exhibiting features usually obtained by forcing over universes with large cardinals. For example, if there is a supercompact cardinal, then there is an inner model with a Laver indestructible supercompact cardinal. If there is a supercompact cardinal, then there is an inner model with a supercompact cardinal κ for which 2κ = κ+, another for which 2κ = κ++ and another in which the least strongly compact cardinal is supercompact. If there is a (...) strongly compact cardinal, then there is an inner model with a strongly compact cardinal, for which the measurable cardinals are bounded below it and another inner model W with a strongly compact cardinal κ, such that \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${H^{V}_{\kappa^+} \subseteq {\rm HOD}^W}$$\end{document}. Similar facts hold for supercompact, measurable and strongly Ramsey cardinals. If a cardinal is supercompact up to a weakly iterable cardinal, then there is an inner model of the Proper Forcing Axiom and another inner model with a supercompact cardinal in which GCH + V = HOD holds. Under the same hypothesis, there is an inner model with level by level equivalence between strong compactness and supercompactness, and indeed, another in which there is level by level inequivalence between strong compactness and supercompactness. If a cardinal is strongly compact up to a weakly iterable cardinal, then there is an inner model in which the least measurable cardinal is strongly compact. If there is a weakly iterable limit δ of <δ-supercompact cardinals, then there is an inner model with a proper class of Laver-indestructible supercompact cardinals. We describe three general proof methods, which can be used to prove many similar results. (shrink)

Midrash Genesis Rabbah takes aim at a variety of ideological adversaries, but the most subtle polemic is directed at sages who went beyond standard hermeneutical practices to embrace mystical approaches to Torah learning. This essay seeks to expose the use of satire and other literary forms of critique among passages treating cosmology and Torah study. Analytic tools developed by Pierre Bourdieu, especially as they pertain to exposing the use of the symbolic language intrinsic to the establishment of systems of social (...) authority, will be employed to delineate the ideological conflict among sages developing diverse approaches to ascending the religious hierarchy within early rabbinism. (shrink)

Scholars and practitioners alike indicate a movement in corporate philanthropy toward “strategic” giving, for example, giving that improves the firm's strategic position (ultimately the “bottom line”) while it benefits the recipient of the philanthropic act. Although the existence of this trend is widely accepted, it is represented in the literature most often by anecdotal evidence. This article presents the findings of a survey of corporate giving managers of U.S. firms that have had an established giving program of at least 5 (...) years, with annual giving totaling at least $200,000 each year. The data show that corporate giving managers believe their firms are becoming increasingly strategic in their philanthropic activities. The findings also indicate that institutional-, firm-, and individual-level influences combine to precipitate strategic philanthropy. These findings lend support to the belief that the nature of corporate philanthropy is evolving to fit a more competitive marketplace. (shrink)

We propose a theory that relates perceived evidence to numerical probability judgment. The most successful prior account of this relation is Support Theory, advanced in Tversky and Koehler. Support Theory, however, implies additive probability estimates for binary partitions. In contrast, superadditivity has been documented in Macchi, Osherson, and Krantz, and both sub- and superadditivity appear in the experiments reported here. Nonadditivity suggests asymmetry in the processing of focal and nonfocal hypotheses, even within binary partitions. We extend Support Theory by revising (...) its basic equation to allow such asymmetry, and compare the two equations’ ability to predict numerical assessments of probability from scaled estimates of evidence for and against a given proposition. Both between- and within-subject experimental designs are employed for this purpose. We find that the revised equation is more accurate than the original Support Theory equation. The implications of asymmetric processing on qualitative assessments of chance are also briefly discussed. (shrink)

In this collection of provocative essays, historians and literary theorists assess the influence of Michel Foucault, particularly his History of Sexuality, on the study of classics. Foucault's famous work presents a bold theory of sexuality for both ancient and modern times, and yet until now it has remained under-explored and insufficiently analyzed. By bringing together the historical knowledge, philological skills, and theoretical perspectives of a wide range of scholars, this collection enables the reader to explore Foucault's model of Greek culture (...) and see how well his interpretation accounts for the full range of evidence from Greece and Rome. Not only do the essays bring to light the assumptions, ideas, and practices that constituted the intimate lives of men and women in the ancient Mediterranean world, but they also demonstrate the importance of the History of Sexuality for fields as diverse as Greco-Roman antiquity, women's history, cultural studies, philosophy, and modern sexuality. The essays include "Situating The History of Sexuality" (the editors), "Taking the Sex Out of Sexuality: Foucault's Failed History" (Joel Black), "Incipit Philosophia" (Alain Vizier), "The Subject in Antiquity after Foucault" (Page duBois), "This Myth Which Is Not One: Construction of Discourse in Plato's Symposium" (Jeffrey S. Carnes), "Foucault's History of Sexuality: A Useful Theory for Women?" (Amy Richlin), "Catullan Consciousness, the 'Care of the Self,' and the Force of the Negative in History" (Paul Allen Miller), "Reversals of Platonic Love in Petronius' Satyricon" (Daniel B. McGlathery), and an essay from Dislocating Masculinity (Lin Foxhall). (shrink)

This study takes a Christian perspective on the entire Bible, rather than simply the New Testament. David Wenkel asks: Why did Jesus have to be beaten before his death on the cross? Christian theology has largely focused on Jesus' death but has given relatively little attention to his sufferings. Wenkel's answer contextualizes Jesus' crucifixion sufferings as informed by the language of Proverbs. He explains that Jesus' sufferings demonstrate the wisdom of God's plan to provide a substitute for foolish sinners. (...) Jesus was beaten as a fool - even though he was no fool, in order to fulfill God's loving plan of salvation. This analysis is then placed within the larger storyline of the whole bible - from the Garden of Eden to the story of Israel and beyond. (shrink)

The poetic art of Edwin Arlington Robinson mirrored remarkably the sources of the American mind of his generation and the growth nurtured by these sources.

