Journal Name: Cognitive Linguistics Issue: Ahead of print.

Journal Name: Philologus Issue: Ahead of print.

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original (...) scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original (...) scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original (...) scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 1 Seiten: 365-368.

Objective Semiotica is published in six annual issues, in two languages (English and French). From time to time, Special Issues, devoted to topics of particular interest, are assembled by Guest Editors. The publishers of Semiotica offer an annual prize, the Mouton d'Or, to the author of the best article each year. The article is selected by an independent international jury. Topics We welcome papers reporting results of research in all branches of semiotic studies. Article formats Research articles, in-depth (...) reviews, guest editorials, reports Mouton D’Or Winner 2022 "Semiotricité et corps en jeu", Parlebas, Pierre, 248, 9-35. The judges commented: "The Committee members made this decision based on many appreciations. First, the article contains a concise theory on semiotics of movement, synthesizing decades of research of the author. It opens an exciting framework for the contribution of many other authors. The theoretical grounds of semiotircity are built on the most classical semiotic approaches and represent a genuine development. Second, the article refreshes semiotics methodology in very original way, by engaging the applied semiotics for furtive and instantaneous activities analysis. Third, the article is pretty clear and well structured, written in very comprehensible French. The theoretical frame it opens is thorough and far reaching. Fourth, the semiotic theory of movement comes in a very special moment when the whole world is football, but it covers also many other areas of applicability which reflect major trends such as the general gamification of life thanks to new media and digital technologies. It is crucial for semiotic theory to open its theoretic scope towards significant cultural trends and become more attractive for young researchers." Les membres du comité ont pris leur décision en fondant leur appréciation sur quatre éléments principaux. Premier élément : l'article, en peu de mots, en prenant appui sur des décennies de recherche de la part de l'auteur, déploie de manière précise les termes d'une sémiotique du mouvement. Les fondements théoriques de la sémiotricité sont construits sur des approches sémiotiques bien établies et représentent un véritable développement dans le domaine. En cela, le texte ouvre un cadre passionnant pour les contributions de nombreux autres chercheurs. Deuxièmement, l'article renouvelle la sémiotique appliquée de manière très originale, l'engageant dans une approche efficace des actions instantanées et furtives; la méthodologie sémiotique en général en tire donc aussi profit. Troisième point, en plus d'être profond, avec un cadre théorique d'ampleur et de grande portée, l'article est particulièrement bien structuré et écrit dans un français très compréhensible, ce qui est un véritable gain pour sa diffusion. Enfin, quatrièmement, s'il est indéniable que le texte pourrait bénéficier d'une visibilité complémentaire due à la ferveur liée au contexte récent de la coupe du monde de football au Qatar, il couvre surtout de nombreux autres domaines d'applicabilité qui reflètent des tendances majeures telles que la gamification générale de la vie, portée par les nouveaux médias et les technologies numériques. L'on y voit une belle opportunité pour la théorie sémiotique d'ouvrir son champ à la faveur de tendances culturelles significatives; ceci est une garantie pour continuer à attirer de nouvelles générations de chercheurs. (shrink)

This large volume comprises thirty-two essays on globalisation authored in English by chiefly Spanish-speaking scholars from Europe and Latin America, who specialise primarily in the humanities and...

In this clearly written and astute book the author provides an excellent introduction to Kant’s doctrine of right and politics. One of the main preoccupations is to show that the doctrine of right...

[Review] Mieke Roscher, André Krebber, and Brett Mizelle, editors. Handbook of Historical Animal Studies. Berlin: Walter de Gruyter, 2021. 637 pp. In their introduction to the volume under review, ‘Writing History after the Animal Turn? An Introduction to Historical Animal Studies’, which uses Harriet Ritvo’s 2007 article ‘On the Animal Turn’ as a key reference point, the editors describe as follows the main goal of and broader rationale for the book: "the discourses of human-animal studies and historical animal studies, (...) just like all the other disciplines involved in the reevaluation of the lives of animals and our relationship with them, past and present, are not identical. Rather, they inform one another. What we aim at with this handbook, then, is to gather and make accessible the contribution of historical research to the field of human-animal studies as well as the contribution of human-animal studies to the study of history. History as a discipline and scholarly venture, in other words, can no [more] ignore animals than animal studies can history.". As the editors and also a number of the contributors underscore, however, to bring about this rapprochement between animal studies and history, it is not enough to study ‘the lives, experiences, and deaths of animals [as] a powerful lens to understand and explain human histories, ideas, and practices’, even if in the recording and interpretation of history humans remain ‘an omnipresent factor’. Rather, animals’ own histories must take centre stage, to the fullest extent possible – given that the discourse of historiography is inescapably mediated by human perspectives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Advances in Peircean Mathematics: The Colombian School ed. by Fernando ZalameaGianluca CaterinaFernando Zalamea (Ed.) Advances in Peircean Mathematics: The Colombian School Berlin, Boston: De Gruyter, 2022. 212 pp. (incl. index).The volume Advances in Peircean Mathematics is an important, very much needed contribution towards a deeper understanding of the impact of Peirce's work especially in the fields of mathematics, logic, and semiotic. It fills a gap in the (...) current literature by recasting some of [End Page 373] Peirce's profound mathematical insights into a formal framework. This is a finely edited editorial project, which summarizes the work of more than two decades done by a group of scholars—the Colombian School—lead by Fernando Zalamea, a pioneer of Peirce studies, and pragmatism in general, in Latin America.The structure of the volume unfolds in three dense chapters, each corresponding to a specific mathematical context connected to various aspects of Peirce's work. Broadly speaking, in the first chapter, Gustavo Arengas proposes the theory of higher category theory as a natural framework to represent the main traits of Peirce's semiotic; in the second chapter, Francisco Vargas develops a thorough set-theoretical model of Peirce's continuum; in the third chapter, Arnold Oostra, in a truly Peircean spirit, formalizes the notion of Intuitionistic Existential Graphs, emphasizing the idea that intuitionistic logic is the most natural context to represent and understand Peirce's diagrammatic logic. The fourth and last chapter, penned by Zalamea, provides the reader with a solid summary of the main results presented in the volume along with a robust road map to navigate through the technical details of the text.Mathematics, as implied by the title of the volume, is at the core of this project, and the authors do not shy away from the complexity, details, and depth of it in order to shed light on some of the most fundamental and groundbreaking nature of Peirce's ideas. That level of rigor and formal soundness is certainly one of the strengths of the volume, although readers who may not be acquainted with at least some basic notions of category theory or with the mathematics of Peirce's work, may find some of the text a bit terse—this is not a casual reading and it does require a certain level of commitment in order to appreciate the depth of the provided insights. On the other hand, all the background material is clearly laid out, making the volume a self-contained work which can be thoroughly enjoyed by a general audience.The real upshot of recasting some of Peirce's intuitions within the fabric of formal mathematics is not only that of providing the instruments to clarify those ideas, but also that of highlighting the role that Peirce's work has been playing in the development of modern mathematics in many relevant aspects, from the very genesis of category theory—which today is widely regarded as a necessary and unifying language in several fields of the mathematical and physical sciences—to the development of non-standard analysis, just to mention a few of them.An elegant instance of such perspective is offered by Gustavo Arengas in the first chapter, where it is argued that ∞-categories can be used to model the natural order of hierarchies implicit in Peirce's conception of the basic triadic relation between sign, object, and interpreter. What, at first glance, may seem just a simple analogy, unfolds onto a methodical and enlightening analysis of Peirce's semiotic, as the author builds [End Page 374] the connections with the relevant categorical constructions in a precise manner. Most of the rest of the chapter focuses on Peirce's notions of the pragmatic and pragmaticist maxim, and the use of basic structures such as monads, limits, presheaves and sheaves as the natural environment to better convey their meaning, both from a mathematical and a philosophical perspective. The reader will find it interesting to realize that, by delving deeper into the understanding of the relational nature of category theory, a great chunk of Peirce's work can be seen as fundamentally intertwined with the apparatus and the language of modern mathematics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:History of Philosophy and the Reflective Society by Riccardo PozzoRobert R. ClewisPOZZO, Riccardo. History of Philosophy and the Reflective Society. Berlin: Walter de Gruyter, 2021. vi + 231 pp. Cloth, $94.99In a forward-looking proposal, Pozzo lays out his vision for a multidisciplinary history of philosophy "from a global perspective." This book is "a long position paper, an extended essay dedicated to twenty-first century policies of philosophical (...) research from a global perspective." The chosen format is a Denkschrift, that is, a memorandum in the sense of a document that experts lay out for their government to ponder. Perhaps, Pozzo suggests, the history of philosophy could even have an impact on economic authorities and policymakers. Indeed, the work seems driven by the laudable aim of promoting access and equality around the world. The author reveals a just concern for migrants in particular, since they bring [End Page 156] with them their intellectual traditions and philosophical texts, which can be translated and thereby foster intercultural dialogue.The book consists of an introduction (chapter 1) followed by nine chapters. It has a thirty-page references list as well as subject and name indexes. In part one, Pozzo argues for the need for new narratives in the history of philosophy (chapter 2), in order to establish its role in addressing migration (chapter 3). The second part concerns reflective society (chapter 4). It considers societal readiness (chapter 5) and cultural innovation (chapter 6). Part three explores the paradigm shift from a close reading of texts to a "distant" reading of corpora (chapter 7), a shift Pozzo endorses. It examines implications for the translation of languages (chapter 8) and the translation of studies (knowledge) and competencies (chapter 9). Chapter 10 concludes by briefly reflecting on the notions of the "fluidity" of peoples and their ideas, biodiversity (and food), and spiritual humanism based on dignity.Scholars in the history of philosophy "should be open to the idea of a pluriversum of a history of facts and places, whereby history of philosophy finds its grounding in spatial heterogeneity." Nowadays, when people migrate and transfer competencies at increasing velocity, the "history of philosophy can be usefully reinvented on the basis of its consideration of intercultural dialogue." Pozzo considers the World Digital Library to be "one of the most exciting examples of corpora that talk to each other"—an idea he uses not merely metaphorically. By "corpora" is meant not just the sum of separate books, but XML-accessible complete collections of traditions of texts, with corresponding dictionaries, thesauri, and reference works, which make it possible to analyze a number of original texts as well as transliterations into other alphabets or hanzi characters. The result would be a "data-driven" history of philosophy.Given that history of philosophy is a product of culture, it is influenced by migrating peoples, who bring philosophical ideas and religious traditions with them. Research on migration thus ought to also consider translations of texts and competencies from one to another context, be it linguistic, economic, political, or cultural. The humanities, and a reflective society more generally, might provide a partial basis for intercultural dialogue. The history of philosophy might even thereby improve the quality of life of citizens.Pozzo rightly emphasizes that we need multilingual philosophers and historians of philosophy. History of philosophy ought to also be based on robust lexical and historical considerations, and historians of philosophy should be trained in a number of the world's languages as well as face the challenge of dealing with multilingualism and with validating translations. Pozzo's proposed methodology, informed by computational techniques, relies on tools such as vocabularies, ontologies, concordances, frequencies, or the analysis of texts and corpora, which integrates quantitative and formal methods into the portfolio of the methods of history of philosophy and intellectual history. Since Pozzo has published [End Page 157] widely on Kant, it is fitting that he explores Kant on migration as well as the editorial contexts and translation projects concerning the philosopher's writings.As for aesthetics, Pozzo notes that the history of philosophy can reflect on migrants' cultural and artistic creations. Historians of philosophy should thus start observing and interpreting phenomena created by... (shrink)

