This article is a review and reflection of the new elements of rights and laws, applied to the principle of justice and sovereignty, but above all in the demonstration that law as a science once again allows us to conceive that as a science it evolves and must be modified according to the new conducts that the State and society require, such is the case of the constitutional recognition that this type of rights have. In the last decades, human beings (...) have evidenced that the way in which they interact with nature is causing serious consequences to the ecosystems that compose it. In the past, these consequences were not yet evident and, therefore, the environmental awareness that exists today did not exist. Therefore, it is necessary to analyze and reflect on certain conditions of this right in Ecuador. (shrink)

We present a one per cent measurement of the cosmic distance scale from the detections of the baryon acoustic oscillations in the clustering of galaxies from the Baryon Oscillation Spectroscopic Survey, which is part of the Sloan Digital Sky Survey III. Our results come from the Data Release 11 sample, containing nearly one million galaxies and covering approximately 8500 square degrees and the redshift range 0.2 < z < 0.7. We also compare these results with those from the publicly released (...) DR9 and DR10 samples. Assuming a concordance Λ cold dark matter cosmological model, the DR11 sample covers a volume of 13 Gpc3 and is the largest region of the Universe ever surveyed at this density. We measure the correlation function and power spectrum, including density-field reconstruction of the BAO feature. The acoustic features are detected at a significance of over 7σ in both the correlation function and power spectrum. Fitting for the position of the acoustic features measures the distance relative to the sound horizon at the drag epoch, rd, which has a value of rd,fid = 149.28 Mpc in our fiducial cosmology. We find DV = at z = 0.32 and DV = at z = 0.57. At 1.0 per cent, this latter measure is the most precise distance constraint ever obtained from a galaxy survey. Separating the clustering along and transverse to the line of sight yields measurements at z = 0.57 of DA = and H =. Our measurements of the distance scale are in good agreement with previous BAO measurements and with the predictions from cosmic microwave background data for a spatially flat CDM model with a cosmological constant. © 2014 The Author Published by Oxford University Press on behalf of the Royal Astronomical Society. (shrink)

The paper outlines the explicatory frame of Eco's understanding of the multiplicity of signs. Its starting point is the conception of truth as a multi-essence. The signs, however, do not have their origin in simple construction of the social world: it must be decoded by menas of multilayer signs, referring not only to themselves, but also to their connection with other signs. It is the principle of structurated combination, i e. the method of combinating anlaogies across the filed of interaction, (...) which makes the reading of sings as mlutiple essences possible. Other possible layeres of interpretation are then discovered by other uses of combinations provided by the multiplicity of the sign. This regime of recombinating layeres and contextual fields enables Eco to make interpretatory shifts due to which the truth can be seen as one version of the "floating" of the sign in the interactive field of essences. (shrink)

Although the influence of Homer on Western literature has long commanded critical attention, little has been written on how various generations of readers have found menaing in his texts. These seven essays explore the ways in which the Illiad and the Odyssey have been read from the time of Homer through the Renaissance. By asking what questions early readers expected the texts to answer and looking at how these expectations changed over time, the authors clarify the position of the Illiad (...) and the Odyssey in the intellectual world of antiqueity while offering historical insight into the nature of reading. The collection surveys the entire field of preserved ancient interpretations of Homer, beginning with the fictional audiences portrayed within the poems themselves, proceedings to readings by Aristotle, the Stoics, and Aristarchus and Crates, and culminating in the spritiualized allegorical reading current among Platonists of the fifth and sixth centuries C.E. The influence of these ancient interpretations is then examined in Byzantium and in the Latin West during the Renaissance. Contributors to this volume are Robert Browning, Anthony Grafton, Robert Lamberton, A.A. Long, James Porter, Nicholas Richardson, and Charles Segal. Robert Lamberton is Assistant Professor of Classics and John J. Keaney is Professor of Classics, both at Princeton University. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Mit dem «Catalogue raisonné» von Oskar Wulff: „Altchristliche und mittelalterliche Bildwerke“ (1909 bzw. 1911) war die Erforschung und Präsentation der in den Staatlichen Museen zu Berlin gesammelten einschlägigen Kunst seinerzeit mit einem Schlage in die vorderste Reihe wissenschaftlicher Kataloge in Europa gerückt worden. Abgesehen von einer Neubearbeitung durch Wolfgang Fritz Volbach (1950) ist entsprechend Umfassendes für die ehemalige „Frühchristlich-Byzantinische Sammlung“ der Berliner Museen seither nicht wieder geleistet worden. Mit dem beträchtlichen zeitlichen Abstand zu den älteren Katalogen erscheint es verständlich und (...) begrüßenswert, wenn – nach der Zusammenführung der seit 1945 zwischen Ost und West geteilten musealen Bestände – eine neue Bestandsaufnahme unternommen wird. Das anspruchsvolle, dem Geleitwort von Arne Effenberger zufolge auf 10 Bände (mit Unterteilungen) angelegte Vorhaben verspricht noch umfassender und auf seine Art vorbildlich zu werden, wie es die Kataloge von Wulff waren. Inzwischen ist ein erster Teil von Band 1 über die Textiliensammlung erschienen. Wie dieser ist auch der 2. Band über „Werke der Alltagskultur“ auf mehrere Teilbände angelegt, deren eben erschienener erster Part ausschließlich den sog. Menasampullen gewidmet ist. Es handelt sich dabei um die bekannten Pilgerandenken aus dem unweit Alexandria in der Mariotis gelegenen Wüstenheiligtum des hl. Menas. Es geht freilich nicht um die erste Bearbeitung dieser kleinformatigen, auch von Privatsammlern hochgeschätzten Objekte: es sei verwiesen auf ältere Arbeiten von C.M. Kaufmann, dem Ausgräber von Abu Mina, sowie aus jüngster Zeit auf die Veröffentlichungen von C. Metzger zu den Sammlungen des Louvre (1981) und G. Kaminski-Menssen zu den Beständen des Liebieg-Hauses in Frankfurt (1997). Berlin nimmt mit 63 Menas-Ampullen immerhin einen bedeutenden Platz ein. (shrink)

