Ennead I. 4. 3: Plotinus is arguing that happiness is fullness and completeness of life, and continues, according to the MSS. , οϋτω γρ ν οùδέ έπακτòν τò γαθòν ύπάρΧοι, ούδ' λλο τò ύποκείμενον άλλαΧόθεν γενόμενον παρέξει αύτò ν άγαθεναι. Mr. MacKenna translates the last phrase by ‘a life needing no foreign substance called in from a foreign realm to establish it in good ’; Ficinus by ‘neque aliud quicquam aliunde adueniens efficiet ut subiectum collocetur in bono.’ Ficinus is undoubtedly (...) right. τò ύποκειμέν means ‘the subject,’ which a few lines above has been identified with the λογικ ζωή. The passage should be corrected by writing τ, ύποκειμέν, dependent on γενόμενον, for τò úποκείμενον. (shrink)

Α Ν 0 Ι Ε Ν Τ Α Ν ϋ Μ Ε Ο Ι Ε V Α Ι, ΡΗΙΙ,ΟδΟΡΗΥ ΠΕ \ν III, Ρ - Μ Α Ν 5 Ι Ο Ν ΟΕΝΤΒΕ 5βΠ88 1 II ιηεΐ (1ε δίβυη νβη Ιιοί Βοΐβίδοΐι λ'αΐίοηααΐ ΌΟΟΓ ...

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Woodger discusses what he claims to be haldane's misunderstandings about his article "what do we mean by unborn?" these include primarily the structure of woodger's definitions. (staff).

This lecture is divided, roughly, into three parts. First, there is a general and perhaps rather simple-minded discussion of what are the ‘facts’ that social anthropologists study; is there anything special about these ‘facts’ which makes them different from other kinds of facts? It will be useful to start with the common-sense distinction between two kinds or, better, aspects of social facts; first—though neither is analytically prior to the other—and putting it very crudely, ‘what people do’, the aspect of social (...) interaction, and second, ‘what—and how—people think’, the conceptual, classifying, cognitive component of human culture. Now in reality, of course (and perhaps not so ‘of course’; people do tend to think of them as separate ‘things’), these two aspects are inextricably intertwined. But it is essential to distinguish them analytically, because each aspect gives rise to quite different kinds of problems of understanding for the social anthropologist. We shall see that the problem of how to be ‘objective’, and so to avoid ethnographic error, arises in both contexts, but in rather different forms in each. (shrink)

Professor Richmond's reply t o m y article on Palatine Apollo is argued with his usual enthusiasm and cogency. This reply to him, which has been delayed by my departure for Australia, must begin with an expression of the respect that I feel for an antagonist far more able and experienced than I can claim to be. Indeed, it was while lecturing on Ovid, Tristia 3 that I first met Professor Richmond's masterly article on the Augustan Palatium . From this (...) article my enthusiasm for the subject began, and I know that Professor Richmond has always welcomed discussion and argument about the famous Augustan temple of Apollo on the Palatine. I can but join him in urging any who may have been interested by our discussion to study his original article which contains much more besides a discussion of the site of Apollo's temple. (shrink)