First, we discuss basic probability notions from the viewpoint of category theory. Our approach is based on the following four “sine quibus non” conditions: 1. (elementary) category theory is efficient (and suffices); 2. random variables, observables, probability measures, and states are morphisms; 3. classical probability theory and fuzzy probability theory in the sense of S. Gudder and S. Bugajski are special cases of a more general model; 4. a good model allows natural modifications.

This article compares two groundings of ethics: the ethical postulates of Immanuel Kant with the existential thinking of S. Kierkegaard. To achieve this goal, first, it proposes highlighting the fundamental ideas of Kantian ethics; then, secondly, highlighting Kierkegaard’s ethical stance; and finally, contrasting both approaches to identify differences and similarities. Conclusively, we can say that the pure Kantian ethical formality of duty for duty’s sake necessarily dispenses with existential and concrete content; it is an ethics that is grounded in itself, (...) that refers to itself, to the rational nature of the human being and its universality. In contrast, Kierkegaardian ethics is a Christian ethics, it is the ethics of love for one’s neighbour and, above all, for God; it is a relational and existential ethics of the single individual. (shrink)

The Cell Cycle Ontology (CCO) has the aim to provide a 'one stop shop' for scientists interested in the biology of the cell cycle that would like to ask questions from a molecular and/or systems perspective: what are the genes, proteins, and so on involved in the regulation of cell division? How do they interact to produce the effects observed in the regulation of the cell cycle? To answer these questions, the CCO must integrate a large amount of knowledge from (...) diverse sources; the irregularity and incompleteness of this information suggests an ontology can act as the means of this integration. The volatility and continued expansion of biological knowledge means the content and modelling of the CCO will have to be frequently changed and updated. The CCO is generated from the input data automatically once every two months. This makes it easy to change the representation to enable certain queries; incorporate new knowledge; and consistently apply design patterns across the CCO. The automatic process also allows the CCO to be delivered in a variety of representations that suit the needs of various CCO customers and the abilities of existing toolsets. In this paper we present the CCO and its characteristics of utility and flexibility, that, from our perspective, make it a beautiful ontology. (shrink)

The aim of this article is to map the intellectual structure of scholarship on economic and social value in the sport industry. Given that bibliometric techniques are specially appropriate for identifying the intellectual structures of a field of knowledge and complement traditional literature reviews, a co-citation bibliometric analysis has been applied. This kind of analysis identifies networks of interconnections. Therefore, we aim to detect both the most and the least active research areas in this field, as well as their sub-disciplinary (...) composition. There is an abundance of literature on sport efficiency and economic efficiency in the sport industry, our main conclusion is the identification of a literature gap in regard to social value in sport organisations, which is expected to be a research opportunity for scholars. This is in line with the lack of standardisation in the measurement for social value in sport organisations. In fact, similar to analysis undertaken in the past few decades of other industries with contributions to stakeholders and the multi-fiduciary theory of stakeholders, both the creation of social value indicators for sport entities and the empirical analysis of social efficiency in sport institutions, are identified and outlined as future areas of research. Therefore, this bibliometric analysis will contribute to determine the future challenges that this area of research will face in the following years so as to fill the literature gap identified. (shrink)

Heidegger, like Kierkegaard, has recently been claimed as a narrativist about selves. From this Heideggerian perspective, we can see how narrative expands upon the psychological view, adding a vital teleological dimension to the understanding of selfhood while denying the reductionism implicit in the psychological approach. Yet the narrative approach also inherits the neo-Lockean emphasis on the past as determining identity, whereas the self is fundamentally about the future. Death is crucial on this picture, not as allowing for the possibility of (...) a final meaning to our lives, but as determining Dasein as ‘pure unactualizable possibility.’ Ultimately, therefore, narrative is not what constitutes selfhood – but this does not mean that narrative is not relevant to personal identity, because narrative allows identity to be expressed in action. (shrink)

