Nineteen newly-transliterated letters between Ferdinand Christian Baur and his friend Ludwig Friedrich Heyd are presented. Seventeen of them were written by Baur, and two by Heyd in the period between 10th February 1836 and 16th January 1842. A further sixteen earlier letters were already published by Carl Egbert Hester in 1993. The correspondence between the two close friends cover a broad range of subjects, predominantly historical, as well as family, scientific, political themes and particularly university politics. The key personal topic (...) is the death of Baur’s wife in 1839 and the consequences of this for their children. The scientific themes concern firstly Baur’s efforts to assist Heyd in his research into the history of Württemberg, and to promote these works to publishers. Secondly, the letters document the reaction of the two to David Friedrich Strauß’s work “Das Leben Jesu”, and how their views changed during this correspondence. The central political themes of the letters relate primarily to appointments within Tübingen University, and in particular to previously unknown attacks on Baur’s own position there. Further discussions concern two politically arranged festivals; the Buchhändlerfest of 1840, and the 25th coronation anniversary of King Wilhelm I. of Württemberg in 1841, at which Baur gave a courageous speech on the political situation in Württemberg. Of particular interest in the letters previously transliterated by Hester are two topics, firstly the “Polish Petition” regarding the political situation in Poland in the 1830s, and secondly regarding the constitution of Tübingen University. To better understand the significance of these private letters and their openness, a short biography of Heyd is included. (shrink)

When I raise my arm, what makes it the case that my arm's going up is an instance of my raising my arm? In this paper, I discuss Aristotle's answer to this question. His view, I argue, is that my arm's going up counts as my raising my arm just in case it is an exercise of a certain kind of causal power of mine. I show that this view differs in an interesting way both from the Davidsonian ‘standard causal (...) account’ of action and from accounts put forward by recent critics of Davidson, such as Hornsby, Alvarez and Hyman. (shrink)

In a communication network with a source node, a multicast tree is defined as a tree rooted at the source node and all its leaves being recipients of the multicast originating at the source. The tree or bandwidth cost is normally measured by its utilization of tree links along with the quality of service measures such as delay constraint and end-to-end delay. However, if nodes are allowed to join or leave the multicast group at any time during the lifetime of (...) the multicast connection, then the problem is known as dynamic multicast routing problem. In this article, we combine a greedy approach with static multicast routing using Tabu Search to find a low-cost dynamic multicast tree with desirable QoS parameters. The proposed algorithm is then compared with several static multicast routing algorithms. The simulation results show that, on a large number of events, i.e., where nodes are leaving or joining, the proposed algorithm is able to find multicast trees of lower cost and more desirable QoS properties. (shrink)

The focus of our research has been the definitions of pleasure in Ibn Sīnā’s philosophy. For that purpose we worked on identifying the principles upon which this issue has been built. In this context we made a comparison between intellectual pleasure and sensual pleasure. We came to the conclusion that the former is better than the latter. This in turn helped us make the distinction between the pleasure that occurs to us before the soul’s separation from the body and the (...) other which is after the separation. Hence we were able to recognize that man cannot obtain real happiness in this world, tarnished with vice, or only a little. That little happiness is absolutely incomparable with real happiness which occurs only after the separation of the soul from the body. (shrink)

In this article, we present results from an interdisciplinary research project aimed at assessing consciousness in dreams. For this purpose, we compared lucid dreams with normal non-lucid dreams from REM sleep. Both lucid and non-lucid dreams are an important contrast condition for theories of waking consciousness, giving valuable insights into the structure of conscious experience and its neural correlates during sleep. However, the precise differences between lucid and non-lucid dreams remain poorly understood. The construction of the Lucidity and Consciousness in (...) Dreams scale was based on theoretical considerations and empirical observations. Exploratory factor analysis of the data from the first survey identified eight factors that were validated in a second survey using confirmatory factor analysis: INSIGHT, CONTROL, THOUGHT, REALISM, MEMORY, DISSOCIATION, NEGATIVE EMOTION, and POSITIVE EMOTION. While all factors are involved in dream consciousness, realism and negative emotion do not differentiate between lucid and non-lucid dreams, suggesting that lucid insight is separable from both bizarreness in dreams and a change in the subjectively experienced realism of the dream. (shrink)

Ursula Coope presents a ground-breaking study of the philosophy of the Neoplatonists. She explores their understanding of freedom and responsibility: an entity is free to the extent that it is wholly in control of itself, self-determining, self-constituting, and self-knowing - which only a non-bodily thing can be.

