Theodore Waitz, in the section of his introduction to Aristotle's Organon called De Codicibus graecis organi, prints a number of passages found in various manuscripts, which are not to be treated simply as scholia on Aristotle, but are still of some interest to the student of Aristotle's logic. In this paper I am concerned with three leaves, fos. 84–6, from Laurentianus 71, 32, a fourteenth-century manuscript containing paraphrases of several works, which Waitz uses for scholia on the Categories and the (...) De Interpretatione. These leaves are in a different hand from the rest of the manuscript, and Waitz thinks they originated elsewhere. The heading is: Περ τς το ποτ κτηγορς, and the work falls into two parts, a discussion of Time, based on Physics 4, and an independent section in which the category of When, which Aristotle does little more than mention in a number of lists, is treated at length. In Waitz' text there are a number of references to scholia: these are in fact from Simplicius' Commentary on the Categories, and a comparison with these and still other passages of Simplicius not mentioned by Waitz suggests that the author of this work was Boethus of Sidon, the Peripatetic. I propose to examine it and argue that it is indeed by Boethus. Boethus, known as ‘the Peripatetic’, to distinguish him from the Stoic philosopher of the same name, was head of the Peripatos in succession to Andronicus of Rhodes. There is some uncertainty about Andronicus' dates, but he lived some time in the middle of the first century b.c. and we may place Boethus somewhat later in the same century. Andronicus is well known as the editor, and in a sense the rediscoverer, of the esoteric works of Aristotle; it is less well known that he had an independent attitude to Aristotle and put forward what he presumably thought of as some improvements in doctrine. What concerns us here is his attempt to substitute the category of Time for that of When. In opposition to him Boethus may be seen as a conservative, coming to the defence of Aristotle against these innovations. (shrink)

Theodore Waitz, in the section of his introduction to Aristotle's Organon called De Codicibus graecis organi, prints a number of passages found in various manuscripts, which are not to be treated simply as scholia on Aristotle, but are still of some interest to the student of Aristotle's logic. In this paper I am concerned with three leaves, fos. 84–6, from Laurentianus 71, 32, a fourteenth-century manuscript containing paraphrases of several works, which Waitz uses for scholia on the Categories and the (...) De Interpretatione. These leaves are in a different hand from the rest of the manuscript, and Waitz thinks they originated elsewhere. The heading is: Περ τς το ποτ κτηγορς, and the work falls into two parts, a discussion of Time, based on Physics 4, and an independent section in which the category of When, which Aristotle does little more than mention in a number of lists, is treated at length. In Waitz' text there are a number of references to scholia: these are in fact from Simplicius' Commentary on the Categories, and a comparison with these and still other passages of Simplicius not mentioned by Waitz suggests that the author of this work was Boethus of Sidon, the Peripatetic. I propose to examine it and argue that it is indeed by Boethus. Boethus, known as ‘the Peripatetic’, to distinguish him from the Stoic philosopher of the same name, was head of the Peripatos in succession to Andronicus of Rhodes. There is some uncertainty about Andronicus' dates, but he lived some time in the middle of the first century b.c. and we may place Boethus somewhat later in the same century. Andronicus is well known as the editor, and in a sense the rediscoverer, of the esoteric works of Aristotle; it is less well known that he had an independent attitude to Aristotle and put forward what he presumably thought of as some improvements in doctrine. What concerns us here is his attempt to substitute the category of Time for that of When. In opposition to him Boethus may be seen as a conservative, coming to the defence of Aristotle against these innovations. (shrink)

This paper explores the role of early imperial Peripatetics – in particular, Andronicus of Rhodes, Boethus of Sidon, Herminus, and Alexander – in the development of the canonical reading of the Categories influentially maintained by Porphyry. I investigate the common threads of Middle Platonist and Peripatetic views on the value of the Categories, focusing on the utility of the method of division (diairesis) for acquiring knowledge (epistêmê), and argue for a shared Peripatetic-Platonist consensus about the reasons why the (...) Categories should ground the philosophical curriculum. In particular, I suggest that Andronicus of Rhodes and Eudorus might have played a significant role in the development of this consensus. (shrink)

