ABSTRACT Post-truth, understood as a turn from collective sense and judgment to nonpublic forms of epistemic justification, is a distinctly rhetorical problem. This article offers, in response, a theorization of knowledge making as the means by which affective and material impingements upon bodies become publicly legible and rhetorically available. For this, the author turns, perhaps unexpectedly, to John Locke. Locke’s works offer the foundations of an empirical theory of rhetoric that embraces the sensible realm not as a conduit to reality (...) but as a space where social connection becomes possible. Locke engages this realm through natural historical inquiry. Tracing this inquiry to his commonplacing practices, the author presents the rhetorical-dialectical topics as a basis for the shared sense and judgment that he pursued and that post-truth demands. The topics, this article argues, guide and enlarge the senses, forming objects of knowledge with which to sustain public life—objects about which plural truths are possible. (shrink)

This book will facilitate clinicians' efforts to select the most appropriate patients for their particular approaches to therapy, which will in turn reduce ...

Lying in an area bounded by the Wabash, Ohio, and Mississippi rivers, the Southern Illinois country is rich in history, folklore, scenery, and natural resources. At about the latitude of southern Virginia, and extending from the flat prairie farmland of central Illinois to the rugged "Illinois Ozarks,” the area is the natural terminal boundary for hundreds of plant species reaching out to all points of the compass. It is also the oldest and most sparsely populated part of Illinois, a region (...) of small towns and independent people, typical of the vast heartland of the U.S.A. Surveying the area in words and pictures the authors sensitively and appreciatively portray the region’s special qualities. An uncommon portrayal of American life in a distinctive region, the book provides a memorable journey both in time and place. (shrink)

