In this international and interdisciplinary collection of critical essays, distinguished contributors examine a crucial premise of traditional readings of Plato's dialogues: that Plato's own doctrines and arguments can be read off the statements made in the dialogues by Socrates and other leading characters. The authors argue in general and with reference to specific dialogues, that no character should be taken to be Plato's mouthpiece. This is essential reading for students and scholars of Plato.

This article revisits the manuscript tradition and the different redactions of John Buridan’s commentaries on Aristotle’s Physics. The aim of the article is threefold. First, it makes some corrections to the lists of manuscripts containing the third redaction and the final redaction of Buridan’s questions commentary on the Physics. Second, it argues that manuscript Zaragoza, Biblioteca Capitular de la Seo, cod. 15-61, ff. 1r-62v, contains a previously unknown version of the final redaction (together with the standard version from f. 62v (...) onwards). Third, to facilitate further study of the manuscripts of Buridan’s questions on the Physics and their mutual relations, appendices at the end of the article provide detailed tables of contents for the third redaction and the final redaction, as well as editions of selected questions from the Zaragoza manuscript, the third redaction of Buridan’s questions on the Physics, and the so-called Quaestiones breves. (shrink)

SummaryWe need to classify emotions as objectual and non‐objectual. Some of the objectual emotions are dependent on the characterizations of their objects. So in these cases reason guides the emotions. But there are also other cases in which the conceptual dependency goes the other way. in the case of aesthetic judgments and certain types of judgments involving purpose, or compassion, the ability to make these judgments is dependent on being in certain emotional states. Thus in some cases emotions aid and (...) supplement reason.RésuméNous devons classer les émotions comme objectuelles et non objectuelles. Quelques‐unes des émotions objectuelles sont dépendantes des caractéristiques de leurs objets. La raison guide alors les émotions. Mais il y a aussi des cas ou la dépendance conceptuelle suit ?on;autres voies. Dans le cas de jugements esthétiques et de jugements comportant des buts, ou de la compassion, la capacityé de porter ces jugements est dépendante de certains états émotionnels dans lesquels se trouve le sujet. Ainsi, dans certains cas, les émotions aident et completent la raison.ZusammenfassungWir müssen die Gefühle in objektuelle und nicht‐objektuelle einteilen. Einige der objektuellen Gefühle sind von der Charakterisierung ihrer Objekte abhängig. In diesen Fällen lenkt die Vernunft die Gefühle. Es gibt aber auch Fälle, in welchen die begriffliche Abhängigkeit umgekehrt verläuft. Im Falle von ästhetischen Urteilen und von gewissen Urteilen, die Zwecke oder Mitgefühle betreffen, hängt die Fähigkeit, solche Urteile zu fällen, davon ab, dass man sich in bestimmten Gemütszuständen befindet. So kommt es, dass in einigen Fällen Gefühle die Vernunft unterstützen und ergänzen. (shrink)

In this article I elucidate a conception of small worlds, or ‘ontological’ contexts, within the curriculum that stand out and beyond the horizon of technological‐scientific reality, which might be linked with forgotten, marginal ways of being and thinking. As I attempt to demonstrate, it is possible that such ontological worlds apart from technology's ‘Enframing’ effect might inspire the type of meditative thinking in our classrooms that is consistent with Heidegger's notion of authentic worldly dwelling as it appears in the later (...) writings of the 1930s, or the ‘turn’. (shrink)

Routley- Meyer type relational complete semantics are constructed for intuitionistic contractionless logic with reductio. Different negation completions of positive intuitionistic logic without contraction are treated in a systematical, unified and semantically complete setting.

Philosophical discussion tends to converge on the view that narratives are at the center of the emotion of grief. In this article, I expand on this kind of view. On the one hand, I argue that key strands of phenomenological and neuroscientific studies suggest that grief consists in a complex emotional process of disconfirmation-and-updating of the narrative self-model. By heuristically drawing on an analogy between binocular rivalry and grief, I show that certain salient aspects of the phenomenology of grief, such (...) as self-alienation and ambiguity, are straightforwardly reflected by this account. On the other hand, I argue that this hierarchical approach has the resources to: (i) show that both narratable and unnarratable experiences of personal loss are both instances of grief; and (ii) differentiate between narratable and unnarratable experiences of grief, without compromising the view that self-constituting narratives are at the center of the phenomenon. (shrink)

1. 1.5.3. The unanimous manuscript reading for this passage is The idea of an looking for an seems alien to Greek thought, and the expression is not derived from any traceable proverb. A small correction produces the reading which restores sense, and produces a meaning which is much more in line with the requirements of the passage. The corruption may well have arisen from the penchant which scribes had for making minor alterations to restore what they conceived to be the (...) required grammar of the immediate context. (shrink)

