The present article delves into the history of political philosophy by discussing human sociability in Antonio Montecatini’s (1537–99) commentary on Aristotle’s Politics. The focus is on a philosophical analysis of three interrelated ideas that Montecatini discusses: (1) Aristotle’s dictum that human beings are political animals by nature; (2) naturalness of the household; and (3) the nature and origin of political communities. Montecatini’s views are briefly related to a contemporary of his, John Case (ca. 1546–1600), and they are (...) also contextualized within the late medieval commentary tradition on the Politics, but the main aim is to clarify Montecatini’s philosophical position and examine the ways in which he deviates from Aristotelian naturalism in political philosophy. This paves the way to a deeper understanding of the developments that led to early modern innovations. (shrink)

This is the first paper on constructive concurrent dynamic logic . For the first time, either for concurrent or sequential dynamic logic, we give a satisfactory treatment of what statements are forced to be true by partial information about the underlying computer. Dynamic logic was developed by Pratt [V. Pratt, Semantical considerations on Floyd–Hoare logic, in: 17th Annual IEEE Symp. on Found. Comp. Sci., New York, 1976, pp. 109–121, V. Pratt, Applications of modal logic to programming, Studia Logica 39 257–274] (...) for nondeterministic sequential programs, and by Peleg [D. Peleg, Concurrent dynamic logic, Journal of the Association for Computing Machinery 34 , D. Peleg, Communication in concurrent dynamic logic, Journal of Computer and System Sciences 35 ] for concurrent programs, for the purpose of proving properties of programs such as correctness. Here we define what it means for a dynamic logic formula to be forced to be true knowing only partial information about the results of assignments and tests. This informal CCDL semantics is formalized by intuitionistic Kripke frames modeling this partial information, and each such frame is interpreted as an idealized concurrent machine . In CCDL, proofs and deductions are ω-height, ω-branching, well-founded labeled subtrees of ωω. These are a generalization of the signed tableaux of Nerode [A. Nerode, Some lectures in modal logic, Technical Report, M.S.I. Cornell University, 1989, CIME Logic and Computer Science Montecatini Volume, Springer-Verlag Lecture Notes, 1990, A. Nerode, Some lectures in intuitionistic logic, Technical Report, M.S.I. Cornell University, 1988, Marktoberdorf Logic and Computation NATO Summer School Volume, NATO Science Series, 1990 ] stemming from the prefix tableaux of Fitting [M.C. Fitting, Proof Methods for Modal and Intuitionistic Logic, Reidel, 1983]. We demonstrate the correctness of our tableau proofs, define consistency properties, prove that consistency properties yield models, construct systematic tableaux, prove that systematic tableaux yield a consistency property, and conclude that CCDL is complete. This infinitary semantics and proof procedure will be the primary guide for defining, in a sequel, the correct finitary CCDL based on induction principles. FCCDL is suitable for implementation in constructive logic software systems such as Constable’s NUPRL or Huet-Coquand’s CONSTRUCTIONS. Our goal is to develop a constructive logic programming tool for specification and modular verification of programs in any imperative concurrent language, and for the extraction of concurrent programs from constructive proofs. Subsequent papers will introduce analogous logics for declarative and functional concurrent languages. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:…duplici modo Daemon homini carnaliter copulatur:Ludovico Maria Sinistrari's Alternative to Apostasy and Sorcery in Human-Incubus IntercourseBert RoestLodovico Maria Sinistrari d'Ameno (1632-1701), who joined the Riformati branch in 1647 in the Pavian Provincia di S. Diego, is one of the many productive seventeenth-century Franciscan authors whose works are not habitually discussed within the world of Franciscan scholarship. According to the existing bibliographical guides, Sinistrari authored under his own name and (...) under various pseudonyms (such as Panfilo, Clodoveo Farvamondi, Nicolò Turris, Lazaro Socio, and Lazaro Agostino Cotta) about 34 works, more or less half of which reached the printing press during his lifetime. These works cover a wide range of genres and topics, including comedies, religious and secular dramas, astrological, astronomical and scientific works (including polemics against works of other scholars, medical and embryological papers), defenses of the religious orders, sermons and funerary orations, treatises of sacramental theology, some atypical hagiographical texts, and works of religious disciplinary law. This production was linked to his acknowledged expertise in a variety of disciplines, which apparently made him a celebrated lecturer in Pavia within the order and in public schools, teaching the liberal arts, geometry, military architecture and theology. Some of his works are connected with his activities as a preacher, advisor, and later censor for the Holy Office, practicing exorcist, consultant for the Franciscan Minister General, and personal theologian of Alessandro Montecatini (Archbishop of Avignon) and Federico Caccia (Cardinal and Archbishop of Milan).1Within the order itself, his most enduring legacy might have been his three volume Practica criminalis illustrata, a work that is both a commentary on penal law within the Franciscan order, and a more wide-ranging manual for dealing with penitential and religious-criminal issues, written [End Page 191] to supplant older handbooks of such kind. He was initially tasked to compile such materials at the Franciscan general chapter celebrated at Rome in 1688. The first two volumes of the Practica criminalis illustrata appeared in print in 1693. They were again published posthumously in 1702.2 In between he finished another volume of the Practica with a somewhat different focus, also known under the title De delictis et poenis tractatus absolutissimus, and which was proposed as a useful guidebook for judges, lawyers, and prelates in ecclesiastical courts, as well as for confessors, exorcists, and lay practitioners of law. This work was issued for the first time in 1700.3Although a wished-for early eighteenth-century re-issue of this multi-volume Practica criminalis illustrata was put on hold when it was placed on the index of forbidden books in March 1709 donec corrigatur for suspicion of laxist tendencies,4 all three volumes did appear again with some modifications in a 1753-1754 opera omnia edition. It could be found in a significant number of Franciscan and non-Franciscan order libraries, and apparently remained for a long time an important resource for penitential and disciplinary policies.5 [End Page 192]Whereas Sinistrari, like so many early modern friars, is not a commanding presence in the scholarly and literary canon of present-day Franciscan order history, he became a figure of some fascination and even notoriety in nineteenth- and early twentieth-century esoteric circles, and also is known by modern scholars of early modern demonology and early modern sexuality. This is mainly due to the publication, in the later nineteenth century, of two of Sinistrari's works on demoniality and sodomy that as such were not printed in full during our friar's lifetime, but parts of which are included in Titulus 4 of his Latin De delictis et poenis tractatus absolutissimus, namely the crimes against chastity (which in De delictis et poenis, alongside of daemonialitas [which comes last], comprises constortium suspectum, sollecitatio ad turpia, fornicatio, stuprum, incestus, raptus, clausurae violatio, sacrilegium cum moniali, mollities, sodomia, and bestialitas).Hence, in 1875, the French book collector and editor Isidore Liseux issued for the first time De la démonialité et des animaux incubes et succubes où l'on prouve qu'il existe sur terre des créatures raisonnables autres que l'homme, ayant comme lui un corps et une âme, naissant et mourant comme... (shrink)