Investigations apropos of the passage in Ovid to which we shall ultimately come have revealed that one kind of Latin genitive at least is still far from satisfactorily charted by authorities more eminent even than M'Turk. This is the genitive of material. More often than not grammarians and commentators do not distinguish this usage from the genitive of definition. So for instance at Ovid, Met. 3. 315 the phrase lactis alimenta is identified by Bomer ad loc. and by H. J. (...) Roby , ii. § 1302) as genitive of definition. This is correct as far as it goes, in the sense that lactis defines the alimenta; but the definition is what they were made of, their material. So again at Met. I. III flumina iam lactis, iam ftumina nectaris ibant the rivers consisted of milk and nectar. This passage, however, was classified by J. N. Madvig , p. 249) under expressions involving number, measure or quantity. This is not unreasonable, but Madvig's examples illustrate the need for care in drawing the line. They include, for instance, aceruus frumenti and uini tres amphorae. Now a heap may be thought of as containing its constituents, but it also consists o/them, which is not true of a vessel and its contents. Thus, though there is some semantic justification for including both these expressions, as Madvig did, under the ‘measure or quantity’ rubric, they are nevertheless grammatically distinct. The fluidity of the borderlines in this area is evident also in flumina lactis, an undeniable genitive of material which is, however, clearly analogous to a not uncommon class of expressions such as riuus/fons aquae, lapidum imber, uolumina fumi, campus harenae, silicum uenae, δατος ος, κρνη δατος, ργρου πηγ, etc., in which the notion of quantity as well as composition is present. (shrink)

Investigations apropos of the passage in Ovid to which we shall ultimately come have revealed that one kind of Latin genitive at least is still far from satisfactorily charted by authorities more eminent even than M'Turk. This is the genitive of material. More often than not grammarians and commentators do not distinguish this usage from the genitive of definition. So for instance at Ovid, Met. 3. 315 the phrase lactis alimenta is identified by Bomer ad loc. and by H. J. (...) Roby, ii. § 1302) as genitive of definition. This is correct as far as it goes, in the sense that lactis defines the alimenta; but the definition is what they were made of, their material. So again at Met. I. III flumina iam lactis, iam ftumina nectaris ibant the rivers consisted of milk and nectar. This passage, however, was classified by J. N. Madvig, p. 249) under expressions involving number, measure or quantity. This is not unreasonable, but Madvig's examples illustrate the need for care in drawing the line. They include, for instance, aceruus frumenti and uini tres amphorae. Now a heap may be thought of as containing its constituents, but it also consists o/them, which is not true of a vessel and its contents. Thus, though there is some semantic justification for including both these expressions, as Madvig did, under the ‘measure or quantity’ rubric, they are nevertheless grammatically distinct. The fluidity of the borderlines in this area is evident also in flumina lactis, an undeniable genitive of material which is, however, clearly analogous to a not uncommon class of expressions such as riuus/fons aquae, lapidum imber, uolumina fumi, campus harenae, silicum uenae, ὔδατος ῥος, κρνη ὔδατος, ργρου πηγ, etc., in which the notion of quantity as well as composition is present. (shrink)

Involuntary autobiographical memories are typically discussed in the context of negative memories such as trauma ‘flashbacks’. However, IAMs occur frequently in everyday life and are predominantly positive. In spite of this, surprisingly little is known about how such positive IAMs arise. The trauma film paradigm is often used to generate negative IAMs. Recently an equivalent positive film was developed inducing positive IAMs . The current study is the first to investigate which variables would best predict the frequency of positive IAMs. (...) Higher levels of positive mood change to the film were significantly associated with the number of positive IAMs recorded in the subsequent week. Results demonstrate the importance of positive emotional reaction at the time of an event for subsequent positive IAMs. (shrink)