The earliest extant manuscript of Polybius, Books 1–5 is A. It was copied by a monk called Ephraim in the tenth century in a fine early minuscule hand; quite probably A should be dated to A.D. 947, though this cannot be certain, since Ephraim gave the day of the month and the indic-tion in the subscription, but not the year. A is written in two columns to the page, the average line length is 19–21 letters, and the almost invariable extreme (...) lengths are 18 and 22 letters. There are two lacunae in A on successive pages, the first affecting the bottom six lines of the second column of f. 1v and the top line of the first column of f. 2r, and the second affecting 11. 3–9 of the second column of f. 2r. These lacunae also appear in all other manuscripts covering the same section of text, with no significant variation of the content; however, the scribe of A has clearly taken a good deal of trouble to reproduce as accurately as possible the text in front of him, while all other manuscripts reproduce the text across the page with gaps of varying length. In addition to this, it can be shown that the line length of A is the same as that of the hyparchetype of all the extant manuscripts of Books 1–5. (shrink)

Continuing the dialogue: postcolonial feminist scholarship and Bourdieu — discourses of culture and points of connection Postcolonial feminist theories provide the analytic tools to address issues of structural inequities in groups that historically have been socially and economically disadvantaged. In this paper we question what value might be added to postcolonial feminist theories on culture by drawing on Bourdieu. Are there points of connection? Like postcolonial feminists, he puts forward a position that aims to unmask oppressive structures. We argue that, (...) while there are points of connection, there are also epistemologic and methodologic differences between postcolonial feminist perspectives and Bourdieu's work. Nonetheless, engagement with different theoretical perspectives carries the promise of new insights — new ways of ‘seeing’ and ‘understanding’ that might enhance a praxis‐oriented theoretical perspective in healthcare delivery. (shrink)

Without mass media, openness and accountability are impossible in contemporary democracies. Nevertheless, mass media can hinder political transparency as well as help it. Politicians and political operatives can simulate the political virtues of transparency through rhetorical and media manipulation. Television tends to convert coverage of law and politics into forms of entertainment for mass consumption, and television serves as fertile ground for a self‐proliferating culture of scandal. Given the limited time available for broadcast and the limited attention of audiences, stories (...) about political strategy, political infighting, political scandal and the private lives of politicians tend to crowd out less entertaining stories about substantive policy questions. Political life begins to conform increasingly to the image of politics portrayed on television. Through a quasi‐Darwinian process, media events, scandals, and other forms of politics‐as‐entertainment eventually dominate and weed out other forms of political information and public discussion, transforming the very meaning of public discourse. In this way the goals of political transparency can be defeated by what appear to be its central mechanisms: proliferating information, holding political officials accountable for their actions, and uncovering secrets. (shrink)

Consider the problem of allocating a scarce resource to people. A fair decision procedure is one where each person has an equal chance of receiving the resource. An unfair decision procedure is one where the chances are not equal. Normally we think that, in an unfair decision procedure, that the correct way to redress the injustice is by rerunning the allocation using a fair decision procedure. In this paper, I show that this actually creates an overall bias favouring one person, (...) and solutions to this problem are counterintuitive, in that they typically involve introducing additional unfair elements into the situation. (shrink)

L'exégèse patristique constitue un de ses aspects essentiels de l'ancienne pensée chrétienne et «la forme principale qu'a longtemps revêtue la synthèse chrétienne» . L'intérêt pour l'exégèse des Pères est devenu aujourd'hui un des principaux moteurs des études patristiques. On salue ici la publication des chaînes exégétiques sur la Gensèse et sur l'Exode et on présente une vingtaine de monographies qui donnent une image contrastée du rapport des Pères à l'Écriture.

Présentation d'une nouvelle traduction de la Bible publiée chez Bayard, sous la direction de Frédéric Boyer, Jean-Pierre Prévost et Marc Sevin, et réalisée conjointement par vingt écrivains et vingt-sept exégètes. Ecrite dans une langue résolument contemporaine, elle rend des couleurs aux mots de la Bible et cherche à honorer les différents styles qui y sont représentés. On regrette cependant que les droits de l'intertextualité biblique y soient souvent méconnus et que la traduction des synoptiques soit si disparate. Le travail d'exégèse (...) des textes est parfois poussé très loin. Cette nouvelle traduction vient combler un vide parmi la production francophone, à côté des bibles d'étude , qu'elle ne remplace pas. (shrink)

