Background:Stress can frequently occur in the driving context. Its cognitive effects can be deleterious and lead to uncomfortable or risky situations. While stress detection in this context is well developed, regulation using dedicated advanced driver-assistance systems (ADAS) is still emergent.Objectives:This systematic review focuses on stress regulation strategies that can be qualified as “subtle” or “mindless”: the technology employed to perform regulation does not interfere with an ongoing task. The review goal is 2-fold: establishing the state of the art on such (...) technological implementation in the driving context and identifying complementary technologies relying on subtle regulation that could be applied in driving.Methods:A systematic review was conducted using search operators previously identified through a concept analysis. The patents and scientific studies selected provide an overview of actual and potential mindless technology implementations. These are then analyzed from a scientific perspective. A classification of results was performed according to the different stages of emotion regulation proposed by the Gross model.Results:A total of 47 publications were retrieved, including 21 patents and 26 studies. Six of the studies investigated mindless stress regulation in the driving context. Patents implemented strategies mostly linked to attentional deployment, while studies tended to investigate response modulation strategies.Conclusions:This review allowed us to identify several ADAS relying on mindless computing technologies to reduce stress and better understand the underlying mechanisms allowing stress reduction. Further studies are necessary to better grasp the effect of mindless technologies on driving safety. However, we have established the feasibility of their implementation as ADAS and proposed directions for future research in this field. (shrink)

1. Abt. Zeitschriftenbeiträge. 1. Bd. Aus dem "Rheinischen Blättern für Erziehung und Unterricht" von 1827 bis 1829 -- 2. Bd. Aus dem "Rheinischen ..." von 1830 bis 1832 -- 3. Bd. Aus dem "Rheinischen ..." von 1833 bis 1835 -- 4. Bd. Aus dem "Rheinischen ..." von 1836 bis 1839 -- 5. Bd. Aus dem "Rheinischen ..." von 1840 bis 1842 -- 6. Bd. Aus dem "Rheinischen ..." von 1843 bis 1845 -- 7. Bd. Aus dem "Rheinischen ..." von 1846 (...) bis 1848 -- 8. Bd. Aus dem "Rheinischen ..." von 1849 bis 1850 -- 9. Bd. Aus dem "Rheinischen ..." 1851. Aus dem "Jahrbuch für Lehrer und Schulfreunde" 1851 und 1852 -- 10. Bd. Aus dem "Rheinischen ..." 1852 und 1853. Aus dem "Jahrbuch für Lehrer und Schulfreunde" 1853 -- 11. Bd. Aus dem "Rheinischen ..." 1854. Aus dem "Jahrbuch für Lehrer und Schulfreunde" 1854 und 1855 -- 12 Bd. Aus dem "Rheinischen ..." 1856 und 1857. Aus dem "Pädagogischen Jahrbuch für Lehrer und Schulfreunde" 1856 und 1857 -- 13. Bd. Aus dem "Rheinischen ..." 1857 und 1858. Aus dem "Pädagogischen Jahrbuch für Lehrer und Schulfreunde" 1858 und 1859 -- 14. Bd. Aus dem "Rheinischen ..." 1859 und 1860. Aus dem "Pädagogischen Jahrbuch für Lehrer und Schulfreunde" 1860 und 1861 -- 15. Bd. Aus dem "Rheinischen ..." 1861 und 1862. Aus dem "Pädagogischen Jahrbuch für Lehrer und Schulfreunde" 1862 und 1863. Aus dem Preussischen Abgeordnetenhause 1859 bis 1863 -- 16. Bd. Aus dem "Rheinischen ..." 1863 und 1864. Aus dem "Jahrbuch für Lehrer und Schulfreunde" 1864 und 1865. Aus dem Preussischen Abgeordnetenhause von 1863/1864 -- 17. Bd. Aus dem "Rheinischen ..." 1865 und 1866. Aus dem "Jahrbuch für Lehrer und Schulfreunde" 1866. Aus dem Preussischen Abgeordnetenhause 1865/1866. (shrink)

Signs of mankind's solidarity, by J. R. Nelson.--Mankind, Israel and the nations in the Hebraic heritage, by M. Greenberg.--Christian insights from biblical sources, by C. Maurer.--Muhammad and all men, by D. Rahbar.--The impact of New World discovery upon European thought of man, by E. J. Burrus.--The effects of colonialism upon the Asian understanding of man, by J. G. Arapura.--Religious pluralism and the quest for human community, by S. J. Samartha.--From Confucian gentleman to the new Chinese 'political' man, by D. A. (...) Robinson.--The scientific revolution and the unity of man, by B. Towers.--Language and communication, by E. A. Nida.--Man and the son of man, by J. Moltmann.--The potentiality of conciliarity: communion, conscience, council, by W. B. Blakemore.--Oneness must mean wholeness, by J. R. Nelson. (shrink)

