The ἰαματικά, a collection of seven short epigrams about healing grouped together and so labelled in the Milan papyrus attributed to Posidippus, present another useful source of information about the cult and cures of Asclepius (AB 95–101;P Mil. Vogl. VIII 309, XIV.30–XV.22). Brief though the epigrams are (all are four lines in length except the first, which is eight lines), they accord well with the picture of the cult presented by material, epigraphic and other literary evidence.

The mass media is a major source of health information for the public, and as such the quality and independence of health news reporting is an important concern. Concerns have been expressed that journalists reporting on health are increasingly dependent on their sources—including representatives of industries responsible for manufacturing health-related products—for story ideas and content. Many critics perceive an imbalance of power between journalists and industry sources, with industry being in a position of relative power, however the empirical evidence to (...) support this view is limited. The analysis presented here—which is part of a larger study of industry-journalist relationships—draws on in-depth, semi-structured interviews with representatives of health-related industries in Australia to inductively examine their perceptions of power relations between industry and journalists. Participants painted a picture in which journalists, rather than themselves, were in a position to control the nature, extent, and outcome of their interactions with industry sources. Our results resonate with the concept of “mediatisation” as it has been applied in the domain of political reporting. It appears that, from the perspective of industry representatives, the imposition of media logic on health-related industries may inappropriately influence the information that the public receives about health-related products. (shrink)

I claim that Mill has a theory of poetry which he uses to reconcile nineteenth century associationist psychology, the tendency of the intellect to dissolve associations, and the need for educated members of society to desire utilitarian ends. The heart of the argument is that Mill thinks reading poetry encourages us to feel the feelings of others, and thus to develop pleasurable associations with the pleasurable feelings of others and painful associations with the painful feelings of others. Once the associations (...) are developed, they are supported and maintained by our natural capacity for sympathy and by external elements in society, and provide motivation for the pursuit of utilitarian ends. Further, the additional support causes the associations to be strengthened to the extent that they come to be seen as ‘natural and necessary’, and as such are immune from the dissolving force of the intellect. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Spinoza’s Cosmological Argument in the EthicsMogens Lærke (bio)1. IntroductionIn this paper,1 i discuss Spinoza’s version of the cosmological argument for the existence of God (hereafter CA), specifically as it can be found in EIP11D3.2 By a CA, I broadly understand an argument which infers a posteriori the existence of an independent, necessary being, usually identified as God, from the experience that there exists some other being, often oneself, whose (...) existence is dependent on this independent, necessary being.3 Generally, I will speak of the dependence [End Page 439] relation that any CA relies on in terms of “existential dependence.” Such a dependence relation can be considered as causal, conceptual, or other. Much of the following will be a discussion of what kind of existential dependence relation governs Spinoza’s CA. The CA in EIP11D3, as we shall see, explicitly turns on a relation of “being in” (i.e. the fact that all finite things are in some way in God and that God is in himself). I argue however that the context of the argument makes this “in-relation” inseparable from both Spinoza’s theory of causation and his theory of power, and that it consequently must be understood in the context of what Alexandre Matheron dubbed Spinoza’s “ontology of power.”4The study attempts to fill a lacuna in the study of Spinoza’s arguments for the existence of God. Don Garret, in his classic “Spinoza’s Ontological Arguments,” and Martin Lin, in his “Spinoza’s Arguments for the Existence of God,” discuss Spinoza’s various arguments for the existence of God.5 None of them, however, consider the passage in EIP11D3 which contains Spinoza’s CA, but focus exclusively on other proofs. There is something to be said for not attaching too much importance to the CA in EIP11D3. Spinoza himself, as we shall see, did not consider it his principal argument for the existence of God. Moreover, there is good reason to think that at least part of Spinoza’s argument in EIP11D3 is unsound. One could then reasonably argue for not giving it any consideration on the grounds that it is both unimportant and unsound.Nonetheless, studying the argument helps clarify what Spinoza thought in general about the necessary existence of God6 and about the relations between the infinite being, God, and finite beings such as ourselves. There is thus something to add to the existing accounts. Indeed, I believe that when we do include [End Page 440] considerations regarding this argument, we must considerably revise the general metaphysical framework that especially Lin argues underlies Spinoza’s other arguments for the existence of God. Lin’s approach is strongly informed by Michael Della Rocca’s reading of Spinoza, developed in a multitude of articles over the last decade and recently presented in full in Spinoza from 2008. Della Rocca’s work constitutes the broader context and motivation for this article. His book is an impressive and already hugely influential attempt to account for the systematic unity and fundamental principles of Spinoza’s metaphysics. To my mind, however, some of its basic interpretative choices are problematic. I have chosen to discuss the CA and the form it takes in the Ethics as a good point of departure for arguing this and for suggesting what I take to be a better approach. Following Della Rocca’s account, all dependence relations in Spinoza can be reduced to conceptual ones, including the sort of relations that the CA relies on. I maintain to the contrary that Spinoza’s version of the CA is inextricably linked to his theories of causation and power. Thus, the CA in EIP11D3 provides a good example of how Spinoza’s philosophy is an ontology of power grounded in a theory of causation, and not the sort of conceptualist ontology that Della Rocca attributes to him.72. The Cosmological Argument in Eip11d3Before scrutinizing in detail Spinoza’s CA in EIP11D3, it is important to note the subsidiary role of the argument in relation to Spinoza’s various other demonstrations of the existence of God. Contrary to Thomas Aquinas, for example, who denies that a... (shrink)

