How and why did comparative political economy lose sight of the sources of growing macroeconomic and political instability, a problem that encompassed a growing financial bubble and then a crash in the housing market, a period of sluggish growth that plausibly constitutes secular stagnation, and a crisis of political legitimacy manifesting itself in the rise of antisystem “populist” parties? A gradual shift in CPE’s research agenda from macroeconomic to microeconomic concerns, and from demand-side to supply-side explanations, diminished its ability to (...) analyze adequately the central economic and political problems of the past twenty years. This article traces CPE’s evolution through successive “supermodels” that constituted its core research foci. To understand the current crisis, CPE needs to revisit and update its original roots in Keynes, macroeconomics, and the demand side. This shift is already happening at the margins, as CPE scholars struggle to understand the current crisis. (shrink)

This paper aims to clarify and defend the distinction by Isaiah Berlin between “negative liberty” on the one hand, and “positive” and “communal liberty” on the other. This distinction has been attacked by those who believe it breaks the necessary harmony with equality or fraternity, virtues that many progressive authors place on the same plane as freedom. Instead of speaking of “negative liberty,” as proposed by Berlin, we propose to call it “classical” or “formal” liberty. In turn, rather than speaking (...) of “positive” liberty, we propose to say “possessive liberty” and “communal liberty.” Thus, Isaiah Berlin should have spoken of three concepts of liberty and have stressed that the latter two may be destructive of the first. Possessive and communal liberty can be significant aspects of a society, but should not be confused with personal liberty. The promotion of possessive and comunal liberty is often accompanied by invasions of formal liberty. (shrink)

Existen importantes discrepancias entre los intérpretes acerca de sí Francisco Suárez fue un teórico del contrato social. En buena medida, este desacuerdo tiene que ver con la relación entre el consentimiento constitutivo y la obligación política. De acuerdo con una interpretación de Suárez, el consentimiento constitutivo no crea obligación política; más bien tal obligación corresponde a la comunidad política en virtud de la clase de entidad que sea . Argumento en contra de esta interpretación de Suárez al proponer que los (...) efectos del consentimiento constitutivo deberían ser comprendidos a la luz del tratamiento que ofrece Suárez de "actos operativos" como votos, promesas y juramentos. Defiendo que muchos de los pasajes de Suárez han sido incorrectamente interpretados como apoyo de una lectura organicista, cuando en realidad corresponden al planteamiento que hace de la causación moral. (shrink)

Los autores abordan el desafío de integrar la medicina convencional, la medicina psicosomática, y la medicina alternativa, necesario, según señalan, no sólo por razones clínicas y económicas, sino por el desafío de crear una teoría comprehensiva que integre la riqueza de datos aparentemente disparatados y teorías de la salud y la enfermedad en un todo organizado. Se trata de llegar a una medicina integrada. En este trabajo los autores identifican ocho visiones fundacionales sobre la naturaleza, cada una de las cuales (...) genera hipótesis diferentes acerca de la naturaleza y de la medicina, y han conducido a tres diferentes conceptos de medicina. El artículo aborda cómo el conocimiento de tales hipótesis puede alcanzar el objetivo de integrar la medicina. (shrink)

Condillac a tenu à souligner l’originalité radicale de la thèse défendue dans l’ Essai au sujet du statut des signes dans leur rapport originaire à la pensée. Il la maintiendra jusque dans l’ Art de penser inchangée malgré de profonds remaniements intervenus avec le Traité des sensations quant au contenu de cette interaction, que sa Grammaire et sa Logique lui semblent avoir pourtant « achevé de démontrer ». Ce statut des signes se trouve soumis à la critique dès les Lettres (...) à Gabriel Cramer. Condillac y répond à une question concernant la prérogative des signes arbitraires sur les signes naturels par rapport à la maîtrise de nos opérations de pensée. Et il y voit une objection formelle au caractère « embrouillé » de cette origine, une difficulté de fond qu’il n’avait pas prévenue, et enfin « le point le plus délicat de mon système sur la nécessité absolue des signes ». On peut supposer 1) que cette difficulté est liée à, mais distincte de la question formelle, comme des difficultés de contenu qu’y voit alors Condillac travaillant à son Traité des sensations, 2) que ce « point le plus délicat » ne s’éclaire et ne se spécifie qu’au regard de l’arrière-plan leibnizo-wolffien commun à Condillac, Cramer et Mlle Ferrand, et 3) n’est surmonté que par l’évocation de quelques références absentes de l’ Essai, à la Grammaire de Du Marsais dans l’ Encyclopédie et à la méthode de l’Abbé de l’Épée, comme exemples de la méthode analytique mise au service d’une genèse naturelle des signes artificiels sur le modèle de l’art d’une Nature qui commence tout en nous à notre insu. Ainsi s’achève bien le système « démontré » d’une présupposition mutuelle de la Nature et de l’Art, dont le premier ouvrage avait offert l’essai inaugural. (shrink)

