In Neutrality and the Academic Ethic, distinguished philosopher Robert L. Simon explores the claim that universities can and should be politically neutral. He examines conceptual questions about the meaning of neutrality, distinguishes different conceptions of what neutrality involves, and considers in what sense, if any, institutional neutrality is both possible and desirable. In Part II, a collection of original and previously published essays provides different views on these and related issues.

Death in the Clinic fills a gap in contemporary medical education by explicitly addressing the concrete clinical realities about death with which practitioners, patients, and their families continue to wrestle. Visit our website for sample chapters!

In 1771, Rousseau was asked to write a constitution for Poland. He replied with The Government of Poland. It is his last political work. At one point he describes the sort of Pole he hopes to produce: his �love of the fatherland . . . makes up his entire existence: he has eyes only for the fatherland, lives only for his fatherland; the moment he is alone, he is a mere cipher; the moment he has no fatherland, he is no (...) more; if not dead, he is worse-off than if he were dead�. On the face of it, this looks more like the description of a problem than any solution. I will explain how the mad patriotism of the Government of Poland is indeed a solution. I will treat it as a response to the general modern problem of �life in others� that Rousseau found endemic to big cities such as Paris, and which he has Saint-Preux detail in his letters from Paris to Julie in Book II of La Nouvelle Heloise. I begin with a short account of life in others, follow this with an account of how patriotism solves this problem, and conclude with an attempt to make Rousseau's patriotism less frightening, more necessary, and slightly more possible than it seems at first glance. (shrink)

Robert Maggiori – Libération, le 20 novembre 2015. P. Michon, Les rythmes du politique. Démocratie et capitalisme mondialisé, Paris, Rhuthmos, 2015. La question revient sans cesse : de quelle façon les mutations les plus récentes du capitalisme mondialisé obligent-elles à repenser la démocratie? Soulignant les impasses des approches tant néolibérales que néolibertaires, Pascal Michon répond de façon originale. Il expose d'abord une théorie de l'individuation, à savoir l'« ensemble des - Recensions.

The opinion according to which Thomas Aquinas was the original owner of ms. Vat. lat. 718 has proved wrong and cannot serve anymore for dating the codex before Thomas’ departure to Italy . The Parisian tradition of De progressu animalium and De motu animalium integrated Moerbeke’s two translations not only into the Aristotelian Corpus recentius of zoological treatises, but also into the corpora recentiora of the parua. It is probable that De historia animalium was augmented with Book X in a (...) secondary stage of its circulation. As far as the university tradition of De motibus animalium et aliorum paruorum is concerned, not all questions regarding three successive exemplaria, and more precisely those of the exact contents, composition and number of peciae are definitively resolvable for the moment. R.-A. Gauthier’s position regarding the composition of the exemplar of the psychological parua in Np3 must be corrected after new examination of the manuscript witnesses . Several Italian witnesses do not depend on the university text, but regularly attest to the existence of independent traditions. Moerbeke’s Greek codex used in his first version of the Latin translation has some similarities with the Greek codex used by the Anonymous whose translation became the basis of Albert the Great’s De principiis motus processivi. This latter Greek codex is not preserved, but it had some striking similarities with ms. Firenze Laur. LXXXVII.21, which originated in the monastery of Hagios Nikalaos in Casole near Otranto. Moerbeke’s Greek model was certainly not identical with that used by the Anonymous and was, indeed, obviously better. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Place of the Money Bag in the Secular-Mendicant Controversy at ParisRobert J. Karris O.F.M. (bio)Money bag, money bag. So many Bible-reading Christians don't know of your existence. In their defense I note that you are only mentioned twice in the entire New Testament: John 12:6 and 13:29. If faithful Bible-reading Christians don't know of your existence, what is your fate among the faithful who are less than faithful?! (...) Is ignorance truly bliss?New Testament ScholarsMoney bag, money bag. Perhaps, New Testament scholars are the reason why you are almost unknown among Christians.1 Commentators on John's Gospel give you a passing notice, if that.2 Even when they make mention of you, they [End Page 21] generally don't integrate your existence with other features of John's theology or life situation.3 As for the Jesus Seminar, its members sweep you into the dustbin of history along with 99.9% of John's Gospel.4 You see, you are deemed unhistorical. A couple of scholars involved in the quest for the historical Jesus say "Hi!" to you, but then go on with more important matters.5 Other scholars involved in the application [End Page 22] of social science methodology to the study of the New Testament opine that you were kept as a security measure and contained money to pay for the annual temple tax and such like obligations, but then they hold their peace.6Money bag, money bag. Scholars who have investigated the theme of rich and poor in the New Testament hardly give [End Page 23] you a second glance. You do not play a leading role in their general conclusions.7So, money bag, we have to take leave of New Testament scholarship if we are going to make your acquaintance on a serious level.The Middle AgesFrancis of AssisiAs we move into the Middle Ages, we ask: Did St. Francis of Assisi provide us with guidance on how to treat you with the respect that you, O money bag, so richly deserve? You see, some scholars maintain that John's Gospel was most important to Francis's worldview.8 However, Francis doesn't seem to see the problem you created for his all-consuming embrace of Jesus' missionary command of traveling with no money.9 [End Page 24] Surely Francis knows of your existence, for he refers to you in his Fourth Admonition n. 3:And the more they (superiors) are perturbed about their superiorship being taken from them than they would be over the loss of the office of washing feet, so much the more do they collect for themselves a money bag (John 12:6; 13:29) to the peril of their souls.10Francis is heir to a Benedictine spiritualization of the money bag. See how Roger the Abbot in his Sermo in ultima cena employs the money bag:Woe, how many money bags, woe, how many purses are in the monasteries of St. Benedict! Woe, how many cowls, which cover the ears of the tonsured, enclose private supplies of the mind, the money bag of one's own will, the purse of murmuring, detraction, idleness, pride, envy, jealousy, and bad will! But remember, most beloved brothers, that those who do such things follow Judas the traitor. And therefore, unless you amend your lives, you will not possess the kingdom of God.11O money bag, so Francis goes his merry way, apparently ignorant of your true meaning and leaves the problems created by your existence to his learned followers such as Bonaventure of Bagnoregio. To Bonaventure we now turn, but do so through his responses to his secular opponents, William of Saint-Amour and Gerard of Abbeville. First let's hear from the secular masters. [End Page 25]William of Saint-Amour and Gerard of AbbevilleWilliam of Saint-Amour comments on John 12:6 and argues that it does not permit begging and is the basis for the normative view that the apostles and their successors should have a money bag. He writes:Augustine, 'the Lord had a purse to keep the offerings... (shrink)