Le monde se révèle à l'homme, comme matière, temps et esprit. L'on sait à présent que considérés dans l'espace et le temps, la terre est d'une extrême petitesse et l'homme un être éphémère. Une conception du monde qui prendrait l'homme pour centre et partirait de lui ne donnerait donc aucune garantie de probabilité. Pourtant elle est assez générale, accoutumés comme nous sommes à juger d'après les perceptions grossières des sens, qui trop souvent nous induisent en erreur. Selon les physiciens, la (...) formule mathématique réunissant les coördonnées du temps et de l'espace, serait la plus conforme à la représentation du monde matériel. Nous avançons ici l'hypothèse que le monde matériel répond effectivement à cette conception, et qu'il est donc un monde plongé dans un repos éternel, dans lequel nous voyageons, pour ainsi dire, avec notre temps. Grâce à cette hypothèse, la causalité, le miracle, la prévoyance de l'avenir, s'expliquent plausiblement. Manifestement le troisième principe, l'esprit, est à la fois en interaction avec la matière et indépendante d'elle (p.e. la télépathie). Cette action réciproque suppose une parenté partielle entre l'esprit et la matière. C'est pourquoi nous proposons une seconde hypothèse: l'esprit est une "facies" de la matière qui reste en dehors de la rigidité du monde considéré comme espace et temps. On a toujours considéré ces éléments spirituels comme étant des êtres spirituels, mais leur aspect anthropomorphique nous empêche de croire à leur existence réelle. Si nous identifions la partie spirituelle du corps humain avec l'homme spirituel, le problème du libre arbitre s'explique avec clarté. Seul le procès spirituel du libre arbitre est vraiment libre, mais la volonté ne peut réaliser aucun changement dans la substance purement matérielle. La conception d'une àme se logeant dans le corps matériel comme dans une maison, et qui par ses actions détermine sa demeure future ne s'accorde pas avec l'hypothèse du monde matériel-et-temporel-en-repos. Suivant nos conceptions humaines, nous avons imaginé des êtres spirituels animés d'une volonté libre. Mais alors il faut supposer une unité spirituelle supérieure, qui considère et qui décide. Or, cette conception étant anthropomorphique il est admissible qu'elle soit la véritable figuration du monde. La solution de ce problème pourrait être trouvée par une troisième hypothèse" selon laquelle il existerait un monde supérieur, dans lequel le monde-du-temps-et-de-l'espace fusionne avec un temps supérieur, auquel le nom de "temps spirituel" serait approprié. Seul, ce monde supérieur plongé dans un repos éternel peut nous expliquer d'une façon convaincante l'univers. Un monde d'une essence et d'une invariabilité éternelles, dans lequel le temps, capable d'agir pas des voies infiniment variées, introduit des événements innombrables, les processus spirituels étant effectués par le temps spirituel, les événements matériels par ce que nous sommes habitués à appeler "le temps". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Vagaries and Vicissitudes of WarRichard W Sams III remember standing in the kitchen of our home on Camp Pendleton—a United States Marine Corps base in Southern California—listening to National Public Radio (NPR) and doing dishes in the fall of 2002. President Bush announced to the world that he was considering a pre-emptive invasion of Iraq on the pretext of Saddam Hussein harboring weapons of mass destruction (WMD). Three (...) months later, as a Navy Family Physician, I deployed with a surgical company in support of Operation Iraqi Freedom. Reflecting on the situation with a like-minded close friend, I was not sure— would this be a just war? A necessary war? In my mind, it did not rise to the level of conscientious objection, yet the rightness of invading another country with all the anticipated death and destruction was not clear.En route to Kuwait, we laid over in Spain. While fixed to a TV in a holding area, I watched the Secretary of State make a case to the United Nations (UN) and the world that removing Hussein from power would protect us from mobile anthrax labs that could kill tens of thousands. I thought to myself, Either he is absolutely right, and we are protecting our country and the rest of the free world, or he is terribly mistaken and we are embarking on a disaster.As we trained, prepared, and waited in our tents to invade, we listened to the news on “Voice of America” with a hand crank radio. Thousands of citizens from nations around the world protested. Pope John Paul II, a man well acquainted with the tragedy of war, even spoke out about the planned invasion. “War is not inevitable. It is always a defeat for humanity.” He admonished our leaders that war needed to be the very last option. As a man of faith, I was troubled by his resolute, thoughtful opposition to the crusade I was embarking on. As the day of the invasion approached, scud missiles flew over our camp and we scurried into bunkers, day and night, with our gas masks donned to protect us from possible WMD attacks. In March, with the announcement of a “shock and awe” missile attack on Hussein’s palace, the invasion commenced.Within a day of flying by helicopter into enemy territory to set up a surgical company, the fog of war set in. A series of mass casualties streamed in from nearby Nasiriya. We received dozens of injured enemy combatants and American soldiers. Most troubling were the civilians. An entire extended family fleeing for their lives stumbled into an Iraqi minefield meant for us: a mother dead, the men with shrapnel wounds, and an aunt lost both of her legs. Then there was the little boy. By doctrine, our leaders reassured us we would not care for children. Yet, out of instinct, the field corpsmen scooped up all injured, including children, and [End Page 170] brought them to us. The five-year-old’s legs were blown to bits. We had no pediatric supplies. The anesthesiologist heroically intubated the child’s tiny airway with a urinary catheter and placed an adult IV. The surgeons corrected the wounds the best they could. Hours later, in futility, we performed chest compressions on his tiny mangled body.A day later, the worst sandstorm in a decade struck the area. We struggled to keep the patient-filled tents erect. A Marine appeared on the scene out of the darkness (you could not see beyond your nose in the storm) exclaiming we were going to condition one—lock and load our weapons due to an imminent threat. As healthcare professionals, Geneva Conventions dictated we were to use weapons only in self-defense. We chambered our 9-millimeter pistols to defend our patients and ourselves while Marines formed a defensive perimeter. I thought to myself, Great I’m gonna be shot up and die during a freaking sandstorm in Iraq. Hours later, we were told to stand down. The threat was not from approaching enemy combatants but from shepherds running from the crossfire. I had a small nervous breakdown, sleep deprived and under duress... (shrink)

Paul Ricoeur and the Lived Body’s explorations into the ethical, social, cultural, and affective dimensions of our corporeal existence draw on Paul Ricoeur’s reflection on the lived body. Starting with the fact that one’s own body is irreducible to an object, these essays critically contribute to discourses on the body.

본고는 반성에 대한 리오타르의 후기 저작 두 가지를 논한다. 리오타르는 그의 칸트 독해에서 반성 개념에 대해 논한 바 있다. 본고는 그 중 칸트의 숭고미에 대하여 를 리오타르의 보다 이전의 저술인 비인간 에 포함된 에세이, “Si l’on peut penser sans corps” 와 관련하여 논한다. 이는 칸트의 반성에 대한 리오타르의 보다 자세한 논의인 칸트의 숭고미에 대하여 를 보다 넓은 차원에서 이해하고자 하는 시도이다. 이를 위해 본고는 후기 리오타르 사상에서 주요하게 등장하는, 사유와 신체 모두와 연관을 맺는 정념 개념에 주목한다.