Ayant vécu un moment décisif de son enfance en France pendant la Deuxième Guerre mondiale, Claire Hsu Accomando y consacre ce livre de souvenirs qui, chose rare, est paru directement en anglais. Love and Rutabaga est un document-témoignage qui donne à réfléchir sur l’histoire des femmes, sur la vie quotidienne, et sur la mémoire. La singularité du projet consiste en la narration d’une grande personne qui raconte son enfance à cinquante ans d’intervalle du point de vue de l’enfant. Il en (...) résul... (shrink)

Ayant vécu un moment décisif de son enfance en France pendant la Deuxième Guerre mondiale, Claire Hsu Accomando y consacre ce livre de souvenirs qui, chose rare, est paru directement en anglais. Love and Rutabaga est un document-témoignage qui donne à réfléchir sur l’histoire des femmes, sur la vie quotidienne, et sur la mémoire. La singularité du projet consiste en la narration d’une grande personne qui raconte son enfance à cinquante ans d’intervalle du point de vue de l’enfant. Il en (...) résul... (shrink)

Understanding Javanese philosophy through wayang wong performance.

Georgians' acquaintance with Islam was with the first Arab raids. From the first Muslim Arab domination, Georgians started to become Muslims with cultural interaction. Islam spread especially in Eastern Georgia during the time of Muslim Arabs, Seljuks and Mongols. The spread of Islam in Western Georgia started with the Ottomans. The Ottoman Empire's contact with Georgia begins with the conquest of Trabzon by Fatih Sultan Mehmed. When the Ottomans contacted the region, the geography of Georgia was divided into small kingdoms. (...) With the conquest of Trabzon, the Georgian border was reached and in 1479, Acaristan, Borcka and Maçahel surroundings joined the Ottoman lands. On the one hand, Sukhumi was captured from the north. Then, continuing to advance in the region, Yavuz Sultan Selim paid tribute to the Kingdom of Güryel and Imeret (Açıkbaş) in 1508 during his governorship of Trabzon. Thus, the Ottoman borders had reached beyond the Black Sea coast into Western Georgia. As a result of the increasing relations around Adjaria, which came under Ottoman rule, Islamization began to spread rapidly among the people. Contrary to what is claimed, the spread of Islam in the region did not spread from the ruling strata to the lower, but from the popular strata to the ruling strata. This process was surprisingly fast. In the process of Islamization, many mosques, masjids and schools were built in Adjara, especially with the help of the people. The foundations operating in the region and the mosques and masjids serving under them show that, contrary to the claims of Russian and Georgian historians, Islamization took place rapidly at the beginning of the 17th century in Adjara. In this process, many mosques, masjids and schools were built in the region. In this research, based on the numerous Hurufat records belonging to Adjara, Batumi, Gönye, Çürüksu and Maçahel, the Islamization process will be evaluated by making a social reading with the data obtained from the religious structures established in the rural settlements of the Adjara geography and their officials. Evaluations were made on the Islamization process in Adjara by making a social reading. (shrink)

Recent discussion of the problems associated with glacie has been copious. It has arisen out of Housman's note, which runs as follows: ‘glacie nemini, quantum scio, praeterquam mini et Schradero et Hadriano Valesio admirationem mouit: ceteris exploratum est frigore pisces maculosos fieri, eos praesertim qui torrentem cloacam, locum frigidissimum, penetrare soleant.’ In his 1931 reprint he added : ‘Ruperti took exception to glacie, but only to its case’. Housman's ironically stated objection to the sense is indeed a formidable difficulty; though (...) the other—the fact of the two ablatives and the vagueness of the former—is itself serious enough to provide an additional indication of corruption. (shrink)

In this article, we explore how a posthumanist stance has enabled us to work a different consideration of the way in which voice is constituted and constituting in educational inquiry; that is, we position voice in a posthuman ontology that is understood as attributable to a complex network of human and nonhuman agents that exceed the traditional understanding of an individual. Drawing on the work of Deleuze and Guattari, Barad, and Bennett, we present a research artifact that illustrates how this (...) posthuman voice is productively bound to an agentic assemblage. The reconfiguration of a posthuman voice with/in an educational research artifact further enables us to explore various analytic questions: What happens when voice exceeds language and is more than vocalized words emanating from a speaking subject? If the materiality of voice is not limited to sound, how do we account for it? That is, how might the materiality of voice be located in the space of intra-action among human and non-human objects? We conclude with implications for thinking qualitative methodology in education differently. (shrink)

The spinal cord provides an alternative model for nerve tissue grafting experiments. Anatomo-functional correlations are easier to make here than in any other region of the CNS because of a direct implication of spinal cord neurons in sensorimotor activities. Lesions can be easily performed to isolate spinal cord neurons from descending inputs. The anatomy of descending monoaminergic systems is well defined and these systems offer a favourable paradigm for lesion-graft experiments.