Criticized as a nostalgic anachronism by those who oppose her version of political theory and lauded as symbol of direct democratic participation by those who favor it, the Athenian polis features prominently in Hannah Arendt's account of politics. This essay traces the origin and development of Arendt's conception of the polis as a space of appearance from the early 1950s onward. It makes particular use of the Denktagebuch, Arendt's intellectual diary, in order to shed new light on the historicity of (...) one of her central concepts. The article contends that both critics and partisans of Arendt's use of the polis have made the same mistake: they have presumed that the polis represents a space of face-to-face immediacy. In fact, Arendt compared the polis to a series of analogues, many of which are not centered on direct exchanges between political actors and spectators. As a result, Arendt's early work on the polis turns out to anticipate many of the concerns of her later work on judgment, and her theory of the polis becomes a theory of topics. (shrink)

Alan Millar's paper (2011) involves two parts, which I address in order, first taking up the issues concerning the goal of inquiry, and then the issues surrounding the appeal to reflective knowledge. I argue that the upshot of the considerations Millar raises count in favour of a more important role in value-driven epistemology for the notion of understanding and for the notion of epistemic justification, rather than for the notions of knowledge and reflective knowledge.

Jules Janssens a construit une œuvre importante, qui, pour de nombreux chercheurs, a ouvert des perspectives de recherches nouvelles et fécondes. Ses travaux ont fait date. Ils portent principalement sur la philosophie d'Avicenne, ses sources, ses rapports avec la pensée musulmane, son influence sur la théologie ash'arite (al-Ghazālī, Fakhr al-Dīn al-Rāzī) et sa réception dans le monde latin. Pour lui rendre hommage, quatorze collègues et amis de renommée internationale se sont réunis pour poursuivre ses réflexions sur ces thèmes. L'ouvrage qui (...) en est issu offre un état des lieux de la recherche contemporaine sur Avicenne et sa postérité arabo-latine. (shrink)

001. 생명보다 귀한 것은 없다 002. '나'의 인격은 가정에서 만들어진다 003. 사회윤리는 가정 윤리의 확장이다 004. 도의 정신 없이는 역사 의식도 없다 005. 현대 사회에서 유가의 윤리는 사라졌는가 006. 동양의 윤리를 다시 보자.

I propose to begin with some fairly unexciting and uncontroversial remarks about possibility-statements, and then in their light to examine two problems philosophers have raised about certain statements of this kind which might be made in Christian theology where it touches on the doctrine of the Incarnation.

The ‘traditional’ view among philosophical theologians, that God is eternal not merely in the sense of being everlasting but in the sense of being outside time altogether, has come under sharp criticism in recent years, both from biblical theologians and from philosophers. It is against the latter form of attack, particularly as represented by the detailed criticisms of Professor Nelson Pike, that I wish to try and defend the notion of a divine timelessness.

