Let $\varSigma $ be a signature without $0$-ary operation symbols and $\textsf{Sl}$ the category of semilattices. Then, after defining and investigating the categories $\int ^{\textsf{Sl}}\textrm{Isys}_{\varSigma }$, of inductive systems of $\varSigma $-algebras over all semilattices, which are ordered pairs $\boldsymbol{\mathscr{A}}= (\textbf{I},\mathscr{A})$ where $\textbf{I}$ is a semilattice and $\mathscr{A}$ an inductive system of $\varSigma $-algebras relative to $\textbf{I}$, and PłAlg$(\varSigma )$, of Płonka $\varSigma $-algebras, which are ordered pairs $(\textbf{A},D)$ where $\textbf{A}$ is a $\varSigma $-algebra and $D$ a Płonka operator for (...) $\textbf{A}$, i.e. in the traditional terminology, a partition function for $\textbf{A}$, we prove the main result of the paper: There exists an adjunction, which we call the Płonka adjunction, from $\int ^{\textsf{Sl}}\textrm{Isys}_{\varSigma }$ to PłAlg$(\varSigma )$. (shrink)

After proving, in a purely categorial way, that the inclusion functor $\textrm {In}_{\textbf {Alg}(\varSigma )}$ from $\textbf {Alg}(\varSigma )$, the category of many-sorted $\varSigma $-algebras, to $\textbf {PAlg}(\varSigma )$, the category of many-sorted partial $\varSigma $-algebras, has a left adjoint $\textbf {F}_{\varSigma }$, the (absolutely) free completion functor, we recall, in connection with the functor $\textbf {F}_{\varSigma }$, the generalized recursion theorem of Schmidt, which we will also call the Schmidt construction. Next, we define a category $\textbf {Cmpl}(\varSigma )$, of (...) $\varSigma $-completions, and prove that $\textbf {F}_{\varSigma }$, labelled with its domain category and the unit of the adjunction of which it is a part, is a weakly initial object in it. Following this, we associate to an ordered pair $(\boldsymbol {\alpha },f)$, where $\boldsymbol {\alpha }=(K,\gamma,\alpha )$ is a morphism of $\varSigma $-completions from ${{\mathscr {F}}}=(\textbf {C},F,\eta )$ to $\mathscr {G}= (\textbf {D},G,\rho )$ and $f$ a homomorphism of $\textbf {D}$ from the partial $\varSigma $-algebra $\textbf {A}$ to the partial $\varSigma $-algebra $\textbf {B}$, a homomorphism $\varUpsilon ^{\mathscr {G},0}_{\boldsymbol {\alpha }}(f)\colon \textbf {Sch}_{\boldsymbol {\alpha }}(f)\longrightarrow \textbf {B}$. We then prove that there exists an endofunctor, $\varUpsilon ^{\mathscr {G},0}_{\boldsymbol {\alpha }}$, of $\textbf {Mor}_{\textrm {tw}}(\textbf {D})$, the twisted morphism category of $\textbf {D}$, thus showing the naturalness of the previous construction. Afterwards, we prove that, for every $\varSigma $-completion $\mathscr {G}=(\textbf {D},G,\rho )$, there exists a functor $\varUpsilon ^{\mathscr {G}}$ from the comma category $(\textbf {Cmpl}(\varSigma )\!\downarrow \!\mathscr {G})$ to $\textbf {End}(\textbf {Mor}_{\textrm {tw}}(\textbf {D}))$, the category of endofunctors of $\textbf {Mor}_{\textrm {tw}}(\textbf {D})$, such that $\varUpsilon ^{\mathscr {G},0}$, the object mapping of $\varUpsilon ^{\mathscr {G}}$, sends a morphism of $\varSigma $-completion of $\textbf {Cmpl}(\varSigma )$ with codomain $\mathscr {G}$, to the endofunctor $\varUpsilon ^{\mathscr {G},0}_{\boldsymbol {\alpha }}$. (shrink)

