Jebb renders the last clause as follows: ‘The warrior of the white shield, who came from Argos in his panoply, hath been stirred by thee to headlong flight, in swifter career.’ ‘In swifter career’ is a discreet rendering of ., Jebb says, ‘does not mean “in flight swifter than their former approach“ nor “the reins are shaken ever faster on the horses' necks”.’ ‘The Argives’, he writes, ‘began their retreat in the darkness : when the sun rises, the flashing steel (...) of their bridles shows them in headlong flight’. Cf. P. Mazon, R.E.G. xxv , 13. This view is shared by all modern scholars, except that Dain and Mazon put commas after and translate accordingly; which I do not think is an improvement. How to Cite This Article. (shrink)

The predicate-argument approach, focused on perception, is compared with the ease-of-predication (or predicability) approach, focused on encyclopedic knowledge. The latter offers functional prediction and implementation in connectionist models. However, the two approaches characterise predicates in different ways. They thus resemble predicational cantilevers built out from opposite sides of cognition, with a gap that is yet to be bridged.

Not at all self-evident, the so-called isomorphisms between the phenomenology and physiology of dreams have been interpreted by Hobson et al. in an arbitrary manner to state that dreams are stimulated by chaotic brainstem stimulation (an assumption also adopted by Vertes & Eastman). I argue that this stimulation is not chaotic at all; nor does it occur in the absence of control from the cerebral cortex, which contributes complexity to brainstem activity as well as meaningful information worth consolidating in the (...) brain during sleep. [Hobson et al.; Vertes & Eastman]. (shrink)

David Conner’s 2022 AFHVS Presidential Address discusses the importance for transdisciplinary partnerships among varied scholars and the co-creation of new knowledge. He suggests that without such co-creation, we will fail to solve wicked problems such as food system sustainability. In this essay, Kelinsky-Jones focuses on requisite changes among universities and federal funding alike to advance food system transformation sustainability and equitably. She argues that without prioritizing transdisciplinary partnerships grounded in principles of epistemic inclusion, we will fail to envision and (...) enact requisite food system transformation. Kelinsky-Jones directs her argument first toward land grant universities by urging them to prioritize agroecology as a transdisciplinary approach of pursuing epistemically inclusive science with society. She offers recommendations for teaching, research, and extension practice. Subsequently, recognizing that funders and universities often work in tandem, Kelinsky-Jones closes with three recommendations derived from her research for how the United States Agency for International Development may equally support and prioritize agroecology. (shrink)

Utilitarian and deontological moral theories are often accused of failing to develop a convincing account of an agent's moral psychology, and so failing to provide an adequate theory of moral motivation that sustains their conception of morality as involving generally overriding moral duties. As a result of this apparent conflict between an agent's psychology and the demands of morality, many suggest making dramatic revisions to our conception of morality. I argue here that a more promising response is to examine where (...) it is that morality fits into human psychology, and then build a theory of moral motivation that sustains ordinary conceptions of morality from this foundation. To do this, I start by looking at Hume's account of moral motivation, which is grounded in a rich and full moral psychology. In an attempt to show that his theory provides a promising foundation for a contemporary theory of moral motivation, I explore his account of acting from duty and develop a new interpretation of his theory of moral motivation that fits most consistently with both his criticism of other accounts and his more general claims about the virtue of justice. I argue that Hume offers an account of justice as being always valuable in virtue of being a necessary condition to the enjoyment of one's good character. I go on to suggest that pride in one's character, what we might now call personal integrity, commits each agent to acting with a sense of duty, and enables her to attain a level of social interaction that is necessary for her psychological development, yet not possible without a commitment to justice. After defending this interpretation of Hume, I extend this basic notion of personal integrity and demonstrate how this idea, combined with the workings of empathy and the psychological need for positive social interaction, generates a viable theory of moral motivation that maintains the common conception of morality as involving generally overriding moral duties while avoiding threats of alienation. (shrink)

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This paper reconstructs the merits of John Dewey’s conception of language by viewing it within the context of communication as the act of making something in common, as social and instrumental action. It shows that on the one hand this approach allows us to avoid the problems of the linguistic turn: the self-entanglement of language, the overemphasizing of language at the expense of the plurality of our world experiences, and the unquestioned, but sterile, supremacy of interpretation. On the other hand, (...) the paper supports the thesis that Dewey’s perspective on language does not produce a new form of foundationalism – according to which language itself is founded on experience, liable to be independently designated – by providing some arguments to interpret the relationship between language and experience in non-contrastive ways. In particular, the essay suggests a non-dualistic interpretation of the distinction between immediate qualitative experience and language, that is knowing in actu, by arguing that language cannot be reduced to the ordered discourse of inquiry since it also structurally includes qualitative and aesthetic aspects. (shrink)

