The writer recently examined the two palimpsest folios of the manuscript Parisinus gr. 107B, otherwise known as the Codex Claromontanus, which contain most of the surviving passages of Euripides' Phaethon. Despite the damaging effects of the chemical reagents used in the nineteenth century the text is not wholly illegible and a collation was made where possible. A comparison of this with the standard texts published by Nauck, von Arnim, and Volmer revealed some puzzling discrepancies; it looks as if recent editors (...) have not examined the manuscript, basing their work on their predecessors' false reports of the collation by Blass. Nauck writes : ‘quoniam vero programmata academica in paucorum manus perveniunt, haud gravabor quae Blass legit hoc loco repetere’. von Arnim shows in his preface that he copied from Nauck, and Volmer says : ‘J. de Arnim omnia tragoediae Euripideae fragmenta contulit in Supplemento Euripideo, quem librum prae aliis commentationibus in fabula restituenda adhibeo’. In future scholars who turn their attention to the Phaethon would do well to go back to the collation by Blass, but this too seemed faulty to me at certain points. (shrink)

The writer recently examined the two palimpsest folios of the manuscript Parisinus gr. 107B, otherwise known as the Codex Claromontanus, which contain most of the surviving passages of Euripides' Phaethon. Despite the damaging effects of the chemical reagents used in the nineteenth century the text is not wholly illegible and a collation was made where possible. A comparison of this with the standard texts published by Nauck, von Arnim, and Volmer revealed some puzzling discrepancies; it looks as if recent editors (...) have not examined the manuscript, basing their work on their predecessors' false reports of the collation by Blass. Nauck writes : ‘quoniam vero programmata academica in paucorum manus perveniunt, haud gravabor quae Blass legit hoc loco repetere’. von Arnim shows in his preface that he copied from Nauck, and Volmer says : ‘J. de Arnim omnia tragoediae Euripideae fragmenta contulit in Supplemento Euripideo, quem librum prae aliis commentationibus in fabula restituenda adhibeo’. In future scholars who turn their attention to the Phaethon would do well to go back to the collation by Blass, but this too seemed faulty to me at certain points. (shrink)

Study of concept of Brahman in Upanishads with special reference to the philosophy of Śāṇḍilya.

Исследование посвящено философскому осознанию природы духовности человека. Автор рассматривает духовность внутреннего мира человека как единство высших чувств души и нравственного сознания. Для специалистов в области философии, методологии науки.

Upon doing something generous for someone with whom you are close, some kind of reciprocity may be appropriate. But it often seems wrong to actually request reciprocity. This chapter explores the wrongness in making these requests, and why they can nevertheless appear appropriate. After considering several explanations for the wrongness at issue (involving, e.g. distinguishing oughts from obligation, the suberogatory, imperfect duties, and gift-giving norms), a novel proposal is advanced. The requests are disrespectful; they express that their agent insufficiently trusts (...) the hearer to recognize their own reasons to reciprocate, and the close relationship between them morally requires this kind of trust. This proposal is articulated and situated in the recent discussion of the normativity of requests. The chapter concludes by explaining how these requests may appear appropriate. Agents in these relationships often have standing to make requests, though the standing is lacking in these particular cases. (shrink)

How do we refer to people in everyday conversation? No matter the language or culture, we must choose from a range of options: full name ('Robert Smith'), reduced name ('Bob'), description ('tall guy'), kin term ('my son') etc. Our choices reflect how we know that person in context, and allow us to take a particular perspective on them. This book brings together a team of leading linguists, sociologists and anthropologists to show that there is more to person reference than meets (...) the eye. Drawing on video-recorded, everyday interactions in nine languages, it examines the fascinating ways in which we exploit person reference for social and cultural purposes, and reveals the underlying principles of person reference across cultures from the Americas to Asia to the South Pacific. Combining rich ethnographic detail with cross-linguistic generalizations, it will be welcomed by researchers and graduate students interested in the relationship between language and culture. (shrink)

First-2d ed. published under title: Manual de introduccion a la ciencia del derecho.

The first thorough study in English of the multi-faceted system of Mou Zongsan, this book examines key influences on the New Confucian thinker and introduces his Kantian- and Mahāyāna Fo-inflected moral metaphysical reading of the Lu-Wang Learning of the Mind.

