The first part of this study offers a synoptic overview of Alfonso de la Torre’s selective engagement with Maimonidean philosophy in the first part of his Visión Deleitable. Our analysis is complemented with some comparative notes on the reception of Maimonides’s thought in late medieval Spain. Visión Deleitabl e’s fate will be examined in comparison to two other 15th century works of Jewish or converso authorship that also broached the Guide for the Perplexed for the benefit of Christian readers: the (...) Old Spanish translation of Maimonides’s Guide by Pedro de Toledo and Moshe Arragel’s commentary on his Bible translation for the Christian Master of Calatrava, don Luis de Guzmán. (shrink)

The volume is divided into three sections.

The genes involved in methionine biosynthesis are scattered throughout the Escherichia coli chromosome and are controlled in a similar but not coordinated manner. The product of the metJ gene and S‐adenosylmethionine are involved in the repression of this ‘regulon’.

Revisión de Tesis Memorias, género y militancias: agencia y politicidad en las trayectorias de las mujeres integrantes de Madres de Plaza de Mayo-La Plata por M. E. Nieto.

Con frecuencia el judaísmo es considerado como un sistema cerrado de minuciosas prácticas, alejado de cualquier tendencia universalista. Aunque las comunidades judías estén extendidas por todo el mundo son percibidas como una minoría dispersa a lo largo de la historia y a lo ancho del planeta (tiempo y espacio) siempre luchando por preservar su identidad. La carencia de una autoridad central unitaria y el poco interés por el proselitismo ofrecen la imagen de una comunidad de creyentes enclaustrada y ensimismada. Con (...) frecuencia esta actitud se pone en contraste con la del cristianismo o la del islam, radicalmente orientados al proselitismo y la conversión sobre la base de una formulación apodíctica: fuera del grupo no hay salvación. El libro bíblico de Jonás muestra una tendencia diferente en el judaísmo naciente en torno al cambio de era. (shrink)

Departing from the results achieved by Luis M. Girón-Negrón in his book on Alfonso de la Torre’s Visión Deleytable, we aim to enlarge and complete the presence of Maimonides’ Guide in the work of Alfonso de la Torre through the consideration of a series of central motives in the Visión. These motives, as indicated by the key words, show the converse substrate of the work as well as the intellectual affinity with the intellectualist tradition present in the 16th and 17th (...) centuries in such philosophers as Pomponazzi, Bruno and Spinoza. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Logic of God Incarnate. By THOMAS V. MORRIS. Ithaca: Cornell University Press, 1986. Pp. 220. $19.95. Thomas V. Morris, Assistant Professor of Philosophy at the University of Notre Dame, has written a technical yet provocative study on the Incarnation. As a faithful Christian he believes in and desires to defend the traditional Christian doctrine of the Incarnation proclaimed in the New Testament and defined by the (...) early councils of the Church, especially Chalcedon, that is, that Jesus is the One eternal Son existing in two natures. He also holds that, while the truth of the Incarnation is revealed, it must nonetheless stand the test of logic and reason. The Incarnation cannot be illogicaJ or meaningless. " If the church has been guided by God in such matters as the formulation of its creeds, conciliar decrees, and catechisms,.... we would not expect glaring logical flaws in its central doctrinal affirmations" (p. 46). The stated purpose of Morris's study is to defend the traditional doctrine against those who would hold it to be logically incoherent and meaningless. "In the course of thinking about the Incarnation for some years now, I have come to see that a few simple metaphysical distinctions and a solid dose of logical care will suffice to explicate and defend the doctrine against all extant criticisms of a philosophical nature" (p. 9). Morris meticulously analyzes and critiques a number of arguments that oppose the possibility of coherence of the Incarnation by attempting to demonstrate that such arguments are.either false and illogical themselves, or that they do not apply to a true understanding of the Incarnation. Moreover, Morris proposes a novel understanding of the Incarnation which he believes is both logical and intelligible, and which conforms to the Christian tradition. This goal of upholding the intelligibility of the Incarnate leads Morris to a three-fold task. He first of all must refute his chief adversaries, those who would deny the sensibleness of saying God became man in Jesus. Such critics deny the validity of the Incarnation on the ground..'! that it is meaning·less, and the'l'efore impossible to juxtapose the incommensurable. attributes of divinity and humanity, e.g., perfection/imperfection, immutability/corruptibility. They hold that Jesus could not have had both these sets of properties at once (cf. p. 20). Morris refuses to capitulate to such arguments. He nevertheless insists that any solution to the issue which would undermine human logic or which would fail to uphold the Christian's belief is no solution at all (cf. p. 32). 367 368 BOOK REVIEWS Secondly, Morris's task leads him to refute any attempts at a " OneNature " solution, which would "squash" together the human and divine natures in Jesus to form a single nature. Such proposals jeopardize either the integrity of Jesus's divinity (Arianism) or his humanity (Docetism, Monophysitism), inevitably composing a mythical tertium quid (cf. pp. 33-38). Morris presents a clear case against such corruptions of the Incarnation. Thirdly, Morris's task brings him to analyze contemporary kenotic Christology. He thoroughly discusses this approach, for the reason that it is directly involved in the issue at hand, namely, the incompatibility between divine and human properties in Christ. Secondarily, however, Morris's interest in kenoticism reflects his own hope that some variation of the approach might posibly arrive at a Christological solution (cf. p. 92). While he ultimately rejects kenoticism, Morris flirts with the various alternatives, and, as we shall see, his own perception of the Incarnation remains tinged with a kenotic flavor. How then is it possible to predicate of one and the same individual divine and human attributes intelligibly and coherentlyT To use contemporary computer jargon, the question might be phrased: is it possible that God and man can he "incarnation-friendly¥" Morris believes so. Morris first of all sets out to define the terms-divine nature and human nature. He believes part of the incompatibility problem lies in attributing to Jesus's humanity unnecessarily hostile aspects. He distinguishes between being "merely human" and being "fully human"· To be " merely human " is to possess not only those properties that narrowly define one's nature or kind, such as rationality, but... (shrink)