Since 1944, attempts at progress in the interpretation of the text of the Bacchae must inevitably express themselves mainly in terms of respectful disagreement with Professor Dodds's edition published in that year. 20–24. Dodds's text was justly called in question by Kitto , 65), but there is only one available remedy for this complex; those who work it out for themselves will find that they had been anticipated by Wecklein in his text and school edition.

This study concerns the ideas of one particular philosopher, Henri Bergson, whose views of time, intuition, and creativity have had a significant impact on art, literature, and the humanities, both in his time and in our own. Although it is generally recognized that Bergson's ideas have significantly impacted the arts and the humanities, it has not been recognized how they have also had a creative influence on the sciences as well. Nor has it been realized that this was one of (...) his most basic contentions. Bergson's conception of intuition--his fundamental insight into reality--was not limited to fugitive insights into human existence. By realizing previously unsuspected possibilities for research and discovery, his endeavors were also meant to make possible new advances in the sciences. If it enabled his cousin by marriage, Marcel Proust, to explore human memory in depth, it also inspired psychologists like Daniel Schachter to use Bergson's ideas to make real contributions to contemporary memory science. If his notion of creative evolution brought many thinkers to a belief in human creative freedom, it brought others (notably Alexis Carrel and Pierre Lecomte de Noüy) to a scientific study of biological time. Among his successful speculations was the theory of the Big Bang cosmology. 'Getting Bergson Straight' shows many points at which Bergson's ideas anticipated future developments in the sciences. This was seen clearly by the Nobel Prize-winning physicist Luis de Broglie who viewed Bergson's physics as presaging quantum physics. Thus, the text is well situated for arts, humanities, social science, and natural science classrooms studying creative thinking and/or intellectual history. (shrink)

Professor H. J. Rose's article in C.Q. xxxiii. 69 f. has advanced the study of this perplexing passage in two important respects. He has observed that, in order to determine the ‘eye’ as metaphorical, ỏΦθαλμός requires a dependent genitive, and he has therefore restored μεαλν πολων to this relation by punctuating as above instead of after πολίων And he is surely equally right in maintaining that this plural genitive must have a plural reference; it must mean ‘of great cities’ and (...) not ‘of Cyrene’. For although there is a figure called pluralis maiestatis, such obscurity in the use of it seems too affected, such ambiguity too perverse; a poem honouring the prince of Cyrene will refer to this famous city in unmistakable terms. (shrink)

Professor H. J. Rose's article in C.Q. xxxiii. 69 f. has advanced the study of this perplexing passage in two important respects. He has observed that, in order to determine the ‘eye’ as metaphorical, ỏΦθαλμός requires a dependent genitive, and he has therefore restored μεαλν πολων to this relation by punctuating as above instead of after πολίων And he is surely equally right in maintaining that this plural genitive must have a plural reference; it must mean ‘of great cities’ and (...) not ‘of Cyrene’. For although there is a figure called pluralis maiestatis, such obscurity in the use of it seems too affected, such ambiguity too perverse; a poem honouring the prince of Cyrene will refer to this famous city in unmistakable terms. (shrink)

I present first what I take to be a more interesting item than the others. O.C 716–19. δ' ερετμος κπαγλ' λα χερ σ ✝παραπτομναπλτα θρσκει, τν κατομπδων νηρῄδων κλουθος. The above is Pearson's text, except that I have transferred the last syllable of his 716 to the beginning of my 717. Careful consideration of the metre of this stasimon has convinced me that 716 is rightly regarded by Schroeder as an ionic trimeter ; further, that 717 is what most people (...) call a glyconic, as is also 718. Naturally therefore I follow Hermann and Jebb as regards the text in 704, and have thus no use for the three conjectures mentioned by Pearson as substitutes for our admittedly corrupt παραπτομνα. (shrink)

