This paper examines Nietzsche’s conflicted relation to Epicurus, an important naturalistic predecessor in the ‘art of living’ tradition. I focus in particular on the Epicurean credo “live unnoticed” (lathe biōsas), which advocated an inconspicuous life of quiet philosophical reflection, self-cultivation and friendship, avoiding the public radar and eschewing the larger ambitions and perturbations of political life. Perhaps unsurprisingly, the idea looms largest and is most warmly received in Nietzsche’s middle period writings, where one finds a repeated concern with prudence, withdrawal (...) and concealment, and where the primary emphasis is on private pluralistic experiments in therapeutic self-cultivation among small groups of free spirits. The idea of the Epicurean Garden appeals greatly to Nietzsche at this time as well, and I suggest that Zarathustra’s Blessed Isles are best understood as a friendship community along these lines. However, Nietzsche’s growing impatience with human imperfections and the siren song of great politics eventually lead him away from Epicurus and back to Plato. Beginning with Zarathustra, the paradigm of the modest, hidden helpful philosopher-therapist is replaced by the more ambitious philosopher-legislator who takes upon himself the task of determining the future of humanity. Nonetheless, I argue that we can profit more from the modest, practical insights of Nietzsche’s Epicurean art of living. (full version). (shrink)

The last twenty-five years or so have seen the emergence of exciting comparative work on Nietzsche and various philosophical traditions beyond the bounds of Europe. So far, however, the emphasis has been primarily on the cultures of India, China and Japan, with an almost exclusive focus on Buddhist, Hindu, Daoist, and Confucian traditions. Surprisingly, little work has been done on Nietzsche and the Islamic tradition. In this paper, I sketch out Nietzsche’s understanding of Islam, the ways in which he uses (...) it as a resource for his critique of Christianity and European modernity and the criticisms he has to make of it as one of the great monotheistic world religions. I then argue for the need to engage Nietzsche with specific Islamic falāsifa of the classical period (9-12th c.) rather than Islam itself, as some recent scholars have attempted to do. Although Nietzsche himself seems to have had no direct familiarity with any of the falāsifa, there are, I argue, many entry points for productive comparison and dialogue. This is at least in part because they share a significant common heritage: both were careful students of classical Greek and Hellenistic thought, and both put the insights they encountered there to work in bold new ways. Indeed, they appropriated, transformed and reanimated Greek ideas in new contexts and towards new ends that their progenitors would scarcely have recognized, and that were often radically challenging to their contemporaries. I focus here on a few select themes—the idea of philosophy as a “way of life,” the ideal of “becoming like God so far as it is possible” and the Platonic figure of the philosopher-ruler, all of which get taken up and re-imagined in radically novel and sometimes antipodal ways. (shrink)

This article considers the significance of the Blessed Isles in Nietzsche’s Thus Spoke Zarathustra. They are the isolated locale to which Zarathustra and his fellow creators retreat in the Second Part of the book. I trace Zarathustra’s Blessed Isles back to the ancient Greek paradisiacal afterlife of the makarōn nēsoi and frame them against Nietzsche’s Platonic conception of philosophers as “commanders and legislators,” but I argue that they represent something more like a modern Epicurean Garden. Ultimately, I suggest that Zarathustra’s (...) Epicurean impulse toward withdrawal (whether into a sequestered friendship community or mountain solitude) undermines his Platonic attempts at great politics. (shrink)

A unique introductory guide to the rich, complex and diverse tradition of Islamic philosophy, this book comprises over a hundred concise entries, alphabetically ordered and cross-referenced for easy access. All the essential aspects of the Islamic philosophical tradition are covered here: key figures, schools, concepts, topics and issues. Articles on the Peripatetics, Isma'ilis, Illuminationists, Sufis, kalam theologians and later modern thinkers are supplemented by entries on classical Greek influences as well as Jewish philosophers who lived and worked in the Islamic (...) world. Topical entries cover various issues and key positions in all the major areas of philosophy, making clear why the central problems of Islamic philosophy have been, and remain, matters of rational disputation. (shrink)