RESUMO É certamente hegemônica na recepção do pensamento político rousseauniano, de seus primeiros momentos à exegese contemporânea, a tese segundo a qual o contrato social seria incompatível com a negação do direito natural. A convicção comum a esses intérpretes, herdada da tradição jusnaturalista moderna, é a de que, na ausência de uma obrigação moral prévia - a lei natural - e, portanto, de uma sanção que confira força vinculante à promessa daqueles que se engajam no ato de contratar, o pacto (...) fundamental não passaria de um formulário vão, cujos termos seus celebrantes dificilmente cumpririam. As teorias contratualistas da origem do corpo político encontrar-se-iam, assim, necessariamente atreladas ao jusnaturalismo. Na contramão desse viés de leitura, pretendemos neste artigo desenvolver e sustentar a hipótese de que o contrato social concebido por Jean-Jacques Rousseau, distinto da forma contratual clássica em aspectos cruciais, dispensa a sanção da lei de natureza. Será o caso, para tanto, de esmiuçar a estrutura sui generis do pacto rousseauniano, revelando, finalmente, de onde emana seu poder coercitivo. ABSTRACT The conception according to which the social contract would not be compatible with the refusal of natural right is widely hegemonic in the reception of the Rousseaunian political thought, from its beginnings to the present day exegesis. The common contention of these interpreters, inherited from the modern jusnaturalistic tradition, is that, in the absence of a previous moral obligation - the natural law - and therefore of a sanction able to procure binding force to the promise of those who engage in the act of contracting, the fundamental pact would be but a vain form, whose terms its celebrants would hardly keep. Thusly, the contratualist theories of the origin of the political body would necessarily find themselves linked to jusnaturalism. As a counterpoint to this interpretative bias, we intend in the present article to develop and sustain the hypothesis that the social contract conceived by Jean-Jacques Rousseau, distinct from the classical contractual form in some crucial aspects, dismisses the sanction from the law of nature. To that end, it will be relevant to unravel the sui generis structure of the Rousseaunian pact, elucidating, lastly, the source of its coercive power. (shrink)

Pretendemos neste trabalho sustentar a ideia de que, seguindo um percurso que vai de Sein und Zeit aos textos mais tardios, a compreensão do pensar, especialmente tendo em conta a íntima relação desta compreensão com o conceito de existência, esteve caracterizada pela concepção de finitude. Assim, segundo esta hipótese, o pensamento da história do ser teria como meta revelar ao mesmo tempo o retraimento do ser que se opera por um pensar – chamemo-lo de “expropriador” – e a necessidade de (...) se inaugurar um novo pensar, que é o que estaria em jogo na viragem. Intuídos já em Sein und Zeit morte e finitude, firmar-se-iam como conceitos nucleares para a compreensão da importância, do alcance e da posteridade da filosofia heideggeriana. (shrink)

Vive-se uma demanda por integração, por solidariedade. As religiões e o cristianismo, em especial, podem respondem a esse desafio? A visão de re-ligação de Leonardo Boff, à luz do paradigma ecológico, abre novas perspectivas para as religiões, especialmente para a experiência cristã e seu papel no contexto atual. Objetiva-se aqui refletir sobre o significado do encontro das religiões ante os desafios oferecidos pela realidade ecológica, propiciando uma visão teológica teoantropocósmica. Palavras-chave: Re-ligação; Religião; Cristianismo; Paradigma ecológico; Teologia Teoantropocósmica; Diálogo. ABSTRACT Nowadays (...) there is a demand for integration and solidarity. Can religions and Christianity, in particular, meet this challenge? Leonardo Boff’s vision of re-connection, in the light of the ecological paradigm, opens new perspectives to religions, mainly to the Christian esperience and its role in the present scope. This article iams at reflecting upon the meaning of encounter of religions in face of challenges presented by the ecological reality, offering a theoanthropocosmic theological view. Key words: Re-connection, Religion, Christianity, Ecological paradigm, Theoanthropocosmic Theology and Dialogue. (shrink)

