© 2017. The American Astronomical Society. All rights reserved.We present new observations of the low-mass companion to HD 984 taken with the Gemini Planet Imager as a part of the GPI Exoplanet Survey campaign. Images of HD 984 B were obtained in the J and H bands. Combined with archival epochs from 2012 and 2014, we fit the first orbit to the companion to find an 18 au orbit with a 68% confidence interval between 14 and 28 au, an eccentricity (...) of 0.18 with a 68% confidence interval between 0.05 and 0.47, and an inclination of 119°with a 68% confidence interval between 114°and 125°. To address the considerable spectral covariance in both spectra, we present a method of splitting the spectra into low and high frequencies to analyze the spectral structure at different spatial frequencies with the proper spectral noise correlation. Using the split spectra, we compare them to known spectral types using field brown dwarf and low-mass star spectra and find a best-fit match of a field gravity M6.5 ±1.5 spectral type with a corresponding temperature of K. Photometry of the companion yields a luminosity of log=2.88 ± 0.07 dex with DUSTY models. Mass estimates, again from DUSTY models, find an age-dependent mass of 34 ±1 to 95 ±4 M Jup. These results are consistent with previous measurements of the object. (shrink)

Introduction: What is the critical spirit?--Utopianism, ancient and modern, by M.I. Finley.--Primitive society in its many dimensions, by S. Diamond.--Manicheanism in the Enlightenment, by R.H. Popkin.--Schopenhauer today, by M. Horkheimer.--Beginning in Hegel and today, by K.H. Wolff.--The social history of ideas: Ernst Cassirer and after, by P. Gay.--Policies of violence, from Montesquieu to the Terrorist, by E.V. Walter.--Thirty-nine articles: toward a theory of social theory, by J.R. Seeley.--History as private enterprise, by H. Zinn.--From Socrates to Plato, by H. Meyerhoff.--Rational (...) society and irrational art, by H. Read.--The quest for the Grail; Wagner and Morris, by C.E. Schorske.--Valéry; Monsieur Teste, by L. Goldmann.--History and existentialism in Sartre, by L. Krieger.--German popular biographies; culture's bargain counter, by L. Lowenthal.--The Rechtsstaat as magic wall, by O. Kirchheimer. (shrink)

Tim Scanlon’s famous and important paper ‘The Diversity of Objections to Inequality’ sets out five reasons why those sympathetic to equality may object to inequality. This paper shows the origin of this approach to inequality in Scanlon’s earlier work, and its persistence in his later work. It also compares Scanlon’s position to earlier egalitarian writers, such as R.H. Tawney, and anti-egalitarians such as J.R. Lucas. It concludes by suggesting that there are interaction effects between the reasons for objecting to inequality (...) and hence they are more powerful if taken together. (shrink)

The question 'Why should I obey the law?' introduces a contemporary puzzle that is as old as philosophy itself. The puzzle is especially troublesome if we think of cases in which breaking the law is not otherwise wrongful, and in which the chances of getting caught are negligible. Philosophers from Socrates to H.L.A. Hart have struggled to give reasoned support to the idea that we do have a general moral duty to obey the law but, more recently, the greater number (...) of learned voices has expressed doubt that there is any such duty, at least as traditionally conceived. (shrink)

Toward the end of his life, the Russian psychologist L.S. Vygotsky turned away from his earlier work that he has become famous for only to sow the seeds for a new theory. In this theory, affect was to play a central role, there was to be a primacy of social relations, and anything mental (mind, thought, self, other, knowledge) was an event rather than a thing. This is essentially a transactional perspective. In this book, the author articulates a transactional psychology (...) of education drawing on the works of G.H. Mead, J. Dewey, G. Bateson, F. Mikhailov, and E. Il'enkov. All theoretical positions are developed out of videotaped exchanges, thereby giving concrete character to every psychological concept articulated. (shrink)

Le rôle de la méthode. La question de l'origine de la méthode est une question philosophique. Théorie biologique de la méthode ; la méthode moyen de défense ; critique de cette théorie. Origine transcendantale de la méthode. Caractère spirituel de la méthode. Méthode et calcul; leur différence. La vоlоnté, caractéristique de la raison et facteur constitutif de la méthode. Caractère esthétique de la méthode.

An increasingly number of patients in Western civilizations suffer from weak authenticity structure which is characterized by a lack of self-realization, autonomy, character strength, stereotype behavior, inability to use (internal) dialogue in order to learn about oneself and defining oneself as a individual, and so on. In this paper a theoretical model of fragile authenticity structure and some suggestions to regain a more authentic attitude are presented.

The language $L_A$ is formed by adding the quantifier $\Finv x$ , "few x", to the infinitary logic L A on an admissible set A. A complete axiomatization is obtained for models whose universe is the set of ordinals of A and where $\Finv x$ is interpreted as there exist A-finitely many x. For well-behaved A, every consistent sentence has a model with an A-recursive diagram. A principal tool is forcing for $L_A$.

Dr. theol. Ulrich H.J. Körtner ist Professor für Systematische Theologie an der Evangelisch-Theologischen Fakultät der Universität Wien.

