It is well known that when resolution occurs in the stichic iambics and trochaics of tragedy word-end is not found between the two shorts so produced: w or, more accurately, that the first short of resolution must not be the last syllable of a polysyllabic word. Moreover, the syllables in resolution most often form part of the same word as the following short or anceps, e.g.: Ion 1143.

In C.Q. xliii , p. 39, Mr. J. H. Quincey quotes the opening lines of Catalepton 5 as, Ite hinc,-inanes, ite, rhetorum ampullae, inflata rhoso* non Achaico verba, and adds, ‘the second line is corrupt and no satisfactory emendation has been proposed’. The MS. readings are: rhorso B, roso Mu, om. in lacuna Ar. In face of these voces nihili many have fallen back on the rore of the Aldine edition of 1517. But this does not really help, for one (...) does not inflate with dew: orators are not dew-bags, but wind-bags. It occurred to me some years ago that what is needed is some word meaning breath or wind to go with inflata, and that in view of the rh in rhorso it was probably a Greek word which a scribe had failed to recognize. I conjectured οζ, and found subsequently that this had been proposed by K. Münscher in Hermes, xlvii , pp. 153–4. οȋζος used of any rushing sound, is applied to speech by Philostratus , and by Pollux . It is easy to see how rhoezo could degenerate into rhoeso-rhoso-roso. (shrink)

Gilbert Ryle in The Concept of Mind pronounced the “official doctrine” regarding the nature of the mind and the body as “hailing chiefly from Descartes.” That doctrine, anathematized by Ryle as “the dogma of the ghost in the machine,” is said to hold that every human being is composed of a body and a mind, that the body is physical whereas the mind is not, and that the mind may continue to exist when the body is destroyed. Ryle’s famous attack (...) on the official doctrine has undoubtedly stimulated Cartesian studies, both in those who wish to understand Descartes better in order to make the defense of the doctrine more effective and in those who wish to attack it, sometimes even with arguments which Ryle himself would have rejected. Occasionally, one reads a reference to “Platonic dualism,” not so much as a clearly defined alternative to Cartesian dualism but rather as an inchoate or loose version of Descartes’ doctrine. A recent exception is Richard Rorty who in the first chapter of his book Philosophy and the Mirror of Nature has insisted on the difference between the Platonic and the Cartesian positions, although it should perhaps be added that his hostility to the former is if anything greater than his hostility to the latter. Without suggesting that there are not obvious similarities in the Platonic and Cartesian versions of dualism, it will perhaps be useful to try to penetrate beneath the slogans in order to get a clearer picture of the arguments which impelled Plato to hold a position the strangeness which was evident even to his contemporaries. (shrink)

This research explores current controversies within country dance communities and the implications of cultural and ethical issues related to representation of gender and race in a KOS for an ICH, while investigating the importance of context and the applicability of semantic approaches in the implementation of synonym rings. During development of a controlled vocabulary to represent dance concepts for country dance choreography, this study encountered and considered the importance of history and culture regarding synonymous and near-synonymous terms used to describe (...) dance roles and choreographic elements. A subset of names for the same choreographic concepts across four subdomains of country dance (English country dance, Scottish country dance, contra dance, and modern western square dance) were used as a case study. These concepts included traditionally gendered dance roles and choreographic terms with a racially pejorative history. Through the lens of existing research on ethical knowl­edge organization, this study focused on principles and methods of transparency, multivocality, cultural warrant, cultural hospitality, and intersectionality to conduct a domain analysis of country dance resources. The analysis revealed differing levels of engagement and distinction among dance practitioners and communities for their preferences to use different terms for the same concept. Various lexical, grammatical, affective, social, political, and cultural aspects also emerged as important contextual factors for the use and assignment of terms. As a result, this study proposes the use of semantic annotation to represent those contextual factors and to allow mechanisms of user choice in the design of a country dance knowl­edge organization system. Future research arising from this study would focus on expanding examination to other country dance genres and continued exploration of the use of semantic approaches to represent contextual factors in controlled vocabulary development. (shrink)

It has been pointed out to me that in my article on ‘The Augustan Rules for Dactylic Verse’ I misrepresented an observation of Maas as reported by Wilamowitz in his Griechische Verskunst, p. 53. Wilamowitz' words are: ‘Wenn Tibull und Ovid den Pentameter so bauen, dass die vorletzte Silbe betont wird, tun sie das nach dem Vorgange gleichzeitiger griechischer Epigrammatiker.’ This means, of course, that the Greek writers mentioned ended with a paroxytone word, not necessarily with a disyllable, as I (...) assumed it to mean, and I apologize for the oversight. (shrink)

There is no paradox in the well-known historical fact that the bourgeoisie, in the period when the capitalist mode of production was coming into being, declaimed against the idea of instituting the kingdom of reason on earth, and converted from Catholicism to the Protestant religion. For Catholicism had asserted that the world was rationally organized in accordance with higher divine intent and that religious belief was in harmony with human reason, although superior thereto inasmuch as the source of faith was (...) revelation or emanation from divine reason. Protestantism, on the other hand, counterposed to this a religion that appealed to common sense, the irrationalist teaching that revived Tertulian's famous proposition Credo quia absurdum. (shrink)

