Signal transduction pathways are largely conserved throughout the animal kingdom. The repertoire of pathways is limited and each pathway is used in different intercellular signaling events during the development of a given animal. For example, Wnt signaling is recruited, sometimes redundantly with other molecular pathways, in four cell specification events during Caenorhabditis elegans vulva development, including the activation of vulval differentiation. Strikingly,a recent study finds that Wnts act to repress vulval differentiation in the nematode Pristionchus pacificus,1 demonstrating evolutionary flexibility in (...) the use of intercellular signaling pathways. BioEssays 27:765–769, 2005. © 2005 Wiley Periodicals, Inc. (shrink)

The robustness of biological processes to perturbations has so far been mainly explored in unicellular organisms; multicellular organisms have been studied for developmental processes or in the special case of redundancy between gene duplicates. Here we explore the robustness of cell biological mechanisms of multicellular organisms in an evolutionary context. We propose that the reuse of similar cell biological mechanisms in different cell types of the same organism has evolutionary implications: (1) the maintenance of apparently redundant mechanisms over evolutionary time (...) may in part be explained by their differential requirement in various cell types; (2) the relative requirement for two alternative mechanisms may evolve among homologous cells in different organisms. We present examples of cell biological processes, such as centrosome separation in prophase, spindle formation or cleavage furrow positioning, that support the first proposition. We propose experimental tests of these hypotheses. (shrink)

Comparisons between related species often allow the detailed genetic analysis of evolutionary processes. Here we advocate the use of the nematode Caenorhabditis elegans (and several other rhabditid species) as model systems for microevolutionary studies. Compared to Drosophila species, which have been a mainstay of such studies, C. elegans has a self‐fertilizing mode of reproduction, a shorter life cycle and a convenient cell‐level analysis of phenotypic variation. Data concerning its population genetics and ecology are still scarce, however. We review molecular, behavioral (...) and developmental intraspecific polymorphisms for populations of C. elegans, Oscheius sp. 1 and Pristionchus pacificus. Focusing on vulval development, which has been well characterized in several species, we discuss relationships between patterns of variations: (1) for a given genotype (developmental variants), (2) after mutagenesis (mutability), (3) in different populations of the same species (polymorphisms) and (4) between closely related species. These studies have revealed that evolutionary variations between sister species affect those characters that show phenotypic developmental variants, that are mutable and that are polymorphic within species. BioEssays 23:807–819, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

This study examined the laboratory dream content reported by 14 patients with schizophrenia and 15 controls, with a focus on reports obtained from NonREM sleep. Both the controls’ and patients’ frequency of dream recall following awakenings from NonREM and REM sleep were similar to values reported for healthy participants. Patients’ NonREM sleep narratives were shorter than those from controls. When compared to their reports from REM sleep, both groups’ NonREM sleep reports included significantly fewer words and reportable items. The controls (...) were more likely to report a subjective feeling of bizarreness for their REM sleep reports as compared to their NonREM sleep reports. This difference was not observed in patients with schizophrenia. Taken together, these findings suggest few differences between the NonREM sleep mentation of patients with schizophrenia and of controls and that sleep stage cognitive style is comparable in both groups, with NonREM sleep reports being more thought-like, less elaborate and bizarre than REM sleep reports. (shrink)

This work defines various stakeholder roles to overcome the barriers to implementing Education 4.0, which were recently identified in the domain literature. The stakeholder roles are evaluated against these barriers, and such evaluation is structured as a multicriteria sorting problem. To this end, an integrated entropy-based CRITIC-CODAS-SORT under a Fermatean fuzzy environment addresses epistemic uncertainties inherent in decision-making. The FF CRITIC assigns the priority weights of the barriers, while the FF CODAS-SORT determines the high-priority stakeholder roles. A case of an (...) HEI evaluating 57 possible roles of 5 stakeholders is demonstrated here. Findings suggest the lack of collaboration, apprehensive stakeholders, cybersecurity threats, health issues, and cost as crucial barriers to the HEI. The sorting process yields 13 high-priority roles, encompassing those within the influence of the government, university management, human resource function, and educators. Various managerial insights are offered as inputs to the design of initiatives in EDUC4 implementation. (shrink)