Au 1er siècle av. J.-C. Aristote fit l’objet d’une étude textuelle intense. Cette étude mena à terme à une appropriation des outils conceptuels élaborés dans ses écrits. Dans le cas de Xénarchus, les outils pertinents concernèrent la théorie aristotélicienne du mouvement, avec un accent mis sur les concepts de lieu naturel et de mouvement naturel. Xénarchus remania la théorie aristotélicienne du mouvement de manière à rendre superflu le corps céleste simple. Sans nier que certaines de ses opinions doivent être (...) comprises à la lumière des débats de la philosophie hellénistique tardive, je prétends que sa façon de lire présuppose une distanciation par rapport à Aristote qui est caractéristique de la philosophie post-hellénistique. (shrink)

Cette contribution témoigne de l’importance de la réception de la phénoménologie de langue française en Amérique Latine. En revisitant la thèse de la duplicité de l’apparaître – apparaître de la vie comme affect et comme force, apparaître du monde comme sens et distance –, Roberto J. Walton s’attache au concept fondamental de la phénoménologie de la vie, en mettant en avant des modalités dans lesquelles l’auto-affection opère sans hétéro-affection d’une manière avérée. Il précise d’emblée que cette auto-affection sans hétéro-affection est (...) définie par deux aspects : un premier « aspect de base » – ou rapport de fondation – en vertu duquel l’auto-affection est la condition de possibilité de toute intentionnalité ou ek-stase ; et un deuxième aspect « d’intensification ou d’excédence » qui renvoie à la phénoménologie de l’événement, en ceci que l’auto-affection y apparaît dans une sorte de plus-value, c’est-à-dire dans la condition de l’acte comme accroissement créateur. (shrink)

Bart Streumer employs a reductio ad absurdum to show that a hyperintensional conception of properties has a multiplication problem; roughly, this conception of properties leads to the absurd result that we can multiply distinct but co-intensional properties without end. In this paper, I will explain why Streumer’s reductio fails to convince.

