Was there a second legion in Palestine at all ? Mommsen has raised a doubt. In his note on C.I.L. iii 6641 ‘M. Iunio Maximo Leg. Augg. Leg. X Fr….’ he says ‘Quo tempore titulus positus est provinciam Palaestinam una sola legio obtinuerit necesse est X Fretensis; nam Augustorum vocabulum legatis legionis non solet addi nisi simul provinciae praesunt. Legio VI Ferrata quamquam a Dione in Iudaea collocatur, vide ne castra habuerit in Batanaea quae fuit sub legato Syriae Phoenices.’ On (...) C.I.L. iii 6703 similarly he says ‘legatus legionis Augusti vocabulum raro adsumit’ But the title ‘leg. Aug.’ does seem to be used with sufficient frequency of a simple ‘legatus legionis’ to invalidate Mommsen's argument: e.g. Dessau 1026 ‘leg. Aug. leg. xi C. p. f.’; 1036, 1055, 1070, 1141 etc: and the soldiers of Capitolias might just as easily have served across the border in Palestine. Zangemeister, who first published the inscription of Iunius Maximus {Zeitschrift des deutschen Palästina-Vereins x 1887, 49–53) took the same view as Mommsen, that he was the provincial legatus; but later he admitted that in that case the words ‘pro praetore’ would have been added. (shrink)

In a recently-published work of much learning and great interest, La Frontière de l'Euphrate de Pompée à la Conquète Arabe , M. Victor Chapot has dealt at some length with the history of the eastern legions. But neither he, nor, so far as I can find, any other writer, has attempted to fix their camps with full regard to chronology, and many points have been left uncertain. Although there is little direct evidence—less than for any other part of the Roman (...) Empire—it may be possible to construct with reasonable probability a more exact military map of the eastern frontier. (shrink)

Burgess, J.P. and Rosen, G. Subject with No ObjectElliott, R.Faking Nature.

Hegel’s political philosophy used to be judged mainly by the Philosophie des Rechts, and this book was interpreted differently by various students. More recently, serious account has been taken of Hegel’s earlier political writings, published and unpublished. Professor Ilting believes that Hegel’s real and liberal views were contained in lectures before and after the Ph. d. R. and that that book was a temporary aberration, a concession to the Carlsbad Decrees, and an attempt to satisfy the Prussian censor. Consequently he (...) is publishing what he regards as all the evidence for Hegel’s philosophy of natural law and the state from 1818 to 1833. The first volume is now before us; five are to follow, three of texts and two of commentary. The volumes are not sold separately; the price is DM 198 per volume. (shrink)

This is the second of Professor K-H Ilting’s six volumes on Hegel’s Philosophie des Rechts. His first volume was reviewed and his enterprise described in The Owl of Minerva, December 1973. When I was asked to review this second volume, I thought that a very short notice would suffice, because it was to contain the text of the Ph. d. R. and Hegel’s Randbemerkungen. I was entirely mistaken. This volume is a major contribution to Hegelian scholarship, and I must try (...) to give some indication of why this is so. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Altars Where We Worship: The Religious Significance of Popular Culture eds. by Juan M. Floyd-Thomas, Stacey M. Floyd-Thomas, and Mark G. ToulouseMichael R. Fisher Jr.The Altars Where We Worship: The Religious Significance of Popular Culture Juan M. Floyd-Thomas, Stacey M. Floyd-Thomas, and Mark G. Toulouse LOUISVILLE: WESTMINSTER JOHN KNOX PRESS, 2016. 250 pp. $25.00The Altars Where We Worship: The Religious Significance of Popular Culture is notable (...) for interested readers of religion and contemporary popular culture. The authors expand scholarly understandings of religion and the sacred, but [End Page 194] more important, the spaces where they appear in society by providing analysis of the religious nature of six aspects of American culture. These "meaning-making" aspects of popular culture function as "altars of worship." They are the body and sex, big business, entertainment, politics, sports, and science and technology. How religious devotion and worship are manifest in everyday life of Americans is fully examined. This book offers an alternative entry to classical secularization debates that have garnered the attention of religious scholars across fields of study. Resisting polarized battle lines in which secularization debates have positioned the death of religion on one hand, and its resilience in industrialized societies on the other hand, this book considers the idiosyncratic nature of secularization by foregrounding historical, national, and local differences that exist in various contexts.The authors argue that "religion is important to Americans. But the religion we practice is often not the religion we confess" (1, emphasis in the original). According to them, Americans basically believe in a serviceable, friendly "God" who meets their every desire and need. In contemporary American culture, the objects that are deemed to fulfill Americans' desires and passions become their God(s) and thus their religion(s). They support their argument by citing studies by the Pew Research Center on "America's Changing Religious Landscape" and "'Nones' on the Rise," which indicate a decrease in religious affiliation among adults and a notable tension between Americans' professed religious beliefs and their actual religious practices. Given these trends, they contend that Americans discover and produce religious meaning in places outside traditional or conventional sacred spaces. Consequently, they confess, Americans have "laid our fair share, if not our all" (186) on the six altars of American popular culture. Thus, though studies indicate a trending decline in traditional religious affiliations, for the authors, this does not "sound the death knell of religion" (185). Religion, they insist, exists in different shapes and practices.In The Religious Experience of Mankind (1969), the religious historian Ninian Smart offers a seven-dimensional scheme for the interpretation of religion: doctrinal, mythological, ethical, ritual, experiential, institutional, and material. This scheme is adopted in the book as a framing device for interpreting the religious nature of popular culture. The sevenfold scheme is paralleled in each of the six chapters dedicated to a particular altar. Making their case, the authors draw on and weave thinkers from across disciplines and over time as critical interlocutors—from Friedrich Nietzsche, Rudolf Otto, Paul Tillich, and Robert Bella to Cornel West, Audre Lord, and bell hooks, among many others—in examining the religious significance of popular culture.Although a truly engaging and provocative book, The Altars Where We Worship is not without challenges. Some readers may find certain categories of analysis underdeveloped. For example, what makes big business or politics sites of popular culture? This line of inquiry may raise questions for readers about what constitutes popular culture in general. Such challenges, however, do not [End Page 195] detract from the overall accomplishments and contributions this book offers the study of religion in the United States.Michael R. Fisher Jr.Vanderbilt UniversityCopyright © 2018 Society of Christian Ethics... (shrink)