En 1996, la publication aux États-Unis du " vrai-faux " article du physicien américain Alan Sokal, visant à dénoncer sur le mode du canular les ravages intellectuels opérés, selon lui, par le " postmodernisme ", puis la parution en France en 1997 du livre rédigé avec Jean Bricmont (Impostures intellectuelles), ont défrayé la chronique. Pour ces auteurs, il était urgent de dénoncer les " extrapolations abusives des sciences exactes aux sciences humaines " d'intellectuels comme Jacques Lacan, Julia Kristeva, Jean Baudrillard, (...) Gilles Deleuze, Félix Guattari et Paul Virilio, et plus encore de critiquer le " relativisme " des chercheurs de la nouvelle école de sociologie des sciences, au premier rang desquels Bruno Latour. Apparemment frappée au coin du bon sens, cette attaque frontale a rencontré un très large écho. Et pourtant, les impostures ne sont pas du côté qu'on croit. Car le positivisme revendiqué par Sokal et Bricmont cache en fait une profonde incompréhension des auteurs qu'ils attaquent et une surprenante ignorance des enjeux politiques et philosophiques majeurs révélés par les travaux sur les " sciences dures " des chercheurs des " sciences douces " Il était donc indispensable de démonter les impostures et les malentendus de l'affaire "Sokal": tel est l'objectif de ce livre, qui réunit des contributions originales de chercheurs de divers horizons - physiciens, philosophes des sciences, anthropologues... Non sans humour, ils entendent faire partager au lecteur leur commune passion pour la science telle qu'elle se fait (beaucoup plus intéressante que la science mythique de certains scientifiques), et plaident pour une réconciliation entre philosophes et physiciens, pour en finir enfin avec la " guerre des sciences ". (shrink)

Of the many literary forms philosophy has taken, the survey is undoubtedly among the least likely to elicit excitement. Understood as the enumeration and summary of a series of positions, one could...

Within the broader horizon of asking about the relevance of the Reformation, or more particularly, Martin Luther’s thought, this paper first draws on the old debate whether there can be a Christian conception of tragic guilt by reconstructing an argument Giorgio Agamben develops against von Fritz’s denial of this possibility. The paper shows that Agamben makes a similar move as Protestantism by claiming that natura, which is always already spoiled by hamartia, is objective, naturaliter not personaliter. But in doing so, (...) he does not draw the proper consequences. He tries to re-inscribe this realization into a post-Thomist anthropology, thus not drawing the most radical conclusions necessary from the objectification of hamartia as natura, namely that natura is always already lacking and is itself in a sense an object as lack. This paper shows how this consequences is, on the contrary, developed in Martin Luther’s notion that the “whole of nature” is corrupted and in the ensuing totus-homo principle. To draw the delineation of the production of this lack, it is useful to draw on the notion of kerygma and its usage in both tragedy and the Pauline New Testament. With it, one can think of a repetition of the constitution of the subject through a “message” or “kerygma” that is heteronomous. What is left in and through this repetition can be viewed as “nothingness”, as is shown in the example of Martin Luther’s translation of the humilitas of Mary as “nothingness”. This product of kerygma is at the same time potentially the cause for another type of subjectivity, a comic subjectivity, yet one which carries the heritage of its tragic constitution with it. As a methodological consequence, this paper suggests that it is not possible to develop proper notions of the subject within contemporary debates without repeating or representing the event of the site of this potentially comic subjectivity within the early thought of Martin Luther. (shrink)

In 1837 the German-born astronomer F. G. W. Struve published his famous catalogue of double stars. For Struve this was the culmination of 12 years' detailed observation of a class of celestial objects lying exclusively beyond the solar system; for historians of astronomy it poses the problem of explaining why the study of double stars became a significant part of astronomical endeavour, as it did, during the 1820s and 1830s. For, although Struve's interest was extreme, it was shared to a (...) lesser extent by several eminent contemporaries, including John Herschel, Friedrich Bessel, Johann Encke, James South and Félix Savary. Their combined efforts represented an important transition in astronomy: for the first time one of the emphases of the subject moved beyond the solar system to the so-called fixed stars. The question of the emergence of interest in double stars is of historical significance, therefore, as it is related to the problem of the origins of ‘stellar astronomy’. This essay is thus intended to offer an explanation of astronomers' interest in double stars, and to tackle the related question of whether this transition constituted a major break in the history of astronomy. Furthermore it is proposed that answers to these problems may be found by considering the practice of astronomy dominant during the first half of the nineteenth century. Astronomers in this period were overwhelmingly concerned with a refined form of positional astronomy. The problems they chose to solve were by and large related to the difficulties of the accurate reduction of observational data, and the compilation of reliable tables and star charts, which were then used as a background against which the motions of solar system objects were plotted. By assessing individuals' studies of double stars within this context it can be seen firstly that such studies were no more or less than specific examples of a general case, and secondly that the stars themselves were not usually of intrinsic interest. In general it was the positions of the stars on the. (shrink)

