In the last 25 years increased violence against Black Americans by police and white vigilantes has led to a resurgence in lynching discourse. This article examines two strains of twenty-first century lynching discourse in America with attention to questions of historical erasure and racial appropriation. The move from justificatory discourses of lynching to rhetoric stigmatizing its practice led to two distinct discursive forms: a rhetoric of memorialization that reads Black women as part of the lynching archive and a rhetoric of (...) white aggrievement and victimhood that leverages the moral authority of Black trauma to evade justice. By mapping the shift from justificatory discourses of lynching and rhetoric professing its ‘end’ to discourse memorializing victims and rhetoric professing lynching’s persistence, this article illumines how the term lynching circulates in the twenty-first century American discourse. (shrink)

‘To attempt to say anything new about Horace may seem absurd.’ To attempt to say anything new about the Roman Odes may seem still more absurd; my purpose, nevertheless, is to reconsider the lines ofCarm. 3.3 set out above, and to reinterpret an argument begun by the editor of the Delphin Horace (1691) in which the authority of Bentley is against me. My question is: what does Horace mean the reader to understand by describing Augustus as drinking nectar ‘purpureo ore’?

Proposant quelques réflexions suggérées par 1a Lettre de 1896 sur fond de questionnement contemporain , J.-M. Aveline examine d'abord le rapport entre théologie chrétienne et dialogue interreligieux, et l'évolution de la toute récente théologie des religions depuis Vatican II. L'intérêt de la relecture de Blondel dans cette perspective est d'abord de prévenir les facilités, impasses et illusions dans lesquelles la vieille apologétique s'était enferrée, et de donner les conditions d'un véritable dialogue. Pour dépasser les limites d’un pluralisme conçu comme simple (...) juxtaposition tolérante des opinions privées, la reprise de la thématique de la vérité est capitale, en quoi le maître d’Aix s’avère d’autant plus pertinent qu'il permet de poser philosophiquement le problème religieux. Permettant du même coup de tenir avec rigueur la distinction entre immanentisme exclusiviste et transcendance qui procure le salut, Blondel établit de manière féconde la distinction et le rapport entre philosophie et théologie. Proposing some reflections suggested by the Lettre of 1896 on the background of contemporaneous questions , J.-M. Aveline first examines the relationship between Christian theology and interreligious dialogue, and the evolution of the very recent theology since Vatican II. The interest in rereading Blondel in this perspective is first to point out the simplicity, the dead ends, and the illusions to which the old apologetics was bound, and to give the conditions for a true dialogue. To go beyond the limits of a pluralism understood as a simple juxtaposition that is tolerant of private opinions, the return to the theme of truth is capital, about which the master of Aix shows himself all the ore pertinent by posing the religions problem philosophically. While holding rigorously the distinction between exclusive immanentism and a transcendence that brings salvation, Blondel establishes, in a fertile way, the distinction and relationship between philosophy and theology. (shrink)

