LOCKE AND FRENCH MATERIALISM by John W. Yolton, Clarendon Press, Oxford 1991 (239 pp.).

We construct a model for the level by level equivalence between strong compactness and supercompactness in which below the least supercompact cardinal κ, there is a stationary set of cardinals on which SCH fails. In this model, the structure of the class of supercompact cardinals can be arbitrary.

We determine exact consistency strengths for various failures of the Singular Cardinals Hypothesis (SCH) in the setting of the Zermelo-Fraenkel axiom system ZF without the Axiom of Choice (AC). By the new notion of parallel Prikry forcing that we introduce, we obtain surjective failures of SCH using only one measurable cardinal, including a surjective failure of Shelah's pcf theorem about the size of the power set of $\aleph _{\omega}$ . Using symmetric collapses to $\aleph _{\omega}$ , $\aleph _{\omega _{1}}$ , (...) or $\aleph _{\omega _{2}}$ , we show that injective failures at $\aleph _{\omega}$ , $\aleph _{\omega _{1}}$ , or $\aleph _{\omega _{2}}$ can have relatively mild consistency strengths in terms of Mitchell orders of measurable cardinals. Injective failures of both the aforementioned theorem of Shelah and Silver's theorem that GCH cannot first fail at a singular strong limit cardinal of uncountable cofinality are also obtained. Lower bounds are shown by core model techniques and methods due to Gitik and Mitchell. (shrink)

We show that the consistency of the theories “ holds below ” + “there is an injection ” + “both and fail” and + “ holds below ” + “there is an injection ” + “ satisfies the tree property” follow from the appropriate supercompactness hypotheses. These provide answers in a choiceless context to certain long‐standing open questions concerning, weak square, approachability, and the tree property. There is nothing special about, and the injection into can be from any ordinal λ (...) (which means that pcf theory can fail badly in the models constructed if ). (shrink)

Dicaearchus of Messana (fl. c. 320 b.c.) was a peripatetic philosopher. Like Theophrastus of Eresus, he was a pupil of Aristotle. Dicaearchus's life is not well documented. There is no biography by Diogenes Laertius, and what the Suda offers is meager. However, it can be ascertained that a close friendship existed between Aristoxenus and Dicaearchus as both are mentioned as personal students of Aristotle. Dicaearchus lived for a time in the Peleponnesus, and in his pursuit of geographical studies and measuring (...) mountains, he is said to have enjoyed the patronage of kings. Dicaearchus's interests were in certain respects narrower than Aristotle's. There is no evidence that Dicaearchus worked in logic, physics, or metaphysics. To the contrary, his work On the Soul recalls the Aristotelian treatise of the same title, but Dicaearchus's work was not an esoteric treatise. Instead, it was a dialogue in two parts. His interest in good and bad lifestyles also found expression in works such as On the Sacrifice at Ilium, and On the Destruction of Human Beings, in which he presented man himself as the greatest threat to mankind. In On Lives, a work of at least two books, he considered philosophers and others noted for their wisdom, with his main thesis being the superiority of the active life over that of quiet contemplation. Cicero speaks of controversy between Dicaearchus and Theophrastus the former championing the active life and the latter that of contemplation. Circuit of the Earth was a work of descriptive geography in which Dicaearchus said that the earth has the shape of a globe. This interest in earth's sphericity led him to make maps and discuss other phenomena like the cause of ebb- and flood-tides and the source of the Nile River. The largest number of texts in the collection deal with cultural history, most of which stem or appear to stem from his Life of Greece, while the smallest section deals with politics. This tenth volume in the series Rutgers Studies in Classical Humanities includes a facing translation of the Greek and Latin texts, making the material accessible to readers who lack the ancient languages, and the accompanying essays introduce important issues beyond the scope of the text. "[Dicaerchus of Messana] is a beautifully produced book...highly recommended, not only as a very full and useful treatment, meeting the highest standards, of one of Aristotle's more important pupils, but also as a model of methodology in the attempt to reconstruct from few remains something of an achievement which has been largely lost." -Dominic O'Meara, The Classical Bulletin William W. Fortenbaugh is professor of classics at Rutgers University. In addition to the other books in this series and his many articles, he has written Aristotle on Emotion and Quellen zur Ethik Theophrasts. Eckart Sch³trumpf is professor of classics at the University of Colorado at Boulder. His interests include ancient literary criticism, rhetoric and political theory. His extensive commentary on Aristotle's Politics now extends to three volumes. A fourth and final volume is forthcoming. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

