SummaryIt is shown that the concept of understanding cannot be reduced to a combination of knowing that, knowing how, and knowledge by acquaintence. First, it is shown that understanding and knowledge have different objects. Then “understanding what” is analyzed along Aristotelian lines. In the central part of the paper it is shown that understanding objects defined by constitutive rules involves a non‐propositional component. This notion of “understanding” is shown to cut across the humanist‐scientist dichotomy.

Tenseless theories of time entail that the only temporal properties exemplified by events are earlier than, simultaneous with, and later than. Such an account seems to conflict with our common experience of time, which suggests that the present moment is ontologically unique and that time flows. Some have argued that only a tensed account of time, one in which past, present and future are objective properties, can do justice to our experience. Any theory that claims that the world is different (...) from how we experience it must nonetheless be consistent with the having of that experience. Accordingly, in this essay I defend the tenseless theory by arguing that it can indeed account for certain key features of our experience of time without recourse to tensed properties. (shrink)

This unique publication outlines the development of legal theory from pre-Roman times to the twentieth century. It aims to relate the evolution of legal theory to parallel developments in political history, and accordingly offers the reader an account of relevant contemporaneous political, religious, and economic events. Each chapter commences with a general historical background for the relevant period, and discusses how political events and political and legal theory are both related to one another and occasionally influence one another.No other English (...) publication aims to anchor legal theory to contemporary general history in this way, shunning the more conventional approach to legal theory via the study of 'traditions' or 'schools', and it is hoped that this study will provide a much-needed basic text for students of jurisprudence, legal theory and politics. (shrink)

The Constitution of the Athenians ascribed to Xenophon the orator.--The Politeia of the Spartans by Xenophon.--The Boeotian Constitution from the Oxyrhynchus historian.--The Constitution of Athens by Aristotle.

SummaryWe need to classify emotions as objectual and non‐objectual. Some of the objectual emotions are dependent on the characterizations of their objects. So in these cases reason guides the emotions. But there are also other cases in which the conceptual dependency goes the other way. in the case of aesthetic judgments and certain types of judgments involving purpose, or compassion, the ability to make these judgments is dependent on being in certain emotional states. Thus in some cases emotions aid and (...) supplement reason.RésuméNous devons classer les émotions comme objectuelles et non objectuelles. Quelques‐unes des émotions objectuelles sont dépendantes des caractéristiques de leurs objets. La raison guide alors les émotions. Mais il y a aussi des cas ou la dépendance conceptuelle suit ?on;autres voies. Dans le cas de jugements esthétiques et de jugements comportant des buts, ou de la compassion, la capacityé de porter ces jugements est dépendante de certains états émotionnels dans lesquels se trouve le sujet. Ainsi, dans certains cas, les émotions aident et completent la raison.ZusammenfassungWir müssen die Gefühle in objektuelle und nicht‐objektuelle einteilen. Einige der objektuellen Gefühle sind von der Charakterisierung ihrer Objekte abhängig. In diesen Fällen lenkt die Vernunft die Gefühle. Es gibt aber auch Fälle, in welchen die begriffliche Abhängigkeit umgekehrt verläuft. Im Falle von ästhetischen Urteilen und von gewissen Urteilen, die Zwecke oder Mitgefühle betreffen, hängt die Fähigkeit, solche Urteile zu fällen, davon ab, dass man sich in bestimmten Gemütszuständen befindet. So kommt es, dass in einigen Fällen Gefühle die Vernunft unterstützen und ergänzen. (shrink)

The questions that occupied early Ionian philosophers are very general in nature, and are not linked to the various skills and crafts that surface early in Greek civilization. The awe and wonder fuelling these questions were directed towards large scale phenomena, and—according to the interpretation presented in this essay—called for more than mere re-descriptions or re-labellings of various features of reality. They called for explanations, but the notion of an intellectually adequate explanation took a long time to develop. Conceptions of (...) adequate explanation were changing throughout Pre-Socratic philosophy. It was left to Aristotle to attempt to capture the various models, and give them a unifying structure within an explicit theory. (shrink)

Book reviewed in this article:Noam Chomsky, New Horizons in the Study of Language and Mind.

We seek to constitute the extended mind’s fourth wave, socially distributed group cognition, and we do so by thinking with Hegel. The extended mind theory’s first wave invokes the parity principle, which maintains that processes that occur external to the organism’s skin should be considered mental if they are regarded as mental when they occur inside the organism. The second wave appeals to the complementarity principle, which claims that what is crucial is that these processes together constitute a cognitive system. (...) The first two waves assume that cognitive systems have well-defined territories or boundaries, and that internal and external processes do not switch location. The third wave rejects these assumptions, holding instead that internal processes are not privileged, and internal and external processes can switch, and that processes can be distributed among individuals. The fourth wave would advocate socially distributed group cognition. Groups are deterritorialized collective agents; they are ineliminatively and irreducibly real, they have mental states. Individuals constitute groups, but groups also constitute individuals. What counts as an individual and a group is a function of the level of analysis. And they are conflicted. (shrink)

