To localize wheat ESTs on chromosomes, 882 homoeologous group 6-specific ESTs were identified by physically mapping 7965 singletons from 37 cDNA libraries on 146 chromosome, arm, and sub-arm aneuploid and deletion stocks. The 882 ESTs were physically mapped to 25 regions flanked by 23 deletion breakpoints. Of the 5154 restriction fragments detected by 882 ESTs, 2043 were localized to group 6 chromosomes and 806 were mapped on other chromosome groups. The number of loci mapped was greatest on chromosome 6B and (...) least on 6D. The 264 ESTs that detected orthologous loci on all three homoeologs using one restriction enzyme were used to construct a consensus physical map. The physical distribution of ESTs was uneven on chromosomes with a tendency toward higher densities in the distal halves of chromosome arms. About 43% of the wheat group 6 ESTs identified rice homologs upon comparisons of genome sequences. Fifty-eight percent of these ESTs were present on rice chromosome 2 and the remaining were on other rice chromosomes. Even within the group 6 bins, rice chromosomal blocks identified by 1-6 wheat ESTs were homologous to up to 11 rice chromosomes. These rice-block contigs were used to resolve the order of wheat ESTs within each bin. (shrink)

Harsh blame can be socially destructive. This article examines how harsh blame can be “civilized.” A core construct here is the historicist narrative, which is a story-like account of how a person came to be the sort of person she is. We argue that historicist narratives regarding immoral actors can temper blame and that this happens via a novel mechanism. To illuminate that mechanism, we offer a novel theoretical perspective on lay beliefs about free will. We distinguish 2 senses of (...) free will: (a) Freedom of action, which portrays the will as a dynamic choice-making mechanism and concerns whether the actor can exert volitional control via that mechanism at the time of action, and (b) Control of self-formation, which portrays the will as an enduring disposition (e.g., persistent desire to humiliate) and refers to whether the actor is truly the source of that disposition. Six experiments show that historicist narratives have no effect on perceived freedom of action, but rather temper blame by reducing perceived self-formative control. We also provide evidence against several additional theoretically derived alternative mediators (e.g., intentionality, perceived suffering). Further underlining the need to distinguish free will concepts, we show that biological narratives—unlike historicist narratives—temper blame via reductions in perceived freedom of action. Finally, to illuminate the meaning of “civilized” blame,” we show that historicist narratives specifically reduce the urge to inflict spiteful punishments on offenders, but leave intact the urge to nonviolently guide the offender toward moral improvement. (PsycINFO Database Record (c) 2017 APA, all rights reserved). (shrink)

The focus of this study was to analyze the content, distribution, and comparative genome relationships of 996 chromosome bin-mapped expressed sequence tags accounting for 2266 restriction fragments on the homoeologous group 3 chromosomes of hexaploid wheat. Of these loci, 634, 884, and 748 were mapped on chromosomes 3A, 3B, and 3D, respectively. The individual chromosome bin maps revealed bins with a high density of mapped ESTs in the distal region and bins of low density in the proximal region of the (...) chromosome arms, with the exception of 3DS and 3DL. These distributions were more localized on the higher-resolution group 3 consensus map with intermediate regions of high-mapped-EST density on both chromosome arms. Gene ontology classification of mapped ESTs was not significantly different for homoeologous group 3 chromosomes compared to the other groups. A combined analysis of the individual bin maps using 537 of the mapped ESTs revealed rearrangements between the group 3 chromosomes. Approximately 232 of the consensus mapped ESTs matched sequences on rice chromosome 1 and revealed large- and small-scale differences in gene order. Of the group 3 mapped EST unigenes ∼21 and 32% matched the Arabidopsis coding regions and proteins, respectively, but no chromosome-level gene order conservation was detected. (shrink)

A total of 944 expressed sequence tags generated 2212 EST loci mapped to homoeologous group 1 chromosomes in hexaploid wheat. EST deletion maps and the consensus map of group 1 chromosomes were constructed to show EST distribution. EST loci were unevenly distributed among chromosomes 1A, 1B, and ID with 660, 826, and 726, respectively. The number of EST loci was greater on the long arms than on the short arms for all three chromosomes. The distribution of ESTs along chromosome arms (...) was nonrandom with EST clusters occurring in the distal regions of short arms and middle regions of long arms. Duplications of group 1 ESTs in other homoeologous groups occurred at a rate of 35.5%. Seventy-five percent of wheat chromosome 1 ESTs had significant matches with rice sequences, where large regions of conservation occurred between wheat consensus chromosome 1 and rice chromosome 5 and between the proximal portion of the long arm of wheat consensus chromosome 1 and rice chromosome 10. Only 9.5% of group 1 ESTs showed significant matches to Arabidopsis genome sequences. The results presented are useful for gene mapping and evolutionary and comparative genomics of grasses. (shrink)