This paper aims to map and highlight the diverse heritage of Pragmatism in aesthetics. It argues that pragmatist aesthetics represents an interesting third way of doing aesthetics beyond the analytic philosophy of art and continental aesthetics. It offers a first, provisional sketch of existing research trends in pragmatist aesthetics, such as somaesthetics, environmental aesthetics, everyday aesthetics, and social aesthetics. Furthermore, it identifies some “family resemblances” connecting most pragmatist “relatives” in the field of aesthetics: the idea that (1) aesthetics is broader (...) than the traditional philosophy of art, (2) the criticism of the view of art as constituting an independent realm or an autonomous system, (3) the thesis of a basic continuity between artistic practices and experience “in the raw,” (4) the adoption of a naturalistic yet non-reductive stance, and (5) a broadly socio-political inspiration. (shrink)

This study presents scientific theories about the female body in Greece of the 5th and 4th centuries BC. It demonstrates the influence of cultural preconceptions on such theories, and of scientific theories on cultural attitudes.

The remote and inhospitable landscape of Iceland made it a perfect breeding-ground for heroes. The first Norsemen to colonize it in 860 found that the fight for survival demanded high courage and tough self reliance; it also nurtured a stern sense of duty and an uncompromising view of destiny. The Icelandic sagas relate the adventurous lives of individuals and families between 930 and 1030, which began as oral tales but were skilfully documented in the thirteenth and fourteenth centuries, and are (...) now regarded as written literature. (shrink)

IN the first part of this paper we discussed R and the y family, which divides into the two groups v and Φ. Before leaving the y family, however, we may consider some of the recentiores, nearly all of which belong within it. They seem to contain no genuine tradition unknown to their elders and betters; so it is not proposed to inflict on the reader a detailed account of them all, but rather to study a representative selection. These manuscripts (...) consist of an uninterpolated and an interpolated group: the latter group includes also the Aldine edition. (shrink)

A contemporary orientation of the hospital experience model must encompass the clients’ religious-spiritual dimension. The objective of this paper is to share a previous experience, highlighting at least five reasons hospitals should invest in this direction, and an equal number of steps required to achieve it. In the first part, the text discourses about five reasons to invest in religious-spiritual support programs: 1. Religious-spiritual wellbeing is related to better health; 2. Religious-spiritual appreciation is a standard for hospital accreditation; 3. To (...) undo religious-spiritual misunderstandings that can affect treatment; 4. Patients demand a religious-spiritual outlook from the institution; and 5. Costs may be reduced with religious-spiritual support. In the second part, the text suggests five steps to implement religious-spiritual support programs: 1. Deep institutional involvement; 2. Formal staff training; 3. Infrastructure and resources; 4. Adjustment of institutional politics; and 5. Agreement with religious-spiritual leaders. The authors hope the information compiled here can inspire hospitals to adopt actions toward optimization of the healing experience. (shrink)

China's encounter with Western cultures since the late Qing was generally viewed as a one-side “borrowing” and a radical “break” from traditional culture. “Westernization” became the dominant characteristic of the descriptions and interpretations of modern Chinese culture. Although Wang's work on comparative Chinese and Western philosophical studies has received much attention, there has been little attention given to the problem of Western influences, the domination of which, when appraising Wang's thought has persisted for a long time and has caused many (...) misunderstandings regarding his literary-aesthetic and philosophical thinking. Using the hermeneutical lens of Kierkegaard and especially Heidegger to look through to help correct our vision of interpreting Wang in light of his own culture, we propose that there is a specific Chinese sensibility crucial for understanding his use of Schopenhauer and Nietzsche, a sensibility that has been ignored by those who later sought to reconstruct and evaluate his earlier studies. We use the idea of “tragedy” heuristically to show the connections and differences between Wang Guowei and Schopenhauer and propose how renjian jingshen played an important role in Wang's cultural “borrowing” from Schopenhauer. Such a conclusion is contrary to the common understanding of Wang as a devoted follower of Schopenhauer's “pessimistic” philosophy. (shrink)