The Belgian polymath Lambert Adolphe Jacques Quetelet pioneered social statistics. Applying his training in mathematics to the physical and psychological dimensions of individuals, he identified the 'average man' as characterised by the mean values of measured variables that follow a normal distribution. He believed that comparing the features of individuals against this average would allow scientists to better explore the processes that determine normal and abnormal qualities. Quetelet's methods influenced many, among them Florence Nightingale, and his simple measure for classifying (...) a person's weight, dividing it by the square of their height, is widely known as the body mass index. First published in French in 1835 and reissued here in the 1842 English translation, this is his most influential work and includes a new preface that succinctly states his aim to be 'the analysis of normal man through his actions and of intellectual man through his productions'. (shrink)

Zwischen 1738 und 1745 erschien in Amsterdam eine von Johann Christoph von Sprögel und Adolph Friedrich Marci übersetzte achtzehnbändige Ausgabe der Lehrbücher der Mathematik und Philosophic von Christian Wolff. 1764 gab Johannes Petsch, einer der bedeutendsten Leibniz-Wolffianer in den Niederlanden, eine holländische Übersetzung der Essais de Théodicée von Leibniz heraus. Wie groß jedoch der Einfluß der beiden deutschen Denker auf die niederländische Philosophie gewesen ist, war bislang unklar. Der Aufsatz versucht zu zeigen, daß der Leibniz-Wolffianismus neben dem Neukantianismus eine wichtige (...) Rolle im philosophischen Denken der Niederländer in der Zeit der Aufklärung spielte. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Adolph Meyer’s Psychobiology in Historical Context, and Its Relationship to George Engel’s Biopsychosocial ModelEdwin R. Wallace IV (bio)Keywordspsychobiology, integrative models of psychiatry, biopsychosocial modelBefore addressing the importance of Adolf Meyer and the question of his impact on the biopsychosocial model of the psychoanalytical internist George Engel, let us tersely sketch the history of functionalism in medicine/psychiatry, and of the nineteenth/early twentieth century’s progressive abandonment of it in favor of (...) basic science reductive models of “disease,” not illness.FunctionalismWhereas Hippocratic physicians diagnosed diatheses in terms of humoral excesses or deficiencies, their primary emphasis was on the ill person. They began with careful histories of the patient’s complaints and his or her daily life course, customary activities, typical foods and beverages imbibed, and the exacerbation or relief of symptoms associated with any or all of these. They also asked questions about his physical and social environment. They carefully looked for any clinically pertinent signs, and might physically examine the patient or his excretions. When they arrived at a diagnosis (say, an excess of yellow or black bile, or of blood or phlegm), they would educate the patient about it and discuss possible approaches. Although leeching, emetics, or purgatives might be prescribed, “dietetics” was the core of the treatment. Much more than recommendations about dietary intake, this involved conversations about “lifestyle” management in general: exercise, fresh air, habit changes, and perhaps bathing in mineral waters or spas. If the patient were “melancholic” (which then included what we would now consider a variety of psychiatric disorders), he or she might be prescribed daily swimming and other forms of vigorous exercise, conversations with a philosopher, [End Page 347] attendance at theatrical comedies, or even referral to an Asklepian temple for “incubation sleep” and priestly dream interpretation. Often doctors worked closely with physical trainers, to whom they sent their patients. In short, their orientation was holistic (“mind”/”body” integration), directed first and foremost toward an individual ill person.In the second century, C.E. Galen, despite his humoral and anatomical pathologies, was similarly holistic or functionalist. He resorted to a variety of physical examinational methods while also attending to the patient’s mental/emotional status. He described one case where he was attending a woman for syncopal episodes. His examinations of her included his customary attention to the pulse. During one evening session, a servant entered and happened to mention that he had just seen the handsome Pylades dancing. Suddenly her pulse became irregular and she fainted straight away. This led Galen to consider love sickness, and perhaps not humoral or organ pathology. He tested his hypothesis during subsequent visits. Whenever another dancer or actor was mentioned, her pulse remained regular and her sensorium alert, but when Pylades was mentioned the irregular pulse and fainting recurred. Because she was married, Galen realized her insoluble conflict, and treated her accordingly.From the fall of Rome until the rise of University Medicine in the later Middle Ages, medical lore and doctoring was in monastic hands—each monastery had its clerical medic, who might also attend outsiders. They were attuned to the traditional triad of major mental disorders—mania, melancholia, and phrenitis—which they explained somatically. However, they also encountered lesser mental/emotional disorders for which they developed their own nosology. “Scrupulosity,” for example, characterized a committed monk with an unrealistic sense of sinfulness and guilt—which often drove him to self-mortification such as flagellation, hair shirts with chains underneath, and so forth, for which the remedy was kindly pastoral counseling. “Accedia” was akin to our “dysthymia,” whose sufferer was affected by sadness, lassitude, and impaired capacity to carry out the monastic routine. This was viewed as straddling the boundary between sickness and sin. Routine physical labor (“occupational therapy”) and prayers, confession, penance, and “pep talks” were prescribed.When universities with medical schools arose in the latter Middle Ages, students’ educations were mostly bookish and theoretical. Hippocratic and Galenic somatic orientations were still preeminent. (Vesalius would not publish his illustrated anatomical text until 1543.) Dietetics and purgatives, bloodletting, and so on were still favored treatments. Nevertheless, doctors gave considerable time and attention to their patients as ill... (shrink)

