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In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Cogito, Ergo Sum: The Life of René DescartesDennis Des CheneRichard Watson. Cogito, Ergo Sum: The Life of René Descartes. Boston: David R. Godine, 2002. pp. viii + 375. Cloth, $35.00.Somewhere between hagiography and debunking lies truth. Or so we may think: the biographer's sources are almost always tipped one way or the other, and it is his or her job to establish, or divine, the way of authentic (...) fact and, if facts fall short, then of sturdy sober hypothesis. In general the debunker has more fun, especially when the weight of tradition favors the ennobling, if not the beatification, of its subject.Descartes is a case in point. Until a few years ago, there was in English no satisfactory biography. Now there are three: an "intellectual biography" by Stephen Gaukroger, the Descartes of Geneviève Rodis-Lewis, and Watson's. Gaukroger dwells on Descartes's natural philosophy, especially in the early years. Only after 300 pages does he reach the period of the Discourse, Descartes's first published work. Rodis-Lewis offers a more even-handed treatment, the fruits of a lifetime of study. Her Descartes resembles, not the modern scientist or professional philosopher, but the ancient sage for whom metaphysics is a once-in-a-lifetime affair, and even natural philosophy subordinate to wisdom. Watson's Descartes is an altogether more worldly type, born into a family of lawyers, well-connected, touchy [End Page 113] about his place in social and scientific circles, and not all that interested in what we think of now as philosophy. Nor, for that matter, is Watson: you will look in vain for an analysis of the Meditations, a discussion of method, or a definition of générosité. (Watson does conclude, I should note, with a discussion of Descartes's doctrine on the soul, whose title might well have been "The future of an illusion" if Freud had not used it already.)If you like your philosophy uncluttered by context, if you find it worthwhile to read or write about "Cartesian skepticism" or "Cartesian dualism" without troubling yourself to understand who the historical Descartes was, or what might have moved him to confront the skeptics and save the soul, then Watson is not for you. It is emphatically a Life, not a Life and Works. It is, moreover, a life in the manner of many modern biographers, in which the biographer, rather than conceal himself behind the curtains of scholarly convention, figures into the narrative, retracing the steps of Descartes's passage to Italy, examining the baptismal certificate of Descartes's illegitimate daughter Francine, and eating lunch at the Queen Kristina restaurant "next door to the house in which Descartes died" (303). The quality of a biography thus written depends in part on the personality of its author (and in the case of Cogito Ergo Sum, the author's wife, who intervenes more than once on the side of common sense during their peregrinations). Watson is, to my mind, an agreeable companion, dedicated to the search for biographical truth, impatient with hagiographic fog and time-hallowed error, down-to-earth in his assessment of Descartes's motives and circumstances.One example to show the differences among the three biographies. In November 1618 Descartes met the future Latin schoolmaster Isaac Beeckman in Breda. Beeckman records with enthusiasm their joint endeavors in physico-mathematics over the next few months (Gaukroger has the details). It seems clear that the impetus for studying the various problems mentioned in Beeckman's Journal came from Beeckman, who had been pondering physical questions since 1613 or before. Descartes's contribution, at least at first, was his immense mathematical skill. Their interests lay largely within the "mixed mathematics" of the period, especially hydrostatics and mechanics. They also discussed music, an aspect of the "new science" now often neglected (but see H. F. Cohen, Quantifying Music [Dordrecht, 1984]). On New Year's day 1619 Descartes presented Beeckman with his Compendium musicæ (Gaukroger 74, Rodis-Lewis 51/29). A decade later, Descartes, having heard that Beeckman had appropriated the Compendium to himself, became angry and eventually, late in 1630, dismissed Beeckman with a masterpiece of de haut... (shrink)

