The ideas of love and justice have received a lot of attention within theology, philosophy, psychology, sociology, and neuroscience in recent years. In theology, the theological virtues of faith, hope, and love have become a widely discussed topic again. In philosophy, psychology and neuroscience research into the emotions has led to a renewed interest in the many kinds and forms of love. And in moral philosophy, sociology, and political science questions of justice have been a central issue of debate for (...) decades. But many views are controversial, and important questions remain unanswered. In this volume the authors focus on issues that take the relations between the two topics into account. The contributions move from basic questions about the relationships between love and justice through specific, but central problems of a just practice of love to social and political issues of the practice of justice in today's society. Contributors:Richard Amesbury, Ingolf U. Dalferth, Trisha M. Famisaran, Thomas Jared Farmer, Everett Fullmer, Duncan Gale, Kirsten Gerdes, Deidre Green, Eric E. Hall, W. David Hall, Trevor W. Kimball, Ulrich H. J. Körtner, Richard Livingston, Thaddeus Metz, Anselm K. Min, Rob Overy-Brown, Raymond E. Perrier, Panu-Matti Pöykkö, Stephen J. Pope, T. Raja Rosenhagen, Jonathan Russell, Regina M. Schwarz, Roberto Sirvent, Justina M. Torrance, Nicholas Wolterstorff. (shrink)

It is exxtraordinary what difficulties have been found from ancient times in the extract from Empedocles containing his theory of respiration, and preserved by Aristotle, De Respiratione 7, p. 473 B1.

When the Oxyrhynchus Papyri of Sophocles' 'ІΧνενταí gave the forms κννηγ[Έ]σω , 1. 44 in Fragmenta Tragica Papyracea, and ΈκκννηγΈσαι, 1. 75, it restored to light a verb which is not acknowledged in the Lexicons, but which had remained, though almost unnoticed, in Phrynichus, Soph. Propar. in Bekker's Anecdota I. p. 48, and Theognostus' Canons in Cramer's Anecdota Oxoniensia II. p. 143. The form could not come from κννηγετΕîν, nor from the Hellenistic verb κννηγεîν, and attention was first drawn to (...) these two authorities by P. Maas in Berl. Philol. Wochenschr. 1912, p. 1075, and by J. Stahl in Rhein. Mus. Vol. LXVIII. p. 307 . I owe these references to Mr. Stuart Jones. (shrink)

When the Oxyrhynchus Papyri of Sophocles' 'ІΧνενταí gave the forms κννηγ[Έ]σω, 1. 44 in Fragmenta Tragica Papyracea, and ΈκκννηγΈσαι, 1. 75, it restored to light a verb which is not acknowledged in the Lexicons, but which had remained, though almost unnoticed, in Phrynichus, Soph. Propar. in Bekker's Anecdota I. p. 48, and Theognostus' Canons in Cramer's Anecdota Oxoniensia II. p. 143. The form could not come from κννηγετΕîν, nor from the Hellenistic verb κννηγεîν, and attention was first drawn to these (...) two authorities by P. Maas in Berl. Philol. Wochenschr. 1912, p. 1075, and by J. Stahl in Rhein. Mus. Vol. LXVIII. p. 307. I owe these references to Mr. Stuart Jones. (shrink)

There is a general agreement among English scholars as to the meaning and derivation of these strange words: Merry and Riddell ad loc., the admirable article in Liddell and Scott, and Dr. Giles, agree in connecting ѵποδες with nepos, neptis, νεψιóς. The short ο in the declension has come from false analogy with τρíπουε and τετρποѵς, 'Aλοσύδѵη is probably for 'Aλοσύνδη ‘salt water.’ Other derivations of ѵποδѵς refute themselves. ‘Brood’ is the rendering now approved, but although this gives the general (...) sense, it does not quite hit the centre; and no critics have seen the reason for the choice of this peculiar word. (shrink)

Hermesianax, ap. Athen. 599B, I. 91 = Collectanea Alexandrina p. 100. This is a locus desperatus; but since the reviewer of Collectanea Alexandrina in the Classical Review, XXXIX., p. 192, accepts the idea which underlay my conjecture ξετρνησε, I think of adding to it οѵδϥμνόν τε, which is suggested by Schweighaeuser's οѵδϥμνόν The line will thus run: οѵδϥμνόν τ' ξετρνησε βίον ‘uitam uilem deliciis consumpsit.’ Hesychius has: οѵδαμνός οδένοςλόуου εστ βραύςεύτελής.