Simplicius’ Commentary on Aristotle’s Categories contains the most extended testimony about the Stoic conception of acting (ποιεῖν) and undergoing (πάσχειν). Simplicius ascribed to the Stoics the idea that acting and undergoing are to be reduced to the movement. To this opinion Simplicius opposed the Aristotelian view according to which acting and undergoing are two different categories. In this paper I intend to outline the original Stoic position comparing the reportage of Simplicius with other Stoic sources. Later, I will deal with (...) Boethus’ defense of the distinction between the categories of acting and undergoing. I will argue that Boethus directly reacted against the Stoic opinion reformulating it in Aristotelian language. (shrink)

The early Stoics: Zeno of Citium. Persaeus of Citium. Cleanthes of Assos. Chrysippus of Soli. Aratus of Soli. Antipater of Tarsus. Boëthus of Sidon.--Epicurus.--The school of Aristotle: the Peripatetics (Theophrastus).--The Sceptics.--Deification of kings and emperors.--Sarapis.--The historians: Polybius. Diodorus of Sicily.--Posidonius.--Popular religion.--Philo of Alexandria.--The Stoics of the Roman Empire: Musonius Rufus. Cornutus. Epictetus. Dio (Chrysostom) of Prusa. Marcus Aurelius.--Second-century Platonists: Plutarch. Maximus of Tyre. Numenius.--Second-century believers: Pausanias. Aelius Aristides.--Second-century scepticism (Lucian of Samosata).--The hermetic writings.--Gnosticism (Valentius).--Neoplatonism: Plotinus. Porphyry. Iamblichus. Christian criticism.--The (...) last word. (shrink)

Can time exist independently of consciousness? In antiquity this question was often framed as an enquiry into the relationship of time and soul. Aristotle cautiously suggested that time could not exist without a soul that is counting it. This proposal was controversially debated among his commentators. The present book offers an account of this debate beginning from Aristotle’s own statement of the problem in Book IV of the Physics. Subsequent chapters discuss Aristotle’s Peripatetic followers, Boethus of Sidon and (...) Alexander of Aphrodisias; his Neoplatonic readers, Plotinus and Simplicius; and early Christian authors, Gregory of Nyssa and Augustine. At the centre of the debate stood the relation between the subjective time in the soul and the objective time of the cosmos. Both could be seen as united in the world soul as the seat of subjective time on a cosmic scale. But no solution to the problem was final. No theory gained general acceptance. The book shows the fascinating variety and plurality of ideas about time and soul throughout antiquity. Throughout antiquity, the problem of time and soul remained as intriguing as it proved intractable. (shrink)

I provide a mereological analysis of Zeno of Sidon’s objection that in Euclid’s Elements we need to supplement the principle that there are no common segments of straight lines and circumferences. The objection is based on the claim that such a principle is presupposed in the proof that the diameter cuts the circle in half. Against Zeno, Posidonius attempts to prove against Zeno the bisection of the circle without resorting to Zeno’s principle. I show that Posidonius’ proof is flawed (...) as it fails to account for the case in which one of the two circumferences cut by the diameter is a proper part of the other. When such a case is considered, then either the bisection of the circle is false or it presupposes Zeno’s principle, as claimed by Zeno. (shrink)

The study of post-Aristotelian philosophy is constantly confused by the perplexing way in which the names of philosophers recur. Zeno, the founder of Stoicism, is sufficiently well known not be confused with either Zeno the Eleatic or the later Stoic, Zeno of Tarsus, a disciple of Chrysippus; but when we come to less distinguished names the opportunity of error is greater. If two philosophers of the same name are prominent members of different schools, there ought to be no obscurity, but (...) in an age of eclecticism one school will sometimes adopt doctrines from another, and so make classification difficult. (shrink)

