text:
Results for 'J. V. M.'
Spinoza's authorship of "Stelkonstige Reeckening van den Regenboog and of Reeckening van Kanssen once more doubtful".J. J. V. M. De Vet - 1986 - Studia Spinozana: An International and Interdisciplinary Series 2:267-312.details
Baruch Spinoza in 17th/18th Century Philosophy
Moral distress in nursing practice in Malawi.V. M. Maluwa, J. Andre, P. Ndebele & E. Chilemba - 2012 - Nursing Ethics 19 (2):196-207.details
The aim of this study was to explore the existence of moral distress among nurses in Lilongwe District of Malawi. Qualitative research was conducted in selected health institutions of Lilongwe District in Malawi to assess knowledge and causes of moral distress among nurses and coping mechanisms and sources of support that are used by morally distressed nurses. Data were collected from a purposive sample of 20 nurses through in-depth interviews using a semi-structured interview guide. Thematic analysis of qualitative data was (...) used. The results show that nurses, irrespective of age, work experience and tribe, experienced moral distress related to patient/nursing care. The major distressing factors were inadequate resources and lack of respect from patients, guardians, peers and bosses. Nurses desire teamwork and ethics committees in their health institutions as a means of controlling and preventing moral distress. There is a need for creation of awareness for nurses to recognize and manage moral distress, thus optimizing their ability to provide quality and uncompromised nursing care. (shrink)
Nursing Ethics in Applied Ethics
Working with Concepts: The Role of Community in International Collaborative Biomedical Research.V. M. Marsh, D. K. Kamuya, M. J. Parker & C. S. Molyneux - 2011 - Public Health Ethics 4 (1):26-39.details
The importance of communities in strengthening the ethics of international collaborative research is increasingly highlighted, but there has been much debate about the meaning of the term 'community' and its specific normative contribution. We argue that 'community' is a contingent concept that plays an important normative role in research through the existence of morally significant interplay between notions of community and individuality. We draw on experience of community engagement in rural Kenya to illustrate two aspects of this interplay: (i) that (...) taking individual informed consent seriously involves understanding and addressing the influence of communities in which individuals' lives are embedded; (ii) that individual participation can generate risks and benefits for communities as part of the wider implications of research. We further argue that the contingent nature of a community means that defining boundaries is generally a normative process itself, with ethical implications. Community engagement supports the enactment of normative roles; building mutual understanding and trust between researchers and community members have been important goals in Kilifi, requiring a broad range of approaches. Ethical dilemmas are continuously generated as part of these engagement activities, including the risks of perverse outcomes related to existing social relations in communities and conditions of 'half knowing' intrinsic to processes of developing new understandings. (shrink)
Index of Authors of Volume 7.V. M. Abrusci, G. Attardi, D. Basin, R. Booth, T. Borghuis, S. Buvac, M. Cadoli, J. Cantwell, H. de Nivelle & M. Dymetman - 1998 - Journal of Logic, Language, and Information 7 (507):507.details
Aus den Vorlesungen der Jahre 1762 bis 1764: Auf Grund der Nachschriften. [REVIEW]J. V. M. - 1966 - Review of Metaphysics 20 (1):152-152.details
Herder spent two years studying at the University of Königsberg and attended four courses taught by Kant, who at the time had just published his first really important philosophical writing on the "Only Possible Proof of the Demonstration of God's Existence." Herder's notes are probably the only ones preserved from any lecture by Kant in that decade. The texts on logic and mathematics are short and insignificant. The pages on metaphysics are devoted to mostly psychological inquiries. Herder's notes are most (...) complete on "Practical Philosophy after Hutcheson and Baumgarten" where Kant analyzes not only purely ethical questions, but treats at some length religious issues as well. Even though these notes do not revolutionize our understanding of the genesis of Kant's philosophy, they do help us to retrace in more detail his road to the Dissertation of 1770 and to the critical writings. The editor's introduction is brief but good, and the bibliographical notes are abundant and excellent.—M. J. V. (shrink)
German Philosophy in European Philosophy
Husserl: Works in Continental Philosophy
Perspectives on socially shared cognition.J. V. Wertsch, L. B. Resnick, J. M. Levine & S. D. Teasley - 1991 - In Lauren Resnick, Levine B., M. John, Stephanie Teasley & D. (eds.), Perspectives on Socially Shared Cognition. American Psychological Association.details
