Nachdem bisher gedruckte Hilfsmittel zum Studium des Wortschatzes dieses großen Kappadokiers entweder nur summarisch und nicht ausreichend (Lampe, A Patristic Greek Lexicon) bzw. nur fragmentarisch, d.h. nur zu einigen Schriften (vgl. das Repertorio bibliográfico de la lexicografía griega, Madrid 1998, mit Supplement im Internet 2003) existierten, verfügen wir nun über ein ungewöhnlich umfassendes und detailliertes Lexikon, das noch dazu in einem unglaublich schnellen Rhythmus erscheint (inzwischen auch der fünfte, das ganze Kappa enthaltende Band, Leiden 2003, X + 560 S.). Auch (...) wenn uns daneben seit einiger Zeit Gregor von Nyssa auch im Thesaurus linguae graecae (TLG) zur Verfügung steht und im Rahmen des Corpus Christianorum auch ein besonderer „Thesaurus Gregorii Nysseni“ angekündigt ist, so wird dadurch der Unterschied zwischen Konkordanzen und Lexika nur noch deutlicher. (shrink)

In ungewöhnlich schneller Folge erschienen die beiden letzten Bände der ersten Reihe dieses für die byzantinische Prosopographie unentbehrlichen Instrumentum studiorum; folgen sollen noch Addenda, Corrigenda und Register. Dieses Jahr war aber auch insofern bedeutsam, als im April 2001 das britische Parallelunternehmen mit der Veröffentlichung einer CD “Prosopography of the Byzantine Empire (PBE) I” seinen Abschluß fand, wodurch sich für Benutzer und Rezensenten die reizvolle Aufgabe des Vergleichs eröffnet. Zwar haben sowohl Martindale (besonders in den Prolegomena zur PMBZ 1998, 304–7) als (...) auch Lilie (zuletzt in den Pré-Actes des 20. internationalen Byzantinistenkongresses, Paris 2001, 1. Séances pléniéres, 417f.) die wesentlichen Unterschiede bereits hervorgehoben, doch werden sich im folgenden von der Warte des außenstehenden Nichtmitarbeiters aus so manche Beobachtungen ergeben. Festzuhalten ist jedenfalls, daß im hier zu rezensierenden Werk wesentlich mehr Quellen – besonders hagiographische, aber auch sigillographische, epigraphische u.a. – ausgewertet wurden. Allerdings dürfte die Bilanz für die CD etwas günstiger als die von Lilie angenommenen zwei Drittel des Namensbestandes der Buchausgabe ausfallen, wenn man die ungleich stärkere Aufnahme von Anonymi (2149 gegenüber 940) sowie von einigen Hundert Personen in Rechnung stellt, die bereits in der PLRE vorkommen (aus Siegeln) bzw. nach Zeit (zu frühe Inschriften) oder Echtheit (fiktive Namen der Hagiographie) höchst fragwürdig erscheinen. Im übrigen wird abzuwarten sein, inwieweit Indices das oftmals mühsame Nachschlagen in der PMBZ erleichtern und eine Konkurrenz zu den ausgezeichneten Suchmöglichkeiten der englischen CD darstellen können. (shrink)

Nun liegt dieses große prosopographische Werk in erstaunlich kurzer Zeit abgeschlossen vor. Noch weit mehr als bei der PLRE (geringere Personenzahl) und dem PLP (zwar viel größere Personenzahl, jedoch oft leichtere Auffindbarkeit durch differenzierende Familiennamen) bedurfte dieses Instrumentum studiorum einer Aufschlüsselung durch umfassende Register. Wie beim PLP ist auch hier passenderweise auf den Seiten 7–84 ein vollständiges, erneuertes Abkürzungsverzeichnis vorangestellt (Quellen, Sekundärliteratur und Zeitschriftensiglen). Darauf folgen sehr willkommene Addenda und Corrigenda (S. 85–134), in die erfreulicherweise auch so manches aus meinen (...) ausführlichen Rezensionen (in BZ 92–94) eingeflossen ist. Der Hauptteil des Bandes mit den Indices (angeführt werden die Nummern und Namen der in der PMBZ behandelten Personen) wird eingeleitet durch eine Auflistung sämtlicher (sinnvoller) Namensvarianten, Familiennamen und Beinamen (S. 143–166). Danach folgt ein eher unerwartetes, vermutlich auch nicht sonderlich wichtiges Verzeichnis der Quellenstellen (S. 167–215, hier werden nur die Nummern angeführt). Als sicherlich bedeutendstes Register ist das der Titel und Berufe zu betrachten, durch das ja erst umfassende Studien zur Verwaltungs-, Wirtschafts-, Sozialgeschichte usw. ermöglicht werden bzw. erhebliche Erleichterung erfahren. Den Abschluß bilden – auch hier folgt die PMBZ dem Vorbild des PLP – die geographischen und topographischen Namen, deren Auflistung im Rahmen einer Prosopographie ja nicht unbedingt zu erwarten ist. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 111 Heft: 3 Seiten: 829-834.

