Researchers are able to estimate what subjects attend to by using eye tracking systems. Existing approaches for analyzing eye movements are very useful to estimate attention to still objects. But they are inadequate to estimate attention to moving objects, although paying attention to moving objects is usual human behavior. Thus, we propose a novel approach and algorithm to estimate attention to moving objects more precisely. Our approach is to extract "eye tracking movements". We phrase both saccadic eye movements and smooth (...) pursuit eye movements as "eye tracking movements". Because previous works reveal that humans often track a moving object by the eye movements when they pay attention to the object, our approach seems to be appropriate. Our algorithm used for extracting eye tracking movements is called Path Stitching (PS) algorithm. The PS algorithm is a kind of Longest Common Subsequence (LCS) discovery algorithms using Dynamic Time Warping (DTW) as a similarity measurement procedure. Eye tracking movements can be regarded as a situation that a subsequence of eye movements' trajectory is similar to a subsequence of the target's trajectory with a small or no time-difference. Because humans track a moving object by the eye movements with locally fluctuated time difference, we think the use of DTW is very appropriate. In addition, to make outputs more comprehensible, we employ the LCS discovery approach for the PS algorithm. The experimental results show that the PS algorithm is more able to extract eye tracking movements than the fixation extracting approach. The fixation extracting approach is the most popular and the strongest approach to analyze eye movements. Therefore, we conclude that our novel approach will advance the analysis of human behavior by the eye movements and human-computer interaction systems they utilize user's eye movements. (shrink)

Après avoir situé la démonologie de l’Aquinate par rapport à son angélologie et au dogme, l’article étudie les notions de bonté et intégrité de la nature des anges déchus, que Thomas d’Aquin élabore en s’appuyant sur le quatrième chapitre du De divinis nominibus. L’enquête est conduite à partir de l’examen du riche dossier angélologique constitué à l’occasion de la rédaction du De substantiis separatis et vise à préciser le rôle que la (re)lecture de Denys joue dans l’élaboration de la pensée (...) démonologique thomiste. On montre ainsi comment, en suivant Denys, Thomas harmonise la notion aristotélicienne de nature comme essence figée et inaltérable avec celle augustinienne d’une nature susceptible par contre d’amoindrissement et défaillance. Le but étant moins de caractériser la démonologie thomiste comme dionysienne que d’observer l’interaction substantielle chez Thomas entre sources et doctrine, on évoque le triptyque formé par l’opuscule inachevé De substantiis separatis et les commentaires au Liber de causis et à la Métaphysique comme dernier exemple de la manière de travailler de l’Aquinate, entre philosophie et théologie, tradition et spéculation. (shrink)

Tracing the evolution of political conversations about health care spending and their relationship to the formation of policy is a valuable exercise. Health care spending is about science and ethics, markets and government, freedom and community. By the late 1980s the unique upward trajectory of post-Medicare U.S. health care spending had been established, recessions and tax cuts were eroding federal and state budgets, and efforts to harness market forces to serve policy goals were accelerating. From the initial writings on “managed (...) competition,” through the failed Clinton health reform effort in the early 1990s, to the passage of the Affordable Care Act in 2010, the policy narrative of health spending acquired a superficial consistency. On closer examination, however, it becomes apparent that the cost problem has been repeatedly reframed in political discourse even during this relatively brief period. The clearest transition has been from a narrative centered on rationing necessary care to one committed to reducing wasteful care – although the role of accumulated law and regulation in perpetuating waste remains largely unrecognized and the recently articulated commitment to population health seems an imperfect proxy for explicitly developing social solidarity with respect to health and health care in the United States. (shrink)

At 876ff. Octavia's partisans lament the ruinous intervention of the Roman mob in support of the heroine's legitimate claims against Poppaea. A series of paradigmatic figures illustrates the sentence ‘o funestus multis populi dirusque fauor’: the two Gracchi, first, then Livius Drusus, the tribunus plebis of 91 B.C., stabbed to death in his house in the year of his tribunate. The gallery of historical characters suits the Roman atmosphere of the play, the fallen heroes of Republican times are presented as (...) noble and disinterested figures, struck by disaster and evil fortune. This is the description of Livius' fate. (shrink)

At 876ff. Octavia's partisans lament the ruinous intervention of the Roman mob in support of the heroine's legitimate claims against Poppaea. A series of paradigmatic figures illustrates the sentence ‘o funestus multis populi dirusque fauor’: the two Gracchi, first, then Livius Drusus, thetribunus plebisof 91 B.C., stabbed to death in his house in the year of his tribunate. The gallery of historical characters suits the Roman atmosphere of the play, the fallen heroes of Republican times are presented as noble and (...) disinterested figures, struck by disaster and evil fortune. This is the description of Livius' fate (887–90; text and colometry given as in Zwierlein's OCT). (shrink)

Betrifft die Handschrift Cod. 402 der Burgerbibliothek Bern (S. 335, 377-383).