The application of λκθος ànd its derivatives and the Latin terms ampullae and ampullari to the turgid or elevated style of poetry or oratory has provoked such a variety of explanations amongst modern and ancient commentators that it would be a tedious business to examine them all in detail. The ancient commentators on Horace, Ars Poetica, 11. 93–7 interdum tamen et vocem comoedia tollit, iratusque Chremes tumido delitigat ore; et tragicus plerumque dolet sermone pedestri Telephus et Peleus, cum pauper et (...) exsul uterque proicit ampullas et sesquipedalia verba… were not even in agreement on the question of the precise correspondence of the two words, for while Porphyrion said that proicit ampullas was imitated directly from the ληκθειος Mοcomflex;σα of Callimachus, Pseudacron's note makes no reference to ληκθζειν at all, but merely connects the metaphor with the inflated appearance of the Roman ampulla. And though modern scholars do not question the fact that the two words do correspond in some degree, there has been a wide divergence of opinion on the derivation and meaning of the metaphor. Ritter and Wilkins, for example, held that the meaning ‘paint-pots’ was indicated by the conjunction of ληκθος with pingere in one of Cicero's letters to Atticus, and that in Horace, Epistles 1. 3. 12–14. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hereditary Eloquence Among the Torquati: Catullus 61.209–18S. J. HarrisonTorquatus volo parvulus matris e gremio suae porrigens teneras manus dulce rideat ad patrem semihiante labello.sit suo similis patri Manlio et facile omnibus noscitetur ab insciis et pudicitiam suae matris indicet ore. 1At the close of Catullus’ lyric epithalamium for a Manlius Torquatus, the speaker of the poem wishes for children from the marriage, a standard epithalamial topic in this position; (...) the wish for features in the final prayers of the wedding-speech according to Menander Rhetor (II.411.16, 20–21 Spengel). One interpretational problem here is that lines 215–18 seem to say the same thing twice—a double wish that the son of the marriage be easily recognisable through his physical features as the true offspring of his father. This problem can be solved by a closer consideration of the text and of the identity of the Manlius Torquatus involved.There seems to be general agreement that the most likely candidate for the bridegroom of Catullus’ poem is L. Manlius Torquatus, praetor in 50 or 49 B.C. and killed in the civil war in 47. 2 Cicero knew and admired this Torquatus, making him the Epicurean spokesman in the De Finibus, and giving him a fulsome notice in the Brutus (265). It is clear from the latter that this Torquatus was a leading public speaker of his time: Cicero speaks of his divina memoria, summa verborum et gravitas et elegantia. My contention is that this detail of Torquatus’ eloquence makes sense of Catullus 61.209–18. [End Page 285]The shape of the sentence seems to be as follows: the general idea that the son will resemble his father is put first (sit suo similis patri / Manlio), and then subdivided into two particular elements balanced and linked by et... et. In the usual interpretation, those two elements are identical—Manlius’ son will be easily recognised as his by all through family physical resemblance (ore). This seems unsatisfactory, given the apparent care taken to balance and differentiate them. But if we translate ore not as ‘face’ but as ‘mouth’, i.e., eloquence, a new and appropriate point emerges which is different from that of physical resemblance: as the son of a noted orator, it will be through his hereditary talent for public speaking as well as by his looks that the future Torquatus will be proved his father’s true child. Os is found elsewhere in poetry in this pregnant sense of ‘eloquence’: we may compare Ovid, Pont. 3.5.7 iuvenis patrii non degener oris (a similar context of hereditary eloquence, addressing Cotta Maximus, son of the great orator Messalla Corvinus), Silius, Punica 11.65 cunctis praecellens Virrius ore (the rhetorical skills of a Capuan delegate), and TLL 9.2.1081.54ff.It is interesting to note from two famous poems of Horace that Catullus’ prophecy about the eloquence of Torquatus’ son may have been fulfilled. It has been suggested that the Manlius Torquatus addressed by Horace in Epistles 1.5 and Odes 4.7 is a son of the consul of 65, 3 and therefore perhaps contemporary with or somewhat older than Horace, born in 65 himself. However, it is equally possible that he is a son of Catullus’ bridegroom, the praetor of 50 or 49, and therefore younger than the poet. 4 We should imagine a son of the praetor Torquatus being born in the mid-50s, the approximate date of Catullus 61; this would seem appropriate for the Torquatus addressed in Epistles 1.5, a rising advocate who looks to be in mid-career around 20 B.C., and for the addressee of Odes 4.7, fittingly addressed in around 13 B.C. with thoughts on mortality now he has reached forty and middle age in Horatian terms (cf. Odes 2.4.22–24). Horace’s Torquatus is clearly a prominent orator: the [End Page 286] epistle urges him to leave the law-courts, where he is in demand as an advocate, and come to a party at Horace’s house, while Odes 4.7 refers specifically to his facundia (23). This eloquent Torquatus could be following his father... (shrink)

