The study aimed to identify the concept of sustainable development, and to explore the role of digital libraries in achieving SDGs, by shedding light on the reality of the SDL in terms of financial, technical and human capabilities to achieve the Kingdom’s 2030 vision for sustainable development. The study revealed that digital libraries play an active role in achieving SDGs through secure and diverse technical infrastructure, and a variety of digital information sources. Digital libraries enhance the level of information awareness (...) among users. Among digital libraries worldwide, SDL is distinguished in terms of knowledge resources acquired, its platforms, and through the large number of beneficiaries of its services, representing all segments of the academic community in Saudi Arabia's higher education institutions. Based on a solid network, and Saudi Arabia vision 2030, SDL succeeded to link higher education institutions through a huge amount of information sources, and facilitated their access, and provided equal opportunities for all. The study recommended that in order to be the national digital platform and effective development partner, SDL must expand the scope of services to include trade and industrial private and public sectors, and raise the level of research awareness and ethics among Arab scholars and researchers. (shrink)

Life is a series of inputs, procedures, and outputs that shape an individual’s personality. The role of work is not limited to providing a material and moral resource only. An individual with the drive to achieve can overcome the challenges he will face, perform the tasks required of him, and struggle for success (Bani Younis, 2009, p. 3). Once the reporter joins the work, he sets goals to achieve. Some try to increase their knowledge and develop their skills, there are (...) those who seek to achieve distinction and mastery, there are those who only want to work, and there are those who have no motivation or achievements (Harackiewicz, & et al, 1998, p. 638). Some correspondents make mistakes as a result of weak professional awareness and the absence of a language for communicating with others, for reasons including habituation to following the familiar and submitting to the experienced, which leads to poor task accomplishment, weak ambition, and failure to achieve oneself until the correspondent becomes unable to confront situations and overcome obstacles (Sweller, 2014, p: 19). Man is naturally a social being who tends to share ideas, achievements, and experiences with others. This is the way successful people in life are distinguished by professional awareness and openness to others (Hammoud, 2014, p. 45). The achievement motive is qualitative knowledge, not quantitative. The correspondent who reaches the appreciation of his superiors must achieve himself and feel satisfied (Bani Mufrej, 2009, p. 4). (shrink)

Islamic theory of knowledge and philosophy; papers of a meeting.

In his recently published book on Early Latin Verse Professor Lindsay says : ‘The MSS. of Terence have not yet been all collated; at least, collations have not yet been published. And for a critical edition there is as yet nothing better than Umpfenbach's pre-scientific volume…;’ . I therefore thought it not out of place to give an account of the better of two MSS. recently acquired by the Cambridge University Library. My attention was drawn to it by my father, (...) Dr. Postgate, who had noted its reading of exclusti in Eun. 98 , and he has helped me with the preparation of this paper. I have also to thank Mr. Sayle for allowing me to quote the official description of the MS. (shrink)

Ever since Ph. Kohlmann in his Teubner edition of the Thebaid asserted that he had used cod. Parisinus 13046, one of the MSS. formerly of St. Germain des Prés, this MS. has been known by reputation to his successors and other students of Statian textual problems, and, designed by the letter S, it is alluded to and cited in the edition of Garrod and in the newer Teubner of Klotz, which appeared in 1908. The two later editors confessed that they (...) themselves had not examined the MS., but were relying upon the information accessible in Kohlmann's edition. Doubts having been cast from more than one source upon Kohlmann's accuracy and the soundness of his reports, while at the same time the importance of S as a member of the ω group was emphasized by Mr. Garrod and Dr. Klotz in spite of the incomplete evidence at their disposal, it seemed worth while to the writer to examine the MS. for himself and to make a thorough collation of it. This has been done in the summer of 1932. (shrink)

BackgroundIn 2009, Dr. Paolo Zamboni proposed chronic cerebrospinal venous insufficiency (CCSVI) as a possible cause of multiple sclerosis (MS). Although his theory and the associated treatment (“liberation therapy”) received little more than passing interest in the international scientific and medical communities, his ideas became the source of tremendous public and political tension in Canada. The story moved rapidly from mainstream media to social networking sites. CCSVI and liberation therapy swiftly garnered support among patients and triggered remarkable and relentless advocacy efforts. (...) Policy makers have responded in a variety of ways to the public’s call for action.DiscussionWe present three different perspectives on this evolving story, that of a health journalist who played a key role in the media coverage of this issue, that of a health law and policy scholar who has closely observed the unfolding public policy developments across the country, and that of a medical ethicist who sits on an expert panel convened by the MS Society of Canada and the Canadian Institutes of Health Research to assess the evidence as it emerges.SummaryThis story raises important questions about resource allocation and priority setting in scientific research and science policy. The growing power of social media represents a new level of citizen engagement and advocacy, and emphasizes the importance of open debate about the basis on which such policy choices are made. It also highlights the different ways evidence may be understood, valued and utilized by various stakeholders and further emphasizes calls to improve science communication so as to support balanced and informed decision-making. (shrink)

Essays on linguistics in Malaysia; festschrift in honor of Asmah Haji Omar, a doctor in linguistics at Universiti Malaya.