Although considerable research indicates that mental energy is an important factor in many domains, including athletic performance (Cook & Davis, 2006), athletic mental energy (AME) has never been conceptualized and measured. Therefore, the aim of this study was to conceptualize and develop a reliable and valid instrument to assess athletic mental energy. In Study 1, a focus group interview established the initial framework of athletic mental energy. Study 2 used a survey to collect athletes’ experiences of athletic mental energy and (...) develop a scale draft titled “Athletic Mental Energy Scale (AMES).” In Study 3, we examined the psychometric properties and the underlying structure of AMES via item analysis, internal consistency, and exploratory factor analysis (EFA). In Study 4, we used confirmatory factor analysis (CFA) to examine AMES’s factorial validity; and examined concurrent and discriminant validity by examining correlations with athletes’ life stress, positive state of mind, and burnout. In study 5, we examined the measurement invariance of the 6-factor, 18-item AMES with Taiwanese and Malaysian samples. Study 6 examined the predictive validity by comparing AMES scores of successful and unsuccessful martial artists. Across these phases, results showed a 6-factor, 18-item AMES had adequate content validity, factorial structure, nomological validity, discriminant validity, predictive validity, measurement invariance, and reliability. We suggest future studies may use AMES to examine its relationships with athletes’ cognition, affect, and performance. The application of AMES in sport psychology was also discussed. (shrink)

The objectives of this study were to develop a high-density chromosome bin map of homoeologous group 7 in hexaploid wheat, to identify gene distribution in these chromosomes, and to perform comparative studies of wheat with rice and barley. We mapped 2148 loci from 919 EST clones onto group 7 chromosomes of wheat. In the majority of cases the numbers of loci were significantly lower in the centromeric regions and tended to increase in the distal regions. The level of duplicated loci (...) in this group was 24% with most of these loci being localized toward the distal regions. One hundred nineteen EST probes that hybridized to three fragments and mapped to the three group 7 chromosomes were designated landmark probes and were used to construct a consensus homoeologous group 7 map. An additional 49 probes that mapped to 7AS, 7DS, and the ancestral translocated segment involving 7BS also were designated landmarks. Landmark probe orders and comparative maps of wheat, rice, and barley were produced on the basis of corresponding rice BAC/PAC and genetic markers that mapped on chromosomes 6 and 8 of rice. Identification of landmark ESTs and development of consensus maps may provide a framework of conserved coding regions predating the evolution of wheat genomes. (shrink)

The volume presents essays on the philosophical explanation of the relationship between body and soul in antiquity from the Presocratics to Galen. The title of the volume alludes to a phrase found in Plato, Aristotle and Plotinus, referring to aspects of living behaviour involving both body and soul, and is a commonplace in ancient philosophy, dealt with in very different ways by different authors.

The complex hexaploid wheat genome offers many challenges for genomics research. Expressed sequence tags facilitate the analysis of gene-coding regions and provide a rich source of molecular markers for mapping and comparison with model organisms. The objectives of this study were to construct a high-density EST chromosome bin map of wheat homoeologous group 2 chromosomes to determine the distribution of ESTs, construct a consensus map of group 2 ESTs, investigate synteny, examine patterns of duplication, and assess the colinearity with rice (...) of ESTs assigned to the group 2 consensus bin map. A total of 2600 loci generated from 1110 ESTs were mapped to group 2 chromosomes by Southern hybridization onto wheat aneuploid chromosome and deletion stocks. A consensus map was constructed of 552 ESTs mapping to more than one group 2 chromosome. Regions of high gene density in distal bins and low gene density in proximal bins were found. Two interstitial gene-rich islands flanked by relatively gene-poor regions on both the short and long arms and having good synteny with rice were discovered. The map locations of two ESTs indicated the possible presence of a small pericentric inversion on chromosome 2B. Wheat chromosome group 2 was shown to share syntenous blocks with rice chromosomes 4 and 7. (shrink)

A total of 1918 loci, detected by the hybridization of 938 expressed sequence tag unigenes from 26 Triticeae cDNA libraries, were mapped to wheat homoeologous group 4 chromosomes using a set of deletion, ditelosomic, and nulli-tetrasomic lines. The 1918 EST loci were not distributed uniformly among the three group 4 chromosomes; 41, 28, and 31% mapped to chromosomes 4A, 4B, and 4D, respectively. This pattern is in contrast to the cumulative results of EST mapping in all homoeologous groups, as reported (...) elsewhere, that found the highest proportion of loci mapped to the B genome. Sixty-five percent of these 1918 loci mapped to the long arms of homoeologous group 4 chromosomes, while 35% mapped to the short arms. The distal regions of chromosome arms showed higher numbers of loci than the proximal regions, with the exception of 4DL. This study confirmed the complex structure of chromosome 4A that contains two reciprocal translocations and two inversions, previously identified. An additional inversion in the centromeric region of 4A was revealed. A consensus map for homoeologous group 4 was developed from 119 ESTs unique to group 4. Forty-nine percent of these ESTs were found to be homoologous to sequences on rice chromosome 3, 12% had matches with sequences on other rice chromosomes, and 39% had no matches with rice sequences at all. Limited homology was found between wheat ESTs on homoeologous group 4 and the Arabidopsis genome. Forty-two percent of the homoeologous group 4 ESTs could be classified into functional categories on the basis of blastX searches against all protein databases. (shrink)