This article examines cinematographic observational studies of infants conducted by a loosely connected group of female psychologists and physicians in the USA from the 1930s to the 1960s. Largely forgotten today, these practitioners realized detailed and carefully planned research projects about infant behavior in a variety of settings—from the laboratory to the well-baby clinic. Although their studies were in conversation with better-known works, such as John Bowlby's research on attachment and René Spitz's films on institutionalized infants, they differed in a (...) close examination of individual characteristics of babies and a critical attitude toward contemporary notions of ‘pathological mothering’. In closely following the work of several researchers, including but not limited to pediatrician Margaret Fries (1898–1987), the clinical psychologist Sibylle Escalona (1915–96) and her team members—child psychiatrist Mary Leitch (1914–?) and avant-garde photographer Ellen Auerbach (1906–2004)—and psychologist Anneliese Korner (1918–2010), I argue that their cinematographic works shed a more nuanced light on the landscape of infant research and child psychiatry in the mid 20th century, and open a way for alternative readings of gender, psychoanalysis, and scientific observation at that time. (shrink)

La vida entera de muchos ensayistas transcurre sin dar jamás con un tema. Este ensayo no sólo se topa con un tema, sino que incluso se da el lujo de aprovecharlo. El tema es la felicidad. Sin embargo, La herida de Spinoza es un libro de ?losofía, no de autoayuda. Parte de algunas conclusiones recientes de la neurología, en particular de las investigaciones de Antonio Damasio acerca de la impertinencia de la secular división entre mente y cuerpo. El propio Damasio (...) vincula sus investigaciones con las ideas que Spinoza expuso en su Ética. Para Damasio, la tranquila aceptación de la muerte, una de las señas de identidad de la ética de Spinoza –de hecho, la «herida» de Spinoza–, resulta «irritante». Ese comentario de Damasio parece inocuo, pero para Vicente Serrano no lo es, sino que apunta a una especie de «desajuste», a una extraña incomprensión de la diferencia última de la ética spinozista. A partir de ahí el autor no se propone criticar solamente esa y otras lecturas de Spinoza, sino que plantea además una amplia crítica a la modernidad, y también a la posmodernidad. La herida de Spinoza se convierte entonces en una revisión de la historia entera de la ?losofía en esa zona en que ética y metafísica (u ontología) se superponen. Aunque el proyecto parece apabullante, el autor se asegura de estar bien equipado. Por una parte suprime el aparato académico, lo que le permite ser más breve y directo, y por otra echa mano de una erudición notable y, sobre todo, de una capacidad absolutamente inusual de explicación. Si hubiera que buscar parangones a esa capacidad, no quedaría más remedio que acudir a Rüdiger Safranski. El autor, sin embargo, no hace biografías, ni siquiera historia de la ?losofía como tal, sino que intenta ?losofar de la mano de los más grandes pensadores de la historia. El ensayo se completa con la inclusión de una pieza maestra: los afectos. Los afectos serían la respuesta posible de la ?losofía al problema de la biopolítica. La progresión de la modernidad no sólo implica la desaparición de la naturaleza, sino la sustitución absoluta de los afectos por la voluntad (de voluntad). Si la vuelta a la naturaleza es imposible, e incluso indeseable –dado que la naturaleza no fue nunca más que una metáfora–, Serrano se inspira en Foucault para proponer una «vuelta» a los afectos como la pieza fundamental que cierra la reflexión sobre el poder. «Un ensayo en el sentido más ágil del término, obra a mitad de camino entre lo reflexivo y lo literario… Bien pensado y bien escrito, muchísimo más de lo que se ha vuelto habitual en nosotros» (Gabriel Albiac, Leer). «La cuestión de fondo teórica –a qué responde la religión y qué problemas de comprensión existencial atiende o atendía– es algo mucho más complejo y creo que más apasionante. Un buen tratamiento filosófico de la cuestión es el que ofrece Vicente Serrano en La herida de Spinoza, reciente ganador del Premio Anagrama de Ensayo… Serrano explora las consecuencias posmodernas del abandono de las religiones: un tema más sugestivo que la refutación de las iglesias...» (Fernando Savater, El País). «Iniciado como un arroyo para abrirse en un delta que abarca toda la modernidad filosófica, la obra de Serrano analiza, sin pedantería ni falsas oscuridades, las inflexiones que han tenido los conceptos de religión, deseo, naturaleza, esperanza, progreso, poder y felicidad» (Juan Malpartida, ABC). «Entre quienes lo lean sumará cientos de fascinados. Ojalá miles» (Félix Soria, La Voz de Galicia). «La vida entera de muchos ensayistas transcurre sin dar jamás con un tema. Este ensayo no sólo se topa con un tema, sino que incluso se da el lujo de aprovecharlo. El tema es la felicidad… Plantea una amplia crítica a la modernidad, y también a la posmodernidad. La herida de Spinoza se convierte entonces en una revisión de la historia entera de la filosofía en esa zona en que ética y metafísica (u ontología) se superponen» (Diario de León). (shrink)

