Within the increasingly complex picture which has emerged in recent years of the manuscript tradition of Ovid's Amores the relationship of the two earliest MSS appears to remain firm: cod. P or Puteaneus of the 9th or early 10th century, which begins at Am. 1.2.51, was copied, probably directly, from the second half of the 9th-century cod. R or Regius , whose first half now ends at Am. 1.2.50. This view, which originates in S. Tafel's dissertation of 1910 and lies (...) behind the stemma constructed by E. J. Kenney for his OCT edition of 1961 , has come to be taken by Ovidian scholars to be the truth. My purpose in this first section is to show that this idea is unlikely to be the truth and, in the form in which it has most strongly been put forward, cannot be the truth. In the second section consequences for the manuscript tradition as a whole are explored. First we shall need some details. P, the slightly later manuscript, consists in all of 99 folia, of which 1–54 contain most, but not all, of the Heroides — not all, because they are in a lacunose state, a point to which we shall return in greater detail later. Foll. 55–6 are blank sheets of paper, not parchment, clearly inserted at a much later date during rebinding. (shrink)

Within the increasingly complex picture which has emerged in recent years of the manuscript tradition of Ovid's Amores the relationship of the two earliest MSS appears to remain firm: cod. P or Puteaneus of the 9th or early 10th century, which begins at Am. 1.2.51, was copied, probably directly, from the second half of the 9th-century cod. R or Regius, whose first half now ends at Am. 1.2.50. This view, which originates in S. Tafel's dissertation of 1910 and lies behind (...) the stemma constructed by E. J. Kenney for his OCT edition of 1961, has come to be taken by Ovidian scholars to be the truth. My purpose in this first section is to show that this idea is unlikely to be the truth and, in the form in which it has most strongly been put forward, cannot be the truth. In the second section consequences for the manuscript tradition as a whole are explored. First we shall need some details. P, the slightly later manuscript, consists in all of 99 folia, of which 1–54 contain most, but not all, of the Heroides — not all, because they are in a lacunose state, a point to which we shall return in greater detail later. Foll. 55–6 are blank sheets of paper, not parchment, clearly inserted at a much later date during rebinding. (shrink)

From its title, which since antiquity has occasioned interpretations of varying ingenuity and implausibility and which the book under review is probably right to judge both inauthentic and inappropriate, to its final chapter, thought to be post-Aristotelian or an exercise by Porphyry and the Greek commentators who followed him, On Interpretation has long been considered one of Aristotle’s most puzzling works. Brief as it is, this treatise was divided into four main parts by Ammonius, dealing with the principles of the (...) assertoric sentence, the proposition consisting of subject and predicate terms only, the proposition which contains an “added predicate”, and modal propositions. Modern commentators tend to find in the work important, but isolated, discussions of general semantic theory, the elements of grammar, and modality and fatalism, but not much else of interest. (shrink)

I read with interest Annas’ and Kummer’s article Preventing the Slide down the Slippery Slope from Assisted Suicide to Euthanasia While Protecting the Rights of People with Disabilities Who Are “No...

This book advances a journalistic theory of empathy, challenging long-held notions about how best to do journalism. Because the institution of journalism has typically equated empathy and compassion with bias, it has been slow to give the intelligence of the emotions a legitimate place in the reporting and writing process. Blank-Libra's work locates the point at which the vast, multidisciplinary research on empathy intersects with the work of the journalist, revealing a reality that has always been so: journalists practice (...) empathy as a way to connect but also as a form of inquiry, as sincere and legitimate in its goals and aspirations as is objectivity. (shrink)

This book is the recent addition to the Clarendon Later Ancient Philosophers series, and its greatest significance lies in its being the sole commentary on Against the Grammarians. It also provides the only English alternative to Bury’s 1949 translation in the Loeb edition. As such, it is a clear and readable translation, although, of course, there is no Greek text provided.

From its title, which since antiquity has occasioned interpretations of varying ingenuity and implausibility and which the book under review is probably right to judge both inauthentic and inappropriate, to its final chapter, thought to be post-Aristotelian or an exercise by Porphyry and the Greek commentators who followed him, On Interpretation has long been considered one of Aristotle’s most puzzling works. Brief as it is, this treatise was divided into four main parts by Ammonius, dealing with the principles of the (...) assertoric sentence, the proposition consisting of subject and predicate terms only, the proposition which contains an “added predicate”, and modal propositions. Modern commentators tend to find in the work important, but isolated, discussions of general semantic theory, the elements of grammar, and modality and fatalism, but not much else of interest. (shrink)