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Nietzsche's Critique of Staticism Manuel Dries Part 1: Time, History, Method Nietzsche's Cultural Criticism and his Historical Methodology 23 Andrea Orsucci Thucydides, Nietzsche, and Williams 35 Raymond Geuss The Late Nietzsche's Fundamental Critique of Historical Scholarship 51 Thomas H. Brobjer Part II: Genealogy, Time, Becoming Nietzsche's Timely Genealogy: An Exercise in Anti-Reductionist Naturalism 63 Tinneke Beeckman From Kantian Temporality to Nietzschean Naturalism 75 R. Kevin Hill Nietzsche's Problem of the Past 87 John Richardson Towards Adualism: Becoming and Nihilism in Nietzsche's (...) Philosophy 113 Mamuel Dries Part III: Eternal Recurrence, Meaning, Agency Shocking Time: Reading Eternal Recurrence Literally 149 Lawrence J. Hatab Suicide, Meaning, and Redemption 163 Paul S. Loeb Nietzsche and the Temporality of (Self-)Legislation I91 Herman W. Siemens Part IV: Nietzsche's Contemporaries Geschichte or Historie? Nietzsche's Second Untimely Meditation in the Context of Nineteenth-Century Philological Studies 213 Anthonyl K. Jensen 'An Uncanny Re-Awakening': Nietzsche's Renascence of the Renaissance out of the Spirit of Jacob Burckhardt 231 Martin A. Ruehl Part V: Tragic and Musical Time Metaphysical and Historical Claims in The Birth of Tragedy 275 Katherine Harloe Nietzsche's Musical Conception of Time 291 Jonathan R. Cohen. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 26.2 (2002) 465-468 [Access article in PDF] Cogito Ergo Sum: The Life of René Descartes, by Richard Watson; vii & 375 pp. Boston: David R. Godine, 2002, $35.00. Scholarly in what it delivers, but delightful in how it delivers what it delivers, Cogito Ergo Sum is highly informative and fun to read. Touching on all the key places, players and events in the philosopher's life, Watson (...) tells us (at least) everything we wanted to know about Descartes as he cuts through the myths that have been passed down to us about him. Cutting through the myths meant dissociating his biography ("the first biography of Descartes since 1920 that is based on substantial new research, and the only one ever written for general readers"; p. 23) from the two still-operative hagiographic traditions: the French Catholic apologetic tradition and the scientific apologetic tradition. The result is a skeptical biography, full of distrust toward tradition and authority, written very much in the spirit of methodical doubt practiced by its subject.Descartes emerged from a powerful family tradition of law and medicine but mentions his childhood only six times. With good reason. He didn't like either his father or his brother and his mother died thirteen months after he was born. He was considered the family failure, not only wasting time in philosophy but squandering his share of the family fortune. He received an excellent eight-year education at the outstanding Jesuit school at La Flèche where he was immediately attracted to the certitude that mathematics offered him. He earned a law degree in Poitiers, spent time in the Army, though not in battle, and refused a judgeship.It was Isaac Beeckman who radically influenced Descartes's future when he awakened him to the possibility of applying mathematics to the problems of natural science. Watson examines sympathetically Descartes's eventual revolt against this father figure. Watson humanizes Descartes greatly when he examines both his relationship with his daughter, Francina, who died of scarlatina at the age of five, and his relationship with the child's mother, Helena Jans. He also rehabilitates the reputation of Helena who has been traditionally maligned by biographers of the philosopher. Here, and elsewhere, he speaks out loudly and clearly against "the denizens of the Saint Descartes Protection Society" who purport that Descartes broke his celibacy just this once. "Actually," writes Watson, "I think Descartes was enough of a scientist that he would have repeated the experiment several times, if only to see if the experience was the same the second and a third time" (pp. 181; 182).In 1628, totally unwilling to get involved in religious squabbles in France and desiring to live in "joyful anonymity," Descartes takes off for Friesland. This constituted a flight from family, social responsibility, and royalist Catholic totalitarian oppression. He moved around often to situate himself at universities where he wanted to do research and to avoid the plague. This great mathematical genius and father of modern philosophy wanted to replace [End Page 465] Aristotelian philosophy and science and thought correctly that it would be easier to get his ideas accepted here. He became friendly with Princess Elizabeth of Bohemia who spoke five languages and astutely critiqued his metaphysics. Despite the myths, neither was in love with the other. She inspired him to write The Passions of the Soul, which, oddly enough, he dedicated to Queen Christina of Sweden. He did, however, dedicate his Principles to Elizabeth. Christina was a bookish intellectual who loved the theater. In 1649, even though he had exhibited a clear dislike of court life, he agreed to be her tutor. He died in Sweden in 1650 during one of the coldest winters ever recorded in Europe.Why did he go to Sweden? He was broke and had little chance for a pension in France. In addition, while he knew the value of his work, he began to think his life might have been a failure. Perhaps he might really enjoy being a courtier after all. Certainly he feared that he would end... (shrink)