In recent decades, interest in the history and philosophy of the natural sciences has increased significantly. This interest has made scholars aware of the existing knowledge gap in these areas and has brought a kind of 'pressure' for more articles and books on the subject. Indeed, it also motivates academics to start new projects related to these disciplines. Volumes like this are much needed for scholars in the field, given the high amount of information they contain. (...) class='Hi'>This rich volume aims at stimulating the field by presenting current research papers on Avicenna's influence on the fields of physics and cosmology. In order to achieve this goal, this work contains thirteen articles related to the reception of the Persian philosopher's thought in these areas in the Middle Ages. The book revolves around the three different languages and cultures which were crucial for the reception of Avicenna's thought. Hence, the volume is arranged in three main sections focusing on the Arabic, Hebrew and Latin traditions. It also contains an Index of Avicenna's Works with Passages Cited and an Index of Names. The introduction is rather short compared to other sections of the book. It covers the general topics presented in the volume. The first six chapters deal with the Arabic tradition ; the next two have to do with the Hebrew reception of Avicenna, and the last five analyse the Latin reception of Avicenna's physics and cosmology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Charles S. Peirce: Selected Writings on Semiotics 1894–1912 ed. by Francesco BellucciCornelis de WaalEdited by Francesco BellucciCharles S. Peirce: Selected Writings on Semiotics 1894–1912 Berlin: De Gruyter, 2020; no index.With Francesco Bellucci's Charles S. Peirce: Selected Writings on Semiotics 1894–1912 and the Peirceana series, which Bellucci co-edits with Ahti-Veikko Pietarinen, the center of gravity in Peirce studies has dramatically shifted to Europe. The powerhouses of old, such (...) as the Peirce Edition Project at Indiana University and the Institute for Studies in Pragmaticism at Texas Tech University, appear pretty much dead in the water. And this new center of gravity is by no means limited to secondary literature. Bellucci's edition of Peirce's writings on semiotics and Pietarinen's multi-volume Logic of the Future present us with well-thought-out and responsibly edited volumes of primary literature that will leave their mark on Peirce scholarship for decades to come. And there are other volumes on the way.Bellucci's volume spans almost two decades of Peirce's life—a period during which Peirce had retreated to Milford, Pennsylvania, spending most of his time with his pen on paper. The main purpose of Bellucci's volume is to give us better access to material that has not yet been published—material that is, as Bellucci contends, "essential to understand Peirce's views about signs, their classification, and the relations between semiotics and logical inquiry" (p.1).In line with this, Bellucci starts off where the Writings break off. The last volume of the Writings, which appeared well over a decade ago, ends midway 1892, and Bellucci's volume opens with the sixth chapter of Peirce's 1894 logic book How to Reason, "The Essence of Reasoning." Bellucci thereby skips the second chapter of that same logic book, even though it deals directly with the question "What is a Sign?" He does this on the ground that that chapter is already published in the second [End Page 265] volume of The Essential Peirce (p.3). Bellucci's Selected Writings on Semiotics is thus best considered a professional tool aimed at filling gaps in the literature for Peirce scholars who are already familiar with, or knowledgeable of, what is already out there. Making these texts available is especially important since the manuscripts they are based on are not widely accessible and are in various states of disarray.Each text in Bellucci's volume comes with a (sometimes-extensive) editorial note that is largely bibliographical and, like the Writings, explains which manuscript sheets constitute the text by supplementing the Robin Catalogue designation with the page reference system devised by the Institute for Studies in Pragmaticism. The headnote is followed by explanatory annotations, emendations, and alterations, not unlike the system used for the Writings. In this way the reader can easily ascertain where Bellucci made corrections to the original text and what changes Peirce made himself when he was in the process of writing. Putting the apparatus immediately following each text is a much better choice than hiding everything in the back of the volume, as was done in the Writings. Given the nature of this edition, however, it would have been better to have the editorial note precede the text, as is done, for instance in The Essential Peirce, rather than follow it (or use two notes), as that would have made it easier for the reader to position the text within Peirce's oeuvre before beginning to read it (for instance, by reading "What is a Sign?" before starting "The Essence of Reasoning").Bellucci's Selected Writings on Semiotics includes eighteen selections in total, each of which is described briefly in the volume's Introduction with a rationale for including it. As with the Writings, titles not given by Peirce are printed in italic square brackets. At times a more forceful editorial hand in establishing the titles themselves would have been helpful. Selection 10, for instance, "The Basis of Pragmaticism," suggests that it would include two pieces already found in The Essential Peirce, namely "The Basis of Pragmaticism in Phaneroscopy," and "The Basis of Pragmaticism in the... (shrink)

