Keith Donnellan of UCLA is one of the founding fathers of contemporary philosophy of language, along with David Kaplan and Saul Kripke. Donnellan was and is an extremely creative thinker whose insights reached into metaphysics, action theory, the history of philosophy, and of course the philosophy of mind and language. This volume collects the best critical essays on Donnellan's forty-year body of work. The pieces by such noted philosophers as Tyler Burge, David Kaplan, and John Perry, discuss Donnellan's various insights (...) particularly offering new readings of his views on language and mind. (shrink)

LANDSCAPING THE HUMAN SOUL In 1996 Lance Armstrong was diagnosed with stage-four testicular cancer. Doctors gave him a forty percent chance of survival. ...

Graham Priest (1994) has argued that the following paradoxes all have the same structure: Russell’s Paradox, Burali-Forti’s Paradox, Mirimanoff’s Paradox, König’s Paradox, Berry’s Paradox, Richard’s Paradox, the Liar and Liar Chain Paradoxes, the Knower and Knower Chain Paradoxes, and the Heterological Paradox. Their common structure is given by Russell’s Schema: there is a property φ and function δ such that..

Forty years’ experience as a bacterial geneticist has taught me that bacteria possess many cognitive, computational and evolutionary capabilities unimaginable in the first six decades of the twentieth century. Analysis of cellular processes such as metabolism, regulation of protein synthesis, and DNA repair established that bacteria continually monitor their external and internal environments and compute functional outputs based on information provided by their sensory apparatus. Studies of genetic recombination, lysogeny, antibiotic resistance and my own work on transposable elements revealed multiple (...) widespread bacterial systems for mobilizing and engineering DNA molecules. Examination of colony development and organization led me to appreciate how extensive multicellular collaboration is among the majority of bacterial species. Contemporary research in many laboratories on cell–cell signaling, symbiosis and pathogenesis show that bacteria utilise sophisticated mechanisms for intercellular communication and even have the ability to commandeer the basic cell biology of ‘higher’ plants and animals to meet their own needs. This remarkable series of observations requires us to revise basic ideas about biological information processing and recognise that even the smallest cells are sentient beings. (shrink)

We were discussing the retirement age. Many of my colleagues said that of course existing interests must be preserved, but they had noticed that some of their colleagues had been past their prime by the time they reached 67, and that it would be a good thing if in future dons were retired at 65. I agreed, but pointed out that the argument went further. Quite a few of us were already deteriorating before they were 65. Nor was it clear (...) that 60 was the watershed. One could think of people who had finished their creative work by the time they were 55, indeed, by the time they were fifty. In fact some of us were already bores in our forties, and in so far as a large part of our raison d'etre was to teach the young, our ability to relate to them began to diminish in our thirties. The temperature dropped five degree with each five years, and in chilly silence the College moved on to Next Business. (shrink)

Forty‐nine subjects judged the relevancy of sentence parts of a word problem (the Allsports problem). Patterns of subjects' judgments suggest three problem‐solving heuristics: a SETS heuristic, a TIME heuristic, and a QUESTION heuristic. Presentation of the question before the problem tends to suppress SETS and TIME heuristics. A computer program (ATTEND) is presented to simulate subjects' behavior on the Allsports problem. The program is context‐sensitive in that it can change a relevance judgment upon the acquisition of further information. Averaged subject (...) judgments and ATTEND judgments agree for 87% of the items. (shrink)

Some forty quite mediocre poems on philosophical subjects. For example: "My trouble is that I was born a slave/to Logic. What a mistress!! Harsh... Frigid... Rigid.../she is gigantique. 'gainst her I am a midget./she is almighty... I am her little knave./etc."--j. B.

As the editors remark in their preface, the neglect of F. H. Bradley during the last forty years or so is partly due to the dearth of good secondary literature. This book amply rectifies this situation. Something like nineteenth-century idealism is once more in the air, as Dummett and his followers run together questions of truth with those of warranted assertability. H. H. Joachim talked horribly of something he called “truth-or-knowledge,” and in the end Bradley may not always have kept (...) the two things distinct. However, at least in the Principles of Logic Bradley did make the distinction clearly. See James Allard’s essay in the present volume, p. 180. (shrink)