The goal of this article is to discuss theoretical arguments concerning the idea that emotional mimicry is an intrinsic part of our social being and thus can be considered a social act. For this, we will first present the theoretical assumptions underlying the Emotional Mimicry as Social Regulator view. We then provide a brief overview of recent developments in emotional mimicry research and specifically discuss new developments regarding the role of emotional mimicry in actual interactions and relationships, and individual differences (...) in emotional mimicry. We conclude with open questions for future research. (shrink)

What is the relation between time and change? Does time depend on the mind? Is the present always the same or is it always different? Aristotle tackles these questions in the Physics. In the first book in English exclusively devoted to this discussion, Ursula Coope argues that Aristotle sees time as a universal order within which all changes are related to each other. This interpretation enables her to explain two striking Aristotelian claims: that the now is like a moving (...) thing, and that time depends for its existence on the mind. (shrink)

: This article examines how some of Simone de Beauvoir's ethical notions about the Self-Other relation explored in her theoretical philosophy of the 1940s were developed in her subsequent autobiography. It argues that Beauvoir represents reciprocal alter-ity in these autobiographical texts through a testimonial engagement with autobiography conceptualized as an act of bearing witness for the Other, through the privileging of various interlocutors and privileged others with whom "the real" is experienced and through a negotiation with the reader. The article (...) also explores the wider question of how Beauvoir's engagement with autobiography might constitute a mode of ethical engagement with the Other. (shrink)

For many of us, the great scientific discoveries of the modern age--the Big Bang, evolution, quantum physics, relativity--point to an existence that is bleak, devoid of meaning, pointless. But in The Sacred Depths of Nature, eminent biologist Ursula Goodenough shows us that the scientific world view need not be a source of despair. Indeed, it can be a wellspring of solace and hope. This eloquent volume reconciles the modern scientific understanding of reality with our timeless spiritual yearnings for reverence (...) and continuity. Looking at topics such as evolution, emotions, sexuality, and death, Goodenough writes with rich, uncluttered detail about the workings of nature in general and of living creatures in particular. Her luminous clarity makes it possible for even non-scientists to appreciate that the origins of life and the universe are no less meaningful because of our increasingly scientific understanding of them. At the end of each chapter, Goodenough's spiritual reflections respond to the complexity of nature with vibrant emotional intensity and a sense of reverent wonder. A beautifully written celebration of molecular biology with meditations on the spiritual and religious meaning that can be found at the heart of science, this volume makes an important contribution to the ongoing dialog between science and religion. This book will engage anyone who was ever mesmerized--or terrified--by the mysteries of existence. (shrink)

What is the relation between time and change? Does time depend on the mind? Is the present always the same or is it always different? Aristotle tackles these questions in the Physics. In the first book in English exclusively devoted to this discussion, Ursula Coope argues that Aristotle sees time as a universal order within which all changes are related to each other. This interpretation enables her to explain two striking Aristotelian claims: that the now is like a moving (...) thing, and that time depends for its existence on the mind. (shrink)

The rapid spread of electronic fingerprinting not only creates new regimes of surveillance but compels users to adopt novel ways of performing their bodies to suit the new technology. This ethnography uses two Indian case studies – of a welfare office and a workplace – to unpack the processes by which biometric devices become effective tools for determining identity. While in the popular imaginary biometric technology is often associated with providing disinterested and thus objective evaluation of identity, in practice ‘failures (...) to enrol’ and ‘false rejects’ frequently cause crises of representation. People address these by tinkering with their bodies and changing the rules, and in the process craft biometric bodies. These are assembled bodies that link people and objects in ways considered advantageous for specific identity regimes. By using assemblage theory, the article proposes an alternative interpretation of new surveillance regimes as fluid practices that solidify through the agency of multiple actors who naturalize particular power/knowledge arrangements. (shrink)

