The Society for Unification Psychology was formed by a group of psychologists concerned about the growing issues of diversity and fragmentation in psychology. The Society held its first organizational meeting at the 1985 APA convention. It is intended that SUNI will become a special interest group of APA's Division 24, Theoretical and Philosophical Psychology. The Society's purpose is to stimulate discussion of issues of unity and disunity in psychology by: planning symposia and other presentations at APA and related conventions; conducting (...) Society interest group meetings at these conventions; and publishing a Newsletter. 2012 APA, all rights reserved). (shrink)

Colloque international sur « Les adjectifs » Responsables : Georgette Dal, Jan Goes, Rafael Marín, Philip Miller, Fayssal Tayalati). Université de Lille 3, 13-15 septembre 2007. Programme téléchargeable en annexe Symposium « L’interprétation des fragments, I : recompositions antiquaires, usages esthétiques, enjeux philosophiques » Organisé dans le cadre du PICS Lille-Munich « L’interprétation entre logique et philologie ». Responsable du c...

This paper explores taste fragmentalism, a novel approach to matters of taste and faultless disagreement. The view is inspired by Kit Fine’s fragmentalism about time, according to which the temporal dimension can be constituted—in an absolute manner—by states that are pairwise incompatible, provided that they do not obtain together. In the present paper, we will apply this metaphysical framework to taste states. In our proposal, two incompatible taste states (such as the state of rhubarb’s being tasty and the state of (...) rhubarb’s being distasteful) can both constitute reality in an absolute manner, although no agent can have joint access to both states. We will then develop a formalised version of our view by means of an exact truthmaker semantics for taste assertions. Within this framework—we argue—our linguistic and inferential practices concerning cases of faultless disagreement are elegantly vindicated, thus suggesting that taste fragmentalism is worth of further consideration. (shrink)

Many philosophical debates take for granted that there is such a thing as ‘the’ common-sense conception of the phenomenon of interest. Debates about the nature of perception tend to take for granted that there is a single, coherent common-sense conception of vision, consistent with Direct Realism. This conception is often accorded an epistemic default status. We draw on philosophical and psychological literature on naïve theories and belief fragmentation to motivate the hypothesis that untutored common sense encompasses conflicting Direct Realist and (...) Indirect Realist conceptions: there is no such thing as ‘the’ common-sense conception of vision that could enjoy epistemic default status. To examine this hypothesis, a survey administered an agreement rating task with verbal and pictorial stimuli to lay participants. We found many laypeople simultaneously hold conflicting Direct Realist and Indirect Realist beliefs about vision. Against common assumptions, Direct Realist beliefs are not clearly dominant, and consistent adherence to Direct Realism is not the norm, but the exception. These findings are consistent with recent accounts of belief fragmentation. They forcefully challenge common methodology in philosophical debates about the nature of perception and beyond. (shrink)

For a classical theory T, ℋ(T) denotes the intuitionistic theory of T-normal (i.e. locally T) Kripke structures. S. Buss has asked for a characterization of the theories in the range of ℋ and raised the particular question of whether HA is an ℋ-theory. We show that Ti∈ range(ℋ) iff Ti = ℋ(T). As a corollary, no fragment of HA extending iΠ1 belongs to the range of ℋ. A. Visser has already proved that HA is not in the range of H (...) by different methods. We provide more examples of theories not in the range of ℋ. We show PA-normality of once-branching Kripke models of HA + MP, where it is not known whether the same holds if MP is dropped. (shrink)

Ce livre questionne. Il ne prétend pas dissoudre les obscurités qui subsistent concernant l'histoire du XXe siècle. Bien plutôt se voit-il confronté à la nécessité d'entamer une réflexion de fond sur l'écriture de l'histoire abordée sous un jour nouveau, dans une perspective transdisciplinaire - la discipline historique n'ayant pas le monopole de son objet. L'écriture de l'histoire est appréhendée thématiquement, géopolitiquement (auteurs allemands et français alternent), historiquement (du milieu du XVIIIe à nos jours) et par les disciplines respectives dont ils (...) émanent. (shrink)

