Ludwig Traube has remarked that ‘ Einer der sonderbarsten Abschnitte in der von Emil Baehrens rekonstruierten Anthologia latina ist der, welcher die Gedichte Römischer Kaiser zusammenfasst, carmen 122–127 .” Of these six poems he points out that Nos. 125 and 126 are early mediaeval epitaphs, No. 127, Hermaphroditus, is later mediaeval, and that Nos. 123 and 124, which were favourites in the Middle Ages, are improperly ascribed to the Emperor Hadrian. Of the remaining poem, No 122, he says nothing. It (...) was first printed by Hermann Hagen in the Rheinisches Museum, xxxv, pp. 569 sqq. , from the Berne MS. No. 109, a tenth century MS. of French origin, partly written in Tironian notes. Hagen gives a facsimile of the entry in the MS. which bears the title Octa. aug. This is the authority for attributing the poem to Augustus. (shrink)

The Planteome project provides a suite of reference and species-specific ontologies for plants and annotations to genes and phenotypes. Ontologies serve as common standards for semantic integration of a large and growing corpus of plant genomics, phenomics and genetics data. The reference ontologies include the Plant Ontology, Plant Trait Ontology, and the Plant Experimental Conditions Ontology developed by the Planteome project, along with the Gene Ontology, Chemical Entities of Biological Interest, Phenotype and Attribute Ontology, and others. The project also provides (...) access to species-specific Crop Ontologies developed by various plant breeding and research communities from around the world. We provide integrated data on plant traits, phenotypes, and gene function and expression from 95 plant taxa, annotated with reference ontology terms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 139 twenty years ago has slowly given way to an awareness that cross-cultural differences are real enough to call for different rules of behavior and different sets of values. Several possibilities are still open to the ethicist concerned with the problem of relativism. We may want to reconsider more carefully than ever before the connotations of "relative," of "action" and of "culture" in the context of those (...) anthropologists whose claims are said to be detrimental to ethics. Of these terms so crucial for what Moser calls relativism of right, only the first has been analyzed from opposite perspectives by Stevenson and Berlin. So far as I know, no one has treated "relative" as a relational term in the fruitful way suggested by Berlin.19 We may also come to realize that the issue of relativism is too much imbedded in historical and metaphysical tenets and thus is not amenable to the ahistorical treatment of the logical status of moral judgment. Thus we may want to rewrite its whole history by exploiting one of the best facets of Moser's essay. That is, a comparative study of the sociology of knowledge with the organic model of cultural anthropology. Lastly we may agree with A. Edel and consider the whole issue a closed chapter in the history of philosophy, and move on to the philosophically more fruitful investigation of the why and wherefore of moral change between generations and between historical periods. L. M. PALMER University of Delaware Ernst Cassirer: Scientific Knowledge and the Concept of Man. By Seymour W. Itzkoff. (Notre Dame, Indiana: University of Notre Dame Press, 1971. Pp. xi +286. $9.95) There is a sense in which the title of this book is misleading. To be sure, Dr. Itzkoff does deal with Cassirer and with Cassirer's neo-Kantian conception of scientific knowledge and of man. But there is more to the book than this. The first seven chapters are, in effect, a demonstration that "Cassirer left us with a difficult theoretical dilemma: the existence of two contrasting and opposed views of human nature" (p. 172). The last two chapters (pp. 172-252) are the author's attempt to bring those two views into harmony within the framework of contemporary science and philosophical analysis. The first two chapters (pp. 1-37) trace briefly the development of philosophical thought from the time of "the intellectual revolution set in motion by Galileo" to Kant's "Copernican revolution"--to the Kantian thesis, that is, that "the fundamental act of perception and the structuring of experience itseLf depend upon... 'transcendental apperception' as a 'condition of the possibility of perception itself'" (p. 27). It is the concern with "form and function" rather than with "substance and reality," which the Marburg neo-Kantians, and with them Cassirer, accepted as the lasting achievement of Kant's "critical philosophy." But Cassirer found in Kant also a "parallel concern... for humanistic disciplines" (p. 33) and, as "a central theme," the assertion of the "autonomy of human nature" (p. 35). The survey is suggestive but, in some respects, it is also inaccurate. For example, Kant's presumed "lapse into a radical subjectivism" cannot be justified by the reference, in passing, as it were, to the Opus postumum (p. 29)--although the fault is here perhaps that of Norman Kemp Smith rather than that of the author. A more ~o I. Berlin, Four Essays on Liberty (Oxford, 1969), pp. 96-106. 140 HISTORY OF PHILOSOPHY serious misrepresentation of Kant may be found in the author's acceptance of T. D. Weldon's statement that "the categories... supply principles which are... essential to the existing of a unitary self-consciousness" (p. 32), for this is precisely the reverse of the Kantian position. Also, it is hardly accurate to speak of "Kant's postulation of laws of ethical behavior" (p. 36), for, surely, the various formulations of the categorical imperative are not "laws of ethical behavior" but criteria of such laws. Chapters 3 and 4 (pp. 38-98) are devoted to discussions of the nature of scientific knowledge. Kant's initial commitment to Newtonian mechanics is, of course, a wellknown fact; but Professor Itzkoff quite correctly points out... (shrink)

Buddhisms and Deconstructions considers the connection between Buddhism and Derridean deconstruction, focusing on the work of Robert Magliola. Fourteen distinguished contributors discuss deconstruction and various Buddhisms—Indian, Tibetan, and Chinese —followed by an afterword in which Magliola responds directly to his critics.

Nad barjem je veter in moker je zrak, uši imam v tuniki, v nosu prehlad. Z neba štropotajo nalivi dežja, vojak sem na zidu, ne vem sploh, zakaj. Po sivem kaménju se plazi megla, dekle imam v Tungriji, jaz pa spim sam.

Aesthetics, hermeneutics, criticism -- Social Werktreue and the subjectivization of aesthetics -- From musike to metaphysics -- Formalist aesthetics and musical hermeneutics -- Deconstructing the disciplinary divide -- The question of metaphor -- Mimesis and the hermeneutics of music -- Political critique and the politics of music criticism -- Toward a hermeneutics of music criticism.

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Some years ago, in the course of a general critique of what has sometimes been referred to as the covering law theory of explanation, I made the claim that perfectly satisfactory explanations can often be provided by indicating only one or a few necessary conditions, where we remain ignorant of the sufficient conditions, of what we nevertheless claim to understand. What seemed to me one identifiable type of such explanations I called “explaining how-possibly,” because it was a type more naturally (...) given in response to the question how it could be that a certain thing happened than to the more familiar question why it did so. In the present paper I propose to review certain objections to this thesis which have come to my attention in the interval, and to make such concessions as these seem to require. In fact, the concessions will be minor, since the general thesis still seems to me quite defensible. (shrink)