1891. The recovered manuscript of Aristotle's Constitutional History of Athens, now for the first time given to the world from the unique text in the British ...

This second volume contains commentaries on the Latin Aristotle from the University Library, the Fitzwilliam Museum, and the college libraries of the University of Cambridge. This is the second of a projected series of four volumes describing manuscripts and fragments in British libraries containing commentaries on the Latin Aristotle. This volume covers the University Library, the Fitzwilliam Museum, and the college libraries of the University of Cambridge. It lists 152 items , dating from the tenth century (...) until c. 1500. While a few of these manuscripts came to Cambridge after the Reformation, the majority were already in use in the medieval University. Not many have been adequately described before, while most of the anonymous commentaries have not been listed anywhere. Four indexes are provided to facilitate searching the main text. (shrink)

There is in the British Museum a twelfth-century manuscript, Egerton 3055, of Suetonius' De Vita Caesarum which has not previously been noticed by editors or in the reports of manuscripts of Suetonius made by Professor C. L. Smith and Professor A. A. Howard, though summarily classified by E. G. Millar.

I will argue that there is a better position which is more religiously inclusive than "political liberalism" as conceived by Rawls or Audi, but which maintains a principled distance from Quinn's radical inclusivism. (2) In section I, I analyze Quinn's argument for radical inclusivism and pose an initial objection to it. In section II, I turn to the question of how democratic legitimation is to be conceived. After outlining the `civic virtue' or `deliberative' interpretation of democratic institutions now proposed by (...) a large group of writers, I argue that this approach implies a sphere of public reason wider than in Rawls's or Audi's conceptions, and yet not as all-inclusive as Quinn's. In particular, any cogent deliberative theory of democracy implies certain conditions of public accessibility for political argument which exclude religious bases for political positions if these are grounded purely on revelation. The deliberative or `civic virtue' conception thus gives us a basis for an intermediate position between Rawlsian public reason and radical inclusivism. This intermediate revelation-excluding (RE) model of deliberative democracy depends on certain epistemic presuppositions, which help distinguish democracy from theocracy. (shrink)

Marx was born in 1818, Engels in 1820, both in Germany. Marx's father was a lawyer, and he went to Bonn and Berlin universities, at first to study law, then philosophy (a flourishing subject in German universities at the time). Engels was not a university man. He went into business. From 1850 to 1870 he managed his family's firm's cotton mill in Manchester. Engels had first-hand knowledge of the English capitalists: he was one. After retiring from the cotton industry he (...) lived on in England. From 1849 Marx lived in England, supported by Engels. His political activities had got him into trouble in Germany and in other parts of Europe, and in the 19th century England received many political refugees. Marx worked in the British Museum studying the English economists and writing Capital. He corresponded constantly with Engels, and after Marx's death Engels edited volumes 2 and 3 of.. (shrink)

Bernard d’Abrera’s concise atlas of the world’s butterflies is a beautifully produced book with the most stunning photographs of butterflies that I’ve ever seen. Though not intended as a coffee-table book, it could eminently serve that purpose. D’Abrera himself is a world-renowned butterfly and moth expert at the British Museum (Natural History) in London. Over the years he has produced books on the lepidoptera indigenous to various regions of the world. This book provides a synopsis of his life’s (...) work. (shrink)

It is widely believed that such old-fashioned questions have been rendered absurd by the materialism of modern empirical science, but some seemingly 'magical' properties of quantum mechanics have brought them back into serious discussion in some circles. I will examine the possibility of making miracles using well-established principles of quantum mechanics--in particular, the possibility that quantum theory allows for the most desirable ' miracle ' of all: immortality.