In lieu of an abstract, here is a brief excerpt of the content:570 BOOK REVIEWS like reasonable rule for economic life. This effort is worthy of more attention than is possible here, but let it be noted that it must inevitably suffer the same fate as any ethical calculus: someone must decide for others what is their due and what is not. How much wealth, for example, makes for a concentration [of wealth] that would be " demonstrably detrimental to some (...) people's exercise of their generic rights "? His is ultimately an entitlement or rights ethic, rather than an aitial ethic of goal-purposive fulfillment for the individual, projected outwards for a common good scenario. While his rejection of goal ethics's inability to detail principles for distribution of goods is noteworthy, it does not appear that a tightened version of generic rights theory will come closer to either of Phillips's desiderata: a justification of moral reasoning apart from any theory of nature or a calculus for its application. Desan and Phillips wish to think against the limits of the human situation. For Desan, rising above limitation is a moral task and obligation facing us each, if there is to be a common future. His call is to be World Citizen in a Polis of Nations. Phillips's vision is more concrete, a distribution of benefits to benefit all with well-being and freedom. But this mundane task is no less difficult than Desan's transcendent one. Indeed, according to Augustine, even the Divine Mind must utilize an artifice in dealing with human creation: "He loves each of us as though there were only one of us." Both ethicists have striven to show us how we might think this vision for ourselves, i.e., for each other of us. ]OIIN B. DAVIS, O.P. ' Detroit, Michigan Catholics, Anglicans, and Puritans: Seventeenth-Century Essays. By HUGH TREVOR-ROPER. Chicago: The University of Chicago Press, 1988. Pp. xiii + 317. $27.50 (hardbound). Even to list the changes and events which occurred in seventeenth century England is a difficult task: the century spans the period from the death of Queen Elizabeth to the Glorious Revolution and beyond, through the Civil War, the accession and exile (twice) of the Stuarts, the rise of science, the transformation of the theological and religious issues of the English Reformation, to name only the most obvious. To conceive a book, in the form of occasional essays, which not only addresses these changes and events but does so by establishing the connections which were present with European currents at the same time surely tempts fate, even when it does not tempt reviewers. BOOK REVIEWS 571 But Hugh Trevor-Roper is a master, both of the period under survey and of the form of the essay. With one exception, each of these essays began as a lecture or seminar paper, and the pleasantly legible style in which they are written must bear some trace of that origin. The occasional flashes of wit, mixed with rthe fairly non-technical style, make the book a joy to read and a welcome escape from the usually constipated style of scholarly prose. In his Introduction, the essayist clearly sets forth his thesis that English intellectual history does not exist apart from the currents of European intellectual history (a thesis for which Trevor-Roper has already staked a claim). That leads to what may very well be the major problem with these essays: its end is in its beginning. The list of names cited in these essays only partially coincides with the list of names in the index; the former is much longer than the latter. And while the style of the essay welcomes the reader to the period, it also throws up more names and places and events than can be explained or even annotated adequately. This occurs both on a large and on a small scale. The first essay, on "Nicholas Hill, the English Atomist" contains such a vast array of names that at times it becomes the prosopo· graphical equivalent of a telephone book. On a large scale, there is the problem with a definition of Arminianism. No definition, at least no formal definition, is attempted-and this is probably wise. But, particularly in... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Call for New Theological Reflection on the Sacramental Character of Marriage and the Thought of St. ThomasLawrence J. WelchTheologians across the theological spectrum have called attention to the urgent need for a new reflection on the theological and sacramental character of marriage. Peter Hünermann, known for his strong criticism of magisterial teachings on marriage, and the late Cardinal Carlo Caffarra, known for his equally strong defense of them, (...) have both drawn attention to this need. At an international symposium in September 2015, held in Rome prior to the Ordinary Synod of Bishops on Marriage and the Family, Hünermann gave a presentation entitled "On the Specific Theological Character of the Sacrament of Matrimony."1 The symposium aimed at providing a critical and scholarly discussion of new and constructive perspectives for the Church doctrine on marriage and family life in time for the 2015 synod on the family.2 Some of Hünermann's work from this paper also came to be known from an interview in Commonweal magazine where he summarized some of the main points of his symposium presentation.3 In the interview, he also revealed that before the 2015 synod he [End Page 845] was invited to speak with Pope Francis about the theology of marriage. Understandably, this meeting heightened interest in the German theologian's thought.Hünermann argues that "the specific character of the sacrament of marriage, which is very closely connected to the dying of the marriage bond,... has scarcely been the object of theological reflection, [and] is almost unknown in the consciousness of the bishops." 4 Hünermann appeals to St. Thomas as a way forward for understanding the theological character of marriage. This appeal is situated within a wider examination5 that offers an elaboration and new interpretation of "the specific dogmatic characteristics of the sacrament of matrimony that emerge in today's situation from a critical comparison of the encyclical Casti connubii and the Catholic theological tradition, especially the theology of St. Thomas."6 Sharply critical of the encyclical, Hünermann sees it as having saddled the Church with a legalistic concept of marriage elevated above history that is too far removed from the Catholic theological tradition and St. Thomas's theology of marriage.The year before his death, Cardinal Caffarra gave the 2016 graduation address at the John Paul II Institute for Marriage and Family in Washington, DC.7 Among the challenges he identified for the institute to address was the [End Page 846] need for theological reflection on the sacramental character of marriage. Referring to his earlier work, he pointed out that theology after the Council of Trent "lost the awareness of sacramental ontology, of the real transformation produced by the sacrament in the persons of the spouses [res et sacramentum]."8 Furthermore, according to Caffarra, the "theology of the conjugal covenant was supplanted by the notion of a contract, as a human act by which two persons commit to one another." The sacramental character was thought of as consisting of the assurance of divine graces given to fulfill the contract. Caffarra claimed that, "consequently, the words of Jesus 'What God has joined together, let not man put asunder,' lost all their realistic force. Absolute indissolubility, once the sacrament was perfected [=a ratified, consummated marriage], became essentially indefensible."9The primary interest of this paper is to respond to the call for a renewed theological reflection on the specific character of the sacrament of marriage. I wish to take up Caffarra's suggestion to focus on the sacramental character (res et sacramentum) on the one hand, and on the other hand, Hünermann's suggestion that a kind of ressourcement from St. Thomas Aquinas's theology of marriage can be of great help for a fresh theological reflection on the specific character of the sacrament of marriage. Although I agree with Hünermann that a renewed consideration of the thought of St. Thomas can be a way forward, I differ from him on how it can be. Hünermann notices that St. Thomas speaks of the grace of the sacrament of marriage as a helping grace.10 St. Thomas does indeed speak this way of the... (shrink)

In Revering God, author and scholar Thaddeus Williams bridges the gap between abstract theology and awe-inspired devotion, helping readers better understand God and drawing them into a deeper state of joy and reverence for their Creator.

How do thought and language manage to be 'about' aspects of the world? J. Robert G. Williams investigates how representation arises out of a fundamentally non-representational world, showing the explanatory relations between the representational properties of language, of thought, and of perception and intention.

