Summary The resonator and the tuning fork were major instruments in acoustics in the latter half of the nineteenth-century. In particular, the third Baron Rayleigh made extensive use of these instruments throughout his long career as an experimentalist. These instruments underwent a number of alterations during their use as central experimental tools in acoustics. Functional and structural alterations were introduced in the adaptation of these instruments to several major acousticians’ experimental settings. Rayleigh not only adopted the two instruments as objects (...) of mathematical and experimental investigation but also employed them ingeniously for various purposes. His continuing creation of a variety of uses and forms of these instruments contributed to focusing acoustics on pure tones and musical sounds until the early twentieth century. (shrink)

Summary Between the 1860s and the 1910s, British acoustics was transformed from an area of empirical research into a mathematically organized field. Musical motives—improving musical scales and temperaments, making better musical instruments, and understanding the nature of musical tones—were among the major driving forces of acoustical researchers in nineteenth-century Britain. The German acoustician, Helmholtz, had a major impact on British acousticians who also had extensive interactions with American and French acousticians. Rayleigh's acoustics, reflecting all these features, bore remarkable fruit in (...) his treatise The Theory of Sound, which successfully subjected empirical acoustics to analytical mathematics. His accomplishments made British acoustics a subfield of physics, thus distinguishing it from the ‘new acoustics’ in early twentieth-century America. (shrink)

Summary Througout the nineteenth century, acoustics or the science of sound in America lagged behind European acoustics which had been rapidly advancing. During this period, the American physicist Alfred M. Mayer made original contributions to acoustics and earned a reputation in Europe, filling a gap in late nineteenth-century American research in acoustics. Lacking fellowship with American acousticians, he was affiliated with the European community of research in acoustics in various respects such as taking up themes of research, employing experimental instruments, (...) learning the practice of research, and adopting specific theories for research. In addition, he tried to naturalise acoustics on American soil by applying expertise to practical problems and creating specialised experimental setups for acoustics education in America. But his research was not taken advantage of by the next generation of American acousticians, who focused on practical technologies such as telephony, the control of noise, and underwater acoustics. (shrink)

1-kwŏn. Yugyo ŭi kwagŏ wa hyŏnjae kŭrigo mirae -- 2-kwŏn. Chŏngsang kwa isang ŭi taegyŏl yŏksa.

In lieu of an abstract, here is a brief excerpt of the content:St. Thomas Aquinas's Appeal to St. John the Baptist as a Benchmark of Spiritual GreatnessJohn Baptist Ku, O.P.When we think of sources of St. Thomas Aquinas's speculative theology, we rightly recall teachings given in Scripture—such as that sin came into the world through one man (Rom 5:12) or that all that the Father has belongs also to the Son (John 16:15)—as well as teachings, based on Scripture, imparted by (...) Church councils or Fathers, such as that Christ is one person with two natures1 or that the human nature of Christ is an instrument of his divinity.2 In the project of faith seeking understanding, these teachings lead expeditiously to distinctions and clarifications concerning person and nature, habit and action, primary and instrumental causality, intellect and will, faith and reason, and the like. However, the saints themselves too serve as a source for Aquinas's speculative theological reflection. Though they admittedly constitute a less abundant source than scriptural, conciliar, or patristic teaching, the saints' contribution to Aquinas's theology merits our attention.For instance, in "Jean-Baptiste: figure du prêcheur chez Thomas d'Aquin," Jean-Pierre Torrell observes that Aquinas's research into the Fathers of the Church for the Catena aurea bore considerable influence on his subsequent works, and Torrell documents how Aquinas's treatment of John the Baptist is a precise case that shows this influence.3 More recent [End Page 1119] scholarship has, fortunately, taken note of the saints' contribution to Aquinas's theology—in the figures of St. Benedict and the virgin martyrs.4This article will therefore examine St. John the Baptist as just such a source of Aquinas's speculative theology. Aquinas appeals to St. John as a benchmark of spiritual greatness against which to situate other figures: Christ, angels, Mary, apostles, prophets, evangelists, priests, and the people of God. By examining these cases, we will not only observe the Angelic Doctor's appreciation of the saints as our teachers, as examples to be imitated, and as proofs of God's love in transformative grace; we will also witness aspects of the Dominican master's theological method, that is, in his manner of interpreting Scripture and his application of reason to scriptural data to make arguments and draw conclusions.5 For instance, in his treatment of the least in the kingdom of heaven, Scripture will definitively confirm what theological reasoning can determine concerning the knowledge of those with the beatific vision. Furthermore, his exposition on the Blessed Virgin will reveal that he reads the Bible as a whole with one divine author, in support of traditional interpretations.6 However, he is not naive about diverse human authorship and the literal versus the spiritual senses [End Page 1120] of Scripture,7 and his methodology unveils his explicit conviction that Scripture must be the basis of theological claims.8My presentation will unfold in five sections. After (1) a glance at some of Aquinas's comments on the authority of various sources of theology so as to situate our conversation about the saints as a source of theology, I will review Aquinas's enlistment of John the Baptist as a standard by which to establish: (2) three simple points about Christians and Christ—that all of the articles of faith must be accepted, that prepubescent children can enter religious life, and that Christ's baptism manifests divine power—(3) the superiority of angels to wayfarers, among whom John the Baptist is the greatest, followed by apostles, prophets, and evangelists; (4) the eminence of John the Baptist and a ranking, in order, of God, angels, John the Baptist, prophets, priests, and then God's people; and (5) the holiness of Mary the Mother of God.The Authority of Various Sources of TheologyIn just a few lines in the Summa theologiae, Aquinas identifies the roles of reason and authority in theology. On one hand, "it is most proper" to theology to offer "proofs from authority," since theology's "principles are known through revelation"—making theological arguments dependent on "the authority of those making the revelation." But on the other hand, theology "also uses human reason, not to... (shrink)