The 86 verses of Dorotheus printed at the end of Koechly's Manetho, 33 of which had already been published by Salmasius in his exercitationes Plinianae or his diatribae de annis climactericis, were edited by Iriarte from a scrap of manuscript at Madrid, into which they had been copied, as we now know, from the first book of the astrological treatise of Hephaestion of Thebes, who took Dorotheus for his chief authority. To these 86 verses nearly 300 more, by far the (...) most of which are preserved in the second and third books, still unpublished, of Hephaestion's work, have now been added, in the catalogus codicum astrologorum Graecorum vol. vi pp. 67 and 91–113, by Mr W. Kroll, the best editor they could have found ; a scholar who combines critical talent, knowledge of Greek, and knowledge of astrology, more happily than any of his associates, and who has emended much of the very corrupt text with conspicuous ability and success. A good many additional corrections, chiefly grammatical and metrical, have been made by Mr Ludwich in the Rheinisches Museum for 1904, pp. 42–54. (shrink)

The Arabic text of Boethus fr. 44 Rashed has, pace Rashed, a parallel in a Greek scholium to Galen's De elementis ex Hippocratis sententia. The scholium occurs in the sets of scholia to De elem. in Paris BNF suppl. gr. 634 and in El Escorial Φ.II.15. The former set was edited by G. Helmreich in Handschriftliche Studien zu Galen, vol. I. The relevant passage occurs in Π fol. 21 r ult. – v 3 and in Σ fol. 136 r (...) 7-11. The polysyllogism ascribed to Boethus reads: τὸ ὅμοιον ὑπὸ τοῦ ὁμοίου γινώσκεται. ἡ αἴσθησις τὰ στοιχεῖα γινώσκει. ἡ αἴσθησις ἄρα ὁμοία τοῖς στοιχείοις … ἡ αἴσθησις ὁμοία τοῖς στοιχείοις. τὸ ὅμοιον ἐκ τοῦ ὁμοίου [γινώσκεται]. ἡ αἴσθησις ἄρα ἐκ τῶν στοιχείων [γινώσκεται]. (shrink)

This article re-examines the identity and chronology of the lexicographer Boethus, by analyzing three pieces of evidence. It is argued that the lexicographer Boethus is a Middle Platonist flourishing in the late first or early second century, who believed in the transmigration of souls and was engaged in exegesis of Plato. In particular, this article draws attention to a testimony on Boethus from a newly discovered treatise preserved in Syriac, which is identified as Porphyry’s On Principles and (...) Matter. (shrink)

Summary The role of ?Sidon? in the Pericope of the Canaanite Woman is far from clear. If the name is read as (Beth-) Saida(n), which is quite possible, the geography of the story becomes much more plausible. This instance has not been dealt with in M. Black's Aramaic Approach.

The role of 'Sidon' in the Pericope of the Canaanite Woman is far from clear. If the name is read as Saida, which is quite possible, the geography of the story becomes much more plausible. This instance has not been dealt with in M. Black's Aramaic Approach.

The series Commentaria in Aristotelem Graeca et Byzantina: Series academica is published by the Berlin-Brandenburg Academy of Sciences, and functions as a complement to the series Commentaria in Aristotelem Graeca et Byzantina: Sources and Studies. The editions and source collections of the Series academica provide a basis for research on Byzantine philosophy and education and on the lasting impact of peripatetic philosophy in the Greek middle ages. The series succeeds to the Commentaria in Aristotelem Graeca directed by Hermann Diels and (...) published by the Royal Prussian Academy of Sciences. The publication schedule of the series includes editions of commentaries by Alexander of Aphrodisias, Simplicius, John Philoponus, Michael of Ephesus, Nicephorus Blemmydes, George Pachymeres, Theodore Metochites, George Scholarius, and Bessarion. The series is also open for preliminary studies and companion volumes. https://www.degruyter.com/view/serial/CAGB-B. (shrink)

Philodemus of Gadara was a poet and Epicurean philosopher who, after leaving Gadara, studied in Athens under Zeno of Sidon before moving to Italy. Once in Italy, he lived in the area around the Bay of Naples, where he belonged to a circle of Epicureans that included Siro as well as the Roman poets Vergil, L. Varius Rufus, Quintilius Varus, and Plotius Tucca. His epigrams were preserved as part of the Greek Anthology, while his prose works were discovered at (...) the Villa of the Papyri in Herculaneum, carbonized by the first pyroclastic surge of Mount Vesuvius in 79 C.E. He wrote on a wide range of topics, including epistemology, ethics, theology, aesthetics, logic and science, and the history of philosophy, but not physics. In his works, he presents himself as an entirely orthodox Epicurean. He does so by explicating the teachings of earlier Epicureans (especially those of Epicurus, Metrodorus, Hermarchus, and Polyaenus), defending the positions of his teacher Zeno of Sidon, arguing against fellow Epicureans whom he perceives to have strayed from orthodoxy, and advancing Epicurean positions against other schools like the Academics, Peripatetics, Stoics, Cynics, and Cyrenaics. (shrink)