The grammatical manipulation and production of language is a great deceiver. We have become habituated to accept the use of well-constructed language to indicate intelligence, understanding and, consequently, intention, whether conscious or unconscious. But we are not always right to do so, and certainly not in the case of large language models (LLMs) like ChapGPT, GPT-4, LLaMA, and Google Bard. This is a perennial problem, but when one understands why it occurs, it ceases to be surprising that it so stubbornly (...) persists. This paper will have three main sections. In the Introduction I will say a little about language, its aetiology, and useful sub-divisions into natural and cultural. In the second section I will explain the current situation with regard to large language models and fill in the background debates which set the problem up as one of increased complexity rather than one of a qualitatively different kind from narrow or specific AI. In the third section I will present the case for the missing phenomenological background and why it is necessary for the co-creation of shared meaning in both natural and cultural language, and I will conclude this section by presenting a rationale for why this situation arises and will continue to arise. Before we do any of this, I need to clarify one point: I do not wish to challenge the ascription of artificial general intelligence (AGI) to LLMs, indeed I think agnosticism is best in this respect, but I do challenge the more serious, and erroneous, ascription of understanding, intention, reason, and consciousness to them. And so, I am making two points: an epistemological one about why we fall into error in our ascription of a mental life to LLMs, and an ontological one about the impossibility of LLMs being or becoming conscious. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Deification through the Cross:Reflections from an Implied Ideal WorshiperAndrew J. SummersonKhaled Anatolios's most recent book, Deification through the Cross,1 develops a definition of salvation out of his experience of the Byzantine liturgy. This experience of worship offers an immersion in what he calls "doxological contrition." By this, Anatolios means that Christ saves us by offering us the ability to participate in the mutual glorification of the persons of the (...) Holy Trinity by vicariously repenting for our sins. For Anatolios, this objective content is subjectively appropriated in Byzantine Christian worship. To explore this theme, Anatolios develops a working account of "doxological contrition" through a synthetic discussion of the Lenten Triodion and Pentecostarion, books of liturgical hymnography that govern the Byzantine worship from Lent to Pentecost. Anatolios derives his approach from the adaption of reader response theory, which aims to expose the effect a text should have on the "implied ideal reader." As such, his account speaks from the perspective of the "implied ideal worshiper"—presumably a theologically educated congregant who can seize these themes that evaporate into the ether as quickly as incense swung throughout the church during the services.Let me say from the outset, I heartily recommend Anatolios's book. It is both an ambitious work and a rewarding read. Ambitious because Anatolios's approach makes otherwise fragmented theological disciplines—liturgical [End Page 1089] studies, Scripture, historical theology, and systematics—fruitful dialogue partners in his exposition of a working account of the Christian experience of salvation. Rewarding because the reader can explore in depth the touchstones of the Christian tradition through Anatolios's deep retrieval of a more coherent soteriology. Deification of the Cross demonstrates the perennial value of historical theology to correctly account for the "half-forgotten, half misunderstood" details of the Christian tradition in the face of caricatures that at best misrepresent and at worst present an idolatrous, counterfeit Christianity.Eastern Christian Liturgy and RevelationPerhaps I am not Anatolios's ideal audience; I may be too close to the source material and lack objectivity. That aside, the bulk of my reflections on this book comes from the perspective of an "implied ideal worshiper." I do share some of Anatolios starting points. Like Anatolios, I am a convert, scholar, and Eastern Catholic priest. Furthermore, I also share the discontent with which Anatolios begins his book, though perhaps for different reasons. He bemoans a loss of the experience of salvation. My own vocation as priest and scholar comes out of a frustrated wonder. As a college student, I set out to learn about this Church and its Tradition. I learned about the Sunday experience I was supposed be having. It was in university when I read for the first time John Paul II's 1995 apostolic letter Orientale Lumen, written to acquaint the wider Catholic Church with the riches of the Christian East. John Paul II dedicated much reflection to the "genius of Eastern liturgy," emphasizing its power to envelop all our human senses into the fullness of the mystery of God. It is worth quoting in full:Within this framework, liturgical prayer in the East shows a great aptitude for involving the human person in his or her totality: the mystery is sung in the loftiness of its content, but also in the warmth of the sentiments it awakens in the heart of redeemed humanity. In the sacred act, even bodiliness is summoned to praise, and beauty, which in the East is one of the best loved names expressing the divine harmony and the model of humanity transfigured, appears everywhere: in the shape of the church, in the sounds, in the colors, in the lights, in the scents. The lengthy duration of the celebrations, the repeated invocations, everything expresses gradual identification with the mystery celebrated with one's whole person. Thus the prayer of the Church already becomes participation in the heavenly liturgy, an anticipation of the final beatitude.(§11) [End Page 1090]The experience of this liturgy has been quite potent throughout history. It led to the baptism of the entire kingdom of Rus' in 988 AD. As the story goes, its ruler, Vladimir the Great, sent emissaries to find a... (shrink)

