Fascinating and well-documented in its details of cultural migration and evolution, this book offers a well-balanced perspective on the mutual influence of Arabic and Western worlds during the Middle Ages. It traces the transmission of Greek philosophy and science to the Islamic world, forming a portrait of medieval Muslim thought that illustrates its commonalities with Judaic and Christian teachings as well as its points of divergence. He shows how a particular type of Hellenistic culture made its way through the Syrian (...) Church, the Zoroastrians of Persia, and the pagans of Harran to the Islamic community, attaining its final metamorphosis in northeast Italy, where it constituted an anti-ecclesiastical influence that helped to pave the way for the Renaissance. Bibliography. Chronological Table. Index. (shrink)

Mit dem erstmals in einer zweisprachigen, umfangreich kommentierten Edition vorliegenden Liber de platano (1537) erschließt sich ein außergewöhnliches Zeugnis des portugiesischen Humanismus. Das aus einer Abhandlung sowie einem Briefwechsel zwischen dem Dichter João Rodrigues de Sá de Meneses und dem Rhetorikprofessor Juan Fernández bestehende Werk greift mit dem Platanenbaum ein Motiv auf, das durch Platons Phaidros und Ciceros De oratore popularisiert wurde: In beiden Texten finden philosophische Gespräche unter einer Platane statt. Allerdings wird der Baum im Liber de platano zu (...) einem mehrdeutigen Sinnbild. Zwar geht es durchaus um die botanische Frage nach dem Vorkommen der Platane im zeitgenössischen Portugal, doch erweist sich der Buam darüber hinaus auch als Inbild antiker Gesprächskultur und eines an der Antike orientierten genussvollen Lebensstils. In der einleitenden Studie stellt Roger Friedlein neben einer Einführung in den Text die Autoren sowie weitere Humanisten - Miguel da Silva, Jorge Coelho und Luís Teixeira - vor, die einerseits durch ihre Präsenz im Liber de platano von Bedeutung sind. Doch vor dem Hitergund ihrer Aufenthalte in Italien und ihrer Kontakte zu herausragenden Vertretern der italienischen Renaissance wie Pietro Bembo erscheint der Liber de platano zudem als zentrales Zeugnis für den portugiesisch-italienischen Kulturkontakt. (shrink)

Allen prefaces his book with a quote from Milton's Apology. In it, Milton confesses to a certain education and training in the art of rhetoric, but contrasts it to the genuine eloquence that truth inspires in those speakers who earnestly desire to teach the good things they know to others. It would seem no accident that Allen has chosen the passage; his intention is to tell us the good things he has found in his inquiry into Socrates' trial and condemnation. (...) Accordingly, the book concentrates on Plato's Apology and Crito. (shrink)

A drastic resolution of the quantum paradoxes is proposed, combining (I) von Neumann's postulate that collapse of the state vector is due to the act of observation, and (II) my reinterpretation of von Neumann's quantal irreversibility as an equivalence between wave retardation and entropy increase, both being “factlike” rather than “lawlike” (Mehlberg). This entails a coupling of the two de jure symmetries between (I) retarded and (II) advanced waves, and between Aristotle's information as (I) learning and (II) willing awareness. Symmetric (...) acceptance of cognizance as a source of retarted waves, and of will as a sink of advanced waves, is submitted as a central “paradox” of the Copernican or Einsteinian sort, out of which new light is shed upon previously known paradoxes, such as the EPR paradox, Schrödinger's cat, and Wigner's friend. Parapsychology is thus found to creep into the picture. (shrink)

It is argued that the so‐called correlation paradoxes of Einstein‐Podolsky‐Rosen1 and of Schrödinger2 imply that individual quantum processes are connected in time in a way that is symmetric with retarded and advanced actions; a · fatalistic · character of the course of events is thus advocated, similar to the one occuring in the so‐called · Heisenberg picture · in hyperquanitized field theory.