Human altruistic behavior has received a great deal of scientific attention over the past forty years. Altruistic-like behaviors found among insects and animals have illumined certain human behaviors, and the revival of interest in group selection has focused attention on how sacrificial altruism, although not adaptive for individuals, can be adaptive for groups. Curiously, at the same time that sociobiology has placed greater emphasis on the value of sacrificial altruism, Protestant ethics in America has moved away from it. While Roman (...) Catholic ethics has a longstanding tradition emphasizing an ordering of love, placing love of self second only to love for God, Protestant ethics in America has adopted a similar stance only recently, replacing a strong sacrificial ethic with one focusing on mutual regard for self and others. If sociobiology is correct about the significance of sacrificial altruistic behaviors for the survival of communities, this shift away from sacrificial agape by American Christianity may cut the community off from important resources for the development of a global ethic crucial for the survival of that faith community and humankind itself. (shrink)

It is well-known that Immanuel Kant used Meier’s Excerpt from the Doctrine of Reason as a textbook in his logic lectures for almost forty years. Kant himself, and most later scholars, regard Meier as a follower of Wolff and Baumgarten; however, when we compare Meier’s Excerpt with Thomasius’ Introduction to the Doctrine of Reason, we find that Meier’s conception of “learned cognition” is derived from Thomasius’ conception of “learnedness.” Kant seems to have developed the pre-critical distinction between “the logic of (...) the common and healthy reason” and “the logic of the learned reason” from Meier’s distinction between “common” and “learned” cognition, which means that Meier’s appropriation of Thomasius also influenced Kant’s conception of logic. Connecting Kant’s views on logic to Thomasius through Meier in this way reveals that Kant’s pre-critical conception of logic was more eclectic than scholars have previously recognized. (shrink)

An effort to distinguish and describe some forty fundamental categories for understanding man and the universe. Sample categories: Unity-teamwork, Intangibility. Gravitation, Infinite Negligibility.--J. P.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 125 oped the theory of the swerve and applied it to the problem of voluntary action, also made use of it in his defense of moral responsibility" (l ~9-3o). The distinction Englert has in mind is between to hekousion and to eph' heroin, a distinction he had emphasized in his long chapter 5 on Aristotle, and insisted was important to Epicurus as well. But the promise is (...) not realized; we are told only that to eph' heroin is saved just as is to hekousion, by insisting that the swerve marks a causal break (135). The book then ends with some undigested matters: David Sedley's work on Epicurus 's On Nature and Don Fowler's suggestion that the mind's act of focus (epibole)might constitute a swerve. There is more to be said for their views. And more against. The last word on the subject has yet to be written. JEFFREY S. PURINTON Princeton University Gerard O'Daly. Augustine's Phzlosophy of Mind. Berkeley and Los Angeles: University of California Press, 1987. Pp. xii + 241. $35.00. Paul Rigby. Original Sin in Augustine's "Confessions." Ottawa: University of Ottawa Press, 1987. Pp. 137. Paper, $17.95. Augustine's philosophy of the human person is one of the most neuralgic points in his thought, and the neuralgic soreness spreads to almost every other compartment of his thinking. Since there is still much to learn in this troubled area, one can only welcome the publication of these two studies. O'Daly's book aspires to deal with the entire list of questions involved in the ancient world's Platonic tractatus De anima, whereas Rigby focuses on a single issue, critically evaluating (and largely refuting) the contention put forth by Athanase Sage in two classic articles: that the Augustine who wrote the Confessions had not yet come to think of humanity as guilty of original sin. The breadth of O'Daly's focus also betrays a distinctly confident attitude toward the wide array of matters he must discuss; he seems to view the Augustinian field as relatively trouble free. The central chapters of his book originated as a Habilitation thesis for the University of Heidelberg: hence the generous display of German scholarship, but also a greater serenity toward the difficulties non-German students might perhaps raise against some of his conclusions. He moves from Augustine's general theory of the soul, through claapters on the soul's "lower" activities (sense-perception, imagination, and memory), to that peculiar Augustinian preoccupation with the soul's measurement of time; he then concludes with the psychology of what Augustine would term "knowledge" in the higher (i.e., intellectual) sense of the term. The atmosphere throughout is encyclopedic, but then so is the impressive scale of O'Daly's learning; at the end, though, the reader is especially grateful for the two valuable indices---one topical the other an Index locorum--which help in retrieving the multitude both of texts and topics O'Daly handles. O'Daly is confident that Augustine's views on most of these matters solidified early on, so he feels entitled tojump about from early to late works and back again. Those who 126 JOURNAL OF THE HISTORY OF PHILOSOPHY 28:1 JANUARY 199o find Augustine's thought more fluid will question this methodology, even find it circular ; it supposes a continuity of thought which ought rather to be proven. But this nondevelopmental approach results in another loss--the living sense of context, the controlled excitement that invariably marks Augustine's own thinking, has mostly drained off. This is all the more disappointing since O'Daly writes a pleasing prose style. But that judgment may only reflect the preferential conviction that we still have more exciting things to learn about Augustine's philosophy of human nature than O'Daly is willing to admit. Is this, one wonders, the reason why he ignores the many relevant insights contained in Oliver DuRoy's massive study? He is particularly adamant on the question of the soul's origin, yet one is at liberty to doubt that forty-four years of Augustine's thinking on this gnawing issue can be treated adequately in a... (shrink)