Two systems of belief change based on paraconsistent logics are introduced in this article by means of AGM-like postulates. The first one, AGMp, is defined over any paraconsistent logic which extends classical logic such that the law of excluded middle holds w.r.t. the paraconsistent negation. The second one, AGMo , is specifically designed for paraconsistent logics known as Logics of Formal Inconsistency (LFIs), which have a formal consistency operator that allows to recover all the classical inferences. Besides the three usual (...) operations over belief sets, namely expansion, contraction and revision (which is obtained from contraction by the Levi identity), the underlying paraconsistent logic allows us to define additional operations involving (non-explosive) contradictions. Thus, it is defined external revision (which is obtained from contraction by the reverse Levi identity), consolidation and semi-revision, all of them over belief sets. It is worth noting that the latter operations, introduced by S. Hansson, involve the temporary acceptance of contradictory beliefs, and so they were originally defined only for belief bases. Unlike to previous proposals in the literature, only defined for specific paraconsistent logics, the present approach can be applied to a general class of paraconsistent logics which are supraclassical, thus preserving the spirit of AGM. Moreover, representation theorems w.r.t. constructions based on selection functions are obtained for all the operations. (shrink)

Розкрито сутність поняття «рейтинг». Доведено значущість рейтингової оцінки для суб’єктів фінансового ринку, зокрема для страхових компаній, потенційних страхувальників, інвесторів та кредиторів.

The ethics of belief involves an inquiry into what beliefs are legitimate to hold, including religious beliefs. Whatever the criteria determined in such an investigation, adopting a belief that does not meet this criterion is seen as illegitimate and it is considered an ethical violation. English mathematician W. K. Clifford (d. 1879) defines “sufficient evidence” as a criterion in his famous essay, “The Ethics of Belief”. Clifford’s evidence-centered argument becomes one of the most frequent references in the evidentialist objection against (...) theism. It turns out that this argument is not functional in the face of the diversity of beliefs. In this context, different suggestions are presented about what the ethics of belief could be. American philosopher William James (d. 1810), one of the founding names of pragmatism, offers a new proposal. In his classic work, “The Will to Believe”, James claims that Clifford is wrong in seeking the requirement of evidence for all beliefs. Because it is not possible to prove beliefs from the passionate nature of human beings, especially religious beliefs. Following this distinction, James proposes a new criterion for religious beliefs: a religious belief can be vivid or dead, forced or avoidable; and momentous or trivial. If a religious belief is vivid, forced, and momentous, it is necessary to have the courage to believe in it instead of suspending it. James' proposal is often valued as a strong counter-challenge or defense of religious beliefs. However, this argument also has aspects that are open to criticism. One of them is that the will to believe argument concurrently accepts conflicting religious beliefs or, in other words, confronts the issue of religious diversity. According to J. Hick, for example, this argument inevitably results in religious pluralism, even though James does not want to. Contrary to Hick, S. F. Aikin claims that the will to believe does not result in religious pluralism. According to Aikin, who draws attention to the relationship of argument with pragmatism, James obscures religious beliefs and removes them from being claims about truth. Therefore, there is no contradiction in the classical sense. So, which of the objections is valid? Does the will-to-believe argument result in religious pluralism by legitimizing more than one religious belief at the same time, or does it make a purely pragmatic proposition by devaluing religious beliefs? Which religion do I have the right to believe in according to the will to believe? The aim of this article is to provide an answer to the mentioned question. In the article, unlike the current evaluations, it is argued that the argument is closely related to James's theory of knowledge, radical empiricism, not pragmatism as it is usually made. For this purpose, after showing the relationship between the arguments of Clifford and James, the argument will be re-examined in this context and it will be revealed that James has two steps regarding religious beliefs: to make religious beliefs independent from factual beliefs; leaving theism to accept a monistic vision of God and basing religion on mystical experience, which is an emotional experience. As details emerge, it will become clear that James defends a natural religion that excludes traditional religions in his philosophical system and that he defends the beliefs of a humanized religion. With an individual definition of religion based on emotion, James on the one hand ensures the commonality of religious feeling, on the other hand, he makes religion independent from the field of facts. Therefore, with this study, it will be seen that the argument of the will to believe does not aim to legitimize believing in traditional religions, and diversity is not a fundamental problem. (shrink)