Resumen: El corpus, siendo una herramienta eficaz, se está empleando en múltiples ámbitos, entre los que se encuentran los estudios de traducción. Sin embargo, dicho recurso no se utiliza con mucha frecuencia en las investigaciones traductológicas cuando una de las lenguas en cuestión es chino clásico (la lengua escrita empleada antiguamente en China), y autores que sí hacen estas investigaciones suelen no mencionar los pasos a seguir cuando se trata un corpus paralelo ad hoc. El objetivo del presente artículo es (...) presentar cómo se elabora un corpus paralelo chino clásico-español tomando como ejemplo la novela histórica Romance de los Tres Reinos y sus traducciones al español. Para ello, hemos descrito la problemática de creación y explotación de este tipo de corpus, siguiendo el orden de las fases del proceso. Resulta que algunas fases del proceso son universales, mientras que otras son propias de lenguas clásicas y de la combinación lingüística chino-otra lengua, en cuyo caso sí faltan aplicaciones eficaces. Con el trabajo, esperamos deparar información a los estudiosos que quieran realizar y profundizar las investigaciones basadas en corpus paralelo y en las obras clásicas de China. Abstract: The corpus, being an effective tool, is utilized in multiple fields. One of them is the Translation. However, this resource isn´t used frequently in translation studies when one of the languages in question is classical chinese (written language used anciently in China). And when it comes to an ad hoc parallel corpus, the steps of how to create it are usually omitted by researchers who make such investigations. The objective of this article is to present how to elaborate a classic Chinese-Spanish parallel corpus taking as example the historic novel Romance of the Three Kingdoms and its two translations into Spanish. To reach the objective, we have described the problem of creation and exploitation of this type of corpus, following the order of the phases of the process. We’ve found that some of the phases are universal while other phases are unique for old languages and for the linguistic combination Chinese-other language. And in this latter case, there’s a lack of effective applications. With the current work, we hope to offer useful information to those scholars who are willing to carry out their own investigations based on self-built parallel corpus and at the same time related to the classic Chinese works. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HERMENEUTIC OF AQUINAS'S TEXTS: NOTES ON THE INDEX THOMISTICUS PAOLO GurnTTI Universita Cattolica Augustinianum Milan, Italy I. Introduction: First Impressions of the Index Thomisticus UPON ENTERING an excellent library of philosophy, one cannot help but notice the 56 volumes of the Inde:c Thomisticus.1 Anyone with a scholarly interest in Saint 1 Index Thomisticus: Sancti Thomae Aquinatis Operum omnium Indices et concordantiae... (Stuttgart: Frommann-Holzboog, 1974-1980). Reference to this work (...) in notes takes the form: IT [section]-[vol.], [p.]. References to Aquinas's works will follow the conventions established by Busa in the Index Thomisticus (e.g., STl=Summa theologiae, prima pars) and unless otherwise indicated are from the same texts processed in the Index Thomisticus. References to Roberto Busa's works will have the following abbreviations: Clavis Indicis Thomistici: Clavis Indicis Thomistici (Stuttgart: FrommannHoltzboog, 1979). Fond. informatica linguistica: Fondamenti di informatica linguistica (Milan: Vita e Pensiero, 1987), (contains a bibliography of Busa's works through 1987). Per San Tommaso 'ratio seminalis ': "Per San Tommaso 'ratio seminalis' significa 'codice genetico '. Problemi e metodi di lessicologia e lessicografia tomistiche," in Atti dell'VIII congresso tomistico internazionale (Vatican City: Libreria Editrice Vaticana, 1981), vol. 1. L'Index Thomisticus: "L'Index Thomisticus," in Stitdi medievali, III serie, XXI, I, 1980. Informatica e filologia: " Informatica e nuova filologia," in G. Savoca ed., Lessicologia, filologia e critica (Florence: Olschki, 1986), pp. 17-25. L'originalite linguistique: "L'originalite linguistique de S. Thomas d'Aquin," in Archivum Latinitatis Medii Aevi (Bulletin du Cange), Tome XLIV-XLV, fascicule double, 1985, pp. 65-90. ORDO dans les ouevres: "ORDO dans les ouevres de St. Thomas d'Aquin," in M. Fattori and M. Bianchi, eds., ORDO II Colloquia internazionale del Lessico Intellettuale Europeo (Rome: Edizioni dell'Ateneo e Bizzarri, 1979), pp. 59-184. Voces REALIS-REALITER: "Voces REALIS-REALITER in S. Thoma Aq. Cum appendice de voce 'resrei," in M. Fattori and M. Bianchi eds., RES. III Colloquia internazionale del Lessico intellettuale Europea (Rome: Edizioni dell'Ateneo, 1982), pp. 104667 668 PAOLO GUIETTI Thomas Aquinas will be drawn to employ the Index Thomisticus as a powerful concordance. But any reasonable scholar can recognize the disproportion between a desirable concordance and this hyperbolic system of about 70,000 pages. The Index Thomisticus is the second largest written work of this century, surpassed only by the Enrcyclopedia Britannica. The Index Thomisticus is a mountain of pages that classifies with a precision never before realized everything that came from Aquinas's pen in twenty-five years.2 Is it not awkwardly disproportionate and too pedantically analytical for scholarly research? Moreover, what would Aquinas think if, in a return to this life, he could see the electronic digestion of his work? A neoscholastic Jesuit who devoted thirty-four years of his life to chopping and classifying even the most insignificant things, like " et " and " est," could seem to St. Thomas a modern computernut, i.e., a person who has lost his good sense in front of a screen.3 Everyone understands the usefulness of a concordance; even St. Thomas wanted and used concordances.4 But the Index Thomis136. De voce SPIRITUS: "De voce SPIRITUS in operibus S. Thomae Aquinatis," in M. Fattori and M. Bianchi, eds., SPIRITUS. IV Colloquia lnternazionale del Lessico Intellettuale Europeo (Rome: Edizioni dell'Ateneo, 1983), pp. 191-222. Thomistische H ermeneutik: " Das Problem der thomistischen Hermeneutik nach der Veroeffentlichung des Index Thomisticus," in A. Zimmermann, ed., ~Miscellanea Medievalia, Bd 19: Thomas von Aquin (Berlin, New York: Walter de Gruyter, 1988), pp. 359-364. L'Indez Thomisticus per la filoso fia: " L'Index Thomisticus per la filosofia e la teologia," in Teologia 5, 1980, pp. 258-265. Il logos Principia di dialogo: "Il logos principio di ogni dialogo tra persone secondo San Tommaso,'' in Portare Cristo all'Uomo. Congresso del Ventennio dal Concilio Vaticano II (Vatican City: Urbaniana University Press, 1985), pp. 577-584. 2 I. e., 8,767,854 words. The lnde:i: Thomisticus classifies everything St. Thomas has probably written, everything St. Thomas erased (Autographi deleta: Inde:i: Thomisticus: 006 ADL) and even works of other chosen authors for comparison with St. Thomas. a Roberto Busa, S.J., was born in Vicenza, Italy in 1913... (shrink)

This article proposes a 'fusion of horizons' in constructing urban public theologies in South Africa. This is done through the introduction of five interrelated themes that have emerged from the on-going knowledge and idea production by a distinguishable counterpoint in contemporary scholarly, intellectual and activist engagement with the urban, in the authors' own South African context but also wider internationally. In advancing a praxis-agenda for urban public theology, the authors subsequently identify the following, albeit not exhaustive, themes: southern (...) urbanisms and the factor of unprecedented urban migration; 'right to the city' and urbanisation from below; a reclaiming of the commons; the making of 'good cities'; and actors of faith in relation to urban social life. (shrink)

This work aim to analyse relations between Arithmetic and Geometry indicated by Piero della Francesca in his treatise Libellus de quinque corporibus regularibus. Piero della Francesca was a painter and scholar of perspective, geometry and arithmetic, in his time. He carried out investigations on pictorial, geometric and architectural issues. Of the treatises he wrote, only three are preserved, on perspective, Geometry and Arithmetic. The central document selected for this research was the manuscript Libellus de quinque corporibus regularibus, (...) deposited in the Vatican Apostolic Library in digitized copy. Throughout this work we have tried to understand the Libellus de quinque corporibus regularibus as a result of the work of an artist and scholar who proposed ways of relating Arithmetic and Geometry using both his practical knowledge and the works of authors of antiquity. (shrink)

Introduction: ‘Illiberal’ is an adjective that is commonly used within contemporary legal, political, and philosophical scholarship. For example, authors might speak of ‘illiberal cultures’,1 ‘illiberal groups’,2 ‘illiberal states’,3 ‘illiberal democracies’,4 ‘illiberal beliefs’,5 and ‘illiberal practices’.6 Yet despite its widespread usage, no in-depth discussions exist of exactly what it means for someone or something to be illiberal, or might mean. This article fills this lacuna by providing a conceptual analysis of the term ‘illiberal practices’, which I argue is basic (...) in that other bearers of the property of being illiberal can be understood by reference to it. Specifically, I identify five ways in which a practice can be illiberal based on the different ways in which this term is employed within both scholarly and political discourses. The main value of this disaggregation lies in the fact that it helps to prevent confusions that arise when people use the adjective ‘illiberal’ in different ways, as is not uncommon. (shrink)

Some wag reported the following story: Scholars have recently established that the Iliad and the Odyssey were not, after all, written by Homer. They were actually written by another author, of the same name.The majority of current theories of naming and reference, including ones as divergent in other respects as those of Russell and Searle, would rule this story impossible. They would do so on roughly these grounds: the sense and reference of the name ‘Homer’ is determined, given (...) the absence of other reliable testimony, by the sole description: ‘Author of the Iliad and the Odyssey’. ‘Homer is the author of the Iliad and the Odyssey’ is therefore known a priori, hence necessarily true. There could not be another author of that name and claim to fame.In lectures delivered at Princeton in the Winter of 1970, Saul Kripke offered a lucid alternative to such theories. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:164 BOOK REVIEWS Thomas Buckingham and the Contingency of Futures-The Possibility of Human Freedom: A Study and Edition of Thomas Buckingham, De contingentia futurorum et arbitrii libertate. By BARTHOLOMEW R. DE LA TORRE, O.P. University of Notre Dame, The Medieval Institute Publications in Medieval Studies, Vol. XXV. Notre Dame, Indiana: University of Notre Dame Press, 1987. Pp. xii +394. In this volume, Fr. Batholomew de la Torre offers (...) the text and an extended study of Thomas Buckingham's De contingentia futurorum et arbitrii libertate, which is the first of six questions of this scholastic's Quaestiones theologicae, more properly entitled Ostensio meriti liberae actionis. The six questions are found in their entirety in two English manuscripts, namely Oxford New College 134 and Oxford Merton 143. The New CoUege (late fourteenth century) manuscript is earlier and superior to Merton (early fifteenth century), and accordingly the editor adopts it except in cases where the Merton reading makes better sense. The author, Thomas Buckingham, born in the early days of the fourteenth century, was an Oxford scholar at Merton, chancellor of Exeter, and died, very likely a victim of the Black Death, in 1348. The work edited here probably formed a part of Buckingham's exercise prescribed by University statute for those incepting as Masters of Theology. In the editor's view, this inception took place sometime between 1341 and 1346, when Thomas departed Oxford to take up duties at Exeter. There is some reason to believe that Buckingham may have been a student of Thomas Bradwardine (p. 7); irt is certain, however, that the present work "is a sustained attack on Bradwardine's notion that all future contingents come about by antecedent necessity relative to the first cause, God" (p. 103) • Bradwardine presented his view regarding how we must reconcile God's universal and immutable causality with human freedom in his magnum opus De causa Dei contra Pelagium. De la Torre describes Bradwardine's position this way: "For Bradwardine, God is the universal cause of all things, including future contingents. Future contingents are determined by divine antecedent necessity, for God's will concerning them is omnipotent and unimpedible. Such futures nevertheless remain contingent because only man as a secondary cause-and no other secondary cause-is responsible for his free choice. The theory that, once God has determined what a future shall be, He can still determine otherwise, is patently untenable BOOK REVIEWS 165 for Bradwardine because it predicates mutability of God and nullifies all inspired prophecy, including that of Christ" (p. 101). Bradwardine's exposition here outlined corresponds in its essentials with what Thomas Aquinas had taught in the previous century. The freedom or contingency in man's will act is to he understood in terms of its relationship to secondary or proximate causes. Unlike those events which are determined to come about by virtue of necessitating proximate causes, will acts in this respect remain totally undetermined. Along with this, says Aquinas, we must allow that God, because of His eternal knowledge, knows all futures-determined, as well as contingent -as present. His knowing future contingents, however, does not take away the condition of contingency, since the latter condition rests solely on their mode of occurrence as they relate to secondary or proximate causes. Thomas Buckingham finds this explanation inadequate. In order to safeguard future contingents or human freedom. Buckingham insists there must be a sense in which the ultimate cause, God, is casually contingent with respect to the human will act. Though his exposition is different in many details, Buckingham's fundamental direction is in accord with what certain predecessors, especially Scotus and Ockham, had argued regarding the problem of divine foreknowledge and future contingents. Indeed, in view of the way Buckingham cites Scotus, the editor considers it reasonable to suppose that he regarded himself a disciple of the Subtle Doctor (p. 132). There is at least one instance where Buckingham exhibits a markedly Scotistic and anti-Ockhamist analysis. This occurs in connection with the explanation as to how in one and the same instant, because of the different moments of natural priority and posteriority, the divine will can both will and not will the same thing. The... (shrink)