『모호한 군중』은 현대인의 도덕성에 전하는 철학적 메시지를 담았다. 바쁜 일상 속에서 자칫 잊기 쉬운 ‘그대 안의 도덕성’을 일깨워야 한다는 저자의 외침들은 우리로 하여금 많은 생각을 하게 한다.

This book argues that the meaning of negation, perhaps the most important logical constant, cannot be defined within the framework of the most comprehensive theory of proof-theoretic semantics, as formulated in the influential work of Michael Dummett and Dag Prawitz. Nils Kürbis examines three approaches that have attempted to solve the problem - defining negation in terms of metaphysical incompatibility; treating negation as an undefinable primitive; and defining negation in terms of a speech act of denial - and concludes that (...) they cannot adequately do so. He argues that whereas proof-theoretic semantics usually only appeals to a notion of truth, it also needs to appeal to a notion of falsity, and proposes a system of natural deduction in which both are incorporated. Offering new perspectives on negation, denial and falsity, his book will be important for readers working on logic, metaphysics and the philosophy of language. (shrink)

Morality seems important, in the sense that there are practical reasons — at least for most of us, most of the time — to be moral. A central theoretical motivation for consequentialism is that it appears clear that there are practical reasons to promote good outcomes, but mysterious why we should care about non-consequentialist moral considerations or how they could be genuine reasons to act. In this paper we argue that this theoretical motivation is mistaken, and that because many arguments (...) for consequentialism rely upon it, the mistake substantially weakens the overall case for consequentialism. We argue that there is indeed a theoretical connection between good states and reasons to act, because good states are those it is fitting to desire and there is a conceptual connection between the fittingness of a motive and reasons to perform the acts it motivates. But while some of our motives are directed at states, others are directed at acts themselves. We contend that just as the fittingness of desires for states generates reasons to promote the good, the fittingness of these act-directed motives generates reasons to do other things. Moreover, we argue that an act’s moral status consists in the fittingness of act-directed feelings of obligation to perform or avoid performing it, so the connection between fitting motives and reasons to act explains reasons to be moral whether or not morality directs us to promote the good. This, we contend, de-mystifies how there could be non-consequentialist reasons that are both moral and practical. (shrink)

Truth is one of the most debated topics in philosophy; Wolfgang Kunne presents a comprehensive critical examination of all major theories, from Aristotle to the present day. He argues that it is possible to give a satisfactory 'modest' account of truth without invoking problematic notions like correspondence, fact, or meaning. The clarity of exposition and the wealth of examples will make Conceptions of Truth an invaluable and stimulating guide for advanced students and scholars.

I. Singminji sigi p'yŏn -- II. Chŏnhwan'gi ŭi iron oe.

ABSTRACT Early modern alchemy studied both matter and life, much like today's life sciences. What material life is and how it comes about intrigued alchemists. Many found the answer by assuming a vital principle that served as the source and cause of life. Recent literature has presented important cases in which vitalist formulations incorporated corpuscular or mechanical elements that were characteristic of the New Science and other cases in which vitalist thinking influenced important figures of the Scientific Revolution. Not merely (...) speculative, vitalist ideas also motivated chymical practice. The unity of life science and material science that is found in many formulations of Renaissance alchemy disintegrated in Georg Ernst Stahl's version of post-Cartesian vitalism. (shrink)

1-pu. Ttang ŭi soksagim -- 2-pu. Mul ŭi norae -- 3-pu. Pulkkot ch'ŏrŏm -- 4-pu. Param ŭi hŭnjŏk.

At the end of section §6 in the Analytic of the Beautiful, Kant defines taste as the “faculty for judging an object or a kind of representation through a satisfaction or dissatisfaction without any interest”. On the face of it, Kant’s definition of taste includes both; positive and negative judgments of taste. Moreover, Kant’s term ‘dissatisfaction’ implies not only that negative judgments of taste are those of the non-beautiful, but also that of the ugly, depending on the presence of an (...) actual displeasure. (shrink)

This paper examines Georg Ernst Stahl's first book, the Zymotechnia Fundamentalis, in the context of contemporary natural philosophy and the author's career. I argue that the Zymotechnia was a mechanical theory of fermentation written consciously against the influential "fermentational program" of Joan Baptista van Helmont and especially Thomas Willis. Stahl's theory of fermentation introduced his first conception of phlogiston, which was in part a corpuscular transformation of the Paracelsian sulphur principle. Meanwhile some assumptions underlying this theory, such as the composition (...) of matter, the absolute passivity of matter and the "passions" of sulphur, reveal the combined scholastic and mechanistic character of Stahl's natural philosophy. In the conclusion I show that Stahl's theory of fermentation undermined the old fermentational program and paved the way for his dualist vitalism. (shrink)