It is often stated that optimal global climate policy requires global harmonization of marginal abatement costs – i.e., a single carbon price throughout the world. Chichilnisky and Heal (1994) have shown quite generally that this is only the case if distributional issues are ignored, or if lump-sum transfers are made between countries. Else, a policy in which different regions face different carbon prices may be superior to one with a single global carbon price from a welfare point of view. Still, (...) most integrated assessment models (IAMs) assume away distributional issues and report a single optimal carbon price. We calculate utilitarian-optimal carbon prices under zero cross-regional lump-sum transfers in the multi-region IAM NICE. The result is optimal global climate policy with different regional carbon prices in which the poorest regions face initially low prices, while the richest regions face very high prices from the outset. This entails significant welfare gains over the standard single price optima commonly reported, which, as we argue briefly in conclusion, can be improved upon still by allowing international trading in the corresponding emissions allocations. (shrink)

How any editor of Plautus can become one of the slash-cut-and-carve critics I cannot understand. The fair garden-beds of Plautus are scored all over with the hoof-prints of the reckless emender. Take this line of the Poenulus for example. Hanno gets a sight of his two long-lost daughters and is surprised to find how they have grown:Haecine meae sunt filiae?Quantae e quantillis iam sunt factae!His would-be son-in-law, not a very refined youth, says with a smile:Scin quid est?Thraecae sunt: in celonem (...) sustolli solent. (shrink)

The target articles in this special section shed new light on the old question whether and how emotions influence action. However, what is missing is a straightforward motivational analysis—considering what we have learned from the science of explaining the “why” and “how” of behavior. I posit that emotions can influence the motivation process and thus action by fulfilling at least three functions: First, being grounded in needs, experienced emotions can function as strong need-like motivational states. Second, anticipated emotions can function (...) as incentives and justify action. Third, emotions can inform about progress in goal pursuit permitting behavior calibration. In summary, there is little doubt that emotions influence action. They can do so because they are hypo-phenomena of motivation. (shrink)

Quomodo versus lyrici legendi sint, plerumque inter metricos constat, licet de origine singulorum versuum vel colorum dubia moveantur; at ne illud quidem confirmari potest in genere illo peculiari, quo multae strophae Pindari et Bacchylidis et nonnullae poétarum scenicorum compositae sunt. Quod in talibus versibus maxime conspicuum est, hoc est, quod metra τоû σоυ et διπλασíоυ γéνоυς; in eis coniunguntur vel coniungi videntur, ita, ut ambitus utriusque partis aut par aut non multum maior minorve sit. lam antiqui metrici parum compertum habebant, (...) qua ratione eiusmodi versus explicarent. Cum maior pars ceterorum versuum lyricorum etiam post Alexandri aetatem in usu essent et doctrina grammaticorum hanc quoque materiam complecteretur, pauca versuum illorum vestigia remanebant, postquam chori lyrici et dramatici conticuerunt. Habemus quidem Meliambos Cercidae eodem genere carmina pangere conati, quo clarissimi illi veteres, sed eos perlegentes statim sentimus artem intermortuam non ab isto Megalopolitano nova vita donatam esse; nihil enim frigidius cogitari potest, quam si quis oda pindarica recitata ad Cercidae versus se convertat eosque alta voce pronuntiare conetur. Metrici graeci et romani praeter paucos versus eosque singillatim genus nostrum non tractant nee quisquam ex eorum numero de genere toto disseruit. Horatium et suamet ipsum arte prae ceteris excellentem et doctrina metrica haud mediocriter imbutum non aliter ac nos huius aevi philologos nescire, quomodo carmina pindarica ab ipso poeta componerentur, ex Oda notissima patet, in qua Pindarum quisquis studet aemulari frustra in re desperata desudare perhibetur. Ad universam lyricorum graecorum artem pertinent, quae a Cicerone in Oratore affirmantur, qui tamen clausulis orationis numerosae operam dans rem metricam non neglexit: sed in versibus res est apertior, quamquam etiam a modis quibusdam cantu remoto soluta esse videatur oratio, maximeque id in optima quoque eorum poëtarum, qui λυρικоí a graecis nominantur, quos, cum cantu spoliaveris, nuda paene remanet oratio. Causam hanc vel maximam esse puto in nullo alio carmina pangendi genere musicam, saltationem, metrum tam arte cohaesisse; cum poësis non iam pars habebatur υθμιξου, quod φθγγοδ, σχμα, συλλαβ definiebant, ut Aristoxeni terminis utar , via stabilita ambitum singulorum versuum ac colorum statuere conarentur et indoloem pedum metricorum conicendo indicarent. (shrink)