Gilbert Romeyer Dherbey, qui avait succédé à Pierre Aubenque à la chaire de philosophie antique de Paris IV, et qui a su maintenir très haut le rayonnement international du Centre de recherches sur la pensée antique, plus familièrement appelé Centre Léon Robin, n'est pas seulement un aristotélisant subtil et exigeant. Il a toujours refusé une pure érudition qui oublierait de se relier à une pensée philosophique. Et par là même, peut-être, il déborde le cadre strictement universitaire de la spécialisation, d'abord, (...) non seulement à l'intérieur du domaine grec, avec notamment son approche des présocratiques, mais surtout comme éditeur et interprète reconnu de Maine de Biran, et aussi par son goût de la littérature, que trahit une élégance stylistique heureusement toujours féconde. C'est pour rendre hommage au professeur et à l'homme, que nous nous sommes réunis à Lyon, au printemps 2008, autour de lui, son propre professeur de khâgne, M Gourinat, son camarade de toujours, J-F Marquet, ex-collègue de Paris IV, le maître des études hégéliennes qu'est B Bourgeois, les collègues, les amis, les anciens élèves, que sont B Saint Girons, M Protopapas, A-G Wersinger, A Devarieux, J-J Duhot, J-F Mattéi, J Frère, M Rashed, A Villani, F Baghdassarian. (shrink)

This content analysis examines the ways that genocide is included in the high school world history content standards of eleven states with legislative mandates requiring genocide education, as well as if the content standards in those states differ from those of states without mandated genocide education. The null curriculum theorizes that the content that is not taught may be as important as what is taught; this lens allows for a nuanced analysis of the ways that genocide is included and excluded (...) in state standards. The findings suggest that states with legislative mandates requiring genocide education do not necessarily have high school world history content standards that require genocide education. The content standards in states with legislative mandates often omit acts of genocide, refrain from using the term “genocide,” and frame genocides as less important than the Holocaust, perpetuating the null curriculum of genocides. (shrink)

Today humanity faces radical global climate change, mass species extinctions, and unprecedented transformations to both terrestrial and aquatic ecosystems across the globe. Environmental ethics is an academic subfield of philosophy concerned with normative and evaluative propositions about the world of nature and, perhaps more generally, the moral fabric of relations between human beings and the world we occupy. This Handbook contains 45 newly commissioned essays written by leading experts and emerging voices and represent some of the best and most contemporary (...) thinking in environmental ethics. The chapters range over a broad variety of issues, concepts, and perspectives that are both central to and characteristic of the field, thus providing an authoritative but accessible account of the history, analysis, and prospect of ideas that are essential to contemporary environmental ethics. (shrink)

