Πρόκειται γιά τίς ἑκατοντάδες ἀγάλματα, τά ψηφιδωτά δάπεδα καί τίς τοιχογραφίες πού ἔχουν βρεθεῖ στά ὑστεροελληνιστικά σπίτια τῆς Δήλου. Ἐπειδή σέ ἀρκετές περιπτώσεις γνωρίζούμε τήν ἀκριβή θέση τους, τό θέμα μπορεῖ νά θεωρηθεῖ στό σύνολο του. Ἔτσι ἡ μελέτη καί εἰδικώτερα ἡ παρουσίαση τῶν εὑρημάτων ἀπό τό σπίτι τοῦ Διονύσου καί τό σπίτι VI Ο τῆς συνοικίας τοῦ Θεάτρου, μᾶς βοηθάει νά ἑρμηνεύσουμε τόν τρόπο πού τά ἔστηναν, καί τή θέση τους.

And, as The Promise of Salvation makes clear through abundant empirical evidence, religion will not disappear as long as these promises continue to help people ...

We give sound and complete tableau and sequent calculi for the prepositional normal modal logics S4.04, K4B and G 0(these logics are the smallest normal modal logics containing K and the schemata A A, A A and A ( A); A A and AA; A A and ((A A) A) A resp.) with the following properties: the calculi for S4.04 and G 0are cut-free and have the interpolation property, the calculus for K4B contains a restricted version of the cut-rule, the (...) so-called analytical cut-rule.In addition we show that G 0is not compact (and therefore not canonical), and we proof with the tableau-method that G 0is characterised by the class of all finite, (transitive) trees of degenerate or simple clusters of worlds; therefore G 0is decidable and also characterised by the class of all frames for G 0. (shrink)

We investigate the behavior of cardinal characteristics of the reals under extensions that do not add new [Formula: see text]-sequences (for some regular [Formula: see text]). As an application, we show that consistently the following cardinal characteristics can be different: The (“independent”) characteristics in Cichoń’s diagram, plus [Formula: see text]. (So we get thirteen different values, including [Formula: see text] and continuum). We also give constructions to alternatively separate other MA-numbers (instead of [Formula: see text]), namely: MA for [Formula: see (...) text]-Knaster from MA for [Formula: see text]-Knaster; and MA for the union of all [Formula: see text]-Knaster forcings from MA for precaliber. (shrink)

In lieu of an abstract, here is a brief excerpt of the content: Three Odes HORACE (Translated by Charles Martin) To Marcus Vipsanius Agrippa No fears, Agrippa: your exploits will be Saluted by a bard who will eclipse Homer in singing your command of ships, Your winning use of cavalry. It won’t be us. Gifts far surpassing mine Are to be found in Varius, who sings Achilles’ spleen, Ulysses’ wanderings At sea, or Pelops’ nasty line. Of loftiness, we have (...) a deficit, And so our Muse forbids us to pursue Praising your glory and our Caesar’s too, Lest, overwrought, we lessen it. Varius is fit to sing of Mars arrayed In armor, of Meriones in dust, Or of those gods that Diomedes thrust His lance through, with Athena’s aid. Ours, the wine bar and the local fray, The bachelorettes whose nails leave livid traces We later notice on their boyfriends’ faces And lightly sing of, in our way. (Odes i.6) arion 28.3 winter 2021 74 threee odes To Leuconoe Stop seeking what the gods prohibit us from apprehending, Leuconoe—the date on which it all comes to an ending. Better to toss the Dream Book and accept whatever comes, Whether Jove sends more winters, or the last we’ll know now drums The Tuscan Sea into submission on opposing cliffs. Be wise—decant this evening’s wine, curtail your hopeful ifs: Live in the moment: as we speak, now is becoming then; And insofar as possible, ignore tomorrow’s, “When….” (Odes i.11) To Iccius Iccius, are you hot for Arabian Loot now, devising tactics to subjugate The previously undefeated Kings of Sabaea? Forging new fetters For the ferocious Medes while previsioning Your oriental sex-slave, unguarded by The boyfriend whom you’ve slain in battle? What perfumed page from some royal palace, Whose father taught him Sinoform archery, Will be your Ganymede? Oh, deny falling Rivers the right to scale steep mountains, Tell us the Tiber can’t flow back upstream, When you—who were once so very promising, Rush to exchange your Works of Panaetius AND those Platonic scrolls you scoured bookstalls in search of—for Spanish armor! (Odes i.29)... (shrink)