Philosophy of Mind, Miscellaneous in Philosophy of Mind
$6.49 used (collection) View on Amazon.com
Johann Georg Hamann und Friedrich Heinrich Jacobi. [REVIEW]J. V. M. - 1966 - Review of Metaphysics 20 (2):370-371.details
This is a complicated and ingenious study of one of the famous friendships of German intellectual history. Miss Knoll's aim is not so much to analyze philosophical ideas as to find the major structural elements of this highly emotional literary friendship between Hamann and Jacobi. The book begins with a short review of Hegel's and Dilthey's treatment of the "subject," Hamann-Jacobi. The author objects to these treatments which, like practically all other students of the question viewed the letters from an (...) exclusively philosophical and speculative viewpoint, and never tackled the deeply personal structure of this metaphysical-religious correspondence. This is exactly what the present author attempts to do. The analysis of Hamann's highly complex reactions to Jacobi's famous book on Lessing's Spinozism reveals to us how strongly and on how many levels the "magician of the North" criticized Jacobi—and through him any attempt to combat the Enlightenment which does not reject it in integro. On the other hand Hamann continuously sent his manuscripts to Jacobi to be read and criticized, and, in this way, he sought to help the latter to grow by making him contribute to works of a dimension and depth completely alien to his own thought But the destiny of Hamann was to be misunderstood by Jacobi, and this misunderstanding was recognized and corrected only by Schelling. Though H. Fuhrmans has already forcefully pointed out what Schelling owed to Hamann, the present book is the first to do justice to Schelling's Hamann-interpretation, until now entirely overshadowed by that of Hegel.—M. J. V. (shrink)
Friedrich Heinrich Jacobi in 17th/18th Century Philosophy
Johann Georg Hamann in 17th/18th Century Philosophy
La Philosophie de Jacob Boehme. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 22 (3):573-573.details
This is a long-awaited reprint of the major work of the late Alexandre Koyré, one of the greatest masterpieces of the history of Western philosophy. The early nineteenth century saw a revival of Boehme studies but even the commentaries of Franz von Baader could not be substituted for a scholarly synthesis of Boehme's thought. Boehme is a universe of his own, and only the immense learning of a man like Koyré, with his rare ability to synthesize and clarify, could have (...) done justice to him. Through and beyond the rich and baroque splendor of the cosmic poetry of the Dawn of the Mysterium Magnum, we see the birth of the modern philosophical spirit. What Boehme offers us is a philosophy of freedom, and, despite the modesty of his comparisons, Koyré does not fail to show how all this anticipates the greatest Idealistic systems.--M. J. V. (shrink)
Gott und das Denken nach Schellings Spätphilosophie. [REVIEW]J. V. M. - 1972 - Review of Metaphysics 25 (4):755-756.details
Author of a short study on Franz von Baader Klaus, Hemmerle presents us now with a longer study on the last philosophy of Schelling. The book sets out to be an exercise in Mitdenken. Instead of accumulating footnotes and going through the usual painstaking ways of a scholarly exegesis of texts, Hemmerle tries to think with Schelling, along the lines of Schelling's thought; and he does this a rather original way. Motivated by a genuine enthusiasm for Schelling, Hemmerle paraphrases and (...) comments on the difficult notions of the so-often enigmatic Spätphilosophie in a freely flowing, dynamic and truly suggestive language. He manages to keep the abstractions fascinating and the difficult arguments attractive. Yet in his admiration for his chosen author he becomes somewhat less than critical, expounding the most questionable constructs of the old Schelling as self-evident products of human thinking; and he does all this without any attempt at situating the teacher of the negative and positive philosophies in the general framework of the history of philosophy--or even in that of his own previous systems. The central theme of the book is God, the God to whom philosophy cannot reach out by itself but who descends to the philosophical thinking. How this God still remains a God for philosophy is the central problem of the late Schelling. Visibly inspired by the provocative studies of W. Schulz yet displaying a real originality, this book seems to us a rather unusual contribution to the growing literature on the late Schelling.--M. J. V. (shrink)
Probabilistic Reasoning in Philosophy of Probability
Ontologie oder Metaphysik. Die Diskussion über den Gegenstand der Metaphysik im 13. and 14. Jahrhundert. Texte und Untersuchungen. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (2):360-360.details