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Bu araştırma Hz. Peygamber’e izafe edilen “Dünya müminin zindanı, kâfirin cennetidir” rivayetini konu edinmektedir. Zikri geçen hadisle ilgili literatür taraması yapıldığında müstakil bir araştırmaya rastlanmamaktadır. Esasında ilim geleneğimizde tek bir hadisi bütün yönleriyle inceleyen pek çok araştırma vardır. Ancak söz konusu haberin müsellem ve mesajı açık kabul edilmesi hem Arap hem de Batı araştırmalarına konu edilmemesinin gerekçesi olabilir. İlgili rivayetin temel hadis kaynaklarında muhtelif metinlerle, beş ayrı sahâbîden aktarıldığı tespit edilmiştir. Araştırmamızda sözü edilen metin ve senedler ayrı ayrı incelenerek rivayetin (...) hadis ilmi açısından değeri tartışılmıştır. Rivayetin pek çok tariki olduğu için araştırma merfu‘ haberlerle sınırlandırılmıştır. Sözü edilen rivayete temel hadis metinlerinde hangi bâb başlığı altında yer verildiği ve klasik hadis şerhlerinde metne nasıl yaklaşıldığı tetkik edilmiştir. Rivayetin “zühd” konusunun ayrılmaz bir parçası haline geldiği ve buna bağlı olarak vaaz ve irşad literatüründe önemli bir yer tuttuğu tespit edilmiştir. Hadiste müminin dünya hayatıyla ilişkisine dair serdedilen ifadeler, kabaca “fâni olan her şeye yüz çevirmek” şeklinde tanımlayabileceğimiz zühdle ilişkilendirilmesine yol açmıştır. Hadis şârihleri ise mezkûr haberi dünya arzularının cezb ediciliğiyle, süreklilik arz eden meşakkatli ibadetlerle mükellef olmanın verdiği zorlukla ve dünyada bireylerin başına gelen musibetlere karşı sabretmesi gerektiğiyle ilişkilendirmişlerdir. Bu bakımdan musannifler ile şârihlerin hadisi benzer perspektifle değerlendirdikleri görülmüştür. Çalışmamızda, Kur’an ve hadis metinlerinde yer alan metaforik anlatı biçimi göz önünde tutulduğunda hadisi farklı bir bakış açısıyla değerlendirmenin mümkün olup olmadığı tespit edilmiştir. Zira metafor, retorik sanatların önemli bir unsuru olup, benzetme edatlarını kullanmadan farklı konular arasında anlam bağlantısı kurma sanatıdır. İstiare, teşbih, alegori ve kinaye gibi türlerle benzerlikler taşısa da anlatılan konudan ziyade anlatım tarzını vurgulayarak sözleri güçlendirmesiyle diğerlerinden ayrılmaktadır. Metaforlar düşünce dünyasına derinlik katmakla kalmaz, aynı zamanda karmaşık veya soyut kavramların daha anlaşılır ifade edilmesine imkân tanır. Dilin gücünü ortaya çıkarırken, yaratıcı düşünce ve duygusal bağlantılar kurma becerisini pekiştirerek anlatının içerdiği mesajın vurgusunu artırır ve muhatapta daha derin etki bırakmayı sağlar. Tüm bunlardan hareketle ilgili metinde yer alan “zindan” kavramının metaforik bir anlam içerdiği kabul edildiğinde yeni bir yorum denemesine açık olduğu söylenebilir. Özellikle modern dönemde belirgin, açık ve fark edilir düzeyde ortaya çıkan düşünce ve ahlak krizine karşı bir anlamlandırma yolu seçerek ilgili rivayeti “medeniyet ve sünnet” ilişkisini göz önünde tutarak metaforik bir yorum denemesiyle ele aldık. Zira bu sözleriyle Resûl-i Ekrem’in çökmüş ve çürümekte olan medeniyetlerin haksızlık ve sefaletin kaynağı haline getirdiği tek dünyacı anlayışı reddettiği, nimetlere ve mahrumiyetlere karşı gereğinden fazla ya da az değer atfetmeyi kabul etmediği ve ölümle her şeyini kaybedeceğini düşünenlere karşı bilinç uyandırmaya çalıştığı iddia edilmektedir. Bunun yanında modern insanın İslâm medeniyetini yeniden canlandırabilmesini engelleyen bir dizi kriz vardır. Bunlar ruhsal, bireysel, düşünsel, metafizik ve toplumsal krizlerdir. İnsan, ruhsal krizi manevi ilerleme ve aydınlanmayla; bireysel krizi değerleri arzulara bırakmamakla; düşünsel krizi farklı düşüncelere açık bir şekilde eleştirel düşünceyi geliştirmekle; metafizik krizi dünyevi cazibelerden arınarak varoluşsal kısıtlamalara sırt çevirip bilgi ve anlam arayışına yönelmekle; toplumsal krizi toplumdaki değişimlere katkıda bulunarak insan hakları mücadelesi vermekle alt edebilir. Araştırmamızda insanın bu krizlerle başa çıkıp zindandan kurtularak özgürlüğe kavuşacağı ve kendi medeniyetini kurabileceği fikri metaforik bir yorum denemesiyle ileri sürülmüştür. Modern dönemde karşımıza çıkan sorunların tespitinin ve bu sorunlara dair çözüm önerilerinin rivayet kültüründen beslenmek suretiyle yapılmasının mümkün olup olmadığı da bu sayede tetkik edilmiştir. Bu kapsamda “Dünya müminin zindanı, kâfirin cennetidir” rivayetinin ne şekilde anlaşıldığı veya anlaşılması gerektiği etrafındaki tartışmalara temas edilerek yeni bir yorum arayışına gidilmiştir. Söz konusu arayış “deneme” olarak isimlendirilmiş ve sonraki araştırmacıların çok daha kapsamlı denemelerde bulunması hedeflenmiştir. (shrink)

