Réédition (après révision) d'une dédicace de Rhodes publiée en 1989. La mise au point du texte révèle l'existence d'une commission publique de douze citoyens chargés de collecter une taxe de deux drachmes, sans doute sur tout le territoire rhodien. Le laconisme du document et l'absence de parallèles connus occultent la nature et la portée de cette taxe. Mais les recoupements prosopographiques permettent de dater sûrement le texte de la fin du IIIe ou du début du IIe s. av. J.-C. ; (...) la collecte a donc peut-être servi aux reconstructions publiques qui ont suivi le grand séisme des environs de 227. (shrink)

Réédition d'une importante inscription publiée en 1965 par A. Orlandos : souscriptions d'une trentaine de notables locaux, Grecs et Romains, en vue de rafraîchir plusieurs édifices publics. Ces réparations, modestes si l'on considère les sommes recueillies, étaient peut-être liées à l'introduction du culte d'Auguste à Messène, à la fin du Ier siècle av. J.-C. ou au début de notre ère. A noter la présence des Romains, naturelle dans la région à cette époque, et l'usage du denier comme monnaie de compte. (...) Plusieurs des monuments mentionnés le sont aussi par Pausanias ou peuvent être identifiés sur le site de l'Asclépieion. L'embarras financier de la cité, à ce moment, doit probablement s'expliquer par un manque de fonds disponibles plutôt que par des problèmes économiques ou sociaux. 3) il amorce enfin une redistribution chronologique des inscriptions financières de la dernière décennie de l'Indépendance en fixant plusieurs jalons sûrs ou probables, notamment la date d'une stèle de 174 avant J.-G. dont les deux sections, ID 440 et ID 456, ont été rapprochées et raccordées matériellement. (shrink)

Réédition et commentaire d'une inscription (incomplète) de Rhodes, qui date de la fin du IIe s. ou du début du Ier s. av. J.-C. Elle énumère vingt et une contributions dont l'objet nous échappe. Tous les dons ont été offerts par des femmes, neuf Rhodiennes venant de six familles différentes et douze étrangères représentant en tout huit familles. Toutes ont souscrit grâce à leur propre avoir, mais avec l'accord de leur tuteur, qui est chaque fois nommé. En moyenne chaque citoyenne (...) a donné un peu plus de 36 drachmes et chaque étrangère, 8,75 drachmes. Au total la souscription a rapporté 430 drachmes, somme modique à laquelle manquent un certain nombre de contributions perdues avec une partie de la pierre. Tout semble indiquer une souscription privée, ouverte par exemple dans le cadre d'une association et peut-être dans un but cultuel. (shrink)

A complete stele found in the sanctuary of Apollo at Claros contained two decrees of the city of Colophon, dated to the first half of the 3rd c. BC, concerning the measures taken against the abuses practised by certain tax farmers. The two texts enable a better understanding of the political situation at Colophon, its relations with Notion "Colophon-on-sea" and certain elements in its population.

Leopold first discusses the conservation of natural resources in the southwestern United States in economic tenns, stressing, in particular, erosion and aridity. He then concludes his analysis with a discussion of the moral issues involved, developing his general position within the context of P. D. Ouspenky’s early philosophy of organism.

Gathers the pre-Sand Country Almanac writings of Aldo Leopold, showing that he was not born an ecologist, but evolved over time through experimentation and thought.

This paper offers a general model of the semantics of lexicalized social meanings, i.e. semiotic properties of certain expressions in a socio-political context. Examples include slurs, problematically charged expressions such as inner city, as well as terms such as mother, which also carry implicit ideological associations. Insofar as their linguistic properties are concerned, social meanings can be construed as context-structuring devices: without introducing specific at-issue contents, they evoke background assumptions which shape the context of conversation. An inferentialist model of discourse (...) is developed to account for this effect, in which the discursive significance of an utterance is defined as the set of inferences it licenses relative to a discursive context. A discursive context is a set of propositions that can serve as auxiliary premises in material inferences, together with a salience ranking that makes some of these propositions more readily available and therefore more relevant to determining discursive significance. Social meanings are defined as functions on discursive contexts that modify the salience ranking, increasing the salience of certain assumptions and stereotypes. As a result, they impact the discursive significance of utterances indirectly and independently of at-issue contents. They are also largely independent of speaker intentions in virtue of the ideological nature of discursive contexts. (shrink)

In this paper I describe the place of naive realism in Russell’s changing accounts of perception. I argue ‎for the following conclusions: (1) The early period, 1898-1910: I am inclined to think that the naïve ‎realism that Russell embraced so enthusiastically early on may not have been intended as a naïve ‎realism about perception, but as a metaphysical or semantical thesis. (2) The Problems of Philosophy ‎‎(1912): Russell abandons naïve realism (if, in fact, he ever held it) and presents a (...) sense-datum version ‎of representative realism. (3) “On Matter” (1912): here we see Russell’s best attempt to defend ‎something very close to the standard doctrine of naïve realism. The objects of perception—the ‎‎“everyday material objects such as caterpillars and Cadillacs”—have, of course, undergone severe ‎reconstruction. But the resulting picture does capture the spirit of the doctrine. (4) The period from ‎‎1914 to 1927: though Russell’s thinking about perception underwent some significant changes during ‎this period—the sense datum theory is replaced by neutral monism—I try to show that the ‎distinction between the matter of physics and the thing of common sense is a constant feature of ‎Russell’s changing views. And I suggest that our perceptual relation the thing of common ‎sense (as logically reconstructed by Russell) can usefully be viewed as a limited sort of naïve realism. ‎‎(5) The period after 1927: the thing of common sense no longer features in Russell’s account of our ‎perceptual access to the world. The things we perceive are percepts, located in our private spaces. The ‎only material objects of which these percepts are parts are our brains. All other material objects are ‎beyond our perceptual reach and are accessible only via inference. This is the end of anything ‎resembling the traditional view of naïve realism in Russell’s account of perception. ‎. (shrink)