In After the Rights Revolution, Cass Sunstein confronts the “Chicago” intellectual tradition on the effects of government regulation. While recognizing the many failures of regulation, Sunstein argues that most regulation serves a potentially useful purpose and that the courts can be relied on to correct the worst regulatory failures. He offers a dizzying array of prescriptions to ensure this outcome, many of which would appear to run afoul of clear congressional intent. In a more recent book, Breaking the Vicious Circle, (...) Stephen Breyer offers a different diagnosis. He sees health‐safety‐environmental regulation as essentially out of control because of the “vicious circle” created by irrational and ineffective government responses to the public's concern about the risk of exposure to carcinogens. Breyer does not believe that this vicious circle of excessive and irrational regulation can be broken by the courts. Instead, he suggests the creation of an elite bureaucratic corps with the mission of proposing more effective and less costly approaches to controlling threats to human health. (shrink)

Paul Ricœur’s recourse to the metahistorical categories, space of experience and horizon of expectation, invites an inquiry into geography’s role as the guarantor of history. The ontology of the flesh provides the first indication of how one’s body is implicated in the sense of one’s place in the world. In turn, narrative inscriptions of events on the landscape transform the physical topography of a place into an array of sites where memories of ancestral wisdom and historical traumas endure. By anchoring (...) historians’ representations of the past in the places and locales in which events took place, geography constructs a third space analogous to the third time of history. The aporias engendered by the phenomenology of time, however, have no equivalent in the phenomenology of space. The dissymmetry between the dialectic that informs the discourse of space and the one that informs the discourse of time thus keeps in place the reciprocal relation between geography and historiography. (shrink)

Contents: Stephen White: Opuscula and Opera in the Catalogue of Theophrastus' Works Han Baltussen: Theophrastean Echoes? The De Sensibus in the Platonic and Aristotelian Tradition Pamela M. Huby: Arabic Evidence about Theophrastus' De Sensibus Todd Ganson: A Puzzle Concerning the Aristotelian Notion of a Medium of Sense-Perception Istvan M. Bodnar: Theophrastus' De igne: Orthodoxy, Reform and Readjustment in the Doctrine of Elements Georg Wohrle: Ps-Aristoteles De Coloribus -aA Theophrastean Opusculum? David Sider: On On Signs - R.A.H. King: Nutrition and Fatigue (...) Amneris Roselli: Greek Medical Theories of Fatigue Sabine Vogt: Theophrast, De Vertigine Armelle Debru: La sueur des corps: le De sudore de Theophraste face a la tradition medicale John Dillon: Theophrastus' Critique of the Old Academy in the Metaphysics H. Takahashi: Syriac Fragments of Theophrastean Meteorology and Mineralogy Index Contributors and Editors. (Franz Steiner 2002). (shrink)