I define ecosabotage and relate this definition to several well-known analyses of civil disobedience. I show that ecosabotage cannot be reduced to a form of civil disobedience unless the definition of civil disobedience is expanded. I suggest that ecosabotage and civil disobedience are special cases of the more general concept of conscientious wrongdoing. Although ecosabotage cannot be considered a form of civil disobedience on the basis of the standard analysis of this concept, the civil disobedience literature can provide important insights (...) into the justification of ecosabotage. First, traditional appeals to a higher law in justifying ecosabotage are no more successful than they are in justifying civil disobedience. Second, utilitarian justifications of ecosabotage are promising. At present there is no apriori reason tosuppose that some acts of ecosabotage could not be justified on utilitarian grounds, although such ecosaboteurs as Dave Foreman have not provided a full justification of its use in concrete cases. (shrink)

The first case of COVID-19 infection in Africa was recorded in Egypt on 14 February 2020. Following this, several projections of the possible devastating effect that the virus can have on the population of African countries were made in the Western media. This paper presents evidence for Africa’s successful responses to the COVID-19 pandemic and under-reporting or misrepresentation of these successes in Western media. It proceeds to argue for accounting for these successes in terms of Africa’s communitarian way of life (...) and conceptions of self, duty, and rights; and that a particular orientation in theorizing on global justice can highlight the injustices inherent in the misrepresentation of these successes and contribute shared perspectives to formulating a framework of values and concepts that would facilitate the implementation of global policy goals for justice. The paper is thus grounded in a rejection of the insular tenets of theorizing prevalent in the global justice debate and to persistent inclinations in Western scholarship to the thinking that theorizing in the African context that draws inspiration from the cultural past has little to contribute to the quest for justice globally. On the contrary, it argues that reflexive critique of cultural history is a necessary source of normative ideals that can foster tolerant coexistence and a cooperative endeavour toward shared conceptions of justice in the contemporary world. (shrink)

Social attitudes toward usury (here defined using the archaic meaning as the taking of interest on loans) have changed dramatically over the centuries. From antiquity until the Protestant Reformation, usury was regarded as an inherently evil activity. Today, with few exceptions, usury is met with moral indifference. Modern objections to usury are limited to protest against "excessive" interest rates rather than interest per se. With this change in focus, the very meaning of the term "usury" has also changed. Many early (...) pronouncements against the taking of interest emphasized the plight of the poor, but ironically, the poor actually pay the highest rates of interest in the modern American economy. Despite the universality of usury, some socio-economic subcultures still manage to avoid the taking or giving of interest. Orthodox branches of both Judaism and Islam have maintained bans on usury throughout the centuries and up to the present time. This is especially interesting in the case of Judaism, given the popular cultural image of the Jew as usurer. Jewish free loan systems may actually offer a model for modern loan programs that can be designed to aid poor borrowers, who are frequently shut out of mainstream financial services. (shrink)

Daniel Taylor and Dawn Goodwin present a case study of the Morecambe Bay Inquiry (MBI), which examined the high rate of maternal and neonatal deaths over a period of 9 years (2004–2013), within the small maternity unit of Furness General Hospital (FGH), one of the three hospitals comprising Morecambe Bay Hospitals Trust.1 They examine this through a conceptual lens, and provide a solution involving changes in medical education. This commentary explores both these elements. First, they use the lens of ‘Normalisation (...) of Deviance’ (NoD) to explain organisational failure. However, other available lenses such as ‘Sociology of Disasters’, ‘Organisational Silence’ and ‘Comfort-seeking Behaviour’ may point to different problems and solutions. More justification for their choice of the lens of NoD would have been useful. Similarly, more justification for their focus on a cluster of five ‘serious untoward incidents’ (SUIs) occurring in 2008 would also have been useful. They suggest that before 2008, the perinatal mortality rate was low, patient satisfaction was high and recent level 2 accreditation of maternity services by the Clinical Negligence Scheme for Trusts all suggested standards of care within the obstetric department were adequate. This stream of positive signals is likely to have contributed towards a genuine belief of safe operation within the maternity unit by staff and board members. However, as they acknowledge, the first problem can be seen in 2004. According to the MBI,2 there were SUIs in the years before and after 2008, but this …. (shrink)