This is an ambitious venture into the thicket of medieval philosophy: what is the true object of metaphysics? The book begins with a number of texts, printed after various manuscripts through which the author hopes to illustrate the development of a certain chain of ideas. After a short introduction on the Aristotelian and Arabic sources of the whole problematics, there are three fundamental solutions of the question: God is one of the many subjects of metaphysics, God is the cause of (...) the subject of metaphysics, God is a part of the subject of metaphysics. These major alternatives are followed by their respective development in the works of later authors. Besides the more usual writers like St. Thomas, Scotus, R. Bacon, Siger of Brabant, Henry of Ghent, we are given interesting and penetrating accounts of the ideas of men like Augustinus Triumphus of Ancona, Petrus of Alvernia, John Quidort of Paris, etc. Despite the first impression provoked by the table of contents this book is not a herbarium of rarities or curiosities but a highly concentrated and often fascinating study of the real topics of all metaphysics and through this perhaps of the very possibility of metaphysics as such.--M. J. V. (shrink)
Die transzendentale Methode in der scholastischen Philosophie der Gegenwart. [REVIEW]J. V. M. - 1966 - Review of Metaphysics 20 (2):373-373.details
Neo-scholasticism is supposed to be a "creative" development of the spirit of Thomism and its application to contemporary philosophical themes. Yet its partisans as well as its adversaries largely ignore the fact that many of the neo-scholastic thinkers are increasingly applying the transcendental method to reach the major ideas of Aquinas. The thesis of the present book is that the "transcendental method," viewed in a large sense as stretching from Kant to Heidegger, is an integral part of the thought of (...) several well-known neo-Thomists, and that it touches the work of many others. The author studies extensively the work of J. Maréchal, who was the first to attempt an integration of transcendental idealism into the realistic metaphysics of the school of Saint Thomas. Following a review of minor figures like Grégoire, Defever, and Isaye, short chapters investigate the critical approach of certain important contemporary Catholic thinkers to the transcendental method. A highly interesting part of the book treats the neo-scholastic "dialogue" with Heidegger, which is especially important in the work of the most powerful theological mind of contemporary Roman Catholicism, Karl Rahner. Finally, Muck shows, in the chapters on A. Marc, B. Lonergan, and E. Coreth, three examples of fully developed philosophical systems worked out by means of an extensive use of the transcendental method.—M. J. V. (shrink)
German Idealism in European Philosophy
Die Trinitäts- und Gotteslehre des Robert von Melun. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 21 (1):160-160.details
Witnessing to the strong present-day interest in the formation of the great scholastic syntheses of the thirteenth century are the large number of studies devoted to the lesser thinkers of the preceding century. The English-born Robert of Melun is one of these so far largely neglected authors. Despite the edition of his major works in Louvain by R. M. Martin, little has been written on this gifted pupil of Abelard. Horst cuts a large and central piece out of Robert's "system": (...) the doctrines of the Trinity and of God. After a detailed analysis of the sources of his thinking, the Trinity is dealt with and then God. Under the pen of Robert, the sharp dialectical method of Abelard serves to elaborate Augustine's speculation on the Trinity. Yet the author—in line with the contemporary interest in trinitology—is not satisfied to expound the subtle distinctions Robert made but strives to show also how they can have a bearing on the "economy of salvation." There is a rather liberal dose of lengthy Latin quotes, footnotes mushroom, and secondary literature is quoted by the yard. To sum up: this is a serious and articulate treatment of two central questions of scholastic theology and we are glad to read the promise of a continuation treating Robert's anthropology, angelology, and his views on the First Man.—M. J. V. (shrink)
11/12th Century Philosophy, Misc in Medieval and Renaissance Philosophy
Medieval Theology in Medieval and Renaissance Philosophy
Hegel und der Staat. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 22 (3):578-578.details
