Professor Bryant’s article – which seeks to discover whether aspects of an anticruelty statute can be based directly on a call to virtuous conduct – is a provocative piece of scholarship that harbors a much larger question: Can a general principle mandating full respect for animals be developed out of the moral methodology inhering in virtue ethics? Insights garnered in this rejoinder are meant to stand alongside those in Professor Bryant’s article to lend deep moral grounding to animal-respect as well (...) as provide intimations of the way virtue ethics as a moral methodology might yield determinate answers to moral questions. Toward this end, this paper has several sections. The first section briefly outlines virtue ethics as a moral methodology with particular attention to its highly situated and somewhat ad hoc aspect. The second section explores efforts over the last several decades to rely first on utilitarianism and then on deontological approaches in pursuit of moral grounding for animal respect. The third section explores the particular challenges that utilitarianism or deontology must confront in attempting to provide moral grounding for any relationship between human beings and persons or creatures that are incapable of moral agency. Finally, I turn to the concept of fiduciary duty to see if it might be viewed as a type of virtue ethics – or perhaps an instance of virtue ethics in play. (shrink)

This collection of essays, published to coincide with Tony Honore's sixty-fifth birthday, focuses on the areas where Honore's thought has made the most significant contribution: Roman law and jurisprudence. Included are essays by P.S. Atiyah, Zenon Bankowski, John Bell, Peter Birks, John W. Cairs, Hugh Collins, David Daube, W. M. Gordon, J. W. Harris Nicola Lacey, A. D. E. Lewis, Detlef Liebs, G. D. MacCormack, Neil MacCormick, G. Maher, Pieter Norr, Alan Rodger, and Peter Stein.

La collection « Lettres numériques » d’Honoré Champion est un des rares lieux éditoriaux aujourd’hui qui s’applique à promouvoir des ouvrages de philologie numérique. L’essai de Margareta Kastberg Sjöblom ne déroge pas à la ligne éditoriale fixée par les directeurs de collection, François Rastier et Jean-Marie Viprey, et propose une étude linguistique assistée par ordinateur de l’œuvre littéraire de Jean-Marie Le Clézio. La force de l’ouvrage tient d’abord dans le corpus étudié et la méthode...

John Burdon Sanderson Haldane was a giant among men. He made major contributions to genetics, population biology, and evolutionary theory. He was at once comfortable in mathematics, chemistry, microbiology and animal physiology. But it was his belief in education that led to his preparing his popular essays for publication. In his own words: "Many scientific workers believe that they should confine their publications to learned journals. I think that the public has a right to know what is going on inside (...) the laboratories, for some of which it pays." So begins Haldane's collection of essays, perhaps the most public intellectual communicating science before the writings of Stephen Jay Gould. The first part of the volume emphasizes the important developments in biology and natural science in the first quarter of the century. As such, it provides a benchmark for studies of the next three quarters of the century. In an unusual introduction, Price takes the readers through their paces, discussing the situation then and now in vitamins, oxygen want, disease controls, and the rewards of science as such. This is followed by Haldane's views on society, art, religion and economy as seen through the eyes of a politically alert major scientist. The editor provides readers unfamiliar with Haldane with a carefully rendered chronology of a life that began in 1892 and that spanned much of the present century. Despite ideas on race, class and politics that have seen better times, Haldane was truly exceptional in translating the science of his time into ideas that "everyman" could readily grasp. His predictions on what science would achieve were on target far more often than not. But even his failed predictions are perhaps the most interesting of all. They throw into sharp relief the truly novel and revolutionary developments in science over the past 75 years. J.B.S. Haldane held many positions and received many honors during his lifetime. But for most of the period covered in this volume, he was the William Dunn Reader in Biochemistry at Cambridge University. He simultaneously served as Fellow of New College, in Oxford University's Horticultural Institute. Carl A. Price served until 1999 as professor IIof plant molecular biology in the Waksman Institute of Microbiology at Rutgers, the State University of New Jersey. He also served as the editor of Plant Molecular Biology Reporter from 1983 until 1997. This is the first volume in a new series on the history and theory of science. (shrink)

In two important articles, Thomas Hurka applies his recursive account of value to virtue. Hurka’s contention is that being virtuous is merely a matter of having the proper pro-attitude toward what is objectively good. Hurka argues that the recursive framework honors much of our traditional conception of virtue, and even if it does not capture everything involved in virtue, it “describes at least part of what virtue involves.” I argue that the recursive account of virtue is not a partial description (...) of traditional virtue, however, but a reconception of virtue. Accepting the recursive account would require abandoning the most distinctive elements of traditional virtue ethics. (shrink)

Présentation d'une nouvelle traduction de la Bible publiée chez Bayard, sous la direction de Frédéric Boyer, Jean-Pierre Prévost et Marc Sevin, et réalisée conjointement par vingt écrivains et vingt-sept exégètes. Ecrite dans une langue résolument contemporaine, elle rend des couleurs aux mots de la Bible et cherche à honorer les différents styles qui y sont représentés. On regrette cependant que les droits de l'intertextualité biblique y soient souvent méconnus et que la traduction des synoptiques soit si disparate. Le travail d'exégèse (...) des textes est parfois poussé très loin. Cette nouvelle traduction vient combler un vide parmi la production francophone, à côté des bibles d'étude , qu'elle ne remplace pas. (shrink)

A call to advance integrative teaching and learning in higher education. From Parker Palmer, best-selling author of The Courage to Teach, and Arthur Zajonc, professor of physics at Amherst College and director of the academic program of the Center for Contemplative Mind in Society, comes this call to revisit the roots and reclaim the vision of higher education. The Heart of Higher Education proposes an approach to teaching and learning that honors the whole human being--mind, heart, and spirit--an essential integration (...) if we hope to address the complex issues of our time. The book offers a rich interplay of analysis, theory, and proposals for action from two educators and writers who have contributed to developing the field of integrative education over the past few decades. Presents Parker Palmer's powerful response to critics of holistic learning and Arthur Zajonc's elucidation of the relationship between science, the humanities, and the contemplative traditions. Explores ways to take steps toward making colleges and universities places that awaken the deepest potential in students, faculty, and staff. Offers a practical approach to fostering renewal in higher education through collegiality and conversation. The Heart of Higher Education is for all who are new to the field of holistic education, all who want to deepen their understanding of its challenges, and all who want to practice and promote this vital approach to teaching and learning on their campuses. (shrink)