Este texto objetiva desenvolver discussão sobre os fundamentos dialéticos do desenvolvimento profissional docente. Estrutura-se na revisão de literatura com base em ideias de autores que abordam estudos sobre o desenvolvimento profissional docente e no conceito de desenvolvimento fundamentado nas leis gerais do Materialismo Histórico Dialético. Dentre os resultados constatados com o estudo, destaca-se a compreensão de que os autores analisados realizam discussão do desenvolvimento profissional docente como processo de constituição do ser professor relacionado a aquisição de saberes e competências necessárias (...) à profissão. A partir da discussão dos fundamentos dialéticos do desenvolvimento profissional docente, concluiu-se que o mesmo é o movimento histórico e dialético de constituição das maneiras de pensar, sentir e agir do professor e se manifesta nas suas relações pessoais, profissionais e institucionais. Palavras-chave: Pesquisa; Educação; Desenvolvimento Profissional; Processo Dialético. Dialectical Foundations of Professional Teaching Development Abstract: This text aims to develop discussions on the dialectical foundations of professional teaching development. It is structured in the literature review based on ideas of authors that address studies about the professional teaching development and in the concept of the development grounded on the general laws of Dialectical Historical Materialism. Among the results found due the study, we highlight the comprehension that the analyzed authors hold discussion on the professional teaching development as a constitution process of being a teacher related to the knowledge acquisition and the necessary competences in the profession. From the discussion on dialectical foundations of professional teaching development, it was concluded that it is the historical and dialectical movement of constitution of ways of thinking, feeling, and acting as a teacher and it is manifested in its personal, professional, and institutional relations. Keywords: Research And Education; Professional Development; Dialectical Process. Fondements dialectiques du développement professionnel des enseignants Résumé: Ce texte vise à développer discussion sur les fondements dialectiques du développement professionnel des enseignants. On structure dans la révision de littérature basée sur les idées d'auteurs qui abordent études sur le développement professionnel des enseignants et dans le concept de développement fondé dans les lois générales du Matérialisme Historique Dialectique. Parmi les résultats constatés avec l'étude, on met en évidence la compréhension que les auteurs analysés réalisent discussion du développement professionnel des enseignants comme processus de constitution d’être professeur lié à l'acquisition de connaissances et compétences nécessaires à la profession. À partir de la discussion des fondements dialectiques du développement professionnel des enseignants, on a été conclu le même est le mouvement historique et dialectique de constitution des façons de penser, de sentir et d'agir du professeur et se manifeste dans ses relations personnelles, professionnelles et institutionnelles. Mots-clés: Recherche Et Education; Développement Professionnel; Processus Dialectique. Data de registro: 20/03/2021 Data de aceite: 15/03/2022. (shrink)

Se analisa a percepção de usuários sobre sua privacidade e confidencialidade em um hospital, as ações dos profissionais diante dessas questões. Trata-se de uma pesquisa exploratória e qualitativa, realizada em um hospital geral de Rio Grande do Norte, Brasil, com 34 usuários. Realizaram-se entrevistas semiestruturadas e observações não participantes, com análise de conteúdo. Os resultados foram agrupados nas categorias “Privacidade dos usuários hospitalizados” e “Confidencialidade dos usuários hospitalizados”. Os entrevistados demonstraram pouco domínio referente às questões de privacidade e confidencialidade, ao (...) passo que as ações dos profissionais lançaram dúvidas sobre o conhecimento deles acerca dessas questões éticas. Entende-se a importância da discussão e espera-se que os resultados encontrados possam subsidiar reflexões que visem a uma assistência mais ética e humana. (shrink)

Este artigo apresenta um relato de experiência a partir de fotografias dos festejos do Caruru do ODEERE/UESB com vistas às demandas do grupo de pesquisa em Linguagens Visuais e Cultura, na época vinculado ao Programa de Pós-Graduação em Desenho, Cultura e Interatividade (PPGDCI) da Universidade Estadual de Feira de Santana (UEFS). O propósito é a documentação visual e dialogar com as imagens do caruru do ODEERE na busca de significados culturais, que se ancoram nos legados dos povos afro-brasileiros. Esses festejos (...) acontecem na última semana de setembro, celebração sincrética de Cosme e Damião, Erês, Wunjes e Ibejis. O evento de influência religiosa, mantém o cunho de festas populares para atender as atividades acadêmicas de pesquisas e extensão. Oportunidade quando a comunidade tradicional, professores, alunos e a população em geral comparecem ao banquete, contribuindo com seu brilho e diversidade. A metodologia utilizada foi a Antropologia Visual, relatos construídos pela observação participante e registros fotográficos. Os resultados permitem identificar elementos simbólicos que protagonizam sincretismo religioso, com vistas às manifestações culturais do legado africano; bem como o significado cultural da imagem e fotografias que acompanham a evolução dos festejos. (shrink)