Gayretimin bir kısmı bilim dünyasına hizmet, ama diğer çok mühim bir gayesi ise; koskoca bir İslam aleminin yitirmiş olduğu kendine hürmeti, güveni ve insanlık tarihindeki yerini hatırlatmak, kaybettiklerini inşa etmek içindir. Prof. Dr. Fuat Sezgin Prof. Dr. Fuat Sezgin anısına ithaf ettiğimiz Felsefe ve Din Bilimleri Özel Sayımıza hoşgeldiniz. Prof. Dr. Fuat Sezgin, 24 Ekim 1924 tarihinde Bitlis’te dünyaya gelen Fuat Sezgin, il-kokulu Doğubayazıt’ta, ortaokul ve liseyi ise Erzurum’da bitirdikten sonra 1943 yılında İstanbul’a geldi. İstanbul Üniversitesi şarkiyat (Doğu bilimi) Araştırmaları (...) Enstitüsü’nde ünlü Alman şarkiyatçı Prof. Dr. Hellmut Ritter’in (1892-1971) öğrencisi olan Sezgin, Ritter’in tavsiyesi üzerine İslâm bilimlerine yöneldi. 1951’de İstanbul Üniversitesi Edebiyat Fakülte-si’den mezun olduktan sonra Arap Dili ve Edebiyatı alanında “Buhârî’nin Kaynakları Hakkın-da Araştırmalar” başlıklı teziyle doktorasını tamamladı. Bu çalışmasıyla, hadis kaynağı olarak İslâm kültüründe önemli bir yere sahip olan Buhârî’nin sözlü kaynaklar yerine yazılı kaynaklara dayandığı tezini ortaya attı. Doçent unvanını 1954 yılında alan Sezgin, 1960 askeri darbesinin ardından üniversi-telerden uzaklaştırılan 147 akademisyen arasında kendi adının da bulunması üzerine 1961’de Türkiye’den ayrıldı ve çalışmalarına Goethe Üniversitesi’nde (Frankfurt) devam etti. Câbir bin Hayyân hakkında hazırladığı ikinci tezini 1965’te Goethe Üniversitesi Doğa Bilimleri tarihi Enstitüsü’ne sunan ve bir yıl sonra profesörlüğe yükseltilen Sezgin, aynı yıl kendisi gibi şarkiyatçı olan Ursula Sezgin ile Evlendi. Alanında şimdiye kadar yazılan en kapsamlı eser kabul edilen Geshichte des arabisc-hen Schrifttums (Arapça Yazma Eserler Literatürü Tarihi) başlıklı kapsamlı eserinin ilk cildini 1967’de yayımlayan Sezgin, 1978’de Kral Faysal İslâmi İlimler Ödülü’ne lâyık görüldü. Bu ödül nedeniyle kendisine takdim edilen maddi desteği değerlendirerek 1982’de Goethe Üniversitesi Arap-İslâm Bilimleri Tarihi Enstitrüsü’nü, ertesi yıl ise bu enstitü bünyesinde, tarih boyunca Müslüman bilim insanlarının icat ettiği 800’den fazla bilimsel alet ve düzene-ğinin modellerinin sergilendiği İslam Bilim ve teknoloji Müzesi’ni kurdu. Bu müzenin bir benzerini 2008 yılında istanbul’da kuran Sezgin, 2010 yılında Prof. Dr. Fuat Sezgin İslam Bilim Tarihi Araştırmaları Vakfı’nın kuruluşuna öncülük etti. Kahire Arap Dili Akademisi, Şam Arap Dili Akademisi, Fas Rabat Kraliyet Akademisi, Bağdat Arap Dili Akademisi, Türkiye Bilimler Akademisi şeref üyeliği de dâhil olmak üzere çok sayıda ödül ve nişana layık görülen Sezgin’e; Erciyes Üniversitesi, Atatürk Üniversitesi, Süleyman Demirel Üniversitesi ve İstanbul Üniversitesi tarafından fahri doktora unvanları verildi. Frankfurt am Main Goethe Plaketi, Almanya Üstün Hizmet Madalyası, İran İslâmi Bilimler Kitap Ödülü ve Cumhurbaşkanlığı Kültür ve Sanat Büyük Ödülü ile taltif edildi. Prof. Sezgin’in öncülüğünde kurulan İstanbul İslâm Bilim ve teknoloji tarihi Müzesi, Kültür ve Turizm bakanlığı 2016 özel Ödülü’ne lâyık görüldü. Arapça, Süryanice, İbranice, Latince ve Almanca başta olmak üzere 27 dil bilen Prof. Dr. Fuat Sezgin, 30 Haziran 2018’de İstanbul’da vefat etti ve Gülhane Parkı’ndaki İstanbul İslâm Bilim ve teknoloji tarihi Müzesi’nin bahçesine defnedildi. Vefatının ardından, 2018/6 sayılı Cumhurbaşkanlığı genelgesi ile 2019 yılı “Prof. Dr. Fuat Sezgin Yılı” olarak ilân edildi. Cumhurbaşkanlığı genelgesinde "İslam kültür ve medeniyetinin daha iyi anlaşılmasını sağlamak ve onu yeni nesillere en doğru şekilde aktarmak amacıyla yapılacak söz konusu çalışmalara ilgili tüm kamu kurum ve kuruluşlarınca her türlü destek ve katkının sağlanması hususunda gereğini rica ederim." İfadelerine yer verilerek Fuat Sezgin’in ülke sathında anlatılması ve düşüncelerinin anlaşılması için çeşitli faaliyetlerin yürütülmesi istenmişti. Koordinasyon Merkezi olarak da Kırıkkale Üniversitesi seçildi Dünyanın önde gelen bilim tarihçilerinden olan, İslam Bilim Tarihi alanındaki çalışmaları bulunan Prof. Dr. Fuat Sezgin’i gelecek nesillere tanıtmak, fikirlerini anlatmak amacıyla Sivas Cumhuriyet Üniversitesi tarafından da birçok faaliyet yapıldı. Dünyanın önde gelen bilim tarihçilerinden Prof. Dr. Fuat Sezgin’e, İslam Bilim Tarihi alanındaki çalışmalarından dolayı Üniversitemiz tarafından “Fahri Bilim Doktoru” unvanı verildi. Prof. Dr. Sezgin’e fahri bilim doktoru unvanı verilmesi dolayısıyla Üniversitemiz Kül-tür Merkezi’nde düzenlenen tören İstiklal Marşımızın okunması ve saygı duruşuyla başladı. Programa Rektörümüz Prof. Dr. Alim Yıldız, Sivas Belediye Başkan Yardımcısı Ah-met Özaydın, Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Uzun, öğretim elemanları ve öğrenciler katıldı. Rektörümüz Prof. Dr. Alim Yıldız yaptığı açış konuşmasında, "İnsanlara İslam bilimlerinin gerçeğini tanıtmak, benlik duygularını olumsuz etkileyen yanlış yargılardan onları kurtarmak ve ferdin ehemmiyetine olan inancı kazandırmak amacıyla İslam Bilimi Tarihi araştırmalarına adanmış bir ömürdür Prof. Dr. Fuat Sezgin Hocamız. Öyle büyük bir otoritedir ki onu anmadan, onun hazırladığı eserlere bakmadan, bilim tarihiyle, İslam tarihiyle ilgili ortaya bir şeyler sunabilmek çok zordur. Bilim tarihinin en çalışkan, en birikimli bilim insanlarından biridir. İslam tarihine, İslam düşüncesine, İslami eserlere ve bilim dünyasına vermiş olduğu katkılarıyla bir medeniyet kâşifi, eşi bulunmaz bir değer ve ‘darbeler neden kötüdür’ sorusunun mücessem cevabıdır Prof. Dr. Sezgin. Bizim medeniyet ve kültürümüzde kültür, sanat ve beşerin, Yaratıcının her eserinde müşahede ettiği güzellikleri, çeşitli yol ve yöntemlerle ortaya koymasının vasıtasıdır. Bilgiyi hikmetle taçlandırıp irfana ulaştırmadıkça hiçbir şeyi yerli yerine oturtamayız." dedi. Konuşmanın ardından Rektör Yıldız, 93 yaşındaki Prof. Dr. Fuat Sezgin’e cübbe giydirdi. Daha sonra Sezgin katılımcılara ‘Arap İslam Tarihinden Bazı İzlenimler’ konulu ders verdi. Prof. Dr. Fuat Sezgin, “İnsanların bilgi tarihi ile ilgili verileri yazılı olarak kaydetme gayreti, politik tarihe olana nispetle tesadüflere ve keyfi değerlendirmelere göre çok geri zamanlarda oldu. İslam bilim tarihi yüksek ve kaliteli görüşleri yansıtır. Bunları burada sunamayacağım. Birçoğunu Arap-İslam tarihi adlı kitabımın bugüne kadar çıkmış olan 17. cildinde kaydetmeye çalıştım. Onu İstanbul’da Gülhane Parkı’nda İslam Tarihi Araştırmaları Vakfı yayınları arasında bulabilirsiniz.” dedi. Prof. Dr. Sezgin “Bilimler tarihinin verilerini değerlendirmekte, yaşanılan zamanın etüt şartını gözden kaçırılmasının esas olması gerektiğini anladım ve henüz kitabımı yazma-ya başlamadan rastladığım Fransız Coğrafya tarihçisi Joseph Toussaint Renaud (1795-1867)’un şu sözleri beni çok etkilemişti. “Tesadüf teknik ve sanatın ilerlemesinde çok büyük bir rol oynamaz. İnsanlar buluşlarında devamlı bir şekilde birden bir sıçrayışla değil, adım adım hareket eder. Her zaman aynı hızda değil, fakat devamlı olarak insan icat etmez. Olanı ilerletir.” ifadelerine yer verdi. Konuşmasının sonunda Prof. Dr. Sezgin, “Benim 65 yıldır yaymaya çalıştığım Arap İslam bilimleri tarihi hemen hemen her gün beni hayata bağladı. İslam dünyasında büyük bir hızla ilerleyen bilimler MS. 8. yüzyıldan itibaren Fransa ve İngiltere’ye diğer taraftan 10 ve 11. yüzyıldan itibaren Sicilya’ya ve İtalya’ya 9. yüzyıldan itibaren Bizans’a ulaştılar. Avrupa-lılar teknik bilimleri diğer bilimlere nazaran daha kolay anlıyor ve alabiliyorlardı. Bu anlam-da onlar 16. yüzyılda bazı yönlerde Müslümanlara ulaşmaya hatta onları geçmeye başladılar.” ifadelerini kullandı. Programın sonunda Rektörümüz ve Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Duman, Prof. Dr. Fuat Sezgin’e tezhipli bir tablo hediye ettiler. 2019 Prof. Dr. Fuat Sezgin Yılı kapsamında Sivas Cumhuriyet Üniversitesi Merkezî Kütüphanesi’ne Prof. Dr. Fuat Sezgin’in ismi verildi. Ayrıca Üniversitemiz Rektörlüğü tarafından düzenlenen 5’inci Hazan Şiir Dinletisi Sezgin anısına ithaf edilmiştir. 2019 yılının Haziran ayı içerisinde ise Üniversitemiz Rektörlüğü öncülüğünde ve İlahiyat Fakültesi Dekanlığınca ile Sivas Merkez Ulu Cami’de merhum Prof. Dr. Sezgin için Kur’an-ı Kerim tilaveti ve Mevlid-i Şerif programı gerçekleştirilmiştir. Son olarak üniversitemiz rektörlüğü tarafından desteklenen ve Sivas Cumhuriyet Üniversitesi İlahiyat Fakültesi tarafından yayımlanan Cumhuriyet İlahiyat Dergisi’nin 23. Cilt 3. Sayısı (Felsefe ve Din Bilimleri Özel Sayısı) Prof. Dr. Fuat Sezgin anısına ithaf edilmiştir. Felsefe ve Din Bilimleri alanından birçok güncel ve ilgi çekici araştırmayı bir araya getirdiğimiz sayımızı sizlere sunmaktan heyecan ve mutluluk duyuyoruz. Bize emanet edi-len değerli çalışmaları uluslararası alana taşımak için geniş bir ekiple tüm gayretimizi gösterdiğimizi ifade etmek isteriz. Yeni sayımızda başta makale sahibi değerli bilim insanlarımıza, yayın, danışma ve hakem kurullarımıza, Rektörlüğümüz Basımevi personeline ve özellikle dergimizin yayın aşamasında yadsınmaz emekleri olan alan editörlerimiz Dr. Öğr. Üyesi Adem Çiftçi, Arş. Dr. Öğr. Üyesi Gör. Fatma Kurttekin, Arş. Gör. Maruf Çakır, Arş. Gör. Alper Ay, Arş. Gör. Esma Güneş, Gör. Bayram Ünce, Arş. Gör. Sena Kaplan, Arş. Gör. Gülistan Aktaş,Arş. Gör. Hamit Demir Arş. Gör. Merve Yetim, Arş. Gör. Rukiye Göğen, Arş. Gör. Ömer Faruk Özbek, Arş. Gör. Salime Bera Kemikli, Arş. Gör. Naim Yaman, Arş. Gör. Sema Tombul, Arş. Gör. Nurgül Akdoğan, Arş. Gör. Ayşe Mine Akar, Arş. Gör. İlknur Bahadır ile Arapça dil editörü Prof. Dr. Ömer Faruk Yavuz ve İngilizce dil kontrolü sorumluluğunu üstlenen alan editörlerimiz Dr. Miyase Yavuz Altıntaş, Uzm. Zeynep Yücedoğru, Dr. Öğr. Üyesi Zuhal Ağılkaya Şahin, Dr. Metin Güven ve Dr. Kenan Tekin’e teşekkür ederiz. Dergimizin 23. Cilt 2. ve 3. Sayı (Özel Sayı)’larından itibaren Yazı İşleri Müdürü olarak Dr. Ahmet Çelik’in görevlendirildiğini bildirir kendisine yeni görevinde başarılar dileriz. Önceki sayılarımızda dergimizin Yazı İşleri Müdürlüğünü ifa eden Doç. Dr. Ali Yılmaz’a teşekkürlerimizi sunarız. 15 Haziran 2020’de yayınlanacak bir sonraki sayımız için makale kabul tarihlerinin yayın kurulumuz tarafından 1 Ocak- 15 Mart olarak değiştirildiğini hatırlatır çalışmalarınız-da kolaylıklar dileriz. (shrink)