The present book is a reprint of a classical study of Hegel, the first important work marking the renewal of interest in Hegel initiated by Dilthey's Hegels Jugendgeschichte. Rosenzweig's monograph is a still unsurpassed treatment of Hegel's political and social philosophy: a monument of scholarship, of broad vision and patient analysis. Proceeding in chronological order, the first volume concludes with the Phenomenology of the Spirit. Especially interesting are the two long chapters dealing with the less-known yet quite voluminous literary production (...) of the Jena-period. The second volume treats Hegel's "reconciliation" with his time and his unceasing effort to "cover" or better, to "ground" the legal system, the family, society, state, and constitution. The author manages to do justice to the historico-political conditioning of Hegel's metaphysics of the state without allowing himself to fall into the simplistic "sociology of knowledge" practiced with so much zeal by more modern, especially Marxist, authors. The book is written in the characteristically beautiful German prose of Rosenzweig, untouched by the sorry obscurities of so many "learned" interpretations of Hegel's system.--M. J. V. (shrink)
G. W. F. Hegel in 19th Century Philosophy
La mauvaise conscience. [REVIEW]J. V. M. - 1966 - Review of Metaphysics 20 (1):153-154.details
Professor Jankélévitch is one of the very few contemporary moral philosophers without any avowed extra-ethical affiliation. Written in the best tradition of classical French moral thought, penetrated by Neo-Platonic and Christian mysticism, the Russian novel, and French poetry, the present book is Jankélévitch's eleventh work devoted to ethical problems. It describes and analyzes, in a brilliantly rhetorical style, remorse and regret, compensation and consolation, and repentance and sanction, chiefly in the framework of the temporality of "bad conscience." The last section, (...) a highly spirited and interesting apology for the moral efficacy and healing power of the "bad conscience," is intended to be the culmination of the book, yet its most significant philosophical contribution might very well be the thesis that moral conscience and reflective conscience are phenomena different not in degree but in kind.—M. J. V. (shrink)
Moral Psychology in Normative Ethics
Moral States and Processes in Normative Ethics
Kirchberger et l'illuminisme du dix-huitième siècle. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (1):129-129.details
One of the movements sharply critical of the Enlightenment was illuminism. Weishaupt, Saint-Martin, Eckertshausen are little more than names today yet in their time they contributed to the birth of a new and rich intellectual world, that of Romanticism. Through the life of a well-to-do citizen of Berne, Kirchberger, we see the fortunes of the illuminists, their hopes, their doubts, their ultimately marginal destiny. The book begins with a careful historical account of the papers of Kirchberger followed by a description (...) of his life. Later on we are introduced into a more speculative world: that of the post-Boehmean speculation on the Divine Sophia. The speculative mysticism of these times was an offspring of heterodox theological speculation and condemned quietistic spirituality. Kirchberger, with his rich and diverse correspondence, is an interesting witness of this movement.--M. J. V. (shrink)
Die Anthropologie Bernhards von Clairvaux. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 21 (1):160-160.details
This is an interesting theologically oriented study of Saint Bernard's teachings on man. The author tackles the central issue of Bernardian studies: was this holy monk a theologian or a philosopher, or both? Bernard's entire œuvre is penetrated by the questioning of the boundaries of natural and revealed knowledge, i.e., of philosophy and theology. The doctrine of man, that microcosmos in whom God was made flesh, is the best and the most likely ground on which to discuss the interconnection between (...) faith and reason, which was the most intricate issue of medieval culture. To do this, we need, among other things, a chart of the human intellectual faculties—and the author gives us exactly this. This is the core of the book but there is more. He presents an analysis of the properly philosophical aspects and patterns of Bernard's way of thinking, and also a good chapter on his metaphysics of the relationship between body and soul. The author is well-versed in the enormous secondary literature on Saint Bernard to which his study is a valuable addition.—M. J. V. (shrink)
20th Century Continental Philosophy in 20th Century Philosophy
Die Trinitätslehre G. W. F. Hegels. [REVIEW]J. V. M. - 1968 - Review of Metaphysics 22 (1):154-154.details
It seems to be more and more evident that the onto-theological notion of the Trinity is at the center of Hegel's thought. Already strongly present in the Jugendschriften, sparingly though most forcefully treated in the Phenomenology, it comes really to the fore in the Encyclopedia and in the Lectures on the Philosophy of Religion. Though none of the major commentators have avoided the issue, until recent years there had been only the short study of J. Hessen devoted to the problem. (...) Splett promises to treat extensively the questions Hessen has only touched upon, and does so by a combination of a historical and a systematic analysis of Hegel's thought. The first chapter shows his progression from the texts of Frankfurt via the fascinating Jenafragment on the Divine Triangle to the Phenomenology. The second chapter is devoted to the Propaedeutics, the Logic, and the Encyclopedia where the idea is represented in its naked, speculative articulation. Thereafter comes a collection of relevant texts taken from different lectures on the philosophy of the spirit--and, finally, a clear and succinct exposé of the mature doctrine of the Philosophy of Religion. In the conclusion the author tries to formulate a number of issues where Hegelian speculation and Christian dogmatics might converge. To sum up: this is a good, clear, well-written monograph.--M. J. V. (shrink)