In the preface to his book God the Problem , Gordon Kaufman writes ‘Although the notion of God as agent seems presupposed by most contemporary theologians … Austin Farrer has been almost alone in trying to specify carefully and consistently just what this might be understood to mean.’.

Hans Kelsen est, sans conteste, le juriste le plus important de ce siècle. Il n'y a pas une seule question de théorie juridique qu'on puisse traiter aujourd'hui sans examiner d'abord l'analyse qu'il en fait, mais son œuvre ne concerne pas seulement le droit et la philosophie du droit ; elle touche aussi la philosophie politique, l'épistémologie, l'éthique ou la logique. Sa théorie du droit représente, à côté du réalisme, l'une des deux branches du juspositivisme moderne, connue sous le nom de (...) normativisme et que lui-même appelait " Théorie pure du droit ". Elle se donne comme une théorie scientifique qui se borne à décrire son objet, le droit positif, et qui donc est " pure " de tout jugement de valeur. La pureté ne concerne toutefois que la méthodologie. Le droit, lui, n'est nullement pur, car il exprime des choix moraux et politiques. La doctrine kelsenienne pure apparaît ainsi doublement politique : d'une part, elle se donne pour tâche de mettre en évidence la fonction idéologique du droit ; d'autre part, dans la mesure où elle analyse les dispositifs juridiques comme des moyens au service de certaines fins, elle peut servir de fondement à une véritable technologie juridique. C'est cette technologie que Kelsen prétendait appliquer à la politique et qui fonde aussi bien son travail de constituant - il est le père de la Constitution autrichienne et de la première Cour constitutionnelle - que ses écrits sur la démocratie. La Théorie générale du droit et de l'Etat présente à cet égard un intérêt exceptionnel. Elle a été écrite aux Etats-Unis, où Kelsen s'était réfugié au début de la Seconde Guerre mondiale. Comme le souligne Stanley L. Paulson dans son introduction, elle constitue une étape marquante dans l'évolution de sa pensée entre le néokantisme des origines et l'empirisme des derniers écrits. C'est aussi une présentation claire, systématique et concentrée de l'ensemble de sa doctrine et c'est le seul ouvrage de Kelsen qui porte à la fois sur les conditions de possibilité d'une science empirique du droit, sur la théorie générale du droit au sens strict - l'analyse structurale de tous les ordres juridiques possibles - et sur la théorie générale de l'Etat - l'analyse des concepts constitutifs de tout Etat possible. (shrink)

Pucelle tries to show how the idea of personal liberty is central to Green's ethics. Green's criticisms of other philosophers and the historical context of his philosophy are especially well handled. --W. L. M.

In a footnote to ‘Of Miracles’, David Hume defined the miraculous as ‘… a transgression of a law of nature by a particular volition of the Deity, or by the interposition of some invisible agent .’ In the opening pages of the essay itself, however, Hume dropped the reference to agency in favour of the simpler declaration that any ‘ … miracle is a violation of the laws of nature …’ This preference for the simpler formulation was deliberate. According to (...) Hume, it was their violation of natural law that provided the genuinely intimidating obstacle against miracles. As the course of his argument makes clear, Hume believed that the massive accumulation of evidence supporting the regularity of nature invariably would overwhelm any meagre reports to the contrary. For this reason alone, questions of divine agency could be ignored as purely academic. (shrink)

William Alston's Perceiving God: The Epistemology of Religious Experience is a most significant contribution to the philosophy of religion. The product of 50 years' reflection on its topic , this work provides a very thorough explication and defence of what Alston calls the ‘mystical perceptual practice’ – the practice of forming beliefs about the Ultimate on the basis of putative ‘direct experiential awareness’ thereof . Alston argues, in particular, for the rationality of engaging in the Christian form of MP . (...) On his view, those who participate in CMP are justified in forming beliefs as they do because their practice is ‘socially established’, has a ‘functioning overrider system’ and a ‘significant degree of self-support’; and because of the ‘lack of sufficient reasons to take the practice as unreliable’. (shrink)