Around the middle of the eighteenth century, the leading figures of the French Enlightenment engaged in a philosophical debate about the nature of music. The principal participants-Rousseau, Diderot, and d'Alembert-were responding to the views of the composer-theorist Jean-Philippe Rameau, who was both a participant and increasingly a subject of controversy. The discussion centered upon three different events occurring roughly simultaneously. The first was Rameau's formulation of the principle of the fundamental bass, which explained the structure of chords and their progression. (...) The second was the writing of the Encyclopédie, edited by Diderot and d'Alembert, with articles on music by Rousseau. The third was the "Querelle des Bouffons," over the relative merits of Italian comic opera and French tragic opera. The philosophes, in the typical manner of Enlightenment thinkers, were able to move freely from the broad issues of philosophy and criticism, to the more technical questions of music theory, considering music as both art and science. Their dialogue was one of extraordinary depth and richness and dealt with some of the most fundamental issues of the French Enlightenment. In the newly revised edition of Music and the French Enlightenment, Cynthia Verba updates this fascinating story with the prolific scholarship that has emerged since the book was first published. Stressing the importance of seeing the philosophes' writings in context of a dynamic dialogue, Verba carefully reconstructs the chain of arguments and rebuttals across which Rousseau, D'Alembert, and Diderot formulated their own evolving positions. A section of key passages in translation presents several texts in English for the first time, recapturing the tenor and tone of the dialogue at hand. In a new epilogue, Verba discusses important trends in new scholarship, tracing how scholars continue to grapple with many of the same fundamental oppositions and competing ideas that were debated by the philosophes in the French Enlightenment. (shrink)

In this paper I will focus on what might be meant by fairness in a democratic regime. There may be more general fairness criteria applicable to any political system, democratic or authoritarian, but fairness in relation to political decisions is especially central in a democracy. Democratic regimes are supposed to be run by the citizenry, or at least the citizenry ought to be the ultimate authority. Democracies depend on legitimacy to function effectively; only when a regime is considered legitimate can (...) it rule by consent rather than coercion. Democratic regimes cannot rely on coercion to govern and long remain democratic. Thus, public acceptance is important. This also explains why the public determination of what is fair, both as a matter of principle and in the evaluation of particular actions of particular governments, is central in democratic rule. (shrink)

We cooperate with other people despite the risk of being exploited or hurt. If future artificial intelligence (AI) systems are benevolent and cooperative toward us, what will we do in return? Here we show that our cooperative dispositions are weaker when we interact with AI. In nine experiments, humans interacted with either another human or an AI agent in four classic social dilemma economic games and a newly designed game of Reciprocity that we introduce here. Contrary to the hypothesis that (...) people mistrust algorithms, participants trusted their AI partners to be as cooperative as humans. However, they did not return AI's benevolence as much and exploited the AI more than humans. These findings warn that future self-driving cars or co-working robots, whose success depends on humans' returning their cooperativeness, run the risk of being exploited. This vulnerability calls not just for smarter machines but also better human-centered policies. (shrink)

Delving into the images and technique that made the daguerreotype a cutting-edge technology in 1839, the author uses her access to Harvard's collection of images to explore the early phases of this format.

Name der Zeitschrift: Philologus Jahrgang: 159 Heft: 2 Seiten: 327-364.

O presente artigo trata sobre o Manifesto dos Educadores Mais Uma Vez Convocados: a concepção de público. O problema do artigo busca responder a uma questão central: qual a concepção de público presente no Manifesto dos Educadores Mais Uma Vez Convocados em 1959? O objetivo geral é analisar os problemas educacionais no Brasil, como a falta de educação pública, gratuita, obrigatória e laica, assim como a falta de verbas para a escola pública no contexto das décadas de 1950 e 1960. (...) A pesquisa é de natureza bibliográfica-documental. Utilizaremos como fontes de pesquisa, livros, capítulos de livros, dissertações, artigos em periódicos e dois importantes documentos: o Manifesto de 1932 e o Manifesto de 1959. O artigo além da introdução e das considerações finais, divide-se em três partes. Na primeira parte, estudaremos a origem do Manifesto de 1959. Já na segunda parte, descreveremos as inovações do Manifesto de 1959 em relação ao Manifesto de 1932. Na terceira e última parte, analisaremos a concepção de público presente no Manifesto dos Educadores de 1959. Palavras-chave: Concepção de público. Manifesto de 1932. Manifesto de 1959. (shrink)