Nosso propósito é utilizar a figura do literato-filósofo cunhada por Margutti para a compreensão do específico da filosofia brasileira, cujo caso-exemplo tomado por nós no presente artigo é Machado de Assis. Para tanto, o trabalho será dividido em três momentos. No primeiro faremos a apresentação de outras formas de expressão filosófica que não a forma tradicional de sistema, estabelecendo assim uma primeira relação entre filosofia e literatura. O segundo consiste na caracterização geral da filosofia brasileira tendo por premissa a apresentação (...) contida no momento inicial. Destacamos três elementos que serão apresentados para caracterizar a filosofia brasileira: o procedimento do caminho inverso, a dependência das características culturais dos povos ibéricos e o uso do paralelo. A partir desses elementos será possível introduzir na discussão a figura do literato-filósofo. Finalizamos então com a discussão se existe ou não uma filosofia em Machado de Assis, consoante com o exposto nas etapas anteriores. Para tanto, sintetizamos duas leituras de Machado como um autor em que não há uma densidade propriamente filosófica, a de Benedito Nunes e a de Miguel Reale, para em seguida contrapormos duas leituras opostas, em que o veio filosófico do Bruxo do Cosme Velho corre mais vigoroso: as de Maia Neto e Margutti. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:RICOEUR, WNERGAN, AND THE 1 INTELLIGIBILITY OF COSM.lC TIME JAMES R. PAMBRUN Bt. Paul University Ottawa, Oanada Introduot:Wn HE QUESTION OF TIME ihas entered into the work f ·every major philosopher s1ince Aristotle. As Heidegger (who is 1fond oif il'eco·vering these forgotten questions) has shown, time is not merely an ar.bitrary WJay of reckoning or calculating the fleeting moments of day-to-day life; rather, it is an exipressrion of our (...) very mode of heing.1 One of the major philosophers who!has taken up this question rin our own day and has pfaced it at the center of his·continuing work in rpib.ilosophical anthropology is Pia.JUI Ricoeur. He has ·shown how the ·symbols, metaphors, and narratives of time offer orientations to reflection: they not only point to the existential romplexities of human iftfe in its personal, social, and cosmic dimensions ibut also to its fundamental intentionrulities to.ward meaning that undergird these objectifications of time. Beyond this, Ricoeur himself has set up the question of time on new foundations. In his own elaho!I'ation of this question, he ib.as identified two distinct objectifications of time: cosmic 1 "Have we not, as Heidegger says, gained access, thanks to time, to the 'original phenomenological knowledge of the inner and unified structure of transcendence'?" Paul Ricoeur, Fallible Man (Chicago: Henry Regnery, 1967), p. 66. Besides Heidegger's classic Being and Time, see also his Basic Problems in Phenomenology (Bloomington, Indiana: Indiana University Press, 1982): "Dasein's basic constitution is grounded in Temporality" (p. 228). Also, The History of the Concept of Time (Bloomington, Indiana: Indiana University Press, 1985), especially pp. 140-141. 471 47~ JAMES R. PAMBRUN time ;and the time of the human spirit. When taken together these obj.ecbifications create ia paradox or pairadoxes (he names them "aporias ") for the general :intelligibility of time. They occur when ·oosmic time oonfronts existential time. Co.smic time, wihich :identifies the relationship between a;ny two arbitrarily chosen moments in ovder to measure a specific magnitude of time, is indifferent to eristentiail time, which is based on existentially, therefo!l.'e, meaningfully-detemiined categories of past, present, 1and foture.2 Fail' from parrulyziing his thinking, howevier, these apori.:as invite Ricoeur not only to probe mo!l.'e deeply the intelli~hilities he is seeking to understand ibut also to seek &om different disciplmes a Jight which may he shed on resolving these aporias.3 In this article, I do not wish to address tihe question of the intelligibility of time '3.t the more general ihermeneuticaJ level that Ricoeur has identified for his own work. I wish ·rather to engage RicoeUT's :analysii.s o[ one s1ide of this question, namely, the meaning and mtel:l.igibility of cosmic ti.me. And f& this purpose the general :ftmmework that Ricoeur has set urp in his discussion on the phenomenology of time in the thivd volume of ihis most rrecent work, Time and Narrative, is ru:t a;pproprri.ate starting point for our o.wn study. 2 Paul Ricoeur, Temps et reoit, Tome 3 (Paris: Cerf, 198·5), pp. 30 & 31. The other volumes in this trilogy are Temps et reoit, Tome 1 (Paris: Seuil, 1983) [Eng. Time and Narrative, Vol. 1 [trans. by Kathleen McLaughlin and David Pellauer] (Chicago.and London: University of Chicago Press, 1984)]; Temps et reoit, Tome 2, La configuaration dans le 1'ecit de fiction (Paris: Seuil, 1984) [Eng. Time and Narrative, Vol. 2 (Chicago and London: University of Chicago Press, 1985)]; the English translation of the third volume appeared from the same publisher in 1988. For a good outline of Ricoeur's program in these three volumes see John Van den Hengel's review of Volume 2 in Eglise et TMologie 18 (1987) : 401-405. a Note, for example, the three disciplines Ricoeur engages in dialogue in his recent three-volume work Temps et recit: literary works on narrative, historiography, and phenomenology. Earlier he wrote, "Finally, by carrying the debate to the level of language, I have the feeling of encountering other currently viable philosophies on a common terrain." "Existence and Hermeneutics," in Oonfiict of Interpretations (Evanston: Northwestern University Press, 1974... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Chinese Buddhism and the Threat of Atheism in Seventeenth-Century EuropeThierry MeynardWhen the Europeans first came to Asia, they met with the multiform presence of Buddhism. They gradually came to understand that a common religious tradition connected the different brands of Buddhism found in Sri Lanka, Thailand, Japan, and China. I propose here to examine a presentation of Buddhism written in Guangzhou by the Italian Jesuit Prospero Intorcetta (1626-1696) around (...) the year 1668. This text was later edited by the Flemish Jesuit Philippe Couplet (1623-1693) and published in Paris in 1687, within an encyclopedia on Chinese thought titled Confucius Sinarum Philosophus (The Chinese Philosopher Confucius, hereafter called CSP).In the first part of this study, I shall introduce the background of the Jesuit encounter with Buddhism, first in Japan and then in China, as well as their literary production on the subject. Then, I shall examine Intorcetta's presentation of Chinese Buddhism, especially his understanding of the two faces of Buddhism: Pure Land Buddhism, which he categorized as superstition, and Chan Buddhism, categorized as atheism. These two notions of superstition and atheism seem contradictory, but in fact they are derived from Intorcetta's interpretation of the Buddhist theory of the "two truths." I shall conclude with an evaluation of Intorcetta's account. Because this early presentation of Buddhism exists only in Latin, I have inserted excerpts that I have translated.Historical Background of the Encounter with BuddhismSince the sixteenth century, missionaries have traveled to different regions of Asia and collected information about the religions they encountered, including Buddhism. They also exchanged information among themselves, asking questions of colleagues in order to confirm and complete information. The missionary reports were sent to Europe for their superiors and were sometimes published as such, but more often incorporated into larger works. [End Page 3]The First Encounter, from Japan to ChinaAmong the first reports reaching Europe about Buddhism were the letters of the Spanish Jesuit Francis-Xavier (1506-1552), who drew information from Yajiro, a Japa nese he met in Malacca in 1547. During his own stay of more than two years in Japan, in 1549-1551, Francis-Xavier had exchanges with monks and could progress in his understanding of Buddhism. His letters were very influential among the network of Jesuit schools in Europe, being copied and read at many venues.1 Other missionaries in Japan, like Cosme de Torres (1510-1570), Luís Fróis (1532-1597), and Baltasar Gago (1515-1583), went further in understanding Buddhism.Also, when, at the end of the sixteenth century, the Jesuit missionaries approached Buddhism in China, their understanding was already shaped by fifty years of knowledge gained in Japan. Just as in Japan, the China Jesuits were interested in Buddhism because it provided them with an indigenous vocabulary in which to express Christian ideas. Thus, the missionary was perceived as a kind of Buddhist monk. The symbolic identification with Buddhism went even further than in Japan, because for more than ten years in Guangdong, from 1579 to 1595, they adopted Buddhist dress and shaved their heads.However, as the missionaries deepened their understanding of the Buddhist doctrine, they realized that many tenets could not be reconciled with Christianity. Since they were greatly concerned about disseminating the orthodox faith and avoiding dubious theories, which they believed to be the tricks of the devil, they distanced themselves from Buddhism and became closer to Confucianism, whose discourse, which focused on moral life in the present world, did not directly conflict with the supernatural truths of Christianity. While Michele Ruggieri (1543-1607) and Matteo Ricci (1552-1610) had initially started interacting with Chinese culture by using Buddhism, later on Ricci abandoned this approach and started to use Confucianism as the main medium. In the Tianzhu shiyi (True Meaning of the Lord of Heaven), Ricci wrote for his Chinese readers a strong refutation of the Buddhist doctrine from the standpoint of Aristotelian philosophy.2 He criticized the concept of selflessness (wuwo) on metaphysical grounds, writing that everyone should draw their existence from an ultimate origin. In his Della entrata della Compagnia di Gesù e Christianità nella China (Entry of the Society of Jesus into... (shrink)