Fragments presents a set of brilliantly intriguing interviews with Jean Baudrillard whose work today occupies center stage in the analysis of consumerism, terrorism, and contemporary culture. In these frank discussions with François L'Yvonnet, Baudrillard reveals for the first time in detail the thinkers who have been the dominant influences on his work during his career. Instead of examining his work as a project of intellectual accumulation, he challenges all the major interpretations of his work by suggesting he has always adopted (...) an anti-system, anti-totality strategy. Even globalization is accompanied in his view by a Western culture which itself is no longer a well-founded confident universalism. Perhaps most interestingly, Baudrillard discusses his life's work in relationship to his contemporaries -- Bataille , Barthes, Lyotard and Deleuze - and explores his position as an outsider in the field of French philosophy. Baudrillard in these interviews is in sparkling form, and in his ownwords he presents not only a lively introduction to this great thinker but also gives readers a window into a brilliant mind. (shrink)

Dealing with and collecting fragments has always been one of the core tasks of scholars of classical antiquity, especially classical philologists. As an examination of the relevant editions and treatises reveals, there is no agreement on what a ‘fragment’ should be. This also has to do with the polysemy of this term, which has gained a new and wider understanding, especially since the Romantic period. In the present contribution it is therefore suggested that the term ‘testimony text’ (‘Zeugnistext’) should be (...) used instead of ‘fragment’. In this way, it is also possible to avoid an editorial pre-determination regarding the authenticity of the testimonies in question. Furthermore, the question of the contextualization of the respective testimony texts will be discussed and suggestions for the practice of their presentation will be made. (shrink)

Considerable fragmentation, and awareness of it, have characterized the field of psychology since its inception. It is suggested that over the years, efforts to reduce uncertainty and overcome fragmentation in psychology have clustered around two broad, opposite strategies which might be termed "scientism" and "constructionism." The first wishes to rely on secure methods and controlled experimentation, the second on a postmodern acceptance of radical heterogeneity and "no truth through method." Some of the shortcomings of these strategies are discussed. A hermeneutic (...) approach centering on dialogue and the idea of social inquiry as a kind of ethical practice is outlined which, it is argued, might have success in incorporating some of the virtues and avoiding the pitfalls of other responses to the problem of fragmentation. (shrink)

My subject is two fragments of rhetorical commentary that appear both in an anonymous manuscript collection of quotations ‘From Longinus’ and in Photius' Bibliotheca. My purpose is to clarify some observations that have been made on them by modern scholars and thus offer a correction or two. The collection of separate quotations labelled κ τν Λογγνου in Laurentianus 24, Plut. 58, was given its title by a later hand different from that of the writer of the original. The grounds for (...) that mistaken heading were that the name ‘Longinus’ appears in the second of the fragments. Aristotle and Theophrastus, however, are cited in other quotations, and most are anonymous, with as yet no particular resemblance found to wording in other rhetorical literature. Each begins with the word τι. All are general remarks on subjects such as rhetorical tropes, style, and different types of speeches. They are, in effect, scholia without a text. (shrink)

La figure de l'individu, qui a dominé la philosophie et les sciences sociales au cours des trois dernières décennies, semble à bout de souffle. Partout, singuliers et collectifs cherchent à dépasser la simple adaptation au monde fluide imposé par le capitalisme mondialisé et à redevenir les agents de leur propre vie. Au nord comme au sud, un immense désir de subjectivation est en train de gagner nos sociétés. Pourtant, la figure du sujet reste confuse. Longtemps identifiée à une entité naturelle, (...) hors de l'histoire, elle pâtit aujourd'hui également des représentations, tout aussi néfastes, qui concluent de l'historicité radicale du sujet à sa relativité éthique et politique, voire à son inexistence. Ce livre reprend, à la racine, la réflexion sur les relations entre sujet et histoire, en y réintroduisant une tradition oubliée, sinon refoulée par la philosophie : celle qui commence avec Humboldt, se poursuit chez Saussure, Benveniste et Meschonnic. En définissant le langage comme activité et comme mise en circulation de puissances poétiques, cette tradition fournit les bases d'une nouvelle anthropologie historique du sujet. (shrink)

