This volume contains the editions of polemical texts by Erasmus against Martin Luther and Pierre Cousturier, of his defence against attacks on his oration on matrimony (and celibacy), and of his immensely popular ‘pocket’ edition of the _Disticha Catonis_.

This article explores the relationship between Roman school texts and the socialization of the student into an elite man. I argue that composition and declamation communicated social values; in fact, the rhetorical education of the late republic and the empire was a process of socialization that produced a definite subjectivity in its elite participants. I treat two genres of Roman school texts: the expansions on a set theme known as declamation and the bilingual, Greek and Latin, writing exercises known as (...) the colloquia amid the collections of hermeneumata. This article is more broadly concerned with the attitudes toward language use that are learned along with specific literacy skills. Habits of reading and writing and speaking are learned in scenes and contexts that contribute to concepts of the self and more widely of gender and social roles. The encounters and verbal interactions recurrently plot a deviation from violence or a return to civil and familial order through the proper verbal display of the elite speaker. The student speaker's assumption of roles, his training in fictio personae, is a strong training in memory and imagination-pretending to be someone else, pretending to talk like someone else, or pretending to talk on behalf of someone else. That someone else is most important as the schoolboy becomes the voice of or for prostitutes, the raped, slaves, freedmen, women. His was not a neutral ventriloquism in the styles of Latin but a training in the master's mode toward the ready conviction that the speaker can and must speak for others, his subordinates. Roman rhetorical education was a process of persona building, shaping the schoolboy in his future role while excluding others from the very right to become speaking subjects. (shrink)

This article explores the relationship between Roman school texts and the socialization of the student into an elite man. I argue that composition and declamation communicated social values; in fact, the rhetorical education of the late republic and the empire was a process of socialization that produced a definite subjectivity in its elite participants. I treat two genres of Roman school texts: the expansions on a set theme known as declamation and the bilingual, Greek and Latin, writing exercises known as (...) the colloquia amid the collections of hermeneumata. This article is more broadly concerned with the attitudes toward language use that are learned along with specific literacy skills. Habits of reading and writing and speaking are learned in scenes and contexts that contribute to concepts of the self and more widely of gender and social roles. The encounters and verbal interactions recurrently plot a deviation from violence or a return to civil and familial order through the proper verbal display of the elite speaker. The student speaker's assumption of roles, his training in fictio personae, is a strong training in memory and imagination-pretending to be someone else, pretending to talk like someone else, or pretending to talk on behalf of someone else. That someone else is most important as the schoolboy becomes the voice of or for prostitutes, the raped, slaves, freedmen, women. His was not a neutral ventriloquism in the styles of Latin but a training in the master's mode toward the ready conviction that the speaker can and must speak for others, his subordinates. Roman rhetorical education was a process of persona building, shaping the schoolboy in his future role while excluding others from the very right to become speaking subjects. (shrink)

A complete translation of Aristotle's classic that is both faithful and readable, along with an introduction that provides the modern reader with a means of understanding this seminal work and its impact on our culture. In this volume, Joe Sachs (translator of Aristotle's _Physics, Metaphysics,_ and the _Nicomachean Ethics _)also supplements his excellent translation with well-chosen notes and glossary of important terms. Focus Philosophical Library translations are close to and are non-interpretative of the original text, with the notes and a (...) glossary intending to provide the reader with some sense of the terms and the concepts as they were understood by Aristotle’s immediate audience. (shrink)

Nudging works through dispositions to decide with specific heuristics, and has three component parts. A nudge is a feature of an environment that enables such a disposition; a person is nudged when such a disposition is triggered; and a person performs a nudged action when such a disposition manifests in action. This analysis clarifies an autonomy-based worry about nudging as used in public policy or for private profit: that a person’s ability to reason well is undermined when she is nudged. (...) Reasoning well is a component of self-guidance, which is an aspect of autonomy and so something there is reason to promote, preserve, or respect. However, a person can reason well when she is nudged: Many of these heuristics are good rules to reason with, and she can be flexible with respect to them when she takes there to be a better way to reason. Along the way, this paper uncovers several design specifications for responsible nudging, and discusses open empirical questions. However, nudging’s being compatible with reasoning well crystallizes a distinct worry about manipulation: that nudge designers can rely on nudged people guiding themselves toward the designers’ own ends. Manipulation of this sort exploits one aspect of autonomy (namely, self-guidance) to undermine autonomy in other respects. (shrink)