This paper explores the historical and palaeographical features linking together three manuscripts of Plato that bear - as previous researchers have shown - marginalia and textual corrections in the hand of the Byzantine humanist George Gemistos Pletho: Marc. Gr. 188 and 189 and Laur. 80, 19. There is, however, one more astonishing peculiarity associating precisely these three manuscripts: at several points there are erasures of passages dealing with ancient theology or with pagan myths and gods.The first part of this study (...) provides a general analysis of the censored passages, showing that they are part of a coherent project aiming at altering Plato's theology: in the manuscripts in his possession Pletho radically altered Plato's text, sometimes improving it, but sometimes censoring or entirely rewriting it; it is this very distinctive text of Plato that circulated in his school. In the second part, Pletho's acts of censorship as a whole are compared with his philosophical ideas as they can be reconstructed from the surviving portions of his Laws , proving that he tried to remove discrepancies between Plato and himself. In the third part of the essay, the ideological reasons for this censorship are investigated, with a special focus on the relations between Pletho's manuscripts and some miscellaneous codices belonging to his students or circulating in the platonic milieu of Mystra.The stemma codicum drawn up by Müller can thus be understood in its deeper cultural meaning, i.e. as an outline enabling us to understand how the philosopher propagated his ideas and to follow where and how they were received. (shrink)

In 2011, Elke Verbeke has examined the Greek rendering of Hebrew absolute and non-absolute hapax legomena in the Septuagint (LXX) version of Job. This examination has indicated that the LXX translator of Job dealt with hapaxes in a variety of ways, that is, omission, transliteration, consistent rendering, association with a similar-looking word, contextual exegesis, approximate translation and paraphrasing. Although Verbeke’s study has shed more light on the translation technique of the LXX translator of Job, she has only examined the Hebrew (...) hapaxes and their Greek rendering in the speeches of Job and God. In order to come to a more accurate description of the translation technique of LXX Job, this article has analysed the Greek rendering of Hebrew absolute hapax legomena in the speeches of Job’s friends. This examination has indicated that the LXX translator of Job has applied a diversity of techniques to deal with Hebrew hapaxes. Therefore, this article has obtained a more complete image of the translation technique of LXX Job. Contribution: This article fits well within the scope of HTS Teologiese Studies/Theological Studies because it focusses on the translation technique of the LXX translator of Job and thus contributes to research regarding historical thought (textual transmission of biblical texts) and source interpretation (because the LXX translator does not only reflect a translational but also an interpretative process). (shrink)

T. 1. Algebraische Grundlagen der strukturellen Wortfeldtheorie.--T. 2. Die Semanalyse beliebiger verbände.

En este artículo se estudian las razones que permiten establecer dos momentos en la filosofía kantiana de la historia, momentos que configuran una sutil evolución que, sin embargo, no contradice la intención esencial de la misma: El primero de ellos, anterior a 1790, se basa en un necesitarismo naturalista conjugado con la idea de la libertad como subsunción a la ley moral, lo cual dificulta la relación teoríapraxis, generando pesimismo histórico y, a la vez, no muy fundadas esperanzas en la (...) intervención del buen príncipe para producir el cambio político y social. El segundo momento, encara la historia desde el juicio teleológico, la admisión de los sentimientos como parte cooperante en la moral y la admiración a la revolución francesa, generando optimismo histórico, otorgando al derecho un papel decisivo en la construcción de la república noumenon y abriéndose a una concepción de la libertad más cercana al libre albedrío. (shrink)

Em A última razão dos reis, Renato Janine Ribeiro se volta para a sociedade e a política do Antigo Regime, buscando entender em que condições algo de novo se pode gerar na aventura humana. Trata-se, aqui, de estudar o passado para verificar o quanto ele nos serve e, inversamente, até que ponto continua a nos governar. Por que uma ética aristocrática é a que melhor convém à fortuna? Por que, no mito de D. Juan, o tema do ateísmo veio a (...) ser posteriormente recalcado, restando apenas o do sedutor? Como e quando teve início a moderna análise de texto? O que existe em comum entre o discurso de um filósofo contemporâneo, Michel Foucault, e o dos moralistas franceses do século XVII? Qual a relação entre uma concepção da história centrada na idéia de novidade e as diversas vertentes da doutrina da soberania surgidas nos séculos XVII e XVIII? O que distingue a revolução socialista da burguesa no Dezoito Brumário de Marx? Questões que o autor analisa neste livro unindo clareza de estilo e erudição, e que interessam às mais variadas áreas, da filosofia à literatura, passando, evidentemente, pela política e pela história. (shrink)

Examines the religious and philosophical teachings of the sacred Hindu writings, the Upanishads, and provides advice on living a spiritual life.