Much of the attention of philosophy of science, history of science, and psychology in the twentieth century has focused on the nature of conceptual change. Conceptual change in science has occupied pride of place in these disciplines, as either the subject of inquiry or the source of ideas about the nature of conceptual change in other domains. There have been numerous conceptual changes in the history of science, some more radical than others. One of the most radical was the chemical (...) revolution. In the seventeenth century, chemists believed that the processes of combustion and calcination involved the absorption or release of a substance called phlogiston. On this theory, when an ore is heated with charcoal, it absorbs phlogiston to produce a metal; when a metal is burned, it releases phlogiston and leaves behind a residue, or calx. The concept of phlogiston derived from a quite complex Aristotelian/medieval structure that included three concepts central to chemical theory: sulphur, the principle of inflammability; mercury, the principle of fluidity; and salt, the principle of inertness. All material substances were believed to contain these three principles in the form of earths. The phlogiston theory held that in combustion, the sulphurous earth (phlogiston) returns to the substance from which it escaped during some earlier burning process in its history, and that in calcination the process is reversed. However, chemists also knew that a calx is heavier than the metal from which it was derived. So, the theory implies that phlogiston has a negative weight, or a positive lightness. This did not present a problem, though, because it was compatible with the Aristotelian elements of fire and air (the others being earth and water), which were not attracted towards the center of the earth. The development of the oxygen theory of combustion and calcination by Lavoisier in the late eighteenth century has been called the chemical revolution because it required replacing the whole conceptual structure with, for example, different concepts of substance and element and new concepts of oxygen and caloric. In the new system, it was no longer possible to believe in the existence of substances with negative weight. According to the oxygen theory, oxygen gas is released in combustion and absorbed in calcination. Thus calx is metal (substance) plus oxygen, rather than metal minus phlogiston. The concept of phlogiston was eliminated from the chemical lexicon. The reconceptualization of chemical phenomena that took place in the chemical revolution made possible the atomic theory of matter, which, as we know, posits quite different constituents of material substances from the principles central to the earlier conceptual structure. Just what constitutes conceptual change, how it relates to theory change, and how it relates to changes in belief continues to be a subject of much debate. Clearly, though, as the preceding example demonstrates, the three are significantly interrelated. (shrink)

Bien au-delà de la seule philosophie, le débat à Davos en 1929 entre Cassirer et Heidegger a marqué l'histoire des idées. Il a même donné naissance à des récits passablement légendaires qui négligeaient le contexte historique précis. Un nouveau regard s'impose, à la lumière des œuvres publiées depuis lors. Les vingt-cinq tomes de l'édition allemande de référence de Cassirer ne sont disponibles que depuis 2007.0S'y s'ajoutent les dix-sept tomes du Nachlass depuis 2017. Des 102 volumes de la Gesamtausgabe de Heidegger, (...) édition de référence mais sans garantie scientifique, moins d'une dizaine reste programmée, mais d'ores et déjà la publication des cinq premiers volumes des Cahiers noirs a permis d'engager une relecture critique de l'ensemble. C'est donc à présent seulement que l'on peut véritablement évaluer les projets contrastés des deux auteurs.0Leurs enjeux intéressent notamment le statut de la rationalité et des sciences, en particulier celles de la culture, aussi bien que le statut de la technique parmi les formes symboliques. Et tout autant, l'opposition entre la démocratie et la théologie politique ; entre la légitimité du cosmopolitisme et l'ontologie identitaire ; enfin, entre la possibilité même d'une éthique ou son rejet de principe.0Tous ces thèmes contradictoires exigent aujourd'hui une révision critique, non seulement rétrospective, mais aussi ancrée dans le présent. Car au-delà même de la philosophie, des courants de pensée et des forces politiques en Europe et dans le monde poursuivent ces deux voies qui s'opposent aujourd'hui. (shrink)

Few details in Virgil's description of the underworld have elicited more comment than his treatment of the sinners Ixion and Pirithous quid memorem Lapithas, Ixiona Pirithoumque? quos super atra silex iam iam lapsura cadentique imminet adsimilis; lucent genialibus altis aurea fulcra toris; epulaeque ante ora paratae regifico luxu; Furiarum maxima iuxta accubat et manibus prohibet contingere mensas exsurgitque facem attollens atque intonat ore.