This paper is a sequel to various papers by the author devoted to the EPR correlation. The leading idea remains that the EPR correlation (either in its well-known form of nonseparability of future measurements, or in its less well-known time-reversed form of nonseparability of past preparations) displays the intrinsic time symmetry existing in almost all physical theories at the elementary level. But, as explicit Lorentz invariance has been an essential requirement in both the formalization and the conceptualization of my papers, (...) the noninvariant concept ofT symmetry has to yield in favor of the invariant concept ofPT symmetry, or even (asC symmetry is not universally valid) to that ofCPT invariance. A distinction is then drawn between “macro” special relativity, defined by invariance under the orthochronous Lorentz group and submission to the retarded causality concept, and “micro” special relativity, defined by invariance under the full Lorentz group and includingCPT symmetry. TheCPT theorem clearly implies that “micro special relativity”is relativity theory at the quantal level. It is thus of fundamental significance not only in the search of interaction Lagrangians, etc., but also in the basic interpretation of quantum mechanics, including the understanding of the EPR correlation. While the experimental existence of the EPR correlations is manifestly incompatible with macro relativity, it is fully consistent with micro relativity. Going from a retarded concept of causality to one that isCPT invariant has very radical consequences, which are briefly discussed. (shrink)

Quite often the compatibility of the EPR correlations with the relativity theory has been questioned; it has been stated that “the first in time of two correlated measurements instantaneously collapses the other subsystem”; it has been suggested that a causal asymmetry is built into the Feynman propagator. However, the EPR transition amplitude, as derived from the S matrix, is Lorentz andCPT invariant; the correlation formula is symmetric in the two measurements irrespective of their time ordering, so that the link of (...) the correlations is the Feynman zigzag, and that causality isCPT invariant at the microlevel; finally, although the Feynman propagator has theP andCT symmetries, no causal asymmetry follows from that. As for Stapp's views concerning “process” and “becoming,” and his Whiteheadean concept of an advancing front, I object that they belong to “factlike macrophysics,” and are refuted at the microlevel by the EPR phenomenology, which displays direct Fokker-like space-time connections. The reason for this is a radical one. The very blending of a space-time picture and of a probability calculus is a paradox. The only adequate paradigm is one denying objectivity to space-time—but this, of course, is also required by the complementary of the x and the k pictures, which only “look” compatible at the macrolevel. Therefore, the classical “objectivity” must yield in favor of “intersubjectivity.” Only the macroscopic preparing and measuring devices have “factlike” objectivity; the “transition” of the “quantal system” takes place beyond both thex and thek 4-spaces. Then, the intrinsic symmetries between retarded and advanced waves, and statistical prediction and retrodiction, entails that the future has no less (but no more) existence than the past. It is the future that is significant in “creative process,” the “elementary” forms of which should be termed “precognition” or “psychokinesis”—respectively symmetric to the factlike taboos that “we can neither know into the future nor act into the past.” It is gratifying that Robert Jahn, at the Engineering School of Princeton University, is conducting (after others) conclusive experiments demonstrating “low level psychokinesis”—a phenomenon implied by the very symmetry of the negentropy-information transition. So, what pierces the veil of “maya” is the (rare) occurrence of “paranormal phenomena.” The essential severance between “act” and “potentia” is not a spacelike advancing front, but the “out of” and the “into” factlike space-time. Finally, I do not feel that an adequate understanding of the EPR phenomenology requires going beyond the present status of relativistic quantum mechanics. Rather, I believe that the potentialities of this formalism have not yet been fully exploited. (shrink)

This article explores how post-war documentary film-makers negotiated complex social, formal, and autobiographical issues associated with representing mental illness and its treatments, and the extent to which their respective approaches helped to challenge conventional attitudes to alternative psychotherapies – especially within the context of advances in new documentary film-making technologies, alongside a wider culture of social activism. Focussing on A Look at Madness ( Regard sur la folie; Mario Ruspoli, 1962, France) and Now Do You Get It Why I Am (...) Crying? ( Begrijpt u nu waarom ik huil?; Louis van Gasteren, 1969, Netherlands), the article discusses how the collaborative, democratic aims of cinéma direct coincided with the ethos of institutional psychotherapy, and compares this with the relations between the documentary form and the subject of LSD-assisted psychotherapeutic techniques in Van Gasteren's film. (shrink)