In his accompanying article, Dr. Kinscherff has convincingly demonstrated why a categorical exclusion of personality disorders from the definition of “mental disease” in insanity defense adjudication is arbitrary, both conceptually and clinically. He explains his position in the context of a vignette involving a hypothetical defendant, Wilhelmina Sykes, charged with ramming her car into another car obstructing her path, causing serious injury to its driver. Dr. Kinscherff correctly points out that the determinative issue in applying the insanity defense in any (...) case, including the hypothetical case involving Ms. Sykes, is whether the defendant experienced a legally relevant functional impairment at the time of the offense. In many states — and in the hypothetical jurisdiction in which Ms. Sykes is being prosecuted — the relevant functional impairments are those that could have affected her ability “to appreciate the wrongfulness of her conduct” or “to conform her conduct to the requirements of the law. (shrink)

Bu tanıtım yazısında Prof. Dr. Ali Kaya’nın doktora tez çalışmasının kitaplaştırılmış hali olan “İslam Hukukunda Bedene İlişkin Zararlar ve Tazmini” adlı eser ele alınacaktır. Sorumluluk hukuku alanında yazılan bu eser, alanda yapılan çalışmaların azlığı dikkate alındığında oldukça önem arz eder. Eser bir giriş ve üç bölümden oluşur. Eserde öncelikle tazminat ve zarar kavramlarının genel çerçevesi belirlenir ve ardından cismani zarara yol açan sebepler, cismani zararın tazminatı ve bu tazminatın nasıl ödeneceği konuları işlenir. İslam tazminat hukukunun hem mezhepler arasında hem de (...) Türk Borçlar Hukuku ile mukayeseli olarak analizinin yapılması şeklinde bir yol izlenerek sunulan bu eserde, manevi tazminat, ötenazi, akilenin diyete katılması gibi güncel problemlerle ilgi kurularak meseleler ele alınır. Yoğun bilgi aktarımı yapılan eserin dilinin sadeliği ve akışkanlığı dikkat çekmektedir. (shrink)

Habeşistan Prensi Rasselas Bir Hikâye, Dr. Samuel Johnson’ın (1709-1784) eserlerinin en popüler olanlarından biridir. Eserin ilk okuyucuları onu felsefî ve pratik açıdan önemli bir eser olarak görmüş ve bir roman olarak sınıflandırmanın zor olduğunu düşünmüştür. Johnson, eserini yaklaşık 250 yıl önce yazmasına rağmen bugün de okuyucuya hayatın, ölümün, evliliğin, öğrenmenin, eyleme karşı eylemsizliğin anlamını ve diğer birçok konuyu keşfettirmeye çalışmaktadır. Johnson, ahlak teorilerinden hareketle mutluluğu ele almamaktadır. Ahlakî failin kendisinden, insandan ve insanın yaşadığı hayat ve bunun koşullarından hareketle konuyu anlatmaktadır. (...) Mutluluk anlamında temele alınacak olan fail ve onun içinde bulunduğu şartları değerlendirmektedir. Mutluluk, elde edilenden veya elde etmekten çok arama ve başarmada bulunabilir. Habeşistan Prensi, Voltaire’in (1694-1778) iyimserlik sistemini çürütmek için yazdığı Candide adlı esere, planı ve yapısı bakımından benzerlik göstermektedir. Fakat vardıkları sonuç birbirlerinden oldukça farklıdır. İnsanların mutluluğu bulmayı düşündükleri hemen her unsur ele alınıp bunların istenileni veremeyeceğinin belirtildiği Habeşistan Prensi, yöneticilerden hizmetçilere, yaşlılardan gençlere, bilgelerden cahillere varıncaya kadar her kesimden insanı örneklemektedir. Bütün olaylar mutluluk umuduyla başlamış fakat hayal kırıklığıyla sona ermiştir. Sonuçta romanda kurgusal bir yolculuk aracılığıyla ahlakî bir gerçeklik ortaya konulmaya çalışılmıştır. Johnson, Türkiye'de çok fazla tanınmadığı için makalenin giriş kısmında hayatı ve eserlerinin Habeşistan Prensi ile ilgili olan yönlerine kısaca değindik. Çalışmada yöntem olarak nitel araştırmanın imkanlarından yararlanılmış, literatür ve doküman analizi metotları kullanılarak Habeşistan Prensi’nde mutluluk, kötümserlik, iyimserlik konuları incelenmiştir. (shrink)