Die Arbeit an diesem wichtigsten Wörterbuch der gelehrt(er)en mittelalterlichen Gräzität schreitet erfreulich zügig voran: Mit dem vorliegenden Fasz. 4 (= Veröffentlichungen der Kommission für Byzantinistik, Bd. VI/4) ist bereits die erste Hälfte des Werkes abgeschlossen; er enthält auf 257 höchst inhaltsreichen Seiten den Rest des Zeta (1 Seite), die drei „kleinen“ Buchstaben Eta, Theta und Iota (13, 33 bzw. 28 S.) und auch schon das gesamte Kappa (182 S.); die Anzahl der Lemmata liegt bei eindrucksvollen 12.000.

Die Arbeit an diesem wichtigsten Wörterbuch der gelehrt(er)en mittelalterlichen Gräzität schreitet erfreulich zügig voran: Mit dem vorliegenden Fasz. 4 (= Veröffentlichungen der Kommission für Byzantinistik, Bd. VI/4) ist bereits die erste Hälfte des Werkes abgeschlossen; er enthält auf 257 höchst inhaltsreichen Seiten den Rest des Zeta (1 Seite), die drei „kleinen“ Buchstaben Eta, Theta und Iota (13, 33 bzw. 28 S.) und auch schon das gesamte Kappa (182 S.); die Anzahl der Lemmata liegt bei eindrucksvollen 12.000.

A family heirloom. An endangered species. An ancient piece of pottery. A threatened language. These things differ in myriad ways, but they are tied together by a common thread: they are all examples of things that call out to be saved. The world is brimming with things worth saving, and we have limited time and resources. How do we decide what to save? Why do we make these choices? -/- Philosopher Erich Hatala Matthes explores these questions as they surface (...) in radically diverse contexts--from museums to TikTok, and from National Parks to the corner of your attic. Matthes illustrates the deep relationship between the things we might save and our sense of self. If our cares and concerns are a fundamental part of our identity, then what we care for and preserve will play a significant role in shaping and maintaining our understanding of who we are. In a world in which everything that we care about is subject to powerful forces of change--from climate disturbance and armed conflict, to social transformation and the wear and tear of time--the terms on which we confront change will be key to whether and how we can save the things we care about in the ways that really matter to us. Will change be foisted upon us? Or is there a role for us to play in rejecting, influencing, or managing change? As he explores these questions, Matthes tackles related themes such as authenticity, agency, and appropriation: Who exactly should be responsible for saving things, and on whose behalf should such efforts be pursued? These are all essential elements to a fuller understanding of what to save and why. (shrink)

Explores the acquisition and use of knowledge for human purposes and the extent of our ability to shape the future through the design, regulation, and restructuring of the lives of human systems at all levels.

The first of Erich Neumann's works to be translated into English, this eloquent book draws on a full range of world mythology to show that individual consciousness undergoes the same archetypal stages of development as has human consciousness as a whole. Neumann, one of Jung's most creative students and a renowned practitioner of analytical psychology in his own right, shows how the stages begin and end with the symbol of the Uroboros, or tail-eating serpent. The intermediate stages are projected (...) in the universal myths of the World Creation, Great Mother, Separation of the World Parents, Birth of the Hero, Slaying of the Dragon, Rescue of the Captive, and Transformation and Deification of the Hero. Throughout the sequence the Hero is the evolving ego consciousness. (shrink)

Guarded fragments of first-order logic were recently introduced by Andreka, van Benthem and Nemeti; they consist of relational first-order formulae whose quantifiers are appropriately relativized by atoms. These fragments are interesting because they extend in a natural way many propositional modal logics, because they have useful model-theoretic properties and especially because they are decidable classes that avoid the usual syntactic restrictions (on the arity of relation symbols, the quantifier pattern or the number of variables) of almost all other known decidable (...) fragments of first-order logic. Here, we investigate the computational complexity of these fragments. We prove that the satisfiability problems for the guarded fragment (GF) and the loosely guarded fragment (LGF) of first-order logic are complete for deterministic double exponential time. For the subfragments that have only a bounded number of variables or only relation symbols of bounded arity, satisfiability is EXPTIME-complete. We further establish a tree model property for both the guarded fragment and the loosely guarded fragment, and give a proof of the finite model property of the guarded fragment. It is also shown that some natural, modest extensions of the guarded fragments are undecidable. (shrink)