Le monde se révèle à l'homme, comme matière, temps et esprit. L'on sait à présent que considérés dans l'espace et le temps, la terre est d'une extrême petitesse et l'homme un être éphémère. Une conception du monde qui prendrait l'homme pour centre et partirait de lui ne donnerait donc aucune garantie de probabilité. Pourtant elle est assez générale, accoutumés comme nous sommes à juger d'après les perceptions grossières des sens, qui trop souvent nous induisent en erreur. Selon les physiciens, la (...) formule mathématique réunissant les coördonnées du temps et de l'espace, serait la plus conforme à la représentation du monde matériel. Nous avançons ici l'hypothèse que le monde matériel répond effectivement à cette conception, et qu'il est donc un monde plongé dans un repos éternel, dans lequel nous voyageons, pour ainsi dire, avec notre temps. Grâce à cette hypothèse, la causalité, le miracle, la prévoyance de l'avenir, s'expliquent plausiblement. Manifestement le troisième principe, l'esprit, est à la fois en interaction avec la matière et indépendante d'elle. Cette action réciproque suppose une parenté partielle entre l'esprit et la matière. C'est pourquoi nous proposons une seconde hypothèse: l'esprit est une "facies" de la matière qui reste en dehors de la rigidité du monde considéré comme espace et temps. On a toujours considéré ces éléments spirituels comme étant des êtres spirituels, mais leur aspect anthropomorphique nous empêche de croire à leur existence réelle. Si nous identifions la partie spirituelle du corps humain avec l'homme spirituel, le problème du libre arbitre s'explique avec clarté. Seul le procès spirituel du libre arbitre est vraiment libre, mais la volonté ne peut réaliser aucun changement dans la substance purement matérielle. La conception d'une àme se logeant dans le corps matériel comme dans une maison, et qui par ses actions détermine sa demeure future ne s'accorde pas avec l'hypothèse du monde matériel-et-temporel-en-repos. Suivant nos conceptions humaines, nous avons imaginé des êtres spirituels animés d'une volonté libre. Mais alors il faut supposer une unité spirituelle supérieure, qui considère et qui décide. Or, cette conception étant anthropomorphique il est admissible qu'elle soit la véritable figuration du monde. La solution de ce problème pourrait être trouvée par une troisième hypothèse" selon laquelle il existerait un monde supérieur, dans lequel le monde-du-temps-et-de-l'espace fusionne avec un temps supérieur, auquel le nom de "temps spirituel" serait approprié. Seul, ce monde supérieur plongé dans un repos éternel peut nous expliquer d'une façon convaincante l'univers. Un monde d'une essence et d'une invariabilité éternelles, dans lequel le temps, capable d'agir pas des voies infiniment variées, introduit des événements innombrables, les processus spirituels étant effectués par le temps spirituel, les événements matériels par ce que nous sommes habitués à appeler "le temps". (shrink)

À la suite d’un séjour au Chili sous le régime d’A. Pinochet, W. Cavanaugh élabore une théologie politique à partir d’une ecclésiologie sacramentaire qui souligne que la liturgie eucharistique réalise le corps sacramentel du Christ comme corps de salut dans le corps social. L’article discute de l’intérêt théologique de cette approche du point de vue de la visibilité politique du corps ecclésial.

Author: Jakubowski Jarosław Title: EN QUOI CONSISTE LA FINITUDE DU CORPS PROPRE? À LA RECHERCHE DE LA RÉPONSE DE PAUL RICOEUR (Na czym polega skończoność ciała własnego? W poszukiwaniu odpowiedzi Paula Ricoeura) Source: Filo-Sofija year: 2010, vol:.11, number: 2010/2, pages: 107-124 Keywords: FINITUDE DU CORPS, RICOEUR, „OUVERTURE”, „FERMETURE DANS L’OUVERTURE”, L’ALTERITE DU CORPS PROPRE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:L’analyse du problème formulé dans le titre se compose de deux parties (...) thématiques. La première présente la conception du corps propre élaborée par Ricoeur et ses sources philosophiques (Maine de Biran, Husserl, Marcel, Heidegger) les plus importantes. La deuxième partie presénte deux significations fondamentales de la notion de la finitude du corps propre chez Ricoeur. Celui-ci distingue la finitude du corps propre considerée comme une „ouverture” (1) et comme une „fermeture dans l’ouverture” (2). La troisième signification de la notion ci-dessus, mentionnée dans la conclusion de l’article, est liée à une catégorie de l’altérité du corps propre. (shrink)

Separated and immediate extensions of valued fields. The notion of separated extension of valued fields was introduced by Baur. He showed that extensions of maximal fields are separated. We prove that, when (K, v) is Henselian with residual characteristic 0, then $(K, v) \subset (L, w)$ is separated iff L is linearly disjoint over K from each immediate extension of K.

René Descartes comme un philosophe s'est mis en question d'instituer le système comprenant la description complèté du monde des phénomènes physiques, y compris celui des organismes vivants. Au debut de la réalisation son dessein, cette description intitulée «Le Monde» devait se composer de six parties dont deux derniéres avaient pour but de toucher le probléme qui nous interesse particuliérement. Pourtant Descartes n'a pas réussi à réaliser son dessein dans un seul ouvrage. Il a laissé deux traités rédigés indépéndamment et intitulés (...) «L'homme» et «La description du corps humain». Ses dissertations sont devenues une source inspiratice pour nos médiations. Mais ce qui nous prèoccupe particulièrement c'est la façon d'interpréter par Descartes des phénoménes de la vie, largement conçus dans la cadre de la philosophie mécanique. Cette philosophie réduit le monde des phénoménes extérieurs à une seule substance soumise aux lois du mouvement. On s'interroge egalement si l'analogie entre un mécanisme et un organisme pourtrait s'entretenir à la base de la mème pensée, réalisée par Descartes. Aussi, on réflechit à la question si l'on peut accorder au monde réduit aux lois du mouvement et à l'extension, un attribut de la vie, considéré comme le seul phénoméne de son genre. (shrink)