There is no consensus in the literature about the nature of terrorism. The authors’ main claim is that this is ultimately the result of the coexistence of two senses of the term, the action and the actor sense, which are not fully congruent. Rather than trying to advocate a specific conceptualization, the authors provide in this article a map of the different ways in which scholars talk about terrorism. They identify first the set of terrorist actions and the (...) set of terrorist actors. Terrorist tactics are a variety of the power to hurt, based on the lack of military power. Terrorist groups are underground ones with no territorial control. When the two criteria meet, the core of terrorism exists: coercive violence perpetrated by underground groups. The ambiguity that surrounds terrorism is caused by two other possibilities: actors with some measure of territorial control adopting coercive tactics and underground actors adopting military tactics. Although it is not possible to remove this ambiguity in empirical research, scholars can at least identify it and analyze it. The authors illustrate the two senses of terrorism and their interaction by using the most comprehensive dataset on terrorist incidents, the Global Terrorism Database. (shrink)

PurposeThe purpose of this study is to illustrate how the adoption of new enterprise resource planning systems affects sensemaking in the process of Organizational Identity integration after a Merger and Acquisition.Design/methodology/approachWithin a wider case study about an acquisition in chemical/pharmaceutical industry, the paper describes the effects of SAP adoption and implementation on the organizational identity. This methodology, based on semi‐structured interviews to project leaders and to team members, has allowed a deep comprehension of the context, even if results (...) cannot provide statistical evidence of relationships.FindingsUsing the Swanson and Ramiller's approach to innovation, the paper argues that ERP adoption and implementation support sensemaking process if innovation takes place with mindfulness and because, in that case, people interact on symbolic meanings sharing retrospective knowledge and cognitive causal maps. After an M&A there are conditions for a mindful innovation with IT and therefore innovating with IT can be an effective way to enforce sensemaking process and, as a consequence, to influence the Organizational Identity evolution. In a constructionist approach, the evolution of organizational identity requires a social negotiation among members where sensemaking has a primary role. So, the integration process following acquisitions can be facilitated by adopting, implementing and assimilating common IT solutions with mindfulness.Research limitations/implicationsThe first limitation of this study is referred to timing. The author entered into the company within a year after the acquisition and went out at the beginning of SAP assimilation phase. Therefore, some perceptions could still evolve in different ways. The second limitation depends on the fact that the author analyzed a single case. By focusing on one case of acquisition – an acquisition that gives value to acquired company – the author might be limiting the transferability of the findings.Practical implicationsThese results can be useful for both scholars and practitioners. Managers who face organizational change can consider the adoption and implementation of ERP as an opportunity to influence the evolution of Organizational Identity according to strategic priorities.Originality/valueThe value of this study is in its approach that links a strategic level with a social level. This link is realized not using the ERP as an artefact but using the process of its adoption and implementation. (shrink)

Max Stirner is generally considered a nihilist, anarchist, precursor to Nietzsche, existentialism and even post-structuralism. Few are the scholars who try to analyse his stands from within its Young Hegelian context without, however, taking all his references to Hegel and the Young Hegelians as expressions of his own alleged Hegelianism. This article argues in favour of a radically different reading of Stirner considering his magnum opus “Der Einzige und sein Eigentum” as in part a carefully constructed parody of Hegelianism (...) deliberately exposing its outwornness as a system of thought. Stirner's alleged Hegelianism becomes intelligible when we consider it as a formal element in his criticism of Bauer's philosophy of self-consciousness. From within this framework it becomes quite clear what Stirner meant with such notions as “ownness” and “egoism”. They were part of his radical criticism of the implicit teleology of Hegelian dialectics as it found according to him its highmark in Bauer. In short, this article puts the literature on Stirner into question and tries for the first time in 30 years to dismantle Stirner's entire undertaking in “Der Einzige und sein Eigentum” by considering it first and foremost a radical criticism of Hegelianism and eventually the whole of philosophy while fully engaged in the debates of his time. ☆ The author would like to thank Douglas Moggach for corresponding with me on the idea of the comic and for not sparing me his “critical criticism” in general. I'm also indebted to William Desmond and Lawrence Stepelevich for their comments on earlier drafts of this text. (shrink)

In this article two homileticians - one from the United States of America (USA) and one from South Africa (SA) - enter into a dialog regarding how the task of prophetic preaching today might be revived, reframed and redefined in light of the Reformation principle of the viva vox Evangelii [living voice of the gospel]. Each author begins by summarising four contemporary approaches to prophetic preaching set forth by Reformed and Lutheran homiletical scholars in their respective contexts. Then (...) each addresses the questions: Where do I particularly see Reformation themes and emphases at work in the work of these homileticians? And how might those Reformation emphases continue to challenge and reframe preaching practices today? Finally, each gives initial reflections on how a comparison between the perspectives deepens and expands his or her understanding of prophetic preaching and its role in church and society. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Généalogie de la liberté by Olivier BoulnoisKristell TregoOlivier Boulnois. Généalogie de la liberté. Paris: Seuil, 2021. Pp. 496. Paperback, €24.00.The author starts from an apparently simple question: are we free? But such a question is not as simple as it seems. This book shows that it is neither eternal nor universally asked; rather, it is a question linked to a specific culture (the West), and it (...) has a history. This is why the author intends to draw up its genealogy.In order to draw up a genealogy of the concept of freedom, we must leave aside the standard theoretical framework that assumes freedom as a given. Rather, we should ask: Does [End Page 152] freedom exist? What is its nature? Should it be described as the absence of compulsion or as the power of choice? We must also be wary of any systematic approach to these questions, such as those that have opposed partisans of freedom to determinists or intellectualists to voluntarists throughout the ages. If we want to draw up a genealogy of freedom, we should rather think about the theoretical conditions that made possible the birth and the development of this theoretical "artifact," as Boulnois calls it (23). Contemporary discussions about freedom tend to debate its nature without wondering why such a concept was forged in the first place. By contrast, Boulnois takes a step back and tries to discover the nature of freedom by turning to the moment of its birth.Boulnois has adopted a genealogical approach in his previous books. He used it in his Être et représentation, whose subtitle is une généalogie de la métaphysique moderne à l'époque de Duns Scot (Paris: PUF, 1999). He also mentioned it in the title of a collection of edited essays, where he preferred to talk of "genealogies" in the plural in order to accommodate the diversity of approaches adopted by the authors of the contributions to that volume (Olivier Boulnois, ed., Généalogies du sujet: de saint Anselme à Malebranche [Paris: Vrin, 2007]). In his new book, Boulnois explains his choice of the genealogical method as an attempt to give a history of freedom that might reconcile the so-called continental and analytic approaches (18). Instead of giving a simple description of theories of freedom, by his genealogical method Boulnois intends to show how the Western approach to freedom has resulted in an aporia—the very aporia that Kant diagnosed as an insoluble problem in his Critique of Pure Reason. Boulnois's genealogy should be distinguished from the so-called archeology as heralded by the French scholar of the Middle Ages Alain de Libera. Although both the genealogical and the archeological methods originate in the writings of Michel Foucault, and as such are undeniably connected to each other, the genealogical enterprise is intended to "deconstruct" past philosophers' claims not in order to leave them behind and reject them (as the archeological method intends to do), but rather to become fully aware of those philosophers' theoretical choices and commitments (see Boulnois, Être et representation, 16). Genealogy is thus supposed to "liberate" our thought by making apparent the framework in which we think.To deconstruct the problem of freedom, Boulnois proceeds in four main steps. First, he shows how the problem of freedom is constructed by examining a cluster of related concepts (free will, will, power, and action) and discovering the aporia of free will, which appears to be both indubitable and impossible to conceptualize. Second, Boulnois turns to Aristotle's ethics and theory of action, which conceives of human choices without appealing to the idea of freedom. Third, he considers the "invention of freedom," or better of free will (in Latin, liberum arbitrium voluntatis), by highlighting three main moments: the Stoics' assent to the order of the world; Alexander of Aphrodisias's cogitations, which make room for free will in an Aristotelian framework, even without ever naming it; and finally, Augustine's reorganization of ethics around the very concept of free will. Fourth and finally, Boulnois focuses on the medieval debates concerning freedom and the way they contributed to contrasting human beings with the... (shrink)