Protein post‐translational modifications (PTMs) play a crucial role in all cellular functions by regulating protein activity, interactions and half‐life. Despite the enormous diversity of modifications, various PTM systems show parallels in their chemical and catalytic underpinnings. Here, focussing on modifications that involve the addition of new elements to amino‐acid sidechains, I describe historical milestones and fundamental concepts that support the current understanding of PTMs. The historical survey covers selected key research programmes, including the study of protein phosphorylation as a regulatory (...) switch, protein ubiquitylation as a degradation signal and histone modifications as a functional code. The contribution of crucial techniques for studying PTMs is also discussed. The central part of the essay explores shared chemical principles and catalytic strategies observed across diverse PTM systems, together with mechanisms of substrate selection, the reversibility of PTMs by erasers and the recognition of PTMs by reader domains. Similarities in the basic chemical mechanism are highlighted and their implications are discussed. The final part is dedicated to the evolutionary trajectories of PTM systems, beginning with their possible emergence in the context of rivalry in the prokaryotic world. Together, the essay provides a unified perspective on the diverse world of major protein modifications. (shrink)

A textbook for the undergraduate who is meeting the Lebesgue integral for the first time, relating it to the calculus and exploring its properties before deducing the consequent notions of measurable functions and measure.

Your God is too small—way too small! What if God is not a human-like personal being but the God Beyond God of the Christian mystical traditions? What if God is the ultimate reality beyond all beings, including beyond all divine beings, indeed beyond all Being? It’s a mind-bending idea. Speaking of God as a human-like personal being is much easier but people who care about the deepest mystical understandings of God within our traditions need to make the effort to speak (...) about the God Beyond God, despite the difficulties. This book makes the attempt to speak of the God Beyond God in the language of the sermon, using metaphor and potent imagery tuned to the existential intensities of human life. The God Beyond God is closer to us than our jugular veins, vividly present in every moment of our lives. These sermons are practical and moving, and they also resonate with the most rigorous theological understandings of ultimate reality. Their deconstruction of our convenient fantasies about a divine being make these sermons emotionally intense and perhaps not suitable for beginners in the journey of faith. But veteran believers can breathe deeply in the air of these meditations, relaxing into the bliss of engaging ultimate reality without delusions, without deflections, and without controlling the object of our worship. (shrink)

Abstract:This essay places the writings of John Lachs in the tradition of classical American philosophy through an appreciative and critical analysis of several central ideas: pluralism, individualism, mediation, meddling, the cost of comfort, and Stoic pragmatism. I focus on the need to move pluralism from the conceptual to practical realm, and on the need for a less self-contained, libertarian, and ultimately Romantic form of individualism. I also stress the importance of viewing philosophies as personal expressions of temperament.