Die Grundlegung der Menschenwurde bei I. Kant: eine systematisch kritische Studie. [REVIEW]J. V. M. - 1968 - Review of Metaphysics 22 (1):153-153.details
Though in a slightly recalcitrant mood, continental Neo-Scholastic writers have been for many decades quite extensively dealing with Kant and the major "critical" problems. An interesting product of this preoccupation is Santeler's long study of the foundation of human dignity in Kant. The thesis of the author is that Kant rejected metaphysics, i.e., ontology, not so much because of the well-known classical theoretical and epistemological reasons but in order to formulate a more fundamental, more autonomous notion of human dignity. We (...) could say the Santeler is motivated by the famous Kantian remark about limiting understanding in order to make room for faith. There is undoubtedly a considerable amount of historical scholarship in those small-printed pages but their fighting mood is more reminiscent of contemporary Anglo-American Kant literature than of the usual elaborate exegesis offered by Continental scholars.--M. J. V. (shrink)
Kant: Ethics in 17th/18th Century Philosophy
Das Problem der Sprache bei Hegel. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (1):140-140.details
It was bound to happen that Hegel's thought, like that of so many other great philosophers, would be studied from the viewpoint of the question of language. The title is innocent and modest and it seems to promise a monograph on a particular topic. Instead, however, we are led through a number of major Hegelian themes, taken from the totality of his opus. There are chapters on transcendence and infiniteness, on praxis, on the figures of self-consciousness, on religion and the (...) state, and finally on language and system and language and thought. And there is, underlying the whole work, an apparent preoccupation to "situate" Hegel with regard to other great thinkers of modern times: Kant, Marx, Kierkegaard and Heidegger.--M. J. V. (shrink)
A Russian. [REVIEW]J. V. M. - 1968 - Review of Metaphysics 22 (1):149-149.details
This is a fine book on a heroic and noble figure of Russian political and intellectual history. Alexander Radishchev, descendant of Tartar princes, was a page at the court of Catherine the Great who sent him to Leipzig to complete his education. Imbued by the ideas of the 18th century in Germany and of the French enlightenment, Radishchev went back to his native Russia but could not reconcile himself to the horrible state of the Russian serfs. Thus he wrote a (...) vitriolic denunciation of the feudal regime in A Journey from St. Petersburg to Moscow after which the Empress Catherine exiled him to Siberia. Eventually he managed to get back to the capital but he was unable to win back his former position. In despair of ever realizing his ideas he committed suicide. His tormented life and his rich, eclectic philosophic and political views are treated in this well-written, interesting study.--M. J. V. (shrink)
17th and 18th Century Russian Philosophy in European Philosophy
Die Idee der Transzendentalphilosophie beim jungen Schelling. [REVIEW]J. V. M. - 1968 - Review of Metaphysics 22 (1):150-150.details
This excellent short book has come only belatedly to our attention. Unlike the more recent work of J. Schlanger, Meier's aim is not to revise, even less to revolutionize, our understanding of the young Schelling. He is following the classical interpretation--from Hegel to Kroner--that already the early Schelling displayed unmistakable signs of an ontological dogmatism. Indeed, with the exception of the ethical inspiration of the celebrated Letters on Dogmatism and Criticism and the gnoseological investigations of the Treatises, the early Schelling (...) is concerned with the issues of ontology--this is at least the author's thesis. The hollow majesty of the System of 1801 is foreshadowed by innumerable passages in the writings on the philosophy of nature. It is true that the System of Transcendental Idealism does display a certain parallelism between the gnoseological and ontological elements--but the balance is quickly broken. Under the appearance of the reconciliation of dogmatism and criticism in the doctrine of absolute knowledge via intellectual intuition, Schelling completes the restoration of ontology in the Bruno, in the Lectures on Academical Studies, and in the System of Würzburg. All this is expounded in clear, precise, well articulated chapters which enable the reader to attain a unified view of the central themes and inspirations of the immense literary production of the early Schelling.--M. J. V. (shrink)