Abstract In this paper, I ask why Aristotle thinks that ethical virtue (rather than mere self-control) is required for practical wisdom. I argue that a satisfactory answer will need to explain why being prone to bad appetites implies a failing of the rational part of the soul. I go on to claim that the self-controlled person does suffer from such a rational failing: a failure to take a specifically rational kind of pleasure in fine action. However, this still leaves a (...) problem: could there not be someone who (unlike the self-controlled person) took the right kind of pleasure in fine action, but who failed to be virtuous on account of bad appetites? If so, would such a person be practically wise but not virtuous? I end with some suggestions about how Aristotle might answer this. (shrink)

This paper examines Aquinas’ account of a certain kind of rational control: the control one exercises in using one’s reason to make a judgment. Though this control is not itself a kind of voluntary control, it is a precondition for voluntariness. Aquinas claims that one’s voluntary actions must spring from judgments that are subject to one’s rational control and that, because of this, only rational animals can act voluntarily. This rational kind of control depends on a certain distinctive feature of (...) the rational faculty. For Aquinas, reason differs from other faculties in that it can be exercised in a peculiarly self-reflective way: in exercising reason one can be grasping the point of what one is doing in that very exercise of reason. The sense in which one controls one’s rational judgment is that one is, in judging, guided by the norm of judging truly. Aquinas holds that it is only possible to be so guided because the power by which one judges (namely, reason) is self-reflective in this special sense: part of what it is to judge is to grasp the point of what one is doing in that very act of judging. The paper argues that the roots of this view can be found in neoplatonic discussions of self-constitution and self-knowledge. (shrink)

The ArgumentMost historians of science share the conviction that the incorporation of the corpuscular theory into seventeenth-century chemistry was the beginning of modern chemistry. My thesis in this paper is that modern chemisty started with the concept of the chemicl compound, which emerged at the end of the seventeenth and the beginning of the eighteenth century, without any signifivant influence of the corpuscular theory. Rather the historical reconstruction of the emergence of this concept shows that it resulted from the reflection (...) on the chemical operations in the sixteenth-century metallurgy and seventeenth-century pharmacy. I argue that the reversibility of these operations and their understanding as crafts (metallurgy) or chemical arts (pharmacy) were decisive factors for the emergence of the first ideas about chemical compounds in the seventeenth-century pharmaceutical works written by pharmaceutically trained authors, influenced by the Paracelsian image of nature. There is a direct line of descent from these authors to E.F.Geoffroy (1675–1742), who integrated the first scattered ideas of chemical compound into a general concept comprising chemical artefacts as well as natural bodies. (shrink)

In the past few years, the philosophical debate about self-knowledge has presented itself in a strikingly ‘pre-Kantian’ fashion. Some claimed that all sorts of self-knowledge can be analyzed in the manner of the empiricists, or in terms of cognitive psychology, whereas defenders of rationalism have not grown tired of voicing the claim that there must be some sort of self-knowledge present and underlying, as it were, all sorts of epistemic self-concern. It is against this background that this paper advocates what (...) I would call a ‘Kantian’ strategy to approach the problem of self-knowledge. Taking Kant as a model, it argues, we may come to see how the current divide between empiricism and rationalism may be overcome in philosophical theorizing about self-knowledge. (shrink)

The purpose of the paper will be first a presentation of Meinong's concept of lying, and then an application of Meinong's ideas to a certain formal analysis. The analysis will be based on two primitive terms which are two-place predicates: B - "to believe" and W - "to want". On the basis of the above predicates, the Meinongian definition of lying (the three-place predicate L - "to lie") will be given, together with another definition of a speech act (the three-place (...) predicate S - "to say"). It is not intended to give a ready formal system, but rather to show that such a system is possible to construct. The proposal which will be presented with the application of formal tools and which has Meinongian style is open for different interpretations: one of the directions is logic of intentions, another one - theory of speech-acts. (shrink)

Plato's concept of education raises the question of the conditions under which the epistemic quest and a change in the attitude of the soul actually correlate. The Platonic motifs of self-care and a good life, soul therapy and shame lead, as this study shows, to a self-reflective movement of knowledge, which has an orienting effect in view of the good and a mediating and ordering effect regarding the soul-body relationship. This work contours the dynamics of learning processes on specific, and (...) figurative, forms of representation and on transitions of knowledge. Plato's anchoring of his educational concept in a philosophical anthropology and his transformation of rhetoric and poetics become manifest through the figure of Eros in the ‘Phaedrus’. (shrink)