Le sentiment que j'ai de moi-meme a-t-il rien de commun avec la perception que les autres ont de moi? Et ce corps, qui me precede toujours, que dit-il a autrui de ma vraie nature, de mes gouts, de mon etre secret? Ainsi, aussi inseparable que je sois de mon apparence, celle-ci signale immanquablement celui que je ne suis pas tout a fait. En d'autres termes: mon corps est-il l'expression de mon moi ou mon moi est-il le prisonnier clandestin de mon (...) corps? Entre moi et ce qui est mien, la relation est donc bien moins d'ordre ontologique que linguistique ou stylistique. C'est ce qui fait du snobisme ou du dandysme deux figures de cet effort que chacun entreprend pour tenter de paraitre ce qu'il voudrait etre, et pour tenter d'affacer ce qui volontairement sien. N. G. (shrink)

This paper argues that human psychological resilience is a central virtue in sport and in human life generally. Despite its importance, it is an overlooked virtue in philosophy of sport and classical and contemporary virtue theory. The phenomenon of human resilience has received a great deal of attention recently in other quarters, however. There is a large and instructive empirical psychological literature on resilience, but connections to virtue theory are rarely drawn and there is no agreement about what the concept (...) refers to. This paper attempts to clarify the concept of resilience and explain how it fits into and supports a traditional Aristotelian conception of virtue. It shows how resilience figures centrally in sport and can extend and enrich our understanding of virtue and success in sport and of sport's internal values. The investigations into the nature of resilience in sport can also help us to understand better sport's contributions to human culture and well-being. (shrink)

Many writers have paid tribute to its power: Shakespeare urged his audiences to use it to create a setting; Hobbes asserted that "imagination and memory are but one thing; " for Wordsworth it was "the mightiest leveler known to moral world; " and to Baudelaire it represented "the queen of truth. " Imagination as artistic, poetic, and cultural predicate remains one of the most influential ideas in the history of Western thought. It has been simultaneously feared as a dangerous, uncontrollable (...) force, and revered as the supreme visionary power. The questions of its origins, nature, function, and effects have absorbed writers, theologians, and philosophers alike. J. M. Cocking's Imagination shows how these questions have recurred, through the ages and in various cultures. Exploring this theme, from antiquity to the Renaissance, it opens with a discussion of the treatment of imagination in the writings of Aristotle and Plato. Tracing its development in the Middle Ages, Cocking pays particular attention to the parallel tradition in Islamic thought of the period. The book pursues the concept through the theories of Dante and the neo-Platonists, concluding with the High Renaissance. (shrink)

For half a century, J. I. Packer's classic has helped Christians everywhere discover the wonder, glory, and joy of knowing God. This fiftieth anniversary edition of a thought-provoking work seeks to renew and enrich our understanding of God, bringing together knowing about God and knowing God through a close relationship with Jesus Christ.

In this provocative work, J. L. Schellenberg addresses those who, influenced by science, take a negative view of religion, thinking of it as outmoded if not decadent. He promotes the view that transcendently oriented religion is developmentally immature, showing the consilience of scientific thinking about deep time with his view. From this unique perspective, he responds to a number of influential cultural factors commonly thought to spell ill for religion, showing the changes – changes favorable to religion – that are (...) now called for in how we understand them and their proper impact. Finally, he provides a defense for a new and attractive religious humanism that benefits from, rather than being hindered by, religious immaturity. In Schellenberg's view, religion can and should become a human project as monumental as science. (shrink)