MEDIEVAL LOGICS LAMBERT MARIE DE RIJK (ed.), Die mittelalterlichen Traktate De mod0 opponendiet respondendi, Einleitung und Ausgabe der einschlagigen Texte. (Beitrage zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge Band 17.) Miinster: Aschendorff, 1980. 379 pp. No price stated. THE SEVENTEENTH CENTURY MARTA FATTORI, Lessico del Novum Organum di Francesco Bacone. Rome: Edizioni dell'Ateneo 1980. Two volumes, il + 543, 520 pp. Lire 65.000. VIVIAN SALMON, The study of language in 17th century England. (Amsterdam Studies in the (...) Theory and History of Linguistic Science, Series 111: Studies in theHistory of Linguistics, Volume 17.) Amsterdam: John Benjamins B.V., 1979.x + 218 pp. Dfl. 65. Theoria cum Praxi. Zum Verhaltnis von Theorie und Praxis im 17. und 18. Jahrhundert. (Akten des 111. Internationalen Leibnizkongress, Hannover, 12. bis 17.November 1977, Band 111: Logik, Erkenntnistheorie, Wissenschaftstheorie, Metaphysik, Theologie.) Wiesbaden: Franz Steiner Verlag, 1980. vii + 269 pp. DM 48. CLASSICAL AND NON-CLASSICAL LOGICS MICHAEL CLARK, The place of syllogistic in logical theory. Nottingham: University of Nottingham Press, 1980. ix + 151 pp. £3.00. A.F. PARKER-RHODES, The theory of indistinguishables. Dordrecht, Boston and London: D. Reidel Publishing Company, 1981. xvii + 216 pp. Dfl.90.00/$39.50. NICHOLAS RESCHER and ROBERT BRANDOM, The logic of inconsistency. Oxford:Basil Blackwell, 1980. x + 174 pp. f 11.50. MISCELLANEOUS J. ZELENY, The logic of Marx. Translated from the German by T. Carver. Oxford: Basil Blackwell, 1980. xcii + 247 pp. £12.50. FELIX KAUFMANN, The infinite in mathematics. Edited by Brian McGuinness. Introduction by E. Nagel. Translation from the German by Paul Foulkes. Dordrecht: Reidel, 1978. xvii + 235 pp. Dfl 85/$39.50 (cloth); Dfl 45/$19.95 (paper). PAMELA MCCORDUCK, Machines who think. San Francisco: W.H. Freeman and Company, 1979. xiv + 275 pp. $14.95. J. MITTELSTRASS (ed.), Enzyklopadie Philosophie und Wissenschaftstheorie Bd. 1 : A-G. Mannheim, Wien, Ziirich: Bibliographisches Institut, 1980. 835 pp. DM 128. (shrink)

In this chapter, Marie Collins Swabey discusses the problem of induction and offers her response to it.

In this chapter, Marie Collins Swabey critiques naturalism and defends a rationalistic conception of knowledge.

What is political about political refugeehood? Theorists have assumed that refugees are special because their specific predicament as those who are persecuted sets them aside from other “necessitous strangers.” Persecution is a special form of wrongful harm that marks the repudiation of a person's political membership and that cannot—contrary to certain other harms—be remedied where they are. It makes asylum necessary as a specific remedial institution. In this article, I argue that this is correct. Yet, the connection between political membership, (...) its repudiation, and persecution is far from clear. Drawing on normative political thought and research on autocracies, repression, and migration studies, I show that it is political oppression that marks the repudiation of political membership and leads to various forms of repression that can equally not be remedied at home. A truly political account moves away from persecution and endorses political oppression as the normative pillar of refugeehood and asylum. (shrink)

