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?) about divine providence and the nature of fate. Ficino and one of the main figures among contemporary intellectuals in Europe, did not just respond to the intellectual echo of the “Transalpine barbarian” land, but a few years later published their
Sókratés modern kori értelmezéseinek legelterjedtebb közhelyét Leo Strauss egy megjegyzése világíthatná meg a legjobban, aki „a lelkiismeret legnagyobb szentjeként” aposztrofálja. Hegeltől Nietzschén át Hannah Arendtig és tovább Sókratést a modernitás úgy fogja fel, mint aki erkölcsi és vallási meggyőződéseivel erőteljesen szembehelyezkedett a hagyományos görög valláserkölcsökkel, olyannyira, hogy a görögök „kompetitív” erényfelfogása felől tekintve valójában joggal ítélték el azzal, hogy „nem hisz a város isteneiben”, azaz a görög vallás pantheonjában, és olyan értékeket propagál, amelyek aláássák a hagyományos valláserkölcsöt. Ez a tanulmány arra vállalkozik, hogy felvázolja, mennyiben és pontosan milyen értelemben tekinthető Sókratés az erkölcsi lelkiismeret szószólójának, s hogy erkölcsisége mennyiben tér el valójában az őt megelőző valláserkölcsöktől. A szerző a tanulmány első részében részletesen megvizsgálja azokat a szövegeket, amelyekre azt az értelmezést alapozzák a modern szerzők, hogy Sókratés daimonionja a lelkiismeret előképe vagy szimbóluma, megvizsgálja az értelmezés mögötti előfeltevéseket, majd amellett érvel, hogy a daimóni jelzés vagy hang nem a lelkiismereté, sokkal inkább az isteni gondviselés felől érkező figyelmeztetés vagy óvás. A tanulmány második részében megvizsgálja, hogy ehelyett hol érhető tetten a lelkiismeret működése Sókratés történetében, és amellett érvel, hogy ez nem más, mint a platóni Védőbeszédben szereplő delphoi jóslat. Sókratés aporetikus helyzete a delphoi jóslat hallatán abból ered, hogy feltétlen imperatívuszként viszonyul az „ismerd meg tenmagad” delphoi diktumához, és éppen ez az egzisztenciális és episztemikus alázat az, ami a modern lelkiismeret fogalmával analógiában áll. Ennek az alázatnak, az isten és az ember közötti szakadék tudatának a hiánya άμαθία-t eredményez, olyan episztemikus és erkölcsi hiányosságot, melytől Sókratés, mintegy Athén élő lelkiismereteként, „vizsgálódó” tevékenységével megszabadítani kívánja szeretett városállamát.
The paper aims to show that the suggestion of Alain Le Boulluec, delivered in his commentary, according to which Clement’s divine steersman, in Stromateis VII 5, may be a criticism of Numenius, is right. Clement is alluding to the Platonic myth in the Statesman while opposing some elements of this view. There are common moments between Numenius’ and Clement’s interpretations which are not present in Plato’s account. Clement shares only the positive aspect of the activity of the Son of God described by Numenius. He rejects the Numenian dualistic ontology and its consequence, the movement, the division and the split of the second divine figure providing the sequences of providential and non-providential conditions of the world.
Abstract
Moving text into e-space has thus far taken as many steps backward as it has forward, largely because the paradigm of the printed book has served as a blinder that keeps us from seeing possible new ways of writing—something nowhere more obvious than in nonfiction. After looking at a few examples of such failures of imagination, including an internet-only scholarly publication that fails to take advantage of virtual textuality, this essay first notes some nonfictional genres and modes after which it looks the relations between fiction and nonfiction as literary forms. Next, it suggests new methods of argumentation made possible by computer-based textuality. The largest part of this essay then explores three new forms: the blog as the electronic translation of the journal, the hypertext essay, and the Ulmerian mystory.
to the laboratory (Mindfulness Center, Brown University, Providence RI) for a baseline assessment, during which they provided informed consent for participating in the study. Participants' height and weight were recorded, and they filled out a battery
Abstract
The185Re(n,
)182Ta,187Re(n,)184Ta,187Re(n,p)187W and187Re(n,2n)186gRe reaction cross sections included by 13.5–14.7 MeV neutrons were measured by the activition method. The neutron fluences were determined by the cross section of the27Al(n,)24Na reaction. The neutron energies in these measurements were determined by the cross section ratios for90Zr(n,2n)89m+gZr and93Nb(n,2n)92mNb reactions.
Abstract
The gains in economic welfare achieved over the last several generations depend on social as much as they do on technological innovations. Although much of the technological and commercial progress in question was driven mainly by self-interest and competition, effective functioning of governmental and legal systems and provision of public goods were crucial to social and economic progress, and these depended partly on social norms and motivations. Research suggests that the strengthening in recent centuries of cooperative dispositions embedded in human social psychology by long run evolutionary forces has played an important part in the escape of an increasing share of humanity from poverty. Behavioral economics and research on economic history, institutions and culture are shedding light on these connections and may provide guidance helpful to preserving late 20th century gains in the now rapidly shifting landscape.
Abstract
Anthracene is a common byproduct of incomplete combustion of fossil fuels and other anthropogenic sources. Its heteroatomic counterparts, including 9-bromoanthracene, 1,5-dibromoanthracene, 9,10-dibromoanthracene, 2-chloroanthracene, 9,10-dichloroanthracene, 9-anthraldehyde, 2-anthracenecarboxylic acid, 9-anthracenecarboxylic acid, and anthraquinone, are formed through various mechanistic pathways during the combustion process. We use a differential scanning calorimeter to measure the melting points and enthalpies of fusion of these compounds. As expected, we find no correlation between molecular mass and melting point and enthalpy of fusion—rather the type, number and position of the heteroatoms substituted on the parent molecule all influence its fusion thermodynamics. A wide range of melting points is noted for the same substituents(s) at different carbon positions. This suggests that intermolecular forces, such as hydrogen bonding and steric repulsion, are significantly impacted by the position of the substituents on the linear anthracene parent molecular. In addition, different substituents at the same position further suggest that the electronegativity/polarity of a given atom strongly influences the observed fusion behavior.
Abstract
Stable C isotope studies of the soil organic matter (SOM) have delineated areas with histories of vegetation change from C3 forest to C4 maize (Zea mays L.) agriculture and back to the contemporary C3 forest. The objectives of this study were to: (1) determine if land around El Kinel, Guatemala possessed a vegetative history of shifts from C3 forest to C4 maize agriculture in the past, (2) determine if 10 years of contemporary maize production is sufficient time to deposit an isotopic signature of C4 plants in the root zone (top 40 cm), and (3) to examine the extractable phosphorus concentrations and δ13C in soils of important archaeological features that included a midden, a burial, and two ancient reservoirs (aguadas). The lack of a shift in δ13C greater than 3.5‰ in the top 40 cm of the contemporary maize field suggested that continual maize cultivation of more than ten years is required to create an isotopic signature for maize agriculture. Carbon isotopic evidence was found in soil profiles to confirm that long-term agriculture was practiced by ancient Maya farmers at El Kinel. The man-made aguadas did not show isotopic shifts greater than 2.3‰ in any part of the profile, indicating they were used for other purposes not associated with C4 plant growth. The relatively low P (<30 mg kg−1) was found in soil at the same depth but at a distance of 30 cm from an ancient burial. The high P concentration (127 mg kg−1) found within millimeters of the bones implied that the P enrichment came from the remains but P remained fixed in the soil and did not migrate.
