[Sir Stephen Gaselee, who died in June 1943, was, as is widely known, a devoted student of Petronius. He read the book first in 1901 when he was still at Eton; two years later he already possessed nearly a hundred Petroniana and was distributing to booksellers a short bibliography which he had compiled in order that they might help to fill the gaps in his collection. Petronius was the subject of the Fellowship dissertation which he submitted unsuccessfully at King's (...) in 1908. It comprised a copy of Buecheler's editio minor interleaved with foolscap sheets on which was written a critical and epexegetical commentary, and a substantial volume of typescript entitled Some Materials for an Edition of Petronius and dealing with the personality of the author, the place of his book in Classical literature, its literary history, the manuscripts, and the printed editions. The last section was presently expanded into a long paper which, with a handlist, was presented to the Bibliographical Society in 1909. In the following year appeared a large and expensive reprint of the earliest English translation of Petronius for which Gaselee supplied an introduction and a Latin text. In 1915 he published at his own cost a collotype facsimile of that part of the Codex Traguriensis which contains the Cena Trimalchionis, adding a preface and an annotated transcript of the facsimile. In 1916 Gaselee went to the Foreign Office and, except for a brief interval in 1919, worked there until his death. He continued to collect Petroniana and to note in his interleaved text parallel passages and suggestions of other scholars, but the leisure necessary for the preparation of his own edition was never at his disposal. Thenceforward his contributions to the subject are both few and slight. (shrink)

In the academic year 1920-1921 at the University of Freiburg, Martin Heidegger gave a series of extraordinary lectures on the phenomenological significance of the religious thought of St. Paul and St. Augustine. The publication of these lectures in 1995 settled a long disputed question, the decisive role played by Christian theology in the development of Heidegger’s philosophy. The lectures present a special challenge to readers of Heidegger and theology alike. Experimenting with language and drawing upon a wide range of now (...) obscure authors, Heidegger is finding his way to Being and Time through the labyrinth of his Catholic past and his increasing fascination with Protestant theology. A Companion to Heidegger's Phenomenology of Religious Life is written by an international team of Heidegger specialists. (shrink)

In print for the first time in over ten years, Act and Crime provides a unified account of the theory of action presupposed by both Anglo-American criminal law and the morality that underlies it. The book defends the view that human actions are always volitionally caused bodily movements and nothing else. The theory is used to illuminate three major problems in the drafting and the interpretation of criminal codes: 1) what the voluntary act requirement both does and should require; 2) (...) what complex descriptions of actions prohibited by criminal codes both do and should require ; and 3) when two actions are 'the same' for purposes of assessing whether multiple prosecutions and multiple punishments are warranted. The book both contributes to the development of a coherent theory of action in philosophy, and it provides both legislators and judges a grounding in three of the most basic elements of criminal liability. (shrink)

In this short, dense essay, Jean Cavaillès evaluates philosophical efforts to determine the origin - logical or ontological - of scientific thought, arguing that, rather than seeking to found science in original intentional acts, a priori meanings, or foundational logical relations, any adequate theory must involve a history of the concept. Cavaillès insists on a historical epistemology that is conceptual rather than phenomenological, and a logic that is dialectical rather than transcendental. His famous call (cited by Foucault) to abandon "a (...) philosophy of consciousness" for "a philosophy of the concept" was crucial in displacing the focus of philosophical enquiry from aprioristic foundations toward structural historical shifts in the conceptual fabric. This new translation of Cavaillès's final work, written in 1942 during his imprisonment for Resistance activities, presents an opportunity to reencounter an original and lucid thinker. Cavaillès's subtle adjudication between positivistic claims that science has no need of philosophy, and philosophers' obstinate disregard for actual scientific events, speaks to a dilemma that remains pertinent for us today. His affirmation of the authority of scientific thinking combined with his commitment to conceptual creation yields a radical defense of the freedom of thought and the possibility of the new. (shrink)

Tri filosofskikh "opravdanii︠a︡" (teodit︠s︡ei︠a︡, antropodit︠s︡ei︠a︡, kosmodit︠s︡ei︠a︡ Serebri︠a︡nogo veka) -- Russkai︠a︡ sofiologii︠a︡ i kabbala -- S. Bulgakov : nauka sofiologii︠a︡ (ili konet︠s︡ religii) -- Tretiĭ Zavet o. Sergii︠a︡ Bulgakova -- Tretʹezavetnai︠a︡ misterii︠a︡ ("malai︠a︡" trilogii︠a︡ Bulgakova).

v. 1. pt. 1. Babaji's glimpses of the Tamil 18 Siddhas. pt. 2. [non-Roman data].