A questão da natureza e do sentido de um "idealismo leibniziano" encontra-se, já há vinte anos, no centro de um grande debate nos estudos leibnizianos, principalmente anglo-saxões. A conepção mais consequente e mais radical desse idealismo foi exposta por Robert Merrihew Adams : " o princípio mais fundamental da metafísica de Leibniz é que não há nada mais nas coisas que substâncias simples e, nelas, as percepções e as apetições".. Esse debate encontra um outro sobre o reconhecimento de períodos na (...) formação da metafísica leibniziana e sobre o ponto de vista que permite dar conta desses períodos da maneira mais adequada: expressão constante de um "Sistema de Leibniz" invariável em suas teses e sua estrutura, ou, antes, pesquisa aberta na qual a invenção concentual não se fecha nunca em uma fórmula sistemática única? Com efeito, mesmo aqueles que quiseram reconhecer um período de "anos intermediários", durante o qual Leibniz não teria aderido ao idealismo, geralmente concederam que a última metafísica, aquela que se desenvolve propriamente segundo a tese monadológica, está, finalmente, bem caracterizada por essa adesão. Proponho-me desenvolver os seguintes argumentos: 1. Do ponto de vista genético, a tese monadológica responde originariamente à exigência de um funamento da realidade dos corpos. 2. O desenvolvimento da metafísica leibniziana do último período não dispensam a caracterização de uma verdadeira "substância corporal". 3. É a especificação do que chama de "organismo" que impede Leibniz de deixar a última palavra a um idealismo tal como o que se atribui a ele. Se há idealismo, é preciso entendê-lo em outro sentido. (shrink)

Romance sui generis, sua estrutura narrativa se tece a partir de contos interconectados, sempre eivados de paixões intensas a ponto de pôr em cheque não só os limites entre fantasia e fato, como também a própria noção de realidade. Sua densa trama psicológica, exuberantemente simbólica, toca aspectos profundos da existência humana. Seu título é uma referência à menção de G.W. Hegel à 'Coruja de Minerva', em que afirma que apenas quando as civilizações aproximam-se de sua decadência final, de sua derradeira (...) agonia, pode a Filosofia expressar algo de substancial conteíudo acerca de sua história, pois tais verdades mais profundas a respeito só poderiam ser capturadas ao saírem de cena ao sobrevir do "crepúsculo", ou seja, apenas em retrospecto. Portanto, a reflexão dos filósofos abordaria a história humana de maneira análoga ao olhar da coruja de caça ao sobrevoar os campos ao cair da noite. Estaria uma última 'Coruja de Minerva' já pairando sobre a humanidade neste século 21, tão obscurecido por temores e sinais apocalípticos? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Cur Deus Verba: Why the Word Became Words by Jeremy HolmesJames B. ProthroCur Deus Verba: Why the Word Became Words by Jeremy Holmes (San Francisco: Ignatius, 2021), 284 pp.This book's title plays on the incarnational analogy, and its argument begins and ends with God's purposes to draw humanity into communion with himself through revelation. In both aspects, Holmes echoes Dei Verbum (DV, §§2, 13). However, rather (...) than pursuing a revelation-historical organization or beginning with Scripture's texts to derive conclusions about its nature and purpose, the book takes a "top-down" (13) approach to bibliology. In this way, its strength is the theological framing or refraining it gives to common questions.The first three chapters culminate, he claims, in a "definition of Scripture" (11). Beginning with the Trinity and creation, Holmes argues that all things have their being by participating in the inner life (the Word) of the Father, thus reflecting him, and that the Spirit drives creatures "toward the pattern of the Son" (33). God desires creatures to be good and causes of goodness in others, patterned after and in the Son through the Spirit's impulse to return them to God. In the Incarnation, God "reconciles nature with grace" (39) and in Christ perfects these desires. In Christ, man is now "included in the life of the Trinity" (37) and an agent of revelation, reflects God perfectly, and in love sends the Spirit to return humans to God through himself. This leads to reflections on Scripture directly. "Scripture is meant to impress the interior life of the Church on each generation; put another way, it is meant to impress Christ the Head on the members of his Mystical Body" (69). This brings Holmes to the topics of inspiration and canon. In order for human texts to impress Christ on his members, to communicate the divine through human means, "God himself" must be "addressing the [End Page 393] heart of the believer" (72). He makes a case for canon by pointing to the communal nature of humans. Tradition and canon, by which truth as a common good is formulated for a society, order and inform the society regarding its purpose, history, and character. "Tradition," then, "is good for man as man" (57) even in natural society, and all the more so in the supernatural society, the Church. The "texts that embody and transmit the tradition" (63) give continuity and life to the organism that is the Church, while within that tradition these texts can function as a sort of "guide rail" and a "mirror" of its identity (67).This overall view of Scripture lends perspective to particular topics (chs. 4-12). Turning to Scripture's authorship and inspiration, Holmes emphasizes again that God means humans to be real causes of revelation as God "attaches his voice" to their writing (82, 91, and throughout). This may, in differing circumstances, involve endowing them with particular and even unusual graces, many of which God grants to others who hand on revelation (such as Augustine), but in the case of the biblical authors the ("only") difference is that God "intended" biblical texts like Luke "to sound not only Luke's voice but God's voice as well" (91). His "general account of the fact of biblical difficulties" (202), then, depicts the human "author's soul" as "like the body of an instrument, determining the overtones of everything he writes" (208). God writes the notes to be played and selects the instruments, and God "asserts what the human author asserts" (210). But the particularities of an author's soul (and upbringing, assumptions, etc.) can be seen in anything from grammatical infelicities in Paul to the author's assumptions about a geocentric solar system, the goodness of killing the Canaanites, or Qoheleth's unawareness of an afterlife. God attaches his voice to their writing, and these instruments play "only God's note" (219), but God "does not affirm or deny" the assumptions or unasserted views of the author when writing (209). Scripture's purpose is not merely to impart doctrine but to conform one to Christ, and difficult passages are inspired in part for us to... (shrink)