The name of Rufinus the Syrian (as presumed author of the Liber de Fide) is frequently given for the hitherto unidentified translator of part of the Vulgate New Testament. The evidence of the text of the Liber, however, does not support the claim that it is a witness to a Vulgate text. Furthermore, the biblical text in the Liber is frequently independent of even the Vetus Latina tradition, and shows close dependence on a Greek original. The use made of biblical (...) proof-texts further points to Greek sources for the theology and anthropology presented in the Liber de Fide. (shrink)

The name of Rufinus the Syrian (as presumed author of the Liber de Fide) is frequently given for the hitherto unidentified translator of part of the Vulgate New Testament. The evidence of the text of the Liber, however, does not support the claim that it is a witness to a Vulgate text. Furthermore, the biblical text in the Liber is frequently independent of even the Vetus Latina tradition, and shows close dependence on a Greek original. The use made of biblical (...) proof-texts further points to Greek sources for the theology and anthropology presented in the Liber de Fide. (shrink)

The short treatise known as Περὶ κόσμου is a learned piece of protreptic addressed to Alexander, ‘the best of princes’, usually identified with Alexander the Great. The treatise is traditionally attributed to Aristotle, and although it does espouse recognizably Aristotelian views, it contains various doctrinal and linguistic elements which have led the large majority of scholars to regard it as inauthentic. The dating of the treatise is a more controversial matter, though most scholars would put it somewhere in the Hellenistic (...) period. (shrink)

인류가 남겨준 수많은 종교와 신화의 창조설이 있지만, 창세기 1 장 26-27의 “인간은 신의 모상으로 창조되었다”라는 유대-그리스 도교의 창조설은 신화를 넘어 하나의 철학사상이 되었다. ‘신의 모 상’(imago Dei)이라는 비유적 언어가 서양 정신사에서 하나의 철 학개념으로 정착될 수 있었던 이유는 인간존엄이념의 원천이 바로 그곳에 있다는 통찰이다. 본 연구는 바로 이 원천으로부터 그리스 도교의 인간존엄성에 대한 이해를 시도한다. 연구대상은 중세 초 기 문헌으로 추정되는 필사본 인간의 존엄성에 대하여(De dignitate conditionis humanae)에 수록된 (僞) 알퀸의 신의 모상 에 대한 알비누스의 논고(Dicta Albini de imagine Dei)이다. (...) 이것 은 창세기 1장 26절의 축약된 주석의 성격을 띤다. (僞) 알퀸은 구 약과 신약의 신은 창조의 신, 일성의 신, 삼위일체의 신으로 동일 한 신이며, 신이 인간을 창조하는 궁극적 목적을 인간의 존엄성에 서 밝히고, 창조의 새로운 완성의 주체가 바로 인간임을 표명한다. 한편으로 신의 일성에서 삼위일체성으로, 다른 한편으로 신의 모 상에서 신과 닮음에 대한 주제로 이행하는 체계성을 보여준다: 일 성(一性)인 신의 모상(imago unitatis)은 신의 존재세계와의 관계 와 영혼의 육체와의 관계 사이의 유사성에서 논의되고(A), 삼위일 체인 신의 모상(imago trinitatis)은 신의 자존성을 기술하는 삼성 인 ‘존재-생명-인식’의 속성과(B) 영혼의 정신에 내재하는 삼성 ‘지 성-의지-기억’의 속성(C)을 중심으로 각각 주제화된다. 이때, 창조 된 인간의 보편적 존엄성은 육체를 지니는 인간의 생명의 원리이 며 삶을 지도하는 영혼의 고귀함(A), 인간영혼의 존재하고 살아있 고 인식하는 완전한 자존성(B), 그리고 인간영혼에 내재하는 정신 적 능력이라는 내면적 존엄성으로(C) 구체화된다. 또한, 인간의 ‘신과 닮음’(similitudo Dei)은 개별적 덕의 품성이 드러나는 도덕성에(D) 근거하고, 이러한 도덕성은 인간의 영예를 근거 짓는다. 현대 인간존엄담론의 용어로 표현하면, 상실될 수 없고 등급화될 수 없는 인간의 보편적 존엄성과(A, B, C) 개인적 품성의 완전성, 즉 도덕성에 따라 상실될 수 있고 획득될 수도 있는 개별적 존엄성 이(D) 정초 된다. 전자는 모든 인간에서 내재하고 동등하게 부여된 존엄성이며 후자는 등급화되고 상실 가능한 개별 존엄성이다. (僞) 알퀸은 테르툴리아누스 이후, 아우구스티누스가 사용했던 삼위일체의 정식을 모상론에 적용하여 “하나의 영혼 세 존엄성 들”(una anima habens tres dignitates) 이라고 개념화하여 영혼의 ‘삼존일체’(三尊一體)의 구조를 밝히는 사유의 독창성을 보여준다. “세 존엄성들”이라고 표현되는 존엄의 다수성은 인간존엄성을 특 정한 하나의 실체 혹은 본질로 규정하는 일면적인 해석 가능성을 배제한다. 더 나아가, 그는 그리스도를 닮음의 완전한 원형으로 규 명하여 삼위일체론적 창조론을 대변하는 동시에, ‘신과 닮음’의 실 현영역을 창조와 더불어 부여받은 덕성이 드러나는 사회적 도덕성 에서 구축한다. ‘삼위일체의 모상’(imago trinitatis)인 인간의 내적 근원과의 자기관계성과 달리, ‘신과 닮음’은 개별 인간이 갖는 도덕 적 공동체를 전제로 하는 사회적 관계성을 확립한다. 또한, 그리스 도를 통한 구원을 강조하는 은총론적 구속론을 대변하지 않고, 창 조된 개별 인간들이 그를 닮음의 원형으로 닮아가는, 창조의 영예 를 지키고 완성하는 인간의 자율성에 더 역점을 둔다. 즉, 그리스 도론적 개별윤리를 기초로 인간의 도덕적 공동체 실현의 이상을 창조의 새로운 완성으로 해석한다. (shrink)