Dreams of gold have accompanied human history down through the ages. Gold is a beautiful and useful metal, easily shaped and immune to rust, and from the time of the ancient Sumerian and Egyptian civilizations, it has been regarded as a precious metal from which jewels and decorative as well as everyday objects have been fashioned. Even before the concept of money turned it into one of the principal forms of exchange, gold was used as a medium of barter.Apart from (...) being of commercial and aesthetic value, gold is also a part of the stuff of fables and legends. Legendary and mythical lands where gold abounds have crowded the imaginative geography of almost all civilizations. The Bible itself, in the Book of Kings, speaks of the Mines of King Solomon, the Kingdom of Ophir, and the City of Sidon, while the prophet Zechariah observes that in the City of Tyre: “silver is heaped up like dust, and gold as the mire of the streets.” [Zachariah, 9.3]. (shrink)

In the eleventh chapter of Matthew’s Gospel, Jesus says to the inhabitants of Bethsaida and Corozain: “If the miracles worked in you had taken place in Tyre and Sidon, they would have repented long ago in sackcloth and ashes”. Passages like this support a scriptural argument for God’s knowledge of counterfactuals about created individuals. In the sixteenth century, Jesuits and Dominicans vigorously debated about how to explain this knowledge. The Jesuits, notably Luis de Molina and Francisco Suarez, argued that (...) the basis for this knowledge lies primarily in the divine intellect: counterfactuals about free creatures are primitive truths known to God by virtue of the immensity of his intellectual power. Their Dominican opponents, notably Domingo Bañez and Diego Alvarez, held that this knowledge is simply God’s knowledge of his own decrees, by which he determines the truth value of all contingent propositions, including counterfactuals. (shrink)

The central thesis of this paper is that Epicurus held that swerves of the constituent atoms of agents' minds cause the agents' volitions from the bottom up. "De Rerum Natura" 2.216-93 is examined at length, and Lucretius is found to be making the following claims: both atoms and macroscopic bodies sometimes swerve as they fall, but so minimally that they are undetectable. Swerves are oblique deviations, not right-angled turns. Swerves must be posited to account both for cosmogonic collisions quite generally (...) and for every "free volition," including those of animals. All volitions are fresh starts of macroscopic motion, caused by that "something in our chests" which later philosophers would call 'the faculty of will.' Since nothing can come to be from nothing, volitions must be caused from the bottom up by swerves, fresh starts in the mind's atoms motions caused by the atoms' inherent swerviness. This is what Lucretius is saying, and what Epicurus had to say in order to defend both libertarianism and atomism. Modern scholars are wrong, then, in rejecting the interpretation of Guissani and Bailey, which was crudely stated, but substantively correct. The rival interpretations of Furley, Fowler, and Englert do not do justice to Epicurus' libertarianism, and that of Sedley does not do justice to his atomism, which entails universal bottom-up causation. Epicurus did not himself draw much attention to his positive doctrine of the swerve, preferring to emphasize the untenability of the deterministic alternative. The notoriety of the doctrine in Cicero's day is due primarily to Chrysippus, who insisted that swerves cannot occur, since they would be 'uncaused' motions, and secondarily to Carneades and Zeno of Sidon. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:What Virgil Should Have Said KYLE GERVAIS Mortem infelicem canimus famamque perennem Sidoniae praeclara ducis quae sustulit alte moenia—multum illa et furiis iactata et amore saucia, deseruit cum foedera barbarus hospes, vique deum quassa et fratris, dum conderet ensem fatiferum profugi sub pectore et iret ad umbras, arma virumque ciens magnam contundere Romam. I sing the tragic death and endless glory Of Sidon’s exiled queen, the famous walls (...) She raised on high, her wild and wounded love When savage guest betrayed his bonded word And gods and brother shook her—till she took The fateful sword he left and sought the shades To call a man in arms to topple Rome. note With thanks to Sarah Shaughnessy for the idea and advice, and to Michael Putnam, who taught me that Dido never really dies in the Aeneid. arion 28.2 fall 2020... (shrink)