The aim of this book is to understand what Deleuze and Guattari mean by "art." Stephen Zepke argues that art, in their account, is an ontological term and an ontological practice that results in a new understanding of aesthetics. For Deleuze and Guattari understanding what art "is" means understanding how it works, what it does, how it "becomes," and finally, how it lives. This book illuminates these philosophers' discussion of ontology from the viewpoint of art-and vice versa-in a thorough questioning (...) of aesthetic criteria as they are normally understood. (shrink)

In Corp. Gloss. Lat. V. 435–490 Goetz published excerpts from the A A glossary. Further interesting items were published by C. Theander in Eranos XXIII 51–61, 167–176. The complete glossary is now being prepared for the press, and Professor W. M. Lindsay has kindly communicated to me some of the new items which may possibly contain quotations from classical authors. The most interesting of them is the following: MA 2 ‘Mabortia res quae ad pugnam pertinet unde moenia funduntur vel (...) res Martia.’. (shrink)

Une entité est phénoménalement consciente si et seulement s’il existe quelque chose comme l’effet-que-ça-fait d’être cette entité. À partir de cette définition, aucun test empirique ne peut être fourni pour établir si une entité S est consciente ou pas. S peut croire qu’elle est consciente parce qu’en effet elle l’est, mais pour qu’un sujet W puisse attribuer la conscience à S, une théorie est nécessaire. Cette théorie doit fournir des critères intersubjectifs, basés sur l’observation du comportement, les propriétés physiques ou (...) quelque chose de cette sorte. En bref : (C) Pour qu’un sujet S puisse établir si une autre entité W est consciente, il doit faire appel à une théorie empirique proposant un critère d’un point de vue à la troisième personne pour l’attribution de la conscience. Il n’est pas possible de prouver que la conscience est un phénomène réel, mais les éliminativistes ne peuvent pas prouver non plus que ce ne soit pas le cas. Pour le réaliste, la conscience est donnée comme un fait brut, alors que pour l’éliminativiste l’existence de la conscience est une affirmation théorique. J’adhère à une vision réaliste de la conscience, supportée par le fait qu’il me semble vraiment que j’ai des expériences phénoménales, et par l’idée que la dichotomie réalité/ apparence ne s’applique pas aux contenus phénoménaux. Il y a manifestement des corrélations entre les phénomènes physiques et mentaux, qui donnent de bonnes raisons de croire qu’il y a des relations causales entre le monde physique (y compris le corps) et les esprits (conscients). Le dualisme des substances, le dualisme des propriétés, l’épiphénoménalisme et le panpsychisme ne parviennent pas à fournir une explication convaincante de ces corrélations. Une forme de physicalisme apparaît être l’alternative la plus raisonnable, en dépit du fait que l’esprit ne semble pas, d’un point de vue subjectif, être de nature physique. (shrink)

La musique occupe une place singulière au sein de la philosophie de G.W. Leibniz (1646-1716). Si les développements que ce dernier y consacre sont peu nombreux et dispersés à travers son œuvre, ils n'en dessinent pas moins les contours d'une philosophie de la musique aussi pénétrante que méconnue. Celle-ci apparait tout à la fois comme l'expression et le modèle privilégié de sa métaphysique générale, dont la portée esthétique reste largement à explorer. Une œuvre en particulier, cependant, semble avoir déjà donné (...) corps à cette esthétique musicale. Cette œuvre est celle de Jean-Sébastien Bach (1685-1750), dont l'écriture contrapuntique manifeste plus que toute autre une parenté structurelle avec la philosophie de Leibniz. À scruter l'architecture complexe de ses compositions, on peut y déceler comme un miroir de l'univers leibnizien, une expression sensible des principes mêmes de l'harmonie universelle. Au vu du contexte intellectuel dans lequel évoluait J.-S. Bach, cette parenté n'est du reste pas sans fondement historique. Il n'est ici que de mentionner l'implication du Cantor dans la société philosophique dirigée par Lorenz Mizler (1711-1778), élève de Wolff et héritier de Leibniz, à laquelle il dédia plusieurs de ses œuvres les plus hautement formelles, dont la dernière, inachevée, devait être 'L'Art de la fugue'. À travers l'étude de la conception leibnizienne de la musique, envisagée dans son rapport à la pensée musicale de J.-S. Bach, cet ouvrage explore les relations entre métaphysique et musique à la lumière du concept d'harmonie comme "unité dans la diversité. (shrink)