Hermesianax, ap. Athen. 599B, I. 91 = Collectanea Alexandrina p. 100. This is a locus desperatus; but since the reviewer of Collectanea Alexandrina in the Classical Review, XXXIX., p. 192, accepts the idea which underlay my conjecture ξετρνησε, I think of adding to it οѵδϥμνόν τε, which is suggested by Schweighaeuser's οѵδϥμνόν The line will thus run: οѵδϥμνόν τ' ξετρνησε βίον ‘uitam uilem deliciis consumpsit.’ Hesychius has: οѵδαμνός οδένοςλόуου εστ βραύςεύτελής.

Mr. Agar in Homerica, Preface ix., has suggested that κακι γλνηι was the original reading, ‘Be off with the evil eye upon you.’ I have searched, but in vain, for any formula of imprecation corresponding to the formula of blessing, τύχγαθι, though I should like to see it in κακι τѵχι of the Treacherous Hound in Agamemnon 1230. Mr. T. C. Snow, objecting to Mr. Agar's alterations of the Homeric text, once suggested to me that we should rather retain the (...) vocative, and translate it, ‘Be off, evil eye.’ Others also may have thought of this, but it does not appear to have got into print. (shrink)

Mr. Mulvany in the Journal of Philology, XXV. 136, in discussing the meanings of ερς, and trying to find something which might be a link between the uses of the word in the sense of ‘strong’ and ‘sacred,’ finds it in the phrase ερ ζειν, which he would translate ‘to act strenuously in a god's service.’ But his argument may be strengthened by the translation, to which the analysis of ancient religion points, ‘to act strongly upon’; ‘to put pressure upon,’ (...) as we should say. Both ρδειν and ζειν are used with a dative of the person, as well as with an accusative, in the Homeric poems. And with this sense we might well align ερς κατóμβας. (shrink)

μxs22EF. ρ[…] τει. Professor Hunt thinks that this may be the remains of a verb ending in -εxs22EF or -λxs22EF; read perhaps 'κρινλάτει. The uncompounded verb occurs in col. iv. 1. 8. It is well known that Sophocles is fond of forming new verbs compounded with xs22EFκ. Professor Hunt tells me that this suggestion satisfies the conditions in the Papyrus. Compare κυνηλέσω, 11. 15, 44, and xs22EFκκυνηλxs22EFσαι, 1. 75.

μxs22EF. ρ[…] τει. Professor Hunt thinks that this may be the remains of a verb ending in -εxs22EF or -λxs22EF; read perhaps 'κρινλάτει. The uncompounded verb occurs in col. iv. 1. 8. It is well known that Sophocles is fond of forming new verbs compounded with xs22EFκ. Professor Hunt tells me that this suggestion satisfies the conditions in the Papyrus. Compare κυνηλέσω, 11. 15, 44, and xs22EFκκυνηλxs22EFσαι, 1. 75.

Sophocles, Antigone 853–856, Jebb's text: προβσ' π' σχατον θρσους ψηλν ς Δκας βθρον προσπεσες, τκνον, πολ.

Sophocles, Antigone 853–856, Jebb's text: προβσ' π' σχατον θρσους ψηλν ς Δκας βθρον προσπεσες, τκνον, πολ.

xs1F61ς … xs22EFξειργxs22EFσατο of MSS. is generally corrected to the third person plural, but it would be more like Thucydides to xs22EFξεxs22EFργαστο write: this would then be another instance of the corruption of pluperfects, such as S000983880001956X_inline1 into xs1F20γγxs22EFλλετο and the like, of which many instances are given by Cobet in Nov. Lect. 422, Var. Lect. 253. In the old edition of Poppo, 1826, vol. ii. pt. ii. p. 297, xs22EFξxs22EFπγαστο is given as contained in Cod. Bas. ex emend., but (...) it is not noticed by Poppo-Stahl or recent editors. Ως with the pluperfect is Thucydidean: Mr. Marchant on ii. 59 refers to iii. 23, 1; 26, 4; 27, 1; 69, 2. See the remarks of Poppo in vol. i. part ii. p. 44 sq. on this MS. (shrink)