Jean-Luc Nancy is one of the leading contemporary thinkers in France today. Through an inventive reappropriation of the major figures in the continental tradition, Nancy has developed an original ontology that impacts the way we think about religion, politics, community, embodiment, and art. Drawing from a wide range of his writing, Marie-Eve Morin provides the first comprehensive and systematic account of Nancy’s thinking, all the way up to his most recent work on the deconstruction of Christianity. Without losing sight (...) of the heterogeneity of Nancy’s work, Morin presents a concise articulation of the organizing concepts, which structure Nancy’s body of work. The guiding thread is that of an essential rift at the heart of any “self” by which this self is exposed and relates to itself and other selves. Nancy’s ontology undercuts dichotomies between individual and community, interior and exterior, matter and spirit, thing and thought, not in the name of mere deconstruction, but in seeking to open a thinking of the “limit” or the “edge” as the locus of sense. While Nancy’s work has often been presented in relation to Heidegger or Derrida, Morin demonstrates the originality of Nancy’s work and argues that, despite the variety of its preoccupations and topics, it possesses its own rigorous internal logic. This book will be of interest to students and scholars of philosophy and related fields who seek a systematic and critical understanding of one of the most original contemporary thinkers. (shrink)

Less Erroneous Pictures. Whalers’ Knowledge in Nineteenth‐Century Natural History, Oceanography, and Literature. This paper uses the iconoclasm of Herman Melville's Moby‐Dick as a point of departure to examine the problem of representing whales pictorially. Focussing on the use of images in cetological works and whaling logbooks, the paper investigates how the whalers’ knowledge, which served the hunting, killing, and economic exploitation of whales, came to be inscribed in the antithetical work of natural historians who were increasingly interested in living organisms. (...) This paper argues that Melville's juxtaposition of whalers’ and naturalists’ knowledge runs parallel with a dichotomy, along which natural histories, travelogues, and thematic maps of oceanography constitute the whale as an object of knowledge. It concludes by suggesting that, at the same time, this dichotomy is repeatedly undermined for the sake of the whale's representation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume on Human Excellence Marie A. Martin Hume was, in important respects, still verymuch a part ofthe classical ethical tradition. This is something we tend to overlook because we come out of a distinctly modern moral tradition, and we normally approach Hume looking for answers to a set of questions that are distinct, and often far removed, from the central questions of the classical tradition. Yet, the classical (...) aspects of Hume's ethics are not irrelevant to contemporary moral debates. There is evidence in recent years of a growing discontent with all the permutations of the two dominant strands of contemporary moral thought, Kantianism and utilitarianism. The sort of radical critique found in the works of Maclntyre, the increasing popularity of communitarian theories, and the resurgence of interest in virtue ethics in general, and Aristotelianism in particular, are all indications of this discontent. What I wish to suggest is that Hume's moral thought might prove a rich source for those who are dissatisfied with the direction ofmodern moral theory, and especially for those who believe that there is something within the classical tradition of virtue ethics worth salvaging. For Hume is a virtue ethicist, albeit one in modern dress, who, poised between the ancients and moderns, self-consciously chose to align himself with the ancient tradition, asserting its superiority over the modern. The ancient moralists are, Hume claims, the "best models,"1 morals being the one science "inwhich theyare not surpassed by the moderns" (E 330). The aim of this paper is to take an initial step towards refocusing our view on the largely neglected classical aspects of Hume's moral thought. The relationship between Hume's moral thought and the classical tradition is both extensive and complex, and I do not pretend to do anything more in this paper than present the tip of the iceberg. But the tip I shall examine is central to all that lies below; it is Hume's conception ofhuman excellence. Virtue or Human Excellence Perhaps Hume's most complete description ofhuman excellence occurs in the conclusion ofAn Enquiry Concerning the Principles ofMorals. Hume presents us with the fictional character, Cleanthes, as one whom "a philosopher might select... as a model ofperfect virtue" (E 270). He is, Hume claims, "a man ofhonour andhumanity," one ofwhom "[e]very one, who has anyintercourse... is sure offair and kind treatment." His Volume XVIII Number 2 383 MARIE A. MARTIN "assiduous application... [and] quick penetration... prognosticate the greatest honours and advancement." His company is enjoyed by all because he has "so much wit with good manners; so much gallantry without affectation" and "so much ingenious knowledge." His "cheerfulness... runs through the whole tenor ofhislife, and preserves a perpetual serenity on his countenance, and tranquillity ofhis soul." Finally, "[h]e has met with severe trials, misfortunes as well as dangers; and by his greatness ofmind, was still superior to all ofthem" (E 269-70). In the Treatise, Hume offers a less specific, yet similar portrait of human excellence: when we enumerate the good qualities of any person, we always mention those parts ofhis character, which renderhim a safe companion, an easy friend, a gentle master, an agreeable husband, or an indulgent father. We consider him with all hisrelations in society; andlove orhate him, according as he affects those, who have any immediate intercourse with him. And 'tis a most certain rule, that if there be no relation oflife, in which I cou'd not wish to stand to aparticular person, his character must so far be allow'd to be perfect. If he be as little wanting to himselfas to others, his character is entirely perfect.2 Although there are numerous passages throughout Hume's works that paint the same general picture, I will offer only one more, his description of an ideally virtuous disposition from his essay, The Sceptic: that which leads to action and employment, renders us sensible to the social passions, steels the heart against the assaults offortune, reduces the affections to ajustmoderation, makes our own thoughts an entertainment to us, and inclines us rather to the pleasure of society and conversation, than to those ofthe senses.3 What is common to all these descriptions... (shrink)