What is it to dedicate a thing or event to some person or thing? In the spirit of—and using the same techniques as—J.L. Austin, we advance an analysis of the practice of dedications. We propose that dedicating is an intentional activity involving reverence and honour. We identify the different ways a dedication can go awry and highlight the values that explain why dedications have merit (e.g. they can involve an honorable, evident self-subordination of the donator to the recipient and also (...) bring recognition to the one being honored while incorporating her in something of value). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Commentary on Virgil, EcloguesJames J. O’HaraWendell Clausen. A Commentary on Virgil, Eclogues. Oxford: Clarendon Press, 1994. xxx + 328 pp. Paper, $27.95, Cloth, $60.00.This “first full-scale scholarly commentary on the complete book of poems known as the Eclogues to appear in English,” as the dust jacket proclaims, is a deeply learned, elegant, helpful, affectionate, humane and judicious guide to the language, style, text, plain meaning, and literary (...) antecedents of what are among the most elusive of ancient works. A sixteen-page introduction discusses “Pastoral Poetry,” “The Book of Eclogues” as a collection of carefully interrelated poems, and “The Composition of a Landscape” (mostly on trees and plants in Theocritus and Vergil). C. prints Mynors’ 1972 Oxford text, but at 3.102 argues for emending his certe neque amor causa est; vix ossibus haerent to hi certe (neque amor causa est), and would delete the refrain at 8.28a and 76. The volume is dedicated to Mynors; the Preface says that it was originally intended as a companion to his Georgics, published posthumously in 1990. C. offers a concise and original Introduction to each poem, focusing on major problems or features and presenting a modest bibliography, with more references to secondary works to come line by line, but the bibliography is highly selective. The commentary’s strengths lie in the discussion of textual problems and the interpretation of difficult Latin, in the remarks on style, diction, tone, rhetoric, and structure, and in the information on Vergil’s use of models, especially Hellenistic sources like Theocritus (extensive and helpful comments), Callimachus (C. naturally has more to say than earlier commentators), and Aratus, but also Roman sources like Lucretius or Plautus (more prominent here than in earlier commentaries, to good effect). Greek is translated in the notes; thus the commentary, like C.’s Virgil’s “Aeneid” and the Tradition of Hellenistic Poetry (Berkeley and Los Angeles 1987), is at the same time both supremely learned, and accessible to highly literate non-specialists.Comments on specific poems:Eclogue 1: C. suggests that “the principal difficulty” here is that in alluding to Tityrus’ status Vergil has “deliberately confused” the private sense of libertas as freedom from slavery with its public or political sense as “the slogan of Octavian and his party.” The goal is to praise Octavian subtly and indirectly, and for more than just a personal favor, despite what the allegorical tradition has alleged. [End Page 332] On Tityrus’ planned offerings to the iuvenis in 42–43, C. champions Wissowa’s 1902 demonstration that Vergil alludes to once-monthly Hellenistic ruler cult, and points to honors decreed Octavian in 36 after the defeat of Sextus Pompey (but of course this depends on down-dating the collection; see below).Eclogues 3 and 7: The Introductions to the two amoebaean singing contests discuss the poetic problem of competitions in which neither singer may falter or fail, “for then the poem would be ruined.” C. argues that Vergil avoids this problem in 3 by having the contest end in a draw, and in 7 by having the poem describing the defeat of Thyrsis by Corydon be “dramatic—the imperfect recollection, that is, of a witness to an event and not, like the Third Eclogue, an omniscient poet’s description of it.” On 3.84 C. offers surprisingly little comment on the startling mention of Pollio; he is more helpful in the Introduction (xxi) but provides no cross-reference here; by contrast, on 9.35 he explains how “the pastoral illusion is momentarily shattered” by the mention of L. Varius Rufus.Eclogue 4: In an Introduction adapted from C.’s essay in J. L. Kugel, ed., Poetry and Prophecy (Ithaca 1990), C. focuses on a pre-collection version of the poem, which he suggests lacked the “brief pastoral apology” of 1–3 and “the emphatic—the rather too emphatic—reference to Pan and Arcadia near the end.” “To contemporary readers” of that poem, circulated during or soon after Pollio’s consulship, “the vexed question ‘Who is the boy?’ would not have occurred. They knew well enough who was meant: the expected son of Antony and Octavia and heir to... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 123.4 (2002) 641-644 [Access article in PDF] Erich Segal. The Death of Comedy. Cambridge, Mass.: Harvard University Press, 2001. xiv + 589 pp. Cloth, $35. "In a grand tour of comic theater over the centuries," says the jacket blurb, "Erich Segal traces the evolution of the classical form from its beginnings... to Samuel Beckett. With fitting wit, profound erudition lightly worn, and instructive [End Page (...) 641] examples from the mildly amusing to the uproarious, his book fully illustrates comedy's glorious life cycle from its first breath to its death in the Theater of the Absurd." I agree, in part: It's a grand tour, after the fashion of Segal's Dionysian Ivy-League lectures, mixing pleasure with instruction and reminding the reader of comedy's changing devices, delights, and powers in the different periods and locales in which Segal has made himself comfortably at home. He doesn't, of course, "fully illustrate"—and I don't think he's gotten comedy's "life cycle" quite right, especially that titular death. Rival comedy tour guides like myself will question this or that judgment call, especially in their specialties (and still more when their own supremely valuable writings go unacknowledged). Yet there is much to praise in this highly readable, highly entertaining book, which I shall happily put on the reserve shelf next time I teach Honors 28 ("Comedy and Satire") to my laughter-loving sophomores and juniors at UNC.Segal's first 250 pages, more than half the book, take us from comedy's hypothetical beginnings in holiday fun and revelry to Terence's beleaguered Hecyra. To the usual etymologies of "revel-" and "country-song" (from komos and kome) he adds the less familiar "nightsong" (from koma, "sleep"), anticipating the prominent place of dreamlike disguises, confusions, and misadventures in comedy and in the human unconscious as explored by Freud. In subsequent chapters, Segal sketches the rise and fall of Old Comedy, which reaches new heights in the imaginatively playful erections of Aristophanes' Acharnians, Peace, and Birds, thenceforth declining towards Middle Comedy as sex gives way to money, Phales to Plutus. A chapter on Euripides' Ion entitled "The Comic Catastrophe" (why not "Eucatastrophe"?) provides a helpful bridge to the familial concerns and dramatic conventions of the New Comedy of Menander. From there, pivoting on Plautus and Terence, Segal follows "the evolution and transmutations of the classical literary form" (256), from Machiavelli and Marlowe, through Shakespeare, Molière, Jonson, Wycherley, and Beaumarchais, to what he regards as its foul and unnatural murder by the Surrealists and Absurdists of the last century—even as the beginning of Beckett's Waiting for Godot ironically completes a great circle by recalling the beginning of Aristophanes' Birds.Through all this, Segal keeps up a good, brisk pace. He chooses his plays well, discussing them with a skillful mix of plot summary, paraphrase, quotation (the good, clear translations are his own), and lively running commentary. As classicists, we readers of AJP will have our professional quibbles, our personal bones to pick (some of them juicy) about Aristophanes' Clouds (underrated by Segal), say, or Terence's borrowings from Plautus (which he plays down); but we are amateurs, too, more easily pleased when it comes to Shakespeare or Molière. Here, two of Segal's leitmotifs seem most effective and affecting: First, the dreamlike movement of events in Comedy of Errors (after Menaechmi, but we should add Amphitruo for the twice-doubling) and in Twelfth Night, drifting out of shipwreck, through confusion of identity approaching nightmare and madness, to the komos and gamos of festive comedy—or is it Freudian wish-fulfillment?; second, the sad clown or playwright, poor old cuckolded Molière, pushing to his life's very [End Page 642] end the comic enactments of cuckoldry, sickness, aging, and (near) death. Which reminds me, painfully, of what a difference it would make to our overly naive or sophisticated readings of Aristophanes or Terence if we knew more, even a little more, about their life and work than the usual, all too meager hearsay.Like his beloved Plautus, Segal... (shrink)

The traditional German policy was to “push to the East”. After signing a non-aggression pact with the Soviet Union, Germany invaded Poland on September 1, 1939, and the Red Army entered the Polish territory on September 17.The German occupation was marked by terror and executions. A resistance movement was developed, and along a secret government and underground army came into being. It was organized by officers who were not taken prisoners of war and by main political parties. The German retaliation—arrests, (...) tortures, concentration camps—did not deter the Poles from joining the patriotic conspiracy.For about five years, the nation waited for a proper moment to fight the occupants. For the city of Warsaw, it seemed that the good time was the middle of the summer of 1944. The Germans were retreating on all fronts, and the Red Army was on the suburbs of Warsaw, on the right bank of the Vistula. It was expected that it would help the insurgents.The Uprising was intended to last a few days. It ended after more than two months, when the Home Army had no more bullets, and the population—no more food. An honorable surrender was signed with the Germans, by virtue of which the insurgents were treated as allied soldiers rather than bandits to be executed, as was the case at the beginning of the Uprising. (shrink)

Research integrity is core to the mission of higher education. In undergraduate student samples, self-reported rates of data fabrication have been troublingly high. Despite this, no research has investigated undergraduate data fabrication in a more systematic manner. We applied duplication screening techniques to 18 data sets submitted by psychology honors students for assessment. Although we did not identify any completely duplicated cases, there were numerous partial duplicates. Rather than indicating fabrication, however, these partial duplicates are likely a consequence of poor (...) measure selection, insufficient data screening, and/or participant characteristics. Implications for the teaching and supervision of honors students are discussed. (shrink)