In Subjects That Matter, Namita Goswami attends to philosophy’s institutional and disciplinary failures to reconcile its identitarian claims to universality and reason with the feminist and postcolonial modes of thinking it traditionally keeps at bay. This essay places Goswami’s critique within a context of “the thought from outside,” which, beginning with Foucault’s reading of Blanchot, continuing through the geopolitics of Dussel’s philosophy of liberation, and prominent in Catherine Malabou’s conceptualization of plasticity, demonstrates how political critiques of philosophical hegemony contain an (...) implicit theorization of “literature.” If “literature” gives voice to the thought from outside, does it in turn “decolonize” philosophy? If so, what itinerary of thought ought to follow the relationship between this literary decolonization of philosophy and its imbrication within the fold of philosophical thought? How to conceptualize the plastic relation between inside and outside, between center and periphery, without subordinating the latter to the hegemony of the former? This essay argues for a coherence between Goswami’s and Malabou’s materialist understandings of difference and a conceptualization of literature as an “outside” to philosophy that operates “excentrically” “inside” philosophy. (shrink)

The line separating the “good life” and the savagery that the “good life” requires, or, perhaps what might be articulated as the line between the space of biopolitics and the space of necropolitics, is maintained in the present through both practices of global policing and imperial war. These practices of policing and war produce the very global refuse that constantly threatens the “good life”—actively wasting the lives and livelihoods of people and non-human lifeworlds Western colonialism established as the raw materials, (...) instruments, and objects of its civilizational goal—against which violence acts to protect a fundamentally human life worth living. At the same time, through capital-intensive projects of “saving” the very targeted populations it destroys, permanent war also produces the subordinated life that will come to serve as the means of maintaining and upholding that “good life.” Beyond this mode of colonial inhabitation, however, subsist other ecologies of life-making practices on the part of those deemed disposable, a planetary remainder which might well be our only hope for a possible future. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:René Girard and the Rhetoric of ConsumptionKathleen M. Vandenberg (bio)The work of René Girard, so productively applied in so many different fields—in theology, in anthropology, in literature, to name a few—has yet to be recognized or applied in the field of rhetorical studies. Yet there exists, I argue, a need precisely for Girard's theories as the over 2000 year-old discipline enters the twenty-first century.Girard's theory of mimetic or triangular (...) desire can be used as a model for understanding persuasion, because it is, among other things, an "expression of a basic set of ideas on... the dynamics of the self and human relations" (1996, vii). Girard's concern is with human relationships and, in a sense, with how individuals in these relationships act rhetorically upon themselves and others. Girard's mimetic theory hinges on the dynamics of imitation and explains how individuals relate through both the conscious and the unconscious sharing of behaviors, attitudes, and beliefs in certain situations. These situations are clearly rhetorical, as can be seen by examining the definition of the "rhetorical situation" set forth by Lloyd Bitzer, in his seminal 1968 article, "The Rhetorical Situation." Bitzer proposes three conditions that must be met for a rhetorical situation to exist: an exigency or imperfection marked by urgency; a rhetorical audience or an audience that can act; and constraints, or elements that have the power to constrain the decision and action needed to modify the exigency (7). In mass-mediated modern rhetoric, I argue that the exigencies exist externally (in the culture) and internally, the audience is both others and self, and the constraints are the alienation, mystification, and desire generated by hierarchies. Twentieth-century rhetorical theorist Kenneth Burke advises that "we must often think of rhetoric not in terms of some one particular address, but as a general body of identifications that owe their convincingness much more to trivial repetition and dull daily reënforcement than to exceptional rhetorical skill" (1950, 26). Such is the case with this particular form of rhetoric, which is generated and propagated by mimetic contagion and thus is best more narrowly defined as sociological propaganda, a type of propaganda [End Page 259] theorized by Jacques Ellul in Propaganda: The Formation of Men's Attitudes (1975).Ellul, the first to distinguish between political propaganda and sociological propaganda, proposes that the latter encompasses social behaviors "much more vast and less certain" than those of political propaganda (1975, 62). These social behaviors permit the penetration of an ideology in a society, a penetration that is achieved through the active participation of the masses. Sociological propaganda, as Ellul describes it, works from within; it is dependent on the individual's willingness and ability to persuade him- or herself and others. Sociological propaganda, Ellul posits, is created when members of a group behave in such a way as to influence the attitudes, actions, and lifestyles of others; often this behavior is unconscious, unintentional, and spontaneous.In these ways, the rhetoric of sociological propaganda operates in a markedly different fashion than more "traditional" rhetoric, which is largely understood to operate as a unilateral transaction in which an individual orator actively, openly, and orally works to move a relatively passive but physically present audience to act in accordance with the orator's own beliefs through a formally delivered speech. In its reliance on the interaction and cooperation of the many rather than the centrality and dominance of one speaker, in its acceptance of unintentional, spontaneous, and unconscious persuasion, in its dependence on the modern mass media, and in the limitless and nebulous nature of its boundaries in time and space, sociological propaganda constitutes a type of rhetoric heretofore insufficiently addressed by rhetorical studies. Although existing perspectives in rhetorical criticism have certainly addressed some aspects of this rhetoric, sociological propaganda is not easily explained with the terminology of traditional rhetorical criticism or easily approached from traditional rhetorical perspectives.This article asserts that the best way to approach and understand such propaganda is through the perspective of René Girard. Approaching this propaganda from a Girardian perspective permits us to look beyond the symbols of sociological propaganda and analyze our own responsibility in rhetorical... (shrink)