COTENT -/- (April 2019) Why so many people (from so many countries/domains/on so many topics) have already plagiarized my ideas? (Gabriel Vacariu) -/- Some preliminary comments Introduction: The EDWs perspective in my article from 2005 and my book from 2008 -/- I. PHYSICS, COGNITIVE NEUROSCIENCE, PHILOSOPHY (‘REBORN DINOSAURS’) • (2016) Sean Carroll (California Institute of Technology, USA) • (2016) Frank Wilczek (Nobel Prize in Physics) • (2017-2019 - NEW March 2019) Carlo Rovelli in three books (2015, 2017) to my ideas (...) (2002-2008) + commentary February 2018! • (2016) Kastner + (2017) R. E. Kastner, Stuart Kauffman, Michael Epperson • (2017) Lee Smolin (2017) • (May 2018) ‘Thus spoke Zarathustra!’ - A fairy-tale with Eugen Ionesco and the Idiot about Nothingness -/- II. PHYSICS • (2011) Radu Ionicioiu (Physics, University of Bucharest, Romania) and Daniel R. Terno’s ideas (Physics, Macquarie University, Sydney • (2013) Côté B. Gilbert (Oontario, Canada) • (2015) Pikovski Igor, Zych Magdalena, Costa Fabio, and Brukner Časlav • (2015) Elisabetta Caffau (Center for Astronomy at the University of Heidelberg and the Paris Observatory) • (2015) Wolfram Schommers • (2015) Some astrophysicists • (2016) Dylan H. Mahler, Lee Rozema, Kent Fisher, Lydia Vermeyden, Kevin J. Resch, Howard M. Wiseman, and Aephraim Steinberg • (2016) Bill Poirier • (2016 or 2017) Adam Frank • (2017, 2017) Sebastian de Haro • (2017) Laura Condiotto • (2016) Hugo F. Alrøe and Egon Noe • (2017) Federico Zalamea • (2018) Unbelievable similarities between Peter J. Lewis’s ideas (2018) and my ideas (2002-2008) • (2018) Timothy Hollowood, ‘Classical from Quantum’ • (2018) Mario Hubert and Davide Romano, ‘The Wave-Function as a Multi-Field’ -/- III. COGNITIVE NEUROSCIENCE AND PHILOSOPHY OF MIND • (2011-2014) Did Georg Northoff (Psychoanalysis, Institute of Mental Health) plagiarize my ideas (2002-2008)? • (2011) Kalina Diego Cosmelli, Legrand Dorothée and Thompson Evan’s ideas (USA) • (2015) David Ludwig (Philosophy, University of Amsterdam) • (2016) Neil D. Theise (Department of Pathology, Icahn School of Medicine at Mount Sinai, New York, USA) and Kafatos C. Menas • David Bourget (2018) (or University of Western Ontario) + Chalmers • (2016) Dan Siegel (Mindsight Institute, USA) -/- IV. Philosophy (of science) • (2010) Alexey Alyushin (Moscow, Russia) • (2013 + 2017) Markus Gabriel (Bonn University) • (2013) Andrew Newman’s ideas (University of Nebraska, at Omaha, USA) • (2016) Tahko E. Tuomas (University of Helsinki, Finland) + Tahko E. Tuomas • (2017) Jani Hakkarainen (University of Tampere, Finland) + (2017) Markku Keinänen, Antti Keskinen & Jani Hakkarainen • (2017) Dean Rickles (HPS, Univ. of Sydney) • (2017) Did Dirk K. F. Meijer and Hans J. H. Geesink (University of Groningen, Netherlands) • (2018) Jason Winning’s ideas (2018) • (2018) David Mark Kovacs (Lecturer of philosophy at Tel Aviv University) -/- July 2018 • Oreste M. Fiocco • Baptiste Le Bihan (University of Geneva, forthcoming) • Antonella Mallozzi (The Graduate Center – CUNY, forthcoming in Synthese, penultimate draft) • Erik C. Banks (Wright State University, 2014) • Sami Pihlström (2009) • Katherin Koslicki’s ideas (2008) The Structure of Objects, Oxford University Press) and my ideas (2002-2005-2006) -/- November 2018 • Maurizio Ferraris (2014/2012) Manifesto of New Realism • Graham Harman (2017) : Object-Oriented Ontology: A New Theory of Everything (Penguin Books) -/- January 2019 • Philip Ball (2018) • Gerhard Grössing • Anne Sophie Meincke (November 2018) • Baptiste Le Bihana (University of Geneva) and James Read (Oxford Univ.) • Baptiste Le Bihan (University of Geneva) • Alexander Alexandrovich Antonov (2016) (Research Center of Information Technologies “TELAN Electronics”, Kiev, Ukraine): -/- February 2019 • James Barham (2019) • Giorgio Lando (2017) • (2018) Albrecht von M¨uller • Elias Zafiris • (2019) Flaminia Giacomini, Esteban Castro-Ruiz, & Časlav • (2019) Valia Allori, OUP (2019) • (2018) Paulo De Jesus Phenom Cogn Sci • (2016) TIMOTHY MORTON, For a Logic of Future Coexistence • (2017) Andrew Cooper, Two directions for teleology: naturalism and idealism, Synthese -/- March 2019 • (2019) Massimiliano Proietti,1 Alexander Pickston,1 Francesco Graffitti,1 Peter Barrow,1 Dmytro Kundys,1 Cyril Branciard,2 Martin Ringbauer,1, 3 and Alessandro Fedrizzi1: (2019) • (2015) Cˇaslav Brukner On the quantum measurement problem, at arXiv:1507.05255v1 [quant-ph] 19 Jul 2015 • (2015) Mateus Araújo, Cyril Branciard, Fabio Costa, Adrien Feix, Christina Giarmatzi, Časlav Brukner, Witnessing causal nonseparability, • (2008 + 2013) Giulio Chiribella,∗ Giacomo Mauro D’Ariano,† and Paolo Perinotti‡ QUIT Group, Dipartimento di Fisica “A. Volta” and INFM, via Bassi 6, 27100 Pavia, Italy§ (Dated: October 22, 2018): Transforming quantum operations: quantum supermaps arXiv:0804.0180v2 [quant-ph] (22 Oct 2008) + Giulio Chiribella,1, ∗ Giacomo Mauro D’Ariano,2, † Paolo Perinotti,2, ‡ and Benoit Valiron3, § (2013), Quantum computations without definite causal structure, at • (2013) Ognyan Oreshkov1;2, Fabio Costa1, Cˇ aslav Brukner1;3, Quantum correlations with no causal order, • (2018) Marcus Schmieke, Kränzlin, 17 July 2018 These articles are in this book: Reality and its Structure - Essays in Fundamentality, Ricki Bliss and Graham Priest (2018), -/- Gabriel Oak Rabin (2018) Grounding Orthodoxy and the Layered Conception Daniel Nolan (2018) Cosmic Loops Naomi Thompson (2018) Metaphysical Interdependence, Epistemic Coherentism, and Tuomas E. Tahko (2018) Holistic Explanation Fundamentality and Ontological Minimality Matteo Morganti (2018) The Structure of Physical Reality Beyond Foundationalism Nathan Wildman (2018) On Shaky Ground? Exploring the Contingent Fundamentality Thesis -/- April 2019 (2015) M. Ringbauer1;2, B. Du_us1;2, C. Branciard1;3, E. G. Cavalcanti4, A. G. White1;2 & A. Fedrizzi: “Measurements on the reality of the wavefunction” -/- June 2019 Timothy Morton (2013), Realist Magic: Objects, Ontology, Causality (2013) Open Humanities Press Ian Bogost, Alien Phenomenology or, What It’s Like to Be a Thing (Minneapolis: University of Minnesota Press, 2012), 1–34 “Ian Bogost thinks objects as units”: Unit Operations: An Approach to Videogame Criticism (Cambridge: MIT Press, 2008) in Timothy Morton 2013, Realist Magic: Objects, Ontology, Causality (2013) OPEN HUMANITIES PRESS (I have not read Bogost yet, but in Morton’s book, I found UNBELIEVABLE similarity between Bogost’s main ideas and my EDWs ideas!!) -/- [Obviously, there are other “specialists” that published UNBELIEVABLE similar ideas to my ideas but I have not discovered them yet…] -/- . (shrink)