In editing Plato's Sophist for the new OCT vol. I, ed. E. A. Duke, W. F. Hicken, W. S. M. Nicoll, D. B. Robinson, and J. C. G. Strachan , there was less chance of giving novel information about W = Vind. Supp. Gr. 7 for this dialogue than for others in the volume, since Apelt's edition of 1897 was used by Burnet in 1900 and was based on Apelt's own collation of W. The result was better than the somewhat (...) confused information printed by Burnet, even in his 1905 reprint, for W for the other dialogues in vol. I. But in the Sophist as elsewhere in vol. I collations largely due to Dr W. S. M. Nicoll added new facts about all of BDTWP and their correctors, and the search for testimonia largely carried out by Dr E. A. Duke added new facts in that area. A reviewer counts 66 changes in our text of the Sophist, which may perhaps be a slight over-estimate. Classification of changes as substantive or as falling into different groups is sometimes difficult, but I think plausible figures are as follows. We have in 25 places made a different choice of readings from the primary mss. and testimonia. We have printed conjectures where Burnet kept a ms. reading in 17 places, but conversely we have reverted to a ms. reading where Burnet had a conjecture in 8 places. We have printed alternative conjectures to conjectures adopted by Burnet in 6 places. So we have actually departed from the primary sources on at most 9 more occasions overall than Burnet. What must be noted is that Burnet had already printed conjectures on something like 87 occasions , so our percentage addition to Burnet's departures from the primary sources is modest. Moreover Burnet printed about 25 readings from testimonia; we have followed him in 20 or so of these cases, and this in turn implies that the primary mss. are in error at these further 20 places. It needs to be underlined that though Burnet undoubtedly deserved to be regarded as a safe and cautious editor, nevertheless he departed from the primary mss. on average about twice per Stephanus page in this dialogue. Sometimes, of course, testimonia showed him right to do this, but testimonia cover only a quite small part of this dialogue. Otherwise Burnet accepted almost 90 conjectures. For the Politicus the figures are fairly similar; Burnet accepted 22 Byzantine conjectures and 35–40 more modern ones. The new OCT there adds 15 or so more conjectures. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"The Fittest Man in the Kingdom":Thomas Reid and the Glasgow Chair of Moral PhilosophyPaul Wood (bio)Paul Wood Paul Wood is at the Department of History, University of Victoria, PO Box 3045, MS 7381, Victoria BC V8W 3P4 Canada. email: [email protected] August 1996Revised January 1997Notes. An earlier version of this paper was delivered at a plenary session of the 23rd International Hume Conference held at the University of Nottingham. For (...) comments and/or references, the author wishes to thank Roger Emerson, Carol Gibson-Wood, Knud Haakonssen, Ian Simpson Ross, Stephen Snobelen, M. A. Stewart, and the anonymous Hume Studies referees. For permission to cite and quote from manuscripts, he is grateful to the Keeper of the Manuscripts of Scotland as well as to the Librarians of Aberdeen University Library, Edinburgh University Library, Glasgow University Archives and Business Records Centre, Glasgow University Library (Department of Special Collections), the Mitchell Library Glasgow, and Dr. Williams' Library.1. Although little information survives regarding Law's teaching, we do know that he discussed Pufendorf in his classes; see Christine Mary King [Shepherd], "Philosophy and Science in the Arts Curriculum of the Scottish Universities in the Seventeenth Century," (Unpublished Ph.D. Dissertation, University of Edinburgh, 1974), 177. Carmichael's edition of Pufendorf first appeared in Glasgow in 1718, and a second edition was published in Edinburgh in 1724 while Hume was still a student there.2. The surviving correspondence between the two men from this period is to be found in The Letters of David Hume, ed. J.Y.T. Greig, 2 vols. (Oxford: Clarendon Press, 1932), I 32-35; 36-40; 45-48 (hereafter abbreviated as HL).3. The first detailed discussion of the 1745 election appeared in the introduction to David Hume, A Letter from a Gentleman to His Friend in Edinburgh, edited by Ernest C. Mossner and John V. Price (Edinburgh: Edinburgh University Press, 1967). This account has recently been challenged in Roger L. Emerson, "The 'Affair' at Edinburgh and the 'Project' at Glasgow: The Politics of Hume's Attempts to become a Professor," in Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (Edinburgh: Edinburgh University Press, 1994), 1-22; and M. A. Stewart, The Kirk and the Infidel (Lancaster: Lancaster University Publications Office, 1995). For historically sensitive contextual analysis of Hume's philosophical relations with Hutcheson, see inter alia James Moore, "Hume and Hutcheson," in Stewart and Wright, 23-57, and M. A. Stewart, Warmth in the Cause of Virtue (Edinburgh: Edinburgh University Press, forthcoming).4. In January 1752, "Mr. Smith read an Account of some of Mr. David Hume's Essays on Commerce" to the Society, and Hume was elected a member in 1753; see Notices and Documents Illustrative of the Literary History of Glasgow, During the Greater Part of Last Century, edited by W. J. Duncan (Glasgow: T. D. Morison, 1886), 132-133. Hume's failed candidacy is discussed in Emerson, "The 'Affair' at Edinburgh," 14-16, and Ian Simpson Ross, The Life of Adam Smith (Oxford: Clarendon Press, 1995), 112-113. Smith's Glasgow colleague from 1751 to 1755, William Cullen, was also sympathetic to Hume's philosophy, as was John Millar, who was elected Professor of Law in 1761. On Cullen and Hume see J.R.R. Christie, "Ether and the Science of Chemistry: 1740-1790," in Conceptions of Ether: Studies in the History of Ether Theories 1740-1900, edited by G. N. Cantor and M.J.S. Hodge (Cambridge: Cambridge University Press, 1981), 90-96.5. David Hume to William Strahan, 26 October 1775, HL II 301.6. See, for example, The Works of Thomas Reid, D.D., edited by Sir William Hamilton, 4th ed. (Edinburgh: Maclachlan and Stewart, 1854), 30n; James McCosh, The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton (London: Macmillan, 1875), 36; James Veitch, "Philosophy in the Scottish Universities," Mind 2 (1877): 207-234 (209).7. John Rae, Life of Adam Smith (London and New York: Macmillan, 1895); William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1900); idem., Adam Smith as Student and Professor (Glasgow: Jackson... (shrink)

Through the personal stories of managers running global business, this book takes an inside look into the dilemmas of managers who are asked to make profits ethically according to the dictates of their company's ethics code. It examines what companies `think" they are doing to help managers in those situations and how those managers are actually affected. Thanks to the boost from the 1991 Sentencing Guidelines which minimizes penalties for companies with ethics codes caught in ethical wrongdoing, more than 85% (...) of US companies and two thirds of all Canadian companies and half of all European companies now have Codes of Ethics. Yet, over and over, we hear of stories of personal dilemmas and conflicts experienced by individual managers navigating those business waters in other cultures. "Eileen Morgan does an excellent job of mapping the course for navigating the previously uncharted global ethical waters. By identifying best practices, she leads the reader on a journey from Surviving, to Understanding to Knowing the ethical issues that frequently confront international business people. This is a must read for anyone who wants to successfully compete in world markets." -Michael J. Litwin, Executive Vice President, Chief Credit Officer, Heller Financial, Inc. "Eileen Morgan has combined the pragmatic concerns of the individual manager with the moral concerns that come from personal-life history, cultural roots, and corporate ethical culture …This book focuses on the constructive task of formulating and using an "ethical map," and is sure to be a tonic to conscientious managers who want to navigate cross-cultural commerce with integrity. It has done a superb job of creating order out of the complexity of cross-cultural moral experience by insisting that the complexity must be honored and appropriated rather than ignored or suppressed." -Dr. Richard Beauchamp, Professor of Ethics, Christopher Newport University "In this groundbreaking book, Eileen Morgan has provided scores of real-life examples and developed a framework for approaching ethical leadership in international business. This is mandatory reading for anyone involved in global management today...This is an important book on an important subject." -Stephen H. Rhinesmith, Ph.D. Author, A Manager's Guide to Globalization "Eileen Morgan provides us with a much needed roadmap for how to walk the path of ethical leadership with practical feet. She reminds us that ethical decision-making is a critical aspect of every day leadership, and that we can all choose to be 'ethical pioneers' in our companies and our communities. Every leader engaged in global business can benefit from the lessons and stories included in this book." -Christi A. Olson, Ph.D. Chair, Telecommunications Management Department, Golden Gate University "Eileen Morgan's thoughtful analysis of 'ethical capital' should be read by anyone who does business in a global environment…Morgan's book presents the issue clearly, comprehensively and compellingly, demonstrating that ethics is an indispensable aspect of individual leadership and organizational credibility. …It provides a clear roadmap for business leaders who need to communicate their commitment to integrity and accountability to their employees, their partners, and their customer, making their 'ethical capital' one of their most valuable assets." -Nell Minnow, Principal, Lens, The Corporate Governance Investors "Eileen Morgan gives excellent insight into ethical practices. She focuses on business but her insights have general application. This book also describes differences in ethical interpretation that can arise between diverse cultures. Ms. Morgan has made an excellent contribution to understanding the benefit of positive ethical practices." -David C. Lincoln, Sponsor, Lincoln Center for Applied Ethics, College of Business, Arizona State University President, Arizona Oxides, LLC · First in-depth look at how managers in global companies actually bridge the gap between their organizations and their daily decisions · Explains the need for internal and external ethical operations¦and how organizations often create confusion rather than clarity with the label of "ethics". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Minding Brain Injury, Consciousness, and Ethics: Discourse and DeliberationsJoseph J. Fins (bio) and James Giordano (bio)The annual John Collins Harvey Lecture at the Georgetown University’s Pellegrino Center for Clinical Bioethics is a forum for addressing contemporary topics at the intersection of medicine and bioethics. This year, in marking the decadal anniversary of the launch of the Brain Research through Advancing Innovative Neurotechnology (BRAIN) Initiative, the Harvey Lecture provided an (...) interactive discussion with renowned clinician, researcher, scholar, and author, Joseph J. Fins, MD—who is the E. William Davis, Jr., MD Professor of Medical Ethics, Chief of the Division of Medical Ethics, and a Professor of Medicine at Weill Cornell Medical College—conducted by James Giordano, PhD, MPhil—who is a Professor of Neurology and Biochemistry, and Chief of the Pellegrino Center’s Neuroethics Studies Program at the Georgetown University Medical Center. The discourse focused upon the topic of covert consciousness, and the ways in which current and developing brain science technologies, together with revised practices of medicine, in general, may afford new opportunities in patient care, but may also give rise to issues, questions, challenges, and opportunities for neuroethics.Prof. James GIORDANO:Prof. Fins, your most recent book, Rights Come to Mind: Brain Injury, Ethics, and the Struggle for Consciousness (Fins 2015), addresses your ongoing work to employ current and emerging neurological approaches to reveal conscious functions in patients with profound brain injury and disease. To be sure, the destination—if you will—is to talk about covert consciousness. But in commencing this discussion, I’d like to propose a route, which traces your professional journey to this point in your career, and how it led you on your search to reveal consciousness in those patients who lack expressive capability. You went into palliative care first, and that brought you to where you are today. [End Page 227]Prof. Joseph J. FINS:First, let me thank you and the Pellegrino Center for the honor of giving the John Harvey Collins Lecture in such an interactive manner. The forefront of neurological care—and the neuroethical issues and methods focal to such practice—wasn’t what I initially intended to do professionally, but I think that therein is a good lesson for young people’s career aspirations. Simply put, one doesn’t always know where they’ll end up at the beginning of the journey, and as Kierkegaard said, life is lived forward, but is understood backwards (Kierkegaard 1843).In the nineties and the early 2000s, I was trying to help improve the quality of care of people at the end of life, and I wrote a book, entitled The Palliative Ethic of Care: Clinical Wisdom at Life’s End (Fins 2006), in which I addressed notions of phronesis—practical wisdom—in integrating theory and practice toward improving how people die. I became interested in the Quinlan case (Quinlan 1976), and the right to die, and around the same time, I ran into a colleague of mine at Cornell: Dr. Nicholas D. Schiff. Dr. Schiff is a neurologist, who was a protégé of Fred Plum, who was the originator of the concept of the vegetative state with Bryan Jennett, back in 1972. Fred was both of our teachers here at Cornell. Niko (Dr. Schiff) was interested in patients with disorders of consciousness, and was beginning to envision doing work—that ultimately, we did—using deep brain stimulation (DBS) to try to treat patients in the minimally conscious state, a category that was subsequently codified in 2002.I realized that a whole population of people—with these disorders of consciousness—had been somewhat marginalized, and their neglect essentially devolves back to the considerations of the right to die. The right to die was established in the Quinlan case because Judge Hughes—the presiding chief judge of the New Jersey Supreme Court—talked about Ms. Quinlan’s loss of a cognitive, sapient state as being the moral warrant for her right to die, given the fact that it was viewed as a futile situation. I recognized, over the ensuing years—from my background in palliative and end-of-life care—[1] that we had over-generalized notions of futility... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:150. HUME AND COLLINS ON MIRACLES Some portions of 18th century intellectual history seem like puzzles of which the most important pieces are missing. In some lucky instances the pieces have not been lost altogether but only misplaced in some other puzzle, so that once this is recognised it is possible to solve both puzzles at once. The following, I believe, may comprise one such case. In his erudite (...) History of Freethought (London 1936), p. 757, J. M. Robertson presents us with the first puzzle:...seven years before the issue of Hume's Essay on Miracles, we find the thesis of that essay tersely affirmed in a note, to Book II of an anonymous translation (ascribed to T. Francklin) of Cicero's De Natura Deorum. The passage is worth comparing with Hume: "Hence we see what little credit ought to be paid to facts said to be done out of the ordinary course of nature. These miracles [cutting the whetstone, etc., related by Cicero, De Div i, c. xvii] are well attested. They were recorded in the annals of a great people, believed by many learned and otherwise sagacious persons, and received as religious truths by the populace; but the testimonies of ancient records, the credulity of some learned men, and the implicit faith of the vulgar, can never prove that to have been, which is impossible in the nature of things ever to be." M. Tullius Cicero Of the Nature of the Gods... with Notes, London, 1741, p. 85. The ascription to Thomas Francklin seems to have been drawn primarily from the "new edition" (London: T. Davies, 1775), on the title-page of which the translation and notes are said to be "By the Rev. Dr. Francklin". Also relevant to 151!. this attribution are these two facts: (1) that Thomas Francklin' s father, Richard Francklin, originally printed the book in 1741, and (2) that Thomas later translated other classical authors into English, notably Sophocles in 1759. But it is surely puzzling that Thomas, who in 1741 was barely twenty years old, and soon to be ordained and later made a Doctor of Divinity, should anticipate Hume's famous criticism of miracles. Consider now the second puzzle. It concerns Anthony Collins, the "Goliath of Freethinking" - as T. H. Huxley called him. In his Scheme of Literal Prophecy Considered (London, 1727) Collins promised a discourse on miracles "which is almost transcribed" (p. 439); and, indeed, it was about time, since by that date Collins had attacked nearly every other part of the Christian edifice. But no such work ever appeared in Collins' s lifetime. Nor is this the only book which Collins came close to publishing. From private letters of Collins' s in the British Library (MS 4282) we learn that he planned to publish an annotated translation of two of Cicero's writings. Thus in a letter of 26 September 1721 he speaks of "publishing my translation of Cicero's books of ye Nature of the Gods and of Divination" For "Nothing [he writes in the same letter] can more tend to promote good sense in the world than some of his [Cicero's] Philosophical Works; which are applicable to all sorts of folly and superstition by those who have Eyes to see and Ears to hear." The reader will now probably guess my drift: Collins was responsible for the 1741 edition of Cicero and its acute comment on miracles. But why, it will be asked, has this connection not been made before? The obvious answer is that since Collins died in 1729 twelve years separated his name from the 1741 edition. The evidence which firmly connects him with it is to be found (a) on the last page (279) of his Historical and Critical Essay on the Thirty Nine Articles (London 1724): "Speedily will be published, Cicero's Treatises of the 152. Nature of the Gods and of Divination. Translated into english [sic], with annotations. In two volumes." and (b) on the title-page. For the Historical and Critical Essay was printed by none other than R. Francklin, the very one who printed the 1741 edition of Cicero. That this is no coincidence - and Richard Francklin was to print... (shrink)

