This article proposes an interpretation of the use of the lemma ὁ κανὼν τὴς ἀληϑείας – regula veritatis in Irenaeus’ Adversus haereses. It is commonly interpreted as a compendium of the main items of Christian faith or as indicating the wholeness of the faith. These interpretations focuse themselves in terms of the “contents” of faith. We propose to understand it in a more formal way, as a lemma that indicates the formal structure of Christian truth, the specific shape that keeps (...) the objects of faith joined together. (shrink)

ABSTRACT This article surveys recent work on oracular prophecies and their role in Greek perceptions of Russia in the early modern period. Drawing on this survey, the article provides a critical assessment of the historiographical paradigm of the ‘Russian Expectation’ offered by Paschalis Kitromilides for the analysis of Greek-Russian relations. Finally, the article proposes that scholars should focus on the concept of protection as an aspect of political language, this providing an explanation for particular Greek and also Russian interpretations of (...) the Treaty of Kuçuk-Kaynardja of 1774. (shrink)

Traditional mental health services are often not enough to meet the needs of people at risk for suicide, especially in populations where help-seeking is stigmatized. Stack Up, a non-profit veteran organization whose goal is to use video games to bring veterans together, recognized a need in its gaming-focused online community and created the Overwatch Program. This suicide prevention and crisis intervention program is delivered entirely through the Internet by trained community members through Discord text and voice chat. By combining aspects (...) of virtual gaming communities, veteran mental health, and community-based peer support, this program provides an innovative format for implementing crisis intervention and mental health support programs. We describe here the context and features of the program, an ongoing evaluation project, and lessons learned. (shrink)

Charney discusses the growing realization in the postgenomic era that genomic biology deviates from Mendelian assumptions at the heart of genetic heritability and association studies. Given the complexity of genomic biology, how are we to identify meaningful genetic factors that contribute to behavioral? One response is to make genetic variants the focus of biological rather than statistical analyses of behavior.

In this note we present the recent critical edition (with commentary and translation) of Irenaeus, Adversus Haereses 1 published by the Fuentes Patrísticas collection at number 37. We present its distinctive features and its assets as a very useful tool for studies on Irenaeus and gnosticism. We hope, it will complement for interested scholars the previous edition of SCh 263-264.

Since the nineteenth century the poetic and metaphysical vision of the fifteenth-century painter Piero della Francesca has been admired by intellectuals, studied by a host of art historians, and has inspired a long line of modern painters from Cezanne to de Chirico, Balthus, Hockney and many others. Despite this modern interest, Piero has remained enigmatic due to the paucity of documentation pertaining to him and his works. Banker’s book is a valuable contribution towards elucidating the social and cultural context into (...) which Piero was born and in which he received his earliest education and artistic training. In Banker’s words “this book has two focal points: the culture of the town and the youth of the painter.” The entire study challenges the traditional view that regards Piero’s sojourn in Florence in 1439 as the formative event in his artistic development. Indeed, Banker makes a strong case for Piero’s early formation in his native Borgo San Sepolcro, a town in the upper Tiber river valley on the frontiers between Tuscany, the Marches, and Umbria. (shrink)