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The Issues at Issue: Heidegger declares metaphor to be a function of metaphysics. Ricoeur's tension theory of metaphor takes the understanding of metaphor beyond metaphysics. Ricoeur's theory of metaphor is a theory of metaphorical statement not of naming. The classical, lexical theory of metaphor focuses on a primary meaning of each metaphor. As such metaphor is merely ornamentation in language. What it names could more appropriately be accomplished in literal language. In contrast, metaphor is understood by Ricoeur to be a (...) semantic event made possible by three kinds of tensions. One may understand symbols to function with the same metaphorical tensions. In the case of symbols, however, these tensions function not at the level of the sentence but rather of the narrative. Metaphor and symbol both have an ‘ontological priority’ over other elements of discourse and experience. They ‘work’ because of the event character of both understanding and experience. Understanding and experience have event as their condition of possibility. Metaphor and symbol both have a ‘temporal priority’, as well, for they serve as the shock to think ‘more’. This can occur, however, because they are part of a circularity that is non-metaphysical, that is, the circularity of the event character of the Being-of beings. Hence, just as metaphors are always ‘larger’ than the sentence, so are symbols always ‘larger’ than the narrative. (shrink)

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Spinoza felsefe tarihinde ve felsefi düşüncede daha çok monist ontolojisi ve panteist teolojisi ile dikkatleri çeken bir filozoftur. Ancak o aynı zamanda önemli bir ahlak ve siyaset teorisyenidir. Özellikle siyasal felsefesinde düşünce ve ifade özgürlüğüne ve din-devlet ilişkisine dair, çağının sınırlarını aşan özel ve özgün görüşlere sahip olduğu ve yaşadığı çağda önemli bir demokrasi ve düşünce özgürlüğü savunucusu olduğu söylenebilir. Ne var ki felsefesinde ontolojiye ve teolojiye dair görüşlerinin ön plana çıkarılması nedeniyle olsa gerek, onun ahlaka ve siyasete ilişkin görüşleri (...) biraz geri planda kalmış ve görmezlikten gelinmiş gibidir. İşte bu çalışmada Spinoza’nın hem düşünce ve ifade özgürlüğüne hem de din-devlet ilişkisine dair görüşleri, genel felsefesi bağlamında tartışılmaya çalışılmaktadır. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:R. D. Ackerman BELIEVING IN A FICTION: WALLACE STEVENS AT THE LIMITS OF PHENOMENOLOGY The "ring of men" of "Sunday Morning" will chant their "devotion to the sun, / Not as a god, but as a god might be, / Naked among them, like a savage source" (CP, pp. 69-70).' Solar nakedness is deferred even as it is named. The problem for belief is the question of appearance and (...) representation. Things appear as and like.... The phenomenological return to things is also a turn to fiction, as Husserl understood: "If anyone loves a paradox, he can really say... that the element which makes up the life of phenomenology... is fiction. ' " The sun is divine, and it is not; it is both naked and clothed, savage and civilized, source (or end) and means. But such paradox is ultimately unsatisfying, and as we will see with Stevens, the need for belief—for an image or idea of totality—forces the issue of fiction and reality. The Stevens we will have in view is not the Stevens—as if there were such a creature. Our Stevens is the one most persuaded by promises such as those of phenomenology, the one most concerned with decreation (reduction) and fresh beginnings, with discovery and recognition, with imagination, the body, and the earth. This is the Stevens for whom the barrier of language presages at last not absence and difference but fictive recovery of presence and identity, the one for whom poetry represents a way of belief beyond mysticism even as it bodes mythic proximity. Finally, this is the Stevens who predominates throughout the prose (as well as in much of the poetry), who tries mightily to secure a belief while disencumbering himself of metaphysics—but alas, I think, with small success. Although Stevens's association of the problem of belief with the idea of fiction occurs in early poems such as "A High-Toned Old Christian 79 80Philosophy and Literature Woman" and "To the One of Fictive Music," his most intensive involvement with fiction as belief dates from the early 1940s and spans the period of his major essays and his last four volumes of poems. He recounts, for instance, a 1942 conversation with a student: "I said that I thought that we had reached a point at which we could no longer really believe in anything unless we recognized that it was a fiction. The student said that that was an impossibility, that there was no such thing as believing in something that one knew was not true. It is obvious, however, that we are doing that all the time" (L, p. 430). What does it mean to believe in a fiction? That is my main subject here, as we seek out the limits of the phenomenological Stevens. His letters of this period are preoccupied with the problem of fictive belief: "If one no longer believes in God (as truth), it is not possible merely to disbelieve; it becomes necessary to believe in something else.... A good deal of my poetry recently has concerned an identity for that thing.... In one of the short poems that I have just sent to the harvard advocate, I say that one's final belief must be in a fiction. I think that the history of belief will show that it has always been in a fiction" (L, p. 370). The poem referred to, "Asides on the Oboe," begins: The prologues are over. It is a question now, Of final belief. So, say that final belief Must be in a fiction. It is time to choose. (CP, p. 250) Acknowledging that "in the long run, poetry would be the supreme fiction" (L, pp. 430-31), Stevens nonetheless singles out the nominative function of poetry as the essence of its claim to supremacy: "Poetry means not the language of poetry but the thing itself.... The subject matter is what comes to mind when one says of the month of August... 'Thou art not August, unless I make thee so'" (L, p. 377). The quoted line (also from "Asides") underscores the paradox that for Stevens the essence of fiction (the nontrue) is its capacity to nominate the true or the real. This... (shrink)