R T Allen; Rational Autonomy: the destruction of freedom, Journal of Philosophy of Education, Volume 16, Issue 2, 30 May 2006, Pages 199–207, https://doi.org/10.

R T Allen; I'll Say it Again: a rejoinder to Jim Mackenzie, Journal of Philosophy of Education, Volume 22, Issue 1, 30 May 2006, Pages 113–114, https://doi.org/.

R T Allen; Metaphysics in Education, Journal of Philosophy of Education, Volume 23, Issue 2, 30 May 2006, Pages 159–169, https://doi.org/10.1111/j.1467-9752.198.

R. E. Allen's superb new translation of Plato's Symposium brings this classic text to life for modern readers. Allen supplements his translation with a commentary that not only enriches our understanding of Plato's philosophy and the world of Greek antiquity but also provides insights into present-day philosophical concerns. Allen reveals the unity of Plato's intentions in the Symposium, explores the dialogue's major themes, and links them with Plato's other dialogues. His wide-ranging commentary includes discussions of Greek religious, social, and sexual (...) practices, the conceptual connections between the Symposium and Freud, the influence of the Symposium on later writers, and recent scholarship on the dialogue. Allen's primary focus is philosophical, however, and he succeeds in explicating the doctrine of Eros in Plato's Symposium so that the reader can see how wish and desire relate to Plato's moral philosophy, epistemology, and metaphysics. (shrink)

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)

İslâm coğrafyasının genişlemesi neticesinde Arap olmayan toplulukların İslâm dini ile tanışmaları beraberinde bir takım problemleri de getirmiştir. Bu problemler arasında, Kur’ân’ın yanlış anlaşılma endişesi en başı çekmektedir. Arapçaya hâkim olmamaktan kaynaklanan dil hatalarının âyetlere kadar sirayet ettiğini gösteren birçok rivayetin varlığı da bunu teyit etmektedir. Bundan dolayı hicrî birinci yüzyılın ikinci yarısından itibaren dil ile ilgili faaliyetler aralıksız bir şekilde devam etmiştir. Bu faaliyetler arasında, Kur’ân’ın üslûbunu, âyetlerde yer alan kelimelerin delâleti ve sesletimini, cümlelerin iç bütünlüğü ile filolojik tahlillerini ele (...) alan çalışmalar bulunmaktadır. Bu çalışmalar, Arap gramerinin oluşturulması ve bazı gramer ekollerinin ortaya çıkmasıyla birlikte genellikle “Ma‘âni’l-Ḳur’ân” ve “İ‘râbü’l-Ḳur’ân” başlıkları kullanılarak daha sistemli bir şekilde hicri dördüncü yüzyılın sonlarına kadar devam etmiştir. “Ma‘âni’l-Ḳur’ân” başlığını kullanarak eser yazan âlimler arasında gramer ilmiyle birlikte tefsir alanında da önemli bir konuma sahip olan Yahyâ b. Ziyâd el-Ferrâ da bulunmaktadır. Sözü edilen eserde Ferrâ’nın, lügavî tahlilleri esnasında özellikle sözcüklerin siygası ve çok anlamlılığı doğrultusunda dil-kültür ilişkisine örnek olabilecek birçok bireysel değerlendirmesine rastlanılmaktadır. Onun bazı ayetler etrafında sergilenen çeşitli görüşlere yer verdikten sonra Arap toplumu nezdinde bir yönüyle de bile olsa kabul gören semantik tahlillere ayrıca yer vermesi, müfessirlerin, çoğu zaman anlaşılması güç ayetlerle birlikte murad edilenin dışında bir yorumun önlenmesi için dönemin kültüründen yararlanmaları gerektiği şeklinde de değerlendirilebilir. Bu bakımdan Kur’ân-ı Kerîm’in insanlığa sunduğu mesajların en doğru şekilde anlaşılabilmesi adına bazı âyetlerin tefsiri ve değerlendirmesi yapılırken başvurulacak ilmî merci ve disiplinlerin geniş tutulması önem arz etmektedir. Binâenaleyh makalede Ferrâ’nın kendisine özgü tahlilleriyle beraber, görüşlerine yer verdiği başka âlimlerin analizlerinden sadece dil-kültür ilişkisine örnek olabilecek tespitler üzerinde durularak kültür ve dil etkileşiminin âyet yorumundaki rolüne işaret edilecektir. (shrink)