The article explores specificities of thematization of science and scientific rationality in Martin Heidegger’s fundamental ontology. This analysis focuses on the concept of scienticity, character- istic for Heidegger’s “early” line of thought, as well as continuation and divergence of exposition of “science” and the nature of “theoretical attitude” as the subject of interpretation of transcen- dental phenomenology of E. Husserl. This research places an emphasis on particularity of Hei- degger’s explication of existential concept of science as opposed to prevailing (...) logico-epistemolog- ical philosophy of science, and foundation of thematization of scientific “subject matters” and theoretical attitude upon the universe of ontological understanding of being of entities (regional ontologies). It also focuses on Heidegger’s assertion of fundamental ontological projection in a status of a peculiar “science of knowledge”, which gives ground for a priori pre-conditions of specific sciences. Separate attention is paid to a specifically Heideggerian approach to explication of the rooting of initial scientific orientation in the sphere of pre-scientific experience, which ar- ticulates itself in so called “fundamental concepts”, as well as positioning of contemplative ‘present-at-hand’ paradigm of theoretical knowledge as a derivative modus of a primary use of ‘ready-to-handness’ as a phenomenological founding basis of everydayness’ experience. The author came to the attention that scientific knowledge is a project Dasein. It is within the framework of self-design that Dasein thematizes what happens to another region of being that is the subject of scientific knowledge. In other words, making things available in researching, applying themes, provided that the design allowed late as the systematic development of the most modern buildings, such as is done in the world, and possibly everyday greeting improvised performance. (shrink)

This article advocates evangelical environmental care by grounding an ethic of nature at the centre of evangelical theology, namely, in Christ and his resurrection. As Paul points out in 1 Corinthians 15, the continuity between our earthly bodies and our resurrected bodies entails that we should take care of our bodies. Drawing on Romans 8, I argue that the same line of reasoning applies to nature: the continuity between creation and the new creation entails that we should take care of (...) nature. Finally, I consider some objections to my argument regarding its possible eschatological consequences. (shrink)

The possible Stoic origins of the natural rights and natural law theories of the Dutch jurist Hugo Grotius has been a subject of scholarly debate in recent years. Yet discussions about Grotian sociability tend to focus exclusively on the meaning of appetitus societatis in De Jure Praedae and De Jure Belli ac Pacis , with little reference to the historical context. Insufficient consideration has been given to the intended audience of these works, Grotius’ purpose in writing them, and the possible (...) correlation between his overarching argument and his working methods. This article examines Grotius’ use and abuse of Seneca's philosophical works in De Jure Praedae, commissioned by the directors of the Dutch East India Company in autumn 1604.The brutal murder of Sebald de Weert on the island of Ceylon in June 1603 is analyzed from a Stoic perspective in Chapter 15 of De Jure Praedae. Following his refusal to hand over Portuguese prisoners, De Weert and his crew were butchered on the beach of Batticaloa by Wilama Dharma Suriya, the ruler of the island's interior. Grotius blamed the victim. VOC commanders in monsoon Asia should suppress any residual loyalty which they might feel towards Christendom. It was imperative to conclude alliances with native rulers against the Iberian colonial powers, regardless of the rulers’ faith or their horrific treatment of prisoners. As Grotius noted in Chapter 8 of De Jure Praedae, Seneca distinguished between “two kinds of commonwealth, the world state and the city state.” Spanish and Portuguese violations of the natural law – freedom of trade and navigation in particular – deserved condign punishment for the sake of both the fellowship of mankind and, naturally, the VOC and Dutch Republic.In assessing the uses of Stoicism in De Jure Praedae, much can be learned from the physical characteristics of Ms. BPL 917 in Leiden University Library, its sole surviving manuscript copy. Seneca's philosophical works are not cited at all in the original text of Ms. BPL 917, which Grotius copied out in 1604–1605. Instead, quotations from De Ira, De Clementia and De Beneficiis appear in the top and bottom margins of folio-pages or on inserted sheets of paper, which can be dated to 1607–1608. These quotations serve to flesh out an existing argument about the VOC's just war in the East Indies. A case in point is the heavily rewritten Chapter 2. Grotius added quotations from De Clementia at the same time as he reformulated two natural laws on f. 8–9, a folio sheet inserted in or after January 1607. This was no coincidence. Revenging the past misdeeds of the Portuguese, which Grotius had described in great detail in Chapter 11, could no longer be considered the main or only priority of the VOC. Instead, Grotius contended on f. 8–9 that “evil deeds must be corrected” so as to achieve, in Seneca's words, “universal security.” Acting as a kind of global police force, the VOC should punish transgressors of the natural law on account of “that world community” envisioned by the Stoics. The practical consequences were felt during the Twelve Years Truce . Despite a cessation of arms in Europe, the VOC continued to engage in hostilities in the East Indies. The author of De Jure Praedae supported the Company on this. Like Cicero before him, he had successfully harnessed the Stoa to the cause of empire. (shrink)