This comparative examination of Nietzsche and the Islamic philosopher al-Kindi emphasizes their mutual commitment to the recovery of classical Greek and Hellenistic thought and the idea of philosophy as a way of life. Affiliating both thinkers with the Stoic lineage in particular, I examine the ways in which they appropriate common themes such as fatalism, self-cultivation via spiritual exercises, and the banishing of sorrow. Focusing primarily on their respective conceptions of self and nature, I argue that the antipodal worldviews of (...) al-Kindi and Nietzsche can be understood as a bifurcation of Stoic philosophy. (shrink)

This paper initiates a dialogue between classical Islamic philosophy and late modern European thought, by focusing on two peripheral, ‘heretical’ figures within these traditions: Abū Bakr Muḥammad ibn Zakariyāʾ al-Rāzī and Friedrich Nietzsche. What affiliates these thinkers across the cultural and historical chasm that separates them is their mutual fascination with, and profound indebtedness to, ancient Greek and Hellenistic philosophy. Given the specific themes, concerns and doctrines that they appropriate from this common source, I argue that al-Rāzī and Nietzsche should (...) be read as Epicureans and seen in relation to their predecessor as part of the subterranean tradition of philosophical naturalism. However, while each figure appropriates the philosophy of Epicurus, they ultimately transform it in important ways: al-Rāzī offers us a qualified “Platonic” Epicureanism, while Nietzsche forges a radicalized “Dionysian” Epicureanism. The point of such a comparative examination is twofold. First, analyzing the divergent paths of these “wayward” Epicureans sheds new light on the historical trajectory of naturalism as a philosophical stance (as well as its current prospects and limitations). Second, by initiating a dialogue between the classical Islamic and modern European philosophical traditions, we can better understand the antagonisms and shared concerns between these two horizons, as well as the ambiguities and self-questioning that occur within them. (shrink)

This article re-exams the old tension between the philosopher and the city. Reading Ibn Bājja’s Governance of the Solitary and Nietzsche’s Thus Spoke Zarathustra against the background of Plato’s Republic, I argue that they both embrace several key aspects of Platonic political philosophy: the assumption that philosophical natures can grow spontaneously in sick cities, the ideal of the philosopher legislator and the correlative project of founding a virtuous new regime. Yet in preparation for this final task, each prescribes a regimen (...) of solitude for philosophers, so that they might preserve their own health and autonomy. While this spiritual exercise at first appears merely temporary and provisional—aimed at the cultivation of a philosopher ruler and the eventual establishment of a healthy political regime —I argue that both Ibn Bājja and Zarathustra ultimately abandon their Platonic ambitions and opt instead for the apolitical contemplative life. (shrink)

A vast historical, cultural and philosophical chasm separates the thought of the 10th century Islamic philosopher al-Farabi and Friedrich Nietzsche, the progenitor of postmodernity. However, despite their significant differences, they share one important commitment: an attempt to resuscitate and reappropriate the project of Platonic political philosophy, particularly through their conceptions of the “true philosopher” as prophet, leader, and lawgiver. This paper examines al-Farabi and Nietzsche’s respective conceptions of the philosopher as commander and legislator against the background of their Platonic source, (...) and reflects upon the human cost each thinker is willing to abide in order to establish a regime that would be conducive to the perfectibility and flourishing of the human being. (shrink)

In this essay I examine the tension between Nietzsche's doctrine of amor fati and his political project of Zuchtung. As philosophical naturalist, Nietzsche espouses a love of fate and a respect for necessity and reality. However, as philosophical legislator, he apparently denies the fatality of the human being in his attempts to cultivate or perfect it. I argue that Nietzsche's Zuchtung differs importantly from "idealistic" varieties of legislation in that it both requires and aims at the affirmation of fate. On (...) my reading, Nietzsche's nomothetic project neither contradicts nor undermines his naturalistic project: rather it represents its apotheosis and culmination. (shrink)