This article revisits materialist second-wave feminist debates about domestic labour in the context of digitalisation. Using a differentiated typology of labour, it looks at how the tasks involved in housework have undergone dramatic changes through commodification, decommodification and recommodification without fundamentally altering the gender division of labour in social reproduction, drawing on recent research on the use of online platforms to deliver social reproductive labour via the market in a context in which reproductive labour sits at the centre of an (...) intense time squeeze. It reflects on the implications of the commodification of domestic labour for feminist strategy. The author points to the inadequacy in this context of traditional feminist strategies—for the socialisation of domestic labour through public services, wages for housework or labour-saving through technological solutions—concluding that new strategies are needed that address the underlying social relations that perpetuate unequal divisions of labour in contemporary capitalism. (shrink)

High profile (and controversial) events and installations, like the Helter-Skelter in Norwich and the Crazy Golf Bridges in Rochester, have drawn attention to innovation and public engagement within Anglican cathedrals. The present study contextualised these innovations both empirically and conceptually. The empirical framework draws on cathedral websites to chronicle the wide and diverse range of events and installations hosted by Anglican cathedrals in England and the Isle of Man between 2018 and 2022. The conceptual framework draws on Edward Bailey’s theory (...) of implicit religion to classify and to explore these events and installations. Two insights from the theory of implicit religion emerged as of particular significance. First, the notion of implicit religion softens the boundaries between the sacred and the secular. This was exemplified by eight categories of events: scientific exhibitions, festivals, musical events, art exhibitions, theatre, markets, community events and installations. Second, the notion of implicit religion draws attention to the themes and activities that generate meaning and purpose. This was exemplified by seven themes: social justice and social conscience, violence and reconciliation, remembrance, migration and sanctuary, COVID-19 and lockdowns, personal well-being and nature and environment.Contribution: Situated within the science of cathedral studies, this article identifies the range of innovative events and installations hosted by Anglican Cathedrals in England and the Isle of Man and assesses the significance of these events and installations through Edward Bailey’s lens of implicit religion, discussing first the softening of boundaries between the sacred and the secular and then the generation of meaning and purpose through the core themes raised by these events and installations. (shrink)

When I raise my arm, what makes it the case that my arm's going up is an instance of my raising my arm? In this paper, I discuss Aristotle's answer to this question. His view, I argue, is that my arm's going up counts as my raising my arm just in case it is an exercise of a certain kind of causal power of mine. I show that this view differs in an interesting way both from the Davidsonian ‘standard causal (...) account’ of action and from accounts put forward by recent critics of Davidson, such as Hornsby, Alvarez and Hyman. (shrink)

People generally agree that there is something valuable about thinking for oneself rather than simply accepting beliefs on authority, but it is not at all obvious why this is valuable. This paper discusses two ancient responses, both inspired by the example of Socrates. Cicero claims that thinking for yourself gives you freedom. Olympiodorus argues that thinking for yourself makes it possible to achieve understanding, and that understanding is valuable because it gives you a certain kind of independence. The paper asks (...) how insights from these thinkers might bear on a question about the role of experts in a democracy. As citizens, we make judgements about many matters that fall within the domain of some expertise. Should thinking for oneself play an important role in such cases, or must the responsible citizen simply defer to expert authority? -/- . (shrink)

Summary From summer 1792 until spring 1797, Alexander von Humboldt was a mining official in the Franconian parts of Prussia. He visited mines, inspected smelting works, calculated budgets, wrote official reports, founded a mining school, performed technological experiments, and invented a miners’ lamp and respirator. At the same time he also participated in the Republic of Letters, corresponded with savants in all Europe, and was a member of the Leopoldine Carolinian Academy and the Berlin Gesellschaft Naturforschender Freunde. He collected minerals, (...) made geognostic observations, performed chemical and physiological experiments, read the newest scientific journals, and prepared and published texts on mineralogy, geognosy, chemistry, botany and physiology. Humboldt did his scientific investigations alongside his administrative and technical work. This raises the question of whether there were fruitful interactions between Humboldt's technical-administrative work and (parts of) his natural inquiry. I argue that the mining official Humboldt was a late eighteenth-century figure of hybrid savant-technician. Mines and smelting works provided numerous opportunities for studies of nature. Humboldt systematically used inspection tours for mineralogical and geognostic observations. He transformed mines into chemical laboratories, and he transferred knowledge and material items from his natural inquiries in mines to academic institutions. The main objective of this paper is to illuminate the persona of savant-technician (or scientific-technological expert) along with Humboldt's mixed technological and scientific work during his term as mining official. (shrink)