The aim of this systematic review was to summarize and assess the quality of asthma intervention health economic studies from 2002 to 2007, compare the study findings with clinical management guidelines, and suggest avenues for future improvement of asthma health economic studies. Forty of the 177 studies met our inclusion criteria. We assessed the quality of studies using The Quality of Health Economic Studies validated instrument (total score range: 0-100). Six studies (15%) had quality category 2, 26 studies (65%) achieved (...) quality category 3, and the remaining eight (20%) studies were scored as the highest quality level, category 4. Overall, the findings from this review are in line with the Global Initiative for Asthma clinical guidelines. Many asthma health economic studies lacked appropriate long term time horizons to match the chronic nature of the disease and suffered from using effectiveness measures that did not capture all disease related risks and benefits. We recommend that new asthma simulation models: be flexible to allow for long term time horizons, focus on using levels of asthma control in their structure, and estimate both long term asthma specific outcomes like well-controlled time as well as generic outcomes such as quality adjusted survival. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:538 Feminist Studies 41, no. 3. © 2015 by Feminist Studies, Inc. Doreen J. Mattingly The Limited Power of Female Appointments: Abortion and Domestic Violence Policy in the Carter Administration In 1977 in the United States, Second Wave feminists were poised to make a meaningful impact on federal policy. Jimmy Carter’s successful 1976 presidential campaign had included an open wooing of feminist support : he had created a “51.3 (...) Percent” committee to address women’s issues and he had told feminist audiences that he “wanted to be known as the President who achieved equal rights for women, just as President Johnson had won civil rights legislation for blacks.”1 Once elected, Carter appointed an unprecedented number of feminist women to high office, many of whom were committed to addressing the concerns of marginalized women and advancing policy on issues such as sexual violence and reproductive rights. These appointees were linked to a dense feminist organizational presence in Washington that was unprecedented in its size and diversity. Not surprisingly, many feminists had high expectations for the new administration. 1. Cynthia Harrison, “Creating a National Feminist Agenda: Coalition Building in the 1970s,” in Feminist Coalitions: Historical Perspectives on Second-Wave Feminism in the United States, ed. Stephanie Gilmore (Urbana: University of Illinois Press, 2008), 30. See also John Dumbrell, The Carter Presidency: A Re-evaluation (New York: Manchester University Press, 1993); and Sara Evans, Tidal Wave: How Women Changed America at Century’s End (New York: Free Press, 2003). Doreen J. Mattingly 539 Despite these promising conditions, feminists made little headway on policy during the Carter administration (1977–1981). Federal funding for abortion was eliminated; no permanent offices that would have advocated for women’s issues were created; and bills supporting domestic violence shelters, support for “displaced homemakers,” and quotas for female-owned businesses were defeated or extremely diluted. In addition, no additional states ratified the Equal Rights Amendment (ERA) and several states rescinded earlier ratification votes. Some of these failures can be attributed to the general loss of feminist momentum and the emergence of a conservative backlash in the late 1970s. Anti-ERA organizing fueled the rise of a conservative “family values” movement that would shape social policies for more than a generation, and neoliberal economic conservatives were challenging the welfare-state programs that feminists sought to expand. But in Washington, there was an addition challenge —the unreliable support of Carter himself. Despite his promises, Carter felt that by appointing women he had met his commitment to feminists and did little to support feminist policy goals that went beyond eliminating discrimination. This paper makes an important contribution to the history of feminist action by looking in detail at the efforts of Jimmy Carter’s feminist appointees to influence policy. In particular, it discusses the actions of the most visible feminist in the White House, Margaret “Midge” Costanza. Carter named Costanza director of the Office of Public Liaison, a department that was created to manage relations between the White House and citizens’ groups. Her position as the first woman to serve as Assistant to the President, in concert with her gregarious nature and strong support for women’s issues, made Costanza a very visible symbol of affirmative action for Carter. Yet Costanza, like many other high-level feminist appointees, met opposition within the White House when she tried to advance women’s issues. Her persistent advocacy contributed to her marginalization within the White House. Just twenty months into the administration she resigned in frustration.2 This paper begins with a discussion of the unique circumstances surrounding Carter’s feminist appointees, followed by a detailed exploration 2. For Costanza’s complete story, see Doreen J. Mattingly, A Feminist in the White House: Midge Costanza, the Carter Years, and America’s Culture Wars (New York: Oxford University Press, 2016). 540 Doreen J. Mattingly oftwomeetingsheldbyCostanzainJuly1977.Thefirstwasanimpromptu meeting of roughly forty prochoice Carter appointees, all deeply troubled by a statement made by Carter in support of the Hyde Amendment banning federal funds for abortion. The same month, Costanza hosted a groundbreaking White House meeting about battered women, in which high-level bureaucrats heard testimonials from domestic violence victims and shelter advocates. While both meetings broke new... (shrink)

