In September 2008, 10 years after the untimely death of Pere Alberch (1954–1998), the 20th Altenberg Workshop in Theoretical Biology gathered a group of Pere’s students, col- laborators, and colleagues (Figure 1) to celebrate his contribu- tions to the origins of EvoDevo. Hosted by the Konrad Lorenz Institute for Evolution and Cognition Research (KLI) outside Vienna, the group met for two days of discussion. The meeting was organized in tandem with a congress held in May 2008 at the Cavanilles Institute (...) for Biodiversity and Evolutionary Biology (ICBiBE) in Valencia, Spain. The talks at the KLI were equal parts: nostalgic remembrance, excitement over new ways of thinking about old problems, and an unrepressed vitriol against the resurgence of reductionist thinking in EvoDevo. Here we highlight some of the key aspects of Pere’s life and work that informed and infused the talks. (shrink)

Elizabeth Wolgast, Ethics of an Artificial Person: Lost Responsibility in Professions and Organizations Stanford, CA: Stanford University Press, 1992, 161 pp.

Strict finitism is a minority view in the philosophy of mathematics. In this paper, we develop a strict finite axiomatic system for geometric constructions in which only constructions that are executable by simple tools in a small number of steps are permitted. We aim to demonstrate that as far as the applications of synthetic geometry to real-world constructions are concerned, there are viable strict finite alternatives to classical geometry where by one can prove analogs to fundamental results in classical geometry. (...) We consider this as one of many early steps investigating the extent to which strict finite foundations can be developed for the application of mathematics to the real-world. (shrink)

Available from UMI in association with The British Library. Requires signed TDF. ;This thesis proposes that the death of the author is neither a desirable, nor properly attainable goal of criticism, and that the concept of the author remained profoundly active even--and especially--as its disappearance was being articulated. ;As the phrase implies, the death of the author is seen to repeat the Nietzschean deicide. In Barthes, the idea of the author is explicitly connected to that of God, for Foucault and (...) Derrida, to that of the transcendental subject of knowledge. Nowhere, however, is any demonstration forwarded as to why we must conceive author, transcendental subject, and divinity as specifications of the same subject, and therefore implicated in a common closure. Always and everywhere, the death of the author proceeds on the basis of an idealized conception of authorship. ;In practical terms, such are the pressures exerted upon critical discourse by the death of the author that the author is implied from the outset. Barthes will insist that the authorial subject is constituted in and through language, whilst also recommending that we should regard certain authors as "founders of languages". With Foucault, the requisite transindividuality of archaeology is subverted by the absolutely privileged, metahistorical status it bestows upon Nietzsche. Derrida's history of logocentrism denies the author precisely because of the exorbitant recourse it must make to Rousseau as the single systematized instance of an age of logocentric metaphysics. ;The placement of the author reflects the experience of these critics in writing their texts. In Barthes, the return of the author is inseparable from his own autobiographical project; with Foucault, it relates to the rejection of the transcendental detachment of the archaelogist in favour of the engaged subjectivity of the genealogist; in Derrida, authorial reinscription coincides with his attempt to move beyond critical reading toward autobiographical literature. With hindsight, it appears that it is the becoming-author of the critic that is actually at issue. ;However, this revisionary phase has been largely neglected, and Barthes, Foucault and Derrida are continually invoked to underwrite critical resistance to the author. From the Russian Formalists onward, literary theory has shown itself incapable of accommodating authorial subjectivity. As such, the question of the author increasingly presents itself as the question of theory, of its adequacy as a descriptive science of literature and discourse in general. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 111 Heft: 3 Seiten: 826-829.

Elizabeth Wolgast, Ethics of an Artificial Person: Lost Responsibility in Professions and Organizations Stanford, CA: Stanford University Press, 1992, 161 pp.

Burke moves from case study to theory to explore the question: How are we to make bureaucracies both accountable and responsive?

La valeur du concept a donné lieu à de grandes controverses dans la philosophie et la théologie modernes. Alors qu'il déplace l'accent interne du concept au jugement pour parvenir à l'être, Rahner ne désire pas pour autant déprécier le concept. Une tension existe cependant dans sa pensée : tandis qu'il cherche à maintenir le mouvement dynamique de l'intellect qui transcende toute réalité dans sa marche vers l'infini, il entend bien éviter la complète relativisation du concept. L'article étudie la pensée de (...) Rahner sur le concept à travers son œuvre. (shrink)

This paper responds to John Milbank's essay, `The Poverty of Niebuhrianism' in The Word Made Strange, in which Milbank critiques Reinhold Niebuhr's Christian realism for reliance on Stoic natural law thinking and its deficiency in regard to original sin. While Milbank rightly detects naturalism in Christian realism, this naturalism is inaccurately identified as Stoic in conception. Additionally, more detailed analysis of Niebuhr's thought reveals similarities between Niebuhr and Milbank on original sin, as this article seeks to demonstrate.

This paper responds to John Milbank's essay, `The Poverty of Niebuhrianism' in The Word Made Strange, in which Milbank critiques Reinhold Niebuhr's Christian realism for reliance on Stoic natural law thinking and its deficiency in regard to original sin. While Milbank rightly detects naturalism in Christian realism, this naturalism is inaccurately identified as Stoic in conception. Additionally, more detailed analysis of Niebuhr's thought reveals similarities between Niebuhr and Milbank on original sin, as this article seeks to demonstrate.