Barreda, G. Oración cívica pronunciada en Guanajuato el 16 de septiembre de 1867.--Sierra, J. La era actual.--Parra, P. Caracteres generales o unidad del método positivo o científico.--Sierra, J. Panegírico de Barreda.--Cosmes, F. G. de. D̂e qué lado está el verdadero patriotismo? Vuelta a la carga.--Bulnes, F. Las tres razas humanas.--Rabasa, E. Efecto moral del período de paz.--Molina Enríquez, A. El problema político.--Barreda, H. Una revolución termina cuando las causas que la provocaron han sido destruidas, y, cuando se hallan satisfechas las (...) necesidades que reclama el estado normal.--Aragón, A. A los lectores de la Revista positiva. (shrink)

En accord avec la notion même de création, les pratiques artistiques et les discours sur l'art privilégient le plus souvent la présence, la production et l'exposition d'objets nouveaux et achevés, destinés à enrichir etaug menter l'expérience du spectateur. Mais qu'en est-il de ces pratiques autres qui, à l'inverse, suppriment, détruisent, caviardent, dissimulent, s'abstiennent de perfectionner, de construire tout à fait, ou même de paraître, comme en retrait délibéré par rapport à ce régime généralement partagé de la production parfaite? Et que (...) nous disent ces pratiques apparemment marginales ou à contre-courant de ce qu'est fondamentalement la démarche artistique, de ses questionnements, de la place qu'elle accorde au spectateur? En explorant, pour ainsi dire expérimentalement, les usages et les pratiques possibles du verbe inachever, inusité à la forme active, mais aussi en examinant le rôle des pratiques artistiques de la dissimulation et du camouflage, ce volume présente une approche diverse de ce que pourrait être ce versant opposé de la création, orienté non pas vers l'ajout au monde d'objets finis, mais plutôt vers le suspens, le retrait, l'offuscation, voire la disparition. Se joue là, indéniablement, tout une esthétique, la conception d'un art engagé dans un processus qui se constitue et se nourrit de son propre inachèvement et de sa propre occultation. Or cette esthétique négative ou soustractive peut ou doit être perçue, non comme le contraire, mais comme le versant le plus souvent caché, masqué ou tu de ce que sont les pratiques artistiques. Il apparaît en effet que la dimension soustraite (inachevée ou cachée) d'œuvres délibérément inabouties, obscurcies ou occultées dans leur projet même, constitue un enjeu fondamental de la pratique artistique, de sa réception et de sa théorisation esthétique. À travers la relecture des Romantiques allemands, la réinterprétation d'œuvres de Rodin, Boulez, Klein, Rauschenberg, Johns, Matta-Clark, Buren, Kapoor, Viola, Jenkins, ou même en envisageant les problématiques de la cosmétique animale, les auteurs ici réunis se sont attachés à explorer le potentiel de ces deux pratiques apparemment paradoxales en art : inachever et cacher."--Page 4 of cover. (shrink)