`Folk Psychology' - our everyday talk of beliefs, desires and mental events - has long been compared with the technical language of `Cognitive Science'. Does folk psychology provide a correct account of the mental causes of our behaviour, or must our everyday terms ultimately be replaced by a language developed from computational models and neurobiology? This broad-ranging book addresses these questions, which lie at the heart of psychology and philosophy. Providing a critical overview of the key literature in the field, (...) including the seminal work of Fodor and Churchland, the author explores the classic `Frame Problem' and assesses the future prospects of cognitive science. The scope of the frame problem, touching on connec. (shrink)

_Selections_ seeks to provide an accurate and readable translation that will allow the reader to follow Aristotle's use of crucial technical terms and to grasp the details of his argument. Unlike anthologies that combine translations by many hands, this volume includes a fully integrated set of translations by a two-person team. The glossary--the most detailed in any edition--explains Aristotle's vocabulary and indicates the correspondences between Greek and English words. Brief notes supply alternative translations and elucidate difficult passages.

The _Physics_ is a foundational work of western philosophy, and the crucial one for understanding Aristotle's views on matter, form, essence, causation, movement, space, and time. This richly annotated, scrupulously accurate, and consistent translation makes it available to a contemporary English reader as no other does—in part because it fits together seamlessly with other closely associated works in the New Hackett Aristotle series, such as the _Metaphysics_, _De Anima_, and forthcoming _De Caelo_ and _On Coming to Be and Passing Away_. (...) Eventually the series will include all of Aristotle's works. Sequentially numbered endnotes provide the information most needed at each juncture, while a detailed Index of Terms indicates places where focused discussion of key notions occurs. An illuminating general Introduction describes the book that lies ahead, explaining what sort of work it is and what sorts of evidence it relies on. (shrink)

These seventeen lectures given in 1963 focus largely on Kant, 'a thinker in whose work the question of morality is most sharply contrasted with other spheres of existence'. After discussing a number of the Kantian categories of moral philosophy, Adorno considers other, seemingly more immediate general problems, such as the nature of moral norms, the good life, and the relation of relativism and nihilism. In the course of the lectures, Adorno addresses a wide range of topics, including: theory and practice, (...) ethics as bad conscience, the repressive character, the problem of freedom, dialectics in Kant and Hegel, the nature of reason, the moral law as a given, psychoanalysis, the element of the Absurd, freedom and law, the Protestant tradition of morality, Hamlet, self-determination, phenomenology, the concept of the will, the idea of humanity, The Wild Duck, and Nietzsche's critique of morality. (shrink)

Appearing in English for the first time, Schelling’s 1842 lectures develop the idea that many philosophical concepts are born of religious-mythological notions.

There are two alternative approaches to accommodating an agent-centered restriction against, say, φ-ing. One approach is to prohibit agents from ever φ-ing. For instance, there could be an absolute prohibition against breaking a promise. The other approach is to require agents both to adopt an end that can be achieved only by their not φ-ing and to give this end priority over that of minimizing overall instances of φ-ing. For instance, each agent could be required both to adopt the end (...) of minimizing their own promise-breakings and to give this end priority over that of minimizing promise-breakings overall. The former is what I’ll call the side-constraint approach, and the latter is what I’ll call the teleological approach. In this chapter, I argue that, when it comes to accommodating restrictions, we should (1) favor the teleological approach over the side-constraint approach, (2) favor an act-consequentialist approach over a non-consequentialist, teleological approach (such as Rossian pluralism), and (3) favor a Kantsequentialist approach over other act-consequentialist approaches, where Kantsequentialism is a version of act-consequentialism that holds that persons are ends-in-themselves who are inherently and unconditionally valuable and are, thus, owed our respect. (shrink)

Contemporary health care often lacks generosity of spirit, even when treatment is most efficient. Too many patients are left unhappy with how they are treated, and too many medical professionals feel estranged from the calling that drew them to medicine. Arthur W. Frank tells the stories of ill people, doctors, and nurses who are restoring generosity to medicine--generosity toward others and to themselves. The Renewal of Generosity evokes medicine as the face-to-face encounter that comes before and after diagnostics, pharmaceuticals, and (...) surgeries. Frank calls upon the Roman emperor Marcus Aurelius, philosopher Emmanuel Levinas, and literary critic Mikhail Bakhtin to reflect on stories of ill people, doctors, and nurses who transform demoralized medicine into caring relationships. He presents their stories as a source of consolation for both ill and professional alike and as an impetus to changing medical systems. Frank shows how generosity is being renewed through dialogue that is more than the exchange of information. Dialogue is an ethic and an ideal for people on both sides of the medical encounter who want to offer more to those they meet and who want their own lives enriched in the process. The Renewal of Generosity views illness and medical work with grace and compassion, making an invaluable contribution to expanding our vision of suffering and healing. (shrink)

Is it ethical to treat a death row inmate only to stabilize him or her for eventual execution? What happens when a military provider receives highly sensitive intelligence from a client?