Deutsche mystische Schriften. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (2):355-356.details
Neither the speculative depth of Meister Eckhart nor the willpower and inner drive of Tauler are to be found in the writings of the third great mystic of fourteenth-century Rhineland, Henry Seuse. But we might well be compensated by authenticity of the description of the spiritual experience. This is not an edition for scholars and does not even try to resurrect the so savagely fought for issue on the authorship of Seuse's autobiography. We have here a major document of spiritual (...) life, with a great literary work making up about one-half of it. The other half contains the Booklet of the Eternal Wisdom, the Booklet of Truth, the Booklet of Letters, and two Sermons. Perhaps a little more critical apparatus and a little more comment on the themes of the texts would have improved the book, but instead of giving this, the translator simply refers to a book on Henry Seuse published in the same year, 1966. Even so this is a beautiful and important collection.--M. J. V. (shrink)
Ecclesia Spiritualis. Kirchenidee und Ceschichtstheologie der Eranziskanischen Reformation. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 22 (3):563-564.details
Benz is a most prolific writer on the history of speculative theology and theosophy and he is especially well-known for his studies on Oetinger and Swedenborg, but at the beginning of his long career he devoted several books to earlier doctrinal developments. There have been many other serious attempts at a comprehensive exposition of the evolution of the different branches of Franciscan theology but the present one is especially interesting because of its strong speculative foundations. Although speculative, these foundations do (...) not prevent a continual elaboration of the political context of the genesis of ideas. From the "predecessor" Joachin da Fiore through Saint Francis himself, to the little known figures of Angelo Clareno, and Olivi and Arnoldo da Villanova, we see the unfolding of the eschatologically orientated theories of the "spiritual church," the challenge which they represented to the "official" theology of the late middle ages, and the ways they were neutralized by the Church of Rome. The book is dealing with more than obscure heresies of remote ages: it expounds issues and ideas which foreshadow and anticipate German Idealism's philosophy of history.--M. J. V. (shrink)
Pre-1000 Medieval Philosophy in Medieval and Renaissance Philosophy
Origène et la Philosophie. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 21 (1):155-155.details
The present book is an interesting essay on Origen's place in the history of Western thought, or better, about the question whether he was a philosopher at all, and if so, in what sense. Because of his intense speculative drive and his wide learning in Neoplatonic thought Origen has been considered to be the "most philosophical" of the Greek Fathers. Such a view very often entails the attempt at "reorganizing" his thought as systematic philosophical reflection. The author's final thesis is (...) that such an approach is doomed to failure in really understanding the Origenian mind. This "pupil" of Ammonius Saccas was above all a Christian theologian and as such an outsider to philosophy. Philosophy had not been taken for granted by him but it was to be probed into from the depth of Christian experience and its theological self-interpretation. Philosophy itself-which means to his mind pagan philosophy—should be treated within the framework of that vast theological enterprise Origen had been carrying through in his whole life. It is only after the analysis of his philosophy of theology that Origen's contribution to philosophy proper can be evaluated. It is in this sense that the author considers his work as a prolegomenon to "Origenian philosophy."—M. J. V. (shrink)
Die Abkehr vom Nichtrealen. Nur Dinge sind vorstellbar und können existieren. Briefe und Abhandlungen aus dem Nachlass. [REVIEW]J. V. M. - 1971 - Review of Metaphysics 25 (1):120-121.details