Given the apparent nondisplaceability and noncancellability of the derogatory content of slurs, it may appear puzzling that non-derogatory uses of slurs exist. Moreover, these uses seem to be in general available only to in-group speakers, thereby exhibiting a peculiar kind of context-sensitivity. In this paper the author argues that to understand non-derogatory uses we should consider slurs in terms of the kind of social practice their uses instantiate. A suitable theory of social practices has been proposed by McMillan. In typical (...) uses the practice is one of bigotry and discrimination. Non-derogatory uses are only possible to the extent that they consitute acts of an alternative, non-derogatory practice. In the core cases it must be a subversive practice of satire or reappropriation. The social identity of speakers is not an ultimately decisive factor but it is an important constitutive condition: most non-derogatory practices of slur-use can only be performed by a member of the target group. (shrink)

Leopold Flam (1912-1995) woont voor een groot deel van zijn jeugd in een kelder in Antwerpen. Zijn ouders, Joodse mensen die uit Lublin naar België emigreerden, kunnen lezen noch schrijven, en proberen aan de kost te komen met leuren en bedelen. Op zijn dertiende begint Flam met het bijhouden van een even openhartig als meedogenloos dagboek. Socrates indachtig heeft hij het vaste voornemen zichzelf te leren kennen. Het mag een klein mirakel heten dat Leopold Flam in zijn opzet is geslaagd. (...) Hij overleefde de Holocaust en hij, de bedelaarszoon, werd hoogleraar filosofie. Hij publiceerde artikelen en boeken, maar zijn dagboeken - voor zover bewaard - behoren tot zijn sterkste werk. Ze vormen een aangrijpend epos dat ons de mens Flam laat zien, eerder dan de filosoof. Tegelijkertijd bieden ze een verhelderend tijdsdocument, met onder meer concrete informatie over zijn hulp aan Joden tijdens de Duitse bezetting en notities gemaakt terwijl hij gevangenzat in Buchenwald. Ondanks de vooroordelen en vervolging waarmee hij had af te rekenen, bleef hij geloven in zijn weg uit de duisternis naar het licht."--Publisher information. (shrink)

Between “the one who arrives” (and triggers the new age of migrations), and “what happens” (an expression used in some instances by Derrida to refer to deconstruction), there is an eventuality to think about. This brings out a concept of unconditional hospitality which is defined as “hospitality to reality,” “hospitality to the event.” The ethical and political analyses that criticize this notion are far from tackling within this perspective, an aspect on which Derrida himself has not been always clear enough. (...) Furthermore, the “arrivant” (Derrida) shall be understood in the light of the “arrivage” (Marion). The phenomenality expressed by the phenomenon of migration calls for a description to the extent of unconditional eventuality that seems to saturate such phenomenon. (shrink)

This paper reviews the main pricing policies in Latin American countries, discussing their shortcomings. It also gives an overview of the most common pricing and reimbursement policies in Europe and describes in detail three well-established approaches — international price referencing, value-based pricing, including setting up of health technology assessment, and generic and biosimilar policies — building on country examples.

“utopophobia” is a diverse and long-established phenomenon. Recent discussion of the notion of “realism” in political philosophy has illuminated one form that the fear of utopia can take—namely, suspicion and disapproval of normative standards that are unlikely ever to be achieved—but has not exhausted all that is of interest here.1 The present paper is concerned with a different variety of utopophobia: namely, the historically influential but not well-understood hostility of Karl Marx and Friedrich Engels toward the provision of plans and (...) blueprints of the ideal society of the future.2There seems little doubt about the existence of this Marxian utopophobia. (Note that I use the.. (shrink)

Consciousness and Qualia is a philosophical study of qualitative consciousness, characteristic examples of which are pains, experienced colors, sounds, etc.

Gareth Stedman Jones has written a scholarly and interesting biography of Karl Marx, framed by the plausible idea that the ‘authentic’ Marx needs to be recovered from layers of 20th-century misinterpretation. The book focuses more on the political context than the intellectual content of Marx's ideas, and its treatment of the latter has some limitations. Not least, the author underestimates the complexity, interest, and relevance, of certain elements of Marx's thought.

Most accounts of the derogatory meaning of slurs are semantic. Recently, Nunberg proposed a purely pragmatic account offering a compelling picture of the relation between derogatory content and social context. Nunberg posits that the semantic content of slurs is identical to that of neutral counterparts, and that derogation is a result of the association of slur use with linguistic conventions of bigoted speakers. The mechanism responsible for it is a special kind of conversational implicature. However, this paper argues that Nunberg’s (...) proposal suffers from technical and conceptual problems regarding the application of the concepts of implicature and convention. It is proposed that the implicature mechanism should be replaced by expressive commitment attribution. The account advocated here preserves crucial insights of Nunberg’s analysis, 25–48, 2013a, Analytic Philosophy 54, 350–363, 2013b; Bolinger Nous, 51, 439–462, 2017), giving them a firmer conceptual basis. It supports a distinction between derogation and offensiveness of slurs that improves on the one proposed by Hom and May, 293–313 2013), and sheds light on puzzling borderline cases: the use of slurs by ignorant speakers and controversies surrounding the status of some words as potentially slurs. (shrink)

Rev. ed. of v. 1 of the author's Schicksalsanalyse, first published in 1944.

In Sino-Theology and the Philosophy of History Leopold Leeb presents the ideas of an influential Chinese intellectual, Liu Xiaofeng, whose approach to the question of a Christian theology for China is both controversial and inspiring.