Every person acquires a worldview, a picture of reality. Within that picture, the existence of some things will be taken wholly for granted as the background to, and support of, everything else. Their existence will rarely be questioned. The cosmos or universe, the gods, God, Brahman, Heaven, the Absolute--R. T. Allen claims that all these and other world- views have been held to be that which necessarily exists and upon which all other beings depend in one way or another. European (...) philosophers, since antiquity, have offered arguments to show that their chosen candidates for the role of the necessary being or beings that support the rest of reality do actually exist. The Necessity of God sets the valid core of previous ontological arguments. It does not and cannot prove that God exists, but only that something necessarily exists. In an a priori manner and without inferring anything from what in fact exists, Allen proceeds to show that which necessarily exists is one, transfinite, eternal, and the archetype of personal existence: in short, that it is God as classically conceived. As for everything else that may exist, it must be finite and dependent for its existence upon God as its creator and sustainer. Few things are more erroneous in philosophy and disastrous in practice than artificial constructions produced without constant reference to concrete reality. That which necessarily exists may be the one exception. Before this constructive argument, Allen examines previous examples of ontological arguments in order to show exactly where they go wrong and to extract the valid core obscured within them. This will make clear the difference between them and his new version. The reader who is eager to engage the philosophical sources of belief will find a distinct treasure in The Necessity of God. (shrink)

This anthology consists of a collection of papers on the nature of dis positions and the role of disposition concepts in scientific theories. I have tried to make the collection as representative as possible, except that problems specifically connected with dispositions in various special sciences are relatively little discussed. Most of these articles have been previously published. The papers by Mackie, Essler and Trapp, Fetzer (in Section 11), Levi, and Tuomela appear here for the first time, and are simultaneously published (...) in Synthese 34, No. 4, which is a special issue on dispositions. Of the previously published material it should be emphasized that the papers by Hempel and Fisk have been extensively revised specially for this anthology. The papers are grouped in four sections, partlyon the basis of their content. However, due to the complexity of the issues involved, there is considerable overlap in content between the different sections, especially between Sections land 11. I wish to thank Professors James Fetzer and Carl G. Hempel for helpful advicc in compiling this anthology. (shrink)

I. A Defense of Adorno's Reading of Kierkegaard On February 27, 1933, Theodor W. Adorno published his first work, Kierkegaard: Construction of the Aesthetic, which was a revision of the Habilitationsschrift that Adorno wrote under Paul Tillich and Max Horkheimer between 1929 and 1931. The Reichstag fire raged that evening, the climax of the Nazi Machtergreifung, and in a matter of days Adorno's most important interlocutors—Walter Benjamin and Siegried Kracauer—would flee Germany. The political context of the Nazi takeover is the (...) obvious background to Adorno's Kierkegaardbuch , the monograph that became the…. (shrink)

An algebraic semantics, based on factor algebras, for one-way and two-way implicative verbs is proposed. Implicative verbs denote elements of filters or of ideals generated by identity functions in factor algebras. This semantics explains in particular the problem of implicational equivalence raised by two-way implicative verbs, and shows that the negation necessary to establish the implicativity of these verbs is the negation which preserves the presuppositions of sentences with implicative verbs. In addition, it follows from the proposed semantics that any (...) two implicative verbs denoting in the same algebra but belonging to different categories, are semantically related. (shrink)

In later antiquity few monuments at Athens had such a great reputation as what the Athenians called with pride the Altar of Eleos or Pity, the suppliants' altar. Philostratos links it in fame with Olympia and Delphi. The Athenians pay homage to Eleos along with Athena Polias, says Sopatros. ‘You have an Altar of Eleos’, says Apsines to the Athenians; ‘…for this you have a great reputation amongst all other men.’.