We identify the computational complexity of the satisfiability problem for FO 2 , the fragment of first-order logic consisting of all relational first-order sentences with at most two distinct variables. Although this fragment was shown to be decidable a long time ago, the computational complexity of its decision problem has not been pinpointed so far. In 1975 Mortimer proved that FO 2 has the finite-model property, which means that if an FO 2 -sentence is satisfiable, then it has a finite (...) model. Moreover, Mortimer showed that every satisfiable FO 2 -sentence has a model whose size is at most doubly exponential in the size of the sentence. In this paper, we improve Mortimer's bound by one exponential and show that every satisfiable FO 2 -sentence has a model whose size is at most exponential in the size of the sentence. As a consequence, we establish that the satisfiability problem for FO 2 is NEXPTIME-complete. (shrink)

v. 1. The philosophy of the Veda and of the epic.--The Buddha and the Jina.--The Sāmkhya and the classical Yoga-system.--v. 2. The Nature-philosophical schools and the Vaiśeṣika system.--The system of the Jaina.--The materialism.

In this paper, I present an outline of the oppression account of cultural appropriation and argue that it offers the best explanation for the wrongfulness of the varied and complex cases of appropriation to which people often object. I then compare the oppression account with the intimacy account defended by C. Thi Nguyen and Matt Strohl. Though I believe that Nguyen and Strohl’s account offers important insight into an essential dimension of the cultural appropriation debate, I argue that justified objections (...) to cultural appropriation must ultimately be grounded in considerations of oppression as opposed to group intimacy. I present three primary objections to the intimacy account. First, I suggest that in its effort to explain expressive appropriation claims (those that purportedly lack an independent ground), the intimacy account doubles down on the boundary problem. Second, I question whether group intimacy possess the kind of bare normativity that Nguyen and Strohl claim for it. Finally, I argue that these objections give us reason to accept the importance of group intimacy to the cultural appropriation debate, but question the source of its significance as identified by Nguyen and Strohl. (shrink)

This translation of four of Plato's dialogues brings these classic texts alive for modern readers. Allen introduces and comments on the dialogues in an accessible way, inviting the reader to re-examine the issues Plato continually raises.

Can we still watch Woody Allen's movies? Can we still laugh at Bill Cosby's jokes? Woody Allen, Kevin Spacey, Dave Chappelle, Louis C. K., J.K. Rowling, Michael Jackson, Roseanne Barr. Recent years have proven rife with revelations about the misdeeds, objectional views, and, in some instances, crimes of popular artists.

Is there something morally wrong with cultural appropriation in the arts? I argue that the little philosophical work on this topic has been overly dismissive of moral objections to cultural appropriation. Nevertheless, I argue that philosophers working on epistemic injustice have developed powerful conceptual tools that can aid in our understanding of objections that have been levied by other scholars and artists. I then consider the relationship between these objections and the harms of cultural essentialism. I argue that focusing on (...) the systematic nature of appropriative harms may allow us to sidestep the problem of essentialism, but not without cost. (shrink)

This chapter offers an overview of issues posed by the problem of immoral artists, artists who in word or deed violate commonly held moral principles. I briefly consider the question of whether the immorality of an artist can render their work aesthetically worse (making connections to chapters in the Theory section of the handbook), and then turn to questions about what the audience should do and feel in response to knowledge of these moral failings. I discuss questions such as whether (...) audiences have reason not to purchase or consume work by these artists, whether their shows and exhibitions should be canceled, and how fans might grapple with the emotional turmoil they feel when artists whom they love act or speak in ways that are morally condemnable. (shrink)

It is often assumed that there is a necessary relationship between historical value and irreplaceability, and that this is an essential feature of historical value’s distinctive character. Contrary to this assumption, I argue that it is a merely contingent fact that some historically valuable things are irreplaceable, and that irreplaceability is not a distinctive feature of historical value at all. Rather, historically significant objects, from heirlooms to artifacts, offer us an otherwise impossible connection with the past, a value that persists (...) even in the face of suitable replacements. (shrink)

Erich Frauwallners Buch "Die Philosophie des Buddhismus" ist längst zu einem,Klassiker' geworden. Die Form der Darstellung ist glücklich gewählt; sie verknüpft allgemeine Überblicke, Einführungen in das Denken individueller buddhistischer Philosophen und lange Exzerpte aus philosophischen Werken des südasiatischen Buddhismus in wörtlicher Übersetzung. Das Buch bewegt sich also zwischen einem Einführungswerk und einer Anthologie. Die knappen Einleitungen zu den repräsentativen Texten sind informativ und klar und rücken die philosophischen Inhalte in das Licht ihrer historischen Entwicklung; die Übersetzungen aus den relevanten (...) Sprachen (Pali, Sanskrit, Tibetisch, Chinesisch) wiederum sind außerordentlich verlässlich. Der Neuauflage des Bandes wurde ein Vorwort von Eli Franco und Karin Preisendanz zu Frauwallners Leben und Schaffen beigefügt, ergänzt durch eine Bibliographie seiner Schriften und eine kommentierte Liste weiterführender Literatur zum südasiatischen Buddhismus. (shrink)

Philosophers have used the terms 'impersonal' and 'personal value' to refer to, among others things, whether something's value is universal or particular to an individual. In this paper, I propose an account of impersonal value that, I argue, better captures the intuitive distinction than potential alternatives, while providing conceptual resources for moving beyond the traditional stark dichotomy. I illustrate the practical importance of my theoretical account with reference to debate over the evaluative scope of cultural heritage.