This paper proposes a new definition of vocation that honors the concept’s ancient roots, is consistent with how the term is used in modern contexts, and also expands the concept for greater versatility. We discuss the centrality of service in the concept of vocation locating it as part of the bridge between a student’s core values and their embodiment in community life. The commitment to one’s profession begins before independent status as a practitioner of that profession. It begins in training (...) during which service-learning is a laudable and increasingly popular way to connect to the charitable aspects of professionalism. We further discuss how the concept of vocation is especially appropriate in the context of citizenship. Citizenship is a way of belonging to a community. It is a relationship that requires giving and taking. Service-learning is an ideal way to practice good citizenship on a local scale, and prepare future professionals for understanding their communities and commitments morebroadly. We discuss how these concepts are being emphasized in the medical informatics master’s degree program at Saint Louis University through the incorporation of a service-learning module. We describe the module, discussing how it can be applied to curricula at other institutions and modified for inclusion in other types of courses. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Portraits of Buddhist WomenLucinda PeachPortraits of Buddhist Women. By Ranjini Obeyesekere. Albany: State University of New York Press, 2001. 231 pp.This book is a translation of part of the Saddharmaratnavaliya (Jewel Garland of the True Doctrine; hereafter SR ), a thirteenth-century Sinhala translation of the Dhammapada (hereafter DA ), a fifth-century Buddhist text. Out of the entire collection of 360 stories contained in the SR, this book includes (...) twenty-six that have women as central characters.The author succeeds in part with her stated purpose to "illuminate the position of women in the early-medieval Buddhist worlds of India and Sri Lanka" as well as to "provide insights into shifting stances over time on issues of sexuality and gender" (p. 1), despite the lack of any necessary correlation between gender images and the actual status of women in a particular social location. As Obeyesekere points out, although the stories themselves are not focused on gender, their contexts in the "everyday world" of their fifth- and thirteenth-century authors do shed light on women's lives and social status. The stories she has selected for the volume portray women in a wide range of roles, including not only the ideal normative ones of wives and mothers, but also those of daughters, courtesans, servants, queens, nuns, and wandering ascetics.Obeyesekere claims that the particularities in these narratives "reflect the status, intelligence, management, and organizational skills of women that were permitted full play in the social worlds to which they belonged" (p. 11). This claim is borne out by several passages in the text, such as the narrative of Kundalakesi, which has a deity state that "it is not men who always have the best stratagems.... [In] certain situations women too know what to do" (p. 120).Furthermore, women's capabilities and talents are sometimes recognized by the men in the narratives. Visakha's grandfather chooses her to escort the Buddha and arrange accommodations for the enormous entourage that accompanied her betrothed. Samavati's adopted father, Ghosaka, unquestioningly accepts her advice on how to organize an alms-hall (to prevent quarreling) and how to deal with the King's (unreasonable) demands. After she has "shed the three evils of belief in self, doubts, and erroneous beliefs and practices," Khujjuttara preaches a sermon "exactly as the Buddha has done" (p. 63) and becomes the teacher of Samavati and her five hundred attendants.However, Obeyesekere also notes the antifeminist elements that are sprinkled throughout the text. The statements in the narrative of Visakha that "women who run are most unattractive" and will meet with criticism and ridicule for having no feminine grace and acting in a manner not befitting for a woman (pp. 84-85) reveals how restrictive gender-role norms were in thirteenth-century Sri Lanka. A woman's body is described as a polluted lump of flesh in the Udeni cycle (a collection [End Page 289] of five related narratives); here the Buddha is said to describe woman's body as a "container with its nine orifices filled with feces and urine" that "I would be disgusted even to wipe my feet on... as I would on a door mat" (p. 12; see also p. 54). Comparisons to women are used to criticize men, as when King Udeni tells King Candapajjota's guards (after the latter king has locked up the former seemingly indefinitely after capturing him) that "Your kind does what even women would not do..." (p. 48). This comparison indicates that women are not honorable and trustworthy, but willing to impose extended and unnecessary suffering on their victims.Other antifeminist elements in the SR include the backhanded compliment to Visakha that "though born a woman (and women are of limited vision), and though forced to associate with people who were of the right caste but held wrong beliefs, yet she herself did not lack vision" (pp. 14, 79). This sentiment about women in general is consistent with the widespread belief in popular Buddhism that men are more highly evolved on the cosmic chain than are women.This view is illustrated in the narrative of Soreyya, who transforms from a male to a female form when he... (shrink)

Unferth the troublesome þyle, the spokesman of King Hrothgar at Heorot, has seldom rested easily in the annals of Beowulf scholarship. Disputes about his behavior and character were already dividing scholars in the nineteenth century, and the last generation has seen a flurry of conflicting analyses. James Rosier, for example, viewed him as a quarrelsome braggart, Norman Eliason as a “mere jester” and perhaps also scop, and Fred Robinson as a “blustering mean-spirited coward.” Other critics contest virtually every aspect of (...) those readings. More recently, R. D. Fulk in an impressively learned paper has furthered our understanding by showing that Unferth's name does not mean “mar-peace” or “Hun-spirited” but is an authentically early Germanic name and not an allegorical coinage of later Anglo-Saxon times. In the wake of that demonstration, more scholars have tended to endorse a rather positive assessment of Unferth, seeing him as “part of the heroic world's gritty reality” in which a good flyting did not necessarily mean earnest enmity. He may be a “dull foil,” but he is also an honorable, if flawed, man, a leading warrior in Hrothgar's comitatus, and, more certainly now, a “speaker” or “privileged spokesman” for the king. (shrink)

Ce décret de Colophon fut trouvé à Claros en deux campagnes de fouilles différentes : la stèle elle-même en 1961, en 1953 le couronnement en deux fragments orné d'une couronne entre deux trépieds. Il honore un chresmologue de Smyrne, un interprète des oracles, versé assurément dans la phraséologie des oracles et la versification, que la cité avait invité à présider l'oracle de Claros. On lui accorde une couronne d'or, le droit de cité à égalité avec les citoyens. Les deux mille (...) citoyens de l'assemblée ont voté oui à l'unanimité. (shrink)

Disney's computer‐animated musical film, Moana tells the tale of Moana, the daughter of Tui, the chief of a Polynesian island, Motunui. Bound by the legendary tradition of her ancestors, Moana is expected to follow her lineage and take over as chief when she grows up. As the authors dig beneath the surface level of the story, they find a metaphorical and philosophical level to Moana's journey. The story of Moana has layers. First, it is literally a tale of Moana's voyage (...) outside beyond the reef so that she can restore the heart of Te Fiti and save the people of Motunui. She closes this tale with a happy ending as she simultaneously lives the life that she freely chooses, becomes the leader of her people (by saving them) as her parents wanted, and honors her tradition insofar as she restores her ancestors' tradition of wayfinding. (shrink)

A first year graduate student, Ann Dee Margulies, changed my research career in 1962 by challenging me to direct her in the isolation of recombination‐deficient mutants of Escherichia coli K‐12. She succeeded in isolating two mutants, which conjugated with donor strains and received the donor DNA, but could not recombine that DNA with their own chromosomes. Ann Dee showed that both mutants were much more sensitive to UV radiation than was the wild type. Furthermore, she showed that one of these (...) mutants carried a single mutation affecting both recombination and resistance. This work, published in 1965, was the first demonstration of the recA gene of E. coli. Subsequent work led to the discovery of many more recombination genes, the phenomenon of post replication‐recombination repair, the invention of the SOS hypothesis and the discovery of genes encoding proteins with similar primary structure and function in all major groups of organisms. This article honors the memory of Ann Dee. (shrink)

In this book, J. L. Mackie makes a careful study of several philosophical issues involved in his account of causation. Mackie follows Hume's distinction between causation as a concept and causation as it is ‘in the objects’ and attempts to provide an account of both aspects. Mackie examines the treatment of causation by philosophers such as Hume, Kant, Mill, Russell, Ducasse, Kneale, Hart and Honore, and von Wright. Mackie's own account involves an analysis of causal statements in terms of counterfactual (...) conditionals though these are judged to be incapable of giving a complete account of causation. Mackie argues that regularity theory too can only offer an incomplete picture of the nature of causation. In the course of his analysis, Mackie critically examines the account of causation offered by Kant, as well as the contemporary Kantian approaches offered by philosophers such as Bennett and Strawson. Also addressed are issues such as the direction of causation, the relation of statistical laws and functional laws, the role of causal statements in legal contexts, and the understanding of causes both as ‘facts’ and ‘events’. Throughout the discussion of these topics, Mackie develops his own complex account of the nature of causation, finally bringing his analysis to bear in regard to the topic of teleology and the question of whether final causes can be justifiably reduced to efficient causes. (shrink)