Le livre que j'ai fait, ce n'est pas l'histoire de la philosophie, c'est un livre que j'aurai voulu faire avec0 (Michel Foucault), avec l'idée que j'ai de lui et mon admiration pour lui. Si ce livre avait pu avoir une valeur poétique, ç'aurait été ce que les poètes appellent un "tombeau". Gilles Deleuze, Pourparlers.

The occurrence of hiccoughs (hiccups) is very widespread and yet their neuronal origin and physiological significance are still unresolved. Several hypotheses have been proposed. Here we consider a phylogenetic perspective, starting from the concept that the ventilatory central pattern generator of lower vertebrates provides the base upon which central pattern generators of higher vertebrates develop. Hiccoughs are characterized by glottal closure during inspiration and by early development in relation to lung ventilation. They are inhibited when the concentration of inhaled CO2 (...) is increased and they can be abolished by the drug baclofen (an agonist of the GABAB receptor). These properties are shared by ventilatory motor patterns of lower vertebrates, leading to the hypothesis that hiccough is the expression of archaic motor patterns and particularly the motor pattern of gill ventilation in bimodal breathers such as most frogs. A circuit that can generate hiccoughs may persist in mammals because it has permitted the development of pattern generators for other useful functions of the pharynx and chest wall muscles, such as suckling or eupneic breathing. BioEssays 25:182–188, 2003. © 2003 Wiley Periodicals, Inc. (shrink)

This report describes the rationale, approaches, organization, and resource development leading to a large-scale deletion bin map of the hexaploid wheat genome. Accompanying reports in this issue detail results from chromosome bin-mapping of expressed sequence tags representing genes onto the seven homoeologous chromosome groups and a global analysis of the entire mapped wheat EST data set. Among the resources developed were the first extensive public wheat EST collection. Described are protocols for sequencing, sequence processing, EST nomenclature, and the assembly of (...) ESTs into contigs. These contigs plus singletons were used for selection of distinct sequence motif unigenes. Selected ESTs were rearrayed, validated by 5′ and 3′ sequencing, and amplified for probing a series of wheat aneuploid and deletion stocks. Images and data for all Southern hybridizations were deposited in databases and were used by the coordinators for each of the seven homoeologous chromosome groups to validate the mapping results. Results from this project have established the foundation for future developments in wheat genomics. (shrink)

Entretien avec Philippe Birden réalisé le samedi 25 mars 2017 par Gilles Plunian ergonome et membre de l'observatoire du temps. Gilles Plunian : Bonjour Philippe Birden pouvez-vous nous présenter les grandes lignes de votre parcours de cadre manager, au cours duquel vous avez été amené à intégrer et à réfléchir sur la question du temps? Philippe Birden : J'ai passé l'essentiel de ma vie dans la banque de particuliers au départ, puis d'entreprises, avec une spécialité qui était le financement de (...) la - Management – Nouvel article. (shrink)

_John Dewey and Continental Philosophy_ provides a rich sampling of exchanges that could have taken place long ago between the traditions of American pragmatism and continental philosophy had the lines of communication been more open between Dewey and his European contemporaries. Since they were not, Paul Fairfield and thirteen of his colleagues seek to remedy the situation by bringing the philosophy of Dewey into conversation with several currents in continental philosophical thought, from post-Kantian idealism and the work of Friedrich Nietzsche (...) to twentieth-century phenomenology, hermeneutics, and poststructuralism. This unique volume includes discussions comparing and contrasting Dewey with the German philosophers G. W. F. Hegel, Friedrich Nietzsche, Martin Heidegger, and Hans-Georg Gadamer on such topics as phenomenology, naturalism, organicism, contextualism, and poetry. Others investigate a series of connections between Dewey and contemporary French philosophy, including the notions of subjectivity, education, and the critique of modernity in Michel Foucault; language and politics in Jacques Derrida; and the concept of experience in Gilles Deleuze. Also discussed is the question of whether we can identify traces of _Bildung_ in Dewey’s writings on education, and pragmatism’s complex relation to twentieth-century phenomenology and hermeneutics, including the problematic question of whether Heidegger was a pragmatist in any meaningful sense. Presented in intriguing pairings, these thirteen essays offer different approaches to the material that will leave readers with much to deliberate. _ John Dewey and Continental Philosophy_ demonstrates some of the many connections and opportunities for cross-traditional thinking that have long existed between Dewey and continental thought, but have been under-explored. The intersection presented here between Dewey’s pragmatism and the European traditions makes a significant contribution to continental and American philosophy and will spur new and important developments in the American philosophical debate. (shrink)