Contents Include: The Early Life of Socrates - The Later Life of Socrates: His Trial and Death - The Thought of Socrates.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.3 (2001) 505-522 [Access article in PDF] Mary Astell's Ironic Assault on John Locke's Theory of Thinking Matter E. Derek Taylor Mary Astell (1666-1731), most famous today for her call for the establishment of Protestant nunneries in Serious Proposal to the Ladies, Part I (1694) and for her acute Reflections Upon Marriage (1700), has lurked for years at the edges of that infinitely (...) contentious category "feminism," but she is only now beginning to receive her rightful inheritance as a theological and philosophical thinker, probably the title she would most have preferred. 1 This is not to say that Astell's Christian-Platonism has been ignored. In her 1986 biography Ruth Perry gave cogent expression to the centrality of Astell's idealist Christianity to all aspects of her thought 2 and in the same year, Bridget Hill thoughtfully warned her readers against attempting to force Astell, a religious conservative, "into some preconceived idea of what late seventeenth and early eighteenth century feminism ought to have been." 3 More recently, Patricia Springborg has written two significant essays that rely in part on Astell's more neglected theological-philosophical works, Letters concerning the Love of God (1695), a collection of Astell's correspondence with John Norris of Bemerton (1657-1711), and The Christian Religion, As Professed by a Daughter of the Church of England (1705; 3d edition 1730), far and away her most developed theological-philosophical [End Page 505] statement. 4 Despite these important forays, however, both Letters and Christian Religion continue to be largely ignored, as is suggested by the relative dearth of scholarly work on either text and the short shrift each receives in anthologies of Astell's works. 5 Despite the great popularity of Letters throughout the eighteenth century and despite the fact that, as Springborg points out, Astell considered Christian Religion "her magnum opus," neither text has found new life in a modern edition. 6This omission creates a rather vexing problem for would-be scholars of Astell's philosophical and theological ideas. The major primary texts themselves not being available, we have little choice but to rely on the limited accounts of other scholars for our information. Over a decade ago, for instance, The Journal of the History of Philosophy published a long note by Kathleen M. Squadrito on "Mary Astell's Critique of John Locke's View of Thinking Matter," and hers has since been the standard (if not quite only) account of this historically fascinating and important philosophical comment in Christian Religion.7 Squadrito wants, she writes, to "present a short account of [Astell's] work and her criticism of Locke's view of thinking matter." 8 Unfortunately, Squadrito's account of Astell's "work" is significantly flawed, which leads her to serious mischaracterizations of Astell's "criticism" of Locke's hypothesis. Briefly put, Astell's "own philosophy" in Christian Religion does not, as Squadrito claims, emerge "as an attempted reconciliation of the views of Norris and Locke" 9 ; because she supposes it does, however, Squadrito is able to present Astell's critique of Locke's theory [End Page 506] of thinking matter as a respectful, even-handed philosophical analysis, a theoretical bridge, as it were, between the Platonism of Norris and the Empiricism of Locke. As we shall see, Astell's critique of Locke's hypothesis actually amounts to a bitterly ironic assault, wherein Astell does not so much build bridges as burn them. Just why Astell in Christian Religion decided not to strike a middling position between Locke and Norris, and how this decision invigorated her attack on Locke's materialist hypothesis, are the primary questions this essay seeks to answer. In order to arrive at such answers, however, it is necessary first to examine the text in which Astell does attempt to carve out a position between Locke and Norris, namely Astell and Norris's Letters.The basic history of Letters is well enough understood. Mary Astell, a well-read young woman of significant perspicacity, first wrote in... (shrink)

Pretendo mostrar a relação entre o surgimento das primeiras apologias do luxo no século XVIII e a mudança de estatuto das paixões humanas. A hipótese que gostaria de defender é a de que a alteração da compreensão das paixões humanas possibilitou a formulação de uma nova antropologia segundo a qual a busca por prazer é entendida como legítima moral e politicamente.