Recently, the idea that our desire for the esteem of others could function as a regulative principle of social life has been criticized because the economy of esteem could reinforce oppressive structures due to expressions of mutual esteem within oppressing groups with deviant group norms. This article discusses this problem from a historical point of view, focusing on the moral and political writings of the eighteenth-century French materialist Paul Thiry d’Holbach. D’Holbach’s thoughts are relevant in two respects: For situations of (...) extreme power and wealth differences within oppressing groups, he shows that the economy of esteem does not work in favour of the members of these groups. This is so because the conditions of esteem and self-esteem of the members with lower hierarchical standing tend to be precarious, while the members with higher standing cannot use the flatteries of their inferiors as credible sources of esteem. D’Holbach concedes that self-esteem could be stabilized by refraining from self-reflection but argues that such a strategy comes at the price of an impaired capacity for protecting one’s natural needs. The upshot of his considerations is that our interest in esteem and self-esteem provides strong pragmatic and moral reasons for opposing oppression. (shrink)

Rousseau argues that holding the talented in high public esteem leads the less talented to esteem their natural virtues less highly and therefore to neglect the cultivation of these virtues. D’Holbach’s response to Rousseau indicates a sense in which esteeming talent can avoid these detrimental consequences. The starting point of d’Holbach’s defense of the sciences and arts is an analysis of the impact that despotic regimes have on esteeming talent. He argues that there is not only a problem of over-valuing (...) talent but also a problem of under-valuing talent. These considerations form the background for his conception of valuing talent in the right way. The phenomenon of political deception in despotic regimes indicates a sense in which talent can be regarded as a tool for solving a pressing political problem: Genuinely estimable uses of talent are those that oppose despotism and support republican virtues. Esteeming such talent does not lead to a loss of esteem and self-esteem for ordinary people because republican virtues themselves are a source of esteem and self-esteem. Comparison with some aspects of the response of d’Holbach’s friend, Claude-Adrien Helvétius, to Rousseau will accentuate the specific strengths of d’Holbach’s argument. (shrink)

Introduction What is the point of studying Aristotle's theory of moral virtue? In the first place, many interesting questions are raised, in metaphysics, ...

This study, the third in a series of three, draws on a broader Norwegian research project exploring the phenomenon of support for young persons with mental health issues. The aim was to explore and explicate the sense of “nourishing communion”, as a somewhat neglected aspect of support. Fourteen Norwegian young adults, aged 18-25, were interviewed about their experiences of support. Data was analyzed using van Manen’s hermeneutic-phenomenological approach to open up possible meanings of how nourishing communion is concretely lived. Analysis (...) was supplemented by in-depth reflexive dialogues between the first and second author, which fostered a nourishing communion akin to the processes and dimensions of our phenomenon of interest. Findings highlight five intertwined existential themes: a) trusting the other to hold vulnerability safely; b) flourishing in mutual participation; c) acceptance in a felt togetherness; d) feeling found and received; and e) feeling an attuned resonance. The notion of “nourishing communion” as a significant but neglected element of support challenges current practice, suggesting the need for a different approach to collaboration with young persons and their networks. From the perspectives both of individual professional engagement and of policy making, there is a need for further exploration of how young persons might be supported to create and maintain a broader range of nourishing relationships. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:109 HUME'S MISSING SHADE OF BLUE, INTERPRETED AS INVOLVING HABITUAL SPECTRA David Hume claimed that his hypothetical case of the unseen shade of blue posed no fundamental problem to his general empiricist principle. But I believe it well may show exactly what he denied it showed — viz., that his empiricism rests on a mistake. Hume says: Suppose... a person to have enjoyed his sight for thirty years, and (...) to have become perfectly well acquainted with colours of all kinds, excepting one particular shade of blue, for instance, which it never has been his fortune to meet with. Let all the different shades of that colour, except that single one, be plac'd before him, descending gradually from the deepest to the lightest; 'tis plain, that he will perceive a blank, where that shade is wanting, and will be sensible, that there is a greater distance in that place betwixt the contiguous colours, than in any other. Now I ask, whether 'tis possible for him, from his own imagination, to supply this deficiency, and raise up to himself the idea of that particular shade, tho' it had never been conveyed to him by his senses? I believe there are few but will be of opinion that he can.... Sometimes one is surprised by the colour which emerges when one mixes paints, powders or lights of different hues, in the sense that one is unable to imagine this resulting colour until one actually sees it. I often have analogous experiences when sightreading music on the trombone. If there is a large, unfamiliar interval between the note I am playing and the one to be played next, so I cannot 'hear' the next note inwardly, I bring the slide to the correct position, set my lips at approximately the right tension, and presto! the correct note appears, despite 110 my inability to predict what it was going to sound like. Only after I have heard it can I also 'hear' it, i.e, predict its occurrence in this melodic line. Cases like these are not puzzling philosophically, because in them, the note, colour, etc. arises primarily from the equipment used — e.g., paints, powders or lights, the trombone and tension of the lips, and so on — rather than from the mind of the person who uses these things. But in Hume's example, no extra-mental objects or events play a direct role in creating the imagined colour. In fact, this colour never appears at all outside the subject's mind, and he never sees it. Therefore here the imagined colour is produced entirely by the subject himself, without his having copied it from anything in the external world. Yet this contradicts the maxim Hume laid down at the beginning of the Treatise that all simple ideas arise from correspondingly simple (sense) impressions. Two points perhaps mitigate the seriousness of the problem set by the missing shade of blue. First, Hume saw clearly, as Locke did not, that "innate" does 2 not mean the same as "justified." He was not so much concerned with the question of where ideas come from, as with how these ideas can be shown to be legitimate. His answer to the latter question is that experience alone is competent to show this. Second, strictly speaking, no idea is itself a piece of knowledge, but only something with the help of which one constructs knowledge-claims; and it is necessary for a person to justify knowledge-claims which are composed of innate ideas, by checking them against experience, just as much as knowledge-claims composed of non-innate materials. For example, suppose I possess innately the idea (visual image) of blue and the idea (tactile image) of cool. To say that these ideas are innate means that they are merely triggered or activated in my Ill mind by experiences I happen to have, but are not created by these experiences, and are not necessarily copies of them. Nevertheless, in order for me to know something which involves these ideas, I first must put them together in a judgment, and then confirm that judgment by appeal to experience. For instance, I might use these ideas to make the judgment... (shrink)

