10. Catholicity Necessary to Sustain Popular Liberty -- 11. Authority and Liberty -- 12. The Works of Daniel Webster -- 13. Schools of Philosophy -- 14. Liberalism and Socialism -- 15. Civil and Religious Freedom -- 16. Liberalism and Progress -- Part III. Freedom and Communion -- 17. The American Republic -- 18. The Democratic Principle -- Notes.

v. 1. The Universalist years, 1826-29 -- v. 2. The free thought and Unitarian years, 1830-35 -- v. 3. The Transcendentalist years, 1836-38 -- v. 4. The transcendentalist years, 1838-39 -- v. 5. The transcendentalist years, 1840-1841 -- v. 6. Life by communion, 1842 -- v. 7. Life by communion years, 1843-1844.

Tragic allusions to contemporary events are not, as a rule, taken on trust, but the Eumenides of Aeschylus provides three notable exceptions. The view that the Athenian-Argive alliance of 462 B.C. is reflected in Eum. 287–91, 667–73, anc^ 762–74 has won wide acceptance, although no systematic theory of the relation between the drama and the historical context has yet been advanced. If demonstration in detail has been wanting, the view seems to be supported by three general considerations. In the first (...) place, the emphasis put on the dramatic declaration of friendship exceeds the requirements of the plot: the acquittal of Orestes rather than his gesture of gratitude to Athens is the natural climax of this part of the drama, 1–777, and yet the gesture has been considered important enough to be heralded twice before it is actually made in 762–74. Secondly, Orestes' declaration is not limited in duration but binding on his successors in perpetuity; it seems, therefore, to have been deliberately formulated in order to react upon historical fact. Thirdly, in instituting the Council of the Areopagus and dwelling upon the importance of its constitutional function, Aeschylus seems to have gone out of his way to pass judgement of some sort on the recent reforms of Ephialtes and Pericles; the theory that he has also appreciated their foreign policy on the tragic stage is thus relieved of some of the obvious practical objections and made inherently more plausible. (shrink)

Tragic allusions to contemporary events are not, as a rule, taken on trust, but the Eumenides of Aeschylus provides three notable exceptions. The view that the Athenian-Argive alliance of 462 B.C. is reflected in Eum. 287–91, 667–73, anc^ 762–74 has won wide acceptance, although no systematic theory of the relation between the drama and the historical context has yet been advanced. If demonstration in detail has been wanting, the view seems to be supported by three general considerations. In the first (...) place, the emphasis put on the dramatic declaration of friendship exceeds the requirements of the plot: the acquittal of Orestes rather than his gesture of gratitude to Athens is the natural climax of this part of the drama, 1–777, and yet the gesture has been considered important enough to be heralded twice before it is actually made in 762–74. Secondly, Orestes' declaration is not limited in duration but binding on his successors in perpetuity; it seems, therefore, to have been deliberately formulated in order to react upon historical fact. Thirdly, in instituting the Council of the Areopagus and dwelling upon the importance of its constitutional function , Aeschylus seems to have gone out of his way to pass judgement of some sort on the recent reforms of Ephialtes and Pericles; the theory that he has also appreciated their foreign policy on the tragic stage is thus relieved of some of the obvious practical objections and made inherently more plausible. (shrink)

How can we think about evil if we exclude free will? Spinoza and Freud define freedom in terms of the understanding of mechanisms arising in a person by necessity. Spinoza's letters to Blijenbergh, analyzed here through a Freudian lens, allow us to formulate a response to this problem.

Панфілова Т. О. Становлення громадянського суспільства у Західній Україні : [монографія] / Т. О. Панфілова ; Національна академія наук України, Інститут українознавства ім. І. Крип'якевича. - Львів, 2015. - 406 с.

It has recently been said that only since the 1930’s has the notion of Christian philosophy become “an object of explicit discussion.” No doubt the writer had in mind the lively controversy over the validity of the concept of Christian philosophy that came to a head in the historic conference on the subject sponsored by the Société française de philosophie in Paris in 1931. Contemporary discussions of the meaning and appropriateness of the notion often go back to the Parisian debate (...) and the abundant literature pro and con that grew out of it. We should not think, however, that before the dispute of the 1930’s there were no distinctly expressed differences of opinion about the meaning and validity of the term ‘Christian philosophy’. The recently published Christliche Philosophie im katholischen Denken des 19. und 20. Jahrhunderts makes it abundantly clear that already in the nineteenth century philosophers and theologians throughout Europe were discussing these topics and adopting opposing views about them. It is remarkable that one of the most outspoken and articulate protagonists in the discussion was an American, Orestes Brownson. But then, Brownson by any account was a remarkable—if somewhat neglected—man. The present essay concerns his views on Christian philosophy and between philosophy and theology, which he formulated in opposition to the European Rationalists and Traditionalists. (shrink)

A new proposal for a Lorentz-invariant spontaneous localization process in the framework of relativistic quantum field theory is presented. As in all dynamical reduction models, a stochastic process is introduced, which drives the state vector towards the eigenspaces of a set of operators representing suitably chosen physical quantities. Such operators constitute a Lorentz scalar field and are built as time averages and space integrals of a local field-theoretic operator in such a way that the quantities they represent acquire a macroscopic (...) character. As always in dynamical reduction theories, the action of the process on microscopic systems takes place via the micro-macro correlations which arise, e.g., as a consequence of measurements. (shrink)

Orestes, like Hercules Furens, deals with madness and crime; but, whereas in the latter Euripides treats his subject with Aeschylean mysticism, in this play he attempts a pathological study of criminality. For subtlety of psychological insight this play is comparable to Hamlet, but it is far more dramatic than Shakespeare's play. In fact, the first impression made upon the reader is that it is ‘good stage’, an opinion shared by the actors of the fourth century. Yet it has not infrequently (...) been condemned by modern critics; and some, instead of understanding it, have written almost as though it had no point at all. The main difficulty is the contradictory statements made about Orestes' guilt. In one place Orestes will openly blame Apollo ; in another he admits to being tortured by a guilty conscience . This is a division in Orestes' mind, which is the victim of more than one contradiction; it is not inconsistency on the author's part. Further, Euripides is describing a process of demoralization, not a state; and therefore what is true of the characters in one part of the play is not necessarily true at another. As the play is dynamic, interpretation too must be progressive and take the form of a running commentary. (shrink)

Two different kinds of stochastic processes in Hilbert space used to introduce spontaneous localization into the quantum evolution are investigated. In the processes of the first type, finite changes of the wave function take place instantaneously with a given mean frequency. The processes of the second type are continuous. It is shown that under a suitable infinite frequency limit the discontinuous process transforms itself into the continuous one.

From explicit pronouncements in the writings of Aquinas, this artide elaborates on how the apprehension of the act of being is accomplished in the human intellect trough its natural habit, the intellectus principiorum. The basic conclusión states that direct reception of truth is implied in the apprehension of the actuality of extramental things.