The possible Stoic origins of the natural rights and natural law theories of the Dutch jurist Hugo Grotius (1583–1645) has been a subject of scholarly debate in recent years. Yet discussions about Grotian sociability tend to focus exclusively on the meaning of appetitus societatis in De Jure Praedae (written in 1604–1608) and De Jure Belli ac Pacis (1625), with little reference to the historical context. Insufficient consideration has been given to the intended audience(s) of these works, Grotius’ purpose in writing (...) them, and the possible correlation between his overarching argument and his working methods. This article examines Grotius’ use and abuse of Seneca's philosophical works in De Jure Praedae, commissioned by the directors of the Dutch East India Company (or VOC) in autumn 1604. The brutal murder of Sebald de Weert on the island of Ceylon (modern-day Sri Lanka) in June 1603 is analyzed from a Stoic perspective in Chapter 15 of De Jure Praedae. Following his refusal to hand over Portuguese prisoners, De Weert and his crew were butchered on the beach of Batticaloa by Wilama Dharma Suriya, the ruler of the island's interior. Grotius blamed the victim. VOC commanders in monsoon Asia should suppress any residual loyalty which they might feel towards Christendom. It was imperative to conclude alliances with native rulers against the Iberian colonial powers, regardless of the rulers’ (lack of) faith or their horrific treatment of prisoners. As Grotius noted in Chapter 8 of De Jure Praedae, Seneca distinguished between “two kinds of commonwealth, the world state and the city state.” Spanish and Portuguese violations of the natural law – freedom of trade and navigation in particular – deserved condign punishment for the sake of both the fellowship of mankind and, naturally, the VOC and Dutch Republic. In assessing the uses of Stoicism in De Jure Praedae, much can be learned from the physical characteristics of Ms. BPL 917 in Leiden University Library, its sole surviving manuscript copy. Seneca's philosophical works are not cited at all in the original text of Ms. BPL 917, which Grotius copied out in 1604–1605. Instead, quotations from De Ira, De Clementia and De Beneficiis appear in the top and bottom margins of folio-pages or on inserted sheets of paper, which can be dated to 1607–1608. These quotations serve to flesh out an existing argument about the VOC's just war(s) in the East Indies. A case in point is the heavily rewritten Chapter 2. Grotius added quotations from De Clementia at the same time as he reformulated two natural laws on f. 8–9, a folio sheet inserted in or after January 1607. This was no coincidence. Revenging the past misdeeds of the Portuguese, which Grotius had described in great detail in Chapter 11, could no longer be considered the main or only priority of the VOC. Instead, Grotius contended on f. 8–9 that “evil deeds must be corrected” so as to achieve, in Seneca's words, “universal security.” Acting as a kind of global police force, the VOC should punish transgressors of the natural law on account of “that world community” envisioned by the Stoics. The practical consequences were felt during the Twelve Years Truce (1609–1621). Despite a cessation of arms in Europe, the VOC continued to engage in hostilities in the East Indies. The author of De Jure Praedae supported the Company on this. Like Cicero before him, he had successfully harnessed the Stoa to the cause of empire. (shrink)

How do people excluded from political life achieve political agency? Through a series of historical events that have been mostly overlooked by political theorists, Martin Breaugh identifies fleeting yet decisive instances of emancipation in which people took it upon themselves to become political subjects. Emerging during the Roman plebs's first secession in 494 BCE, the _plebeian experience_ consists of an underground or unexplored configuration of political strategies to obtain political freedom. The people reject domination through political praxis and (...) concerted action, therefore establishing an alternative form of power. Breaugh's study concludes in the nineteenth century and integrates ideas from sociology, philosophy, history, and political science. Organized around diverse case studies, his work undertakes exercises in political theory to show how concepts provide a different understanding of the meaning of historical events and our political present. _The Plebeian Experience_ describes a recurring phenomenon that clarifies struggles for emancipation throughout history, expanding research into the political agency of the many and shedding light on the richness of radical democratic struggles from ancient Rome to Occupy Wall Street and beyond. (shrink)

Review of Stathis Psillos and Martin Curd, The Routledge Companion to Philosophy of Science, London: Routledge, 2008. Pp. xxvii + 619.