The pathway from scientific knowledge (based on data, models, and forecasts) to societal implications and policy advice is a perilous one. The shift from "is" to "ought" may be slippery in terms of climate, biodiversity, regulations, and business. Yet, what is to be done if one's research discloses that fellow humans are unwittingly carrying out destructive actions on a large scale? If they are unaware of the dynamics within which they are (or are in danger of becoming) imprisoned, is there (...) then not an ethical obligation to respond beyond the scope of one's given role? This dilemma lies at the core of the issue of science-based activism, which the life and work of Jorgen Randers in many ways epitomizes. The best means of understanding science-based activism can be found in exploring Randers' steps, as this festschrift does. [Jorgen Randers (born 1945) co-authored The Limits to Growth in 1972 and its sequels in 1992 and 2004. He is a Professor of Climate Strategy at the Norwegian Business School in Oslo where he works on climate and energy issues, system dynamics, and green growth. Randers was President of the Norwegian Business School/BI 1981-89, and Deputy Director General of WWF International 1994-99. He chaired the Norwegian Commission on a Low-Emission Society which reported in 2006. In 2012, his work 2052 - A Global Forecast for the Next Forty Years was published.] [Subject: Science, Ethics, Environmental Studies]. (shrink)

Heidegger’s monumental Gesamtausgabe is divided into four parts. The first, from which the present book comes, will gather, in sixteen volumes, and annotate with Heidegger’s marginalia his already published works with the exception of his courses. The second part will present in some forty volumes his courses from 1923 through 1945. The third part will include some of his unpublished writings and conferences, while the fourth will be dedicated to notes and information on the works. The present work presents the (...) text of his 1950 collection of essays "unchanged"—with two exceptions. The text of the first entry, "The Origin of the Artwork," is that of the slightly revised "Reclam" edition; and, as in the previously published editions of Sein und Zeit and Wegmarken, certain "stylistic or clarificatory corrections from the hand of the author" are made in the text without notation. This practice corresponds to Heidegger’s own wishes to avoid distracting philological apparatus and to present an "Ausgabe letzter Hand.". (shrink)

Forty years of energy incompetence: villains, failures of leadership, and missed opportunities.

On the translator's second visit to Dolpo in western Tibet he came across these four autobiographies of Tibetan lamas, three from the fifteenth century and one from the seventeenth century. Though the biographies appear superficially to be repetitious, they provide good insights into the lives of Tibetan holy men. Perhaps the most interesting part of the book, however, is the translator's introduction where he relates the story of his own journey to Dolpo and provides background material for the biographies. The (...) translator's own hardships in finding these texts in such a remote area give a good picture of life in the isolated areas of Tibet. For the Tibetan scholar there are indices of divinities, texts and rituals, personal names, and place names. The general index is followed by forty-five pages of black and white photographs of the area, the lamas, the art-work, etc. Last are two fold-out maps, one of Dolpo and the other of western and central Tibet.--P. J. H. (shrink)