Models of dream analysis either assume a continuum of waking and dreaming or the existence of two dissociated realities. Both approaches rely on different methodology. Whereas continuity models are based on content analysis, discontinuity models use a structural approach. In our study, we applied both methods to test specific hypotheses about continuity or discontinuity. We contrasted dream reports of congenitally deaf-mute and congenitally paraplegic individuals with those of non-handicapped controls. Continuity theory would predict that either the deficit itself or compensatory (...) experiences would surface in the dream narrative. We found that dream form and content of sensorially limited persons was indifferent from those of non-handicapped controls. Surprisingly, perceptual representations, even of modalities not experienced during waking, were quite common in the dream reports of our handicapped subjects. Results are discussed with respect to feedforward mechanisms and protoconsciousness theory of dreaming. (shrink)

In Physics, Aristotle starts his positive account of the infinite by raising a problem: “[I]f one supposes it not to exist, many impossible things result, and equally if one supposes it to exist.” His views on time, extended magnitudes, and number imply that there must be some sense in which the infinite exists, for he holds that time has no beginning or end, magnitudes are infinitely divisible, and there is no highest number. In Aristotle's view, a plurality cannot escape having (...) bounds if all of its members exist at once. Two interesting, and contrasting, interpretations of Aristotle's account can be found in the work of Jaako Hintikka and of Jonathan Lear. Hintikka tries to explain the sense in which the infinite is actually, and the sense in which its being is like the being of a day or a contest. Lear focuses on the sense in which the infinite is only potential, and emphasizes that an infinite, unlike a day or a contest, is always incomplete. (shrink)

We proposed and tested the notion of a bidirectional influence of emotion expressions and context. In two studies, we found that the expressions shown by supporters and opponents...

Voluntarily or not, women are moved in great numbers from Manila to Nigeria, from Burma to Thailand, and from post-socialist countries to Western Europe: female geobodies in the flow of global capitalism. The recently released 53-minute video essay Remote Sensing by the Swiss artist and video director Ursula Biemann traces the routes and reasons of women who migrate into the global sex industry. Taking a geographical approach to trafficking, the video develops a particular visual language generated by new media (...) and satellite technologies, which traces the migration of women in the age of digital images. All stills are taken from the video that was shot in the Philippines, Thailand, California, and the German–Czech border. (shrink)

Voluntarily or not, women are moved in great numbers from Manila to Nigeria, from Burma to Thailand, and from post-socialist countries to Western Europe: female geobodies in the flow of global capitalism. The recently released 53-minute video essay Remote Sensing by the Swiss artist and video director Ursula Biemann traces the routes and reasons of women who migrate into the global sex industry. Taking a geographical approach to trafficking, the video develops a particular visual language generated by new media (...) and satellite technologies, which traces the migration of women in the age of digital images. All stills are taken from the video that was shot in the Philippines, Thailand, California, and the German—Czech border. (shrink)

This chapter contains sections titled: The Account of Change in Physics III.1–3 Some Problems for This Account of Change Notes Bibliography.

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 51 Heft: 1 Seiten: 141-192.

The following is a review of three recent critical approaches in medieval literary history: 1) of “New Philology”/“Body-Philology” and its discussion of the mediality particular to older texts 2) of concepts of the relationship between literature and society derived from New French Historiography and New Historicism 3) of the specific orientation of feminist and gender research in medieval studies.

The history of Milton's reception in Poland suggests that he was mainly seen as a model practitioner of epic poetry, rather than as a political or religious thinker. This conclusion is borne out by comparing two of the three complete translations of Paradise Lost into Polish—the first by Jacek Przybylski (1791), the second by Władysław Bartkiewicz (1902) (the third being Maciej Słomczyński's 1974 translation). The examination of a few crucial passages demonstrates that the earlier translation, Przybylski's, is more successful in (...) representing Milton's linguistic sophistication, theology, and attitude to the Roman Church, than Bartkiewicz's later translation, which, characterized above all by a concern with Catholic correctness, includes many omissions and distortions. Słomczyński's translation, criticized for its theological inaccuracies, is only briefly discussed, as are a few fragments of Milton's work that were translated by other Polish poets. (shrink)