This paper addresses the silence about the Haitian revolution in the oeuvre of Karl Marx. He, who regarded revolutions as “locomotives of world history,” ignored the history of the revolution in Haiti and remained silent about its protagonists. In a brief approach to this paradox, I argue that the main reason for this blank space was Marx’s deficient analysis of contemporary racism. This is made clear in relation to 1) his acceptance of the biological meaning of race, 2) his (...) involvement in two main racisms of the time, antisemitism and colonial racism, and 3) his differentiation and gradation of historical subjects. The consequences were dramatic not because of Marx’s involvement in the racist zeitgeist but insofar as his learning process with regard to the relevance of anti-colonial movements and his awareness of negative societalization as well as its significance were not reflected in a theory of racism. This was to prove a debacle for subsequent attempts at a Marxist analysis of racism and has had effects that are still evident today. (shrink)

Introduction Dorothea Frede and Brad Inwood 1. The Stoics on the origin of language and the foundations of etymology James Allen 2. Stoic linguistics, Plato's Cratylus, and Augustine's De dialectica A. A. Long 3. Epicurus and his predecessors on the origin of language Alexander Verlinsky 4. Lucretius on what language is not Catherine Atherton 5. Communicating cynicism: Diogenes' gangsta rap Ineke Sluiter 6. Common sense: concepts, definition and meaning in and out of the Stoa Charles Brittain 7. Varro's anti-analogist David (...) Blank 8. The Stoics on fallacies of equivocation Susanne Bobzien 9. What is a disjunction? Jonathan Barnes 10. Theories of language in the Hellenistic age and in the twelfth and thirteenth centuries Sten Ebbesen. (shrink)

In this bold, challenging book, D. S. Clarke outlines reasons for accepting panpsychism and defends the doctrine against its critics.

This is an introduction to, and survey of, the constructive approaches to pure mathematics. The authors emphasise the viewpoint of Errett Bishop's school, but intuitionism. Russian constructivism and recursive analysis are also treated, with comparisons between the various approaches included where appropriate. Constructive mathematics is now enjoying a revival, with interest from not only logicans but also category theorists, recursive function theorists and theoretical computer scientists. This account for non-specialists in these and other disciplines.

Push: Software Design and the Cultural Politics of Music Production shows how changes in the design of music software in the first decades of the twenty-first century shaped the production techniques and performance practices of artists working across media, from hip-hop and electronic dance music to video games and mobile apps. Emerging alongside developments in digital music distribution such as peer-to-peer file sharing and the MP3 format, digital audio workstations like FL Studio and Ableton Live introduced design affordances that encouraged (...) rapid music creation workflows through flashy, "user-friendly" interfaces. Meanwhile, software such as Avid's Pro Tools attempted to protect its status as the "industry standard," "professional" DAW of choice by incorporating design elements from pre-digital music technologies. Other software, like Cycling 74's Max, asserted its alterity to "commercial" DAWs by presenting users with nothing but a blank screen. These are more than just aesthetic design choices. Push examines the social, cultural, and political values designed into music software, and how those values become embodied by musical communities through production and performance. It reveals ties between the maximalist design of FL Studio, skeuomorphic design in Pro Tools, and gender inequity in the music products industry. It connects the computational thinking required by Max, as well as iZotope's innovations in artificial intelligence, with the cultural politics of Silicon Valley's "design thinking." Finally, it thinks through what happens when software becomes hardware, and users externalize their screens through the use of MIDI controllers, mobile media, and video game controllers. Amidst the perpetual upgrade culture of music technology, Push provides a model for understanding software as a microcosm for the increasing convergence of globalization, neoliberal capitalism, and techno-utopianism that has come to define our digital lives. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