Control of wild animals may give rise to controversy, as is seen in the case of badger control to manage TB in cattle in the UK. However, it is striking that concerns about the potential suffering of the affected animals themselves are often given little attention or completely ignored in policies aimed at dealing with wild animals. McCulloch and Reiss argue that this could be remedied by means of a “mandatory application of formal and systematic Animal Welfare Impact Assessment ”. (...) Optimistically, they consider that an AWIA could help to resolve controversies involving wild animals. The aim of this paper is to evaluate the potential of AWIA. We begin by showing how ideas akin to AWIA already play a significant role in other animal ethics controversies, particularly those concerning laboratory animal use and livestock production; and we bring in lessons learnt from these controversies. Then we comment on the suggested development and application of AWIA in the case of badger control. Finally, we discuss the prospects of applying AWIA to other sorts of wild animal controversy. We argue that the AIWA, as developed by McCulloch and Reiss, relies on several dubious premises, including that killing is a welfare issue. Furthermore, we argue that AWIA is unlikely to prevent serious moral disagreements over how to weigh concerns about wild animals against priorities in human health, the health of domestic and farm animals, and biodiversity, but that it may nonetheless serve to limit harms imposed on the wild animals. (shrink)

Edited by leading experts in contemporary environmental philosophy, this anthology features the best available selections that cover the full range of positions within this rapidly developing field. Divided into four sections that delve into the vast issues of contemporary Eco-philosophy, the Fourth Edition now includes a section on Continental Environmental Philosophy that explores current topics such as the social construction of nature, and eco-phenomenology. Each section is introduced and edited by a leading philosopher in the field. For professionals with a (...) career within the environmental field including law, politics, conservation, geography, and biology. (shrink)

The authors of this volume elucidate the remarkable role played by religion in the shaping and reshaping of narrative forms in antiquity and late antiquity in a variety of ways. This is particularly evident in ancient Jewish and Christian narrative, which is in the focus of most of the contributions, but also in some “pagan” novels such as that of Heliodorus, which is dealt with as well in the third part of the volume, both in an illuminating comparison with Christian (...) novels and in an inspiring rethinking of Heliodorus's relation to Neoplatonism. All of these essays, from different perspectives, illuminate the interplay between narrative and religion, and show how religious concerns and agendas shaped narrative forms in Judaism and early Christianity. A series of compelling and innovative articles, all based on fresh and often groundbreaking research by eminent specialists, is divided into three large sections: part one deals with ancient Jewish narrative, and part two with ancient Christian narrative, in particular gospels, acts, biographies, and martyrdoms, while part three offers a comparison with “pagan” narrative, and especially the religious novel of Heliodorus, both in terms of social perspectives and in terms of philosophical and religious agendas. Like the essays collected by Marília Futre Pinheiro, Judith Perkins, and Richard Pervo in 2013, which investigate the core role played by narratives in Christian and Jewish self-fashioning in the Roman Empire, the present volume fruitfully bridges the disciplinary gap between classical studies and ancient Jewish and Christian studies, offers new insights, and hopefully opens up new paths of inquiry. Contributions by (in alphabetical order): Cathryn Chew, Mark J. Edwards, Erich Gruen, Vincent Hunink, David Konstan, Karen King, Dennis MacDonald, Laura S. Nasrallah, Judith Perkins, Richard Pervo, Ilaria Ramelli, Lautaro Roig Lanzillotta, Svetla Slaveva-Griffin, and Lawrence Wills. (shrink)