One of the most significant theories of the late Brentano is that only the real can be represented, while of the so-called non-real we can formulate no authentic concepts but only fictions of language. This doctrine has not been fully comprehended by some of the best students of Brentano's thought, although others have called it "the Copernican turning-point" of his philosophy. The present selection of texts is intended to clarify and expound the controversial theory. Ninety-one letters exchanged between Brentano, Marty, (...) and O. Kraus make up the bulk of the volume and they are followed by fourteen short essays, all but one unpublished up to now. These are difficult and condensed texts but they allow us to follow closely the intense struggle of this great philosopher to articulate and to explain a theory which he had considered immensely important. They continuously refer to Aristotle whom Brentano venerated. There is a fair amount of comment on Kant, Husserl, and Meinong. A long and interesting introduction by Mayer-Hillebrand with concise yet comprehensive notes completes the volume.--M. J. V. (shrink)
Brentano: Metaphysics in 19th Century Philosophy
Hegel und das Ende der Geschichte. Interpretationen zur Phänomenologie des Geistes. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (2):350-351.details
Hegel's philosophy of history used to be interpreted mainly in terms of what it is supposed to say about the direction and the end of history, yet the central historical category is, after all, the present, "the spiritual midday." True historicity is in the concrete moment--and this is the thesis that so many commentators of the Phenomenology of the Spirit neglect to emphasize. Hence, after a dutiful examination of the concept of history in this first major work of the philosopher, (...) the author engages in a detailed and interesting history of the interpretations of the Phenomenology. From Feuerbach to Rohrmoser, via Marx, Kierkegaard, and Heidegger we see the radiation of this great work; then comes a discussion with Kojève. In this Auseinandersetzung one definitely senses a sort of aversion toward the brilliant French interpreter but even here the historian's objectivity and expository purpose prevail.--M. J. V. (shrink)
Metafisica e revelazione nella filosofia positiva di Schelling. [REVIEW]J. V. M. - 1968 - Review of Metaphysics 21 (4):747-747.details
It becomes increasingly difficult to keep up with studies of Schelling, or more generally of the history of German Idealism, without being conversant with the rapidly growing Italian literature in this field. This book appears twenty-five years after that of Horst Furrmans, and ten years after that of Walter Schulz—the two major studies to date of Schelling's later philosophy. Although Bausola's study does not display the depth and extent of scholarly penetration to be found in Furrmans or Schulz, neither does (...) it display their pretention. It does not claim to be the ultimate interpretation. Its avowed aim is to treat one major theme in the later Schelling: that of relationship between metaphysics and revelation. Yet it also points to a rather novel interpretation, or at least a sketch, of the relationship of the middle Schelling to the writings preceding the Bruno. For the non-specialist, this book is a valuable introduction, offering a clear and well written account of the great themes of Schelling's late philosophy. Included is a competent review of the relevant secondary sources and a bibliographical notice of publications after 1953, the closing date of Schneeberger's standard Schelling bibliography.—M. J. V. (shrink)
Friedrich Schelling in 19th Century Philosophy
Mérleg. Digest in Hungarian. [REVIEW]J. V. M. - 1971 - Review of Metaphysics 25 (1):142-143.details
Mérleg is an interesting quarterly selection of articles of general interest translated from the major Western languages into Hungarian. It is a Catholic publication for a general intellectual public and it contains besides the longer studies review articles, reviews, interviews and also short summaries. The most important articles of the two issues we are reviewing: A. Greeley, "The Sacred and the Psychedelic"; A. Plé, "The affective life of the consecrated celibate"; K. Franke, "Apology for the protection of the unborn life"; (...) "Basic issues of the Abortion Problem"; "Catechesis according to the Council"; R. Schnackenburg, "The birth of Christ without legends and Myths"; P. Caspers, "The role of the Church in Asia"; C. Aguiar, "Latin-American Catholicism"; "The Memory of Mauriac." The very difficulty of publishing in Hungarian a theologically orientated digest makes this selection dramatically sparing and it seems to give us a more coherent and more essential view of the "happenings" of the West than many of the reviews of America, France or Germany.--M. J. V. (shrink)
Philosophy of Linguistics in Philosophy of Language
Die Grundsätzliche Beurteilung der Religionsgeschichte durch Schleiermacher. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (2):360-360.details