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Bireysel düşüncelerini başkalarına aktarma ve hatta empoze etme düşüncesi insanlık tarihi kadar eskidir. Nitekim ilâhî kitabımız, ilk insanların şeytanın söylediği sözlerden etkilenerek kandırıldığını ifade etmiştir. Hz. Peygamber’in insanları doğru yola sevk etmek için tebliğ ettiği ve bu vazifeyi yerine getirmekle görevlendirildiği bilinen bir gerçektir. Asıl itibarıyla insanın olduğu her yerde bu durumun gerçekleşmesi gayet tabiîdir. Fakat tarih boyunca özellikle kültürel ve teknolojik sahadaki ilerlemeler sözü edilen faaliyetlerde kullanılan araçları değiştirmiştir. Örneğin; yazı malzemesinin temininin kolaylaşması ve matbaa alanında gelişmeler yaşanmasıyla fikirler (...) daha çok yazıyla aktarılmıştır. Modern döneme gelince televizyon, bilgisayar ve bunların destekleyicisi olarak internetin geçirdiği dijital değişim ve dönüşümlerle birlikte görsel çalışmalar hız kazanmıştır. Bu doğrultuda televizyon ve akabinde dijital yayın platformları yaygınlaşmış ve hatta dijital platformlara rağbetin artmasıyla medya sektöründe zorunlu bir değişiklik gerekmiştir. Bu değişikliği öngörerek dijital yayın sektörüne hızlı bir giriş yapan ve milyonlarca abone sayısına ulaşan en büyük dijital yayın platformu Netflix’tir. Bilindiği üzere görsel medya uygarlığının tek olmasa da en önemli gayesi ekonomik çıkar elde etmektir. Ancak bununla birlikte Netflix ve benzeri şirketlerin içerikleriyle düşünce dünyalarını, hayatı anlamlandırma yöntemlerini ve hatta ideolojilerini kasıtlı ya da kasıtsız empoze ettiği de muhakkaktır. Bu doğrultuda hem ilgilisi fazla hem de ses getirme etkisi yüksek olduğu için dini imgeler taşıyan program, dizi ve film gibi yayınlara dijital platformlarda büyük oranda yer verilmektedir. Ancak kimi zaman insanların doğru bilgiye ulaşması ve her türlü hurafeden uzaklaşmasına yol açan bu yayınlar, çoğu zaman yanlış bir din öğretisinin aktarılmasına sebep olmaktadır. Sözü edilen platformda son günlerde en çok izlenen içerikler arasında yer alan ve İsveç’ten sözde İslâm Devleti’nin sınırları içerisindeki Rakka’ya giden bir ailenin dram dolu hikâyesini anlatan Kalifat dizisinin, izleyicilerini İslâm öğretileri hakkında farklı şekillerde yönlendirdiği görülmektedir. Çalışmamızda bu dizide yer alan İslâmî imgeler, din istismarı ve İslamofobi gibi başlıklar üzerinden tahlil edilecek ve dijital platformların din algısını ne denli şekillendirdiği üzerinde durulacaktır. Ayrıca değişen medya ve dijital platformların dönüşümüne, dizinin amaç ve hedeflerine uygunluğuna ve IŞİD militanlarının düşünce dünyalarının İslâm’ın esas öğretileriyle ne denli örtüştüğüne de temas edilecektir. Tüm bunların akabinde genelde medya sektöründe özelde dijital platformlarda algı oluşturmanın imkânına vurgu yapılacaktır. (shrink)

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Miqdādī Iṣfahānī, ʻAlī - Correspondence ; Islamic ethics ; Sufi poetry, Persian.