A paideia grega exigia, no homem perfeito, a kalokagathía (beleza física e beleza moral) e a areté que consistia no conjunto harmónico da primeira, mais o êxito. Em Creta, a civilização mais antiga da Grécia e o primeiro e mais brilhante exemplo de civilização europeia, foi descoberta por A. Evans (1900) e decifrada por Michael Ventris (1952) a escrita do Minóico Linear B. A escrita é a alma duma civilização, como a cultura é a mola propulsora da mesma. A civilização (...) cretense revela-nos, entre muitas outras coisas, uma autêntica ginecocracia ou predomínio feminino. Em Esparta, essa emancipação vai quase ao extremo da masculinização da mulher. Esta, em Atenas, vivia quase reclusa. Estava-lhe vedado sair à rua; frequentemente, eram os maridos que iam fazer compras. A educação da criança estava, em Atenas, a cargo dos pais; em Esparta, ao cuidado do Estado. E assim a consagrou Platão para as classes superiores e médias. Os estados gregos, mesmo os mais democráticos, eram tão ciosos da sua hegemonia, que se não fosse a paideia ou cultura a aglutiná-los, ter-se-iam desmoronado por fragmentação e rivalidade! /// La paideia grecque exigeait chez l'homme parfait la kalokagathia (beauté physique et beauté morale) et l'areté qui consistait en un ensemble harmonieux de la première, avec un plus de succès. En Crète, la civilisation la plus ancienne de la grèce et le premier et plus brillant exemple de civilisation européenne fut découverte par A. Evans (1900) et déciffrée par Michael Ventris (1952), l'écriture du Minoen Linéaire B. L'écriture est l'âme d'une civilisation, tout comme la culture en est le ressort propulseur. La civilisation crétoise nous révèle, parmi beaucoup d'autres choses, une authentique "gynécocratie" ou prédominance féminine. À Sparte, cette émancipation va jusqu'au bout de la masculinisation de la femme. Tendis qu'à Athènes, la femme vivait presque recluse. Il lui était défendu de sortir en rue et fréquemment c'étaient les maris qui allaient faire les courses. À Athènes, l'éducation de l'enfant était à charge des parents; à Sparte, elle était confiée à l'État; et c'est ainsi également que Platon l'a consacrée pour les classes supérieures et moyennes des citoyens. Les états grecs, même les plus démocratiques, étaient si avares de leur hégénomie que s'il n'y avait pas en la paideia ou culture pour les rassembler, ils se seraient écroulés par suite de leurs divisions et rivalités. /// Greek paideia demands in the perfect man kalokagathia (physical and moral beauty) and areté, which consists of harmony of the first, in addition to success. In Crete the most ancient civilization of Greece as well as the first brilliant example of European civilization the script of Minoico Linear B. Was discovered by A. Evans (1900) and deciphered by Michael Ventris (1952). Writing is the soul of a civilization, just as culture is its springboard. The civilization of Crete reveals an authentic gynocracy. In Sparta, this emancipation goes to the extent of masculinization of women, while — in Athens — they lived reclusively. It was forbidden to go out; frequently men did the shopping. In Athens the education of the children was the responsability of the parents, whereas in Sparta it was that of the State. Plato dedicated himself to the education of the upper and middle classes. The Greek States, even the democratic ones, were so concerned with their hegemony that, if were not for paideia as culture to keep them together, they ran the risk of breaking apart throught their intense rivalry. (shrink)

A prominent view of psychopathic moral reasoning suggests that psychopathic individuals cannot properly distinguish between moral wrongs and other types of wrongs. The present study evaluated this view by examining the extent to which 109 incarcerated offenders with varying degrees of psychopathy could distinguish between moral and conventional transgressions relative to each other and to nonincarcerated healthy controls. Using a modified version of the classic Moral/Conventional Transgressions task that uses a forced-choice format to minimize strategic responding, the present study found (...) that total psychopathy score did not predict performance on the task. Task performance was explained by some individual subfacets of psychopathy and by other variables unrelated to psychopathy, such as IQ. The authors conclude that, contrary to earlier claims, insufficient data exist to infer that psychopathic individuals cannot know what is morally wrong. (shrink)