The present stage in the development of our society is marked by serious changes in social morality. The building of communism is entering a new stage. The man of the communist future is taking shape and being perfected before our eyes. Under these conditions, the Party - and this was emphasized at its Twenty-Fourth Congress - requires of a worker in the arts a thorough examination of contemporary life and of its hero to the full extent of his talent, and (...) demands that his ethical convictions and awareness of spirit be developed. Since this is the case, it is natural that literary criticism faces new, lofty tasks: tasks of analyzing literature in connection with those economic, societal, and moral processes which characterize social existence today. This was stated clearly both at the Party Congress and in the Resolution of the Central Committee of the CPSU "On Criticism in Literature and the Arts" [O literaturno-khudozhestvennoi kritiki]. (shrink)

In this book, Parkes presents the first full-length study of Nietzsche's psychology. He argues that Nietzsche does not entirely reject that "most ancient and venerable" of hypotheses--the soul--but rather retains a considerably less metaphysical version of it. The book comprises a rigorous philological investigation of Nietzsche's psychological images and discourses, ultimately culminating in an examination of his most revolutionary psychological idea: his hypothesis regarding the irreducible multiplicity of the soul.

In this paper I focus on the figure of the ape in Nietzsche's texts, and how it fits into his putative naturalism. I examine the lowly status and ignoble qualities that he associates with this animal and argue that they betray a residual anthropocentricism profoundly at odds with Nietzsche's dehumanized conception of nature. Accordingly, I suggest a reading of Nietzsche's ape remarks that brings them more into accord with his non-teleological and non-hierarchical conception of species. Ultimately, I argue that a (...) robust, thorough going Nietzschean naturalism would require the affirmation of the ape, including everything it comes to represent for Nietzsche. (shrink)

Nietzsche's use of metaphor has been widely noted but rarely focused to explore specific images in great detail. A Nietzschean Bestiary gathers essays devoted to the most notorious and celebrated beasts in Nietzsche's work. The essays illustrate Nietzsche's ample use of animal imagery, and link it to the dual philosophical purposes of recovering and revivifying human animality, which plays a significant role in his call for de-deifying nature.

This paper examines the significance of Epicureanism for Nietzsche’s critique of Christian monotheism and his subsequent attempt to reanimate a kind of this-worldly, affirmative religiosity of immanence. After a brief overview of the pivotal role that Epicurus’ thought plays in the death of God, I focus on Epicurus’ own residual conception of the gods and the ways in which Nietzsche strategically retrieves it and puts it use in his writing. Nietzsche juxtaposes the distant, serene, indifferent Epicurean gods with the omniscient, (...) intrusive, jealous and needy God of middle-Eastern monotheisms. One might say that they constitute a ‘halfway house’ of sorts between Christianity and Nietzsche’s new Dionysian religion of the earth. But they also figure prominently in his own conflicted desire to intervene in the aleatory course of natural history and legislate the the future of humanity: Nietzsche finds he cannot simply look down with “the mocking and aloof eyes” of an Epicurean god upon the degeneration and diminution of the human being under Christian ascetic regimes of cultivation. Ultimately, Nietzsche fails to achieve the divine temperament of the Epicurean gods (looking down from afar on human ignorance, desire and suffering with a noble pathos of distance). Forthcoming 2022. (shrink)

I examine Zarathustra's increasing ambivalence about his role as philosopher-prophet-legislator, connecting the speech "On Passing By" (Z III.7) with his doctrine of amor fati (GS 276) as a pivotal moment in his gradual ascent up the ladder of love/affirmation and consequent overcoming of great politics. Forthcoming 2022.