Journalists in Lebanon reported that 90 percent of the 80,000 inhabitants of Tyre joined the flood of refugees northwards. Villages were deserted, with many casualties and destruction of civilian dwellings by intensive bombardment. Nabatiye, with a population of 60,000, was described as "a ghost town" by a Lebanese reporter a day after the attack was launched. Inhabitants described the bombings as even more intense and destructive than during the Israeli invasions of 1978 and 1982. Those who had not fled were (...) running out of food and water but were trapped in their villages, Mark Nicolson reported from Nabatiye in the Financial Times, because "any visible movement inside or outside their houses is likely to attract the attention of Israeli artillery spotters, who...were pounding shells repeatedly and devastatingly into selected houses." Artillery shells were hitting some villages at a rate of more than 10 rounds a minute at times, he reported, while Israeli jets roared overhead, and in nearby Sidon, "the main Hammoud hospital was admitting new casualties every 15 minutes by late afternoon" of July 27. An Israeli Army spokesperson said that "70 percent of the village of Jibshit is totally destroyed, its inhabitants will not recognize it." The goal is "to wipe the villages from the face of the earth," a senior officer added. In Tripoli, 40 miles north of Beirut, a Palestinian refugee camp was attacked by Israeli planes firing missiles. Israeli naval forces bombarded coastal areas near Beirut and intercepted vessels approaching Lebanese ports, though whether they also resumed their long-term practice of kidnapping and killing passengers on the high seas is not reported. (shrink)

This analysis investigates whether solidarity is an appropriate concept for thinking about justifications for a just distribution of bioethical goods in the international arena. This will be explored by looking at the national origins of the idea of justifying solidarity in the form of the health care that welfare states offer. Following that, ‘life’ and ‘health’ will be placed within a philosophical context by focusing on the main arguments of John Rawls and Amartya Sen and the role of solidarity in (...) these two theories of justice will be analysed. It will be shown that these theories assume that solidarity is not a prerequisite for just international structures. Finally, the possibility will be discussed, that there is a degree of uncertainty surrounding justifications for fair distribution in the international context that can result when the concepts of solidarity and justice are handled imprecisely. (shrink)

This article provides a detailed overview of the neuroscience of consciousness.

My strategy is to examine a recent trend in philosophical discussions of responsibility, a trend that tries, but I think ultimately fails, to give an acceptable analysis of the conditions of responsibility. It fails due to what at first appear to be deep and irresolvable metaphysical problems. It is here that I suggest that the condition of sanity comes to the rescue. What at first appears to be an impossible requirement for responsibility---the requirement that the responsible agent have created her- (...) or himself---turns out to be the vastly more mundane and non controversial requirement that the responsible agent must, in a fairly standard sense, be sane. (shrink)

I propose a `stage theory’ of groups: a group is a fusion of group-stages, where a group-stage is a plurality of individuals at a world and a time. The stage theory consists of existence conditions, identity conditions, and parthood conditions for groups.

This study reconstructs the relationship between philosophy and politics in the way in which Heidegger's failure as a politician influenced the redevelopment of philosophy in the 1930s. The author also explains how Heidegger's failure influenced the content and direction of his later work.

An exploration of Immanuel Kant's account of war and the controversies that have arisen from its interpretation. This book brings the ideas of Kant's critical philosophy to bear on one of the leading political and legal questions of our age: under what circumstances, if any, is recourse to war legally and morally justifiable?