Papyrus Geneva 97 is still believed to be the earliest find of Callimachus' Aitia. In the years 1896 and 1904 Jules Nicole acquired in Egypt for the library in Geneva some pieces of papyri and parchments. One of his acquisitions was the remainder from the top of a double leaf of a vellum codex, containing elegiac lines with marginal comments. The first edition appeared in 1904 with the title ‘Un fragment des Aetia de Callimaque’ presenting scraps of more than forty (...) lines; but neither the first editor nor anyone else succeeded in identifying any of them with any of the well-attested Callimachean fragments. This may not have worried Nicole very much in 1904. But since then thirty papyri have turned up with the text of lost poems and every single piece of them, even the smallest, could be clearly identified as Callimachean by coincidence with a known quotation. For the Geneva parchment there is no evidence up to to-day, and its case remains absolutely unique. (shrink)

This paper investigates the fragmentation required of the philosophy of history in light of three key moments in its formation: German Idealism’s desire to see freedom realized in the world, the death of God, and the disasters of the twentieth century. I argue that Walter Benjamin and Maurice Blanchot respond to these threads of the philosophy of history with revolutionary imperatives that belong to no program or project, imperatives that both reorganize and destructure the work of education, affirmations of transience (...) and unmediated violence. I argue, following their lead, that any philosophy of history today must begin in a refusal of state power and the mediated violence of contemporary forms of community. (shrink)

Que signifie prendre racine, s’insérer dans un espace, le faire nôtre, le transformer à notre image et, en retour, devenir autre sous son influence? En somme, que signifie devenir « habitant »? Le terme a longtemps été péjoratif chez nous : quasi-synonyme de personne inculte, rustre, ours mal dégrossi ; le péquenaud des Français. À tort. C’est toute une aventure que celle de devenir habitant, aventure que nos aïeux ont menée à bien, de façon exemplaire, en construisant ce pays. Il (...) n’y a pas de plus beau destin que celui d’habiter pleinement un lieu. Ce petit livre cherche à en témoigner. L’auteur, un universitaire avec des velléités de terrien, livre quelques extraits de ses carnets qui témoignent, de manière fragmentée, d’un parcours d’enracinement (si on lui passe l’apparente contradiction de la formulation). Ce long parcours couvrant presque un demi-siècle a peut-être une valeur représentative : ainsi, il serait le témoin d’un moment, d’une époque, d’une génération. Peut-on être enraciné? Certes, on a un parcours. Mais l’enracinement est-il possible? Si on s’enracine dans un espace, un temps, une communauté, une famille, une parentèle, c’est pour en être déraciné inévitablement, hélas, à plus ou moins brève échéance. Des traces peuvent demeurer, toutefois. Des fragments... Publié en français. (shrink)

Received interpretation. As far as I have been able to determine, all scholars who have dealt with this fragment have followed Plutarch in holding that and are synonyms for ‘body’ and ‘void’ respectively, and the purport of the pronouncement is simply that ‘even void has a nature and substantiality of its own’ . But is included in Aristotle's dictionary of Atomist jargon, while is put better in the celebrated Fragment 125 . In consequence, Fragment 156 has been deemed more curious (...) than important. Despite the extreme scarcity of Democritean fragments other than moralizings, Kirk and Raven do not even print it. No doubt this assumed unimportance explains why it has not been noticed how unsatisfactory Plutarch's exegesis is. (shrink)

Objects often manifest themselves in incompatible ways across perspectives that are on a par. Phenomena of this kind have been responsible for crucial revisions to our conception of the world, both philosophical and scientific. The standard response to them is to deny that the way things appear from different perspectives are ways things really are out there, a response that is based on an implicit metaphysical assumption that the world is a unified whole. This dissertation explores the possibility that this (...) assumption is false, that the world is fragmented instead of unified. On the proposed understanding of such worldly fragmentation, there is a notion of co-obtainment according to which two facts may obtain without co-obtaining. Since not every fact that obtains also co-obtains with every other fact, two incompatible facts may both obtain, as long as they do not co-obtain in the introduced sense. The possibility of such fragmentation sheds new light on a range of phenomena. It allows us to explore a view of time that takes the notion of passage as its defining primitive. It bolsters a no-subject view of experience against the objection that it leads to solipsism. It allows a realist view about colours to withstand the objection from conflicting appearances. And, it makes room for a view on which things really have the properties that are attributed to objects and events across different frames of reference, such as length, mass, duration and simultaneity. Overall, fragmentalism changes the way in which the manifest image feeds into an objective conception of the world: what is manifest to us is not misleading in what sort of properties it shows the world to have, it's only misleading in making it seem more unified than it really is. (shrink)