I discuss two puzzling and neglected passages in the Critique of Practical Reason, namely, V:92 and V:163. In these passages Kant claims that practical philosophers should follow the paradigm of the chemist and conduct experiments on common human reason. I explain Kant’s conception of the chemical experiment, provide a detailed interpretation of the two passages in question, and conclude by applying the structure of the chemical experiment to the Analytic of the Critique of Practical Reason. Chemical experiments as a model (...) of ethics should be understood as a method of confirming that a philosophical theory systematizes and defends ideas that ordinary rational agents are already committed to. (shrink)

In recent years, increasing pressures have been brought to bear upon nurses and others more closely to inform, involve and support the rights of parents or guardians when crucial ‘life and death’ ethical decisions are made on behalf of their seriously ill child. Such decisions can be very painful for all involved, and may easily become deadlocked when there is an apparent clash of moral ideals or values between the medical team and the parents or guardians. This article examines a (...) growing number of such cases in New Zealand and analyses the moral parameters, processes, outcomes and ethical responses that must be considered when life and death ethical decisions involving children are made. The article concludes with a recommendation that nurses should be recognized as perhaps the most suitable of all health care personnel when careful mediation is needed to produce an acceptable moral outcome in difficult ethical situations. (shrink)

A psychoanalyst looks at the portrayal of love in poems from Homer to Shakespeare, discusses Freud's writings on love, and examines the relationship between narcissism and love.

Der umfassende Prozess der weltweiten Digitalisierung prägt alle gesellschaftlichen Systeme in unterschiedlicher Weise. Wie sehr verändert die Digitalisierung die uns bekannte Welt und die Vulnerabilität des Lebens? Sind die damit verbundenen Transformationen gar wünschenswert und/oder notwendig? In Hinblick auf eine Vergewisserung dessen, was als (unsere) Welt anzusehen ist, bietet sich der Begriff der Lebenswelt im Ausgang von Edmund Husserl an. Demnach ist es eine wirklich anschauliche, wirklich erfahrene und erfahrbare Welt, in der sich unser ganzes Leben praktisch abspielt. Technisierung bedeutet (...) eine Veränderung dieses menschlichen Weltverhältnisses. Husserl attestierte seinerzeit eine Lebensweltvergessenheit, die zu einer Krise Europas und des europäischen Menschentums beitragen würde. Daher setzte er sich für eine Rehabilitierung der Lebenswelt als Sinnesfundament ein. Diese berühmte Diagnose und jene Massnahme sind seit Husserls Tagen immer wieder aufgegriffen worden. Wird die Digitalisierung die Welt in eine komplett künstliche Welt transformieren, die den Zusammenhang von persönlicher Erfahrung, Leiblichkeit, gesellschaftlichen Institutionen und Erscheinungen der Natur aufgekündigt hat? Bevor eine solche Befürchtung geglaubt werden kann, gilt es, grundlegende Muster der Digitalisierung im Hinblick auf ihre lebensweltliche Konkretion zu befragen. Die vorliegende Studie untersucht Prozesse und deren Querverbindungen aus den Bereichen Politik, Wirtschaft, Verkehr, Wissen, Bildung, Literatur, Gesundheit und Erotik. (shrink)

What does it take for an individual to be personally responsible for behaviors that lead to increased risk of disease? We examine three approaches to responsibility that cover the most important aspects of the discussion of responsibility and spell out what it takes, according to each of them, to be responsible for behaviors leading to increased risk of disease. We show that only what we call the causal approach can adequately accommodate widely shared intuitions to the effect that certain causal (...) influences—such as genetic make-up or certain social circumstances—diminish, or undermine personal responsibility. However, accepting the causal approach most likely makes personal responsibility impossible. We therefore need either to reject these widely shared intuitions about what counts as responsibility-softening or undermining or to accept that personal responsibility for behaviors leading to increased risk of disease rests on premises so shaky that personal responsibility is probably impossible. (shrink)