This paper examines Nietzsche’s conflicted relation to Epicurus, an important naturalistic predecessor in the ‘art of living’ tradition. I focus in particular on the Epicurean credo “live unnoticed” (lathe biōsas), which advocated an inconspicuous life of quiet philosophical reflection, self-cultivation and friendship, avoiding the public radar and eschewing the larger ambitions and perturbations of political life. Perhaps unsurprisingly, the idea looms largest and is most warmly received in Nietzsche’s middle period writings, where one finds a repeated concern with prudence, withdrawal (...) and concealment, and where the primary emphasis is on private pluralistic experiments in therapeutic self-cultivation among small groups of free spirits. The idea of the Epicurean Garden appeals greatly to Nietzsche at this time as well, and I suggest that Zarathustra’s Blessed Isles are best understood as a friendship community along these lines. However, Nietzsche’s growing impatience with human imperfections and the siren song of great politics eventually lead him away from Epicurus and back to Plato. Beginning with Zarathustra, the paradigm of the modest, hidden helpful philosopher-therapist is replaced by the more ambitious philosopher-legislator who takes upon himself the task of determining the future of humanity. Nonetheless, I argue that we can profit more from the modest, practical insights of Nietzsche’s Epicurean art of living. (short version). (shrink)

In this study I characterize Nietzsche's thought as a kind of philosophical naturalism. Chapter 1 provides historical and theoretical background on naturalism as a philosophical position. The following chapters focus on Nietzsche's peculiar variety of naturalism, which is engaged in a dialogue with its naturalist predecessors, sometimes rejecting, sometimes appropriating and radicalizing their insights. Chapters 2--4 focus on Nietzsche's attempt to "de-deify" or "dehumanize" our understanding of nature. Chapter 2 emphasizes the privative dimension of Nietzsche's naturalism, focusing on his criticisms (...) of earlier varieties of naturalism, such as mechanistic materialism and vitalism. Chapter 3 lays out Nietzsche's hypothesis regarding the "total character of the world" as chaos, which I interpret via Nietzsche's conceptions of chance and necessity. Chapter 4 points out the ineliminably anthropomorphic dimension of Nietzsche's own account of nature, while differentiating it from earlier humanistic falsifications. Chapters 5--7 focus on the second aspect of Nietzsche's naturalism, what he calls the "naturalization" of the human being. Chapter 5 interprets this as an attempt to achieve anthropological self-knowledge, by translating the human being back into nature and facing the "terrible text of homo natura." Chapter 6 examines this aspect of Nietzsche's project from an ethical-evaluative perspective, by examining his quarrel with the Stoics over the possibility of "living according to nature." Chapter 7 lays out the final, "nomothetic," or political aspect of Nietzsche's naturalization of the human being: his attempt to complete and perfect human nature. This constitutes the apotheosis of Nietzsche's whole naturalistic project, inasmuch as it legislates the formation of beings who are powerful enough and healthy enough to affirm nature as it is, without resentment or humanizing fictions. The study concludes with a critical examination of Nietzsche's account of nature, raising the question of its truth-status, and whether Nietzsche can justify the superiority of his account in a non-circular, non-dogmatic way. The two appendices provide a defense of my use of Nietzsche's unpublished writings, and a supplementary history of the concept of 'natural history' before Nietzsche appropriates it. (shrink)

The author of this unusual and fascinating monograph is an intellectual historian whose interests extend well beyond Nietzsche to encompass Weimar classicism, 20th century analytical psychology and classical Greek and Hellenistic philosophy. Although this may at first sound like a strange juxtaposition, Bishop’s previous studies have made a compelling case that vital aspects of Nietzsche’s thought come sharply into focus when he is read in relation to figures such as Goethe and Schiller on the one hand and Jung on the (...) other, with an eye to certain formative themes and metaphors in the Platonic tradition. What we find when we set these thinkers in dialogue with one another is a distinct intellectual-spiritual lineage predominantly concerned with the possibilities of self-transformation. Bishop’s interpretative approach is perhaps closest to Pierre Hadot in this respect, albeit more oriented towards modern German thought and uniquely informed by Jungian depth psychology. (shrink)