In 1962 appeared one of the classic articles in Anglo-Saxon manuscript studies, the publication of two eleventh-century fragments of leaves of Old English found in the binding of a seventeenth-century printed book in the library of the University of Kansas, Lawrence. The fragment that more nearly concerns the present article now carries the shelf mark Pryce MS C2:1 in the Kenneth Spencer Research Library . It is a large part of a single leaf from The Legend of the Holy Cross (...) before Christ, an edifying work known in full only in a twelfth-century copy, Oxford, Bodleian Library, MS Bodley 343, fols. 14v–20v . Working from a photograph the great paleographer and codicologist N. R. Ker attributed the hand of the Kansas fragment to the scribe who also wrote the texts of two bits of the same work found in the library of Matthew Parker, archbishop of Canterbury , at Corpus Christi College, Cambridge, now MS 557 . He concluded, no doubt rightly, that all three are part of one manuscript. (shrink)

These two texts come from a store of papyrus fragments which are at present being examined and worked over at Oxford. They are the property of the Egypt Exploration Society and will be republished in vol. xxxi of the Oxyrhynchus Papyri as Nos. 2544 and 2534; permission for their separate publication here has been granted by the Society in view of the relevance of the former of them to the article by Mr. W. S. Barrett which appears on pp. 58–71 (...) below. We are much indebted to Mr. Barrett and Professor Hugh Lloyd-Jones for many valuable suggestions and criticisms. The nature of both texts was recognized by R. A. Coles, of Magdalen College, Oxford, one of the collaborators in this article. (shrink)