The article starts from an examination of the authorship of the ‘Geleitwort’, the programmatic statement which appeared in the Archiv für Sozialwissenschaft when it came under new editors in 1904. Recently scholars have begun to view it as an important text by Max Weber recovered from obscurity, but this is a mistake. Examination of major contemporary works by Weber and Werner Sombart – the obvious co-author – as well as the first public disclosure of an entirely new MS. by Weber, (...) show that in all probability the text was drafted by Sombart and then revised fairly lightly by Weber. This story of a combined, if unequal, authorship leads into two broader seams of intellectual history: the relationship between Weber and Sombart, and the history of the Archiv as a journal. An unusual starting point thus casts fresh and unexpected light on some of the most central figures and episodes in German social science at the beginning of the 20th century, not least Weber's seminal essay on “Objectivity” in social science. ☆ This paper relies on intellectual interchange and the generosity of colleagues to a quite unusual degree. I note three particular debts: to Prof. Friedrich Lenger, for a copy of Sombart's important 1897 essay on ‘Social Scientific Journals’; to Prof. Guenther Roth for letter transcripts bearing on the Archiv from and to Edgar Jaffé, and for showing me in draft his ground-breaking work ‘Edgar Jaffé and Else von Richthofen: a biographical essay based on the family archive of Christopher Jeffrey’ [hereafter ‘Biographical Essay]; and to Dr. Edith Hanke and Prof. Rainer Lepsius (on behalf of the Max Weber Gesamtausgabe). Dr. Hanke brought to my notice the existence of the MS. which I have called Weber's draft Editorial Notice (see §.IV below), and Prof. Lepsius then gave permission for me to see and to cite from this document. — Some abbreviations: AfSS for Archiv für Sozialwissenschaft und Sozialpolitik; AfGS for Archiv für Soziale Gesetzgebung und Statistik; Lebensbild for Marianne Weber, Max Weber. Ein Lebensbild [1926] (Tübingen, 1989); MWG for Max Weber Gesamtausgabe ed. Horst Baier et al. (Tübingen, 1984-). Letters by Weber within the MWG are cited as Briefe; ‘Nachlaß Max Weber’ for unpublished letters in the Geheimes Staatsarchiv Preußischer Kulturbesitz, VI. HA Nachlaß Max Weber. (shrink)

The nonlocality phenomena exhibited by entangled quantum systems are certainly one of the most extraordinary aspects of quantum theory. This book discusses this phe nomenon according to several points of view, i.e., according to different interpretations of the mathematics of the quantum formalism. The several interpretations of the Copenhagen interpretation, the many worlds, the de Broglie-Bohm, quantum logics, the decohering by the environment approach and the histories approach interpretations are scrutinized and criticized in detail. Recent results on cryptography, quantum bit (...) commitment, quantum erasers and teleportation are also presented and discussed. In preparing the book we benefited from discussions with many people, but we would like, in particular, to express our gratitude to Professor B. d'Espagnat for his useful comments and suggestions. We are grateful also to Ms. L. Gentry EI-Dash for the English revision, to Dr. 1. E. Maiorino for the production of the figures and a careful reading of the manuscript, and for the statI of Plenum for advice and for having produced a nice book. Finally, the authors thank FAPESP (contract no. I 99612657-0) for a grant making this book possible. A. A. ORIB AND W. A. RODRIGUES, JR. (shrink)

There are few ancient texts in a condition so mutilated and unsatisfactory as that of Fronto. Not only was the Codex containing his letters used subsequently for recording the Latin translation of the Acts of the first Council of Chalcedon, and even in one case for two writings one over the other, but there are also indications that there was an earlier writing under the Fronto text, of which Studemund found traces in Cod.Ambr1. p. 107 and Hauler on p. 251 (...) of the same. The latter detected the name Hadrian, and supposed that a work of that Emperor might have been transscribed there. However, the Ambrosian MS. has recently been thoroughly cleaned and laboriously examined by Dr. Hauler, whose authoritative edition of Fronto has long been expected. Meanwhile Naber's edition, faulty as it is, holds the field, and the references in the following notes will be to it. The numerals indicate page and line. (shrink)