This book, written by a close friend, recounts episodes in the life and career of Eugene M. Shoemaker , an ever‐youthful geologist with a passionate interest in applying geological principles to the moon and planets. In the early 1960s Shoemaker persuaded the U.S. Geological Survey to found an Astrogeology Branch, of which he served as the first director, to search for impact scars on the earth and to map the moon and other planetary bodies. He also played a leadership role (...) in persuading NASA to include scientific investigations in its plans for the Apollo missions. In the 1970s, when images from spacecraft revealed the presence of impact craters on all the rocky planets and satellites, he declared that the impact of solid bodies was the most fundamental process to have taken place on the terrestrial planets. Acting on this insight, he helped to transform geology from an earth‐centered to a planetary science. Eugene Shoemaker was, indeed, a man who made an impact.Details of Shoemaker's career and his many accomplishments have been documented elsewhere, including the numerous citations for honors bestowed upon him and, sadly, his recent obituaries. In this book David Levy, an amateur astronomer and a collaborator with Gene Shoemaker and his wife, Carolyn, gives us personal reminiscences that are available nowhere else. Levy writes in a relaxed, anecdotal style that adds new information and a great sense of fun to this story.Levy tells us, for example, that as a young member of the U.S. Geological Survey, Gene broke with a stern tradition by bringing his wife and children to live with him in his field camps, arguing that their presence made him more rather than less efficient in conducting his work. It was perfectly natural, then, for Gene and Carolyn, decades later, to work together in the Australian outback, where they discovered ten previously unknown impact scars and confirmed several more suspected ones.From 1948 onward Gene harbored a fervent desire to go to the moon, a wish Levy ascribes to his view of a spectacular moonrise over the Colorado Plateau. Back then, such ideas were pure science fiction; but years later, when a real possibility arose, Gene was overcome by a mystifying loss of energy. When his doctor found nothing wrong, Gene and Carolyn took a river trip, hoping to restore his strength and spirits. But his condition worsened until he found a doctor who recognized, on sight, that Gene was a victim of Addison's disease, a formerly fatal illness that could be controlled by cortisone. On taking his second dose, Gene felt his energy returning, but he—like his contemporary President John Kennedy—was obliged to take cortisone every day for the rest of his life. This dashed Gene's hopes of going to the moon himself, but he redoubled his efforts to provide geological training to the fighter‐pilot astronauts who did go there.Beginning in the 1970s, Gene and Carolyn performed systematic searches of the night skies for comets and Near Earth Objects—bodies in orbits that might cause collisions with the earth. Levy joined in many of their searches, and the three of them shared the ultimate triumph of discovering their ninth comet together—Shoemaker‐Levy 9—and watching more than twenty luminous fragments of it plunge one by one into the atmosphere of Jupiter. Several of the pieces sent up dark plumes that lasted more than a year and would have been large enough to envelope the entire earth. No doubt remained that impacts could cause global damage to earth's lithosphere and biosphere were such impactors to strike our own planet. Levy tells us that as the last few pieces disappeared Carolyn lamented the loss of “her string of pearls”; as a consolation, Gene surprised her with the gift of a string of pearls.This book is not, nor was it intended to be, a serious biography based on extensive interviews and archival research. Regrettably, its excellence as a personal account is somewhat marred by the lack of attention from a good fact checker and editor, who would have fixed the slips that appear here and there. For example, on page 41 Levy describes Meteor Crater as being 1.2 kilometers across, and on page 43 as being 1.3 kilometers across—a small but needless discrepancy . On page 144 we read that when Gene brought a carload of students to the Grand Canyon, “a steady snow was falling as they made their way into the canyon. Gene showed a lot of enthusiasm—after all it was his crater!” Clearly, several sentences are missing from between these two sentences. Such lapses are minor, but they are sufficiently common to make the book unreliable as a source of facts. Nevertheless, it is a delightful book that can be strongly recommended to general readers and also to specialists, both for their enjoyment and for the personal details it will add to their knowledge of Eugene Shoemaker's contributions to science. (shrink)

1 Responsibility and self-control................................. 1 Michael Smith 2 The capacity to have done otherwise: an agent-centred view 21 Philip Pettit 3 Private law and private narratives.............................. 37 Arthur Ripstein 4 Honoré on responsibility for outcomes........................ 61 Stephen R. Perry 5 Responsibility and fault: a relational and functional approach to responsibility 81 Peter Cane 6 Obligations and outcomes in the law of torts............... 111 John Gardner 7 Unpacking “causation‘....................................... 145 Jane Stapleton 8 Private law: between visionaries and bricoleurs............... 187 William (...) Lucy 9 Appreciations and responses................................. 219 Tony Honoré Index................................................... 241. (shrink)

Educators and policy makers confront challenging questions of ethics, justice, and equity on a regular basis. Should teachers retain a struggling student if it means she will most certainly drop out? Should an assignment plan favor middle-class families if it means strengthening the school system for all? These everyday dilemmas are both utterly ordinary and immensely challenging, yet there are few opportunities and resources to help educators think through the ethical issues at stake. Drawing on research and methods developed in (...) the Justice in Schools project at the Harvard Graduate School of Education,_ Dilemmas of Educational Ethics_ introduces a new interdisciplinary approach to achieving practical wisdom in education, one that honors the complexities inherent in educational decision making and encourages open discussion of the values and principles we should collectively be trying to realize in educational policy and practice. At the heart of the book are six richly described, realistic accounts of ethical dilemmas that have arisen in education in recent years, paired with responses written by noted philosophers, empirical researchers, policy makers, and practitioners, including Pedro Noguera, Howard Gardner, Mary Pattillo, Andres A. Alonso, Jamie Ahlberg, Toby N. Romer, and Michael J. Petrilli. The editors illustrate how readers can use and adapt these cases and commentaries in schools and other settings in order to reach a difficult decision, deepen their own understanding, or to build teams around shared values. (shrink)