Zum Alltag gehort, dass nicht immer alles glatt lauft. Uberraschendes passiert, Routinen greifen nicht mehr, das Selbstverstandliche wird problematisch. Wie reagieren Menschen auf solche Irritationen, die aus dem "plotzlichen Einbruch des Neuen" (H. Schmitz) resultieren? Wie es scheint, haufig spontan, intuitiv, improvisierend. Was aber heisst Improvisation und wie gelingt sie? Und wie spielen Irritation und Improvisation in alltaglichen und beruflichen Situationen konkret zusammen? Die Beitrage des Buches behandeln diese Fragen aus der Perspektive der Neuen Phanomenologie. Mit Beitragen von Heinz (...) Becker, Walter Burger, Sabine Dorpinghaus, Jurgen Hasse, Henning Hintze, Robby Jacob, Robert Josef Kozljanic, Gudula Linck, Hermann Schmitz, Klaudia Schultheis, Viola Straubenmuller und Barbara Wolf. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The King and the Crowd: Divine Right and Popular Sovereignty in the French Revolution Robert G. Hamerton-Kelly Stanford University We French cannot really think about politics or philosophy or literature without remembering that all this— politics, philosophy, literature—began, in the modem world, under the sign of a crime. A crime was committed in France in 1793. They killed a good and entirely likable king who was the incarnation of (...) legitimacy. We cannot not remember that this crime was horrible... When we speak about writing, the accent is on what is necessarily criminal in writing. (Jean-François Lyotard, "Discussion Lyotard-Rorty" 583; quoted in Dunn 165) The condemnation ofthe king is at the crux ofour contemporary history. It symbolizes the secularization of our history and the disincarnation of the Christian God. (Albert Camus, The Rebel 120; quoted in Dunn 140) Susan Dunn makes a well-documented case that the death of Louis XVI was unconsciously understood, especially by the Jacobins, as a human sacrifice that was necessary for the founding of the republic. "Louis must die because the patrie must live," said Robespierre at the king's trial, and the representative Carra considered Louis "the source of corruption and servitude... the fatal talisman ofall our ills" whose death would cause the people to be "regenerated in morality and virtue" (Dunn 15-37). The king was a monster and the source ofall the ills, and his death 68Robert G. Hamerton-Kelly had the power to alleviate those ills and regenerate the nation. This image of the king as sacrificial victim persisted throughout the first half of the nineteenth century in French literature and politics, sometimes assimilating itself to the image of Jesus Christ who died for the sins of the world. Legitimist writers like Joseph de Maistre saw his death precisely in this light as a great Christian sacrifice that would do France and the world good (Dunn 28-37). The king as a sacred monster whose life causes all ill and whose death brings healing is the classic figure of the scapegoat or sacrificial victim identified by René Girard. Susan Dunn recognizes this but because she does not know Girard's mimetic theory she is not able to explain the significance of the scapegoat king. Her work is, indeed, as Conor Cruise O'Brien says in the foreword, a work ofdemonstration rather than argument, of evidence rather than interpretation. I offer a mimetic interpretation ofthe Jacobin claim that the death ofthe king was the human sacrifice that founded the republic, and an argument that a universally operative generative mechanism forged the historical events of the revolution.1 There is no essential difference between the sovereignty ofthe king and the sovereignty of the people. In both cases sovereignty arises from a metaphorical contract that threatens death to anyone who violates it. The royal metaphors are organic while the revolutionary metaphors are legal and rational, but they all express the sacrificial structure ofpolitical power. Revolutionary democracy imports the fiction ofrationality to obscure its sacrificial structure. The desire ofthe general will for contractual equality is a transformation of mimetic desire in search of a victim around which the bad violence ofmimetic rivalry can coalesce into the good violence of sacred order. Sovereignty, therefore, is structurally single and simple; it is violence transformed through the sacred into the powers oforder. Max Weber understood this in general ifnot in its particulars when he defined sovereignty as the monopoly of the means of violence within a single territory.2 1 Mimetic theory was discovered by René Girard. I have given an account of my understanding of it in 7Ae Gospel and the Sacred 129-52. The idea of a mechanism universally operative in human history isjustified in the emerging discipline ofevolutionary psychology. Such mechanisms are the result ofthe interaction ofgenetic and environmental factors in the process of evolution (see Robert Wright). 2 The precise quotation from Weber is as follows: "The state is a human community that (successfully) claims the monopoly of the legitimate use of physical force within a The King and the Crowd69 The transition from royal to popular sovereignty is a transformation of the basic pattern of victim and group. The... (shrink)

De entre todos los fascículos de la revista Valori Plastici llama la atención su número II-III. Mientras que la revista siempre se caracterizó por poner el foco en Italia, estenúmero se centra en el arte cubista francés. Se propone aquí como objetivo defender,mediante una metodología documental que aporta los documentos inéditosconsultados en el Archivio del 900’(MART), que fue precisamente Severini el encargado de realizar ese fascículo y que con ello instauró un corto período de relaciones entrelos artistas vinculados a los (...) Valori Plastici y él mismo, con interesantes consecuencias para la comunicación entre los ámbitos artísticos italiano y francés. (shrink)