IN a review of Excavations at Phylakopí, Class. Rev. 1905, p. 80, I find I have misquoted Dr. Arthur Evans. In Ms article on the ‘Pottery-marks’ Dr. Evans writes that ‘the method of writing from right to left, instead of from left to right, is not found in the Cnossian linear inscriptions.’ By a slip which I much regret I wrote ‘Cretan’ for ‘Cnossian’ in quoting this sentence. I of course understood Dr. Evans to be referring to the Cnossian inscriptions (...) only, not to the whole ‘Minoan’ system of picture-writing generally. He shews that right-to-left writing could be used in the Minoan system by the Melian example, which reads in the reverse direction to that of an otherwise identical Cnosaian sign-group. This being so, I still doubt whether all the Cnossian inscriptions will eventually prove to read from left to right. (shrink)

. Part C of this three part series is the presentation from the Oxford style debate held at the Tenth Annual International Conference Promoting Business Ethics between Laura Hartman, J.D., and Dr. Moses Pava on topics related to the EverQuest® v. EverCrack case. In a traditional Oxford style debate, two debaters take opposing viewpoints and the third debater argues the neutral position. At the Conference, the modified format featured the two debaters presenting diametrically opposing views – corporate responsibility versus personal (...) responsibility. This modified format was also used during the Ethics Awareness Week, with University professors presenting the debate before the student body. Ms. Hartman’s position focused on the personal responsibility by Mr Woolley while Dr. Pava opined that Sony Online Entertainment had corporate responsibility toward Mr. Woolley and all other individuals similarly situated. (shrink)

The research for this article has been largely done during a stay at the Institute for Advanced Study in Princeton as a visiting fellow in 1970–1980, and an earlier version of it was presented at the Social Science Seminar in the Institute. I am very grateful to the staff of the Institute for their invitation and warm hospitality. I also wish to thank the librarians of the following libraries for their very kind and efficient assistance: The New York Academy of (...) Medicine Library, The College of Physicians of Philadelphia Library, The Bodleian Library and Christ Church Library, Oxford. Finally, thanks are due to Dr. A. Marc Smith, Dr. G. Stroumsa and Ms. Eva Shorr for their help on some textual problems. (shrink)

Codex Louaniensis, or L, the best MS. of Caesar in the British Museum , which is assigned to the eleventh century, has been collated by Alfred Holder for his edition of the Bellum ciuile and by Mr. R. L. A. Du Pontet for his edition of the Bellum Alexandrinum and the Bellum Africanum; but for the Bellum Gallicum no collation has hitherto been available. Last year I made one, which I sent to Dr. Meusel. He urged me to publish it, (...) remarking that it would be very useful, as ‘wir haben nun ein sichereres Urteil über die Familie φ.’ Relying upon Holder's collation, he had described L in his own edition of the Bellum ciuile as ‘a twin-brother of Ashburnhamianus’ ; and so it is in the Bellum ciuile, but, as he acknowledged after reading my collation, not in the Bellum Gallicum. The first folio, comprising i, I–6, §3 , is by a later hand. The MS. is described in the Catalogue thus: ‘c. Jvlii Caesaris commentariorum libri. Desinit cum verbis “res eis suppeteret” in libro de Bello Africano, cap. 33. Codex membranaceus, sec. XL, sed folium primum a manu recentiori suppletum est. Folio [10,084.].’. (shrink)

The first excitement consequent upon the discovery of an ancient manuscript generally leads to an exaggeration of its importance. This was especially the case with the Veronese Palimpsest, first, because it is the only MS. of the first decade of Livy earlier than the ninth century, and secondly, because it is the only extant MS. for that part of Livy, which is not derived from the Nicomachian recension. Mommsen was naturally prejudiced in favour of the Veronese Palimpsest, which he collated (...) and published, and, when the two families of MSS. differ from one another, he usually decides for the Palimpsest. He used only MPL for his comparison, which is consequently very inadequate. It is possible now, however, with our wider and moreaccurate knowledge of the Nicomachian MSS.,thanks to the patient research of Professor Flamstead Walters and Dr. Conway, more justly to estimate the importance of the Veronese Palimpsest in Livy's first decade. (shrink)

I am pleased to introduce this Symposium Edition of The Journal of Law, Medicine & Ethics, which covers a wide variety of issues central to transgender health equity, including Dr. Jamison Green’s recent history of the impact of health policy on transgender communities, Dr. M. Killian Kinney, Ms. Taylor Pearson, and Prof. Julie Ralston Aoki’s transgender equity tool for legal policy analysis, and Prof. Elizabeth Kukura’s analysis of issues facing transgender, non-binary, and gender expansive people during pregnancy and childbirth.

In the Teubner edition, just published, I had to reduce the apparatus criticus to the smallest possible dimensions. All conjectures that were merely probable and not fairly certain had to be excluded. Some of them that are new may find a place here. There is only one MS. of Festus′ epitome of Verrius. It is now at Naples, and is said to have been found in Illyria. Dr. E. A. Loew, the leading authority on Italian script, tells us that it (...) was written at Rome towards the end of the eleventh century. It must have been rescued from a fire; for the outer edges of all the pages are burned away, so that the greater part of the outer of the two columns on each page has been lost. The chief task for editors is to fill up by conjecture these gaps in the outer columns. Scaliger won immortal fame in this work, although many of his conjectures merely followed out a suggestion of his predecessor, Augustini. Ursini and Miiller were of service in adapting to the conditions of space the stop-gaps of Scaliger, and both of them, chiefly Miiller, added excellent conjectures of their own. The conjectural supplements, printed in italics in Müller's edition, have often, especially in German students′ dissertations, been treated as if they were actually part of the text. The Hungarian editor, Emil Thewrewk, who first provided satisfactory manuscript material for Paulus′ epitome of Festus, in order to prevent this error, took the extreme course of omitting these supplements in his edition; although many of them are made absolutely certain by the words of Paulus. I have taken a middle course between Miiller and Thewrewk and have admitted the certain and the probable supplements, leaving blanks elsewhere. The supplements are printed within angular brackets, the merely probable supplements being in italic type. (shrink)

Terence was studied, though not so much as Virgil, in monastery-schools. Their magistri bestirred themselves to get aid for pupils. Some famous magister— we know not who—had written, between the lines or in the margins, interpretations of difficult words in at least the three opening plays of the MS. which he used—Andr., Ad., Eun.—if not in all. These interpretations were collected from his MS. and found their way into many monastery-libraries. Goetz has published these glossae collectae of Terence from a (...) tenth century MS. in Vol. V. of his Corpus Glossariorum Latinorum, pp. 529–539; Mr. Austin has added more from a Leyden MS. , written apparently in Belgium or Holland, c. 800–815 A.D. . Probably Dr. Theander will add a further batch from a Paris MS. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE "JUSTIFIABLE HOMOCIDE" OF ABORTION PROVIDERS: MORAL REASON, MIMETIC THEORY, AND THE GOSPEL James Nash Our land will never be cleansed without the blood of abortionists being shed. (Shelly Shannon) The above quotation is taken, with permission, from a letter written to me by Ms. Shannon. A devout Roman Catholic, she is currently doing time at Federal prison in Kansas, sentenced to 3 1 years for shooting a famous (...) abortion provider. I have also been in touch with Paul Hill, the former Presbyterian minister, who killed the Pensacola abortion doctor, John Britton. Mr. Hill has written extensively on how his Christian faith led him to what he calls the "justifiable homicide" of Dr. Britton. The connection between this kind of religiously-justified violence and the work of René Girard is too obvious to be ignored. The violenct acts and rhetoric that polarize both sides of the abortion debate serve to illustrate our society's collapsing ability to distinguish effectively between "good" and "bad" violence (Girard 1972, 52-3). At the same time, the almost universal condemnation ofthe "religious" proponents ofjustifiable homicide confirms the Girardian claim that in cultures under gospel influence, "acts of violence that once endowed its perpetrators with religious and cultural preeminence radually begin to rob them of it" (Bailie 52-3). Finally, as we shall see, the incoherence of religiouslygrounded efforts to condemn "justifiable homicide suggests that James Nash69 contemporary Christianity is also having increasing difficulty in distinguishing "good" and "bad" violence. But before exploring these issues I want to ask another question, one that will prepare the ground for the application of Girard's theory to abortion violence. What light can moral reason shed on the problem of the "justifiable homicide" of abortion doctors? Are there clear arguments which will convince any reasonable person it is wrong to kill abortion providers in order to protect unborn human life? At first it might appear rather simple to produce such arguments —after all an overwhelming majority of Americans currently believe killing abortion workers is wrong, no matter where they stand on the morality of abortion itself. On the other hand, there is a danger that because the current moral consensus against this type of killing appears to be so strong, we may be misled into a false sense of security. After all, thirty or forty years ago there was little debate about the morality of homosexuality, pre-marital sex, or abortion itself. In fact, there are an increasing number of voices suggesting that violence against abortion providers is justified; the question has in fact divided the pro-life movement. What I will attempt to show in what follows is that the arguments offered by moral reason against shooting abortionists are surprisingly weak. While there is little danger in the foreseeable future that anywhere near a majority of people will view this form of killing as "justifiable," there are, I believe, solid grounds to fear that "moral reason" alone is no longer strong enough to provide compelling arguments against abortion violence. If ethical rationality cannot account for the moral revulsion most people feel at the shooting of abortion doctors, the ground is prepared for another way of understanding and avoiding this religiously—sanctioned violence. I am referring to René Girard's mimetic theory, and at the end of this article I hope to show how it can help us to understand both why some pro-life people have turned to violence, and how this response to abortion can be avoided. For if we come to doubt that moral reason alone can uphold the prohibition against "justifiable homicide," then perhaps we need to develop a different kind of reason, or different kinds of reasons. This will lead, finally, to reflection on some of the radical theological implications of Girard's thought, a dimension of his work which, in my judgment, is too often neglected. 70"Justifiable Homicide " Before going any further, I realize I must define what I mean by "moral reason." My use of this term is simply the common post-Kantian notion that if an action is truly immoral, one will avoid doing it not because offear, custom or human law; rather one's actions will be guided... (shrink)