v. 1. Philosophie. Rechtsphilosophie -- v. 2-4. Volkenrecht -- v. 5-6. Rechtsgeschiedenis. Burgerlijk recht. Procesrecht. Octrooirecht. Studie.

Exploring the darkest side of organizations may have a potential to change our previous assumptions about business life. Scholars both in management and organizational research fields have shown interest in the "bright" side of behavioral life and have looked for the ways to create a positive organizational climate and assumed a positive relation between happiness of employees and productivity. These main assumptions of the Human Relations School have dominated the scientific inquiry on organizational behavior. However, "the dark side of organizational (...) life" may have more explanatory power than "the bright side". Hostility, jealousy, envy, rivalry, gossip, problematic personalities, dislike, revenge, and social exclusion are the realities of business life. A manager may devote most of their time to cope with conflicts, deviant behaviors, ambitious individuals, gossips, and dysfunctional rivalry among employees. It is evident that negative events and interactions among employees cost more time and energy for a manager than the positive side of organizational life. This edited collection specifically focuses on these issues and will be of interest to researchers, academics, and advanced students in the fields of management, organizational studies and behavior, sociology, social psychology, and human resource management. (shrink)

In this paper, we approach the problem of the relationship between Greek mathematics and Eleatic philosophy from a new perspective, which leads us to a reappraisal of Szabó’s hypothesis about the origin of mathematics out of Eleatic philosophy. We claim that Parmenidean philosophy, particularly its semantic core, has possibly been shaped by reflexion on the Pythagoreans’ mathematical practice, particularly in arithmetic. Furthermore, Pythagorean arithmetic originates not from another domain outside mathematics but from counting, i.e., it has its roots in man’s (...) practical activity. This interpretation restores the historically inverse relationship between mathematics and philosophy, refuting the attribution of mathematics’ origin to a field outside mathematics, for which Szabó’s hypothesis has been criticised. Moreover, Parmenidean theory of truth is viewed not as a defective predecessor of Aristotle’s classical theory of truth that needs to be remedied but as a semantic conception coordinated with the mathematics of Parmenides’ times. (shrink)

Для широкого круга читателей (слушателей, аспирантов, преподавателей) интересующихся данной проблемой.

We consider the quantum electrodynamic problem of the velocity of transmission of an excitation from one atom to another, which was posed by Fermi in 1932 and, in an improved version, by Ferretti in 1968. The problem is solved using Heisenberg operators. The transmission velocity is shown to exceed the light velocity. We argue that this acausal result is to be explained by the inadmissibly idealized description of the signal source used by Fermi and Ferretti.