When I cruise the forty-three television channels available to me (and that's basic cable), simultaneously being enchanted and disgusted by much that I see (a kind of Kantian sublime), I cannot help but think that the culture in which I find myself is less articulate than ever. For this situation perhaps the 43rd President of the United States could serve as a useful emblem—a joke that is all too easy to make. But such a diagnosis of the low standard of (...) my culture's literacy might also be too easy to make. For it is the case that America's traditional anti-intellectualism reaches new heights in our current, hypermediated milieu: we now have more venues than ever to disseminate undisciplined, uncreative thought (think, for example, of all the burgeoning blogs). On the other hand, such hypermediation amounts to an explosion of symbolization. Language is everywhere, and hence there is the demand to use it instrumentally well. Again, an image from the U.S. presidency is emblematic. Think of President Clinton's infamous line to the intrepid Independent Counsel: "It depends on what your definition of the word 'is' is." Such a line could represent the pervasive urge to absolutely precise articulation, controlling one's words to an extreme degree. Another emblem could be the common academic paper where a writer has masterfully summarized and explained the words of another thinker, rendering them more accessible but probably not more desirable. One could read this situation dialectically: the moment when concern for the value of language seems lowest is also the moment when the demand for controlling language is highest. Beyond dialectics, however, I take the demand for absolute articulation as a jumping-off point for considering an idea that might appear to have nothing to do with this implicit yet persistent demand—the concept of presence. More specifically, I want to consider how a particular rendering of this concept affects what we might call the divine and its relationship to an ostensibly secular culture, and I also want to consider some lines from Emerson and how they can lead one to think of the divine as presence, a presence that requires an absence, a presence that to some extent is an absence. According to this encounter with Emerson, thinking about the presence and absence of the divine has to do with the way one takes up writing. (shrink)

Every genuine history of philosophy is a guide-book which directs intellectual travel without substituting for it, even when it maps the shifting sands and storms of contemporary thinking which often seem too close to exhibit any permanent pattern of behaviour to the casual visitor. Useful current introductions are rare and invaluable to the beginner. Father Bochenski offers his work both as a general survey—and this will demand a high degree of intelligent concentration from his general reader—and as a bridgehead for (...) further systematic study, providing it with a fifty-five page bibliography. One feels at once that it is the specialist and the student already familiar to some extent with these philosophers and philosophies who will benefit most from this guide. It is a remarkable achievement to accurately summarise and summarily judge in some 264 pages the varied cross-currents of about forty years of intensely lived experience and reflection, particularly when there is no single dominant school of thought. Indeed the author notes: “To-day, as always, a violent struggle is raging between antagonistic views of the world, and it is possibly more violent in our own time than it was during the past century. Rarely has it been of such intensity, with such a wealth of opposing viewpoints or expressed in such elaborate and refined conceptual frameworks”. (shrink)

This is an exciting book by one of the most respected philosophers of our time. It includes almost all of Goodman’s published articles as well as a number of papers not previously published. There are a total of forty-four papers divided into ten chapters according to topic. The chapters are: Philosophy, Origins, Art, Individuals, Meaning, Relevance, Simplicity, Induction, Likeness, and Puzzle. Each chapter is preceded by a forward which provides historical notes concerning the papers in the chapter and which frequently (...) suggests new ideas of the problem under investigation. The book demonstrates Goodman’s wide philosophical interests from discussions of art from his Languages of Art to technical analyses in philosophical logic. It affords a unique opportunity to witness the development of a philosopher’s thought over a span of over thirty years.—J. J. F. (shrink)

Karl Barth’s basic exclusion of the natural knowledge of God from his theological synthesis, which has evolved over the past forty years and has been much discussed, is expounded in this compact study with meticulous documentation, which is fairly balanced between Barth himself, his expositors and critics, and critically evaluated from the traditional viewpoint of philosophical theodicy. The author properly claims: ‘In spite of the fact... that the studies on Barth’s ideas multiply on both sides, Protestant and Catholic, it cannot (...) be said that we have reached the last word on the subject of our natural knowledge of God’s existence and on the value of the theories advanced by Barth.... The present study proposes to stress the value of reason’. (shrink)

