Thucydides Historiae Vol. I: Books I-IV.

Cicero's essay On Friendship (Laelius de amicitia) is of interest as much for the light it sheds on Roman society as for its embodiment of ancient philosophical views on the subjects of friendship. The Dream of Scipio was excerpted in late antiquity from Cicero's De Republica, a dialogue in six books which now only survives in fragmentary form. In the excerpt, which probably formed the conclusion to the dialogue, Cicero describes his vision of the cosmos and the rewards of immortality (...) that the good statesman can expect after death. This work is particularly important for its influence on later literature in the Middle Ages and Renaissance.Both dialogues are examples of the best Ciceronian prose. They are presented in this volume in the context of Cicero's philosophical writing. Their place in ancient thought and their literary characteristics are discussed fully in the introduction, while individual points of interpretation are dealt with in the commentary. The text of both works is new and will also be published in a forthcoming volume in the Oxford Classical Texts series. There is a separate appendix of notes on textual points. Text with translation and commentary. (Aris and Phillips 1991). (shrink)

Commenting on Thucydides I, 136: ναγκáζεται… παρ' αδμητον τòν Μολοσσѿν βασιλέα, ντα α τ ᾦ ο λον, καταλσαι, Shilleto once wroteb: ‘After some thought I have acquiesced in ατᾦ, i.e. in Latin, qui ei erat inimicus. Still inimicum suum would be as natural. In Latin MSS., as sui cannot be con-founded with is , a Critic of course more or less sees his way. But in Greek, as far as my experience goes, we are in a labyrinth without a clue.’.

Commenting on Thucydides I, 136: ναγκáζεται… παρ' αδμητον τòν Μολοσσѿν βασιλέα, ντα α τ ᾦ ο λον, καταλσαι, Shilleto once wroteb: ‘After some thought I have acquiesced in ατᾦ, i.e. in Latin, qui ei erat inimicus. Still inimicum suum would be as natural. In Latin MSS., as sui cannot be con-founded with is, a Critic of course more or less sees his way. But in Greek, as far as my experience goes, we are in a labyrinth without a clue.’.

The remarks I wish to make upon the Thucydides scholia in Bâle University MS. no. E III 4 will be clearer if prefaced by an outline history of the scholia to Thucydides in general.The editio princeps contained no scholia. They made their first appearance in the following year as an appendix to the Aldine Gemistius and Herodian. The same scholia were then reprinted in the Juntine edition as a frame to the text. In the Hervagian edition of Camerarius they were (...) relegated to the end, and Camerarius claims in his prefatory epistle to have expended some trouble in emending them. Henceforward the same corpus of scholia, unchanged save for occasional emendation, passes on from edition to edition, either framing the text, as in Stephanus, or beneath it, as in Stephanus, Hudson, Duker, Gottleber-Bauer-Beck. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hobbits as Buddhists and an Eye for an "I"Paul Andrew PowellWhen a medieval scholar friend of mine1 (knowing that I am a longstanding student of Zen), asked me if I would read J. R. R. Tolkien's famous fantasy trilogy The Lord of the Rings to see what Buddhism, if any, could be culled from it, I was not enthusiastic, especially after watching the movie (yes, I watched the movie (...) before I embarked on the text), so full of heroes, their passionate violence, monster-like foes, and fantastic scenarios.2 Hardly the compassion of the Buddha, I thought. The trilogy is as well replete with Christian references and Tolkien was a devout Catholic, and much has been written on these and that, but I decided that that literature would not b e germane to this short and singular investigation. At any rate, I was not encouraged about the project, and yet, a certain character did happen to exhibit one intriguing feature that caught my Buddhist attention from the beginning. And as I began to read deeper into the text, a larger—implausible, some would say—thesis began to form in my mind around this character's one particular attribute. And I thought that at least I might cultivate one's imagination and jar one's thinking in productive ways. So I confess that the inferences I make and conclusions I draw here may be a bit fantastic (perhaps to match the material). But, to answer the question: Is there any Buddhism in The Lord of the Rings? Please keep an open mind, and in the spirit of fantasy, indulge my commentary on this quest.Sauron's EyeSauron's Eye can be associated with at least two considered forms of consciousness: will and omnipresence. It is "The Eye: that horrible growing sense of a hostile will that strove with great power to pierce all shadows of cloud, and earth, and flesh, and to see you: to pin you under its deadly gaze, naked, immovable."3 Also, we find that "The Dark Lord was suddenly aware of him [Frodo], the Eye piercing all shadows... Its wrath blazed like a sudden flame and its fear was like a great black smoke, for it knew its deadly peril, the thread upon which hung its doom... [I]ts thought was now bent with all its overwhelming force upon the Mountain."4 But will (we will return [End Page 31] to "omnipresence" some other time) is a neutral force. And clearly, Sauron's will is not neutral; it is a profoundly malevolent will. For we can also read that Sauron is a "dreadful menace of power... brooding in deep thought and dreadful malice."5 He is full of "policies and webs of fear and treachery... stratagems and wars."6An Eye For An I?Buddhism is a practice which reveals the true nature of things: self, reality, suffering. So let's more deeply consider the nature of Sauron's corruption. It seems unlikely, from a Buddhist view, that the Oxford scholar's central villain is a simple stand-in for brute evil (as might appear upon a first reading), for if evil is ontological then the only reasonable response to it is to strategize how best to cope with its encounter. This, in fact, is the Christian response to evil. Evil is: it exists a priori as a supernatural force outside of human intervention and its temptations may be successfully resisted through self-discipline and moral strength, and possibly an appeal to the supernatural, but never defeated absolutely by a stratagem of human will. It is true that Frodo struggles to resist the Ring's power, but mere coping is not the Fellowship's strategy. The fact that Tolkien's Fellowship actually undertakes to destroy the Ring through stratagem admits that Sauron's corruption is an emergent property of an underlying and vulnerable source rather than a supernatural, a priori property outside of human intervention.Instructively, and like the Fellowship, Buddhists as well understand that human suffering possesses an underlying and vulnerable source that can be overcome in human terms, and this vulnerable source of suffering is the human I. The Buddha... (shrink)

This paper explores The New Rhetoric’s concept of universal audience in the contexts of philosophical and traditional rhetorical discourse. It argues that, since Perelman’s final English-language article, published in 1984 to clarify misunderstandings among rhetorical scholars about his theory, rhetorical scholars have persisted in three primary misconceptions of the concept of universal audience: appeals to the real are made only to universal audiences, only universal audiences are qualified to establish the reasonableness of arguments, and only universal audiences prevent The New (...) Rhetoric’s rhetorical theory from degenerating into relativism. It explains why each of these misconceptions is inaccurate and provides a corrected view of universal audience that places it exclusively in the province of philosophical discourse. Finally, it questions whether constructed audiences in general add explanatory power to rhetorical analyses or are merely unnecessary constructs that should be dispensed with for the sake of theoretical parsimony. (shrink)

Medical education at the Colombian School of Medicine has undergone a reconceptualization and reorganization so as to encompasses three fundamental elements of medical practice: 1) development of general abilities and standards necessary for appropriate professional medical practice; 2) technical education which makes it possible to utilize the bases that science and technology have provided for the development and application of knowledge, and in turn, to expand this base through research and development; and 3) humanistic education to guide students into ethical (...) professional practice. (shrink)