The devotion of a full article in the Paris Agreement to loss and damage was a major breakthrough for the world’s most vulnerable nations seeing to gain support for climate impacts beyond what can be adapted to. But how will loss and damage be paid for, and who will pay it? Will ethics be part of this decision? Here we ask what are the possible means of raising predictable and adequate levels of funding to address loss and damage? Utilizing (...) a framework developed by Marco Grasso, we argue that making the ethical connections between addressing climate impacts and finance mechanisms could significantly enhance their likelihood of being adopted. We briefly review insurance mechanisms and catastrophe bonds, and then move on to six “innovative finance” approaches to funding loss and damage. We utilize six criteria in assessing them: adequacy, predictability, technical feasibility, fairness, and indirect effects, and whether each has a clear link to loss and damage. Several mechanisms for gathering funds emerged as most promising. Three of the six financial mechanisms we reviewed to raise funding involved airline transport: clearly, there is a huge opportunity to tax this sector in one form or another, in recognition of airline emissions’ role in creating losses and damages in vulnerable nations from sea level rise, droughts, floods or hurricanes. Funding loss and damage response is a contentious issue that will get only more unwieldy if Parties’ conceptions of loss and damage are at odds: a common definition of loss and damage needs to be agreed upon under the UNFCCC. Most immediately, to meet any equity criteria, wealthy countries should do more to support the premiums of those who cannot afford insurance. (shrink)

"The thesis is radical," writes Marshall Sahlins of this landmark text in anthropology and political science. "We conventionally define the state as the regulation of violence; it may be the origin of it. Clastres's thesis is that economic expropriation and political coercion are inconsistent with the character of tribal society - which is to say, with the greater part of human history."Can there be a society that is not divided into oppressors and oppressed, or that refuses coercive state apparatuses? In (...) this beautifully written book, Pierre Clastres offers examples of South American Indian groups that, although without hierarchical leadership, were both affluent and complex. In so doing he refutes the usual negative definition of tribal society and poses its order as a radical critique of our own Western state of power.Born in 1934, Pierre Clastres was educated at the Sorbonne; throughout the 1960s he lived with Indian groups in Paraguay and Venezuela. From 1971 until his death in 1979 he was Director of Studies at the fifth section of the Ecole Pratique des Hautes Etudes in Paris and held the Chair of Religion and Societies of the South American Indians there.Robert Hurley is the translator of the History of Sexuality by Michel Foucault and cotranslator of Anti-Oedipus by Gilles Deleuze and Felix Guattari. (shrink)