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This discussion, featuring short comments by R. Melvin Keiser, Durwood Foster, Richard Gelwick and Donald Musser, grew out of articles in TAD 35:3 (2008-2009) on connections and disconnections between the thought of Polanyi and Tillich (featuring essays by Foster and Gelwick with a response from Musser). Keiser raises questions about perspectives articulated in the earlier articles and Foster, Gelwick and Musser respond here.

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R. A. Sharpe; VIII*—Art and Expertise, Proceedings of the Aristotelian Society, Volume 85, Issue 1, 1 June 1985, Pages 133–148, https://doi.org/10.1093/aristote.

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In lieu of an abstract, here is a brief excerpt of the content:Homeric ΔΙΙΠΕΤΕΟΣΠΟΤΑΜΟΙΟand the Celestial NileR. Drew GriffithHomeric διιπετής, which occurs only in the verse–end formula διιπετέος (Il. 16.174, 17.263, 21.268, 326; Od. 4.477, 581, 7.284; cf. Hes. fr. 320 Merkelbach–West), is usually interpreted as "fallen from Zeus, i.e., from heaven,... fed or swollen by rain" (LSJ),1 for high–thundering, cloud–gatherer Zeus is the sky who rains and snows (Il. 12.25; Od. 9.111, 14.457, Alc. Z 14.1 Lobel–Page 5 338.1 Voigt; (...) Ar. Nub. 368, 373; Babrius 65.1; Marcus Aurelius 5.7), and rivers can be "swollen by rain and melted snow" (). Yet it only takes a moment for the desperate nature of this interpretation to become clear: it has at least four flaws.2First, there is διι–. We may explain the quantity of the second iota (long in διιπετής, short in Διί) either as metrical lengthening, or as a survival of the Mycenaean, with or without the emendation to διειπετής proposed by one Zenodorus (schol. E2Od. 4.477, var. l. Zenodotus, HQ) and supported by some moderns,3 but the form itself is unexpected. Even supporters of the usual interpretation admit that διι is a very odd way of saying "from Zeus," which should be expressed by a [End Page 353] genitive of source:4 indeed, when Euripides wants to characterize a statue as having "fallen from the sky," he uses διοπετής (IT 977; cf. fr. 971 Nauck2 ). They account for διι- in one of three ways: either as chosen on the analogy of διίφιλος where the dative is appropriate,5 or as a compendious expression meaning "by (the command of) Zeus,"6 as an Arcado– Cypriot use of the dative as an ablative.7 This last approach relies in turn on the hypothesis (itself controversial) of an Achaean stratum of the Homeric language, in which are alleged to persist forms specific to the Mycenaean dialect.8Second, the final element, πετής, is elsewhere in Homer derived from πέτομαι (Il. 12.201, etc.;Il. 8.42, etc.; cf. Hes. Theog. 267). Unlike διιπετής, these words are accented paroxytone (but note παλιμπετές Il. 16.395, Od. 5.27, which means "falling or flying backward"; Pind. Pyth. 3.105; and Aesch. Supp. 782), but this shows only that during the Alexandrian period, when the written accents were devised, scholars associated them with a different root from διιπετής. Leaving our word aside, for examples of -πετής derived from πίπτω we must look to Aeschylus, Pindar, and subsequent authors.9 (Words with πετής from πετάννυμι are attested in later Greek.)10Third, the earliest post–Homeric uses of διιπετής (Eur. Bacch. 1267, Rhes. 43, Hypsipyle fr. 1. sp. IV, 1.31 Bond; Hippoc. Morb. Mul. 1.24) demand the translation "translucent" vel sim. (Etym. Magn. s.v.), and Zenodotus (apud schol. Il. 17.263) glosses the word in its Homeric use as διαυγής,11 yet the semantic development from "fallen from Zeus, etc." (on the usual interpretation) to "translucent" can only be seen as "encore inexpliqué."12 [End Page 354]Fourth, one of the three named rivers to which Homer applies διιπετής is the Nile (Od. 4.477, 581; the others are Spercheius, Il. 16.174, and Scamander, Il. 21.268, 326), yet if ever there were a river that is not "fed or swollen by rain" it is the Nile: rainfall is scarce in Egypt (Hdt. 3.10.3), and, knowing this, Diogenes hypothesized that the Nile was fed by subterranean springs (64 A18 Diels–Kranz; cf. Sen. Q.Nat. 4.2.28–30, 6.8.3–5; schol. Ap. Rhod. 4.269 = p. 277 Wendel). The application of the epithet to the Nile would have, therefore, to be classed among Homer's (admittedly numerous) formulary illogicalities.13Not all scholars accept the usual view. In 1958 M. Treu pointed to a then newly discovered papyrus fragment of Alcman containing the adjective διαιπετής in the phrase (III 66–67 PMG, PMGF = fr. 26.66–67 Calame), which was taken to describe a star "falling through..., less prob.... flying through" heaven (LSJ Suppl. s.v.),14 to hypothesize that the Homeric instances of διιπετής are all miscorrections of an original διαιπετής, "flying through." This theory has won few adherents,15 and R. Renehan (1972b) has with more... (shrink)