Bred to provide human companionship, dogs eclipse all other species when it comes to reading the body language of people. Dog owners hunger for a complete rapport with their pets; in the dog the fantasy of empathetic resonance finds its ideal. But cross-species communication is never easy. Dog love can be a precious but melancholy thing. An attempt to understand human attachment to the _canis familiaris_ in terms of reciprocity and empathy, _Melancholia’s_ _Dog_ tackles such difficult concepts as intimacy and (...) kinship with dogs, the shame associated with identification with their suffering, and the reasons for the profound mourning over their deaths. In addition to philosophy and psychoanalysis, Alice A. Kuzniar turns to the insights and images offered by the literary and visual arts—the short stories of Ivan Turgenev and Franz Kafka, the novels of J. M. Coetzee and Rebecca Brown, the photography of Sally Mann and William Wegman, and the artwork of David Hockney and Sue Coe. Without falling into sentimentality or anthropomorphization, Kuzniar honors and learns from our canine companions, above all attending to the silences and sadness brought on by the effort to represent the dog as perfectly and faithfully as it is said to love. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.2 (2003) 317-320 [Access article in PDF] Julia T. Dyson. King of the Wood: The Sacrificial Victor in Virgil's Aeneid. Oklahoma Series in Classical Culture 27. Norman: University of Oklahoma Press, 2001. xii + 264 pp. Paper, $19.95. In this interesting study, Julia Dyson argues that the cult of Diana Nemorensis constitutes a crucial intertext for the interpretation of Aeneas' killing of Turnus at the (...) end of Virgil's Aeneidand the politico-religious order his action founds, namely, the Roman Empire. The project takes its bearings from the current renewal of scholarly interest in religion and sacrifice in Roman literature (e.g., Denis Feeney, Literature and Religion at Rome: Cultures, Contexts, and Beliefs [Cambridge, 1998] and Philip Hardie, The Epic Successors of Virgil[Cambridge, 1993]). In the first part of the book, "Sacrificial Victory," Dyson revisits the much-discussed scenes in which sacrifice, both literal (Laocoön's rites in Troy, Aeneas' in Thrace) and symbolic (the deaths of Laocoön, Palinurus, Misenus, etc.), are described. In the second part, "The Ghastly Priest," Dyson breaks new ground by focusing on specific details of the ritual in Diana's Arician grove and their evocation in the Aeneid, rather than appealing to an abstract concept of "sacrifice," to document a systematic pattern of allusion to the cult throughout the poem. The resulting work advances our understanding of Virgil's use of an important cult in Roman religion to give thematic coherence to his poem.Each part comprises six chapters. Part 1 examines the poem's various sacrifice-scenes, which have received considerable attention in the scholarly literature—e.g., C. Bandera, "Sacrificial Levels in Virgil's Aeneid" (Arethusa14, 1981, 217-39) and J. J. O'Hara, Death and the Optimistic Prophecy in Vergil's Aeneid(Princeton, 1990). Dyson is particularly concerned, however, to demonstrate that sacrifice fails consistently in the poem in order to develop the argument that Aeneas' death is demanded as the final sacrifice in the sequence. In her first chapter, "The Piaculaof Aeneas," she shows that Aeneas repeatedly fails to conduct sacrificial rites correctly, a failure that necessarily entails the gods' unceasing demand for further sacrifices. Chapter 2, "Tiber and Numicus," explores Virgil's allusions to the sacrificial fate of Aeneas—implied in the two divergent traditions of his end (either drowned or translated to heaven and deified while offering sacrifice on the banks of the river Numicus)—through the association, on the one hand, of Tiber with Numicus and, on the other, of Aeneas with Palinurus and other "sacrificial" victims.In chapter 3, "The Unburied Dead," Dyson develops her thesis further by demonstrating that such sacrificial deaths—often at sea and involving lack of burial—proliferate in the poem (Palinurus, Orontes, Leucaspis, Misenus, Caieta, Priam, Tarquitus) and thereby, she argues, prefigure the ultimate fate of Aeneas. Chapter 4, "Victor and Victim," examines instances of role-reversal in which sacrificer is transformed into sacrificial victim, not only in overtly religious contexts (as, e.g., Laocoön) but also, indeed primarily, on the battlefield in combat scenes which Virgil frequently invests with sacrificial detail. The diverse themes of rivers, sacrifice, and victory come together [End Page 317] in chapter 5, "Aeneas and Turnus," where Dyson analyses Aeneas' killing of Turnus (who is characterized, she argues, by association with the Tiber) in the final duel as a sacrifice that "both foreshadows and necessitates the sacrifice of Aeneas" (112). The last chapter in Part 1, "Juno's Honores," argues that Jupiter's promise to his consort that the Romans will outdo other nations in honoring her (Aen. 12.838-40) must be interpreted against Juno's demand for proper honors (i.e., sacrifices) at the poem's outset (1.46-49), a demand that can only be satisfied by further sacrifices—including that of Aeneas himself.Part 1 contains much interesting and innovative discussion of sacrifice along with some inevitable rehearsal of well-trodden ground, but it certainly establishes Dyson's thesis that Virgil alludes throughout the Aeneidto Aeneas' sacrificial... (shrink)

Depuis les années 1970, les fouilles de Thasos ont mis au jour deux inscriptions en rapport avec la famille impériale. La première, datée entre 14 et 29 apr. J.-C., est due à Komis, prêtresse de Livie. Gravée sur la façade arrière du portique Nord-Ouest, elle était la dédicace de l'exèdre des abords Ouest de l'agora. La deuxième, complétée par un fragment découvert en 2006, est la dédicace d'une statue pour Agrippa Postumus, fils adoptif d'Auguste honoré comme bienfaiteur par tradition (...) ancestrale. Les deux textes témoignent des transformations de la monumentalité et de la société thasiennes au début de l'Empire. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rhetoric as a Balancing of Ends:Cicero and MachiavelliGary RemerIn his youthful work on rhetoric, De inventione (published about 86 B.C.E.), Cicero lists the ends for deliberative (political) oratory as honestas and utilitas (the good or honorable and the useful or expedient). In more mature writings, like De oratore (55 B.C.E.) and De officiis (44 B.C.E.), Cicero maintains a similar position: that the morally good and the beneficial are reconcilable. (...) For example, Cicero assumes in De officiis the identity of the honestum and the utile. He states there that "there is one rule for all cases;... either the thing that seems beneficial must not be dishonorable, or if it is dishonorable, it must not seem beneficial" (On Duties 3.81).1 In recent years, Victoria Kahn (1994) and J. Jackson Barlow (1999) have offered Machiavelli's "rhetorical politics"—a politics "attuned to the rhetorical concerns of effective political action" (Kahn 1994, 24)—as a more coherent and intellectually honest alternative to Cicero's attempt to reconcile irreconcilables.2 They contend that, unlike Cicero, Machiavelli accepts the impossibility of simultaneously upholding the morally good and the useful. For Machiavelli, the successful political actor must choose the utile over the honestum.Cicero, however, is not alone in his inconsistency. As Kahn demonstrates, Machiavelli's account of virtù is itself inconsistent. For example, he sometimes includes morality as an element of excellence (virtù) and at other times does not. I contend in this article, however, that Kahn's interpretation [End Page 1] of Machiavelli's contradictoriness as only "apparent," a variability, she argues, that is rhetorically inspired rather than logically deficient, applies not only to Machiavelli, as Kahn would have it, but also to Cicero. I argue that both Machiavelli and Cicero eschew "clear-cut or permanent distinctions" within virtù and between the honestum and the utile, respectively, because they wish to signal the political actor's need for flexibility (Kahn 1994, 30). Insofar as Cicero's internal contradictions, like Machiavelli's, are apparent but not real, I hold that Machiavelli does not offer a political approach that is superior to Cicero's, at least not in the sense of greater intellectual coherence.Despite their similarities, however, Cicero and Machiavelli differ from each other in that Cicero, in contrast to Machiavelli, openly affirms that politics is incomplete without a dual commitment to the good and the beneficial. I examine Machiavelli's focus on the useful and public as opposed to Cicero's additional commitment to the honorable and to the private. I analyze, in particular, the pursuit of glory in Machiavelli as it derives from early classical culture, which was preoccupied with appearances and the search for immortality. I argue that Cicero, while not abandoning the quest for glory, also vests this concept (under Stoic influence) with a private, moral character. In doing so, Cicero adheres to the rhetorical principle of decorum, which obliges orators to adapt themselves to context. This principle, I maintain, is not only a matter of expediency for Cicero but also a moral duty. While Cicero accommodates himself to a Roman world in which private morality was already an important part of one's life, Machiavelli violates decorum, attempting to resurrect a heroic ideal that disappeared long ago.Although most recent work on the revival of rhetorical ethics focuses on Aristotle (see Allen 2004, 140–59; Furley and Nehamas 1994; Garver 1994; Rorty 1996), I discuss Cicero in this essay. Not only has Cicero been the dominant influence on the Western tradition of rhetoric, but he also (unlike Aristotle) includes the honorable as one of the ends of deliberative oratory. Thus Cicero states in De inventione that while "Aristotle accepts advantage as the end [of deliberative oratory],... I prefer both honor and advantage" (2.52.156). And while Aristotle's position on deliberative oratory's ends does not mean that he ignores moral considerations, Cicero's decision to promote the good as an explicit rhetorical end forces his readers (and Machiavelli) to confront the relationship between virtue and expediency in a way that Aristotle's readers do not (Cox 1997, 1113). I concentrate, in particular, on Cicero's De officiis because... (shrink)