Decisions related to animal welfare standards depend on farmer’s multiple goals and values and are constrained by a wide range of external and internal forces. The aim of this paper is twofold, i.e., to develop a theoretical framework for farmers’ AW decisions that incorporates farmers’ goals, use and non-use values and to present an approach to empirically implement the theoretical framework. The farmer as a head of the farm household makes choices regarding production to maximize the utility of the household. (...) The overall utility of the farmer is determined by his multiple objectives. For the analysis of multi-objective problems, the multiple criteria decision - making paradigm provides an appropriate theoretical framework. However, theories from the field of social-psychology are needed to facilitate the identification of all relevant aspects in the decision making. The practical use of the conceptual framework is demonstrated using a simple numerical application of a multi-objective programming model. Two workshops were devoted to examining the scientific consistency and the practical usefulness of the approach. Implementing this approach will increase knowledge of the main factors and barriers that determine farmers’ decisions with regard to AW standards. This knowledge is relevant during the development of new AW concepts that aims to supply products that comply with above-legal AW standards for middle-market segments. (shrink)

E. Jayne Whitea, Catherine Matsuob and Fiona WestbrookcaUniversity of Canterbury; bFukuoka University; cAuckland University of Technology (AUT)This collective writing piece takes its points of depa...

In the fourth section of Goethe’s Zahme Xenien we find the quatrain from which I have taken the theme of such an old and new controversy, which, as I hope, concerns both Germanic studies and the other humanities: “What was it that kept you from us so apart?” I always read Plutarch again and again. “And what was the lesson he did impart?” “They were all human beings—so much is plain.”1 In the very years when Goethe wrote these lines, that (...) is in the 1820s, Hegel repeatedly gave his lectures on the philosophy of history. Right at the beginning he formulated the opposite view which I should like briefly to characterize as “cultural relativism.”Every age has such peculiar circumstances, such individual conditions that it must be interpreted, and can only be interpreted, by reference to itself…. Nothing is shallower in this respect than the frequent appeal to Greek and Roman example which so often occurred among the French at the time of their Revolution. Nothing could be more different than the nature of these peoples and the nature of our own times.2 What is at issue here is not, of course, Hegel’s assertion that ages and peoples differ from each other. We all know that, and Goethe, the attentive reader and traveler, also knew, for instance, that the Roman carnival differed in its character from the celebrations of the Feast of Saint Rochus at Bingen, both of which he had described so lovingly. What makes the cultural historian into a cultural relativist is only the conclusion which we saw Hegel draw, that cultures and styles of life are not only different but wholly incommensurable, in other words that it is absurd to compare the peoples of a region or an age with human beings of other zones because there is no common denominator that would justify us in doing so. 1. ‘Was hat dich nun von uns entfernt?’ Hab immer den Plutarch gelesen. ‘Was has du den dabei gelernt?’ Sind eben alles Menschen gewesen.’ Johann Wolfgang von Goethe, Sämtlich Werke. Jubiläums-ausgabe in 40 Bänden 4:73; with commentary.2. See Georg Wilhelm Friedrich Hegel, Vorselungen über die Philosophie der Geschichte, Werke, 20 vols. , 12:17. E. H. Gombrich was director of the Warburg Institute and Professor of the History of the Classical Tradition at the University of London from 1959 to 1976. His many influential works include The Story of Art, Art and Illusion, Meditations on a Hobby Horse, The Sense of Order, Ideals and Idols, The Image and the Eye, Tributes, Aby Warburg, and New Light on Old Masters. His previous contributions to Critical Inquiry include “The Museum: Past, Present and Future” , “Standards of Truth: The Arrested Image and the Moving Eye” , and “Representation and Misrepresentation”. (shrink)

Although students of the fifth century A.D. have not been slow to recognize the merits of the ͉στορα Βυζαντιακ of Priscus, few efforts seem to have been made to under-stand this historian's methods of composition. The purpose of the present note is to indicate that the literary fashions of his time have exercised an unfortunate influence on at least one part of Priscus' work.

In this paper we raise three questions of clarification about Alfred Mele's fine recent book, Free Will and Luck. Our questions concern the following topics: (i) Mele's combination of 'luck' and 'Frankfurt-style' objections to libertarianism, (ii) Mele's stipulations about 'compatibilism' and the relation between questions about free action and questions about moral responsibility, and (iii) Mele's treatment of the Consequence Argument.