Ecological sciences have informed environmental ethics from its inception as a scholarly pursuit in the 1970s-so much so that we now have ecological ethics, Deep Ecology, and ecofeminism. Throughout the 20th century, however, most ecologists remained enthralled by the myth that science is value-free. Closer study of science by philosophers reveals that metaphors are inescapable and cognitively indispensable to science, but that metaphors are value-laden. As we confront the enormous challenges of the 21st century-the prospect of a 6th mass extinction, (...) acidifying oceans, rising sea level, and global warming-ecologists can no longer remain aloof from public discourse about what actions to take to address these problems. And that means that 21st century ecologists understand that right action is guided by ethics. However, integration of ethical ideas into academic curricula and ecologists' research agendas is still meager. Aldo Leopold, 1947 President of the Ecological Society of America, keenly understood that latent in ecological sciences is an organizing worldview, with implications for reordering societal values and expanding ethics to embrace "soils, waters, plants, and animals, or collectively: the land." Going beyond Leopold's land ethic, contemporary environmental ethics includes eco-social justice and the realization that as important as biodiversity is cultural diversity, inter-cultural, inter-institutional, and international collaboration requiring a novel approach known as biocultural conservation. Right action in confronting the challenges of the 21st century requires science and ethics to be seamlessly integrated. Contemporary science proposes the concept of the inclusive ecosystem that recognizes humans as components. In this book, this "inclusive conviction is endorsed, fortunately, by over forty contributors sharing their accounts, of living well in place, combining nature and culture, residing on landscapes: biocultural ethics" (Holmes Rolston, III). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Jesus and Buddhism: A Christian ViewMarcus J. BorgLike several of the contributors to this collection of essays, I begin with my own vantage point. By profession a historian of Jesus and Christian origins, I am by confession a Christian of a nonliteralist and nonexclusivist kind (once Lutheran, now Episcopalian). As a Christian, I am interested in the theological implications of my work as a historian. As a student of (...) Buddhism, I am an amateur whose knowledge is limited to what I have learned from teaching world religions at the introductory undergraduate level.The essays illustrate a classic issue in interreligious dialogue: What shall we compare? Exoteric forms or esoteric core? If Buddhism (esoteric or exoteric) is compared with external forms of popular-level Christianity over the centuries, the gulf is great indeed. But if we compare the historical Jesus and the mystical stream of Christianity (its internal core) with Buddhism, then there are important points of contact.As a Jesus scholar and a Christian, I address two central subjects raised by the essays, the first more historical and the second more theological. I briefly compare the historical Jesus and the Buddha and then reflect about the exclusivist and absolutist claims made about Jesus by the most common forms of Christianity.The Historical Jesus and the BuddhaJesus was a Jewish mystic. This is radical shorthand for my fuller five-stroke sketch, as well as foundational for it. As a Jewish mystic (or Spirit person, by which I mean the same thing), Jesus became a healer, wisdom teacher, social prophet, and movement founder. 1 This sketch is the basis for comparing the historical Jesus and the Buddha.Of the contributors, José Cabezón says the most about recent historical Jesus scholarship. I agree with him about much. Both Jesus and the Buddha opened up the religious life to marginalized people, stressed the interior life, and inaugurated reformist movements. Both traditions take spirits and ‘magic’ seriously. 2 I agree that the major difference is Jesus’ much greater emphasis on social justice, which leads to a further difference: Jesus was killed, his life cut short because he was a social [End Page 93] prophet, whereas the Buddha died from food poisoning. Jesus’ public activity was thus very brief, perhaps as little as a year, compared to the forty or fifty years of the Buddha.To return to similarities, I cite two more. Both Jesus and the Buddha had transforming enlightenment experiences of a mystical kind at about age thirty. Both became teachers of a convention-subverting wisdom flowing out of their enlightenment experiences.Because Cabezón expresses uncertainty about the second claim, I summarize the reasons why I see Jesus as a teacher of an enlightenment way of wisdom similar to that taught by the Buddha. 3 ‘Seeing’ (enlightenment) is strongly emphasized not only in sayings of Jesus but also in the metaphorical ‘spin’ given to some of the stories reporting the healing of blindness. Moreover, inviting a new way of seeing is the primary rhetorical function of Jesus’ aphorisms and parables, his most common forms of teaching.Furthermore, imagery of ‘the way’ is central to Jesus and the gospels, pointing to a foundational similarity to the teaching of the Buddha. There is the broad way and there is the narrow way; those who humble (empty) themselves will be exalted; the path to a new way of being involves dying to an old way of being. This emphasis points to an internal spiritual-psychological process very similar to Buddhist ‘emptying’ and ‘letting go.’ ‘Dying’ and ‘letting go’ are metaphorical synonyms. 4Jesus’ way undermined convention and affirmed a radical recentering in that which is beyond the domestications generated by convention: the sacred. As a mystic, Jesus knew this from his own experience. 5 Like the Buddha, he taught differently because he had seen differently.Thus I have become persuaded of a foundational similarity between ‘the way’ taught by the Buddha and ‘the way’ taught by Jesus. 6 I tell my students that if Jesus and the Buddha were ever to meet, neither would try to convert the other—not because they would regard the task as hopeless, but because they would... (shrink)