We investigate large cardinal axioms beyond the level of ω-huge in context of the universality of the suitable extender models of [Suitable Extender Models I, J. Math. Log.10 101–339]. We show that there is an analog of ADℝ at the level of ω-huge, more precisely the construction of the minimum model of ADℝ generalizes to the level of Vλ+1. This allows us to formulate the indicated generalization of ADℝ and then to prove that if the axiom holds in V at (...) a proper class of λ then in every suitable extender model, the axiom holds at a proper class of λ. (shrink)

The pressures that led to the evolution of episodic memory have recently seen much discussion, but a fully satisfactory account of them is still lacking. We seek to make progress in this debate by taking a step backward, identifying four possible ways that episodic memory could evolve in relation to simulationist future planning—a similar and seemingly related ability. After distinguishing each of these possibilities, the paper critically discusses existing accounts of the evolution of episodic memory. It then presents a novel (...) argument in favor of the view that episodic memory is a by-product of the evolution of simulationist future planning. The paper ends by showing that this position allows for the maintenance of the traditional view that episodic memory operates on stored memory traces, as well as explaining a number of key features of episodic memory: its being subject to frequent and systematic errors, its neural co-location with the capacity for simulationist future planning, and the potential existence of non-human episodic memory. (shrink)

It often appears that leading politicians in Belgium consider the results of the municipal elections in the light of national polities. They stick to the thesis that the municipal poll-results, at least in the bigger towns, are more and more influenced by the constellation of the nation's politics.Is it really so that the municipal elections indicate the hearings of the national political situation? Can one draw conclusions from the results of these elections as if they were national ones? And can (...) one,any how, compare municipal to parliamentary elections? By comparison of the results of municipal elections 1964 and of parliamentary elections 1965 it was checked which shifts in party-choice havehappened during this short period of eight months. If no oscillations, or only a few, were detected between both elections, one could conclude that the municipal elections 1964 indicated indeed the hearings of the parliamentary elections 1965.Successively, the national and provincial results of these elections were compared and the party-shifts on national and provincial level were calculated.To make a relevant comparison between the election-results on a lower level, a comparable basic unity had to be found. As there were no municipal data available at parliamentary elections on one side, andonly municipal results at the municipal elections on the other side, the least possible unity for which parliamentary election-results are known, the electoral canton namely, was chosen as a comparison-basis. For that purpose however the results per party had to be additioned in all municipalities belonging to one canton.Part of the electoral cantons was unfit for use as comparison-material for two reasons : the highly varied and often strongly local-coloured political party-structure on one hand, the big number of municipalitieswithout elections on the other hand. So we were bound to make a choice out of 212 electoral cantons. Finally the cantons with a maximum of 4 municipalities were chosen, which limited the number of cantons to 28. These cantons were classified by degree of urbanisation according to the typology of W. Van Waelvelde and H. Van der Haegen.In that classification the percentages of votes in favour of the political parties, at the occasion of these elections, were tabulated and compared.The participating parties and lists were grouped as much as possible around the traditional parties to which they were most related. So we distinguish in Flanders : CVP, BSP, PVV, VU, CPB and other parties ;in the Walloon region: PSC, PSB, PLP PCB, French-speaking lists and other parties.For this analysis we also thought it was relevant to control separately the shifts of the electoral corps in the Flemish, the Walloon and the Brussels cantons. These shifts were then specified according to thedegree of urbanisation.To measure the size of the party-shifts for these elections, the external election-shift standard was calculated for the chosen Flemish, Walloon and Brussels cantons, with a special attention for the degree of urbanisation. Finally we examined which attitude was assumed by the government, the governmental and the opposition parties, in relation to the results of the municipal 1964 elections.It appeared that some notable party-shifts had been realized during the short period between the municipal elections of 1964 and the legislative elections of 1965. In general, a certain polarization has taken place due to a centrifugal vote-shift to the left and still more to the right. The direction of vote-shifts, which had shown at the municipal elections of 1964, was affirmed at the legislative elections of 1965 and for some parties, CVP and PVV namely, it was even accentuated. The parallelism between both elections in relation to the direction of the vote-shifts did not mean however that the size of these shifts was the same everywhere. The image of the shifts was different according to linguistic region and degree of urbanisation.The analysis of the urbanisation-degree showed that the level of oscillations grew higher as the urbanisation-degree grew lower. Seen per linguistic region, the largest shifts had taken place in the Walloon cantons. According to the calculations of the electoral shift standards during the period 1964-1965, the lowest oscillations were noted in the Flemish and Brussels cantons, i.e. the voting-behaviour of the big agglomerations during the municipal elections of 1964 were the closest to the national electoral pattern. Seen that way they were, up to a certain degree, a value-measure for the general policy.Finally the remark should be made that the limitation to the two above-mentioned elections does not allow any generalization of the obtained conclusions. The short period between those elections was itself an exceptional situation which may have been of influence on the results of the comparisons. (shrink)