AëtiusPlacita1.3.8, in the chapterOn Principles, provides a systematic overview of Pythagorean thought, which can be instructively compared with ps.-ArchytasOn Principles, provided both fragments of the latter are kept together.

Pour interpréter le Ps 23 (22) aujourd’hui, cet article tente de se frayer une voie entre les résultats de l’exégèse contemporaine, ceux hérités des Pères de l’Église et le monde du lecteur actuel. Cette voie pourrait être celle d’une lecture synchronique du psaume qui repère les tensions du texte, auxquelles se heurte tout interprète. Ressaisies sous forme d’enjeux théologiques et anthropologiques (un Dieu qui agit dans l’histoire, l’expérience de la présence de Dieu en situation-limite, un Dieu de l’abondance) ces tensions (...) permettent de relire quelques interprétations des Pères et de proposer des accents interprétatifs pour aujourd’hui. (shrink)

The codex Cromwellianus 12 , one of the most interesting astrological manuscripts of the Bodleian Library in Oxford, contains on p. 450 f., under the heading 'Ιμβρασίου 'Εεσίου περί ρρώστων, the first part of the first part of Ps.-Galen's περι κατακλίσεως νοσούντων, which is, together with a work of Hermes Trismegistos, our principal source for iatromathematics, that is, for diagnosis and prognosis based on certain constellations, above all on the Moon's position in a particular sign of the zodiac. It is (...) not the text itself that calls for notice—since we possess older and better manuscripts of it—but the mention of the author, Imbrasios of Ephesus, which only occurs here. (shrink)

The paper is concerned with a similar entry of the lexica of Thomas Magister and Ps-Ammonius concerning the semantic difference between συγγρα- φεῖς and ἱστορικοί. The entry is proven to be ultimately descended from the lost lexicon Περὶ τῶν διαφόρως σημαινομένων of Herennius Philon (2nd cent. AD); this lexicon in its lost unabridged form seems to have influenced the distinction συγγραφεῖς / ἱστορικοί in the preface of the historical work of Eustathius on the sack of Thessalonica by the Normans. The (...) paper investigates the possibility of a Hellenistic grammatical substratum in Philon’s distinction; based on the evidence of literary texts and inscriptions, the paper asserts that the distinction (probably received by Philon from a Hellenistic-era grammatical source) was already vanishing in Philon’s days. (shrink)