This paper conducts a philosophical inquiry into past empirical research that reveals emotional coupling and category confusion between the human and the social robot. It examines whether emotional coupling and category confusion would increase or diminish the reification of human emotion and the human milieu by examining whether they fulfill the ideal of openness in technology. The important theories of openness, from the respective proposals of open industrial machines by Gérard-Joseph Christian and Karl Marx, to Umberto Eco’s critique of open (...) art and Gilbert Simondon’s philosophy of open technology, are in agreement that openness is the condition for realizing the potentiality for transcending the existing aesthetic, technical, or social structure, and that the realization of potentiality would diminish the reification of the human milieu. The therapeutic effect of emotional coupling with social robots seems to fulfill this ideal of open technology, whereas category confusion seems to increase rather than diminish reification. If people confuse the robot with the human, they risk losing sight of the unpredictability of other human beings that is essential to human development. This paper concludes that it is possible to avoid category confusion by building social robots without giving them a human-like appearance. (shrink)

Für den metaethischen Realismus sind Werteigenschaften wie die Vortrefflichkeit ein irreduzibler Teil der subjektunabhängigen Welt. Obwohl sich diese Position in den letzten Jahren zunehmender Beliebtheit erfreut, bleibt die Frage nach der Ontologie dieser Eigenschaften meist ausgeklammert. Der Magnetismus des Guten diskutiert eine philosophiegeschichtlich höchst einflussreiche, in der zeitgenössischen Metaethik jedoch weitgehend vernachlässigte Antwort auf diese Frage: den metanormativen Platonismus. Ihm zufolge ist das Gutsein im Sinne der Vortrefflichkeit nichts anderes als ein bestimmtes In-Beziehung-Stehen zu einem Ideal. Verschiedene Formen dieser Theorie (...) lassen sich anhand zweier Fragen unterscheiden. Erstens, ist das Ideal selbst normativ irreduzibel? Zweitens, muss es personal oder nicht-personal verstanden werden? Anhand von Studien zu Platon, Plotin, Iris Murdoch und Robert Adams untersucht Der Magnetismus des Guten den Platonismus in seinen verschiedenen Varianten auf seine Erklärungskraft. Das Buch stellt damit zugleich die erste historisch informierte systematische Rekonstruktion der Normativitätstheorie des Platonismus dar.­­. (shrink)

The volume contains a collection of papers presented at the International Symposium, which took place in Hvar, Croatia, in 2006. In recent years there has been an upsurge of interest in the study of Plato, Platonism and Neoplatonism. Taking the position that it is of vital importance to establish an ongoing dialogue among scientists, artists, academics, theologians and philosophers concerning pressing issues of common interest to humankind, this collection of papers endeavours to bridge the gap between contemporary research in Platonist (...) philosophy and other fields where insights gained from the study of Plato and Platonist philosophy can be of consequence and benefit. Authors: Werner Beierwaltes, Luc Brisson, Amber Carpenter, John Dillon, Jonathan Doner, Franco Ferrari, Francesco Fronterotta, F.A.J. de Haas, Aaron Hughes, Byron Kaldis, Daniel Kolak, Thomas Leinkauf, Dionysis Mentzeniotis, Jean-Marc Narbonne, Giannis Stamatellos, Vladimir Stoupel, Patrick Quinn, Jure Zovko and Marie-Élize Zovko. (shrink)

Desire After Affect offers a detailed analysis of the affective turn and its consequences for the humanities.