In lieu of an abstract, here is a brief excerpt of the content:Christian Humanism in the Age of Critical Philology:Ralph Häfner's Gods in ExileMartin MulsowHäfner's book is a monumental study and a milestone of German-language research.1 He delineates, for the first time, a comprehensive picture of the Christian humanism of European philologists in the era of criticism. Recovering an immense wealth of forgotten sources, the book reveals the complex interaction and tension between pagan mythology and Christian culture in philological controversies. (...) Though authors might denounce the pagan histories of gods as fabulae, they were constitutive for the productive and emulative reception of ancient Greco-Roman patterns in Renaissance and Baroque culture. How could the peculiar logic of this paganizing be handled? Was it advisable to have faith in the integrative power of Christian truth, which was capable of finding precursors or even proofs of one's own truth in pagan patterns, or should the pagan be selectively separated from the Christian? And what was the role of philology in this process? Did the growing expertise in criticism advance the process of dissociation of paganism and Christianity? Did it further new possibilities of synthesis in the spirit of Apologetics? [End Page 659]The reconstruction of these processes involves much more than what the book's very specific title suggests. It is a large-scale history of scholarship written from the perspective of the most important tensions that Christian humanism had to overcome in its final stage. From an Anglo-American perspective, this book contributes to recent reconstructions of ideas of early modern men of learning, as well as the growing number of studies on antiquarianism and the history of religion.2 The final stage of Christian humanism, the period of time covered by the book, begins in the late sixteenth century and ends in the 1730s, a point in time which Häfner presents, with some justification, as the end of an era.Hymnology and PolymathyThe study consists of three basic parts. The first one is the "Persistence of Orphic-Platonic Hymnology in Christian Humanism" ("Fortleben der orphisch-platonischen Hymnologie im christlichen Humanismus"). This topic, apparently very specialized and marginal, proves to be a key arena of early modern scholarship, an arena traversed by the battle lines between pagan tradition and Christianity as well as between poetry and theology. Were hymns inspired poetry? What kind of inspiration could and should be conceded to hymns to Jupiter and the sun? Of course, those humanists who reappropriated Orphism and Neo-Platonism were interested in this genre. In the fifteenth and early sixteenth centuries, and even into the mid-sixteenth century, this was not yet a problem. However, the more philological consciousness (and confessionalization) evolved, the more the genre's scope was delimited. What scope remained? Häfner relates the problem to the revival of an "eclectic Platonism" in the wake of the Second Sophistic. This "eclectic Platonism," which was particularly influential from 1500 on, combined Platonism with rhetorics, and the claim of comprehensive polymathy with the joyful presentation of the findings of reading. In this respect, Apuleius and Aulus Gellius were two model authors for early modern polyhistors. We must include Martianus Capella as a continuation of the "Renaissance of the Second Sophistic into Early Christian Encyclopedism" [End Page 660] ("Renaissance der Zweiten Sophistik bis in die frühchristliche Enzyklopädie hinein," p. 18).Häfner's approach is starkly original and, in my opinion, highly productive for the current debates about early modern encyclopedism and "cultures of knowledge" that are sometimes deadlocked.3 Too frequently, polymathy is used synonymously for encyclopedism, which is often associated with modern concepts of systematic classification. Yet, according to Häfner, this is a misunderstanding. It neglects the playful elements and skillful rhetorical options of throwing questions out into the open rather than narrowing them dogmatically. Perhaps the only addition to Häfner's sources could have been Louis de Cressolles's Theatrum veterum Rhetorum, which, according to Marc Fumaroli in L'age de l'éloquence, marked the return of the Second Sophistic.4 The analysis of the work of Gerhard Johannes Vossius, a classical philologist who resided in Leyden and Amsterdam, is the first test for Häfner... (shrink)

Shakespeare's Coriolanus is one of the most brilliant political plays ever written. Despite its ancient Roman setting, it remains a perennially relevant study of the relationship between personality and politics. The Introduction to this new edition illuminates its relevance to Shakespeare'sown time and to later ages while also emphasizing the wide range of interpretations that are possible in performance.