"The thesis is radical," writes Marshall Sahlins of this landmark text in anthropology and political science. "We conventionally define the state as the regulation of violence; it may be the origin of it. Clastres's thesis is that economic expropriation and political coercion are inconsistent with the character of tribal society - which is to say, with the greater part of human history."Can there be a society that is not divided into oppressors and oppressed, or that refuses coercive state apparatuses? In (...) this beautifully written book, Pierre Clastres offers examples of South American Indian groups that, although without hierarchical leadership, were both affluent and complex. In so doing he refutes the usual negative definition of tribal society and poses its order as a radical critique of our own Western state of power.Born in 1934, Pierre Clastres was educated at the Sorbonne; throughout the 1960s he lived with Indian groups in Paraguay and Venezuela. From 1971 until his death in 1979 he was Director of Studies at the fifth section of the Ecole Pratique des Hautes Etudes in Paris and held the Chair of Religion and Societies of the South American Indians there.Robert Hurley is the translator of the History of Sexuality by Michel Foucault and cotranslator of Anti-Oedipus by Gilles Deleuze and Felix Guattari. (shrink)

Ever since Ph. Kohlmann in his Teubner edition of the Thebaid asserted that he had used cod. Parisinus 13046, one of the MSS. formerly of St. Germain des Prés, this MS. has been known by reputation to his successors and other students of Statian textual problems, and, designed by the letter S, it is alluded to and cited in the edition of Garrod and in the newer Teubner of Klotz, which appeared in 1908. The two later editors confessed that they (...) themselves had not examined the MS., but were relying upon the information accessible in Kohlmann's edition. Doubts having been cast from more than one source upon Kohlmann's accuracy and the soundness of his reports, while at the same time the importance of S as a member of the ω group was emphasized by Mr. Garrod and Dr. Klotz in spite of the incomplete evidence at their disposal, it seemed worth while to the writer to examine the MS. for himself and to make a thorough collation of it. This has been done in the summer of 1932. (shrink)

Based on the thesis of R. Muller (doctoral)--Universite de Paris IV.

Jeff Paris proves a generalized Dutch Book theorem. If a belief state is not a generalized probability then one faces ‘sure loss’ books of bets. In Williams I showed that Joyce’s accuracy-domination theorem applies to the same set of generalized probabilities. What is the relationship between these two results? This note shows that both results are easy corollaries of the core result that Paris appeals to in proving his dutch book theorem. We see that every point of accuracy-domination (...) defines a dutch book, but we only have a partial converse. (shrink)

Plato. The republic.--Aristotle. Politics.--Cicero, M. T. On the commonwealth.--John of Salisbury. The prince versus the tyrant.--Machiavelli, N. The prince and the people.--Hobbes, T. The state of nature and the Leviathan.--Locke, J. The right of revolution.--Marx, K. and Engels, F. Bourgeois and proletarians.--Bakunin, M. A. The Paris Commune and the idea of the state.--Mill, J. S. On liberty.--Lenin, V. I. Marxism and the withering away of the state.--Hitler, A. Race and the folkish state.--Mao Tse-tung. From the masses, to the masses.--Che (...) Guevara, E. Create two, three, many Vietnams. (shrink)

This study comprises an analysis of the Categories commentary of Peter of Auvergne, based upon an edition from the manuscripts, and supplemented by a translation. Much information about other Categories commentaries has been included to place the work in its historical and philosophical perspective. ;Peter of Auvergne, active in Paris in the late thirteenth century, had a long career as an Aristotelian commentator and continuator of Thomas Aquinas. His Categories commentary provides me the occasion to survey the genre of (...) Categories commentaries from the early Middle Ages, with special emphasis on those few commentaries known to immediately precede Peter of Auvergne, and on those he influences. Peter is an early representative of the modistae, philosophers who stressed the parallel connections among being, understanding, and signifying, and who are typified by their use of the modi significandi as a tool of analysis. ;This study, the first full-length analysis of a medieval Categories commentary, serves as a guide to the issues generated by Aristotle's Categories. As a comparative study it shows that the genre of Categories commentaries, within a fairly invariant format, allows for a continuous adaptation and development of ideas. As a specific study of an individual commentary, it shows the details of Peter of Auvergne's interests in linguistic analysis, theology, and the exegesis of Aristotle. ;The questions in Peter of Auvergne's commentary are generalizably of two kinds: short, superficial questions which imitate earlier traditions, and more complex questions which attempt original interpretations. Not suprisingly, the latter sort of question finds more parallels in later commentators, including Simon of Faversham, Radulphus Brito, and John Duns Scotus. ;This dissertation, beginning from a thorough exegesis of a central figure, by tracing derivative and influencing themes, gives a dependable picture of the debates conducted in connection with the Categories in the High Middle Ages. I have had the responsibility of editing many of the primary sources I needed. The extensive appendices contain, besides an edition of Peter's Questiones super Praedicamentis, a transcription of another related commentary, Anonymus Matritensis: Questiones super Praedicamentis, and many relevant texts grouped by category. (shrink)