La longue histoire de l’Acropole d’Athènes est une vitrine fascinante de la façon dont un patrimoine ancien peut être transformé, d’un sanctuaire païen à un sanctuaire chrétien, à une forteresse islamique, à l’autel symbolique de la Grèce moderne. De plus, ce site a suscité l’admiration presque religieuse des chercheurs et, comme dans le cas des marbres d’Elgin, a été contesté à de nombreux égards. L’auteur du volume analysé, William St Clair, un spécialiste des marbres d’Elgin et de divers a...

J. M. Shorter; X*—Personal Identity, Personal Relationships, and Criteria, Proceedings of the Aristotelian Society, Volume 71, Issue 1, 1 June 1971, Pages 165–1.

COTENT -/- (April 2019) Why so many people (from so many countries/domains/on so many topics) have already plagiarized my ideas? (Gabriel Vacariu) -/- Some preliminary comments Introduction: The EDWs perspective in my article from 2005 and my book from 2008 -/- I. PHYSICS, COGNITIVE NEUROSCIENCE, PHILOSOPHY (‘REBORN DINOSAURS’) • (2016) Sean Carroll (California Institute of Technology, USA) • (2016) Frank Wilczek (Nobel Prize in Physics) • (2017-2019 - NEW March 2019) Carlo Rovelli in three books (2015, 2017) to my ideas (...) (2002-2008) + commentary February 2018! • (2016) Kastner + (2017) R. E. Kastner, Stuart Kauffman, Michael Epperson • (2017) Lee Smolin (2017) • (May 2018) ‘Thus spoke Zarathustra!’ - A fairy-tale with Eugen Ionesco and the Idiot about Nothingness -/- II. PHYSICS • (2011) Radu Ionicioiu (Physics, University of Bucharest, Romania) and Daniel R. Terno’s ideas (Physics, Macquarie University, Sydney • (2013) Côté B. Gilbert (Oontario, Canada) • (2015) Pikovski Igor, Zych Magdalena, Costa Fabio, and Brukner Časlav • (2015) Elisabetta Caffau (Center for Astronomy at the University of Heidelberg and the Paris Observatory) • (2015) Wolfram Schommers • (2015) Some astrophysicists • (2016) Dylan H. Mahler, Lee Rozema, Kent Fisher, Lydia Vermeyden, Kevin J. Resch, Howard M. Wiseman, and Aephraim Steinberg • (2016) Bill Poirier • (2016 or 2017) Adam Frank • (2017, 2017) Sebastian de Haro • (2017) Laura Condiotto • (2016) Hugo F. Alrøe and Egon Noe • (2017) Federico Zalamea • (2018) Unbelievable similarities between Peter J. Lewis’s ideas (2018) and my ideas (2002-2008) • (2018) Timothy Hollowood, ‘Classical from Quantum’ • (2018) Mario Hubert and Davide Romano, ‘The Wave-Function as a Multi-Field’ -/- III. COGNITIVE NEUROSCIENCE AND PHILOSOPHY OF MIND • (2011-2014) Did Georg Northoff (Psychoanalysis, Institute of Mental Health) plagiarize my ideas (2002-2008)? • (2011) Kalina Diego Cosmelli, Legrand Dorothée and Thompson Evan’s ideas (USA) • (2015) David Ludwig (Philosophy, University of Amsterdam) • (2016) Neil D. Theise (Department of Pathology, Icahn School of Medicine at Mount Sinai, New York, USA) and Kafatos C. Menas • David Bourget (2018) (or University of Western Ontario) + Chalmers • (2016) Dan Siegel (Mindsight Institute, USA) -/- IV. Philosophy (of science) • (2010) Alexey Alyushin (Moscow, Russia) • (2013 + 2017) Markus Gabriel (Bonn University) • (2013) Andrew Newman’s ideas (University of Nebraska, at Omaha, USA) • (2016) Tahko E. Tuomas (University of Helsinki, Finland) + Tahko E. Tuomas • (2017) Jani Hakkarainen (University of Tampere, Finland) + (2017) Markku Keinänen, Antti Keskinen & Jani Hakkarainen • (2017) Dean Rickles (HPS, Univ. of Sydney) • (2017) Did Dirk K. F. Meijer and Hans J. H. Geesink (University of Groningen, Netherlands) • (2018) Jason Winning’s ideas (2018) • (2018) David Mark Kovacs (Lecturer of philosophy at Tel Aviv University) -/- July 2018 • Oreste M. Fiocco • Baptiste Le Bihan (University of Geneva, forthcoming) • Antonella Mallozzi (The Graduate Center – CUNY, forthcoming in Synthese, penultimate draft) • Erik C. Banks (Wright State University, 2014) • Sami Pihlström (2009) • Katherin Koslicki’s ideas (2008) The Structure of Objects, Oxford University Press) and my ideas (2002-2005-2006) -/- November 2018 • Maurizio Ferraris (2014/2012) Manifesto of New Realism • Graham Harman (2017) : Object-Oriented Ontology: A New Theory of Everything (Penguin Books) -/- January 2019 • Philip Ball (2018) • Gerhard Grössing • Anne Sophie Meincke (November 2018) • Baptiste Le Bihana (University of Geneva) and James Read (Oxford Univ.) • Baptiste Le Bihan (University of Geneva) • Alexander Alexandrovich Antonov (2016) (Research Center of Information Technologies “TELAN Electronics”, Kiev, Ukraine): -/- February 2019 • James Barham (2019) • Giorgio Lando (2017) • (2018) Albrecht von M¨uller • Elias Zafiris • (2019) Flaminia Giacomini, Esteban Castro-Ruiz, & Časlav • (2019) Valia Allori, OUP (2019) • (2018) Paulo De Jesus Phenom Cogn Sci • (2016) TIMOTHY MORTON, For a Logic of Future Coexistence • (2017) Andrew Cooper, Two directions for teleology: naturalism and idealism, Synthese -/- March 2019 • (2019) Massimiliano Proietti,1 Alexander Pickston,1 Francesco Graffitti,1 Peter Barrow,1 Dmytro Kundys,1 Cyril Branciard,2 Martin Ringbauer,1, 3 and Alessandro Fedrizzi1: (2019) • (2015) Cˇaslav Brukner On the quantum measurement problem, at arXiv:1507.05255v1 [quant-ph] 19 Jul 2015 • (2015) Mateus Araújo, Cyril Branciard, Fabio Costa, Adrien Feix, Christina Giarmatzi, Časlav Brukner, Witnessing causal nonseparability, • (2008 + 2013) Giulio Chiribella,∗ Giacomo Mauro D’Ariano,† and Paolo Perinotti‡ QUIT Group, Dipartimento di Fisica “A. Volta” and INFM, via Bassi 6, 27100 Pavia, Italy§ (Dated: October 22, 2018): Transforming quantum operations: quantum supermaps arXiv:0804.0180v2 [quant-ph] (22 Oct 2008) + Giulio Chiribella,1, ∗ Giacomo Mauro D’Ariano,2, † Paolo Perinotti,2, ‡ and Benoit Valiron3, § (2013), Quantum computations without definite causal structure, at • (2013) Ognyan Oreshkov1;2, Fabio Costa1, Cˇ aslav Brukner1;3, Quantum correlations with no causal order, • (2018) Marcus Schmieke, Kränzlin, 17 July 2018 These articles are in this book: Reality and its Structure - Essays in Fundamentality, Ricki Bliss and Graham Priest (2018), -/- Gabriel Oak Rabin (2018) Grounding Orthodoxy and the Layered Conception Daniel Nolan (2018) Cosmic Loops Naomi Thompson (2018) Metaphysical Interdependence, Epistemic Coherentism, and Tuomas E. Tahko (2018) Holistic Explanation Fundamentality and Ontological Minimality Matteo Morganti (2018) The Structure of Physical Reality Beyond Foundationalism Nathan Wildman (2018) On Shaky Ground? Exploring the Contingent Fundamentality Thesis -/- April 2019 (2015) M. Ringbauer1;2, B. Du_us1;2, C. Branciard1;3, E. G. Cavalcanti4, A. G. White1;2 & A. Fedrizzi: “Measurements on the reality of the wavefunction” -/- June 2019 Timothy Morton (2013), Realist Magic: Objects, Ontology, Causality (2013) Open Humanities Press Ian Bogost, Alien Phenomenology or, What It’s Like to Be a Thing (Minneapolis: University of Minnesota Press, 2012), 1–34 “Ian Bogost thinks objects as units”: Unit Operations: An Approach to Videogame Criticism (Cambridge: MIT Press, 2008) in Timothy Morton 2013, Realist Magic: Objects, Ontology, Causality (2013) OPEN HUMANITIES PRESS (I have not read Bogost yet, but in Morton’s book, I found UNBELIEVABLE similarity between Bogost’s main ideas and my EDWs ideas!!) -/- [Obviously, there are other “specialists” that published UNBELIEVABLE similar ideas to my ideas but I have not discovered them yet…] -/- . (shrink)

Through case studies on biodiversity, deforestation, pollution, and war, among others, Stoett analyzes the ability of international policy to provide environmental protection and discusses the ever-present factors of equality, sovereignty, and human rights integral to these issues. While providing a panoramic view of the actors and structures producing these policies. Stoett reminds readers that the topic is personal, that effective governance is not solely the responsibility of governments but of individuals and communities as well. Environmental diplomacy may not always meet (...) its intended goals, but positive steps are being achieved, and change can only happen when angst is replaced with an educated determination to work toward environmental justice. The Second Edition will explore new events, issues, and agreements since 2011; notably the Paris Agreement. The UN's Sustainable Development Goals (SDGs) will be a new theme added throughout and highlighted in each case study. (shrink)