The article consists of four chapters taken from a comprehensive study on Wagner.The first chapter discusses the character of the man Wagner. The author undertakes a social analysis which reveals Wagner to be a bourgeois figure who is no longer able to fulfill the monadological claims of bourgeois society, and who actually deserts to the ruling powers while seemingly in conflict with the society of his day. This analysis is made particularly clear through a study of Wagner's anti-Semitism.The following sections, (...) only excerpts of which appear in the present essay, study the relationship between Wagner’s social character and the technical structure of his works, using concepts such as the conductor- composer and the,,gestural type“ of composition. This approach involves minute analyses of certain essential elements of Wagner's technique : the leitmotif, the infinite („unendliche“) melody, his harmonization and scoring.From the principle of Wagner's instrumentation the author derives the concept of phantasmagoria, which is the subject of the sixth chapter of the larger wrork (reprinted here). Phantasmagoria is defined as the aesthetic phenomenon that tends to hide the mode of its genesis and to appear as „nature“.The seventh and eighth chapters have not been included. They deal with the notion of the music drama as the phantasmagoric form, developed primarily from Wagner's theoretical writings, and with the mythical element in his work. The mythical in Wagner is two-sided, for it seeks to interpret the unconscious and in turn to dissolve the real into the unconscious.The two final chapters are devoted to the philosophy inherent in the works of Wagner and to a philosophical interpretation of his work. Chapter nine discusses the Ring from the standpoint of the betrayal of the revolution by the „rebel“. The canon is given by analysis of Wotan as the unity of Impotent old god and beggar. Chapter ten describes Wagner's pessimism. It shows the fundamental difference between Wagner and Schopenhauer, analyzes the Wagnerian concept of the nil as that of the chimaerical, and concludes by „rescuing“ his nihilism as the form adopted by Utopia in the early period of bourgeois decay.L'article se compose de quatre chapitres extraits d’un vaste travail consacré à Richard Wagner.Le premier chapitre étudie la personnalité de Wagner : son caractère est défini comme étant celui du bourgeois désormais incapable de répondre aux exigences monadologiques de la société bourgeoise. L’apparence d’un conflit avec la société masque la soumission de fait aux puissances établies : c’est ce qui est étudié de près dans l’analyse de l’antisémitisme wagnérien.Les chapitres suivants, desquels la présente publication n’offre que des extraits, établissent d’abord — grâce aux concepts du chef d’orchestre et du mode „gestique“ de la composition — le rapport entre le caractère social de Wagner et la complexité technique de son oeuvre. Viennent ensuite des analyses détaillées de quelques éléments essentiels du mode wagnérien de composition, tels que la technique du leitmotiv, de la mélodie infinie, de l’harmonique et de l’instrumentation.Le concept de la fantasmagorie est déduit du principe de l’instrumentation wagnérienne : voilà le thème central du sixième chapitre que notre texte présente, de nouveau, intégralement. La fantasmagorie est définie comme le phénomène esthétique qui renie le mode de sa production.Les chapitres VII et VIII encore, manquent dans la présente publication. Ils traitent du concept du drame musical en tant que forme fantasmagorique. Ce sont surtout les écrits théoriques de Wagner qui servent à développer ce concept. On en vient à examiner l’élément mythique de l’oeuvre wagnérienne — élément équivoque en ce qu’il tend à interpréter l’inconscient en même temps qu’il voudrait le dissoudre dans un inconscient plus profond encore.Les deux derniers chapitres étudient la philosophie inhérente de Wagner, et tâchent de donner une interprétation philosophique de son oeuvre. Le neuvième chapitre donne une analyse du „Ring“ — la trahison de la révolution par le „rebelle“. Le „canon“ du raisonnement est, ici, la figure de Wotan — à la fois vieux dieu rendu impuissant et mendiant. Le chapitre X décrit le pessimisme wagnérien. Il expose la différence fondamentale entre Wagner et Schopenhauer, la reconstruction méthodique du concept wagnérien du néant montre que ce néant est chimérique. La conclusion est, en quelque sorte, une réhabilitation du nihilisme wagnérien en ce que ce nihilisme fut la forme que revêtit l’utopie au début de la décadence bourgeoise. (shrink)

To a modern observer of Western culture, Romanticism might appear conflicted about size. On the one hand, the likes of Chopin and Scriabin best expressed themselves through small-scale compositions, while, on the other, there were those who, like Wagner and Mahler, produced colossal works. The aim of the present article is to explore the phenomenon of miniaturization in Western culture and to examine how miniature works (e.g., literary fragments, preludes) competed with their much larger counterparts. My central claims are threefold: (...) (1) that miniaturization, contrary to common belief, is not a contemporary phenomenon; (2) that the attitude of Romanticism to size was not paradoxical but rather an attempt to harmonize the fragment and the colossal; and (3) that in contemporary culture, the fragment and the colossal are no longer in harmony with each other. (shrink)

I discuss Stoffregen & Bardy's theory from the perspective of the complementary aspect of input conflict, namely, imput coherence - the unity of perception. In a classical approach this leads to the famous The conceptual framework the authors construct leaves no space for a binding problem to arise. A remaining problem of perceptual conflict, arising in cases of inversion of the visual field can be handled by the theory the authors propose.

We say φ is an ∀∃ sentence if and only if φ is logically equivalent to a sentence of the form ∀ x∃ y ψ(x,y), where ψ(x,y) is a quantifier-free formula containing no variables except x and y. In this paper we show that there are algorithms to decide whether or not a given ∀∃ sentence is true in (1) an algebraic number field K, (2) a purely transcendental extension of an algebraic number field K, (3) every field with characteristic (...) 0, (4) every algebraic number field, (5) every cyclic (abelian, radical) extension field over Q, and (6) every field. (shrink)