This article has as its theme the relationship between "power", "reason" and "religion" in O alienista, one of the central texts of Machado de Assis, written in 1881 and initially published in eleven chapters, between October 1881 and March 1882. It is intended to identify and analyze the power relations between the State ("Throne") and the Catholic Church ("Altar"); as well as to highlight the relations between "reason" (science) and its "absence" (madness); without neglecting the Machadian denunciations and criticisms (...) of scientism prevailing in the nineteenth century. To do so, at first, it is presented, even if summarily, the Author and the Tale; in a second moment, shedding lights on its "space", "time" and "action" its plot, necessary assumption for the last moment, where the "Power", "Reason" and "Religion" will be analyzed. This research is justified by the relevance of the author, the place that the alienist occupies in the set of his works, as well as the social relevance of his ironic criticisms. In this analysis, a bibliographic method of critical-analytical reading of the Tale was used, using also the interpretations of some scholars, listed in the References. (shrink)

The historiographic tradition of the history of science that originated with Auguste Comte bears all the marks of narratives with roots in the Enlightenment, such as a view of religion as an underdeveloped stage in the ascending road in humanity's quest for a more mature understanding. This article explores the development of the peripheral branch of a tradition that developed in Argentina by the mid‐twentieth century with authors such as the Italians Aldo Mieli, José Babini, and the Hungarian Desiderius (...) Papp. It is argued that, contrary to the historiographic program of the conflict thesis developed in English‐speaking countries, those scholars who cultivated the kind of “positivist” history of science that thrived in continental Europe were inclined to see science as a social and epistemological replacement of a fossilized religious outlook. In the final section, I suggest a way to relate the more or less strong versions of the conflict thesis to different patterns of secularization. (shrink)

The aim of this paper is to investigate among a group of non-profit organizations: a) the effect of ethical leadership on volunteers’ satisfaction, affective organizational commitment and intention to stay in the same organization; b) the role played by job satisfaction as a mediator in the relationship between ethical leadership and volunteers’ intentions to stay in the same organization, as well as between ethical leadership and affective commitment. An anonymous questionnaire was individually administered to 198 Italian volunteers of different (...) non-profit organizations. The questionnaire contained the Ethical Leadership Scale, the Volunteers Satisfaction Index, the Affective organization Scale, as well as questions regarding the participants’ age, sex, type of work, level of education, length of their volunteer works, intention to volunteer in the following months in the same organization. The construct as well the effects of EL on volunteers is approached in light of the Social Exchange Theory and the Social Learning Theory. Structural equation models were used to test hypothesized relationships. The results confirm the role of mediation of volunteer satisfaction in the relationships between the variables studied. In particular, ethical leadership was found to be positively associated both with volunteers’ intention of staying and with their affective commitment. In the first case this relationship is fully explained by the mediation of the volunteers’ satisfaction, while the latter is explained by both direct and indirect factors. To the authors’ knowledge, this the first attempt to understand the role played by ethical leadership on volunteers’ behavior and, more in general, in the management of non-profit organizations. Findings are relevant both for practitioners and managers of non-profit organization, since they suggest the relevance of the perception of ethical leadership by volunteers, as well as for scholars, since they further deepen the knowledge on EL and its effects on the followers. Limits of the study: the questionnaire was administered only among a group of non-statistical sample of volunteers. Furthermore, the study reached only volunteers from Italian non-profit organization. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Who was Socrates? CORNELIA DE VOGEL I CONSIDERIT TO BE quite a privilege to be invited to speak of Socrates,1 not only because of the wonderful picture drawn by Plato of his master in what we call the Socratic dialogues, but perhaps mostly because there is a real challenge in the difference of opinion among modern scholars on the question of "Who was Socrates?" I have solid grounds for (...) being convinced that we can answer that question in a positive manner; that is, I think I can explain, first, that it is not true (as some modern scholars hold) that we are unable to grasp the historical reality that stands behind the name of Socrates; second, that there are a few modern interpretations of Socrates which are suggestive but false; third, that one and only one interpretation is well founded and correct. I think it is worthwhile to spend an hour considering these points. Socrates is one of those four famous Greek philosophers who did not leave any written works. The other three are: Pythagoras, who in Aristotle's day already seemed to disappear in the haze of a remote past; Pyrrho, the founder of the Sceptic School, and Carneades, that famous dialectician who was the head of the New Academy in the second century. On none of these so much as on Socrates have modern critics endeavored to demonstrate that he never existed? The most refined representative of the nineteenth-century style of criticism is O. Gigon, who modified Dupr6el's thesis insofar as he does not deny explicitly that there existed an Athenian called Socrates, and even that he may have been an important personality. But he does hold that we cannot know of what importance was Socrates. To prove his thesis Gigon deals first with the tradition about the indictment, the litigation and condemnation of Socrates; next with the story about the Delphic oracle and Socrates' calling to philosophy; then with his marriage and family life, and last, with his relation to the city of Athens. It is not too difficult to cite divergent and even contradictory information on all these points. As to Plato's dialogues, in which the philosopher Socrates is pictured--to the life, as it might seem to us--according to Gigon the historical value of t Lecture at the University of California, Berkeley, May 25, 1962. ~E. Dupr6el, La ldgende de Socrate et les sources de Platon (Brux., 1921); O. Gigon, Sokrates (Bern, 1947; Samml. Dalp). (See my review in Mnemosyne [1950]; see also Phronesis [1955], I.) A. H. Chroust, Socrates, Man and Myth (London, 1957), adopts essentially Gigon's thesis. [14s] 144 HISTORY OF PHILOSOPHY these writings is by no means greater than that of any other of our sources. Why should they be more trustworthy? Because the image they present is beautiful? That would be a deceptive ground, for Plato may have invented freely, and we have good reason to believe he did. In fact, if anybody holds that we do not know anything for certain about Socrates, he must begin by disparaging Plato's testimony altogether. Next, he must deny that Aristotle said a word of truth about what was the proprium of Socrates as a philosopher, and in what Plato differed from him. Third, he must assert that there is a complete disagreement between Plato and Xenophon as to the personality of Socrates, not to mention the fifthcentury comedian Aristophanes (who, as a matter of fact, drew a fairly strange portrait of the philosopher). After having thus rejected the testimony of contemporaries and their direct successors, he may turn to the gossip of those later authors who have no authority at all: Aristoxenus, a furious anti-Socratic, who is cited by Plutarch as a classical instance of malignity; Diogenes Laertius, that late writer (3rd century A.D.) who tells us the strangest stories about all Greek philosophers; Athenaeus, Herodicus, Aelianus, and so on--and find there divergent and contradictory information about Socrates' life and behavior. Let us begin by stating that we must not follow this procedure. Moreover, let us state that it is not interesting to us that, while Plato and Xenophon say Socrates was married... (shrink)

Quentin Lauer has written a masterful study of the subject indicated by his title. His book draws upon a comprehensive knowledge of Hegel’s writings. It carefully situates Hegel’s writings in their own philosophical context, and also explains the manner in which those writings retrieve classical philosophy and certain aspects of medieval theology and philosophy. It discusses the theology contemporary to Hegel of which he was aware, and his assessments of that theology. It takes account of our contemporary philosophical and theological (...) assessments of Hegel’s views regarding a “concept of God.” But this book not only achieves scholarly and philosophical excellence. It is also a personal investigation of an issue clearly of deep concern to the author. On occasion Lauer makes use of anecdote and personal narrative in developing his exposition. On other occasions he shows that he is quite aware that his book is one which will generate controversy. Indeed it should. The excellence of this work demands that it be taken seriously. The theses which this work propounds will certainly appear controversial to many who labor at Hegel scholarship, and to others who assess Hegel’s views from diverse philosophical and theological standpoints. (shrink)

Quentin Lauer has written a masterful study of the subject indicated by his title. His book draws upon a comprehensive knowledge of Hegel’s writings. It carefully situates Hegel’s writings in their own philosophical context, and also explains the manner in which those writings retrieve classical philosophy and certain aspects of medieval theology and philosophy. It discusses the theology contemporary to Hegel of which he was aware, and his assessments of that theology. It takes account of our contemporary philosophical and theological (...) assessments of Hegel’s views regarding a “concept of God.” But this book not only achieves scholarly and philosophical excellence. It is also a personal investigation of an issue clearly of deep concern to the author. On occasion Lauer makes use of anecdote and personal narrative in developing his exposition. On other occasions he shows that he is quite aware that his book is one which will generate controversy. Indeed it should. The excellence of this work demands that it be taken seriously. The theses which this work propounds will certainly appear controversial to many who labor at Hegel scholarship, and to others who assess Hegel’s views from diverse philosophical and theological standpoints. (shrink)

Having to speak words that can potentially abuse the divine connotation of prophetic speech for giving authority to the own manipulative intent poses a daunting challenge to preachers. The metaphorical images triggered by 'DNA' and 'genetic engineering' are deployed in illustrating the ambivalent position in which a prophetic preacher finds himself or herself; ambivalence between anticipation of regeneration at the deepest level of humanity on the one hand, and disquiet about the possibility of forcing a human being against his or (...) her will into meeting certain prescribed expectations on the other hand. In reflecting on possible responses to this ambivalence, the theological positions of two prolific scholars in the research field of Homiletics, Gijs D.J. Dingemans and Charles L. Campbell, are critically considered from the point of view of the relationship between Christology and Pneumatology. In reflecting on theological markers for a sensible response, the author argues for a pneumatology in which the work of the Spirit consists of grafting the very DNA of our humanity and all its faculties into Christ, the only One who can open up the true life that is intended for humanity by divine grace. It will be in the very genes of a prophet to speak graceful words, because the prophet will have seen the wonder of the working of divine grace in his or her own life and will have embraced it willingly and joyfully. (shrink)