Open peer commentary on the article “Negotiating Between Learner and Mathematics: A Conceptual Framework to Analyze Teacher Sensitivity Toward Constructivism in a Mathematics Classroom” by Philip Borg, Dave Hewitt & Ian Jones. Upshot: My commentary has two general goals. First, I investigate how basic principles of radical constructivism might be used in constructing models of mathematics teaching. Toward that end, I found that I was not in complete intersubjective agreement with Borg et al.’s use of some basic terms. Second, I (...) explore what mathematics teaching might look like in what is construed as constructivist mathematics teaching. Toward that end, I comment on Borg et al.’s use of “negotiation” and explain how a constructivist teacher can establish experiential models of students’ mathematics. (shrink)

This case study aims to preserve and disseminate cultural heritage information about the North American community folk dance tradition of contra dance through development of a thesaurus of choreographic terms and a domain ontology. A survey of dance resources was conducted, reviewing historic and modern examples of contra dance choreography notation and instructions, records of dance events, and recordings of dance performances. Domain and content analysis were performed on the resources to collect and organize concepts and themes regarding choreographic components (...) and their relationships, the structure and function of cultural works, their creative expressions, and the evidence of those expressions in documents and recordings. Vocabulary used in the description of contra dance choreography was identified, classified, and notated to build a thesaurus, which was used as the basis of a domain ontology. Ontology building methodology and existing conceptual models for cultural heritage domains guided the ontology development and revision phases. The study also seeks to safeguard an intangible cultural heritage by applying knowledge organization and semantic approaches to folk dance in order to model such challenges as multiple, simultaneous modes of communication and forms of representation, modular conceptual components, descriptive sequences, differing levels of structured information, and complex cultural networks found at various levels of domain discourse. (shrink)

The level of medical care to patients and the success of the implementation of the national project "Health" depend on the health status and doctor's professionalism. Modern healthcare reform is being implemented by optimizing costs, merging medical organizations, closing ineffective hospitals, expanding the use of high-tech care and informatization of the doctor's activities. All this makes it necessary to assess the health of doctors. Scientists have studied the quality of life and identified the professional burnout of doctors in children's clinics (...) in different age groups. Primary care pediatricians have a higher quality of life score when compared to the standard [1]. However, all groups have a high level of professional burnout. The pre-retirement group of doctors has more unfavorable profile. They are highly professional specialists but may experience emotional discomfort because the pension system has been reformed. This situation requires the introduction of preventive work with doctors of this age as a group with great potential and capable of professional longevity. (shrink)

Purpose: One of my goals in the paper is to investigate why realists reject radical constructivism (RC) as well as social constructivism (SC) out of hand. I shall do this by means of commenting on Peter Slezak’s critical paper, Radical Constructivism: Epistemology, Education and Dynamite. My other goal is to explore why realists condemn the use of RC and SC in science and mathematics education for no stated reason, again by means of commenting on Slezak’s paper. Method: I restrict my (...) comments to Slezak’s paper and leave it to the reader to judge which, if any, of the reasons that I advance for these two states of affairs are not specific to Slezak’s paper. Other readers might not agree with my interpretations of Slezak’s paper, including Slezak himself, but I offer them after having worked with von Glasersfeld in interdisciplinary research in mathematics education for over 25 years. Findings: My findings are that Slezak: (1) rejects RC and SC on the basis of unjustified criticisms, (2) does not explore basic tenets of RC nor of SC beyond the unjustified criticisms, (3) rejects how SC and RC have been used in science and mathematics education, based at least in part on the unjustified criticisms, (3) dislikes how SC has been used in science and mathematics education, a dislike that fuels his rejection of any constructivism, and (4) doesn’t explore how RC has been used in scientific investigations in mathematics education. On the basis of these findings, I conclude that how epistemological models of knowing might be used in science or mathematics education would be better left to the educators who use them in interdisciplinary work. (shrink)

Open peer commentary on the article “Religion: A Radical-Constructivist Perspective” by Andreas Quale. Upshot: The first of my three main goals in this commentary is to demonstrate that Quale’s radical separation between cognitive and non-cognitive knowledge is not viable. The second is to establish Quale’s assertion that a radical constructivist cannot be genuinely religious is a result of taking radical constructivism and religion as abstracted first-order models and is a result of comparing and contrasting elements of these models. The third (...) goal is to establish how religious radical constructivists establish relations between their religious beliefs and their radical constructivist beliefs. To accomplish the first goal, I appeal to the work of Damasio to establish that what Quale refers to as “non-cognitive knowledge” is inextricably cognitive. I also appeal to the work of both Damasio and von Glasersfeld to demonstrate that the Cartesian duality between mind and body is not viable. To accomplish the last two goals, I make a distinction between first- and second-order knowledge and contrast Quale’s argument that a radical constructivist cannot be religious with the relation between religious beliefs and radical constructivism from the perspective of actual religious radical constructivists. (shrink)

We discuss a mass change that has its origin in the action of forces on an object. This phenomenon, well-known in the context of quantum field theory (mass renormalization), can be discussed systematically in both classical and quantum mechanics in a framework given by Stückelberg. We employ this framework to resolve an interesting conflict of opinions between Schopenhauer and Hegel in the mid-19th century. We show that Hegel, Kant, and Schopenhauer demonstrated remarkable prescience in their views as seen from a (...) modern perspective. (shrink)