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I Norge er ikke surrogati tillatt, og myndighetene fraråder norske statsborgere å benytte seg av surrogati i utlandet. I denne artikkelen fokuserer vi på kommersiell gestational surrogati og stiller spørsmålet: Bør man tillate at norske statsborgere benytter seg av surrogati i India? De etiske problemstillingene rundt surrogati er mange og sammensatte og blir spesielt utfordrende når tjenesten tilbys i et land med store kulturelle og økonomiske forskjeller både internt og i forhold til Norge. Vi baserer analysen og drøftingen av dette (...) etisk utfordrende spørsmålet på Beauchamps og Childress sin veletablerte metodiske tilnærming innen biomedisinsk etikk. Vi anvender de fire allmennmoralske prinsipper: respekt for autonomi, velgjørenhet, ikke-skade og rettferdighet på sakskomplekset for å synliggjøre spenningene involvert i dette etiske dilemmaet. Med full bevissthet om at det ikke finnes noen lettvinte og omkostningsfrie løsninger på dilemmaer generelt og dette spesielt, konkluderer vi med at interessene til de berørte parter, og spesielt surrogatmødrenes, kan bli bedre ivaretatt om surrogati tillates under omfattende reguleringer. Dersom man velger å gjøre praksisen illegal, vil man også miste mulighetene til å påvirke prosessen og sikre rettighetene til de involverte partene.Nøkkelord: surrogati, Norge–India, utnyttelse, autonomi, regulering av prosessenEnglish summary: Should Norwegian citizens be permitted to use surrogacy in India?Surrogacy is not permitted in Norway, and the government strongly advises against Norwegian citizens travelling abroad to have children through the use of the surrogacy industry. In this article, we focus on commercial gestational surrogacy and debate the question: Should Norwegian citizens be permitted to use surrogacy in India? The ethical concerns regarding surrogacy are complex and are especially challenging when the service is offered in a country with big cultural and economic differences both internal and in comparison to Norway. We base our analysis of this ethical, challenging question on Beauchamp’s and Childress’s well-established approach within biomedical ethics. We apply the four principles of respect for autonomy, beneficence, nonmaleficence and justice to shed light on the conflicts of interests in this ethical dilemma. With full awareness that there are no simple and correct solutions to dilemmas in general and on this issue, especially, our conclusion is that the interests of the involved parties, and especially those of the surrogate mothers, might be better attended to if surrogacy is allowed with extensive regulations. If this practice is made illegal, the opportunity to influence the process and secure the rights of the involved parties is lost. (shrink)

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In seeking to understand the development of philosophy in later antiquity it is important to take account of Clement of Alexandria, perhaps the first Christian writer to be greatly influenced by the systems of Greece. Accordingly in this article certain aspects of Clement's doctrine will be selected for examination where his obligations to the philosophers have apparently hitherto received insufficient attention. In a valuable paper Mr. R. P. Casey has dealt with many important points, but there is room for further (...) exploration, both by the philological method and by a careful comparison of corresponding ideas in Clement and Plotinus. I am here concerned to stress resemblances rather than to prove, for instance, that any direct connection exists between Neoplatonism and Alexandrian theology. It is nevertheless not irrevelant to mention that Ammonius Saccas, the professor whose lectures both Origen the Christian and Plotinus were to attend, and who, besides being a Platonist, if not the founder of Neoplatonism, was also an apostate Christian, had probably begun to attract attention in Alexandria at the time when Clement was head of the Christian School there, in which perhaps Ammonius himself had been originally educated. There seems nothing to prevent the assumption that Ammonius and Clement were known at least by name to each other, and perhaps the philosopher under whom Plotinus was to study for eleven years had even sat by the side of Clement at the feet of Pantaenus, the erstwhile Stoic and founder of the Catechetical School. However that may be, both Neoplatonism and Alexandrian theology show a markedly similar tendency, and in the Enneads and the Stromateis there are many equivalent features. (shrink)

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Der Kadi und seine Zeugen: Studie der mamlukischen Ḥaram-Dokumente aus Jerusalem. By Christian Müller. Abhandlungen für die Kunde des Morgenlandes, vol. 85. Wiesbaden: Harrassowitz, 2013. Pp x + 647. €79.