I present first what I take to be a more interesting item than the others. O.C 716–19. δ' ερετμος κπαγλ' λα χερ σ ✝παραπτομναπλτα θρσκει, τν κατομπδων νηρῄδων κλουθος. The above is Pearson's text, except that I have transferred the last syllable of his 716 to the beginning of my 717. Careful consideration of the metre of this stasimon has convinced me that 716 is rightly regarded by Schroeder as an ionic trimeter ; further, that 717 is what most people (...) call a glyconic, as is also 718. Naturally therefore I follow Hermann and Jebb as regards the text in 704, and have thus no use for the three conjectures mentioned by Pearson as substitutes for our admittedly corrupt παραπτομνα. (shrink)

In C.Q. N.s. iv , 10–12, I gave an elaborate diagnosis of the morbid symptoms in sense and syntax of the traditional text. I then proposed , rendering ‘as I now am doing, without success’. Professor W. M. Edwards wrote to me that he accepted ‘this very helpful analysis of the trouble', but not my emendation, on the ground that O.'s admission of failure would be ‘a factual statement requiring ’.

In the last number of C.Q. Mr. A. D. Knox has drawn up a list of Theocriteans who, he suggests, ‘have all of them made the most elementary mistake’ of failing to consider the possibility at least that it is the Boy, and not the Fox, who is the subject of καθξ in Id. I. 51. From that list he will have to with-draw two names, Gow and Campbell. This construction, which Mr. Knox propounds as a novelty, had been suggested (...) by Mr. Gow in C.R. XLIV., pp. 9–10. For my part, I am not ingenious, and that syntactical possibility would no more have occurred to me independently than would Mr. Gow's three renderings of it, two of which are ‘until he sets her vinous breakfast upon a more solid basis’ and ‘until he sets her grapes on toast’; as little could I ever have thought, with Mr. Knox, of ‘the obvious necessity’ for this fox ‘of rest after a heavy meal’; still less of those further inevitable eventualities1 at which he hints with such delicacy in his quotation of Aelian V. 39. In regard to these and all such matters, to my mind ‘it were to consider too curiously to consider so.’ For even in Greek which represented for my ears some such English as ‘until she set him a-breakfastant upon the dries,’ if there was one thing with which I was completely satisfied it was with the Fox as subject; that seemed so perfectly in keeping both with the happy playfulness of the passage and with the richly idiomatic φατ as applied to a graven image of an animal. But from the fact that I criticized Mr. Gow's note it is obvious that I was familiar with his idea. (shrink)

That after that is just too ghastly. Jebb's citations are no parallels; the difference is that and have both precisely the same reference. Read ‘which reflections … time-honoured as they are’. In this well-known construction a term which logically belongs to the antecedent is deferred and inserted in the relative clause—‘for emphasis’.

τυτθòν δ' σσονπωθεν λιτπτοιο γροντος γενναίαις σταφυλαîσι καλòν ββριθενλω τν λίγος τις κρος φ' αμασιαîσι φυλσσει μενοσ' μφ· δ νιν δ' λπεκες μν ν' ρχως φοιτ σινομνα τν τρξιμον, δ' π πρ πντα δóλον τεχοισα τò παιδίον ο πρν νησεν φατ πρν ρίστοισιν π ξηροσι καθίξη. ατρ γ' νθερίκοισι καλν πλκει κριδοθραν σχοίν φαρμóσδων· μλεται δ ο· οὒτε τι πρας οὒτε φυτν τοσσνον, σον περ πλγματι γαθε.

Everything is a sign. We can consider the words we use, the texts we write, the movies or TV series we watch, photos or any content used in social media as a 'sign'. These signs are constantly telling us something as a representation. When considered from this point of view, it is inevitable that cartoons prepared for children will also be an sign. Based on this, it has been thought that the cartoon called 'Teenage Mutant Ninja Turtles', which has been (...) broadcast all over the world for more than thirty years, both on television and in cinemas without losing its currency, may also be signs. For this reason, the aim of the study is to analyze the narrative of the cartoons and animations called 'Teenage Mutant Ninja Turtles' through the representations in this narrative, the characters and their names in the cartoons and animations, the weapons used by the characters, the food they eat, their clothes, the colors and places they use. In addition, what the subject discussed in Mutant Ninja Turtles in general represents was analyzed through the relevant characters. In the study, it has been seen that each sign examined semiotically is produced with a certain cultural meaning. The cultural heritage from the Renaissance to the present reflects the culture of a particular society. Therefore, the culture spread by mass media can influence different cultures from itself. (shrink)

‘A sweet life without lamentation’ renders Mr G. Thomson, who discusses the passage in C.Q. XXVIII 74 f. That is beyond question what this Greek will naturally and properly mean; if there were any doubt, his citations dispel it.

‘A sweet life without lamentation’ renders Mr G. Thomson, who discusses the passage in C.Q. XXVIII 74 f. That is beyond question what this Greek will naturally and properly mean; if there were any doubt, his citations dispel it.