Luck egalitarians need to address the question of cost-responsibility: If an individual is responsible for being worse off than others, then what benefits, if any, is that individual uniquely cost-responsible for? By applying luck egalitarianism to justice in health I discuss different answers to this question inspired by two different interpretations of luck egalitarianism, namely ‘standard luck egalitarianism’ and ‘all luck egalitarianism’, respectively. Even though I argue that the latter is more plausible than the former, I ultimately suggest and defend (...) a third interpretation of luck egalitarianism, which I label ‘universal luck egalitarianism’. Finally, I adjust my findings to a (all things considered) more plausible currency, namely welfare. (shrink)

os artículos de Husserl en la revista japonesa Kaizo contienen muchas claves sugerentes e importantes sobre su filosofía práctica. Su visión de las “formas de vida” humanas y sobre todo su concepción de la “forma de vida ética” muestran su preocupación por el significado de la fenomenología para la vida y para la búsqueda de la responsabilidad. Husserl articula el problema ético sobre la base de su concepción de la “esencia” del ser humano y la lucha o el afán de (...) la vida como lucha por una vida ética pura. (shrink)

Analyses of preference for the timing of uncertainty resolution usually assumes all uncertainty to resolve in one point in time. More realistically, uncertainty should be modelled to resolve gradually over time. Kreps and Porteus (1978) have introduced an axiomatically based model of time preference which can explain preferences for gradual uncertainty resolution. This paper presents an experimental test of the Kreps-Porteus model. We derive implications of the model relating preferences for gradual and one-time resolving lotteries. Our data do not support (...) the Kreps-Porteus model but show that some of the behaviour observed may be explained by similarity heuristics. (shrink)

Volume 15, Issue 3, September 2024, Page 418-440.

In a world filled with “ambient violence”, public protest is a vital signal of shared discontent. The essential compulsion at the heart of protest, however, is conventionally not recognised for what it is: solidarity with those suffering injustices. Amid authorities’ often-fierce efforts to curtail gatherings of people whose experiences of injustice propel them into the streets, a sharp rise in public protests has been perceived since the early 2000s. Thousands of column inches dedicated to reporting on protests are rivalled in (...) volume only by the reams of academic theories produced around causes. Despite this overabundance of discourses, it often remains unclear what protest, at heart, constitutes. That is, what are we talking about when we talk about protest, and why does this question matter? In this paper I consider the constituent parts of protest formation in the abstract, including grievances, gestures, and tactics, among other. Developing these constituent parts reveals protest to be, first and foremost, a manifestation of a nonhegemonic ethical commitment to justice, requiring courage and coordination, and whose outcome is always contingent, that is, an act of love. I also reflect on the nature of protest as a direct political action that sits on a continuum that ranges from opposition politics to civil war. This continuum offers a graded view ranking expressions of discontent by severity of outcome. (shrink)

ZusammenfassungVor dem Hintergrund der medialen Debatte um die beiden Therwiler Schüler, die sich mit Verweis auf religiöse Gründe weigerten, ihrer Lehrerin die Hand zu reichen, strebten Politikerinnen und Politiker im Kanton Basel-Landschaft an, die dortige Verfassung zu ändern. Dabei wurde auf rechtliche und erinnerungskulturelle Diskurse aus dem Kulturkampf des 19. Jahrhunderts – und auf solche, die dazu Bezug nehmen – verwiesen. Diese Verweise werden in einem (partiellen) Close Reading des Kommentars zur geplanten (letztlich aber nicht realisierten) Änderung der basellandschaftlichen Kantonalverfassung (...) erörtert und in den konfligierenden Narrativen des liberalen und des konservativen Lagers verortet. Dabei wird der Kommentar als Dokument gelesen, in welchem spezifische Geschichtsbilder, politische Identitäten und das Recht als sozial konstruierte Entitäten verwoben werden – und in welchem spezifische Konstruktionen und Reifikationen von Identität und Alterität angelegt sind. (shrink)

This paper presents insights into the lived experience of maritime carpentry practices, based on six months of sensory-ethnographic fieldwork as a wooden boat builder’s apprentice. In particular, the author explores the widely-reported experience of tools ‘withdrawing’ from consciousness as craftspeople master their use. Without contradicting these interpretations – many of which are constructed by way of reference to ideas from Merleau-Ponty – the author suggests further theoretical resources to examine the perceptual experience of work after tools cease to be the (...) main focus of the craftsperson’s attention. Heidegger’s idea of ‘circumspection’ is presented as a way to illuminate the relational nature of the subsequent mode of perception, in which the work as a whole fills the consciousness, rather than the individual instruments through which the work is achieved. (shrink)

This paper first appeared in Modern Theology, Vol. 6, No. 3, July 1989. Copyright (c) Basil Blackwell Publisher Ltd., Oxford. Reprinted by permission.