In dieser Arbeit wird Hegels Begr?ndung der?sthetik als Philosophie der sch?nen Kunst und die Bestimmung der kulturgeschichtlichen Funktion der Kunst behandelt. Der Aufsatz schlie?t sich an die Annemarie Geth?mann-Sieferts Interpretation von Hegels?sthetik. In dieser Interpretati?on wird Hegels Kunsttheorie ausdr?cklich im Hinblick auf die Frage nach der Rolle der Kunst in der Kultur und in der Geschichte er?rtert. Im Text wird zuerst Hegels Ausschlie?en das Nautursch?nen und die Bestimmung der?sthetik als Philosophie der Kunst untersucht. Dann folgt die Er?rterung von Hegels Widerlegung (...) der Einw?rfe gegen die Philosophie der Kunst. Hegel geht auf die Frage ein, ob die Kunst?berhaupt einer philosophischer Betrachtung f?hig und w?rdig sei, und diese Frage wird im Kontekst von Hegels systematischen Ansatzes positiv beantwortet. Am Ende wird Hegels Begr?ndung der?sthetik im Ausgang vom Einblick in der kulturgeschichtlichen Funktion der Kunst als Deutung der Welt behandelt. (shrink)

The aim of the study was to determine the acceptance and perception of Nigerian patients to medical photography. A self-administered questionnaire was distributed among Nigerian patients attending oral and maxillofacial surgery and plastic surgery clinics of 3 tertiary health institutions. Information requested included patients' opinion about consent process, capturing equipment, distribution and accessibility of medical photographs. The use of non-identifiable medical photographs was more acceptable than identifiable to respondents for all purposes (P = 0.003). Most respondents were favourably disposed to (...) photographs being taken for inclusion in the case note, but opposed to identifiable photographs being used for other purposes most especially in medical websites and medical journals. Female respondents preferred non-identifiable medical photographs to identifiable ones (P = 0.001). Most respondents (78%) indicated that their consent be sought for each of the outline needs for medical photography. Half of the respondents indicated that identifiable photographs may have a negative effect on their persons; and the most commonly mentioned effects were social stigmatization, bad publicity and emotional/psychological effects. Most of the respondents preferred the use of hospital-owned camera to personal camera/personal camera-phone for their medical photographs. Most respondents (67.8%) indicated that they would like to be informed about the use of their photographs on every occasion, and 74% indicated that they would like to be informed of the specific journal in which their medical photographs are to be published. In conclusion, non-identifiable rather than identifiable medical photography is acceptable to most patients in the studied Nigerian environment. The use of personal camera/personal camera-phone should be discouraged as its acceptance by respondents is very low. Judicious use of medical photography is therefore advocated to avoid breach of principle of privacy and confidentiality in medical practice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.3 (2001) 401-423 [Access article in PDF] Petrarch and the Genealogy of Asceticism W. Scott Blanchard The morality of thought lies in a procedure that is neither entrenched nor detached. --Theodor Adorno Perhaps no author within or outside of the canon of Western literature wrote as extensively on the topic of solitude as did Francesco Petrarch. While many of our modern associations with (...) the term may find some of their origins traceable as far back as Petrarch's career, the term "solitude" carried with it much different associations in his century than it does for us today, influenced as we are by the Romantic tradition and especially by Wordsworth's absorption with the idea of solitude as an ideal state for self-conscious reflection on the individual's personal history and its meaning. No less than three of Petrarch's major prose works--the De otio religioso, the De vita solitaria, and the Secretum--confront the topic of solitude directly, and we can also point to many letters, poems, and portions of his treatises that either directly or indirectly reflect Petrarch's virtual obsession with solitude. In Petrarch we are confronted with an author who was at once the most politically connected intellectual of his century--we are even tempted to call him a "public intellectual"--and yet who constantly invoked his desire for solitude, for an escape from the many distractions and seductions that the