Given its title, one might expect Roy Jackson's Nietzsche and Islam to offer an examination of Nietzsche's views on Islam. Such a volume would be welcome indeed, since with the exception of a short but excellent article by Ian Almond there is a striking lacuna in Nietzsche studies on this particular topic.1 However, while Jackson frequently notes Nietzsche's surprisingly positive assessment of Islam, his concerns here are not so much historical and philological as contemporary and political. The stated aim of (...) the book is twofold: first, to demonstrate (contrary to popular belief) that "Nietzsche is not the standard bearer for atheism" and second, to make the case that his philosophy "has particular relevance for .. (shrink)

Peter S. Fosl offers a radical interpretation of Hume as a thoroughgoing sceptic on epistemological, metaphysical and doxastic grounds. He first contextualises Hume's thought in the sceptical tradition and goes on to interpret the conceptual apparatus of his work - including the Treatise, Enquiries, Essays, History, Dialogues and letters.

This chapter argues that in addition to being a hilarious stoner comedy, one of the most beloved cult films of all time, and a trenchant genre critique of film noir detective cinema, as well as American Westerns, Ethan and Joel Coen’s film, The Big Lebowski (1998, TBL), also presents reflections on several important philosophical themes. First, as a matter of feminist and gender philosophy, TBL examines and criticizes prominent ideals of masculinity, especially as they appear in US cinema, exploring the (...) question of what a better kind of man might be. Second, that project is woven together with an investigation of virtue as exemplified by the film’s protagonist, Jeffrey “The Dude” Lebowski. TBL portrays in The Dude a man whose virtues include Epicurean-like excellences related to contented poverty, equality, community, and friendship. Friendship is also a virtue among Aristotelians, and The Dude’s culture of friendship, from an Aristotelian perspective, bears significant political import. By positioning The Dude at a mean between the extremes of his friend Walter Sobchak’s excess and the nihilists’ deficiencies, TBL explores the way rules and rule-following properly fit into virtuous moral life. In The Dude, the film shows how moral virtue not only requires intellectual excellences but also the right kind of character. And third, perhaps most centrally, TBL engages the problem of modern European nihilism and the effect it has had upon US culture. By means of the “abiding” virtues it valorizes, existential repetition, comedy itself, and the way its characters inhabit time, TBL confronts the death, despair, and disillusionment nihilism yields. (shrink)

In 1937 Joseph Grinnell founded the University of California’s first biological field station, the Hastings Natural History Reservation. Hastings became a center for field biology on the West Coast, and by 1960 it was serving as a model for the creation of additional U.C. reserves. Today, the U.C. Natural Reserve System is the largest and most diverse network of university-based biological field stations in the world, with 36 sites covering more than 135,000 acres. This essay examines the founding of the (...) Hastings Reservation, and asks how it managed to grow and develop, in the 1940s and 1950s, during a time of declining support for natural history research. It shows how faculty and staff courted the support of key institutional allies, presented themselves as the guardians of a venerable tradition in nature study, and emphasized the station’s capacity to document ecological change and inform environmental policy and management. In the years since, Hastings and other U.C. reserves have played crucial roles in California environmental politics. Biological field stations in the post-war era deserve more attention not only from historians of biology, but also from environmental historians and other scholars interested in the role of science in society. (shrink)

Conservation and restoration programs usually involve nostalgic claims about the past, along with calls to return to that past or recapture some aspect of it. Knowledge of history is essential for such programs, but the use of history is fraught with challenges. This essay examines the emergence, development, and use of the “ecological baseline” concept for three levels of biological organization. We argue that the baseline concept is problematic for establishing restoration targets. Yet historical knowledge—more broadly conceived to include both (...) social and ecological processes—will remain essential for conservation and restoration. (shrink)

Conservation and restoration programs usually involve nostalgic claims about the past, along with calls to return to that past or recapture some aspect of it. Knowledge of history is essential for such programs, but the use of history is fraught with challenges. This essay examines the emergence, development, and use of the “ecological baseline” concept for three levels of biological organization. We argue that the baseline concept is problematic for establishing restoration targets. Yet historical knowledge—more broadly conceived to include both (...) social and ecological processes—will remain essential for conservation and restoration. (shrink)