Présentation de vingt-sept commentaires et monographies qui ont marqué la recherche sur le Psautier durant les années 1995-2000. L'histoire de formes reste le cadre de référence principal, mais les analyses structurelles ont désormais gagné droit de cité. On a vu se multiplier des ouvrages consacrés au "message" de l'ensemble du Psautier et à la composition littéraire de collections particulières. Certains travaux cherchent à mener de front approche synchronique et approche diachronique; d'autres proposent une lectio continua du Psautier, qui tire parti (...) des liens structurels, lexicaux et thématiques entre les psaumes. L'exégèse du livre des psaumes est plus diversifiée aujourd'hui qu'elle ne l'était jusqu'à un passé récent, et tend à redevenir "théologique". (shrink)

Cet article rend compte d'une vingtaine de publications récentes consacrées à l'interprétation du Cantique des cantiques, depuis les Pères de l'Église et les Médiévaux jusqu'aux exégètes modernes en passant par le Targum du Cantique . Le panorama des interprétations ainsi offert est très contrasté. Le Cantique offre un terrain d'observation idéal du rapport entre un texte biblique et son lecteur.

Présentation d’une quinzaine de publications récentes sur les psaumes et le Psautier. On passe en revue des introductions et ouvrages généraux, la traduction d’H. Meschonnic, trois commentaires , des monographies sur l’histoire et la réception du texte, des travaux abordant la méthode exégétique, des études de structures, et la thèse de D. Scaiola sur les psaumes apparentés.

Depuis 1996, plusieurs équipes sont au travail pour achever la traduction liturgique de l’Ancien Testament. Au moment où le chantier est en voie d’achèvement, un ouvrier de la première heure présente ici l’entreprise à travers le cas particulier du livre de Tobie, qui a été traduit sur frais nouveaux pour l’usage liturgique. La traduction liturgique ne prétend pas surclasser les traductions existantes, mais occupe un créneau qui lui est propre: celui de la proclamation publique.

ABSTRACT Scholarship in the area of social movements points to the importance of inter-group collaboration and alliance building. In the case of Indigenous-led movements and the issue of solidarity with non-Indigenous movement participants, scholarship at the intersection of Native studies and social movements suggests that such alliances can be built and sustained but that unlearning colonial attitudes and behaviors is central to this process. Through in-depth interviews with non-Native solidarity participants, this article considers how engagement with Indigenous thought and action (...) re-shapes particpants’ conceptions of environment and place. Findings suggest that such involvement calls attention to histories of violence as well as ongoing practices of dispossession causing activists to grapple not only with their personal and family histories but also with their evolving relationship with environmentalism. (shrink)

La pensée contemporaine est-elle accessible au concept biblique de fin de l'histoire ? Les sciences de l'univers et celles de la vie ont répandu, à l'aide de diverses notions de temps, des scénarios de fin du monde qui renvoient à la philosophie la question angoissante de l'avenir de l'humanité. Dans le passé, les gnoses avaient élaboré une représentation du temps brisé, que les philosophies modernes ont entrepris de démythologiser de bien des façons : morales purement rationalistes, qui tantôt acceptent tantôt (...) refusent l'idée d'une fin morale, morales utopiques, vision d'un cosmos régi par des lois mécaniques, vision d'une histoire dépourvue de sens et de finalité.Cependant, si la temporalité est inscrite au cœur du réel, la question de la fin ne peut pas être éludée. De nos jours, la pensée de la mort est le lieu d'une interrogation métaphysique sur l'être ; la philosophie de l'histoire pense la fin à la lumière d'une exigence de justice ; la pensée de l'altérité est la postulation d'un dépassement du temps ; dans l'éthique de l'action, la notion d'événement introduit à une destinée de liberté ouverte sur une transcendance ; l'analyse du langage symbolique dévoile la dimension eschatologique de la raison dans sa recherche du vrai : autant d'ouvertures philosophiques sur l'espérance théologale. Is contemporaneous thought accessible to the biblical concept of the end of history ? With the help of different notions of time, universe and life-sciences have spread scenarios of the world’s end that pass on to philosophy the anguishing question of the future of humanity. In the past, gnostics elaborated a representation of broken time, which modern philosophies went about demythologizing in diverse ways : purely rationalistic morals, which at one time accept and another time refuse the idea of a moral end, utopian morals, vision of a cosmos ruled by mechanical laws, and the vision of a history empty of meaning and finality.Nevertheless, if temporality is inscribed in the heart of the real, the question of the end cannot be avoided. In our time, thinking about death leads to a metaphysical interrogation about being ; the philosophy of history thinks about the end in light of a demand for justice ; the idea of alterity postulates the overcoming of time; in the ethics of action, the notion of event introduces a destiny of freedom open to transcendence ; the analysis of symbolic language unveils the eschatological dimension of reason in its search for the true, – these are some of the philosophical openings to theological hope. (shrink)