Reason and quest for revelation, by P. Tillich.--On the ontological mystery, by G. Marcel.--The problem of non-objectifying thinking and speaking, by M. Heidegger.--The problem of natural theology, by J. Macquarrie.--Metaphysical rebellion, by A. Camus.--Psychoanalysis and religion by E. Fromm.--Why I am not a Christian, by B. Russell.--The quest for being, by S. Hook.--The sacred and the profane; a dialectical understanding of Christianity, by T. J. J. Altizer.--Three strata of meaning in religious discourse by C. Hartshorne.--The theological task, by J. B. (...) Cobb.--Theology and objectivity, by S. A. Ogden.--Can faith validate God-talk? by K. Nielsen.--The logic of God, by J. Wisdom.--Mapping the logic of models in science and theology, by F. Ferré.--On understanding mystery, by I. T. Ramsey.--Teilhard de Chardin; a philosophy of precession, by E. R. Baltazar.--The nature of apologetics, by H. Bouillard.--Metaphysics as horizon, by B. Lonergan.--Deciding whether to believe, by M. Novak. (shrink)

Many of the features that distinguish the vertebrates from other chordates are derived from the neural crest, and it has long been argued that the emergence of this multipotent embryonic population was a key innovation underpinning vertebrate evolution. More recently, however, a number of studies have suggested that the evolution of the neural crest was less sudden than previously believed. This has exposed the fact that neural crest, as evidenced by its repertoire of derivative cell types, has evolved through vertebrate (...) evolution. In this light, attempts to derive a typological definition of neural crest, in terms of molecular signatures or networks, are unfounded. We propose a less restrictive, embryological definition of this cell type that facilitates, rather than precludes, investigating the evolution of neural crest. While the evolutionary origin of neural crest has attracted much attention, its subsequent evolution has received almost no attention and yet it is more readily open to experimental investigation and has greater relevance to understanding vertebrate evolution. Finally, we provide a brief outline of how the evolutionary emergence of neural crest potentiality may have proceeded, and how it may be investigated. BioEssays 30:530–541, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

G. C. J. Midgley; XIV—Linguistic Rules, Proceedings of the Aristotelian Society, Volume 59, Issue 1, 1 June 1959, Pages 271–290, https://doi.org/10.1093/aristot.

Fossil organisms offer our only direct insight into how the distinctive body plans of extant organisms were assembled. However, realizing the potential evolutionary significance of fossils can be hampered by controversy over their interpretation. Here, as a guide to evaluating palaeontological debates, we outline the process and pitfalls of fossil interpretation. The physical remains of controversial fossils should be reconstructed before interpreting homologies, and choice of interpretative model should be explicit and justified. Extinct taxa lack characters diagnostic of extant clades (...) because the characters had not yet evolved, because of secondary loss, or because they have rotted away. The latter, if not taken into account, will lead to the spurious assignment of fossils to basally branching clades. Conflicting interpretations of fossils can often be resolved by considering all the steps in the process of anatomical analysis and phylogenetic placement, although we must accept that some fossil organisms are simply too incompletely preserved for their evolutionary significance to be realized. (shrink)

Vers la fin du vie s.apr. J.‑C., le forum de Philippes est devenu une place de village, en fort contraste avec l’intense activité de construction d’églises qu’avait connue le centre de la ville dans la première moitié du siècle. Ce retour à la ruralité s’inscrit dans un courant plus général qui affecte alors les Balkans, mais la présente note étudie l’hypothèse que l’épidémie dite « peste de Justinien » a eu un fort impact à Philippes. Une vague connue à Constantinople (...) en 573‑574 a atteint Thessalonique en juillet 586 et a dû passer par Philippes. Ce facteur qui n’a pas été invoqué jusqu’ici pourrait expliquer les enterrements en masse très mal connus et mal datés observés par Paul Lemerle dans la basilique B, l’abandon de la construction de cette église en raison de la diminution des moyens financiers et surtout humains qui pouvaient lui être consacrés, et le déclin de la forme urbaine de la vie collective qui ne correspondait plus aux besoins d’une population devenue moins nombreuse. (shrink)