The development of the South African legal system in the early twentieth century was crucial to the establishment and maintenance of the systems which underpinned the racist state, including control of the population, the running of the economy, and the legitimization of the regime. Martin Chanock's highly illuminating and definitive perspective on that development examines all areas of the law: criminal law and criminology; the Roman-Dutch law; the State's African law; and land, labour and 'rule of law' questions. (...) His revisionist analysis of the construction of South African legal culture illustrates the larger processes of legal colonization, while the consideration of the interaction between imported doctrine and legislative models with local contexts and approaches also provides a basis for understanding the re-fashioning of law under circumstances of post-colonialism and globalization. (shrink)

Originally published in 1959, this book examines the history of classical education in Britain, beginning in the sixteenth century with the rise of humanism, which emphasized the importance of reading only the best Latin authors and re-introduced Roman structures of education in the form of grammar schools. Clarke also uses Scotland to compare and contrast with the educational history of England, particularly the ways in which the teaching of classics changed and developed over time. This book will be of (...) value to anyone with an interest in the history of education in general, and the history of classical education in particular. (shrink)

"The central advantages of this book are undoubtedly its lucidity, range and unorthodox approach to presenting key thinkers who have deeply influenced political philosophy. ... This wide range is covered with surprising agility and clarity. The book offers an engaging account of political philosophy where great schools of thought are audaciously summarized in a paragraph or two." --- Times Higher Education Supplement "Reliable and fair... Clear, relaxed, jargon-free and often attractively witty." --- The Philosopher "A handbook of the history of (...) political philosophy." --- Choice Guiding the reader through the key arguments of the classic figures of Western political philosophy, from Plato through to the modern era, this revised edition includes new essays on Aristotle's "Politics", Confucianism, Islamic social philosophy, and Nazism as well as additional material on "Roman Law", Anarchism and "anti-capitalism". Cohen moves chronologically through the development of political philosophy presenting it as a series of "key texts", which (after setting in context) he allows to speak in their own terms before offering short, precise analyses of their strengths, weaknesses and influence. The book finishes with a discussion of modern liberalism and conservatism. Providing both a broad overview and precise summaries of key ideas, this guide will be invaluable for all students of political thought. (shrink)

This is an extensive review of a book by three German scholars on the relationship between the baptismal questions and the Old Roman Creed, which also deals with the question of the authorship of the so-called Apostolic Tradition, dwells on the origin of the second, christological baptismal question and proposes a revolutionary new theory on the origin of the so-called Old Roman Creed. While there is much food for thought here, some critical questions can also be put.

In 294 most modern scholars either accept rapidique or adopt Lachmann's rapideque. An exception is Romanes, who oddly favours rapidisque, which he takes with impetibus crebris, placing a comma after corripiunt. If rapidique is read, one has to assume that Lucretius is writing as though venti, not flamina, were the subject. There are parallels for this kind of grammatical irregularity , but there is no need to assume an irregularity here, for, as E. J. Kenney has pointed out to me, (...) the right reading is almost certainly rapidoque. rapidoque was favoured by Lambinus, but did not originate with him. He notes ‘ex libris scriptis alii habent, rapidoque rotanti, alii rapidique rotanti’, and Pius knew rapidoque, which is printed in the ed. Juntina . rapido…turbine is strongly supported by 1.273 rapido…turbine and 6.668 rapidus…turbo, also by subito…turbine in 1.279, a line which, as we shall see, is to be closely compared with 1.294. (shrink)

In 294 most modern scholars either accept rapidique or adopt Lachmann's rapideque. An exception is Romanes, who oddly favours rapidisque, which he takes with impetibus crebris, placing a comma after corripiunt. If rapidique is read, one has to assume that Lucretius is writing as though venti, not flamina, were the subject. There are parallels for this kind of grammatical irregularity, but there is no need to assume an irregularity here, for, as E. J. Kenney has pointed out to me, the (...) right reading is almost certainly rapidoque. rapidoque was favoured by Lambinus, but did not originate with him. He notes ‘ex libris scriptis alii habent, rapidoque rotanti, alii rapidique rotanti’, and Pius knew rapidoque, which is printed in the ed. Juntina. rapido…turbine is strongly supported by 1.273 rapido…turbine and 6.668 rapidus…turbo, also by subito…turbine in 1.279, a line which, as we shall see, is to be closely compared with 1.294. (shrink)

Until now, the short cult hymns to Liber, Mars and Juno in the Appendix Claudianea have mostly been seen as rhetorical school exercises. Yet a philological-historical analysis shows that they could be remains of occasional poetry from everyday life. The hymns are structured according to the Roman festival calendar and, on the basis of language and content, should probably be dated to the final phase of public non-Christian cult practice in the fourth century. The anonymous poet was familiar with (...) classical Greek and Latin poetry, but reveals weaknesses in Latin prosody and metre. It can therefore be supposed that he should be identified as one of the many Graeco-Egyptian ‘wandering poets’, but probably not as Claudian himself. (shrink)