Our limited evidence for the formula of the Roman sponsio is enough to clear up lingering controversy about two otherwise obscure speeches preserved only in testimonia and fragments. The elder Cato wrote a speech whose title is variously cited by our sources: ‘si se Caelius tribunus plebis appellasset’; ‘in M. Caelium si se appellasset’; ‘contra M. Caelium’ ; ‘in Marcum Cae[ci]lium’. On the reasonable postulate that these are variations on a single original, the fullest expression is relatively easy to reconstruct: (...) ‘si se M. Caelius tribunus plebis appellasset’.Doubts about the sense of these words have led to more radical proposals which have little to recommend them, especially in view of the new analysis I intend to offer. The conclusion among those who have attempted to explain the obvious reading has been that the title of the speech is a condition contrary to fact referring to a hypothetical situation to which the speech responded: some have suggested that Cato wrote the speech against the possibility that Caelius might make an accusation against him; Antonio Cima suggested that Caelius had made a speech against Cato without naming him and that Cato had responded, ‘if Caelius had meant to refer to me… ’. (shrink)

Anagrams and syllabic wordplay of the kind championed by Frederick Ahl in his Metaformations have not always been favourably received by scholars of Latin poetry; I would hesitate to propose the following instance, were it not for the fact that its occurrence seems peculiarly apposite to the context in which it appears. That Roman poets were prepared to use such techniques to enhance the presentation of an argument by exemplifying its operation at a verbal level is demonstrated by the famous (...) passage of Lucretius in which the poet seeks to illustrate the tendency of semina … ardoris to create fire in wood by the literal presence of elements from the word for ‘fires’ in that denoting wood. A similar conception may underlie the association insinuated by the love elegists between amor and mors, suggesting that death is somehow ‘written into’ love: so Propertius declares laus in amore mori, while Tibullus appears to point to the lurking presence of death in the pursuit of love in the lines interea, dum fata sinunt, iungamus amores: | iam ueniet tenebris Mors adoperta caput – so swift and unexpected is death's approach that it is already present in aMOReS in the preceding line. Ovid's awareness of the poetic potential of this kind of play is fully exhibited in his celebrated account of Echo and Narcissus in Metamorphoses 3, where the subject matter gives the poet ample scope to exploit the humorous and pathetic possibilities afforded by Echo's fragmented repetitions of the frustrated entreaties of her beloved. (shrink)