There is a nationwide resurgence of tuberculosis in the country’s urban centers; New York City stands at the forefront of this resurgence. The root causes are increased homelessness, drug addiction and poverty, all symbols of deteriorating social and economic conditions in the city. The inadequate level of public health resources devoted to TB has also contributed to its spread. Still, even with these factors, it is questionable whether the escalating number of TB cases in this country would have occurred without (...) the reservoir of immunosuppressed persons, who are less resistant to the disease, created by the AIDS epidemic. The fear and urgency of this public health crisis, which has been emerging since the beginning of the last decade, are fueled by the rise of TB strains resistant to the first-line drugs and by the disease’s contagiousness. (shrink)

There is a nationwide resurgence of tuberculosis in the country’s urban centers; New York City stands at the forefront of this resurgence. The root causes are increased homelessness, drug addiction and poverty, all symbols of deteriorating social and economic conditions in the city. The inadequate level of public health resources devoted to TB has also contributed to its spread. Still, even with these factors, it is questionable whether the escalating number of TB cases in this country would have occurred without (...) the reservoir of immunosuppressed persons, who are less resistant to the disease, created by the AIDS epidemic. The fear and urgency of this public health crisis, which has been emerging since the beginning of the last decade, are fueled by the rise of TB strains resistant to the first-line drugs and by the disease’s contagiousness. (shrink)

Essays on British philosophers engaged with philosophical topics and used methods that were both different from and continuous with those that were taken up by British philosophers of the next two centuries. Major focus on the influence of Francis Bacon, who launched the era's most influential British attack on the traditional theories and practices of philosophy itself offering an alternative vision of a profoundly different and more powerful form of philosophy.

This paper attempts to outline a model for introducing students to philosophical analysis based on presentations of the aporia by Nicholas Rescher. It isdeveloped from the premise that philosophy is a distinct culture of its own wherever it can be identified and that such basic exercises in critical thinking represent one of the common denominators running through all philosophical activity: namely, rational analysis of linguistic terms and logical possibilities. Dr. Rescher’s work over the years in logic is rightfully admired; however, (...) not enough attention has been paid to the many fruitful applications his work has for pedagogical purposes in philosophy. (shrink)

The second edition of this popular compendium provides the necessary intellectual equipment to engage with and participate in effective philosophical argument, reading, and reflection Features significantly revised, updated and expanded entries, and an entirely new section drawn from methods in the history of philosophy This edition has a broad, pluralistic approach--appealing to readers in both continental philosophy and the history of philosophy, as well as analytic philosophy Explains difficult concepts in an easily accessible manner, and addresses the use and application (...) of these concepts Proven useful to philosophy students at both beginning and advanced levels. (shrink)

Resistance movements have traditionally posited a logocentric reality to counter the prevailing structure of dominance. This element of opposition--in the humanities it has been a transhistorical nature and self--is characterized as a preideological essence. Whether this identity is a worker, a woman, the coherent individual, or nature, the tendency has been to use it as a cultural critique as well as an ontologically superior source for representation in literature and for recasting the shape of society. In the process, however, resistance (...) movements tend to replicate--by their participation in logocentricity--the problems of exclusion, hierarchy, mystification, and authority that they initially oppose. ;Examining the use that Emerson, Melville, Jeffers and Snyder make of the term "nature" provides a structure for discussing the problem of attempting to establish a point outside of the text. In addition, the use of nature has a specific role in relation to particular historical moments--nineteenth-century expansion; World War II; and Vietnam--in the works of these writers. ;Emerson is an often referenced source as an example of the oppositional spirit. One finds, however, that his attempt to depoliticize nature results in a centering of anthropocentric concerns. His treatment of the term exposes the criss-crossing of cultural currents and the attempt to locate power. As a result, Emerson inadvertently serves the interests of empire within a rhetoric of freedom. ;Melville probes the possibilities of nature as a ground and finds that the aesthetics of doubleness suggests political contradiction, epistemological relativity, and the will to power. Melville also explores the political and particularly male usages of metaphor. ;Jeffers and Snyder continue to work against a human centered form of resistance and representation. Jeffers posits women and nature against a patriarchal world of violence and narcissism. While tending to posit an essentialist concept of nature, Jeffers nevertheless sets the stage for a nonfoundationalist ecofeminism. Snyder appropriates this framework and, with the help of Hopi myth and Buddhist teachings, moves closer to a resistance that challenges without reference to authority. (shrink)