In Sandrine Bergès’s article ‘Revolution and Republicanism: Women Political Philosophers of Late Eighteenth-Century France and Why They Matter’ [2021], neo-Athenian and neo-Roman principles of republicanism are fused in order to show the idiosyncratic political position of Olympe de Gouges, Marie-Jeanne Phlipon Roland, and Sophie de Grouchy. As Bergès acknowledges, this amalgamation renders possible republican readings of women’s writings which so far have not been regarded as republican. Through my reading of Germaine de Staël and Mary Wollstonecraft, my aim will (...) be to show how Staël and Wollstonecraft embody the principles that Bergès highlights, but also venture into other areas tied to republican thinking that Bergès leaves untouched: religion and progress. Wollstonecraft and Staël both tie Christianity closely to their republicanism, maintaining that a future republican state will come through divine intervention. In this way, I hope to add complexity to Bergès’s project by expanding our knowledge of female republicans. (shrink)

In this article it is argued that Scottish contract theory retains distinctive features which are not shared with the Common Law. The origins of this theory lie in the ‘mixed' nature of its contract law, a mixture established principally through the writings of Stair. That mix is not merely the traditional mix of Roman and Common Law typical of mixed legal systems, but a mix also of natural law ideas with a respect for the rational and free choices of (...) the parties. Respect for free will is seen not just in certain contractual rules such as the absence of a requirement of consideration, but in the existence of a separate obligation of unilateral promise. It is argued that the nature of Scottish contract theory lends itself more easily to defence of the will theory, and that there has been an absence of enthusiasm for the adoption of competing theories of contract in Scotland. It is suggested by way of conclusion that some of the benefits provided by the Scottish structure could be of use to future development of the Common Law, albeit that the Common Law has typically shown itself averse to legal borrowings from its nearest neighbour. (shrink)

Some legal historians are startled by the fact that Grotius was able to develop a new theory of res communes omnium and mare liberum by using antique ideas whereas these ideas were known in philosophy and jurisprudence throughout the Middle Ages. This contribution shows that Grotius's theory of res communes omnium was innovative only because he developed a new concept of ownership and placed it within a new framework of ius naturale. Both new concepts, ownership and ius naturale, had their (...) predecessors in medieval theology and the jurisprudence of the Spanish Scholastics, but it was Grotius who merged them to a consistent new theory. This theory of res communes also enabled him to reconcile it with both the Roman legal sources and with contemporary practical needs. (shrink)

"Scribner library ; SL 45."A Hebrew version of the first essay was published in 1950 under title: (romanized form) ha-Tsedek veha-ʻavel ʻal-pi tseror mizmore Tehilim. I. Right and wrong, translated by R.G. Smith. --II. Images of good and evil, translated by M. Bullock.

Cet article propose une lecture parallèle du premier essai de Friedrich Nietzsche, La naissance de la tragédie (1872), et du premier roman de Jean-Paul Sartre, La nausée (1938). L’auteure propose de dégager les sources nietzschéennes de la pensée sartrienne en montrant que La nausée est un roman nietzschéen. Dans son roman, qui relate les étapes de l’expérience existentielle que traverse le narrateur, Antoine Roquentin, Sartre a mis en situation un processus de prise de conscience de la vérité (...) que Nietzsche a décrit au début des années 1870. En effet, l’auteure du présent article montre que le parcours sartrien de la conscience nihiliste, tel qu’il est illustré dans La nausée , recoupe les étapes du processus de prise de conscience de la vérité que Nietzsche a décrit au début des années 1870. Sartre et Nietzsche s’entendent quant aux formes que prennent la vérité et la découverte de celle-ci. Afin de dégager le nietzschéisme de Sartre, l’auteure décrit d’abord les étapes du processus qui est décrit par Nietzsche en 1872, pour ensuite souligner que ce processus sous-tend le déroulement du roman de Sartre, ainsi qu’en témoignent les étapes de la transformation existentielle de Roquetin. En montrant que le Sartre de La nausée est un nietzschéen conséquent, cette étude dégage un terrain d’entente entre Sartre et Nietzsche quant à la détermination de la vérité et à la création. Cet article espère ainsi contribuer à l’étude de la complexe réception de la pensée nietzschéenne au 20e siècle. (shrink)