Reprenant quarante ans après une première étude sur l'athlète-héros thasien Théogénès, J. Pouilloux tente de clarifier la légende de ce héros guérisseur à la lumière des documents nouvellement apparus et des études récentes. Si le personnage de Théogénès n'a peut-être pas eu le rôle de réformateur religieux que l'on avait cru, il a été honoré comme héros guérisseur sous le nom de Théagénès à partir du IIe s. av. J.-C. et sa légende enfin établie telle que la littérature impériale (...) nous l'a transmise à travers l'œuvre de Plutarque, Pausanias et Dion Chrysostome. Il semble toujours nécessaire de rapprocher les deux monuments (autel circulaire et tronc à offrandes) exhumés sur l'agora de Thasos ; la statue du héros était peut-être établie sur le tronc à offrandes au centre de l'agora. (shrink)

Disputing the Unity of the World: The Importance of Res and the Influence of Averroes in Giles of Rome's Critique of T homas Aquinas concerning the Unity of the World G. j. MCALEER 1. INTRODUCTION tILES OF ROME earned, after a decidedly difficult start, the most complete honors open to an academic religious in the Middle Ages. Joining the Hermits of St. Augustine at age 14, he became the first regent master of his order at the University of Paris ; (...) his works were made compul- sory in the education of students entering the Hermits in 1287; finally, in 1292 he became the general of the order itself.' Giles is significant, as Mandonnet puts it, because he "est incontestablement au premier rang des th~ologiens de la fin du XIII e si~cle. "2 But this is not all. Giles is also important to the period because his writings were censured by the same commission that composed the famous Parisian condemnation of 1277. As a result of this I would like to thank Robert Wielockx, Jos Decorte, Jennifer DeRose, and especially two anonymous referees of theJHP, for their extremely useful comments on an earlier draft of this paper. P. Nash, "Giles of Rome," New Catholic Eneydopedia, vol. 6 , 485 9 "P. Mandonnet, O. P., "La carri6re scolaire de Gilles de Rome," Revue des sciences philosophiques et thlologiques 4 09t~ 497. [~9] 3 ~ JOURNAL OF THE HISTORY OF PHILOSOPHY 36: I JANUARY 1998 censure, Giles had to leave.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 65.1 (2004) 155-157 [Access article in PDF] In Memoriam John F. Callahan John Francis Callahan, Professor Emeritus of Philosophy and Classics at Georgetown University, died 14 July 2003 after open-heart surgery performed 6 June and was buried with full military honors 17 September at Arlington National Cemetery. His funeral Mass at the Old Post Chapel was concelebrated by his old friend and former (...) colleague, Father Edward W. Bodnar, S.J., who had also concelebrated a memorial Mass in the Jesuit Chapel at Georgetown 5 August.John served on the Board of Editors and the Board of Directors of the Journal of the History of Ideas from 1970 until his death and was Vice-President from 1985. Throughout thirty-three years, during which he never missed a meeting until the last, he devoted unstinted time and energy to the affairs of the Journal, rigorously scrutinizing every problem, from matters of editorial policy through changes in leadership, location, and membership on the Editorial Board to proposals for expenditures and questions of format and style. He was a meticulous reader of manuscripts and applied the most stringent standards to his consideration of both content and modes of expression. No mistake in Greek typography escaped his vigilance. He brought to the annual meetings a distinctive elegance and an unusual sense of collegiality that derived both from his devotion to the Journal itself and from his long friendship with some of the older members of the Board, such as Paul Kristeller and Richard McKeon.John was a life member of the American Philological Association (since 1940) and served with distinction from 1976 to 1986 as its delegate to the International Federation of Classical Studies (FIEC), attending its meetings in Budapest and Helsinki. A scholar of exceptionally wide-ranging interests, he was best known for his studies of the concept of time in ancient philosophy and his critical edition of Gregory of Nyssa, De oratione dominica et De beatitudinibus, which he completed at Dumbarton Oaks after he retired from Georgetown.Born in Chicago 13 May 1912, he began the study of Greek and Latin at St. Ignatius Prep, where he was also introduced to opera, a lifelong passion, by one of his Jesuit teachers. He received the A.B. in 1933 and the A.M. in 1934 from Loyola University, Chicago, which on Founder's Day, 1965, honored him with an award for distinguished contributions to classical scholarship. He received the Ph.D. in 1940 from the University of Chicago, where he studied with Richard McKeon and Werner Jaeger, the two principal, very different influences on his approach to philosophy and philology. Henry Prescott and Carl Darling Buck were two other members of that fabulous generation of classical scholars at Chicago who made a lasting impression on him. His interest in Plautus, Greek and Roman linguistics, and comparative grammar continued throughout his life, contributing to what a former colleague at Dumbarton Oaks has described as an uncanny ability to penetrate beneath the surface of the classical languages, to "peer into their deep structure."John was a Teaching Fellow at the University of Chicago, 1936-37, Instructor at Loyola University, 1937-40, Visiting Instructor, Harvard University, 1940-41, Assistant Professor, Loyola University, 1941-43, Associate Professor and Professor of Classics and Philosophy, Georgetown University, from 1946 until he retired in 1978, and Project Director at Dumbarton Oaks, Harvard University, 1977-86. He served in the United States Navy from 1943 to 1946, working in Naval Communications. He rarely [End Page 155] spoke of his part in breaking the Japanese code, but often referred to such comrades in arms as Sam Atkins and Richmond Lattimore, who like him returned to teaching as soon as World War II was over.John's teaching was enriched by his research, which was supported by a notable succession of fellowships, from the Rockefeller Foundation in 1947, the Ford Foundation for the Advancement of Education, 1953-54, the Fulbright Commission, 1953-55, the Guggenheim Foundation, 1958-59, and the National Endowment for the Humanities, 1967. He... (shrink)

François Boucher | : Dans cet article, j’examine le rôle des villes dans l’aménagement de la diversité ethnoculturelle. Je me penche sur l’idée voulant que la prise en compte des spécificités du contexte urbain et de l’échelle géographique de la ville ait une certaine fonction heuristique. Une telle prise en compte nous mène à réviser notre compréhension des agent.e.s responsables d’honorer une conception de la justice, à revoir l’ordre du jour de la philosophie politique normative en mettant en lumière des (...) questions et problématiques spécifiques à ce contexte et, enfin, à discerner certaines possibilités et stratégies politiques visant à promouvoir la justice et le bien commun. Plus spécifiquement, dans le cadre d’une réflexion sur le multiculturalisme, une attention portée au contexte de la ville porte la promesse d’enrichir notre compréhension des politiques publiques susceptibles de promouvoir ou de compromettre l’intégration et la cohésion sociale dans les sociétés pluralistes. Ainsi, l’idéal de ville interculturelle propose de faire de la promotion des interactions interculturelles dans les espaces urbains un des piliers de la planification urbaine. Après avoir exploré le rôle spécifique des villes dans la mise en place d’une politique d’aménagement de la diversité ethnoculturelle visant à promouvoir l’intégration, je soulignerai quelques limites auxquelles se heurte l’idéal de la ville interculturelle. | : In this article, I examine the role of cities in the accomodation of ethnocultural diversity. I study the idea that there is a certain heuristic function in taking into consideration the specificities of the urban context and the geographic dimensions of the city. Such consideration leads us to revise our understanding of the agents called upon to honour a conception of justice; to take a second look at the agenda of normative political philosophy while shedding light on the questions and issues specific to this context; and, finally, to discern certain political possibilities and strategies aiming to promote justice and the common good. More specifically, paying attention to the context of the city within a reflection on multiculturalism promises to enrich our understanding of the public policies likely to promote or to jeopardize integration and social cohesion in pluralist societies. Thus, the ideal of the intercultural city offers to make the fostering of intercultural interactions in urban spaces one of the pillars of urban planning. (shrink)