The paper examines available references to the Ājīvikas that are often identified by scholars, notably by Basham, as genuine quotations from Ājīvikas’ lost works. In addition, the paper analyses some additional material not previously indentifed as possible quotations relevant to Ājīvikism. Unfortunately, none of such references seem to be genuinely derived from an Ājīvika source: All of such passages or verses previously considered genuinely taken from Ājīvika literature turn out to have been composed by non-Ājīvika authors and usually derive either (...) from Jaina works or from fables and narrative literature. There is no clear proof that the Ājīvikas developed their own Sanskrit literature, much less philosophical literature in Sanskrit. Further, the faithfulness and reliability of reports of the Ājīvikas and paraphrases of their views cannot be assessed with any certainty. (shrink)

Giovanni Merlo has argued that a currently popular way to interpret Kit Fine's fragmentalism about tensed facts (which he calls ‘unstructured fragmentalism’) is threatened by the problem of ‘tensed belief explosion’. I argue that such an explosion of belief poses no problem to unstructured fragmentalists.

In The Great Endarkenment, Elijah Millgram argues that the hyper-specialization of expert domains has led to an intellectual crisis. Each field of human knowledge has its own specialized jargon, knowledge, and form of reasoning, and each is mutually incomprehensible to the next. Furthermore, says Millgram, modern scientific practical arguments are draped across many fields. Thus, there is no person in a position to assess the success of such a practical argument for themselves. This arrangement virtually guarantees that mistakes will accrue (...) whenever we engage in cross-field practical reasoning. Furthermore, Millgram argues, hyper-specialization makes intellectual autonomy extremely difficult. Our only hope is to provide better translations between the fields, in order to achieve intellectual transparency. I argue against Millgram’s pessimistic conclusion about intellectual autonomy, and against his suggested solution of translation. Instead, I take his analysis to reveal that there are actually several very distinct forms intellectual autonomy that are significantly in tension. One familiar kind is direct autonomy, where we seek to understand arguments and reasons for ourselves. Another kind is delegational autonomy, where we seek to find others to invest with our intellectual trust when we cannot understand. A third is management autonomy, where we seek to encapsulate fields, in order to manage their overall structure and connectivity. Intellectual transparency will help us achieve direct autonomy, but many intellectual circumstances require that we exercise delegational and management autonomy. However, these latter forms of autonomy require us to give up on transparency. (shrink)

It seems very commonly agreed that Sappho's wedding-songs display none of the ritual obscenity so frequent in the genre. Thus D. L. Page wrote of fr. i ioa that ‘There is no trace here or elsewhere in Sappho of that ribaldry which was characteristic of the songs recited at this and other stages of Greek wedding-ceremonies’. Similarly Sir Maurice Bowra asserted of fr. 111 that it is ‘neither bawdy nor exalted, but playful. If the humour is a bit primitive, that (...) is due to tradition, which expected jokes at this level’. On the next page he writes of the songs sung outside the bridal chamber, as distinct from those sung in the procession thither, that ‘Here too Sappho seems to avoid bawdry but is not averse from rather elementary jokes’. (shrink)

It seems very commonly agreed that Sappho's wedding-songs display none of the ritual obscenity so frequent in the genre. Thus D. L. Page wrote of fr. i ioa that ‘There is no trace here or elsewhere in Sappho of that ribaldry which was characteristic of the songs recited at this and other stages of Greek wedding-ceremonies’. Similarly Sir Maurice Bowra asserted of fr. 111 that it is ‘neither bawdy nor exalted, but playful. If the humour is a bit primitive, that (...) is due to tradition, which expected jokes at this level’. On the next page he writes of the songs sung outside the bridal chamber, as distinct from those sung in the procession thither, that ‘Here too Sappho seems to avoid bawdry but is not averse from rather elementary jokes’. (shrink)

Después de haber subrayado las tres dificultades de la definición aristotélica de virtud --el oxímoron hexisproairetiké como aporía central, el equilibrio difícil entre phrórimos y lagos, y la impresión enigmática de ese "en cuanto a nosotros" en relación con el cual todo se juega- el A. muestra que su elucidación otorga asimismo su pleno sentido al proyecto de autonomía que está en el corazón de su obra. Este proyecto, como cualquier otro proyecto filosófico, no podría fundamentarse ni legitimarse a priori. (...) Pero es el único que abre la libertad humana a su dimensión verdadera: a saber, la posición /aceptación de formas nuevas. Lo que no exime de examinar su coherencia interna ni de buscar sus portadores reales en la sociedad. (shrink)