For days and days he had lived only by the aid of enormous quantities of oxygen. Yesterday alone he had consumed forty containers, at six francs apiece — that mounted up, the gentlemen could reckon the cost themselves; and his wife, in whose arms he had died, was left wholly penniless. Joachim expressed disapproval of this expenditure. Why delay by these torturing and costly artificial expedients a death absolutely certain to supervene? One could not blame the man for blindly consuming (...) the precious gas they urged upon him. But those in charge should have behaved with more reason, they should have let him go his way, in God's name, quite aside from the circumstances, more so when taking them into consideration. The living, after all, had their rights — and so on. Hans Castorp disagreed emphatically. His cousin, he said, talked almost like Settembrini, without regard or reverence for suffering. The man had died in the end, that finished it; there was no more to be done to show one's concern, and it had been due to the dying to spend what one could. Thus Hans Castorp" (1, p 291). (shrink)

Anyone who has worked in Science for forty years can be much surprised to realize how little he now hears about evolution, compared with such former times. At present, evolution seems to be accepted as an axiomatic or universal principle, while the mechanism of it is not much considered, except by a small group of specialists, who work on the subject in greatly limited ways. This is practically a reversal of the former emphasis. The chemist would probably suggest that the (...) change is due to a better realization of the chemical difficulties involved in the mechanics of evolution, and his own change in viewpoint. The chemical difficulties will have increased to an almost incredible degree in this period, and his viewpoint will have changed correspondingly. A glance at some of these changes should illuminate the progress made in both subjects in this period. (shrink)

Scholars have long recognized that hypothêkai, or instructional wisdom sayings, served as building blocks for larger structures of Greek wisdom poetry. Yet the mechanism that gets from saying to poem has never been traced in detail. If the transition involves more than piling sayings on top of each other, what intervenes? Focusing on the archaic hexametrical tradition of Homer and Hesiod, the paper develops a repertory of variations and expansions by which the primary genre, the hypothêkê speech-act, is transformed into (...) a secondary genre—the larger-scale wisdom constructions we find in various Homeric speeches and much if not all of the Works and Days. The paper first argues for a precise formal description of the hypothêkê saying in the archaic hexameter; it then develops a toolbox of variations on the saying's basic form. Finally, the toolbox is put to work in order to read a forty-verse excerpt of Hesiod's Almanac. (shrink)

Abstract:As a flagship program of the New Deal, the CCC was one of several federal agencies which turned to the natural and built environment to promote socio-cultural homogenization between the First and Second World War. This article investigates the CCC's role as an agent of national transformation and considers the links between the New Deal's treatment of the American landscape and its promotion of a new, more pluralistic national identity. While historians of the interwar United States are quick to note (...) the social and environmental significance of the CCC, the cultural role of this program remains largely overlooked. Specifically, relevant scholarship has neglected to address the architectural output of this program and the way it related to the New Deal's broader socio-cultural initiatives. With camps in each of the forty-eight states and overseas territories, the CCC reconfigured much of the American landscape and deployed a regionally diverse blend of vernacular architecture, all while fostering a mythologized sense of cultural heritage from coast to coast. In order to better understand both the role and rationale behind this process, this article considers several examples of CCC-produced architecture and landscape design across the greater United States. It argues that these designs were key vehicles of the unifying message that drove the New Deal and its many so-called ‘alphabet agencies’ from the depths of economic depression to a state of preparedness as the country approached the precipice of global war. This article also considers the Corps' role in the New Deal's construction of popular historical consciousness and draws attention to the frequent transregional interactions between enrollees and local populations. (shrink)