This interdisciplinary and ecumenical collection of essays honors the transformative work of Margaret A. Farley, Gilbert L. Stark Professor of Christian Ethics at Yale Divinity School, using it as a starting point for reflection on the contribution of feminist method to theology and ethics. Through a variety of perspectives, contributors show that by resisting classical oppositions between “interpersonal” and “social” ethics and by insisting that social, economic, and political realities be taken seriously in considerations of justice, feminist concerns challenge the (...) very categories of Christian ethics. With essays ranging from sexual ethics to human rights, medical ethics to freedom, _A Just and True Love_ offers a broad perspective on the last twenty-five years of feminist innovation in Christian ethics and a glimpse of its global future, particularly in continents such as Africa. “This book brings together a number of the most prominent thinkers in Christian theology and ethics today in a justly deserved tribute to the work and influence of Margaret Farley. The essays explicitly acknowledge and engage Farley in various degrees; one comes away appreciating both the integrity of her work and its versatility.” —_Darlene Fozard Weaver, Villanova University _ “Inevitably while listening to or reading Margaret Farley, we find her refrain, ‘I want to ask all over again.’ Reexamining, reframing, and rethinking is Farley’s method of engaging anew human experience and relationality. The authors of these essays capture that method as they reconsider feminism and sexuality, love and freedom, justice and truth, contraception and women’s rights. Like her own work, they reset the ethical agenda to recapture a more loving truth. A very successful collection for a most admired colleague. Ryan and Linnane are to be congratulated!” —_James F. Keenan, S.J., Boston College_ “In_ A Just and True Love,_ a host of distinguished scholars consider fundamental themes of feminist theological ethics and their significance for global justice, the meaning of Christian love, creative casuistry, and truthful life in the Church. I can imagine no higher praise than to affirm that these authors have succeeded marvelously in doing exactly what they set out to do: to produce a volume worthy of the theological work and wisdom of Margaret Farley.” —_William Werpehowski, Villanova University_. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.4 (2001) 593-610 [Access article in PDF] The Desire to Know the Secrets of the World Edward Peters I. The letter to Ferdinand and Isabella that Christopher Columbus intended to serve as the preface to the Libro de las profecías began with a remarkable observation about his own career and the particular temperament it had shaped in him: From a very young age (...) I began to navigate the seas, and I have continued to do so until today. This art inclines those who follow it to desire to know the secrets of this world. 1Although Columbus was certainly not unlearned, there is an artlessness and directness about his remark that suggest that whatever Columbus may have meant by "the secrets of the world" and the desire of navigators to know them, he was probably not speaking reconditely or mystically. 2 [End Page 593]Nor was Columbus the only early sixteenth-century practical man who spoke this way. The letters of Hernán Cortés, hardly a philosopher or a navigator, pointed out to correspondents that it was "a universal condition of man to want to know," and that he was first of all desirous of knowledge "of the secrets of these parts"; that "many new secrets" had been learned from the discoveries; of a volcano, "I wished to know the secret of this, which seemed something of a miracle." 3If practical folk could speak thus at the turn of the sixteenth century, it is not surprising that in the course of that century their rulers should appropriate the language of secrets, including the secrets of distant places, and the desire to know them and in doing so to transform their realms into information-gathering states, using detailed questionaires to assemble and organize new data just as they assembled cabinets of curiosities, libraries, zoos, observatories, and botanical gardens. As J. H. Elliott put it: But curiosity also had its due place within a wider Christian framework. At the end of the century, José de Acosta, in his great Natural and Moral History of the Indies, likened men to ants in their refusal to let themselves be deterred, once they had set out on their quest for facts. "And the high and eternal wisdom of the Creator uses this natural curiosity of men to communicate the light of His holy gospel to peoples who still live in the darkness of their errors." This assumption, that all knowledge was subordinated to a higher purpose and fitted into a providential design, was crucial for the assimilation of the New World of America by sixteenth-century Christendom. 4Elliott's characterization of an honorific Christian intellectual curiosity represented a very small part of a very complex semantic universe that centered on the Latin term curiositas and its vernacular cognates, not all of whose meanings were neutral or honorific. Just three years before Acosta wrote there had, after all, appeared the first printed history of Doctor Faustus, another sixteenth-century practical man who was also interested in the secrets of the world. 5 And not [End Page 594] too many years after Acosta wrote, another practical being, Milton's Lucifer, also went forth boldly to seek new worlds. 6 Only in a restricted sense could the desire to know the secrets of the world be understood in the way that Columbus, Cortés, Philip II, and Acosta celebrated it. In many cases it had to be extricated from a semantic universe in which it had long been identified with less honorable motives and more dangerous or ephemeral objects.The most influential exploration of part of that semantic universe appeared in Hans Blumenberg's long essay entitled, "The 'Trial' of Theoretical Curiosity," first published as part of a larger work in 1966, later slightly revised and separately reprinted, and translated into English in 1983. 7 Blumenberg's particular understanding of the history of philosophy, however, and his narrow focus on the natural sciences as the arena of "theoretical" curiosity limited both his conceptualization and his argument. In... (shrink)

This work is an investigation of the ongoing methodical reconstruction of Catholic moral theology. As such it is based on and honors the work of Norbert Rigali, S.J., one of the most important contributors to this reconstruction.The decisive break from the traditional manual approach to moral theology represented by Vatican II reoriented moral theology away from universal natural law morality based on the commandments to a morality based on specifically Christian sources. This reorientation, however, was not an either/or but a (...) both/and proposition. Father Norbert Rigali, S.J. has been an inspiration and a challenge to moral theologians working toward reconstruction. This essays in this collection address four questions in the renewal movement: an investigation of normative methods, a clarification of sources, an investigation of the tension between natural law morality and Christian ethics and/or morality, and a combination of methodical insights of philosophy and traditional Christian sources in their investigation of biomedical ethical issues. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Review Essay:Aquinas, Modern Theology, and the TrinityGuy Mansini O.S.B.As one would expect from his Incarnate Lord, Thomas Joseph White's Trinity is no exercise in historical theology, although of course it calls on history, but aims to give us St. Thomas's theology as an enduring and so contemporary theology that both respects the creedal commitments of the Catholic Church and offers a more satisfying understanding of the Trinity than anything (...) proposed by the great theologians, Catholic and Protestant, of the past hundred years.1 The Trinity, however, gives a more complete and satisfying view of its subject than does The Incarnate Lord.Can St. Thomas really be fruitfully located within the dialectic of nineteenth- and twentieth-century Trinitarian speculation? Yes, and it is one of White's principal contributions to show how St. Thomas's medieval contemporaries, the early Franciscans on the one hand and William of Ockham on the other, remotely but really adumbrate nineteenth- and twentieth-century theological positions, once due attention is paid to the key issues of the analogical naming of God and his knowability. The reader is thus assured that Aquinas's original project was composed with some awareness of temptations and alternatives repeated (though not exactly, of course) in modern thought. It should be added that St. Thomas is by no means treated as the only systematic theological authority for Trinitarian theology, but White recognizes his paradigmatic place in the Catholic theological tradition. [End Page 1415]The most important issue for assessing the enduring value of Thomas's Trinitarian theology, then, whether in the thirteenth century or twentieth century, turns out to be the applicability and centrality of the psychological analogy for an understanding of the immanent intelligibility of the Trinity, an analogy suggested by Scripture, and developed by the Cappadocians, St. Augustine, St. Thomas, and other medieval writers, not to mention John Henry Newman and Matthias J. Scheeben.What is the status of this analogy? Olivier-Thomas Venard laconically describes it as "revealed"—too hot. Michael Maria Waldstein has recently argued vigorously and at length that it is not revealed at all—too cold. White does not discuss this in detail but is satisfied with saying that it is "derived" from Scripture—just right. However one thinks this question is to be resolved, White robustly defends the psychological analogy as a proper analogy and as the only systematic theological instrument ever offered by the theological tradition that succeeds in providing real understanding of the immanent life of the Trinity, one that preserves the transcendence of God and honors the dogmatic tradition of the Church bearing on the nature of God and the Trinity of persons—Nicaea, Lateran IV, and Vatican I, especially. This is how he does it in chapter 22.1. We know the mystery of interior Trinitarian life based on God's manifestation of it to us in the economy of salvation via the missions of Word and Spirit, which disclose to us distinct personal processions.2. Such processions are either immanent or transitive.3. But transitive processions terminate in some substance distinct from whence they emanate.4. God, however, is one in nature (essence, substance) both specifically and numerically.5. Therefore, the processions are immanent to the godhead.6. However, there are only two immanent immaterial activities known to us, that of knowing and that of loving.7. Therefore, we cannot have some understanding of the mystery of interior Trinitarian life except by analogy with these two [End Page 1416] activities. That is to say, we know the mystery of the Trinitarian life according to the "psychological model" or not at all.This argument can be re-phrased with more pointed reference to modern theologies of the Trinity.1. If we wish to understand the mystery of the immanent Trinitarian life of distinct persons, but not by way of immanent activities and processions, then we must appeal to transitive activity to account for the distinction of persons.2. Transitive divine activity can be conceived of (1) as creative, (2) as within creation relative to its history (the continental way), or (3) as taking place between three already constituted divine individuals, relating transitively to one... (shrink)