This book is about logic and evidence and its antithesis, fallacies, and powerful rhetoric. This book provides a tool box of knowledge about decision-making and evaluating public policy that citizens need to know in order to make informed decisions about policy proposals.

Relationships between patients and psychiatrists are shaped by a complex array of factors. The clinical experience centers on diagnostic and treatment decisions occurring in the context of a structured relationship that is regulated by principles of professional ethics and personal boundaries. At the same, however, patients and psychiatrists are unique and autonomous agents with emotional responses to one another that may evoke a wish for a personal friendship or other sorts of personal relationships that are outside the bounds of the (...) usual professionally defined structures. Negotiating the tension between the need for professional regulation and the desire for developing a friendship with certain patients can present clinical and ethical challenges in psychiatric practice. Pragmatist reasoning can help the psychiatrist and patient to successfully negotiate the dilemma that may arise when either or both of them wishes to develop a personal friendship but still adhere to the ethical tenets of the patient/psychiatrist professional dyad. (shrink)

To accommodate vague statements and predicates, I propose an infinite-valued, non-truth-functional interpretation of logic on which the tautologies are exactly the tautologies of classical two-valued logic. iI introduce a determinacy operator, analogous to the necessity operator in alethic modal logic, to allow the definition of first-order and higher-order borderline cases. On the interpretation proposed for determinacy, every statement corresponding to a theorem of modal system T is a logical truth, and I conjecture that every logical truth on the interpretation corresponds (...) to a theorem of T. the interpretation is extended to predicate logic. A borderline case of a predicate 'F’ is neither determinately F nor determinately not-F. Traditional sorites arguments are seen to fall apart early in their gradual stepwise passage from truth to falsity. (shrink)

The central text of this article is Thomas Reid’s response to Berkeley’s argument for distinguishing tangible from visual shape. Reid is right to hold that shape words do not have different visual and tangible meanings. We might also perceive shape, moreover, with senses other than touch and sight. As Reid also suggests, the visual perception of shape does not require perception of hue or brightness. Contrary to treatments of the Molyneux problem by H. P. Grice and Judith Jarvis Thomson, I (...) argue that breakdowns of a certain kind between tangible and visible shape are conceivable. (shrink)

In several works on modality, G. H. von Wright presents tree structures to explain possible worlds. Worlds that might have developed from an earlier world are possible relative to it. Actually possible worlds are possible relative to the world as it actually was at some point. Many logically consistent worlds are not actually possible. Transitions from node to node in a tree structure are probabilistic. Probabilities are often more useful than similarities between worlds in treating counterfactual conditionals.

Midrash Genesis Rabbah takes aim at a variety of ideological adversaries, but the most subtle polemic is directed at sages who went beyond standard hermeneutical practices to embrace mystical approaches to Torah learning. This essay seeks to expose the use of satire and other literary forms of critique among passages treating cosmology and Torah study. Analytic tools developed by Pierre Bourdieu, especially as they pertain to exposing the use of the symbolic language intrinsic to the establishment of systems of social (...) authority, will be employed to delineate the ideological conflict among sages developing diverse approaches to ascending the religious hierarchy within early rabbinism. (shrink)

This is the first sustained, whole-Bible treatment on the theme of meeting God face to face. Starting with Genesis and ending with Revelation, the author systematically covers the major events in salvation history, all of which reveal the beauty of encountering God's grace in abundance.

Naive mereology studies ordinary, common-sense beliefs about part and whole. Some of the speculations in this article on naive mereology do not bear directly on Peter van Inwagen's "Material Beings". The other topics, (1) and (2), both do. (1) Here is an example of Peter Unger's "Problem of the Many". How can a table be a collection of atoms when many collections of atoms have equally strong claims to be that table? Van Inwagen invokes fuzzy sets to solve this problem. (...) I claim that an alternative treatment of vagueness, supervaluations over many-value valuations, provides a better solution. (2) The Special Composition Question asks how parts compose a whole. One who rejects van Inwagen's answer in terms of constituting a life need not provide some alternative answer. Even if all answers to the Special Question fail, there are a multitude of less general composition questions that are not so difficult. (shrink)

In his temporal philosophy based on the writing of Henri Bergson, Gilles Deleuze describes duration ( durée ) as a becoming that endures in time. Reifications of this complex philosophical concept become artistically expressed, I argue, in the form and content of South African artist William Kentridge's series of 'charcoal drawings for projection.' These exhibited art works provide intriguing and illuminating 'philosophical' examples of animated audio-visual media, which expressively plicate distinct images of movement and time. The composition of Kentridge's films (...) at once illuminate a regime of animated 'movement-images' that can trace their aetiological roots to classical forms of film and animation, whilst concurrently folding in complex philosophical expressions of time as duration which invoke the crystalline 'time-image' concepts of philosophers such as Bergson and Deleuze, as well as literary authors like Marcel Proust. Over and above these co-existent regimes of movement and time, Kentridge's artistic technique and exhibition practices further expose a multifarious 'geology' of other embedded time lines that serve to enrich/complicate these temporal expressions. I argue here that diegetic time- and movement-images ostensibly co-exist alongside different 'archaeologies' of time relevant to the context and creation of the artworks. For this reason, the animated drawings formulate intriguing artistic/philosophical expressions that muse on the nature of matter, memory, time and space. (shrink)