L'auteur distingue entre la vérité constatante et la vérité vécue. Ces deux vérités sont qualitativement distinctes, et elles sont des ennemies archanées, dès qu'elles se trouvent en présence l'une de l'autre. De nos jours elles se combattent sous les noms de rationalisme et antirationalisme. Pourtant elles peuvent sans aucun compromis se transformer en une synthèse. Et cette synthèse se réalise lorsque la vérité constatante aboutit à sa suprême subtilité: l'observation introspective d'idées à tendance universelle (cette observation s'exprime en définitions exactes) (...) et l'introspection du mouvement de ces idées (qui s'exprime en logique exacte). Cette ultime introspection est la tâche de la philosophie. Le sens véritable de la philosophie est donc d'invoquer logiquement l'intuition postlogique. Cette intuition succède nécessairement à la pure logique philosophique et révèle aussi la valeur universelle des idées logiques par une rétrospection clarifiaǹte. (shrink)

This is a careful analytical study of some of the central concepts of contemporary political thought. In separate chapters the author deals with the concepts of liberty, loyalty, power, and tolerance, exposing in the process some of the contradictions and confusions of contemporary American liberal and conservative thought. In the first chapter, which takes its point of departure from J. S. Mill's writings on liberty and political economy, Wolff shows that conservatives and liberals in the U.S. often share common (...) principles but disagree over the relevant facts. Since he thinks liberals have usually been right about the facts they have come, in his opinion, to dominate political debates. But the principles themselves need questioning, according to Wolff, and he formulates his own alternative in a final chapter entitled "Community." His aim in this final chapter is to rehabilitate the notion of the general or public good as distinct from the sum of the private goods of individuals, without falling into the totalitarian mold of various theories of the general good during the past few centuries. His ideas are not fully worked out in this chapter but they are interesting and stimulating. The other chapters on loyalty, power, and tolerance exemplify the two virtues which the book as a whole possesses. On the one hand they contain a careful analysis of the concepts involved, and on the other hand they represent a successful attempt to relate the analysis to current political problems.--R. H. K. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:136 JOURNAL OF THE HISTORY OF PHILOSOPHY 28" 1 JANUARY 199 ~ to the principle of acting for the common good are played down by Grant in her discussion of Locke. Nevertheless, Grant advances the important proposition with respect to the tradition of liberalism as a political doctrine that "Locke's political theory contains two tendencies that are not entirely harmonious." That is, there is an uneasy blend of radical (...) and conservative elements in Lockean liberalism, and "this ambivalent attitude is an expression of the central axis of conflict within liberal theory generally" (204). For those who seek to understand Locke's role as a progenitor of liberalism and the persistence of certain types of arguments and problems which retain their significance for thinkers who identify themselves with that political theory, therefore, John Locke's Liberalism provides an excellent starting point. RICHARD ASHCRAFT Universityof California, Los Angeles Fabio Todesco. Riforma della metafisica e sapere scientifico. Saggio suJ. H. Lambert (z 7281777 ). CoUana di Filosofia, vol. x5. Milan: Franco Angeli, 1987. Pp. 348- L 3o,ooo. Voltaire expressed his view of Wolffian metaphysics in a letter to Prince Frederick of Prussia: "Ce sont des 6clairs au milieu d'une nuit profonde; c'est tout ce qu'on peut esp~rer, je crois, de la m~taphysique. "~ Voltaire's attitude towards metaphysics was not shared by Condillac, who in his Essai sur l'origine des connoissances humaines (1746) distinguishes two kinds of metaphysics: one, ambitious and obscure of itself, pretends to discuss the essences of beings and the inscrutable causes of things; the other, more circumspect, confines itself to the analysis of knowledge, and so provides the only possible basis for a clarification of mind; it is "la science qui contribue le plus ~ rendre l'esprit lumineux, precis et 6tendu, et qui, par cons6"quent, doit le preparer ~ l'6tude de toutes les autres." It started with Locke, and is to be treated with the same exactitude as geometry in order to give a clear and invariable meaning to the words used, and a simple and easy order to the propositions." Maupertuis, who in 1746 became the President of the newly re-founded Berlin Acad~mie Royale des Sciences, hoped for the application of mathematics to metaphysics; nevertheless, he didn't expect the same degree of certitude from the latter as from the former. 3 In 1761 the Berlin Academy proposed a prize question as to whether metaphysics were capable of the same degree of evidence as mathematics. Lambert answered the question by claiming that geometrical demonstrations might be applied to metaphysics. 4 Four years afterwards (January 1765) Lambert was enrolled as a merei Letter of 1 September 1736, in Voltaire'sCorrespondence,ed. Theodore Besterman (Geneva: Librairie E. Droz, 1954), 5: 232. " Oeuw-esPhilosophiquesde Condillac,ed. Georges Le Roy (Paris: P.U.F., 19~7), 1:3. DesDevoirsde l'Acadg, micien, in Histoirede l'AcademieRoyaledesSciencesetBelles-Lettres,~5 vols. (Berlin, 1746-71), 1 (1746): 142-43. 4 "Llber die Methode, die Metaphysik, Theologie und Moral richtiger zu beweisen.... "ed. K. Bopp, Kantstud,en, suppl. 4~ (1918). BOOK REVIEWS a37 ber of the Berlin Academy; in the speech he delivered on that occasion he maintained that the simple concepts first formulated by Locke were the basis of human knowledge. From these simple concepts were drawn axiomata and postulata, the starting points of demonstrations that were necessarily and strictly to follow "l'ordre et le rigueur g~ometrique. ''~ In his own research, Lambert's point of departure was the philosophy of Christian Wolff, who had applied geometrical method to philosophy and provided demonstrations of its propositions, and definitions of all its constituent terms. The result Lambert obtained is very different from that of Wolff's metaphysics, which was constructed by deduction from the most general concept of ens, elaborated through a series of classifications per genera et species. Lambert abandoned this Wolffian system of classification in order to follow the anatomical method introduced by Locke, and by which the fundamental constituent elements of thought might be reached. The metaphysics of Lambert is a reversal of that of Wolff: it is built up from simple ideas derived immediately from sense perception: these simple ideas, being indivisible, are... (shrink)