Aunque la obra de Carlos Nino es caracterizada principalmente por sus aportes a la teoría constitucional y a la teoría de democracia, sus contribuciones a la filosofía penal no pasan inadver­tidas. De esto dan cuenta varios trabajos de su autoría sobre responsabilidad penal, sobre legitima defensa (Nino, 1982), sobre la dogmática penal (Nino, 1974), entre otros. En su tesis doctoral, supervisada por J. M. . Finnis y A. M. Honore, Nino propone las bases para un enfoque alternativo tanto a la (...) teoría del delito continental europea, la que identifica como un enfoque conceptual, como al enfoque intuicionista presente en la teoría de la responsabilidad penal en el derecho ingles (Nino, 1980b). Las bases de la teoríaa propuesta por Nino se apoyan en el valor de la autonomíaa y están constituidas por su teoría consensual del castigo y la defensa del principio de enantioledidad comocondición de la responsabilidad penal. (shrink)

"In the great English tradition of the lay specialist, Barfield, a lawyer, modernizes the Platonic dialogue format to focus on the philosophic problems of reality and ways of knowing.. This is the solvent mind at its best-distinguished exchanges giving provocative, open-ended results at every point. Highly recommended. of permanent value." Owen Barfield, who died in 1997 shortly after entering his hundredth year, was one of the seminal minds of the twentieth century, of whom C. S. Lewis wrote "he towers above (...) us all." His books have won respect from many writers other than Lewis, among them T. S. Eliot, J. R. R. Tolkein, and Saul Bellows, and John Lukacs. He was born in North London in 1898 and received his B.A. with first-class honors from Wadham College, Oxford, in 1921. He also earned B.C.L., M.A., and B.Litt. degrees from Oxford and was a fellow of the Royal Society of Literature. He served as a solicitor for twenty-eight years until his retirement from legal practice in 1959. Barfield was a visiting professor at Brandeis and Drew Universities, Hamilton College, the University of Missouri at Columbia, UCLA, SUNY-Stony Brook, and the University of British Columbia, Vancouver. His books include seven others published by The Barfield Press: Romanticism Comes of Age, Worlds Apart: A Dialogue of the 1960s, Unancestral Voice, Speaker's Meaning, What Coleridge Thought, The Rediscovery of Meaning, and History, Guilt and Habit. (shrink)

St. Thomas Aquinas preaches in his sermon Puer Iesus, "Just as your father begot you bodily, your teacher begot you spiritually." St. Thomas himself has been blessed with prodigious fecundity through the centuries for his teaching in the Holy Spirit. Always, he leads us to think of the Blessed Trinity and all things from God's own view. With new insights into St. Thomas's spiritual teaching in its sources, context, breadth, wisdom, and influences, Thomas Aquinas as Spiritual Teacher presents chapters inspired (...) by an international conference cosponsored by the Aquinas Center for Theological Renewal at Ave Maria University and the Thomistic Institute of the Dominican House of Studies. The volume, like its conference, honors Archbishop J. Augustine Di Noia, OP, adjunct secretary of the Dicastery for the Doctrine of the Faith, for his dedication to the spiritual teaching of St. Thomas in several decades of service to the Church and the academy. Luis F. Cardinal Ladaria, SJ, prefect of the Dicastery for the Doctrine of the Faith, contributed the volume's foreword. Contributors to this book include: Serge-Thomas Bonino, OP; Romanus Cessario, OP; Therese Scarpelli Cory; Michael A. Dauphinais; Archbishop J. Augustine Di Noia, OP; Bishop Daniel E. Flores; Wojciech Giertych, OP; Andrew Hofer, OP; Luis F. Cardinal Ladaria, SJ; Dominic Legge, OP; Steven A. Long; Roger W. Nutt; Michael Root; Daria Spezzano; Thomas Weinandy, OFM, Cap.; and Thomas Joseph White, OP-- Provided by publisher. (shrink)

After completing his first degree with first class honors in philosophy and classics at Edinburgh in 1878, Pringle-Pattison was awarded a Hibbert Travelling Scholarship which he used to travel to Germany to study the work of Kant and Hegel. Interest in Hegel in Germany had waned at this time, however, and Pringle-Pattison commented that Germany was the worst place to study Hegel. In Berlin he boarded with the Stropp family whose daughter he would later marry. From Berlin he went to (...) Jena where he found John Haldane, brother of his friend and fellow student, R. B. Haldane, along with a group of Scottish students, with whom he met weekly to study Hegel's Rechtsphilosophie. In the summer of 1880 he went to Göttingen with the aim of studying with Hermann Lotze. Pringle-Pattison respected Lotze for his reassertion of the fundamental truth of the world implied in moral and spiritual experience. J. H. Muirhead says that he "was born by the Lotzean reaction to suspect the whole idea of the Absolute as a menace to individual reality in general and human personality in particular." Lotze, however, was lecturing only to beginning students that summer and Pringle-Pattison set to work on his essay for the Hibbert Trust which was published in 1882 under the title The Development From Kant to Hegel. Pringle-Pattison returned to Edinburgh in 1880 where he succeeded Sorley as Campbell Fraser's assistant. In 1883, as was mentioned above, Pringle-Pattison and R. B. Haldane edited a volume of essays written by younger Hegelians which was intended to show dissatisfaction with the content of the journal, Mind, which was dominated by English empiricism. One year later he moved to Cardiff where he took the foundation chair of philosophy. (shrink)

Une grande stèle trouvée à Larissa en 1990 porte trois décrets votés par cette cité au cours de la même année, probablement très peu après la fin de la troisième guerre de Macédoine, donc en 171/0 av. J.-C. ou l'une des années suivantes. Les deux premiers honorent un philosophe athénien, Satyros fils de Philinos, qui a séjourné sans doute plusieurs années à Larissa et y a vécu les temps de guerre : le peuple de Larissa le récompense en lui accordant (...) la proxénie et différents honneurs, complétés par l'octroi du droit de cité, qui fait l'objet d'un décret complémentaire. Le troisième décret a été voté pour un Mamertin de Sicile appelé Novius fils d'Ovius, qui a racheté un Larisséen capturé par des soldats romains au cours de la même guerre et l'a rendu à la liberté. Dans la partie disparue au bas de la stèle, un quatrième décret devait, comme pour le philosophe Satyros, accorder à Novius le droit de cité. Ces textes sont de tout premier ordre à la fois parce qu'on y trouve des formulaires très explicites et complets, ce qui est peu fréquent, et parce que leur rédaction, dans un dialecte cohérent et représentatif, donne matière à des observations syntaxiques et stylistiques qu'il n'est pas toujours possible de faire sur d'autres documents thessaliens. Leur valeur pour l'histoire de Larissa n'est pas moindre, puisque l'on peut rassembler autour de ces textes plusieurs autres documents déjà connus qui se rapportent à la troisième guerre de Macédoine, soit aux quelques années qui l'ont précédée, soit aux années 171-169 av. J.-C. et à celles qui ont immédiatement suivi. (shrink)

Expressing views not easily placed within any one school of opinion, this collection of the papers of Tony Honore reflects the author's contribution, as both critic and participant in debate, to the study of legal philosophy over the last twenty-five years. His wide-ranging essays cover such topics as motivation to conform to the law, norms and obligations, and rights and justice, and conclude with an essay supporting the use of law to encourage or reinforce morality.