Gercke reads with the MSS. Δ and E: ‘haec adhuc Etruscis philosophisque communia sunt: in illo dissentiunt quod fulmina a Ioue dicunt mitti et tres illi manubias dant.’ Mr. Garrod remarks that the soundness of ‘nouem’ is clinched by the passage he cites from Pliny, N.H. II. 138. But the suggestion he bases on this—to alter ‘illi’ to ‘Ioui’—seems unsatisfactory, as ‘mittiy’ in the first clause is left in crying need of a governing agent; ‘Ioui’ comes in too late in (...) the sentence, and the whole is given an awkward turn that Seneca surely could and would have avoided—by writing ‘fulmina >a Ioue< nouem dicunt mitti.’ Even if ‘a Ioue’ is merely a conjecture of the Δ family, as Mr. Garrod seems to hold, it is a conjecture good enough to pass muster. Perhaps copyists then dropped ‘illi’ from a feeling that it was needless after ‘a Ioue.’ But construction practically demands it. (shrink)

A foot is lacking at the beginning of line. Perhaps add to go with ναυστολxs22EF, lost after the end of I. 12. Silenus expatiates on the μεxs22EFζονα πόνον of I. 10.

A foot is lacking at the beginning of line. Perhaps add to go with ναυστολ⋯, lost after the end of I. 12. Silenus expatiates on the με⋯ζονα πόνον of I. 10.

This study examines the leading early nineteenth-century Scottish moral philosopher Dugald Stewart’s discussion of the origin and development of religion. Stewart developed his account in his final work, The Philosophy of the Active and Moral Powers of Man (1828), in an effort to show that the fact that polytheism was the first religion of humankind does not undermine the truth of monotheism. He wrote in response to similar discussions presented in David Hume’s “Natural History of Religion” (1757), which argued for (...) the primacy of polytheism, and Stewart’s old moral philosophy tutor Adam Ferguson’s Principles of Moral and Political Science (1792), which argued for the primacy of monotheism. Stewart accepted the conclusions of the Scots’ enlightened study of religion, which argued for truth of Hume’s account, but aimed to reassert many of the natural theological arguments about the naturalness of religion that the “Natural History” had challenged. Stewart’s discussion acts as a useful way by which we can assess the achievement of the literati’s study of religion. (shrink)

Despite All Critique (2014) -- World Politics and Western Reason (1980) -- The Doubled Outsides of the Modern International (2005) -- The Subject of Security (1995) -- The Protection of Nature and the Nature of Protection (2005) -- Social Movements/World Politics (1994) -- Europe is Not Where It is Supposed to Be (2000) -- They Seek it Here, They Seek it There : Looking for Politics in Clayoquot Sound (2003) -- Violence, Modernity, Silence : From Weber to International Relations (1993) (...) -- Hobbes, Origins, Limits (2011) -- War, Terror, Judgement (2002) -- International, Imperial, Exceptional (2005) -- Which Democracy for Which Demos? (2013) -- The Political Theory of Boundaries and the Boundaries of Political Theory : Interview With Raia Prokhovnik (2012). (shrink)

Volume 28, Issue 1, January 2020, Page 202-204.

This study argues that the English-born, Edinburgh-educated and Bath-based physician William Falconer (1744–1824) authored the only stadial history published during the British Enlightenment that analysed the influence of socio-economic context upon religious belief. A survey of the conjectural histories of religion written by the leading literati demonstrates that discussion of religion by the Scottish literati was undertaken separate from the “Scottish narrative” of stadial economic and political progress. We have to turn to Falconer’s Remarks on the Influence of Climate (1781) (...) to see a four-stage history of religion that related belief and practice to wider social and economic developments. While heavily derivative of Montesquieu’s De l’Esprit des Lois (1748), Falconer’s Remarks has some claim to theoretical innovation and used his conjectural history to tell a story of English (not British) religious exceptionalism. Moreover, the work was received as a serious contribution to the late Enlightenment’s science of human nature and society. (shrink)

The jaw movements of speech are most probably derived from jaw movements associated with vocalisation. Cyclicity does not argue strongly for derivation from a cyclic pattern, because it arises readily in any system with feedback control. The appearance of regular repetition as a part of ritualisation of a display may have been important.