Crupi and Tentori (2012) propose a condition of adequacy for any Bayesian measure of explanatory power, which they call Explanatory Justice. They criticize a measure recently defended by Schupbach and Sprenger(2011) for failing to satisfy this condition, and they offer a new explanatorily just measure of explanatory power. In this paper, we investigate Explanatory Justice’s merits as a condition of adequacy. We offer three arguments against this condition, thus supporitng the idea that a measure of explanatory power should rather be (...) unjust. Then, in order to ensure that the debate advances beyond a mere battle of intuitions, we offer some new results derived from the empirical study described in (Schupbach, 2011a). All of this strengthens the case for Schupbach and Sprenger’s measure while simultaneously posing new challenges to Crupi and Tentori’s alternative proposal. (shrink)

CONTENIDO: Kant y la pedagogía - De la objetividad a la objetivación - De la tensión entre el investigador y el método - Interdisciplinariedad e investigación cualitativa en educación - Formación y subjetividad: epistemología, lenguaje y pedagogía - La pedagogía ante la tecnología como estructura del mundo de la vida - Alcances y limitaciones de la inteligencia artificial en pedagogía - A propósito de la informática en el mundo de la pedagogía y de la educación - La representación del conocimiento (...) y la inteligencia artificial - La lógica de las ciencias como didáctica: ¿un bastión de modernidad? - La educación del futuro como futuro de la educación - De la epistemología de la pedagogía a la filosofía de la educación. (shrink)

In this age of DNA computers and artificial intelligence, information is becoming disembodied even as the "bodies" that once carried it vanish into virtuality. While some marvel at these changes, envisioning consciousness downloaded into a computer or humans "beamed" _Star Trek_-style, others view them with horror, seeing monsters brooding in the machines. In _How We Became Posthuman,_ N. Katherine Hayles separates hype from fact, investigating the fate of embodiment in an information age. Hayles relates three interwoven stories: how information lost (...) its body, that is, how it came to be conceptualized as an entity separate from the material forms that carry it; the cultural and technological construction of the cyborg; and the dismantling of the liberal humanist "subject" in cybernetic discourse, along with the emergence of the "posthuman." Ranging widely across the history of technology, cultural studies, and literary criticism, Hayles shows what had to be erased, forgotten, and elided to conceive of information as a disembodied entity. Thus she moves from the post-World War II Macy Conferences on cybernetics to the 1952 novel _Limbo_ by cybernetics aficionado Bernard Wolfe; from the concept of self-making to Philip K. Dick's literary explorations of hallucination and reality; and from artificial life to postmodern novels exploring the implications of seeing humans as cybernetic systems. Although becoming posthuman can be nightmarish, Hayles shows how it can also be liberating. From the birth of cybernetics to artificial life, _How We Became Posthuman_ provides an indispensable account of how we arrived in our virtual age, and of where we might go from here. (shrink)

A look at political ethics covers cruelty, hypocrisy, snobbery, betrayal and misanthropy, and is accompanied by a description of modern public opinion about ...

Tipy mirovozzreniĭ -- Chuvstvennai︠a︡, intellektualʹnai︠a︡ i misticheskai︠a︡ intuit︠s︡ii︠a︡ -- Ideal-realizm.

In this study of the Nyaya Philosophy as propounded by Gautama and explained by Vatsyayana and Uddyotakara, the author has examined the empirical foundations of its theory of cognition and proof and the validity of the conclusions based on them. The analysis reveals that the Nyaya theory does not warrant the nature, career and destiny of the self (atman). The conceptual framework rests upon the questionable assumption that not only is the experience of the expert (apta) incorrigible but his communication (...) of that experience is authentic. The framework can only be understood in its social context. The author maintains that Indian religious and philosophical thought must be judged not only in the light of criteria generally accepted in these fields but also in the broad perspective of the social and intellectual background of the thinkers usually regarded as rsis beyond the pale of society. The study is both a challenge to the traditional presentation of the Indian cultural heritage and a constructive hypothesis for further research and reappraisal on new lines. (shrink)