xs1F61ς … xs22EFξειργxs22EFσατο of MSS. is generally corrected to the third person plural, but it would be more like Thucydides to xs22EFξεxs22EFργαστο write: this would then be another instance of the corruption of pluperfects, such as S000983880001956X_inline1 into xs1F20γγxs22EFλλετο and the like, of which many instances are given by Cobet in Nov. Lect. 422, Var. Lect. 253. In the old edition of Poppo, 1826, vol. ii. pt. ii. p. 297, xs22EFξxs22EFπγαστο is given as contained in Cod. Bas. ex emend., but (...) it is not noticed by Poppo-Stahl or recent editors. Ως with the pluperfect is Thucydidean: Mr. Marchant on ii. 59 refers to iii. 23, 1; 26, 4; 27, 1; 69, 2. See the remarks of Poppo in vol. i. part ii. p. 44 sq. on this MS. (shrink)

Lines 53 to 56 stand thus in Weil, Bulletin de Corr. Hell. xix. 393 sqq., and Weir Smyth's Greek Melic Poets, p. 525.

Lines 53 to 56 stand thus in Weil, Bulletin de Corr. Hell. xix. 393 sqq., and Weir Smyth's Greek Melic Poets, p. 525.

Some uncertainty has always surrounded the translation of Thucydides made by Laurentius Valla in 1452 at the desire of the Humanist Pope, Nicolas V., because its source was unknown. It is recognized that the translation is of unequal value, because, excellent Latinist as Valla was, he was less at home in Greek, and often fails, even when the Greek is not particularly difficult; but his text, whatever its origin and history, is a primary authority. In the Oxford text of Thucydides, (...) edited by Principal Stuart Jones, I have counted sixteen places for which Valla is the only authority, and there are a few more which might perhaps well be added. The view both of the Principal and of Hude is that Valla's readings in these places were due to his own ingenuity. (shrink)

It is exxtraordinary what difficulties have been found from ancient times in the extract from Empedocles containing his theory of respiration, and preserved by Aristotle, De Respiratione 7, p. 473 B1.

As identity and authenticity discourses increasingly saturate everyday life, so too have these concepts spread across the humanities and social sciences literatures. Many scholars may be interested in identity and authenticity, but lack knowledge of paradigmatic or disciplinary approaches to these concepts. This volume offers readers insight into social constructionist approaches to identity and authenticity. It focuses on the processes of identification and authentication, rather than on subjective experiences of selfhood. There are no attempts to settle what authentic identities are. (...) On the contrary, contributors demonstrate that neither identities nor their authenticity have a single or fixed meaning. Chapters provide exemplars of contemporary research on identity and authenticity, with significant diversity among them in terms of the identities, cultural milieu, geographic settings, disciplinary traditions, and methodological approaches considered. Contributors introduce readers to a number of established and emerging identity groups from sites around the world, from yogis and punks to fire dancers and social media influencers. Their conceptual work stretches from the micro-analytic to the ethno-national as authors employ a variety of qualitative methods including ethnographic fieldwork, interviewing, and the collection and analysis of naturally-occurring interactions. Several of the chapters look directly at identification and authentication, while others focus on the social and cultural backdrops that structure these practices-what unites them is the adoption of social constructionist sensibilities. This book will appeal to anyone interested in understanding identity and authenticity. (shrink)

Ende Oktober 2014 organisierte das Martin-Heidegger-Institut in Wuppertal die erste internationale Tagung uber Heideggers "Schwarze Hefte" in Deutschland. Im Fruhjahr desselben Jahres hatte die Veroffentlichung der "Uberlegungen," der ersten Reihe der "Schwarzen Hefte," gezeigt, dass Heidegger zwischen 1938 und 1941 in seinen Aufzeichnungen antisemitische Gedanken auftreten lasst. Es war und ist die Frage, welche Motive den Philosophen dabei leiteten. Wie sind jene Ausserungen zu verstehen? Wie weit betreffen sie Heideggers Denken uberhaupt? Der Band versammelt die Resultate dieser Tagung. Er enthalt (...) Aufsatze von Jean-Luc Nancy, Donatella Di Cesare, Francoise Dastur, Danielle Cohen-Levinas u.a. (shrink)