Papyrus Geneva 97 is still believed to be the earliest find of Callimachus' Aitia. In the years 1896 and 1904 Jules Nicole acquired in Egypt for the library in Geneva some pieces of papyri and parchments. One of his acquisitions was the remainder from the top of a double leaf of a vellum codex, containing elegiac lines with marginal comments. The first edition appeared in 1904 with the title ‘Un fragment des Aetia de Callimaque’ presenting scraps of more than forty (...) lines; but neither the first editor nor anyone else succeeded in identifying any of them with any of the well-attested Callimachean fragments. This may not have worried Nicole very much in 1904. But since then thirty papyri have turned up with the text of lost poems and every single piece of them, even the smallest, could be clearly identified as Callimachean by coincidence with a known quotation. For the Geneva parchment there is no evidence up to to-day, and its case remains absolutely unique. (shrink)

Solidarity is a fundamental social value in many European countries, though its precise practical and theoretical meaning is disputed. In a health care context, I agree with European writers who take solidarity normatively to mean roughly equal access to effective health care for all. That is, solidarity includes a sense of justice. Given that, I will argue that precision medicine represents a potential weakening of solidarity, albeit not a unique weakening. Precision medicine includes 150 targeted cancer therapies (mostly for metastatic (...) cancer), all of which are extraordinarily expensive. Our critical question: Must a commitment to solidarity as defined mean that all these targeted cancer therapies should be guaranteed to all within each country in the European Union, no matter the cost, no matter the degree of effectiveness? Such a commitment would imply that cancer was ethically special, rightfully commandeering unlimited resources. That in itself would undermine solidarity. I offer multiple examples of how current and future dissemination of these targeted cancer drugs threaten a commitment to solidarity. An alternative is to fund more cancer prevention efforts. However, that too proves a threat to solidarity. Solidarity, with or without a sense of justice, is too abstract a notion to address these challenges. Further, we need to accept that we can only hope to achieve “rough justice” and “supple solidarity.” The precise practical meaning of these notions needs to be worked out through a fair and inclusive process of rational democratic deliberation, which is the real and practical foundation of just solidarity. (shrink)

The present article provides a full description of the little known 9 th century Nuremberg fragment of the “Historia Augusta” (Stadtbibliothek Fragm. lat. 7) as well as an extensive discussion of the work’s Carolingian manuscript tradition. It is demonstrated 1.) that the Nuremberg fragment most probably is a remnant of a volume from the former library of Murbach (= M) which was used by Erasmus and Froben for their edition of 1518, 2.) that M, the excerpts preserved in Vatican Pal. (...) lat. 886 (= Π), and also Vatican Pal. lat. 899 (= P), our most important witness to the text, go back independently to a common exemplar, 3.) that Sedulius Scottus († ca. 875) culled the extracts preserved in his „Collectaneum miscellaneum“ from P, in which his typical excerption signs are still visible. Due to its close kinship to P, the Murbach copy did by no means contain a version of the “Historia Augusta” different from P or even more original than P, as has been variously claimed in recent years. (shrink)

Fragments of mummy-cartonnage, formerly in the collection of University College, London, now on permanent loan to the Ashmolean. Parts of two columns of a papyrus-text of a Greek Tragedy: head and foot of both columns partly preserved. The lines of col. ii are not quite straight opposite those of col i. There were eighteen or nineteen lines in col. i, nineteen in col. ii, the last line of col. ii being slightly below the level of the last line of col. (...) i. The text was written in the third century B.C, perhaps before 250 B.C. The hand is similar to that of P. Petrie I Plate V. No Lesezeichen of any kind are visible. [Fragment = 6·9×7·1 cm.: =6·7×10·9 cm.: = 4·2×14·2 cm. Height of column of writing =14·7 cm. Existing margins = 2·5 and 2·3 cm. Probable height of roll = 20/21 cm. . Fr. = col. i, 1–6 + col. ii, beginnings of 2–4: fr. = col. i, 9–18 + col. ii, beginnings of 9–14, 16–19: fr. = col. ii, middle of 1–15.]. (shrink)