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R. F. Holland; I*—The Presidential Address: Euthyphro, Proceedings of the Aristotelian Society, Volume 82, Issue 1, 1 June 1982, Pages 1–16, https://doi.org/10.

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The drastically increasing availability ofmodern computers coupled with the equally drasticallylower cost of a given amount of computer power inrecent years has resulted in the evolution of thetraditional experimental/theoretical dichotomy inchemistry into anexperimental/theoretical/computational trichotomy. This trichotomy can be schematically represented by atriangle with experimental,theoretical, and computational chemistry at the threevertices. The ET and EC edges of the ETC triangledepict the uses of theoretical and computationalchemistry, respectively, to predict and interpretexperimental results. The TC edge depicts therelationship between theoretical and computationalchemistry. Mathematics (...) plays an increasing role in allaspects of chemistry, particularly theoreticalchemistry, and has led to the evolution of thediscipline of mathematical chemistry. Research inmathematical chemistry can be considered to lie on achemistry-mathematics continuum depending on therelative depths of the underlying chemistry andmathematics. Examples of the author's own researchlying near each end of the chemistry-mathematicscontinuum include his work on applications of graphtheory and topology in inorganic coordination andcluster chemistry lying near the chemistry end and hiswork on chirality algebra lying near the mathematicsend. The general points in this essay are illustratedby an analysis of the roles of computational andtheoretical chemistry in developing an understandingof structure and bonding in deltahedral boranes andrelated carboranes. This work has allowed extensionof the concept of aromaticity from two dimensions asin benzene and other planar hydrocarbons to the thirddimension in deltahedral boranes. (shrink)

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RÉSUMÉ: L’un des traits frappants d’une bonne partie des théories morales contemporaines est l’absence qu’on y trouve du sens moral commun. Les constructions théoriques de Rawls, Singer, Sidgwick et Smart sont caractéristiques à cet égard. Chacune échoue à rendre compte adéquatement du savoir moral que nous avons. Malgré leurs différences, leur échec commun tient à la méprise qu’elles partagent au sujet de la relation entre théorie et pratique, et à leur conception exagérée du rôle épistémique que jouent les principes moraux (...) dans la reconnaissance et la justification de la vérité de nos jugements moraux. (shrink)

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Purpose. The article analyzes the role of such a phenomenon as tolerance in a partnership between a man and a woman, emphasizing its importance and necessity in their relations. The purpose of the study is to estimate the role of the tolerance phenomenon in the process of gender partnership. Theoretical basis. The works of domestic and foreign scientists contributed to estimate the function of tolerance during communication, cooperation and co-creation. In this paper the methodology of E. Fromm and N. Khamitov’s (...) metaanthropology is used. Originality. It was proved that the success of a gender partnership depends on how tolerant its participants are to each other. Besides this, it has been established that tolerance is the main criterion for gender partnership. The idea of tolerance is considered as the way to fruitful development of human relations. For the first time it has been determined that gender partnership can be manifested on the ordinary, frontier and metafrontier levels of human existence. Tolerance has its own specifics and a manifestation on each of them. Conclusions. Metaanthropology has helped to estimate the role of tolerance among men and women in the partnership process. So, it can be stated that tolerance is a basis for gender partnership that harmonizes the relationship among a man and a woman and makes them egalitarian. Only on the metafrontier level of human being tolerance can be manifestation of individual integrity. Sincere, open interaction and creative work with Other are formed on this foundation. Thus, gender partnership with inexhaustible, complementary potential is the vector of development of human relations. (shrink)

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Vijf Nederlandse filosofen geven elk vanuit een andere filosofische achtergrond weer wat hun mensbeeld is.

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About forty meanings attributed to the term consciousness can be identified and categorized based on functions and experiences. The prospects for reaching any single, agreed-upon, theory-independent definition of consciousness appear remote. Here, the goal is to search for a theory-dependent optimal and general definition accommodating most views. This quest is mostly based on the premise that evolution must have optimized our mental system in terms of experience and function. Based on a dual-aspect dual-mode proto-experience/subjective experience optimal framework, an optimal definition (...) of consciousness describes it as a mental aspect of a system or a process with two sub-aspects: conscious experience and conscious function. A more general definition describes consciousness as a mental aspect of a system or a process, which is a conscious experience, a conscious function, or both, depending on contexts and particular biases . Both experiences and functions can be conscious and/or non-conscious. Our definitions are a posteriori insofar as they are based on observation and categorization. (shrink)

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