The Vocabulary of Critical Thinkingtakes an innovative, practical, and accessible approach to teaching critical thinking and reasoning skills. With the underlying notion that a good way to practice fundamental reasoning skills is to learn to name them, the text explores one hundred and eight words that are important to know and employ within any discipline. These words are about comparing, generalizing, explaining, inferring, judging sources, evaluating, referring, assuming and creating - actions used to assess relationships and arguments - and the (...) words are grouped according to these and other concepts essential to critical thinking. Featuring five or more words and an introduction on how they are related, each chapter is organized into three parts. Part I includes definitions of the words, brief examples of their use, and matching exercises. To further contextualize the words, Part II, Understanding the Meaning, provides numerous real-world examples, with commentary, of the words in use. Finally, Part III, providing practice of the associated critical thinking skills. Questions also appear throughout the chapters to encourage reflection and to highlight important points. Thirty-five photographs and illustrations additionally enrich the text. The book is an ideal text for critical thinking and reasoning courses as well as a variety of courses that prepare students to succeed. (shrink)

Two sources of possible disagreement in bioethics may be associated with pessimism about what bioethics can achieve. First, pluralism implies that bioethics engages with interlocutors who hold divergent moral beliefs. Pessimists might believe that these disagreements significantly limit the extent to which bioethics can provide normatively robust guidance in relevant areas. Second, the interdisciplinary nature of bioethics suggests that interlocutors may hold divergent views on the nature of bioethics itself—particularly its practicality. Pessimists may suppose that interdisciplinary disagreements could frustrate the (...) goals of bioethics. In this article, I explore how wonder may alleviate the concerns of the first group of pessimists regarding problems associated with pluralism, provided that we are willing to accept some interdisciplinary frustrations. Then, I invite readers of this issue of The Journal of Medicine & Philosophy to test these intuitions by considering the role of wonder in these articles. (shrink)

Elliot R. Wolfson intervenes in the debate over Martin Heidegger and Nazism from a unique perspective, as a scholar of Jewish mysticism and philosophy who has been profoundly influenced by Heidegger's work. He reveals crucial aspects of Heidegger's thinking that betray an affinity with dimensions of Jewish thought.

Simone Weil (1909-1943) was a defining figure of the twentieth century; a philosopher, Christian, resistance fighter, anarchist, feminist, labor activist and teacher. She was described by T. S. Eliot as "a woman of genius, of a kind of genius akin to that of the saints," and by Albert Camus as "the only great spirit of our time." Originally published posthumously in two volumes, these newly reissued notebooks, are among the very few unedited personal writings of Weil's that still survive today. (...) Containing her thoughts on art, love, science, God and the meaning of life, they give context and meaning to Weil's famous works, revealing a unique philosophy in development and offering a rare private glimpse of her singular personality. (shrink)

Political theorist Jeremy Waldron makes a bracing case against identifying rule of law with predictability. Seeing the rule of law as just one value to which democracies aspire, he embraces thoughtfulness rather than rote rule-following, flexibility even at the cost of vagueness, and emphasizing procedure and argument over predictable outcomes.

¿It is more important to me to explain a [philosophical] principle than any other thing that I teach.¿ (Rambam, Mishna Berachot, 9:7)Illuminating Jewish Thought is a contemporary, multi-volume series that surveys the theological foundations of Jewish faith. With the approach and scope of a master educator for undergraduate and rabbinical students at Yeshiva University, Rabbi Wiederblank brings together a wide array of Jewish texts ranging from philosophical to Kabbalistic, ancient to modern, in a clear and accessible source book. In this (...) volume, the author shows the richness of the Jewish scholastic tradition relating to three fundamental yet esoteric topics: free will, the afterlife, and the messianic era. Primary sources are presented in their original language with modern English translation, enabling readers to analyze the texts independently, while the author illuminates and contextualizes these complex concepts. Altogether, Illuminating Jewish Thought reveals the bedrock on which lies the nexus of Jewish belief and practice. (shrink)

While punishment is a longstanding object of philosophical scrutiny, other controversial aspects of the justice system, such as policing, have flown under the radar. In this paper, we consider possible reasons why philosophers interested in crime and punishment have neglected policing. We make the case for a broader account of the political morality of the justice system, with a particular emphasis on policing. We sketch the outlines of an egalitarian version of such a theory, highlighting parallels between policing and the (...) welfare state. Finally, we turn to recent calls for police abolition. Evaluating such radical claims requires, we argue, going beyond the traditional confines of the philosophy of punishment and considering a more holistic and interdisciplinary theory of criminal justice. (shrink)

