In consulatu sexto et septimo postquam bella civilia exstinxeram per consensum universorum [potitus rerum own]ium rem publicam ex mea potestate in senat[us populique Romani a]rbitrium transtuli. There is very little doubt about the reading of the Latin text, except that the Greek has suggested to Schönbauer that ‘compos’ should be read for ‘potitus’. He urges that ‘compos’ has a ‘milder meaning’ than ‘potitus’ and has no connotation of the use of force. The change to ‘compos’ is worthy of consideration, but (...) suggests that the Latin ran ‘compos factus’ if ‘compos’ was used, and the phrase ‘compos factus’, though good Augustan Latin, is perhaps too retarding in rhythm to fit this place, though to that stylistic feeling too much weight should not be assigned. (shrink)
It may be affirmed with some confidence that on this topic no generally accepted solution will be found in default of new evidence, for which we can only faintly hope. Against certainty on the matter it would seem that the Everlasting has fixed his canon: quis iustius induit arma scire nefas. Dogmatism is out of place; we must be content with whatever theory is least difficult to reconcile with the texts and with a reasonable interpretation of the course of events (...) at the time and the comments on them of contemporary observers. The thesis advanced in this paper is that there are strong reasons for supposing that the Lex Pompeia Licinia contained a date by which Caesar's command ended, that this date was not the end of February of the year 50 or the year 49 or the end of December of the year 50, that it did not contain a clause forbidding the discussion of a successor to Caesar before March 1, 50, and that if the date ending his command lies between the end of February and the end of December of the year 50, it may have been in fact the Ides of November in that year. (shrink)
An intellectual defense of Christianity which argues that contemporary apologetics are much too defensive intellectually. Cleobury contends that the insights of the Christian faith are most compatible with an idealistic world view. This he presents and defends with subtlety.--F. E. B.
This collection of essays is an extended discussion of the relation between religion and culture. Tillich, in defining religion in terms of ultimate concern, cuts across, and at times seems to undercut, traditional views about religion. "Religion is the meaning-giving substance of culture, and culture is the totality of forms in which the basic concern of religion expresses itself." His analyses, although oversimplified in certain respects, point out important inter-relationships and offer suggestive interpretations. --F. E. B.
This introductory essay sketches the problem of the good life by a brief description of moral experience and discusses some major alternative answers. Freund suggests that the good life has as its final value "the unity of communion, fellowship, and creativeness" and concludes with a plea for a re-examination of our educational procedures.--F. E. B.
An excellent and succinct historical survey of the major philosophies of law as seen in the leading political philosophers, this work explores the connection between views of law and the philosophical outlooks on which they are based. It also includes a short analysis of some current problems, such as the relation of law to justice, and it suggests the feasibility of international constitutional law.--F. E. B.
McIntyre defines history as "meaningful occurrence, and more particularly occurrence the meaning of which is a construct out of certain categories, namely, Necessity, Providence, Incarnation, Freedom and Memory."--F. E. B.
An examination of the place and importance accorded to love in the systems representative of the Platonic-Christian, the utilitarian, and humanist world views. By a formal, literary analysis of parts of a major work of each of nine moralists, the author brings out their views on man and love. Despite a rather weak conclusion, and a few somewhat strained interpretations, her argument is clear and her analyses penetrating.--F. E. B.
A popular introduction to ethics, intended to "stimulate thinking" rather than offer a final solution, which discusses thirteen theories in terms of a number of tests of a good theory of right action.--F. E. B.
This rather discursive study draws upon many sources in maintaining that freedom is the touchstone for an understanding of the human condition, both of man's possibility and his development in a world of chance and change. Kallen argues that mankind can best achieve liberty by adopting a pragmatic view of ideas which neither neglects the actual nor distorts the ideal. -- F. E. B.
In this subtle but laborious exposition and defense of a difficult doctrine of classical Calvinism, Berkouwer interprets both Calvin and certain classical creedal statements. His defense depends upon the contention that most criticisms of the doctrine rest upon misinterpretations. --F. E. B.
A study of the religion of Jesus in terms of its pagan and Jewish sources, its inner meaning and finally its redevelopment in the pagan world. Larson argues that the religion of the Essene Jesus was a grand "synthesis of human experience drawn from many cultures" and that this religion has been greatly distorted by the ritual of the Church.--F. E. B.
The author conceives of his grandiose world view and proposals for biological human selectivity as based on a new scientific philosophy, but the book seems to share little with either organized science or disciplined philosophy.--F. E. B.