The proliferation of diasporas has influenced the nature of internationalization in many higher education (HE) systems and institutions, especially in terms of academic and student mobility/migration. Through a systematic review of the academic literature, I critically analyze the widespread uses of and approaches to ‘diaspora’ in HE research and its relationship to internationalization. I identify two major areas of studies and corresponding approaches to diaspora: one which frames diaspora as human capital and focusses on the role of the state; and (...) the other which frames diaspora as marginalized other and social construct. I argue that ‘diaspora’ in HE studies tends to be ambiguous, under-defined, under-theorized, and fragmented. I further argue that it is loosely connected to internationalization discourses, despite its clear connections. I posit that this is because ‘internationalization’ is associated with humanitarianism, cosmopolitanism, global citizenship and the de-centering of states, nations, ethnicities, religions, and particularistic identities. Diaspora is often associated with these latter categories and thus, is shunned. I conclude by suggesting that the blending of (often conflictual) ideas, intentions, values and identities is precisely what diaspora engages in and that the conditions of our increasingly mobile and (inter)connected world necessitate a (re)thinking of diaspora in HE scholarship. (shrink)

This book celebrates the work of Patricia Werhane, an iconic figure in business ethics. This festschrift is a collection of articles that build on Werhane’s contributions to business ethics in such areas as Employee Rights, the Legacy of Adam Smith, Moral Imagination, Women in Business, the development of the field of business ethics, and her contributions to such fields as Health Care, Education, Teaching, and Philosophy. All papers are new contributions to the management literature written by well-known (...) business ethicists, such as Norman Bowie, Richard De George, Ronald Duska, Edwin Hartman, Michael Hoffman, Mollie Painter-Morland, Mark Schwartz, Andrew Wicks, and others. The volume is comprised of articles that reflect on Werhane’s work as well as build on it as a way to advance further research. At the end of the festschrift, Pat Werhane provides responses to each chapter. The first chapter of the book also includes the overview of Patricia Werhane’s work and her academic career. The book is written to appeal to management scholars and graduate students interested in the areas of Business Ethics, Modern Capitalism, and Human Rights. Patricia Werhane is one of the most distinguished figures in the field of business ethics. She was a founder of the field, she is one of its leading scholars, and she has had a profound impact on the world of business practice. Among her many accomplishments, Pat is known for her original work on moral imagination, she is an acclaimed authority on employee rights in the workplace, and she is one of the leading scholars on Adam Smith. Having been active in Academia for over 50 years, Werhane is a prolific author of over a hundred articles and book chapters, and the author or editor of twenty-seven books, including Adam Smith and his Legacy for Modern Capitalism, Moral Imagination and Management Decision-Making, and co-authored books Organization Ethics in Health Care, Alleviating Poverty Through Profitable Partnerships, Obstacles to Ethical Decision-Making, Corporate Responsibility: The American Experience, and Research Approaches to Business Ethics and Corporate Responsibility. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:La séduction de la fiction by Jean-François VernayDiana MistreanuVernay, Jean-François. La séduction de la fiction. Hermann, 2019. 214pp.Published in Hermann’s prestigious “Savoirs Lettres” book series founded by Michel Foucault, Jean-François Vernay’s latest work is a compelling neurophenomenology of literary fiction. This makes it a valuable contribution to the burgeoning field of cognitive literary studies pioneered in Anglo-Saxon research in the late 1970s, but which French academia, with (...) a few notable exceptions such as Jean-Marie Schaeffer, Pierre-Louis Patoine, Alexandre Gefen, Catherine Grall, or Françoise Lavocat, is still largely reluctant to embrace. The author is a lecturer in Australian studies at the Global Institute in Sydney, and he is a bilingual literary scholar whose recent research explores the complex interface between fiction and human cognition.Vernay’s book starts by restating a narratological cliché: in the words of Paul Valéry, stories accompany humans from the cradle to the tomb, as monsters, pirates, fairies, and other fantastic creatures fascinate children’s minds from the first years of their lives (7). A truism follows this cliché: the origin of any story is the human brain (16), as the author reminds us by underlining the bio-anthropological origins of fiction in pages that cite the works of Umberto Eco and Nancy Huston (the writer who coined the notion of “espèce fabulatrice,” “the tale-teller species” [2008]), and that echo the research of scholars such as Mark Turner (1996) and Jean-Marie Schaeffer (1999). Indeed, oral and written stories are not only created, but also interpreted by human minds, triggering states and emotions that range from extreme boredom to excitement and inviting identification with fictional characters. Nevertheless, the mechanisms of the interaction between the human mind and brain and one of its most sophisticated products, namely fiction, are largely still understudied in the field of literature. Placing fiction under the sign of seduction (8) – which allows us to read between the lines an homage to Roland Barthes, the theorist of the “plaisir du texte” referenced later in the book (85-86) – Vernay defines works of fiction as catalysts of a sensori-affective experience [End Page 151] that engages almost all our senses and arouses emotions (“le vecteur d’une expérience sensori-affective qui sollicite la quasi-totalité de nos sens et suscite des émois” [19]). Characterized by the interdisciplinarity that forms the core of cognitive approaches to fiction, Vernay’s study investigates the literary phenomenon in its complexity, asking not only how fiction seduces us, but also why it sometimes fails to do so. Drawing on state-of-the-art research in cognitive psychology and neuroscience, the book manages to eschew over-simplified or reductionist analyses. Our engagement with and consumption of literary fiction is thus analyzed by discussing marketing strategies and editorial choices, the activity of reading as a solitary pleasure versus a professional obligation, as well as the interplay between society, politics, and educational curricula. The author answers his multi-layered research question in nine different chapters, each of them exploring one facet of the relationship between literature and the human mind.The first chapter, “Émois livresques,” highlights the marketing value of books, as well as their status as objects of consumption, in the capitalistic sense of the word. Books are presented here as the targets of our desire, since in financial terms, the notion of reader, the author reminds us, is a mere euphemism for that of consumer (20-22). As we are entering the era of what Yves Citton, often quoted in this essay, calls “cognitive capitalism,” a system in which society is conceptualized as a set of machines that process information (21), fictional literature, along with the arts, is devalued. To counterbalance this trend, Vernay explains, the book industry has to adopt effective strategies that create a desire for consumption. Thus, this chapter addresses the editorial and marketing techniques designed to attract our attention and trigger our impulse to buy and read. From the smell and color of books to the blurb and the careful mention of literary prizes, no detail is overlooked or considered redundant.After addressing the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Adventures of Telemachus [1699] by François de Salignac de la Mothe-FénelonJean–Michel RacaultFrançois de Salignac de la Mothe-Fénelon. The Adventures of Telemachus [1699]. Translated with an introduction and notes by A. J. B. Cremer. London, Anastasis Books, 2022, 419 pp. Hardbound £24.50. Paperback £15. ISBN: 9781739798314.Fénelon’s 1699 novel The Adventures of Telemachus—or more precisely, the epic poem in prose—was one of the major bestsellers in many European countries (...) for nearly two centuries. The book inspired paintings, operas, fashions, and even wallpaper motifs. It gave birth to a literary subgenre, the “archeological novel,” such as Terrasson’s Sethos (1731) or Bernardin de Saint-Pierre’s L’Arcadie (1788), in which the action is located in an antique setting. Still part of French schools’ syllabi a century ago, this book mainly owes its survival today to highly specialized academic research, stimulated from time to time when an “Agrégation” program generates new publications, papers, and conferences, as happened in 2009–10. The situation is similar in English-speaking countries, if perhaps just a bit worse: new editions are scarce and generally based more or less on revised versions of eighteenth-century translations, such as those editions by John Hawkesworth’s (1768) or Tobias Smollett’s (1776).The publication by A. J. B. Cremer of an entirely new translation, featuring a close rendering of the French text into modern English and preserving the original’s formal dignity without resorting to a pastiche of the classical language, is therefore a landmark in the history of Fénelon’s reception, and in the valuation of Telemachus particularly. This edition, while intended for the general reader, includes most of what is expected of a scholarly edition. In a comparatively short introduction, the editor recalls the essential facts about the author’s background (as a descendent of high nobility) and about his ecclesiastic career, which was compromised by both his involvement in mystical spirituality (the quarrel over Quietism) and his critical attitude toward the absolutism of Louis XIV’s régime. [End Page 140]In fact, Fénelon’s appointment as Archbishop of Cambrai (1695) was a kind of exile. In 1689, however, he was appointed tutor to Louis XIV’s seven-year-old grandson, the young Duke of Burgundy, second in the line of succession to the throne after his father (though both died prematurely). Fénelon wrote for this boy The Adventures of Telemachus as an educative fiction in the tradition of the “mirrors of Princes.” Of course, such a book was not intended for publication, and when it appeared in 1699—strangely enough, in a fully legal manner and with a printing privilege—it was against Fénelon’s will and in a very faulty form, which was corrected in later editions. An editor today therefore faces solving some highly complex textual problems, and choosing between the manuscript traditions. Cremer’s translation is based upon Jacques Le Brun’s authoritative text, published in Fénelon’s Œuvres, tome II (Paris: Gallimard, “Pléiade,” 1997).1After surveying the critical reception of Telemachus, particularly in England, starting at the text’s first publication and reaching the present time, the introduction discreetly hints at an apparent trend, among some interpretations, toward Christian allegory. If the figure of Mentor obviously “represents Fénelon” in his tutorial role, Cremer notes, this character, also an incarnation of Minerva, embodies humanity and divinity simultaneously, and thus may be seen as a “Christ-figure,” with Telemachus as his disciple and Ulysses, with his pursuit of a never-ending quest, as the symbolic form of the Divine. These observations are not entirely new; they have been formulated before by various critics. The editor himself concurs with a well-known article by André Blanc that describes Fénelon’s neo-platonician turn of mind: for Fénelon there is no contradiction between Christian revelation and the pagan fables of classical mythology, which he considers prefigurations or allegories of Christianity.This interpretation is abundantly and convincingly confirmed in the editor’s annotations. While as expected the commentaries point frequently to Greco-Latin mythology or classical literary sources... (shrink)

