This paper discusses what is required from dictionary databases, and one approach, based on experience with Kirrkirr, a dictionary browser originally developed for Warlpiri, an Indigenous Australian language. The paper suggests that there is something ofadisconnectbetweenthedataaccess needs of lexical databases and most work on semi-structured databases withinthedatabasecommunity.

This last work by Paul de Man before his death in 1983 brings together what is essentially his complete work on the study of European Romanticism and post-Romanticism.

Complete works of Maṇḍanamiśra, Indian philosopher; includes study on his work also.

This last work by Paul de Man before his death in 1983 brings together what is essentially his complete work on the study of European Romanticism and post-Romanticism.

Behavioural welfare economics has lately been challenged on account of its use of the satisfaction of true preferences as a normative criterion. The critique contests what is taken to be an implicit assumption in the literature, namely that true preferences are context-independent. This assumption is considered not only unjustified in the behavioural welfare economics literature but unjustifiable – true preferences are argued to be, at least sometimes, context-dependent. This article explores the implications of this ‘critique of the inner rational agent’. (...) I argue that the critique does not support a wholesale shift away from the use of true preferences as an evaluative standard in normative economics; instead, the critique implies that behavioural welfare economists need to inquire into and establish the ‘source’ of particular context-dependent choices in individuals’ decision-making. The source determines the permissibility of correcting individuals’ context-dependent choices and can, in some situations, support decisive welfare judgements. (shrink)

Finally, our argument suggests that the relationship and the distinction between literature and philosophy cannot be made in terms of a distinction between aesthetic and epistemological categories. All philosophy is condemned, to the extent that it is dependent upon figuration, to be literary and, as the depository of this very problem, all literature is to some extent philosophical. The apparent symmetry of these statements is not as reassuring as it sounds since what seems to bring literature and philosophy together is, (...) as in Condillac's argument about mind and object, a shared lack of identity or specificity. Contrary to common belief, literature is not the place where the unstable epistemology of metaphor is suspended by aesthetic pleasure, although this attempt is a constitutive moment of its system. It is rather the place where the possible convergence of rigor and pleasure is shown to be a delusion. The consequences of this lead to the difficult question whether the entire semantic, semiological, and performative field of language can be said to be covered by tropological models, a question which can only be raised after the proliferating and disruptive power of figural language has been fully recognized. Paul de Man, Tripp Professor in the humanities and chairman of the comparative literature department of Yale University, is the author of Blindness and Insight: Essays in the Rhetoric of Contemporary Criticism. His previous contribution to Critical Inquiry, "Political Allegory in Rousseau," appeared in the Summer 1976 issue and appears in his book Allegories in Reading. (shrink)

今、なぜトマス・アクィナスか。人間知性が到達を目指して努力すべき、遠大にして究極の理想像として「神」を捉え直す。.

Bringing together an international team of historians of science and philosophy to discuss the fate of matter and form, this volume shows how disputes about matter and form spurred innovation as well as conservatism in early modern science ...

We are far removed, in this section of the Encyclopedia on memory, from the mnemotechnic icons described by Francis Yates in The Art of Memory and much closer to Augustine's advice about how to remember and to psalmodize Scripture. Memory, for Hegel, is the learning by rote of names, or of words considered as names, and it can therefore not be separated from the notation, the inscription, or the writing down of these names. In order to remember, one is forced (...) to write down what one is likely to forget. The idea in other words, makes its sensory appearance, in Hegel, as the material inscription of names. Thought is entirely dependent on a mental faculty that is mechanical through and through, as remote as can be from the sounds and the images of the imagination or from the dark mine of recollection, which lies beyond the reach of words and of thought[…]No wonder, then, that Hegel's Aesthetics turns out to be a double and possibly duplicitous text. Dedicated to the preservation and the monumentalization of classical art, it also contains all the elements which make such a preservation impossible from the start. Theoretical reasons prevent the convergence of the apparently historical and the properly theoretical components of the work. This results in the enigmatic statements that have troubled Hegel's readers, such as the assertion that art is for us a thing of the past. This has usually been interpreted and criticized or, in some rare instances, praised as a historical diagnosis disproven or borne out by actual history. We can now assert that the two statements "art is for us a thing of the past" and "the beautiful is the sensory manifestation of the idea" are in fact one and the same. To the extent that the paradigm for art is thought rather than perception, the sign rather than the symbol, writing rather than painting or music, it will also be memorization rather than recollection. As such, it belongs indeed to a past which, in Proust's words, could never be recaptured, retrouve. Art is "of the past" in a radical sense, in that, like memorization, it leaves the interiorization of experience forever behind. It is of the past to the extent that it materially inscribes, and thus forever forgets, its ideal content. The reconciliation of the two main theses of the Aesthetics occurs at the expense of the aesthetic as a stable philosophical category. What the Aesthetics calls the beautiful terms turns out to be, also, something very remote from what we associate with the suggestiveness of symbolic form.Paul de Man, Sterling Professor of the Humanities at Yale University, is the author of Blindness and Insight and Allegories of Reading and is currently completing a book tentatively titled The Resistance to Theory. His previous contributions to Critical Inquiry are "Political Allegory in Rousseau", "The Epistemology of Metaphor", and "A Letter". (shrink)

Articles on modern concepts of science and their relation to Indian philosophical ideas.

Sanskrit text with commentaries on the theories of error in Mīmāṃsa school in Hindu philosophy by Maṇḍanamiśra, 7th century philosopher.

In a recent article Merritt has claimed that current observational data provide “severe tests” falsifying the standard cosmological model. Based on Popper’s idea of conventionalism, he concludes that the introduction of some essential components of the standard cosmological model—including dark matter and dark energy—are a consequence of conventionalist stratagems. In this article, I provide more recent discoveries and discussions showing that the standard cosmological model is not built on any conventionalist stratagem.

Comparative study of the philosophies of Advaita and Mādhyamika.

al-juzʼ 1. [Without special title] -- al-juzʼ 2. al-Masmūḥ wa-al-mamnūʻ fī firāsh al-zawjīyah.

Classical treatise on Advaita Ontology; critical edition with commentary and supercommentaries.

Concept of change in Indic philosophy, with reference to Buddhism.

Two works: the first is a commentary on Book Lambda of Aristotle's Metaphysics; the second is a section of Avicenna's commentary on the so-called "Theology of Aristotle.

On Jaina philosophy and the philosophy of Kabir, 15th cent., mystic poet.

Classical work with Sanskrit commentary on Mimamsa philosophy.

On the conduct of life for Ulama; while speaking publically; collected articles.

Study of Praśamaratiprakaraṇa of Umāsvāti, ca. 135-ca. 219, work on Jaina doctrines and ethics.