L'eschatologie a marqué la théologie chrétienne du XXe siècle. Initiateur en ce domaine, R. Bultmann entreprend une herméneutique « existentiale » et « démythologisante » de la prédication apocalyptique de Jésus, mise en lumière par J. Weiss et A. Schweitzer : en Jésus Dieu prononce la parole définitive qui m'appelle aujourd'hui à la décision de foi et à l'existence authentique. La théologie apprend ainsi à parler de Dieu avec sens en parlant de l'homme. Avec J. Moltmann, le futur est désenclavé (...) du présent où le laissait Bultmann, et l'eschatologie se fait résolument christologique en même temps qu'historique ; mais le passage de la Théologie de l’espérance au Dieu crucifié pose le problème redoutable du lien entre l’horizon de l’espérance et l'histoire abandonnée à la souffrance. Pour J. Moingt, la résurrection, fondement de la christologie, permet de relire la vie de Jésus comme l’histoire de Dieu menant avec les hommes depuis la création le combat eschatologique de la vie contre la mort.La pensée eschatologique s’élabore aussi dans la ligne des théologiens de l'histoire. O. Cullmann fait du Christ le centre de l’histoire du salut, entre un « déjà là » et un « pas encore ». Avec plus d’ambition mais aussi d’ambiguïté, W. Pannenberg situe la résurrection de Jésus, en tant qu’événement historique, au regard de l'histoire universelle dont elle anticipe la fin. La pensée eschatologique ne laisse pas de travailler également d’autres théologies, davantage marquées par les problématiques traditionnelles.Twentieth century Christian theology has been marked by eschatology. R. Bultmann, initiator in this field, underlook an “existential” and “demythologising” hermeneutic of the apocalyptic preaching of Jesus, which had been brought. to light by J. Weiss and A. Schweitzer : in Jesus God pronounces the definitive word that calls me to a decision of faith and authentic existence today. Theology thus learns to speak of God with meaning by speaking of man. With J. Moltmann, the future is freed from present, where Bultmann had left it, and eschatology became resolutely Christological at the same time as historical. But the passage from the Theology of Hope to the Crucified God poses the difficult problem of the connection between the horizon of hope and history left to suffering. For J. Moingt, the resurrection, foundation of Christology, permits a rereading of the life of Jesus as the history of God, who, from the time of creation, leads humanity in the eschatological combat of life against death.Eschatological thought also develops in the direction of theologies of history. O. Cullmann makes Christ the center of the history of salvation, between an “already here” and a “not yet”. With greater ambition but also ambiguity, W Pannenberg places the resurrection of Jesus as a historical event, in comparison with universal history, of which it anticipates the end. Eschatological thought does not fail to also influence others theologies, more marked by traditional problematics. (shrink)

International array of contributors, bringing together both traditional and more recent approaches to provide valuable insights into the poets’ use of language.Covers authors from Lucilius to Juvenal.Of the peoples of ancient Italy, only the Romans committed newly composed poems to writing, and for 250 years Latin-speakers developed an impressive verse literature.The language had traditional resources of high style, e.g., alliteration, lexical and morphological archaism or grecism, and of course metaphor and word order; and there were also less obvious resources in (...) the technical vocabularies of law, philosophy and medicine.The essays in this volume show how the poets in the classical period combined these elements, and so created a poetic medium that could comprehend satire, invective, erotic elegy, drama, lyric, and the grandest heroic epos. (shrink)

Although the theory of definability had many important antecedents—such as the descriptive set theory initiated by the French semi-intuitionists in the early 1900s—the main ideas were first laid out in precise mathematical terms by Alfred Tarski beginning in 1929. We review here the basic notions of languages, explicit definability, and grammatical complexity, and emphasize common themes in the theories of definability for four important languages underlying, respectively, descriptive set theory, recursive function theory, classical pure logic, and finite-universe logic. We review (...) the history of previous studies of the similarities and differences in the theories of definability of the first three of these four languages. A seminal role leading toward unification of the theories has been played by the separation principles introduced by Nikolai Luzin in 1927. Emphasizing analogies and driving toward further unification embracing finite-universe logic we concentrate on a simple example—the first and second separation principles for existential-universal first-order sentences . Using this as a test case for the fundamental problem of how to “finitize” arguments in classical pure logic to the finite-universe case, we are led to the analogous negative solution by using the theory of certain special graphs: a graph is - special for any positive integers m , n , p , q iff it is bipartite with m red points and n blue points and for every p -tuple of red points there is a blue point to which they are all connected . As an aside we introduce for further study a natural “Ramseyesque” increasing sequence A of positive integers, where A is the least positive integer n for which an -special graph exists. (shrink)

In his award-winning book _The Philosophy of Edmund Husserl: A Historical Development_, J. N. Mohanty charted Husserl's philosophical development from the young man's earliest studies—informed by his work as a mathematician—to the publication of his _Ideas_ in 1913. In this welcome new volume, the author takes up the final decades of Husserl's life, addressing the work of his Freiburg period, from 1916 until his death in 1938. As in his earlier work, Mohanty here offers close readings of Husserl's main texts (...) accompanied by accurate summaries, informative commentaries, and original analyses. This book, along with its companion volume, completes the most up-to-date, well-informed, and comprehensive account ever written on Husserl's phenomenological philosophy and its development. (shrink)