To commemorate 40 years since the founding of the Journal of Business Ethics, the editors in chief of the journal have invited the editors to provide commentaries on the future of business ethics. This essay comprises a selection of commentaries aimed at creating dialogue around the theme Ethics at the centre of global and local challenges. For much of the history of the Journal of Business Ethics, ethics was seen within the academy as a peripheral aspect of business. However, (...) in recent years, the stakes have risen dramatically, with global and local worlds destabilized by financial crisis, climate change, internet technologies and artificial intelligence, and global health crises. The authors of these commentaries address these grand challenges by placing business ethics at their centre. What if all grand challenges were framed as grand ethical challenges? Tanusree Jain, Arno Kourula and Suhaib Riaz posit that an ethical lens allows for a humble response, in which those with greater capacity take greater responsibility but remain inclusive and cognizant of different voices and experiences. Focussing on business ethics in connection to the grand challenge of environmental emergencies, Steffen Böhm introduces the deceptively simple yet radical position that business is nature, and nature is business. His quick but profound side-step from arguments against human–nature dualism to an ontological undoing of the business–nature dichotomy should have all business ethics scholars rethinking their “business and society” assumptions. Also, singularly concerned with the climate emergency, Boudewijn de Bruin posits a scenario where, 40 years from now, our field will be evaluated by its ability to have helped humanity emerge from this emergency. He contends that Milieudefensie v. Royal Dutch Shell illustrates how human rights take centre stage in climate change litigation, and how business ethics enters the courtroom. From a consumer ethics perspective, Deirdre Shaw, Michal Carrington and Louise Hassan argue that ecologically sustainable and socially just marketplace systems demand cultural change, a reconsideration of future interpretations of “consumer society”, a challenge to the dominant “growth logic” and stimulation of alternative ways to address our consumption needs. Still concerned with global issues, but turning attention to social inequalities, Nelarine Cornelius links the capability approach to global and corporate governance, arguing that CA will continue to lie at the foundation of human development policy, and, increasingly, CSR and corporate governance. Continuing debate on the grand challenges associated with justice and equality, Laurence Romani identifies a significant shift in the centrality of business ethics in debates on managing differences, positing that dialogue between diversity management and international management can ground future debate in business ethics. Finally, the essay concludes with a commentary by Charlotte Karam and Michelle Greenwood on the possibilities of feminist-inspired theories, methods, and positionality for many spheres of business ethics, not least stakeholder theory, to broaden and deepen its capacity for nuance, responsiveness, and transformation. In the words of our commentators, grand challenges must be addressed urgently, and the Journal of Business Ethics should be at the forefront of tackling them. (shrink)

In the Transcendental Dialectic of the Critique of Pure Reason (1787), Kant argues for the impossibility of theistic arguments, namely the ontological, cosmological, and physico-theological arguments. However, his objection relies on his classification of theistic arguments, which has been criticized by analytical philosophers of religion such as Plantinga (2012) and Swinburne (2019). Therefore, this paper aims to critically investigate two problems related to this classification: the systematic criteria of its classification and the historical sufficiency of its three theistic (...) proofs. Regarding the first problem, it will be argued that it is possible to recognize a certain systematic artificiality in Kant's classification of theistic proofs, given the criticisms of Strawson (1966) and Hegel (1812, 1830), as well as the internal critique developed by the authors of this work. Regarding the second problem, it will be argued that it is possible to indicate a certain historical insufficiency in Kant's classification of the three theistic proofs, based on brief critiques focused on some classical theologians such as Anselm, Aquinas, and Al-Ghazali. Finally, once it is justified that Kant's objection depends on this possibly artificial and insufficient classification, it will be briefly indicated that Kant does not seem as justified as he intended in his objection to theistic arguments. (shrink)

This article reviews the outstanding and thought-provoking work by Roberta De Monticelli (2021), _Towards a Phenomenological Axiology. Discovering What Matters_. The article addresses the reasons why it should be read by everyone but especially by help professions practitioners. Although we all deal with morality and value judgments on on mundane, everyday bases, the professional life of education and care practitioners is namely a series of morally-loaded practices and decision-making informed by morally oriented (expert) knowledge. Beyond the thesis advanced in (...) the book, its major contribution consists in making the reader think the inescapability of morality in everyday thinking and acting and the need for a reflective positioning towards this issue. By aligning with “the hedgehog vs. the fox” struggle proposed by the author as the framework of her theoretical proposal, the article advances what would be the doubts and counterarguments of a fox-like scholar in education. It illustrates why her “professional vision” cannot but notice what appears to be under-thematized by the hedgehog, i.e., the unavoidable mediation of language and social interaction that _precedes_ and therefore impacts the constitution of what the hedgehog convincingly notices: the entanglement of fact and value. The conclusion is dedicated to the (underestimated?) place of social sciences in such a debate, their tension between implicit normativity and presumed descriptivity, as well the challenges of the increasingly explicit normativity of applied social sciences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS El Primer Principia del Obrar Moral y las Normas Especificas en el Pensamiento de G. Grisez y!. Finnis. By AURELIO A.NSALDO. Roma: Pontificia Universita Lateranense, 1990. Pp. xiii+ 255. This unusually excellent and important doctoral dissertation was written in Rome at the Istituto Giovanni Paolo II per Studi su Matrimonio e Famiglia, a component of the Lateran University. The author currently teaches at the Ateneo (...) Romano della Santa Croce in Rome. The volume is of special importance for three reasons: (1) it provides a comprehensive, detailed, and accurate account of the moral theory developed by Germain Grisez and John Finnis over the past quarter century (Joseph Boyle has also made important contributions to this theory, and Ansaldo has noted these); (2) it defends Grisez and Finnis against many of the criticisms which have been unjustly leveled against their thought; and (3) it raises some critically import· ant issues by way of constructive criticism. In what follows I will briefly comment on the first and second features of Ansaldo's work and discuss more fully the third important component of his scholarly study. In the first part of his work (pp. 3-100), Ansaldo offers readers a splendid synthesis of the thought of Grisez and Finnis. He has carefully studied everything written by these authors from 1964 to 1988. He has included important material from Finnis that had escaped even my attention, and I have tried to study everything these authors have written. He has also succeeded in presenting their thought comprehensively and faithfully. He understands what they think, appreciates it, and presents it accurately. In short, he does justice to their thought. In this respect his study is quite superior to another doctoral dissertation, Russell Hittinger's A Critique of the New Natural Law Theory. Hittinger's work has been severely criticized, and rightly so, not only by Grisez but by others (e.g., Robert George and William Marshner) ; it seriously misrepresents the work of Grisez and Finnis. A criticism of this sort cannot be levelled against Ansaldo's work; it provides an accurate and very scholarly account of their thought. In the second part of his study (pp. 103-229) Ansaldo offers a critical assessment of the work of Grisez and Finnis. Here he first shows that many of the criticisms leveled against their thought are unjust and unfounded, particularly those offered by such writers as Veatch, Rittinger, Flicken, Bourke, et al. These writers charge that Grisez and Finnis fail to show how moral principles are rooted in metaphysics and anthropology, that they completely separate ethics from metaphysics, natural law from human nature, etc. Ansaldo, by a patient and thorough BOOK REVIEWS 888 examination of their thought and the thought of St. Thomas, defends Grisez and Finnis from these misguided criticisms. He shows, first of all,,that Grisez and Finnis are correct (and fully in accord with St. Thomas) in holding that our krwwledge of the primary principles of natural law is not derived from our knowledge of metaphysics or of human nature. By referring to appropriate texts of Grisez and Finnis, Ansaldo shows conclusively that these authors explicitly recognize the intimate rela· tionship between ethics and metaphysics, between natural law and human nature. They fully and explicitly recognize that, were our na· ture other than it is, namely, the nature of human beings, the goods pedective of us would be other than what they actually are. When these goods are grasped by practical reason, they serve as starting points or principles of purposeful human action. Nonetheless, our practical krwwledge of these goods, is not epistemologically derived from or dependent upon prior knowledge, speculative in character, of human nature. In short, in contrast to their critics and in conformity with St. Thomas, Grisez and Finnis are correct in holding that our practical understanding of the primary principles of natural law is not dependent upon our prior understanding of metaphysics or human nature. At the same time they explicitly acknowledge and defend the truth that onto· logically ethics is grounded in metaphysics and anthropology. "Our authors," Ansaldo writes, " have always sought not only to respect but even more to defend and explain the fact that the basis... (shrink)