Est-il vrai que la notion chrétienne de création soit une notion complètement nouvelle par rapport à la philosophie grecque ? Telle est la question qu'on se pose dans l'article ci-dessus. Si d'habitude on est incliné à répondre à cette question par l'affirmative, c'est en admettant que, assez généralement, la philosophie grecque connaît l'idée d'une matière préexistante. C'est ainsi que les apologètes grecs du deuxième siècle, tels qu'Aristide et Théophile d'Antioche, se sont opposés à la philosophie grecque et spécialement à la (...) doctrine de Platon telle qu'ils l'ont comprise. L'auteur essaie de démontrer que, en fait, Platon n'a pas admis une matière préexistante dans le sens voulu par ses adversaires. Il n'a ni enseigné que les éléments préexistassent à l'œuvre créatrice du Démiurge , ni introduit sa notion d' espace dans le sens de matière, telle qu'Aristote, suivant sa propre terminologie, a voulu l'expliquer. C'est donc une erreur de dire que Platon ait admis une matière qui soit « coéternelle » et « du même âge », donc du même ordre que Dieu. Pour Platon, et pour Aristote également, le principe non déterminé ne saurait, comme tel, être du même orde que le premier Principe de l'être qui est comme tel un principe déterminant et déterminé. C'e'st une erreur, encore, de dire que, sur ce point comme sur beaucoup d'autres, Aristote était plus près de la vérité, donc du Christianisme, que Platon, le « Démiurge » du dernier n'étant pas une cause totale, tandis que le Premier Moteur d'Aristote était, dans un sens, vraiment une cause totale. Ce qui se voit clairement chez Platon, non seulement dans le Timée, mais aussi dans la République et dans le Philète , c'est qu'il est constamment et profondément préoccupé de fonder l'existence relative dans l'Existence absolue. Il a reconnu le rapport entre le monde visible et le Monde transcendant comme une relation de dépendance totale et essentielle. Or, si, dans son essence, la notion chrétienne de création n'est autre chose qu'une telle relation de dépendance, Platon, qui a fait de cette notion la base de toute sa philosophie, était par là-même près de la foi chrétienne. Aristote, d'autre part, bien qu'il ait dit une fois au moins que de son premier Principe tout l'univers dépend, a minimisé en fait le rapport entre le premier Principe et notre monde. Dans la notion chrétienne de création deux éléments se dissinguent : L'Etre Absolu, dont sort tout ce qui est relatif, se distingue dans son essence de tout ce qui n'est pas Lui. Le mode selon lequel l'être relatif sort de l'Absolu n'est pas celui d'une nécessité de nature, mais d'un acte de volonté. En partant de cette analyse, on peut déterminer exactement les degrés de différence ou d'affinité entre la notion chrétienne de création et les différents systèmes de philosophie grecque. En rapport avec la Stoa, la différence est dans la notion de Dieu : ne reconnaissant pas sa transcendance, on méconnaît l'opposition entre l'Absolu et l'être relatif. Quant à Aristote, il n'explique aucunement comment l'être relatif provient de l'Absolu : son premier Moteur n'est pas la cause de l'être, et les « formes » immanentes des objets naturels restent chez lui sans aucune explication. Sans doute, Platon explique davantage. Il est suivi par les Néoplatoniciens qui font provenir l'être relatif de l'Absolu, tout en connaissant une différence essentielle entre l'un et l'autre, mais n'admettant point d'acte de volonté de la part de l'Absolu. Platon qui, probablement, admettait un acte de volonté, se trouvait par là-même le plus près de la notion chrétienne de création. Il en différait, cependant, sur quelques points importants. Il n'enseigne qu'en partie une création directe : c'est que le Nous transcendant qui est le Démiurge, constitue des éléments le monde visible ; ces éléments, il ne les a pas trouvés comme tels, mais il les a faits de — « quelque chose » qu'on n'a pas le droit de nommre une chose. Il « fait » donc le monde dans son aspect intelligible. Mais il reste un aspect qui échappe à la pensée et qui, comme tel, ne saurait provenir du Principe Suprême qui domine la hiérarchie platonicienne de l'être. Ensuite, le Nous transcendant fait les âmes : l'âme du monde, les astres , les âmes humaines. Il ne fait ni les corps humains ni les êtres vivants d'un ordre inférieur à l'homme. Ceux-là, ils sont tous créés par les « dieux créés » et secondaires qui sont les Astres. Pour Platon, l'Esprit transcendant qui crée le monde n'est pas le Principe suprême. Il se trouve d'après ce qu'il paraît, à un degré plus bas dans la hiérarchie de l'être. Ce seront les penseurs chrétiens, ce sera tout d'abord Saint Athanase qui, en unifiant essentiellement le Père et son Logos, a réuni l'Un et le Nous transcendant qui est le Démiurge de Platon. Au lieu d'opposer au Platonisme la doctrine qu'il n'y a pas de matière préexistante, Dieu ayant « concréé » la matière, nous préférons de dire : Platon a éloigné la notion d'infini et d'indétermination de son principe suprême ; donc, il en a fait un autre principe, jamais du même ordre que l'Un, mais tout de même un principe fondamental. La notion chrétienne de Dieu, d'autre part, renferme et le caractère de l'Un et celui de l'Infini. (shrink)