Humans are standouts in their propensity to trade. More specially, the kind of trading found in humans—featuring the exchange of many different goods and services with many different others, for the mutual benefit of all the involved parties—far exceeds anything that is found in any other creature. However, a number of important questions about this propensity remain open. First, it is not clear exactly what makes this propensity so different in the human case from that of other animals. Second, it (...) is not clear why other animals did not acquire this propensity to the extent that humans did. Third, it is not clear what explains the fact that the extent to which humans engage in trade is culturally highly variable. The paper argues that at the heart of the human-animal divergence in this propensity is the particular socio-cultural environment in which humans evolved. This has led them to sometimes, but not always, acquire the cognitive technology (writing, algebra, tallying devices, money, etc.) to support a sophisticated disposition and capacity for reciprocal cooperation, and deep and wide concepts of property and exchange value. (shrink)

Proponents of the dominant contemporary model of corporate governance maintain that the shareholder is the primary constituent of the firm. The responsibility for managerial decision makers in this governance system is to maximize shareholder wealth. Neoclassical economists ethically justify this objective with their interpretation of Adam Smith's notion of the Invisible Hand. Using a famous quotation from The Wealth of Nations, they interpret the Invisible Hand as Smith's (An Inquiry into the Nature and Causes of the Wealth of Nations, Methuen (...) & Co., London) assertion that market participants, in pursuing their own self-interests without regard to the interests of others, will collectively provide the optimal economic benefit to society. We argue that the traditional interpretation of Smith is too narrow and potentially harmful to society. In order to fully understand Smith's notion of the influence of the Invisible Hand on human behavior, one must also consider The Theory of Moral Sentiments. In that work, Smith (The Theory of Moral Sentiments, A. Millar, London) portrays the pursuit of self-interest as only one of several potential motivations for human action. He also acknowledged the existence of a “sympathy principle,” which refers to the ability and propensity of human beings to consider the interests of others. Heilbroner (The Essential Adam Smith, W.W. Norton, New York, p. 59) suggests that Smith's sympathy principle allows one to “determine the appropriate degree of self-interest, the proper display of benevolence, the desirable strictness of justice.” In fact, Smith indicates that (1) a society whose members pursue self-interest without a sense of justice will eventually collapse; (2) a society whose members pursue self-interest checked by their sense of justice alone will survive; (3) a society whose members pursue self-interest, justice, and the interests of others will flourish. Since a more complete reading of Smith indicates that human beings, in considering their own interests, also reflexively consider the interests of others when making decisions, then the traditional corporate governance model appears to be lacking. A broader, multiple stakeholder approach to corporate governance that considers the interests of other constituencies may be more consistent with Smith's views. In particular, Smith's sympathy principle provides a theoretical foundation for a shift away from the narrow, yet dominant, shareholder-based corporate governance model and toward multiple stakeholder models of corporate governance [e.g., Business and Society: A Strategic Approach to Corporate Citizenship, Houghton Mifflin, Boston, MA] and internal decision-making [e.g., Sloan Management Review 38, (1997) 25–37]. (shrink)

In this paper we examine the study of minerals from the Renaissance to the early nineteenth century in the light of the work of Michel Foucault on the history of systems of thought. In spite of a certain number of theoretical problems, Foucault's enterprise opens up to the historian of science a vast terrain for exploration. But this is the place neither for a general exegesis nor for a general criticism of his position; our aim here is the more modest (...) one of taking certain points from Foucault's study,The order of things, and seeing how far they can be extended into an area not explicitly considered in that work. (shrink)

The passage is thought to refer to the efforts of the Macedonians to honour the memory of their dead king. Who are meant by reges is not at all clear, and summa nituntur opum ui, as we may infer from other passages where the same or a similar expression is used, can hardly refer to anything but the labour of the hands. Probably we ought to read regis, i.e. Philippi. The lines will then refer to the work of the people.

