The Dative or Ablative of this ‘plurale tantum’ was used by one of the earlier Republican writers. It is quoted by Ps.-Placidus from a MS. which had the marginal note ‘capillis muliebribus ante, id est a fronte, pendentibus.’ These marginal notes were often direct traditions from the earliest glossographi, the ‘glossematum scriptores,’ who provided material also for Varro and Verrius Flaccus, either directly or through the writings of earlier grammatici.

The relation of the glossae breviores of Placidus, or rather Pseudo–Placidus, to Festus1 epitome of Verrius has been the subject of much discussion; but after Karl's detailed examination inDe Placidi Glossis , the view has generally prevailed that Ps.–Plac. is not dependent on Festus, and that any similarities between them are referable to the use of similar sources by Verrius and our compiler.

J.W. Olson addresses the Christian doctrine of revelation by asking how theological truth claims can possibly be rooted in God’s incarnational self-communication. Engaging with the phenomenology of Martin Heidegger, Olson offers an interpretation of the Eucharist that grounds Christian knowledge in an embodied understanding of the sacrament.

The Many-Interacting-Worlds (MIW) approach to a quantum theory without wave functions proposed in [8] leads naturally to numerical integrators of the Schrödinger equation on comoving grids. As yet, little is known about concrete MIW models for more than one spatial dimension and/or more than one particle. In honour of Detlef Dürr, we report on a further development of the MIW approach to treat arbitrary degrees of freedom and provide a numerical proof of concept for ground states in 2d. The latter (...) is part of a systematic numerical study [22] that includes also 1d ground and excited states. With this step towards the treatment of higher degrees of freedom we hope to stimulate their further study. (shrink)

In France, as in other European countries, especially Britain and Germany, the nineteenth century was a period of great progress and achievement in science. This would still have been true if Claude Bernard and Louis Pasteur had been the only outstanding French scientists of the nineteenth century, whereas there were, of course, many others apart from an impressive number of brilliant French mathematicians. Nevertheless, although it was a great century for French science there was perhaps something rather disappointing about it, (...) and something rather ingrowing about the attitude of French scientists towards scientific developments in other countries. For example, the French took it hard that the creator of the theory of evolution should have been an Englishman, remembering too late Darwin's predecessor Lamarck, and they certainly were very slow in accepting Darwin's theory of evolution.1 Again, the French may have felt that after the important contributions of French scientists such as Coulomb, Poisson, Biot and, above all, Ampère, the theory of electricity and magnetism which is today principally associated with the names of Faraday and Maxwell should have been created by a Frenchman. Once again this new theory was only accepted very slowly and hesitantly, and even unwillingly, in France—one thinks, for example, of the criticisms levelled at the theory by Pierre Duhem in his “The Aim and Structure of Physical Theory”.2 Of course it might be that if one knew how to weigh properly the various achievements of French scientists in different branches of science one would find that, allowing for her rather static population during the nineteenth century, thetotalcontribution of France compared well with those of Britain and Germany. Nevertheless, in one case at least, that of theoretical physics, there seems to have been an unmistakable failure to live up to the promise of the beginning of the century. The purpose of this paper is to advance possible reasons to explain this failure. (shrink)

This book examines how enlightened Scottish social theorists c.1740 to c.1800 understood the origin and development of religion. Challenging scholarly disregard for the topic, it shows how most prominent thinkers of the Scottish Enlightenment thought deeply about the relationship between religion, human nature and historical change. The Scots viewed this relationship as an important strand within the study of the 'science of human nature' and the 'history of man.' The fruits of this investigation were a sophisticated and innovative account of (...) religious change that is characterized by a striking modernity and naturalism, even by the more devout theorists. The views of the literati surveyed here need to be incorporated into our larger histories of the 'science of religion' as much as they do into our understanding of the social theory of the Scottish Enlightenment. (shrink)

This book is a joint effort of like-minded researchers to define the concept of process within a psychological setting. Although minor differences exist as regards choice of background theory, their common focus is on personality in a broad psychodynamic context. Their definition of personality rests on a series of test instruments that have been validated during decades of thorough and vigorous empirical work. These were originally designed to open up micro-processes underlying the adaptation to or construction of reality, and have (...) subsequently proven diagnostically efficient. Coming from both sides of the Atlantic, the contributors have their background in psychological as well as medical institutions. The contributions in the book are examples of a vital source sustaining our efforts to get a more profound understanding of the vicissitudes of the human mind. (shrink)