_The Ethics Toolkit_ provides an accessible and engaging compendium of concepts, theories, and strategies that encourage students and advanced readers to think critically about ethics so that they can engage intelligently in ethical study, thought, and debate. Written by the authors of the popular _The Philosophers’ Toolkit_ ; Baggini is also a renowned print and broadcast journalist, and a prolific author of popular philosophy books Uses clear and accessible language appropriate for use both inside and beyond the classroom Enlivened through (...) the use of real-world and hypothetical examples Cross-referencing of entries helps to connect and contrast ideas Features lists of prominent ethics organizations and useful websites Encourages readers to think critically about ethics and teaches them how to engage intelligently in ethical study, thought, and debate. (shrink)

The fragment of Old English poetry edited here for the first time since 1889 parallels the text of the Paris Psalter, 90.16.1–95.2.1. It is found in Trinity College, Cambridge, MS R.I7.1, “Eadwine's Psalter,” a lavishly decorated and illustrated codex from twelfth-century Christ Church, Canterbury, that presents parallel texts of the Gallican, Roman, and Hebrew psalters. Between the lines of the Roman version is a contemporary interlinear gloss in Old English. N. R. Ker describes it: “The gloss is word for word, (...) except on ff. 164/25–170v, where a metrical translation covers Pss. 9015 Eripiam-952 nomen . This translation, which begins 'Ic hine generie' and ends ‘næmæn’, agrees closely with no. 367 [the Paris Psalter] . The fact that it is in a different hand from the gloss immediately before and after it suggests that the glossator's immediate exemplar was defective at this point and that the gap in the OE translation was supplied slightly later from another manuscript.” The unusual circumstances of this fragment's preservation explain how it escaped the attention of all four editors of the Paris Psalter: one does not ordinarily look for Old English poetry between the lines of a Latin psalter. (shrink)

Knowledge of species richness is important for establishing priorities in conservation planning and management. Patterns of species richness in four exceptionally species-rich plant communities and correlations between species richness patterns, physical habitat, and historical biogeographic factors are examined here. I conclude that several of the apparently conflicting hypotheses for the maintenance of species richness in plant communities are reconcilable under different ecological circumstances.

Deflationism about truth is the claim that the concept of truth is completely explicated by the disquotational view of truth, where the latter is the specification of a device of semantic ascent that avoids the semantical paradoxes. Over the last twenty years, the plausibility of deflationism has been intensely debated by philosophers of language. A number of writers have argued that even though deflationism is a coherent view, it is false. Some maintain that this is because a complete account of (...) truth must reduce truth to purely physical concepts but that the disquotational view of truth provides no such reduction. Others hold that there are important uses of the truth predicate that cannot be assimilated to its use as a device of semantic ascent. (shrink)

The Didascalicon of Hugh of St. Victor encourages the study of many disciplines in order for the soul to acquire knowledge that aids in the restoration of human nature. However, according to Hugh's epistemology much of the acquired knowledge depends upon sensory qualities internalized as images which distract the soul and cause it to degenerate from its original unity. This essay explores the tension between Hugh's educational optimism and Hugh's epistemological pessimism. After considering and rejecting two unsuccessful strategies the soul (...) might pursue for avoiding degeneration and distraction, we shall utilize Hugh's non-representational conception of cognition to develop a plausible intellectual strategy. We shall also build upon some of Hugh's remarks about music to sketch a model of self-knowledge as a kind of proportionality in the soul. (shrink)