South Africa has an education crisis, despite the fact that the government spends the biggest slice of its budget on education, more than any other African country. And yet the crisis persists. Jansen and Blank looked at South African schools that work, in spite of adverse conditions -- schools in poor communities, schools with overcrowded classrooms, schools in both rural and urban environments -- and have drawn out the practical strategies that make them successful. 19 short films (included on (...) DVD) let you visit these schools and understand in the words of their principals, teachers and learners what makes them succeed. Then take look at the 10 key strategies identified and see how to implement them in other schools to effect transformation. As we have come to expect from Jansen, there are no complicated theories, not difficult to implement solutions -- just lots of common sense! (shrink)

An anthology of readings in panpsychism, spanning two millennia.

In an age when the use of an approved textbook was required for all lectures held in the kingdom of Prussia, Immanuel Kant's use of such was anything but a formality. The existing exemplars exhibit a density of emendations and notes that is difficult to comprehend without examining a sample page oneself. These typically fill the interleaved blank pages—a common device for lecturing—as well as the margins, the spaces between the lines of text, and even the spaces within the (...) page decorations and majuscules. A single page can contain dozens of individual notes, penned over a span of decades, in which Kant corrects the author, records his own views, reformulates a sentence, gives an example, or sketches part of his... (shrink)

Authenticates approximately 500 lines of Aristotle's lost work the Protrepticus (Exhortation to Philosophy) contained in the circa third century AD work by Iamblichus of Chalcis entitled Protrepticus epi philosophian. Includes a complete English translation of the authenticated material.

Almost traditionally, it seems, accounts of the development of the concepts of work and energy have tended to describe them within the classical framework of Newtonian mechanics. They are seen as the end products of the celebratedvis-vivadispute in the eighteenth century: the outcome of a debate within the confines of the science of rational mechanics. I would like to suggest that this may be to take too narrow a view of the case. It is to project backwards our present specialist (...) arrangement of scientific knowledge, our present divisions between the sciences, and to assume that past development was strictly guided by these divisions. And this is to make questionable historical and sociological assumptions. (shrink)

We discuss a case where clinical genomic investigation of muscle weakness unexpectedly found a genetic variant that might (or might not) predispose to kidney cancer. We argue that despite its off-target and uncertain nature, this variant should be discussed with the man who had the test, not because it is medical information, but because this discussion would allow the further clinical evaluation that might lead it to becoming so. We argue that while prominent ethical debates around genomics often take ‘results’ (...) as a starting point and ask questions as to whether to look for and how to react to them, the construction of genomic results is fraught with ethical complexity, although often couched as a primarily technical problem. We highlight the need for greater focus on, and appreciation of, the ethical work undertaken daily by scientists and clinicians working in genomic medicine and discuss how public conversations around genomics need to adapt to prepare future patients for potentially uncertain and unexpected outcomes from clinical genomic tests. (shrink)

This article traces the career path and personality of a chancery official or secretary in the service of the Gonzaga, the ruling dynasty of Mantua, in the middle years of the fifteenth century. It relates Giovanni Arrivabene to the contemporary social, political and cultural context of this secondary northern Italian power or signoria but touches the wider Italian world at many points, particularly the papal court, whether in Rome or other locations, where Giovanni’s talented younger brother served first as the (...) secretary of Cardinal Francesco Gonzaga and later as an apostolic secretary. The comparison between the two brothers and their interdependence as property owners is a recurring theme. Giovanni emerges with evident limitations which hampered the succession to his father’s superior role in the chancery, where other privileged families also tended to prevail. Humanist educated and efficient, he seems to have been a bureaucrat of routine abilities, not quite astute enough to outpace certain departmental rivals or to avoid being tainted by association with some possibly corrupt practice which caused loss of favour. His later rehabilitation, first as a provincial magistrate concerned with criminal jurisdiction and later as an estate management official, illustrates that private relationships within the narrow world of a civic quasi despotic government were all important. (shrink)

This is a criticism of quine's treatment of mass terms such as "water", "gold", Etc. In word and object. Instead of becoming singular terms referring to a "scattered object", It is argued that they either become general terms as subjects of sentences or retain their unique status as ascribed to an indicated place.

This paper attempts to outline the logical structure of imperatives. It criticizes the prevailing view that this structure is isomorphic with that for indicatives. For "mixed" imperatives with constituents in both indicative and imperative moods (e.G., Conditional imperatives with indicative antecedents) there are features unique to imperatives. These features are specified, And consequences of them are traced. Finally, Formation rules for imperatives are stated.