The author sets forth that, especially in later Platonism, some aspects should be noted different from those which are usually considered as being characteristic of Plato's philosophy : in later Platonism the stress is laid on the fact that the visible world is an image of the invisible as perfect as it could possibly be ; soul is superior to body, but not separated from it ; and in the visible world an element of identity is fundamentally admitted. In Parm. (...) and Soph, motion is introduced into the intelligible world. The main theses of Platonism as a whole are : the existence of a transcendent intelligible world, the existence of an analogy between this intelligible world and ours. It neither can be said that modern philosophy as a whole rejects these theses, nor that Antiquity as a whole accepted them. Aristotle and the schools after him rejected the (first thesis, sceptics denied the second ; Neoplatonism restored them both. During the Middle Ages they were generally accepted ; only Occam denied the principle of analogy. So did Kant, and neopositivism seems to have accepted this heritage, when it holds that metaphysics have no sense. On the other hand, the « existentialism » of the school of Sartre denies that an eternal essence of things would precede their concrete existence ; and by this doctrine the first point of Platonism is denied as well. Against these modern philosophers others do accept the first principles of Platonism, and Plato's own attitude towards the materialistic philosophy of nature of his time authorizes the opinion that, on the point in question, Plato would not change his position if he lived in our days. (shrink)

Cet article présente les résultats des analyses radiochronologiques pratiquées sur sept échantillons d'ossements humains issus des fouilles de l'habitat mésohelladique de l'Aspis. Les analyses ont été réalisées au Centre de recherche sur les isotopes de l'université de Gröningen, par la méthode SMA (spectrométrie de masse par accélérateur). L'objectif principal des analyses est de dater plus précisément les phases d'occupation de l'habitat en comparant les dates absolues avec la chronologie relative fondée sur la stratigraphie complexe et la séquence céramique du site. (...) Les résultats suggèrent que le passage de l'HM III à l'HR I se situe aux alentours de 1700 av. J.-C. La méthode ne permet pas de dater avec précision le passage de l'HM II à l'HM III parce que ces deux phases sont de courte durée alors que la marge d'incertitude des datations par le radiocarbone est assez grande, étant donné la forme de la courbe de calibration pour cette période. (shrink)

En 1997, un sondage profond fut réalisé dans l'angle sud-ouest de la pièce V du palais d'Amathonte, là où l'on soupçonnait que les sols des trois états successifs du bâtiment étaient conservés. Si les deux derniers états ne fournirent que peu d'indications, il en fut tout autrement du premier. Une base de colonne en calcaire, de forme cylindrique, était enchâssée dans le sol en plâtre. La poursuite du sondage, dans la seule moitié ouest, permit de mettre au jour une quantité (...) de tessons relativement importante. Il s'agit de céramique locale que les méthodes traditionnelles de la typologie et des analyses de thermolumniscence ont permis de dater de la seconde moitié du IXe siècle av. J.-C. La présence d'une colonne dans un édifice de cette époque indique qu'il s'agit sans aucun doute d'un bâtiment d'apparat, selon toute vraisemblance du premier palais de la cité-royaume, mais aussi du plus ancien palais de l'âge du fer actuellement connu à Chypre. Une telle découverte est d'une importance majeure dans l'actuel débat sur l'époque d'apparition des cités-royaumes insulaire. (shrink)

