Ilya Schmelzer wrote recently: Nieuwenhuizen argued that there exists some “contextuality loophole” in Bell’s theorem. This claim in unjustified. It is made clear that this arose from attaching a meaning to the title and the content of the paper different from the one intended by Nieuwenhuizen. “Contextual loophole” means only that if the supplementary parameters describing measuring instruments are correctly introduced, Bell and Bell-type inequalities may not be proven. It is also stressed that a hidden variable model suffers from a (...) “contextuality loophole” if it tries to describe different sets of incompatible experiments using a unique probability space and a unique joint probability distribution. (shrink)

In a recent paper the authors studied numerically the hydrogen ground state in stochastic electrodynamics within the the non-relativistic approximation. In quantum theory the leading non-relativistic corrections to the ground state energy dominate the Lamb shift related to the photon cloud that should cause the quantum-like behaviour of SED. The present work takes these corrections into account in the numerical modelling. It is found that they have little effect; the self-ionisation that occurs without them remains present. It is speculated that (...) the point-charge approximation for the electron is the cause of the failure. (shrink)

Wijsgerige overdenkingen in de geest van Heidegger.

INTRODUCTION In the first part of this study I will deal with the publications of Husserl's first period, ie Ueber den Begriff der Zahl (his "Habilita- ...

Taking his work as the point of reference, this book not only provides an illuminating history of political science, told via Dahl and his critics, it also ...

Machine generated contents note: 1. An Ethical Transcendental Philosophy 1 -- 2. Beyond Being. Ontology and Eschatology in the Philosophy of Emmanuel Levinas 33 -- 3. The Rationality of the Philosophy of Levinas 56 -- 4. Levinas on Substitution 83 -- 5. Judaism and Hellenism in the Philosophy of Levinas and Heidegger 101 -- 6. Ontological Difference (Heidegger) and Ontological Separation (Levinas) 115 -- 7. Enmity, Friendship, Corporeality 133 -- 8. The Rationality of Transcendence 147 -- 9. Levinas on Theology (...) and the Philosophy of Religion 169. (shrink)

Confrontatie van enkele varianten van de fenomenologische methode met de ideologie-kritiek, de hermeneutiek en de retoriek.

Bundel essays over geschiedenis van de fenomenologische beweging en zijn belangrijkste vertegenwoordigers Brentano, Husserl, Heidegger en Levinas.

E' naturale che a pubblicare l'intero corpus degli opuscoli retorici di Teodoro II Duca Lascari (1221–1258; imperatore dal 1254 al 1258) sia Luigi Tartaglia [da ora in avanti = Tart.], giacché buona parte di tali testi avevano visto la luce per la prima volta proprio per opera sua; ed è altrettanto naturale che il livello di tale edizione integrale sia alto, data la competenza e la lunga militanza di Tart. nel campo della bizantinistica. Per la precisione, gli opuscoli costituenti il (...) corpus sono in tutto dieci ed appartengono ai generi letterari pìù diversi (in questo quadro, il termine “retorici” con il quale sono designati i dieci opuscoli nel loro complesso rappresenta un'utile convenzione). Di tali opuscoli, due vengono qui editi per la prima volta (opp. 1 e 8); cinque sono ripubblicati, con ritocchi, dall'editor princeps di essi (opp. 2, 6, 7, 9 e 10); due erano già stati editi da altri studiosi, ma sulla base di un unico manoscritto e, dunque, in modo non scientifico (opp. 3 e 4); uno solo (op. 5) era stato pubblicato sulla scorta di tutti e quattro i manoscritti esistenti degli opuscoli stessi da A. Ph. Markopoulos nel 1968. (shrink)

The emigrant Byzantine humanist Theodorus Gaza (c. 1400 -1475) is well known as a teacher of Greek in various Italian cities, as a copyist of Greek manuscripts, and as a translator of Greek philosophical works into Latin. His undertakings as a translator of Latin works into Greek, among which his version of Cicero’s De senectute deserves mention, have gone relatively unnoticed. In this article we rediscover a largely forgotten translation of Cic. Fam. 1.1, despite it having been printed independently (...) twice (Paris 1542 and 1548) and having been included as an example of translation in the oft reprinted manual of rhetorical exercises, Elementa rhetoricae (first printed in Basel in 1541), by the Lutheran Joachim Camerarius. (shrink)

This article proposes an interpretation of Claudian’s preface to his Panegyric for Mallius Theodorus that places the poem in the communicative context of its recitation and in the literary frame of the panegyric. An analysis of the political messages in both poems, the panegyric and its brief ‘paratext’, reveals that the preface consistently uses the myth of the two eagles of Jupiter to indicate symbolically that the new consul is still upholding ‘genuine’ Hellenic culture in the West. This interpretation (...) illustrates how Claudian’s poems for the new consul of 399 assume the Greek cultural heritage to be a part of the Roman identity and that they play a significant role in the poet’s agenda between 397–400, by progressively unveiling the anti-Byzantinism of the Western court. (shrink)

This paper examines Plato’s Sophist with particular attention to the cast of characters and the most curious and complicated dramatic situation in which Plato places this dialogue: the dramatic proximity of surrounding dialogues and the impending trial, conviction, and death of Socrates. I use these considerations as a propaedeutic to the raising of questions about how these features of the dialogue might affect our interpretation of the actual positions espoused in the Sophist. One clear effect of these considerations will be (...) to destabilize the commonly held view that in this dialogue Plato is “replacing” Socrates and Socratic aporia and questioning with the more didactic, formalistic, and doctrinal conception of philosophy espoused by the Eleatic Stranger. (shrink)

Diagoras and Theodorus are two of the atheists remembered in several catalogues of atheists in Antiquity, the first of which dates back to the 2nd century BC, and from then on invariably referredto by the ancients and to the present day as atheists. In fact, the atheism condemned in Athens had its roots in the pre-Socratic philosophical and scientific culture, whose fundamentally "materialistic" imprint is authoritatively testified to by Aristotle (MetaphysicsI 983b5-10). The philosophies of Anaximander, Anaximenes, Xenophanes, Heraclitus, Anaxagoras, (...) Diogenes of Apollonia, and of course the Atomists and Sophists offered, albeit in different ways, not only some important support for the critique of traditional divinities, but also for the philosophical foundations of atheism. Diagoras has nothing to do with this tradition; even some events in his life may at most merit the accusation of being impious, but not of being an atheist. heodore appears to be of a different cultural temperament, close not only to the culture of the Cyrenaic school, but also to that of the Cynics and the Sophists. We have not only references to his philosophical doctrines, but also clear evidence of his atheism, having dedicated himself to "radically eliminating common beliefs in the gods". In conclusion, while Diagora's name can safely be removed from the catalogues of atheists, Theodore's is rightly included. (shrink)