If such rhetorical flourishes are allowed any weight against indisputable historical fact, what strange inferences might we not draw from Juvenal's exclamation: “… Arma quidem ultra litora Iuuernae promouimus” or “de conducendo loquitur iam rhetore Thyle.“’.

The Oregon Basic Health Services Act of 1989 seeks to establish universal access to basic medical care for all currently uninsured Oregon residents. To control the increasing cost of medical care, the Oregon plan will restrict funding according to a priority list of medical interventions. The basic level of medical care provided to residents with incomes below the federal poverty line will vary according to the funds made available by the Oregon legislature. A rationing plan such as Oregon's which potentially (...) excludes medically necessary procedures from the basic level of health care may be just, for the right to publically-sponsored medical care is restricted by opposing rights of private property. However, the moral acceptability of the Oregon plan cannot be determined in the absence of knowing the level of resources to be provided. Finally, Oregon to date has failed to include the individuals being rationed in discussions as to how the scarce resources are to be distributed. (shrink)

This volume offers the first-ever complete English translation of Leibniz’s Dissertatio De Arte Combinatoria together with a critical edition of the original Latin text on fa...

Plato's Timaeus contains a powerful and influential myth, of the construction of the universe by a divine craftsman. A god imposes reason on necessity, to bring order from a primeval 'receptacle' of disordered matter. There results the 'child' that is the cosmos - a copy of an eternally-existing perfect model. Here eight new essays from a distinguished international cast, explore aspects of this challenging work: the principles of the mythical narrative, how the world soul and human body are formed, implications (...) for illness - mental and physical, the importance of music and harmonious proportion. Later developments are also treated: Aristotle's theory of generation, the commentary of Proclus and elements of modern evolutionary theory. (shrink)

Recent advancements in developmental biology enable the creation of embryo-like structures from human stem cells, which we refer to as human embryo-like structures (hELS). These structures provide promising tools to complement—and perhaps ultimately replace—the use of human embryos in clinical and fundamental research. But what if these hELS—when further improved—also have a claim to moral status? What would that imply for their research use? In this paper, we explore these questions in relation to the traditional answer as to why human (...) embryos should be given greater protection than other (non-)human cells: the so-called Argument from Potential (AfP). According to the AfP, human embryos deserve special moral status because they have the unique potential to develop into persons. While some take the development of hELS to challenge the very foundations of the AfP, the ongoing debate suggests that its dismissal would be premature. Since the AfP is a spectrum of views with different moral implications, it does not need to imply that research with human embryos or hELS that (may) have ‘active’ potential should be completely off-limits. However, the problem with determining active potential in hELS is that this depends on development passing through ‘potentiality switches’ about the precise coordinates of which we are still in the dark. As long as this epistemic uncertainty persists, extending embryo research regulations to research with specific types of hELS would amount to a form of regulative precaution that as such would require further justification. (shrink)

ARISTOTLE'S PROGRAM Aristotle says outright that the law of non-contradiction cannot be demonstrated: you can't prove everything, and among the things you ...

The Search for the Legacy of the USPHS Syphilis Study at Tuskegee is a collection of essays from experts in a variety of fields seeking to redefine the legacy of the infamous Tuskegee Syphilis Study. The essayists place the legacy of the study within the evolution of racial and ethnic relations in the United States. Contributors include two leading historians on the study, two former United States Surgeons General, and other prominent scholars from a wide range of fields.

A solution of the sourceless Einstein's equation with an infinite value for the cosmological constant Λ is discussed by using Inönü–Wigner contractions of the de Sitter groups and spaces. When Λ→∞, spacetime becomes a four-dimensional cone, dual to Minkowski space by a spacetime inversion. This inversion relates the four-cone vertex to the infinity of Minkowski space, and the four-cone infinity to the Minkowski light-cone. The non-relativistic limit c→∞ is further considered, the kinematical group in this case being a modified Galilei (...) group in which the space and time translations are replaced by the non-relativistic limits of the corresponding proper conformal transformations. This group presents the same abstract Lie algebra as the Galilei group and can be named the conformal Galilei group. The results may be of interest to the early Universe Cosmology. (shrink)