Christology seems to fall fairly clearly into two divisions. The first is concerned with the truth of the two propositions: ‘Christ is God’ and ‘Christ is a man’. The second is concerned with the mutual compatibility of these propositions. The first part of Christology tends to confine itself to what is sometimes called ‘positive theology’: that is to say, it is largely given over to examining the Jons revelationis —let us not prejudge currently burning issues by asking what this is—to (...) see what evidence can be found for the truth of these propositions. Clearly, the methods used will be above all those of New Testament exegesis. The second part of Christology will necessarily consist entirely of that speculative theology which is contrasted with positive theology. Even if the earliest speculation on this topic is to be found in the New Testament itself and thus becomes fair game for the exegetes, any attempt to relate the primary truths, ‘Christ is God’ and ‘Christ is a man’, to eachother is a work of reflection, and in the terminology I am using speculative. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 493 La Trinite Creatrice. By GILLES EMERY. Paris: Vrin, 1995. Pp. 590 (paper). It was only a question of when, not if, the late rejection of Thomism in Catholic circles would be followed by the next tum toward the thought of the Angelic Doctor. This movement is already underway, and on the European continent two groups of young Dominicans are playing prominent roles. In Toulouse, though he (...) only assumed its editorship in 1991, S.-T. Bonino already has made the venerable Revue thomiste indispensable reading again. Two recent thematic issues are especially noteworthy: "Autour d'Etienne Gilson" (94 [1994): 355-553) and "S. Thomas et l'onto-theologie" (95 [1995): 1-192). Bonino's own bulletins et recensions are erudite and lively, and he is very clear about the present situation: After the decline of the last decades, Thomism is searching for a new 6lan, a new look, and not without success:... the corpse of Thomism is stirring again. Though the new look is not yet complete, one feature is set: One common point unites all now approaching the works of St. Thomas, whatever their ultimate goals: the necessity to put Thomistic doctrine into serious historical perspective.... Historical-doctrinal study of St. Thomas is opening the possibility of an authentic revival of Thomism. (Revue thomiste 95 [1995]: 485-6) While Anglo-Americans approaching Aquinas from neoscholastic or analytic perspectives might not be so enthusiastic about history, Fr. Bonino is simply correct. For evidence, he turns to the historical work of the other group of Dominicans, at Fribourg. Chief among them is J.-P. Torrell, whose masterful 1993 biography, Initiation d saint Thomas d'Aquin, is now in English, and was accompanied by a Festschrift for the eminent professor of theologyOrdo sapientiae et amoris, ed. C.-J. de Oliveira. Not least among Torrell's contributions has been to direct the thesis of Gilles Emery-La Trinite creatrice. One paragraph of Emery's helpful general conclusion reveals three dominant themes in his important work: In virtue of the nexus mysteriorum, faith in the Trinity clarifies faith in the creative and saving activity of God, while the doctrine of creation in its turn clarifies our approach to the mystery of the Trinity. It is this mutual clarification and support among the articles of faith that we mean by speaking of the "function" of the theme of the creative Trinity. The unity of the Trinity in its works ad extra constitutes a fundamental rule of the trinitarian theology of our scholastics. But it does not exhaust their theological discourse on the subject of God as creator. To arrive at a balanced doctrine, trying to give all the aspects of the mystery their due, one must add to the rule of unity a second rule, which completes it: the procession of the divine persons is the origin of the procession of creatures. (519) Emery's primary theme is captured in the title-The Creative Trinity. Creation involves not only the one God as efficient cause bestowing existence 494 BOOK REVIEWS on a multitude of creatures (rule 1), but also the Trinitarian multiplicity within God as exemplar cause of the procession of creatures (rule 2). The neoscholastics ignored rule 2, separating creation (which was turned over to the philosophers) from Trinity (the exclusive domain of the theologians). This too neat division oflabor produced unhappy consequences: a doctrine ofcreation with no role for the Trinity, and a doctrine of the Trinity with no function in creation. What can be called Emery's Trinitarian theme is a corrective for such mistakes. To understand this side of creation rightly, Emery situates Aquinas's thought in relation to Albert and Bonaventure, on whom he heavily depends. This is his hi,storical theme. From the development of these two principal themes there gradually emerges a third, less overt, but in the long run of signal importance for the new look of Thomism-what might be called the integration theme, uniting reason and revelation in Aquinas's theology. To break through the crust that had built up around Aquinas's genuine doctrine of creation Emery turns to history. Limiting himself to the Scriptum super libros Sententiarum, he finds the Trinitarian... (shrink)

Reale points out that the good and the demiurgic intelligence are radically distinct, a conclusion denied by J. Seifert in the last paper of the book. Fourteen characteristics of the idea of the good are listed by T. A. Szlezák. It is obvious, he argues, that the theory of principles of Plato’s unwritten doctrines is not identical with what Republic 6 and 7 say about the good, but there is no real opposition. In the next paper, however, H. W. Ausland, (...) after a sober evaluation of the esoteric teachings, suspects that Reale and Szlezák succumb to a certain romanticism. According to L. Brisson, the good belongs to the sphere of being, even if it is not being ; it is not in every way beyond being. Plotinus was the first to place it above being. M. Erler shows what must be the attitude of the philosopher with regard to the information orally received by him. Although Plato did not want to define the good, he pointed out several of its characteristics. The good, M. Migliori notes, combines in itself beauty, proportion, and unity. The Philebus pursues the doctrine of the Republic and goes into the direction of the unwritten doctrines. The ultimate reality, however, is beyond our understanding. E. Cattanei attempts to explain how for Plato mathematics is a way of access to the knowledge of the good. R. Ferber, on the other hand, stresses that Plato nowhere directly says that the essence of the good is the one. Beauty, symmetry, and truth are not the good itself. According to C. Gill, Gadamer demystified the idea of the good, a view which shows some common ground with the position of analytical philosophy: the good is not a transcendent entity. M. Vegetti, however, upholds the transcendent character of the good as a cause of being. G. A. Press argues that over the past hundred years Plato was considered a dogmatic philosopher, and it was believed that the leading speaker in the dialogues states Plato’s own views, but the situation is far more complex. Plato wants us to acquire a vision rather than propositional knowledge. The idea of the good should not be accorded a special position. C. Rowe tries to demystify some current interpretations, whereas F. Ferrari insists on the causality of the good, and sees Plato’s teaching as the origin of the entire tradition of negative theology. Yet some texts give the impression that the good belongs to the ontological order. C. Porebski reminds us that problems of ethics are the starting point of what Plato says about the good in the Republic. According to F. Trabattoni, Aristotle’s description of Plato’s theory of principles is wrong and his philosophy differs fundamentally from Plato’s. The School of Tübingen is a prisoner of Aristotle’s interpretation. Plato’s reluctance to describe the good in detail may mark the beginning of a skeptic trend in the Academy. The Parmenides tells us, E. Berti says, that one has first to remove all hypotheses before a definition of the Good can be given. E. Moutsopoulos draws attention to some simplistic and wrong qualifications of Plato’s thought as related to idealism and mentions Kant and Hegel’s attitudes with regard to Platonism. J. F. Crosby points to a clear leaving behind of the Socratic “no one knowingly does wrong” in the Alcibiades 216b: as Plato explains in the Protagoras, one may live according to one’s lower appetite or follow the insight of the rational soul. G. Santos makes a strong stand in favor of the identity of goodness and reality. L. P. Gerson examines theories of Platos’s development: there is no evidence of a theory of the form of the good earlier than the Republic. Aristotle, J. Dudley writes, upheld an ethical ideal resembling that of Plato, substituting the contemplation of the unmoved mover for that of the idea of the good. In the last paper J. Seifert argues that Plato identified the demiurge and the good. (shrink)