We offer obeisances to Lord Śiva, guru of knowledge, lord of the dance, who purifies by the very utterance of his name, who transcends all dualities. May he grant us permission to argue with his devotees. May he also give us his blessings to convince them.Properly speaking, comparative philosophy does not lead toward the creation of a synthesis of philosophical traditions. What is being created is not a new theory but a different sort of philosopher. The goal of comparative philosophy (...) is learning a new language, a new way of talking. The comparative philosopher does not so much inhabit both of the standpoints represented by the traditions from which he draws as he comes to inhabit an.. (shrink)

1. 1.5.3. The unanimous manuscript reading for this passage is The idea of an looking for an seems alien to Greek thought, and the expression is not derived from any traceable proverb. A small correction produces the reading which restores sense, and produces a meaning which is much more in line with the requirements of the passage. The corruption may well have arisen from the penchant which scribes had for making minor alterations to restore what they conceived to be the (...) required grammar of the immediate context. (shrink)

1. 1.5.3. The unanimous manuscript reading for this passage is The idea of an looking for an seems alien to Greek thought, and the expression is not derived from any traceable proverb. A small correction produces the reading which restores sense, and produces a meaning which is much more in line with the requirements of the passage. The corruption may well have arisen from the penchant which scribes had for making minor alterations to restore what they conceived to be the (...) required grammar of the immediate context. (shrink)

The earliest extant manuscript of Polybius, Books 1–5 is A . It was copied by a monk called Ephraim in the tenth century in a fine early minuscule hand; quite probably A should be dated to A.D. 947, though this cannot be certain, since Ephraim gave the day of the month and the indic-tion in the subscription, but not the year. A is written in two columns to the page, the average line length is 19–21 letters, and the almost invariable (...) extreme lengths are 18 and 22 letters. There are two lacunae in A on successive pages, the first affecting the bottom six lines of the second column of f. 1v and the top line of the first column of f. 2r, and the second affecting 11. 3–9 of the second column of f. 2r. These lacunae also appear in all other manuscripts covering the same section of text, with no significant variation of the content; however, the scribe of A has clearly taken a good deal of trouble to reproduce as accurately as possible the text in front of him, while all other manuscripts reproduce the text across the page with gaps of varying length. In addition to this, it can be shown that the line length of A is the same as that of the hyparchetype of all the extant manuscripts of Books 1–5. (shrink)

The earliest extant manuscript of Polybius, Books 1–5 is A. It was copied by a monk called Ephraim in the tenth century in a fine early minuscule hand; quite probably A should be dated to A.D. 947, though this cannot be certain, since Ephraim gave the day of the month and the indic-tion in the subscription, but not the year. A is written in two columns to the page, the average line length is 19–21 letters, and the almost invariable extreme (...) lengths are 18 and 22 letters. There are two lacunae in A on successive pages, the first affecting the bottom six lines of the second column of f. 1v and the top line of the first column of f. 2r, and the second affecting 11. 3–9 of the second column of f. 2r. These lacunae also appear in all other manuscripts covering the same section of text, with no significant variation of the content; however, the scribe of A has clearly taken a good deal of trouble to reproduce as accurately as possible the text in front of him, while all other manuscripts reproduce the text across the page with gaps of varying length. In addition to this, it can be shown that the line length of A is the same as that of the hyparchetype of all the extant manuscripts of Books 1–5. (shrink)

The main claim of this paper is that Plato's views on social and individual good as well as his criticism of democracy can be best understood as a conscious attempt to contrast with Periclean conceptions of freedom and democracy a new point of view. It will be argued that it is a mistake to see Plato's view as either democratic or authoritarian. An adequate understanding of Plato will focus on some difficult questions concerning the relationship between freedom and knowledge; questions (...) that are rarely if ever faced clearly today. The Platonic conception and its clash with Pericles raises also some important and still unresolved questions about human motivation. (shrink)

The main claim of this paper is that Plato's views on social and individual good as well as his criticism of democracy can be best understood as a conscious attempt to contrast with Periclean conceptions of freedom and democracy a new point of view. It will be argued that it is a mistake to see Plato's view as either democratic or authoritarian. An adequate understanding of Plato will focus on some difficult questions concerning the relationship between freedom and knowledge; questions (...) that are rarely if ever faced clearly today. The Platonic conception and its clash with Pericles raises also some important and still unresolved questions about human motivation. (shrink)

SummaryIn this paper the apparent disagreement between Kripke and Frege on the analysis of singular terms is analyzed. It is shown that Frege's theory is basically an analysis of belief, while Kripke's theory is basically an analysis of metaphysical and causal contexts. Tentative arguments are presented for showing that these two types of contexts require different analysis, thus neither Kripke nor Frege can be said to have developed a theory handling all opaque contexts.