Hilary Putnam was one of the truly great philosophers of the twentieth century. In a memorial essay I published elsewhere, I wrote: Leading philosophy towards constant dynamic expeditions and holding on to an incredible style of self-critique, Hilary Putnam (1926–2016), over five decades, has been in the process of making laudable contributions to philosophy and philosophy of science by being a beacon to a series of philosophical generations. He was a profound scholar full of wisdom, morality, and love of (...) humanity, in a word a “Philosopher’s Philosopher.”1 Hilary Putnam, whom I called “Gurudev” (mentor), was a renaissance man of philosophy for his laudable and novel contribution in the fields of philosophy and philosophy of science. The impetus for bringing out this honorary volume on his fundamental contributions to philosophy and philosophy of science began after his peaceful death on March 13, 2016 in Arlington, Massachusetts. (shrink)

Over a period of 22 years (1934-1955), the mathematician Kurt Gödel wrote down a series of philosophical reflections, the so-called Philosophical Remarks (Max Phil). They have been handed down in 15 notebooks written in Gabelsberg shorthand. The first notebook contains general philosophical reflections. Notebooks two and three consist of Gödel's individual ethics. The notebooks that follow clearly show that Gödel had designed a philosophy of science in which he placed his discussions of physics, psychology, biology, mathematics, language, theology, and history (...) within the context of a particular metaphysics. For the first time, the Kurt Gödel Research Center of the Berlin-Brandenburg Academy of Sciences is preparing a complete, historical-critical edition of Gödel's philosophical notebooks. A volume will published each year as a part of this edition. Volume 1, which Gödel entitled "Philosophy I Max 0," covers Gödel´s own philosophical reflections as well as those of other authors that were important to him. These were placed by Gödel at the beginning of his overall philosophical project. The introduction of the editor Eva-Maria Engelen provides an overview of this particular body of work. (shrink)

Undoubtedly, Ewin's view of Thomas Hobbes's moral philosophy offers a fresh counterpart to most current analytical readings of Hobbes by recent American scholars, such as Gregory Kavka and Jean Hampton. Staying close to Hobbes's text, this Australian professor is continuously in debate with these two authors, criticizing their game theoretic reconstruction of Hobbesian philosophy. Ewin's main purpose seems to be the revival of Hobbes's reputation as a moral philosopher.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 477 (p. 32), although some might consider him to have been an important historian of logic. I am not certain that citing Carnap and Heideggar (p. 75) can do much to clarify Vires. When one reads 'Henrique Estienne' and "Hipotiposes pirronicas" (p. 266) in an Italian book he is a bit taken aback and wonders whether the author has done his homework. The writer missed a (...) golden opportunity to connect Galileo to the tradition, for his still unpublished Quaestiones on logic and the De motu (both written before 1600) have many interesting comments which tie in directly with the material developed in this volume. This could have provided an excellent bridge to the next'century, when the analytic method began to take a more central role in scientific and methodological discussions. There is still room for a number of studies on the evolution of the analytic method during the Renaissance. Unfortunately Crescini's study barely scratches the surface of this immense subject. Let us hope that his book will at least have the effect of encouraging others to treat the matter with more care, in greater depth, and more exhaustively. The volume is provided with a preface by Giorgio Radetti, who claims more for it than it actually provides, as well as noting that it is the first part of a more comprehensive study by the same author on the formation of the analytic method in Cartesian philosophy (p. 5). The book has a useful index, but unfortunately no bibliography. CHARLESB. ScxiMrrr The University of Leeds Le thomisme et la pens#e italienne de la Renaissance. By Paul Oskar Kristeller. Conference Albert-le-Grand 1965. (Montr6ah Institut d'~tudes m~di~vales, and Paris: Vrin, 1967. Pp. 287. $6) Surprisingly little is known about the later history of Thomism. This brief but very rich lecture by Professor Kristeller, renowned historian of Italian Renaissance philosophy, examines one period in the later career of St. Thomas' thought. This study, based chiefly on unpublished source material, shows that Thomas was very much present to both the humanists and to the academic philosophers during the Renaissance. Such leading humanists as Lorenzo Valla, Giovanni Pico della Mirandola, and Marsilio Ficino, quote St. Thomas frequently and with approval. Even the unfavorable attitudes of Ermolao Barbaro or Baptista Mantuanus show that Thomas was already the most celebrated of mediaeval philosophers. The professors of philosophy at Italian universities, such as Pierre Pomponazzi, speak of Thomas with great respect and regard his theology as in conformity with the truths of faith, even when they reject his philosophy as being in disaccord with the authentic teaching of Aristotle. St. Thomas made a continuous contribution to the development of Renaissance theology and philosophy. Yet the principal Italian thinkers did not follow him strictly nor fall under his exclusive influence. Thomas is merely one of the most important sources, not the prevailing influence, in Renaissance thought. Ficino, for example, is,178 HISTORY OF PHILOSOPHY in accord with Thomas on certain important points, but his own theology is more in the spirit of Plato and Augustine. Professor Kristeller's vast learning is at the service of admirably balanced conclusions. Not everyone will agree with all his interpretations; Ficino perhaps did not imagine himself to be "constructing a system of philosophy" (p. 96) since the very title of his work, Theologia platonica, suggests that he continues, with new materials, the labor of mediaeval theolo#ans. And Ficino's doctrine of the continuity of the supernatural life of the soul in this world and the next (p. 120) seems to be completely in accord with Thomas. But the author's very careful scholarly method and sound general conclusions are beyond criticism. Two hitherto unpublished Latin texts are printed in critical edition at the end of the French lecture, the Opus aureum in Thomistas by Baptists Mantuanus, which is anti-Thomas, and the Opusculum ad Laurentium Medicem on beatitude, by Vincentius Bandellus, which is pro-Thomas. Like Professor Kristeller's fine lecture, these new texts are a permanent contribution to scholarship. PAUL J. W. MILLER University of Colorado The Anatomy of Leviathan. By F. S. McNeilly. (New York: St. Martin's Press, 1968. Pp... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nietzsche's Ecce Homo and the Revaluation of All Values: Dionysian Versus Christian Values by Thomas H. BrobjerCharles P. RodgerThomas H. Brobjer. Nietzsche's Ecce Homo and the Revaluation of All Values: Dionysian Versus Christian Values. London: Bloomsbury Academic, 2021. Pp. viii + 210. Hardback, $115.00.It is difficult to review a book so rich in consequences and seemingly sui generis. To categorize it as the work of a "lumper" or (...) "splitter," for example, would only confuse matters. Granted, Brobjer dismisses The Will to Power as the tendentious forgery of Nietzsche's sister. Methodologically, he also appears as a "moderate" splitter who provides a close textual reading and draws on the Nachlass only so far as this serves to elucidate the claims Nietzsche made in his published works. Nonetheless, Brobjer's central hypothesis might, albeit falsely, suggest that he is an old-fashioned lumper, for he holds that Mazzino Montinari was wrong to claim Nietzsche abandoned his plans for a Hauptwerk ("Nietzsches Nachlaß von 1885 bis 1888 oder Textkritik und Wille zur Macht," in Nietzsche Lesen [Berlin: Walter de Gruyter, 1982], 92–119).Granted, Montinari admitted that after abandoning plans for The Will to Power, Nietzsche did, in the fall of 1888, entertain a new plan for a four-volume Hauptwerk titled The Revaluation of All Values. According to these plans, The Antichrist would be its first volume, followed by The Free Spirit, containing a critique of philosophy as a nihilistic movement; The Immoralist, containing a critique of morality and its dangers; and Dionysos Philosophos. Nonetheless, Montinari claimed, these plans also collapsed when, sometime after mid-November 1888, Nietzsche decided to make The Antichrist into the whole of The Revaluation of All Values. Indeed, Montinari's hypothesis was that Nietzsche finally realized, at the last minute, that the work of the past five years and what he had previously regarded as his life task was untenable and, having published everything he could salvage from his failed Hauptwerk project, "Nietzsche's collapse in Turin came when he had literally finished with everything" (12, emphasis in the original). To Brobjer, however, "this claim seems both psychologically improbable and, in regard to Nietzsche's intention to write a Hauptwerk, simply wrong" (12). Yet despite Brobjer having demonstrated in a number of articles published over the past decades that the evidence is not only too thin and ambiguous to sustain Montinari's hypothesis, but that it contradicts his timeline (92–94), scholars continue to treat Montinari's conclusions as established fact, and moreover treat all "discussions and considerations of a magnum opus … as hypothetical and old-fashioned" (12). But if so, why should the present study, wherein Brobjer advances this same thesis, not also fall on deaf ears? The answer is surprising: Ecce Homo.The Druckmanuskript shows that both the final chapter headings and the majority of the final text of Ecce Homo were established prior to mid-November, and, while Nietzsche continued to make additions and alterations to Ecce Homo up until a day before his collapse, his revisions to the completed portions of the text were only "minor" (21). Since, even according to Montinari's timeline, the vast majority of Ecce Homo was thus written at a time when Nietzsche still incontrovertibly intended that The Antichrist would constitute only the first volume of The Revaluation of All Values (47), nothing can possibly speak against examining whether Ecce Homo might retain at least traces of Nietzsche's original plans for his Hauptwerk. To the contrary, a great deal speaks for it. After all, the conventional interpretation of Ecce Homo as a "backward-looking autobiography" (5) has hardly borne fruit; read as a summary of Nietzsche's life and writings, Ecce Homo is so "elliptic, paradoxical, absurd" (48), and so contorted by excessive self-praise and praise for Thus Spoke Zarathustra, that the text is incoherent and unusable for its supposed purpose. Yet Nietzsche explicitly told his publisher that his intention was merely to tell of his life and works "in snatches" (3), and that Ecce Homo was being composed with the "intention to give this work the same form and appearance which that magnum opus [Hauptwerk] will have, to... (shrink)