The germ of the following paper is as old as the previous century, when in the year 1898 my attention was accidentally drawn to one of the passages discussed below. But progress was impossible until the facts of the MS.tradition of the Stromateis were properly presented–a service for which we are indebted to the excellent edition of Clement by Dr. O. Stählin.

Neither Prof. Ellis in his Appendix Vergiliana nor Prof. Vollmer in his edition of the same , though the latter gives a long list of MSS, makes any mention of a Luxemburg MS containing the Moretum. The MS is numbered 27 , is of the twelfth century, and was formerly in the library of a monastery at Orval . The Luxemburg collection is not as well known as it ought to be. A catalogue of the MSS was published in 1894 (...) by the then custodian N. van Werveke, but the small number of copies issued does not seem to have fallen into the hands of those most interested. I have to thank the present librarian, Dr. d'Huart, for his kindness to me on the occasion of my recent visit to the library. (shrink)

The vexed question of the exact significance of the name of Mavortius in the old Putean MS. of Prudentius has again been called into court in the recent discussions of the Mavortian recension of Horace, and is fully treated in Dr. Bick's Horazkritik seit 1880, pp. 31–35. As Dr. Bick has done me the honour of subjecting my former articles on the question to his criticism, I feel called upon to say something in defence of the view I maintained. I (...) willingly grant him that perhaps I laid too strong a stress on the connection of the question with Horatian criticism; but I do so, I fear, not as a convert to his arguments in favour of the view that Put. is merely a copy of a MS. that had Mavortius' autograph written in it, and that therefore that name is part of a lost subscriptio, but precisely for the contrary reason, that I consider I was too much influenced by former advocates of that view. That there is no ground for assuming the name to be part of a lost subscriptio I am more than ever convinced, and my object here is to endeavour to show that the whole argument based on a false premise. (shrink)

Dini epistemoloji, teistik inançların rasyonel zeminde gerekçelendirilme yollarını arayan, çağdaş epistemolojinin bir alt dalıdır. Musa Yanık, bu kitapta günümüzdeki en güçlü yaklaşım olan reform epistemolojisinden güvenilircilik bakış açısıyla yani “daha yüksek bir olasılıkla doğru olması yönünden” İslam inancının rasyonelliğini ortaya koymakta ve uygulamalı dini epistemolojinin sağlam ve cesur bir örneğini sergilemektedir. (Prof. Dr. Hasan Yücel Başdemir) -/- Epistemoloji topyekûn insan zihnini biçimlendirme ve inanç da dahil olmak üzere bilişsel faaliyetleri yönlendirme potansiyeline sahip bir alandır. Zira Allah’ın varlığı, birliği, nübüvvet ve (...) ahiretle ilişkili meseleler “nasıl bilebilirim, neleri bilebilirim, bildiğim şeyin kesinliğinden nasıl emin olabilirim?” gibi epistemik sorulardan bağımsız olamaz. Bu nedenle konu İslam düşüncesinde felsefecilerin olduğu kadar kelâmcıların da ilgisini çekmiştir.Bu bağlamda Musa Yanık tarafından modern teoriler de dikkate alınarak yazılan bu kitabın dini epistemoloji konusunda bir farkındalık oluşturmasını umuyorum. (Doç. Dr. Mehmet Bulgen) -/- Analitik felsefe ülkemizde yeni yeni tanınmaya başlanmış olmasına rağmen özellikle İslam entelektüel tarihindeki kelâm geleneği ile etkileşime geçme potansiyeli oldukça yüksek bir gelenektir. Musa Yanık, bu çalışmasıyla günümüzün en önemli analitik din felsefecilerinden AlvinPlantinga’nın dini epistemolojisini tanıtmakta ve kelâmla irtibatını eleştirel bir zeminde kurmaya çalışmaktadır. Çalışmanın güncel tartışmaları takip etmesi kadar bu tartışmalara farklı geleneklerden bakabilme becerisi felsefenin çok-yönlü bir çerçevede nasıl yapılabileceğine dair güzel bir örnek oluşturuyor. Musa Yanık’ın bu eseri, her şeyin birbiriyle etkileşime geçmeye başladığı global dünyada felsefe yapmanın olanaklarına dair yenilikçi bir yaklaşım ortaya koyuyor. -/- (Doç. Dr. Nazif Muhtaroğlu) -/- Elinizde tuttuğunuz bu kitap, dini epistemoloji ve erdem epistemolojisi kesişiminde yer almakla birlikte, inanç ve imanın epistemik statüsünü incelemek ve bunu yaparken ise İslam inancını merkeze almaktadır. Bu haliyle Türkçe literatür açısından önemli bir boşluğu doldurmaktadır. Okuyucunun bu kitap aracılığıyla karşılaşacağı bazı sorular şunlardır: İnanç ve bilgi nedir? Kanıt olmadan inanmak ahlaken yanlış mıdır? İnançlarımızı rasyonel olarak gerekçelendirmenin yolları nelerdir? İslam inancı reform ve erdem epistemolojisi açısından güvenilir bir temele sahip midir? Fakat belki de en büyük kadim soru şudur: Tanrı’nın varlığını bilmek mümkün müdür? -/- (Taner Beyter-Öncül Analitik Felsefe Dergisi). (shrink)

In this intriguing new book, Indian social theorist Ananta Kumar Giri issues a stirring call for scholars of contemporary social theory and practice to grapple with late modernity's most pressing social and political issues. Giri counterposes Western thought with Indian social theory in a work that ranges across an array of Indian texts and ideas, hitherto ignored by Western scholarship. Included, along with the mainstays of Indian intellectual thought like Gandhi and Sri Aurobindo, are lesser known Indian social (...) theorists, economists, sociologists, and essayists who argue for transcendence of self-interest, social responsibility, and political renewal. Thoughtfully argued and lucidly written, this work offers the reader a genuine 'transdisciplinary' learning experience, going beyond European ethnocentrism to make social theory a truly global conversation. (shrink)

In this paper we discuss Ned Hall's critique of David Lewis's counterfactual theory of causation, in particular for its alleged inability to account for cases of double prevention. To do so, we focus on Pablo Melogno's response to Hall, where he claims that Hall's proposed tension between the concept of dependence and the locality thesis in cases of double prevention is the effect of the omission of essential details to complete the causal chain in the examples used by Hall. Here (...) we propose to take a further step in the defense of the counterfactual theory begun by Melogno, by reviewing the examples proposed by Hall, the modifications complexified by Melogno and the corollaries that follow from them, and proposing some relevant conceptual extensions to the ideas of the three authors. (shrink)

El presente artículo ofrece una traducción anotada del _Tratado acerca de las reglas del arte de los poetas_ (_Qawānīn fī ṣināʿat al-šuʿarāʾ_) de Abū Naṣr al-Fārābī. Acompañamos esta traducción de una introducción dividida en tres partes. En primer lugar, se ofrece un contexto general acerca del lugar del Qawānīn en la obra de al-Fārābī y en la tradición filosófica árabe. En segundo, se plantea una posible división temática del texto. Y finalmente, en tercer lugar, se especifican las peculiaridades de la (...) traducción, referente al texto tomado como base y las principales decisiones de traducción. (shrink)

