This document was developed by prosecutor A. Josephus Jitta, Chief, Office of Justice, Alkmaar, The Netherlands, with assistance from physicians and is typical of the euthanasia report forms completed by medical examiners and coroners In The Netherlands.

The fourth volume of Professor Guthrie’s History, dealing with Plato’s life and with eighteen of his dialogues, is as welcome as its three predecessors. In keeping with the nature of a history of this sort, the picture of Plato’s life and thought presented here is judicious and non-controversial in its outlines. There are many helpful references both to the ancient and to the modern literature, and a vast amount of information is transmitted with surprising painlessness. For the facts of Plato’s (...) life, Guthrie relies on the traditional sources, especially on Epistle VII, the authenticity of which he accepts. His reconstruction is, therefore, itself quite traditional; little direct attention is given to Ryle’s attempt to undermine that view. The volume covers the following dialogues, listed here in the order of their presentation: Apology, Crito, Euthyphro, Laches, Lysis, Charmides, Hippias Major, Hippias Minor, Ion, Protagoras, Meno, Euthydemus, Gorgias, Menexenus, Phaedo, Symposium, Phaedrus, and Republic. No section is devoted in this volume to the first Alcibiades; Guthrie is noncommittal on its authenticity. The Cratylus and the Timaeus are also passed over because of difficulties in dating them. Somewhat questionable is the inclusion of the Phaedrus: Guthrie argues that it belongs among the middle dialogues, mainly on account of his view that the method of collection and division does not constitute a major discontinuity in Plato’s way of doing dialectic. On the question of Plato’s development, Guthrie follows most contemporary scholars in rejecting the unitarian view, according to which Plato held the theory of Forms, essentially unrevised, throughout his life. Rather, he leans towards the idea that the theory of Forms emerged out of Socrates’ concern with definition, bloomed in the middle dialogues, and came to be more critically examined in Plato’s later works. Guthrie deals with each dialogue separately: he examines each dialogue’s date, characters, and setting, presents a useful summary, and discusses a number of philosophically interesting questions. The section devoted to the Republic is a monograph in its own right and combines summary and discussion. The great virtues of this book are its level tone, its painstaking presentation of alternative views, and its scope. Though not always conclusive in its discussions of specific philosophical issues, it is a true labor of love, and unlikely to be superceded, as a reference work, in the near future.—A.N. (shrink)

Монография представляет собой исследование философских взглядов одного из представителей второй половины XIX века, мыслителя, публициста, литературного критика, переводчика, издателя, Н. Н. Страхова.

Study of concept of Brahman in Upanishads with special reference to the philosophy of Śāṇḍilya.

Study on the contributions of Śaṅkarācārya to Hindu philosophy.

A culture of thought : the bifurcation of nature -- Introducing Whitehead's philosophy : the lure of Whitehead -- "A thorough-going realism": Whitehead on cause and conformation -- The value of existence -- Societies, the social, and subjectivity -- Language and the body : from signification to symbolism -- This nature which is not one -- Capitalism, process, and abstraction.

Монография представляет собой исследование философских взглядов одного из представителей второй половины XIX века, мыслителя, публициста, литературного критика, переводчика, издателя, Н. Н. Страхова.

Author's answers to questions on Buddhist philosophy, posed to him by some foreign scholars.

Peacemakers as children of God (Mt 5:9): A pragmatic-linguistic reading. The article investigates different options of the pragmatic meaning (implicature) of the beatitude in the Gospel of Matthew, ‘blessed are the peacemakers, for they shall be called children of God’ (Mt 5:9). It also explores this Jesus logion’s seemingly contradiction with Jesus’ remark in die Matthean mission discourse, ‘Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword’ (Mt (...) 10:34). The pragmatic use of the concept ‘peace’ in Matthew is probed against the background of scribal activity in the context of the restoration of villages in north-Galilee and south-Syria after the destruction of the temple in Jerusalem by the Romans. The pax Romana and Josephus’ appeal to the inhabitants of these villages to collaborate with the Romans is described as the context of these Matthean Jesus-logia. It argues that Matthew interprets Jesus as a ‘Mosaic Joshua’ in continuum with the Judaic tradition of Solomon as the ‘king of peace’, especially 1 Chronicles 22:5-11. The macarism about the ‘peacemakers as children of God’ is interpreted in correlation with the macarism ‘blessed are those who mourn, for they shall be comforted’ (Mt 5:4). The article concludes with the finding that the sword-motif in Matthew 10:4 does not contradict the beatitude on peace in Matthew 5:9. (shrink)

Peacemakers as children of God (Mt 5:9): A pragmatic-linguistic reading. The article investigates different options of the pragmatic meaning (implicature) of the beatitude in the Gospel of Matthew, ‘blessed are the peacemakers, for they shall be called children of God’ (Mt 5:9). It also explores this Jesus logion’s seemingly contradiction with Jesus’ remark in die Matthean mission discourse, ‘Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword’ (Mt (...) 10:34). The pragmatic use of the concept ‘peace’ in Matthew is probed against the background of scribal activity in the context of the restoration of villages in north-Galilee and south-Syria after the destruction of the temple in Jerusalem by the Romans. The pax Romana and Josephus’ appeal to the inhabitants of these villages to collaborate with the Romans is described as the context of these Matthean Jesus-logia. It argues that Matthew interprets Jesus as a ‘Mosaic Joshua’ in continuum with the Judaic tradition of Solomon as the ‘king of peace’, especially 1 Chronicles 22:5-11. The macarism about the ‘peacemakers as children of God’ is interpreted in correlation with the macarism ‘blessed are those who mourn, for they shall be comforted’ (Mt 5:4). The article concludes with the finding that the sword-motif in Matthew 10:4 does not contradict the beatitude on peace in Matthew 5:9. (shrink)

Эта книга поможет пролить свет на метафизическое осмысление философии истории, подведет к более глубокому пониманию сущности добра и зла, предложенному известным русским философом и мыслителем Н. Ф. Федоровым.

On the eminence and dignity of parents; in the light of Koran and Hadith (Islamic traditions).

In a pair of very important papers, namely “Space, Time and Individuals” in the Journal of Philosophy for October 1955 and “The Indestructibility and Immutability of Substances” in Philosophical Studies for April 1956, Professor N. L. Wilson began something which badly needed beginning, namely the construction of a logically rigorous “substance-language” in which we talk about enduring and changing individuals as we do in common speech, as opposed to the “space-time” language favoured by very many mathematical logicians, perhaps most notably (...) by Quine. This enterprise of Wilson's is one with which I could hardly sympathize more heartily than I do; and one wishes for this logically rigorous “substance-language” not only when one is reading Quine but also when one is reading many other people. How fantastic it is, for instance, that Kotarbinski1 should call his metaphysics “Reism” when the very last kind of entity it has room for is things —instead of them it just has the world-lines or life-histories of things; “fourdimensional worms”, as Wilson says. Wilson, moreover, has at least one point of superiority to another rebel against space-time talk, P. F. Strawson; namely he does seriously attempt to meet formalism with formalism—to show that logical rigour is not a monopoly of the other side. At another point, however, Strawson seems to me to see further than Wilson; he is aware that substance-talk cannot be carried on without tenses, whereas Wilson tries to do without them. Wilson, in short, has indeed brought us out of Egypt; but as yet has us still wandering about the Sinai Peninsula; the Promised Land is a little further on than he has taken us. (shrink)

The Qurʾān and Its Biblical Subtext. By Gabriel Said Reynolds. Routledge Studies in the Qurʾan, vol. 10. London: Routledge, 2010. Pp. xi + 304. $130.