In 1853, two decades after Goethe’s death, Hermann von Helmholtz, who had just become professor of anatomy at Königsberg, delivered an evaluation of the poet=s contributions to science.1 The young Helmholtz lamented Goethe=s stubborn rejection of Newton =s prism experiments. Goethe=s theory of light and color simply broke on the rocks of his poetic genius. The tragedy, though, was not repeated in biological science. In Helmholtz=s estimation, Goethe had advanced in this area two singular and “uncommonly fruitful” ideas.2 The poet (...) recognized, first, that the anatomical structures of various kinds of animals revealed a unity type underlying the superficial differences arising from variability of food, habit, and locality. His second lasting achievement was the related theory of the metamorphosis of organisms: the thesis that the various articulations within an organism developed out of a more basic kind of structure—that, for instance, the different parts of plants were metamorphosed leaves or that the various bones of the animal skull were but transformed vertebrae. These two general morphological conceptions, according to Helmholtz, grounded the biology flourishing at 1 mid-century. Goethe came to these ideas, Helmholtz shrewdly maintained, as the result of a poetically intuitive conception.3 He described, for instance, Goethe=s immediate recognition, while playfully tossing around a sheep=s skull on the Lido in Venice, that the fused bones of the battered cranium consisted of transmuted vertebrae. This experience resulted in the poet=s vertebral theory of the skull, which became a standard conception in later morphology.4 Poetic intuition thus liberated an idea initially embedded in matter and made it available to the analytic understanding of the scientist. Forty years later, in 1892, at the meeting of the Goethe Society in Weimar, Helmholtz returned to reexamine the poet=s scientific accomplishments, and, it would seem, implicitly his own; for by the end of his career, Helmholtz himself had achieved a position in German culture only a few steps below that of Goethe.5 His evaluation of Goethe=s achievements in physical science was now more complex than his earlier assessment had been. (shrink)

A forty-year-old man is brought to the emergency room by his wife at five in the morning, two hours after he fell down the stairs at home, hitting his head and injuring his arm. He tells the ER physician that he got up to get a drink of water and tripped in the dark. His speech is slurred, and he smells strongly of alcohol. Lab results reveal elevated liver enzymes, and his blood alcohol level is 0.1. His medical history is (...) unremarkable. When asked about his alcohol consumption, he says he usually has one or two drinks a night with dinner but that he drinks more on holidays and special occasions. He admits he had more to drink than usual last night because it had been a stressful day at work, but he is vague about how much he drank. His wife takes the ER physician aside and describes a very different situation. She says that her husband regularly has three or four drinks a night. She always goes to bed before he does and thinks he stays up later so he can continue to drink. She says that he often has no memory of conversations they had the night before and is concerned because he makes work-related calls at night. When asked what he does for a living, she hesitates, and then answers that he is an internist. He does not work at this hospital but works at one of its affiliated clinics. The ER doctor is concerned that his patient is an impaired physician. Yet when the admitting hospitalist, to whom he explains the situation, asks if he really wants to “go there,” he shrugs his shoulders. “I suppose,” she replies, “you might as well call an ethics consult.”. (shrink)

A "book for edification and not of erudition," as the author puts it. Forty-one writers are represented in this collection, and the topics of the letters range from the devotional and exhortative to the every-day practical and familial.--P. J.

The growth in international trade in recent years necessitates a better understanding of customs and expectations in cross-cultural negotiations. While several researchers have sought to examine and detail the similarities and differences between select countries, their data have generally been obtained under neutral or unspecified negotiating conditions. However, issue importance, opponent (prowess, ethical reputation), and context (location, confederate awareness, urgency) can play a significant role in the use of negotiating tactics. This paper describes a study comparing the perceptions of one (...) hundred and forty-two current and future business professionals from two emerging trade partners, Brazil and the United States, regarding the appropriateness and likely use of five categories of negotiation tactics under seven challenging or unfavorable negotiating conditions commonly faced by negotiators. The results indicate an overall conditional effect for both attitudes (perceived appropriateness) and intentions (likelihood of use). In addition, while no significant difference in perceived appropriateness was found due to country, there were differences in likely use due to country for six conditions-behaviors. (shrink)

The third book of Lucretius' great poem on the workings of the universe is devoted entirely to expounding the implications of Epicurus' dictum that death does not matter, 'is nothing to us'. The soul is not immortal: it no more exists after the dissolution of the body than it had done before its birth. Only if this fact is accepted can men rid themselves of irrational fears and achieve the state of ataraxia, freedom from mental disturbance, on which the Epicurean (...) definition of pleasure was based. To present this case Lucretius deploys the full range of poetic and rhetorical registers, soberly prohibitive, artfully decorative or passionately emotive as best suits his argument, reinforcing it with vivid and compelling imagery. This new edition has been completely revised, with a considerably enlarged Commentary and a new supplementary introduction taking account of the great amount of new scholarship of the last forty years. (shrink)