cities and courts of his society offered. For Petrarch these were invariably places where desire lurked and power held sway, so that the life of solitude was often invoked as an alternative--a counter-cultural locus, perhaps--where freedom from temptation and subjection was imagined as an escape from the negotium of worldly life. There is much in Petrarch's writings on the solitary life that is wishful and that we might characterize as merely compensatory in a life that was otherwise quite active and engaged, but there is also a [End Page 401] strain of thought in these works that indicates a certain intransigence beneath Petrarch's overdetermined attachment to the idea, if not the practice, of withdrawal and detachment. An inquiry into Petrarch's idealization of the solitary life may even yield a somewhat reactionary aspect of his complex mind, a conservative strain in an author who was in almost every other way the literary herald of a humanism that was at the center of the cultural avant-garde of the Trecento. Is the Petrarch that in so many accounts of his character is construed as the "first modern man" actually something else, a reluctant ascetic holdover from the Middle Ages? How did Petrarch use his unique understanding of the life of solitude, of ascesis, as a pose from which to construct his sense of himself as an author and intellectual? Or are we simply confronted in the figure of a worldly and an ascetic Petrarch with yet another set of contradictions so appropriate to the "immensely complex" author whose poetic signature was the oxymoron? 1"Asceticism" and "solitude" are of course not synonymous terms, but any examination of a number of Petrarch's works as they fall within what might be called a genealogy of asceticism must recognize from the start that Petrarch's brand of asceticism was somewhat unique, especially insofar as it was deeply influenced by ancient Stoicism as well as by his reading in authors from the early Christian era. The most useful expression for our purposes may be the medieval concept of the "contemplative life," since much of the analysis in what follows will focus on how Petrarch often used his self-proclaimed pose of detachment and withdrawal as a technique for carrying on what were otherwise quite engaged dialogues with those worldly formations of power and authority that are normally conceived of as belonging to the "active" sphere of human existence. 2 For despite Petrarch's participation in or association with a number of political and civic ventures during his long and productive career, he likely never would have freely chosen... (shrink)

(2008). Medicine and Statecraft in The Book of the Courtier ∗. Intellectual History Review: Vol. 18, Humanism and Medicine in the Early Modern Era, pp. 75-89.

Sartre rationalizes sexuality much like Plato. Rationalization here refers to the way Sartre tries to facilitate explanation by changing the terms of the discussion from sexual to nonsexual concepts. As a philosophy which, above all, highlights those features of human existence which seem most resistant to explanation, one would expect existentialism to highlight sexuality as a category that is crucial for considering human existence. Descartes comes immediately to mind when one focuses on Sartre's major categories. In Sartre's case however, it (...) is not mind and matter but consciousness and its opposite: "nothingness" and "being." This irreducible dualism is the key to the trouble human beings have with existence. Humans try to deal with the tensions implied by this dualism by trying to pretend people are not subjects but objects. Sartre calls this "bad faith." He begins by attempting to take human sexuality seriously as a fundamental category, but ends by abandoning the effort in favor of other substitutes. (shrink)

The rhetoric of 'needs' has been used to legitimate all major turns in UK health policy since 1936. This study identifies the ethical, policy and technical issues arising from the concept of needs. In the first part a theory of needs is developed, which takes into account both the philosophical traditions and the practical problems arising in daily health care. In a second part, health systems throughout the world are described and compared, addressing ethical as well as economical questions. Its (...) interdisciplinary approach will make The Need for Healthcare important reading not only for those interested in or employed in the health care sector but also for students of philosophy. (shrink)