Connections of beauty to science, whereby scientific truth informs truth about art, is denied by a Humean-Kantian-positivist tradition. Its denial of even scientifictheories being known to be true proceeds pari passu with denying any known truth in the less rigorous sciences such as aesthetics that, for Aristotle, studiesbeauty’s cause. Related to causation is a modern problem of “knowing we know”: knowledge in science presupposes a causal principle whose truth is not known when expressed as a truth-functional conditional. But by conditionals (...) that are modal, among other things, this and other knotty epistemological problems may be resolved – resulting axiologically in claims about art that may be as certifiably true as the truths in biology, psychology and medicine that inform those claims. (shrink)

When in the 1950s Antoine Dondaine published his work on Thomas Aquinas’ “secretaries,” he relied on his study of codices BAV, Vat. lat. 718 and Vat. lat. 9851. He claimed that the scribe C and the other scribes on the same staff were in the service of Thomas Aquinas when they executed those codices. The present contribution deals with the work of C in those two codices and in two more manuscripts, i.e., Paris, Bibliothèque Mazerine, Ms. 873 and Wien, (...) ÖNB, Cod. 1479. In Vat. lat. 718, C, a French scribe, works in the service of A, the Italian scholar who upon examination proves to be the original owner of that codex. In Vat lat. 9851, no direct link can be substantiated between Thomas Aquinas and C. On f. 5va C simply begins to copy a model without special quality, while on f. 5rb, scribe E, an Italian scholar who was a direct associate of Thomas, finishes his copy from an independent and excellent textual tradition. In Paris Maz. 873 and Wien ÖNB 1479, C writes in the service of the original owners, who... (shrink)

The story Wippel tells in this brief but valuable volume is a familiar one, of how the early medieval consensus on the relationship between faith and reason collapsed in the thirteenth century under siege from radical Aristotelians at the University of Paris. Wippel gives his account in clear terms especially well suited to beginning students. Although there are few novelties in this volume, everything is based on the most up-to-date research, and a third of the volume consists of detailed (...) notes that will be the most valuable resource here for scholars already familiar with the basic story. (shrink)

By the start of the 1860s, architecture and the materials, processes, and cultures of emerging modernity were combining in Paris, above all other cities, with unprecedented consequences. Georges-Éugene Haussmann, Emperor Napoléon III’s Prefect of the Seine, had in 1853 been tasked with modernizing the city. His principle strategy was to demolish entire quarters of ramshackle medieval fabric for the creation of pristine, arrow-straight boulevards and sparkling squares, all of which were lined by luxurious standardized buildings, serviced by underground sewers, (...) and brilliantly lit by gas lamps.1 As the city heaved in every quarter, a group of Parisian authors stepped forward to respond to the literal. (shrink)

When in the 1950s Antoine Dondaine published his work on Thomas Aquinas’ “secretaries,” he relied on his study of codices BAV, Vat. lat. 718 and Vat. lat. 9851. He claimed that the scribe C and the other scribes on the same staff were in the service of Thomas Aquinas when they executed those codices. The present contribution deals with the work of C in those two codices and in two more manuscripts, i.e., Paris, Bibliothèque Mazerine, Ms. 873 and Wien, (...) ÖNB, Cod. 1479. In Vat. lat. 718, C, a French scribe, works in the service of A, the Italian scholar who upon examination proves to be the original owner of that codex. In Vat lat. 9851, no direct link can be substantiated between Thomas Aquinas and C. On f. 5va C simply begins to copy a model without special quality, while on f. 5rb, scribe E, an Italian scholar who was a direct associate of Thomas, finishes his copy from an independent and excellent textual tradition. In Paris Maz. 873 and Wien ÖNB 1479, C writes in the service of the original owners, who... (shrink)