Introduction: occupation -- Impossibilities -- Irreconcilability -- Kaddish -- Authoritarianism: a case study -- Rosenzweig's patient -- Beyond.

In lieu of an abstract, here is a brief excerpt of the content:278 HISTORY OF PHILOSOPHY What a revolution the past century has made in both the general idea of morality andin the practical attitudes of "moral sense"l The political and moral earthquakes that have cracked the solid ground of Wayland's "moral law" and "didactic" complacency have blown us all into a space whose air may be purer but whose endless visibility into the dark void is less assuring. HERBERT W. (...) SCHNEIDER Claremont, California Le Pluralisme Dramatique de Georges Sorel. By Georges Goriely. (Paris: Marcel Rivi~re et Cie, 1962. 244 pp. Price not given.) Professor Georges Goriely of the Free University of Brussels has made one more valiant attempt to rescue Sorel the thinker from the reputation fastened upon him by the title of his Rdflexions sur la Violence in 1906. For most readers he has been the author of that one book, which is seldom read in the light of his other works. It is significant that Goriely reaches it only upon his page 199, barely twenty pages before his study terminates. Also worthy of note is the fact that of the over one hundred critical books and articles about Sorel which are listed in his bibliography, only two are in English: Richard Humphrey's Georges Sorel: Prophet Without Honor (1954) and James M. Meisel's The Genesis of Georges Sorel (1951). In European discussions Sorel frequently shares the company of such names as Croce, Bergson, and Nietzsche. But in the Anglo-Saxon world he has had in general a bad press, or none at all. A far-from-systematic philosopher, his writings, most of them originally articles composed in the heat of European controversies, have seemed remote from transatIantic concerns. He has been reputed "the father of syndicalism" in a country where the adjective most often applied to syndicalism is "criminal." When Mussolini proclaimed at one time that the R~flexions was his favorite bedside book, Sorel seemed to add the paternity of Fascism to his list. All that was needed to complete his damnation by labels was the dread word "anti-intellectual," and that has been freely applied to him. Nevertheless, Professor Goriely finds it possible to take Sorel's ideas seriously, quite apart from the political misuses which have been made of them. He sees that Sorel was primarily a pragmatic moralist immersed in his times and intent upon finding some way to bring about a European ricorso, a rejuvenation of classic republican ethics. At the turn of the century he saw only mediocrity and decadence: democracy had become demagogy, and industrial capitalism a mess of corruption. Sorel's great search was for a moral lever, for something dynamic, some source of energy in men which could be tapped in order to restore virtue and dignity and morale in the common man. Being imbued with historical relativism, and played upon by vigorous and contradictory influences (Vico, Marx, Bergson, Nietzsche, P~guy), Sorel steadily revised his views. It is that fact which gives his contradiction-filled philosophy the character of a "dramatic pluralism." Of one thing, however, Sorel was always convinced: intellect alone could not re-invigorate European ethics. The feelings must be stirred by something which, as early as 1894, he called a "myth." He had no use for rationally planned utopias operated by savants in the manner of Saint-Simon or Comte (whom he constantly attacked). He groped for a moving, even an "infinite" goal to be generated from history by the creative activity of men, such as the famous "general strike." A Norman like Alexis de Tocqueville, his roots were in a mixed liberal-republican aristocracy on the classic model, calling for large numbers of "social heroes" adapted to the industrial age. This r corps has nothing in common with the BOOK REVIEWS 279 shirted gangsters of the totalitarian regimes. Only gradually did Sorel come to seek his paragons of virtue among the proletariat, partly because of his disillusionment with Jean Jaur~s over the Dreyfus case. Sorel had been one of the first to champion Dreyfus, but felt that demagogues had transformed the latter's cause into a new dogmatism and a new establishment. Sorel was genuinely concerned about some of the... (shrink)