Now available in English for the first time, The Visibility of the Image explores the development of an influential aesthetic tradition through the work of six figures. Analysing their contribution to the progress of formal aesthetics, from its origins in Germany in the 1880s to semiotic interpretations in America a century later, the six chapters cover: Robert Zimmermann (1824-1898), the first to separate aesthetics and metaphysics and approach aesthetics along the lines of formal logic, providing a purely syntactic way of (...) using signs, regardless of objective content; Alois Riegl (1858-1905), who went on to further develop aesthetics on the model of formal logic, creating a theory of style in response to Zimmermann's call for an aesthetics oriented toward formal logic; Heinrich Wölfflin (1864-1945), who represents a step toward an understanding of consciousness by using pictures as cognitive tools; Konrad Fiedler (1841-1895), the Saxon philosopher who considered the possibility that some kinds of images are made and viewed not for what they show, but for their visibility's sake alone; Maurice Merleau-Ponty (1908-1961), responsible for taking up the connections between the problems of reducing the range of potential meanings and contexts of a given image down to just the picture surface; Charles William Morris (1901-1979), who set out to establish whether a picture with no objective reference, such as an abstract painting, still counts as a sign, and if so, in what sense. Bringing these thinkers together and interlinking their ideas, Lambert Wiesing presents an engaging history of formal aesthetics, while reconstructing the philosophical foundations for the appearance of new image forms in the 20th century, including the video-clip, abstract collage, digital simulation and virtual reality. Using this original approach, The Visibility of the Image introduces the rise of modern image theory and provides a valuable account of our engagement with pictures in the 21st century. (shrink)

Proponents of the rule of law argue about whether that ideal should be conceived formalistically or in terms of substantive values. Formalistically, the rule of law is associated with principles like generality, clarity, prospectivity, consistency, etc. Substantively, it is associated with market values, with constitutional rights, and with freedom and human dignity. In this paper, I argue for a third layer of complexity: the procedural aspect of the rule of law; the aspects of rule-of-law requirements that have to do with (...) "natural Justice" or "procedural due process." These I believe have been neglected in the jurisprudential literature devoted specifically to the idea of the rule of law and they deserve much greater emphasis. Moreover procedural values go beyond elementary principles like the guarantee of an unbiased tribunal or the opportunity to present and confront evidence. They include the right to argue in a court about what the law is and what its bearing should be on one's situation. The provision that law makes for argument is necessarily unsettling, and so this emphasis on the procedural aspect highlights the point predictability should not be regarded as the be-all and end-all of the rule of law. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

How do we access the authentic self in order to live fulfilling, meaningful lives? In straightforward terms, The Heart of the Matter: Gifts in Strange Wrapping Paper explains a simple but extraordinarily powerful technique called the See, Feel, Hear Challenge that enables people to easily gain entry into the storehouse of their subconscious core beliefs. In the process, it cracks the coded messages that those beliefs release in the form of disease, suffering, addictions, unhappy relationships, and victimized circumstances. Based in (...) the latest findings in neuroscience and neurocardiology, this book guides readers to an uncomplicated understanding of the astounding power of our emotions and how life automatically delivers experiences that trigger negative reactions that subconsciously impact us. These emotions form the foundation of core beliefs that create unhealthy attitudes and dis-ease patterns that keep us from experiencing the authentic, satisfying lives we desire. Using clear examples and true stories from clients, Dr. Weissman’s latest work demonstrates how we can release these stored emotions and their wisdom via the See, Feel, Hear Challenge. It then explains how to use this simple method to evoke feelings that positively impact the quantum field, remolding our bodies, minds, and everyday lives into purposeful expressions of inner joy and radiant well-being. Whether you’re dealing with addictions, dysfunctional relationships, or illness, or are focused on becoming an Olympic champion, The Heart of the Matter gives you a potent tool for positive change and transformation that you can use for the rest of your life. (shrink)