C. A. J. Littlewood approaches Seneca's tragedies as Neronian literature rather than as reworkings of Attic drama, and emphasizes their place in the Roman world and in the Latin literary corpus. The Greek tragic myths are for Seneca mediated by non-dramatic Augustan literature. In literary terms Phaedra's desire, Hippolytus' innocence, and Hercules' ambivalent heroism look back through allusion to Roman elegy, pastoral, and epic respectively. Ethically, the artificiality of Senecan tragedy, the consciousness that its own dramatic worlds, events, and people (...) are literary constructs, responds to the contemporary Stoical dismissal of the public world as mere theatre. (shrink)

The definition of acedia presents unique conceptual problems among the eight Evagrian logismoi. Its descriptions are so complex and varied as to render the concept seemingly incoherent. This article argues that the conceptual unity of acedia has been obscured by the translation of Evagrian logismoi into the ‘deadly sins’ tradition, resulting in a category error. Acedia is more properly understood, not as a psychological state or a sin, but rather as an array of demonic temptations with the unifying end-goal of (...) interrupting the anchoritic ideal of sustained contemplation. (shrink)

C'est "par ce qu'elle sous-entend ou dévoile à sa limite - par son contenu latent ou inconscient - que la phénoménologie est en consonance avec la psychanalyse", écrit Maurice Merleau-Ponty en 1960, dans la préface à l'ouvrage de Angelo Hesnard L'Oeuvre et l'esprit de Freud. Singulière euphonie, que celle ici entendue entre deux disciplines habituellement opposées dans leurs définitions : l'une centre en effet ses recherches sur la conscience, l'autre sur l'inconscient ; la première s'en tient à la description la (...) plus fidèle de ce qui apparaît, la seconde accorde le primat aux "tendances supposées" sur les "phénomènes perçus" ; celle-là radicalise le partage diltheyen des sciences de la nature et de l'esprit, et se positionne résolument du côté des secondes, celle-ci puise à la biologie ou à la thermodynamique tout autant qu'à l'herméneutique. Quelle serait donc cette harmonie entre phénoménologie et psychanalyse, dans quel système tonal se définit-elle et quelles modulations connaît l'intervalle mélodique entre les deux? Philosophie de la forme, existentialisme, phénoménologie de la perception, de l'inapparent, puis philosophie de la chair, le parcours de Merleau-Ponty semble poser, de manière à chaque fois plus fine, la question d'une paradoxale phénoménologie de l'inconscient, située à la double orée de la phénoménologie et de la psychanalyse. Il semble pertinent d'analyser ici cette traversée de la phénoménologie et de tenter de voir ce qu'elle trouve à ses confins - psychanalyse, ontologie ou métaphysique? Si la relecture merleau-pontyenne de la phénoménologie s'accompagne d'une lecture inédite de la psychanalyse, ce double remaniement ne manque pas de faire surgir bien des questions. C'est probablement là le sens des commentaires que quatre psychanalystes, J.-B. Pontalis, André Green, Jacques Lacan et Cornélius Castoriadis formulent à l'endroit de la phénoménologie de Merleau-Ponty. Ces quatre critiques soulignent la grande proximité du philosophe avec la psychanalyse, mais n'en mettent pas moins en exergue les limites d'un abord phénoménologique de l'inconscient. En effet, si la démarche de la phénoménologie consiste à aller de l'indéterminé vers plus de détermination, à instituer le sens de ce qui auparavant restait inconscient, comment appliquer cette visée à l'inconscient psychanalytique sans le réduire par là même? Que signifie alors un "inconscient" paradoxalement thématisé à partir de la perception? Cette étude propose de confronter les lectures respectives qu'effectuent Merleau-Ponty de la psychanalyse puis ces quatre psychanalystes de l'oeuvre du philosophe. Un examen des positions originales de Merleau-Ponty permet de mesurer l'incontestable rapprochement esquissé avec l'oeuvre de Freud. La réponse des psychanalystes à cet appel pointe toutefois les limites d'une lecture résolument philosophique de la psychanalyse, n'instaurant, entre les deux, qu'une cadence évitée : à l'issue de ce dialogue, nulle impression de repos, et la phrase musicale semble relancée sur d'autres lignes harmoniques. (shrink)