This book explores the contours of a transformational sociology which seeks to reconsider the horizons of sociological imagination. It questions accepted modernist assumptions such as the equation of society and nation-state, the dualism of individual and society and that of ontology and epistemology. Arguing that contemporary sociology suffers from what Ulrich Beck calls the Nato-like fire power of western sociology, it argues that sociology has to open itself to transcivilizational dialogues and planetary conversations about self, culture and society. The book (...) also challenges scholars to go beyond a privileging of the post-traditional telos of modernist sociology and puts forward a foundational interrogation of modernist sociology. It underscores the limitations of established conventions of sociology and considering an alternative sociology based upon Confucian vision and practice of self-transformation. This collection offers a way to go beyond dominant structures of modern sociology and contemporary dominant ways of thinking about and doing sociology helping us cultivate a transdisciplinary sociology. (shrink)

This book explores the dynamics of interaction between pragmatism and spirituality in the constitution and working of consciousness, freedom and solidarity. This book is cross-cultural and transdisciplinary in nature and brings critical and transformative perspectives from different philosophical and spiritual traditions of the world. It discusses the works of seminal thinkers such as William James, Rudolf Steiner, John Dewey, Swami Vivekananda, Martin Heidegger, Claude Levi-Strauss, Jordan Peterson, Slavos Zizek, Paul Valeri and O.V. Vijayan. It also explores dialogues between pragmatism and (...) other philosophical and intellectual traditions such as Semiotics, Saiva Siddhanta, Vedanta, Trika Shaivism and Tantra. It explores themes such as pragmatism and belief, evolution of consciousness and happiness, spiritual pragmatism and economics of solidarity, value levels democracy, the perforamtive as an aspect of spirituality and transformation of political theology from Kingdom of God to Gardens of God. (shrink)

Our understanding of the human and the social, as well as our realization of these, are in need of fundamental transformations, as our present day use of these are deeply anthropocentric, Eurocentric and dualistic. Human development discourse looks at the human in an adjectival way, so does the social quality approach to the category of the social: neither reflects the profound rethinking both the categories have gone through even in the Western theoretical imagination. In this context, the present essay explores (...) the ways these two categories are being rethought in Western theoretical imagination and discusses the non-anthropocentric and post-anthropocentric conceptualization and realization of the human, which resonates with non-socio-centric and post-social conceptions of society. The essay also opens these two categories to cross-cultural and planetary conversations and on the way rethinks subjectivity, sovereignty, temporality and spatiality. It pleads for a foundational rethinking of human security and social quality and for creative intertwining between the two with visions and practices of practical spirituality. (shrink)

Meaning is a key foundation of human life. We yearn to make our life meaningful and have a proper understanding of the meaning of words and worlds, which help us in blossoming of life rather than being trapped in labyrinths of confusion and annihilated in varieties of killing and destruction. But this fundamental yearning for meaning has always been under stress in different periods and epochs of human history. In our contemporary world, we are also going through stress, vis-à-vis the (...) work of meanings in our lives, which is part of a global crisis of meaning. Our global crisis of meaning has multiple genealogies. Our contemporary crisis of meaning has its roots in both the way we relate to language and our worlds, which is discussed in this article. It also discusses how we can cultivate new movements and circles of meaning generation. This is linked to vision and practices of upholding our world and regenerating our earth. I then link processes of meaning generation to processes of coming together of people as well as soul, what is called Lokasamgraha in Indic tradition. I discuss how the global crisis of meaning calls for new cosmopolitan movements as well as building a planetary Lokasamgraha. (shrink)

Exploring new frontiers of sociology does not mean extending existing theories and methods but rather interrogating some of its uncritically accepted modernist assumptions, such as the equating of society and nation-state, the dualism of individual and society and that of ontology and epistemology. Beyond Sociology explores pathways in which we go beyond sociology in terms of exploring the contours of a transformational sociology; this seeks to transform the assumptions of conventional sociological theorizing and practice as well as modes of sociological (...) imagination. Despite all the waters that have flowed around the world for the last 150 years, contemporary sociology, even so-called global sociology, suffers from what Ulrich Beck called the NATO-like firepower of Western sociology. In this context, sociology has to open itself to transcivilizational dialogues and planetary conversations about the very themes of thinking about self, culture and society. So far, globalization of sociology has meant globalization of themes and methods of modernist sociology, which makes an easy equation between sociology and modernity. For sociologists such as Anthony Giddens, Ulrich Beck and André Béteille, sociology is a modern discipline and is post-traditional. But if sociology blindly follows the post-traditional teleology of modernity, how can it study varieties of forms of life—traditional, modern, postmodern and transmodern? These varieties of forms of life exist not only in the so-called traditional societies such as India or Lapland but in all contemporary societies—whether India, Indonesia, Sweden, France, Britain, Germany, Singapore, China or the USA. Beyond Sociology thus initially challenges us to go beyond an a priori teleological privileging of the post-traditional telos of modernist sociology. It invites us to make a foundational interrogation of modernist sociology as a prelude to making sociology part of a planetary conversation about the very themes such as society and individual that it seeks to understand. (shrink)

Considering the different traditions of cosmopolitan thinking and experimentation, this cutting edge volume examines the contemporary revival of cosmopolitanism as a response to the challenges of living in an interdependent world. Through a unique multidisciplinary approach, it takes the debate beyond the one-sided universalism of the Euro-American world and explores the multiverse of transformations which confront cosmopolitanism. The collection highlights central questions of cosmopolitan responsibility, global citizenship and justice as well as the importance of dialogue among civilizations, cultures, religions and (...) traditions. Exploring the ethical and political dimensions of globalization, it outlines the pathways of going beyond cosmopolitanism by striving for a post-colonial cosmopolis characterized by global justice, trans-civilizational dialogues and dignity for all. (shrink)

Caste is a multidimensional reality in history and society, and it has manifested itself through varieties of structures of domination which are simultaneously cultural, economic, political and ideological as caste has also been related in complex ways with structures of class and gender domination. These structures of domination have led to the annihilation of self and society. This led Ambedkar to challenge us for annihilating caste. For Ambedkar, annihilation of caste calls for the realization of each person as an individual (...) and not just a caste person. It also calls for the destruction of caste privileges, discrimination and their scriptural legitimation. However, this call for annihilation mainly has been a structural project without enough attention to the project of transformation of consciousness—self and social. There is a hint of this in Ambedkar’s Annihilation of Caste when he urges us to realize each one of us as unique individuals beyond the holes of caste which is further deepened in his Buddha and His Dhamma. Transformation of consciousness is also suggested in Adi Shankara’s treatise on self, Atmastakam. The essay engages itself with Ambedkar, Shankara, Gandhi and Sri Aurobindo, among others, as they help us in the transformation of caste domination and present a new hermeneutics of self-realization and social liberation. It deals with the simultaneous challenges of structural transformation of caste as well as consciousness of caste at the levels of both self and society which can draw on multiple sources of critique, creativity and transformations in India and the world. Brahminism is the poison which has spoiled Hinduism. You will succeed in saving Hinduism if you will kill Brahminism. There should be no opposition to this reform from any quarter. It should be welcomed even by the Arya Samajists, because this is merely an application of their own doctrine of guna-karma. Whether you do that or you do not, you must give a new doctrinal basis to your religion—a basis that will be in consonance with liberty, equality and fraternity; in short, with democracy. I am no authority on the subject. But I am told that for such religious principles as will be in consonance with liberty, equality and fraternity, it may not be necessary for you to borrow from foreign sources, and that you could draw for such principles in the Upanishads. Whether you could do so without a complete remoulding, a considerable scraping and chipping off from the ore they contain, is more than I can say. (Ambedkar, 2002[1936], p. 303). (shrink)

The UN Sustainable Development Goals contain17 goals such as no poverty and realization of peace. The themes and goals have arguably been conceptualized from a predominantly Euro-American perspective. This article opens these themes and goals to trans-civilizational dialogues including dialogue with visions and practices of Gandhi, especially his constructive programs.

In this article, the main definitions and differentiation concepts of neutrosophic fuzzy environment will be reviewed. This article will introduce an analytical methodology for solving the second-order linear ordinary differential problem with neutrosophic fuzzy boundary values, this analysis will be under generalized Hukuhara differentiability to show the analytical solutions from a different point of view for the uncertain system, some of these solutions may be decreasing in uncertainty or maybe reflecting the behavior of some real-world systems better. Some applications and (...) numeral examples will be solved to show the behavior of the solution. (shrink)

Should the regulation of production and distribution in a socialist society be based on the law of value? In this article we ask (1) Is this question not based on an ontological understanding of labour, on a rational and therefore conceptual understanding of abstract labour and, ultimately, a transhistorical understanding of value and the so-called ‘law of value’?; (2) is it not precisely this deception and power of the fetishism of commodities that, by eternalising value and the ‘law of value’, (...) limits the horizon and perspective of ‘realistic politics’ (Realpolitik)?; and (3) whether this question does not treat socialism as a political situation where the solution to its ‘economic’ problem is unrelated to its very identity? In order to answer these questions, we provide a novel understanding of Marx’s fundamental category of value, its substance, form and magnitude, with the help of the German expression Formgehalt, translated as form-content. (shrink)