Dieses Buch ist eine Sammlung der erstmalig publizierten Mitschriften Roman Witold Ingardens von den Vorlesungen über die Phänomenologische Interpretation von Kants Kritik der reinen Vernunft, die von Martin Heidegger im Wintersemester 1927/28 in Marburg gehalten wurden. Die Mitschriften wurden von den Herausgebern dieses Bandes während einer Recherche im Familienarchiv von Roman Witold Ingarden in Krakau entdeckt, abgeschrieben und anschließend wissenschaftlich bearbeitet.

This article explores the relationship between Roman school texts and the socialization of the student into an elite man. I argue that composition and declamation communicated social values; in fact, the rhetorical education of the late republic and the empire was a process of socialization that produced a definite subjectivity in its elite participants. I treat two genres of Roman school texts: the expansions on a set theme known as declamation and the bilingual, Greek and Latin, writing exercises (...) known as the colloquia amid the collections of hermeneumata. This article is more broadly concerned with the attitudes toward language use that are learned along with specific literacy skills. Habits of reading and writing and speaking are learned in scenes and contexts that contribute to concepts of the self and more widely of gender and social roles. The encounters and verbal interactions recurrently plot a deviation from violence or a return to civil and familial order through the proper verbal display of the elite speaker. The student speaker's assumption of roles, his training in fictio personae, is a strong training in memory and imagination-pretending to be someone else, pretending to talk like someone else, or pretending to talk on behalf of someone else. That someone else is most important as the schoolboy becomes the voice of or for prostitutes, the raped, slaves, freedmen, women. His was not a neutral ventriloquism in the styles of Latin but a training in the master's mode toward the ready conviction that the speaker can and must speak for others, his subordinates. Roman rhetorical education was a process of persona building, shaping the schoolboy in his future role while excluding others from the very right to become speaking subjects. (shrink)

Wandlung und Bestand, von H. Jonas.--Die Bedeutung von Martin Heideggers Denken für die Methode der Theologie, von H. Ott.--Das befreite Nichts, von K. Harries.--Bevestigter Gesang; Bemerkungen zu Heideggers Hölderlin-Auslegung, von R.E. Schulz-Seitz.--Heidegger und das Problem einer "philosophischen" Anthropologie, von H. Fahrenbach.--"Das Sein und das Nichts," von E. Tugendhat.--Der Logos-Gedanke des Heraklit, von K. Held.--Platon und das Problem der Wahrheit, von W. Hirsch.--Sein und Cogitationes, von Fr.-W. von Herrmann.--Die Zeitlichkeit der Repräsentation, von W. Janke.--Wandlungen in der Kant-Auffassung Heideggers, von H. (...) Hoppe.--Dialectique et difference. par J. Taminiaux.--Nietzsche im Denken Heideggers, von E. Heftrich.--Remarques sur le rapport de Sein und Zeit et de la phénoménologie husserlienne, par G. Granel.--chiasma (romanized); Merleau-Ponty und Heidegger, von R. Boehm.--Heidegger vom anderen Ufer, von H. Patočka.--Der Spruch des Heidegger, von G. Petrović. (shrink)

This paper discusses George John Romanes’ (1848-1894) contributions to evolution theory. In his early evolutionary work, Romanes could be regarded as a mere disciple and collaborator of Darwin. Strictly speaking, a follower of Darwin would only attempt to develop and to diffuse Darwin’s ideas, to apply them to new cases, to obtain new evidence for this theory and to answer to problems and objections against Darwin’s theory. However, after working for some time under Darwin’s guidance (for instance, trying to provide (...) an experimental foundation for the hypothesis of pangenesis), Romanes adopted another strategy. As several other so-called Darwinians of the late 19th century, he endeavored to correct and to complement Darwin’s theory, with the introduction of new concepts and hypotheses (especially his “physiological selection”). Romanes’ new attitude might be regarded as an effort to step out of Darwin’s shadow and to exhibit his own brightness. Besides that, Romanes strove to undermine the work of other Darwinians that aimed at similar goals. (shrink)

Review of Stathis Psillos and Martin Curd (eds), The Routledge Companion to Philosophy of Science, London: Routledge, 2008. Pp. xxvii + 619.