In a discussion-note in Mind, Father P. M. Farrell, O.P., gave an account, in what he admitted to be an embarrassingly brief compass, of the Thomist doctrine concerning evil. There is one sentence in this discussion which at first glance appears paradoxical. Father Farrell has been arguing that a universe containing ‘corruptible good’ as well as incorruptible is better than one containing ‘incorruptible good’ only. He continues: ‘If, however, they are to manifest this corruptible good, they must be corruptible and (...) they must sometimes corrupt.’ The final words, despite Father Farrell's italics, strike one as expressing, not a self-evident truth, but a non sequitur. The fact that I am capable of committing murder does not entail that I will at some time commit it. It is not immediately obvious that a similar entailment holds in the case of corruption and corruptibility. (shrink)

In his celebrated masterpiece, Symposium, Plato imagines a high-society dinner-party in Athens in 416 BC at which the guests - including the comic poet Aristophanes and, of course, Plato's mentor Socrates - each deliver a short speech in praise of love. The sequence of dazzling speeches culminates in Socrates' famous account of the views of Diotima, a prophetess who taught him that love is our means of trying to attain goodness. And then into the party bursts the drunken Alcibiades, the (...) most popular and notorious Athenian of the time, who insists on praising Socrates himself rather than love, and gives us a brilliant sketch of this enigmatic character. The power, humour, and pathos of Plato's creation engages the reader on every page. This new translation is complemented by full explanatory notes and an illuminating introduction. (shrink)

_Verificationism_ is the first comprehensive history of a concept that dominated philosophy and scientific methodology between the 1930s and the 1960s. The verificationist principle - the concept that a belief with no connection to experience is spurious - is the most sophisticated version of empiricism. More flexible ideas of verification are now being rehabilitated by a number of philosophers. C.J. Misak surveys the precursors, the main proponents and the rehabilitators. Unlike traditional studies, she follows verificationist theory beyond the demise of (...) positivism to examine its reappearance in the work of modern philosophers. Most interestingly, she argues that despite feminism's strenuous opposition to positivism, verificationist thought is at the heart of much of contemporary feminist philosophy. _Verificationism_ is an excellent assessment of a major and influential system of thought. (shrink)

"This edition, which replaces the original Loeb edition..., offers text, translation, and annotation that are fully current with modern scholarship"--Front flap of dust jacket, volume 1.

A study in philosophical logic of the meaning of 'true'. Dr Williams demonstrates the shortcomings of various analyses which interpret 'true' as a predicate or truth as a relational property, and clears up a number of important points about propositions, quantification, definite descriptions and correspondence. This 'deflationary metaphysics' is interwoven with a positive theory of his own, which seeks to develop ideas about the late Arthur Prior. The work is marked throughout by great clarity, precision and thoroughness.

One of the most extensive yet least conclusive methodological debates within religious studies revolves around the question of what, precisely, the phenomenology of religion is and what contribution it can make to the study of religion. I do not intend to answer this important question here. To do so satisfactorily would require a range of historical, philosophical and methodological inquiry which would go quite beyond the bounds of a single article. My intention in this paper is, by comparison, unambitious. It (...) is to take one view of what phenomenology of religion is and to consider an area outside that usually explored by students of religion which can, nonetheless, shed some light on how religions might be studied in a way which is in accordance with the phenomenology of religion so understood. What follows will offer an answer to the question of what contribution one particular understanding of phenomenology might make to the study of religion, but no attempt will be made to establish whether or not this particular understanding ought to be regarded as normative. (shrink)

A study in philosophical logic of the meaning of 'true'. Dr Williams demonstrates the shortcomings of various analyses which interpret 'true' as a predicate or truth as a relational property, and clears up a number of important points about propositions, quantification, definite descriptions and correspondence. This 'deflationary metaphysics' is interwoven with a positive theory of his own, which seeks to develop ideas about the late Arthur Prior. The work is marked throughout by great clarity, precision and thoroughness.