‘Heritage’ is a concept that often carries significant normative weight in moral and political argument. In this article, I present and critique a prevalent conception according to which heritage must have a positive valence. I argue that this view of heritage leads to two moral problems: Disowning Injustice and Embracing Injustice. In response, I argue for an alternative conception of heritage that promises superior moral and political consequences. In particular, this alternative jettisons the traditional focus on heritage as a primarily (...) positive relationship to the past, and thus offers resources for coming to terms with histories of injustice. (shrink)

This article draws together research from various sub-disciplines of philosophy to offer an overview of recent philosophical work on the ethics of historic preservation. I discuss how philosophers writing about art, culture, and the environment have appealed to historical significance in crafting arguments about the preservation of objects, practices, and places. By demonstrating how it relates to core themes in moral and political philosophy, I argue that historic preservation is essentially concerned with ethical issues.

"Death is a subject which has always been high on the philosophical agenda. But strangely enough the historically and traditionally most important aspect of that subject - the so-called transcendent problem of death, i.e. the question of what actually happens to mind or consciousness after physical death - is almost taboo-laden within modern academic philosophy." "It is, however, the contention of this book that a discussion of the transcendent problem of death makes good sense even on contemporary premises, granted the (...) fulfillment of certain preconditions that should not be rejected offhand." "The main parts of this book deal with questions concerning the viability of preconditions such as mind-body dualism, a substance-theory of mind, a non-reductionist view of personal identity, the notion of 'a minimal self', the persistence of the phenomenal 'now' etc." "In this connection the author presents and evaluates a number of arguments pertaining to the view that, even though an individual mind may contain outward-directed functions that allow it to relate to physical and social surroundings, it has an ontologically peculiar self-enclosed mode of being relative to the physical world. Hereby an understanding of 'the ontology of mind' is achieved, which indicates the possibility of a revival of some old and extremely important metaphysical questions which are commonly and unjustly neglected - for instance the transcendent problem of death." --Book Jacket. (shrink)

Museums are home to millions of artworks and cultural artifacts, some of which have made their way to these institutions through unjust means. Some argue that these objects should be repatriated (i.e. returned to their country or culture of origin). However, these arguments face a series of philosophical challenges. In particular, repatriation, even if justified, is often portrayed as contrary to the aims and values of museums. However, in this paper, I argue that some of the very considerations museums appeal (...) to in order to oppose repatriation claims can be turned on their heads and marshaled in favor of the practice. In addition to defending against objections to repatriation, this argument yields the surprising conclusion that the redistribution of cultural goods should be much more radical than is typically supposed. (shrink)

Do members of cultural groups have special claims to own or control the products of the cultures to which they belong? Is there something morally wrong with employing artistic styles that are distinctive of a culture to which you do not belong? What is the relationship between cultural heritage and group identity? Is there a coherent and morally acceptable sense of cultural group membership in the first place? Is there a universal human heritage to which everyone has a claim? Questions (...) such as these concern the ethics of cultural heritage (or heritage ethics, for short). This entry seeks to provide an overview of the philosophical work on topics in heritage ethics, as well as introduce readers to some of the most philosophically relevant literature from other disciplines. (shrink)

The book, with its emphasis on the interaction of microstructures with the entire biosphere, ecosystems etc., and on how micro- and macrocosmos mutually create the conditions for their further evolution, provides a comprehensive framework for a deeper understanding of human creativity in a time of transition.

To ensure ethical employee behavior, companies often utilize several forms of mostly one-way communication such as codes of conduct. The extent to which these efforts, in addition to informing about the company stance on ethics, are able to positively influence behavior is disputed. In contrast, research on business ethics communication and behavior indicates a relatively clear, positive link between open workplace dialogue about ethical issues and ethical conduct. In this article, I therefore address the question: What influences employee attitudes to (...) talking openly about ethical issues? Answers are proposed on the basis of focus group interviews with staff at the Denmark and Brazil affiliates of the global healthcare company Novo Nordisk. It was found that interest in discussing ethical issues was influenced by two main factors: employee conceptualizations of business ethics and the level of inter-collegial trust, credibility, and confidence. In this article, by examining these phenomena, I aim at providing insight that can both inform scholars in these fields as well as help managers in their attempts to promote open workplace dialogue about ethical issues. (shrink)