One of the most interesting and difficult tasks of contemporary theological reflection is the elaboration of a verifiable theology. The subject is as old as theology itself, and the contemporaries of Schleiermacher, like Hegel and Schelling, devoted immense industry and ingenuity to a speculative study of the history of religions. Yet the idealist's philosophical approach could not satisfy Schleiermacher whose very point of departure is the autonomous category of the religious. His peculiar approach to the different positive religions, their necessity (...) as well as their facticity, is the central theme of Welker's book. In a way, we are given a restatement of Schleiermacher's fundamental views on religion and religions. The treatment of the history of religion is only a corollary of these more general issues. The book is concluded with a rich and interesting chapter comparing Schleiermacher with Rudolph Otto.--M. J. V. (shrink)
20th Century German Philosophy in European Philosophy
Epistemology of Religion in Philosophy of Religion
Religious Experience in Philosophy of Religion
Die Metaphysik Goethes. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (3):553-553.details
This volume is the reprint of perhaps the best study of Goethe's philosophy. Its importance lies in its method. Instead of trying only to collect material pertaining to traditional, philosophical problems, it makes a deep-reaching attempt to grasp and to extricate the metaphysical foundations and basic themes of Goethe's Weltanschauung. There is a thoroughgoing analysis of his "morphological" method and excellent, long passages on his magnificent studies of the life and the structure of plants. The culmination of the whole work (...) is its third part: on the symbol considered what it truly is, not a merely esthetical [[sic]], but an essentially metaphysical notion. The book is not easy to read and it does presuppose a certain familiarity with Goethe's whole oeuvre. Those interested in the history of German idealism will certainly appreciate the parallels with Kant, but unfortunately Weinhandl omits the important parallels with Schelling.—M. J. V. (shrink)
Das Paulus-Bild in der neueren deutschen Forschung. [REVIEW]J. V. M. - 1971 - Review of Metaphysics 24 (4):764-764.details
This big book is a welcome collection of some of the most important theological studies on St. Paul written by German scholars of this century. Some of the authors are among the greatest names of modern exegetical science and the present selection enables the reader to have access to a wide range of first-rate, often classical, accounts of Paulinian research, without being forced to go through the back-issues of German theological journals. Besides the classical studies, written for encyclopedical purposes, by (...) A. Schaatter and W. Wrede, we can compare A. Schweitzer's and R. Bultmann's accounts on the state of Paulinian researches. Another article of R. Bultmann is about the ethics of St. Paul while von Soden studies sacrament and ethics in the work of the apostle of the Gentiles. Other major articles are: K. Holl: Paul's concept of the Church in its relationship to the primitive Christian community; R. Reitzenstein: Paul as a pneumatician; [[sic]] M. Dibelius: Paul and the Mystic; M. Pohlenz: Paul and the Stoa; L. Baeck: The faith of Paul; G. Bornkamm: Faith and reason in Paul.--M. J. V. (shrink)
Die Vernunft und das Problem des Bösen im Rahmen der Platonischen Ethik und Metaphysik. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (3):542-542.details
A well-documented, thorough but not imaginative study of the Dialogues. The writer is trying to establish definite proofs for the classical thesis, namely that for Plato evil is the material and good is the rational. After a very short introduction we see most of the dialogues analyzed in chronological order. Three periods are distinguished in the development of Platonic views on reason and evil: Early dialogues : insistence on the opposition between pleasure and the affections on the one hand and (...) reason and knowledge which help to develop the good in the soul, on the other hand; Middle period : explicit identification of the bodily with evil and negativity; Later period : generalization and deepening of the concept of evil which is now definitely located in the unruly and chaotic matter of the universe. There is nothing substantially new in the book, and in the long chapter on the Republic one finds detailed summaries of quite irrelevant passages. Yet the book is a useful one: a serious and comprehensive monograph on a central theme of Platonic thought.—M. J. V. (shrink)
L'analyse du langage théologique. Le nom de Dieu and Débats sur le langage théologique. [REVIEW]J. V. M. - 1971 - Review of Metaphysics 24 (4):761-761.details
Castelli has again managed to bring together in Rome some of the greatest specialists of mythology, biblical exegesis, of the different branches of linguistics, with a generous sprinkling of philosophers, theologians, and historians. From the very large number of contributions, especially important are E. Benveniste: Blasphemy and euphemy; K. Kerényi: The language of theology and the theology of language; D. McKinnon: The problem of "the system of projection" in reference to the Christian theological affirmations; R. Panikkar: Silence and word, The (...) smile of the Buddha; B. Bäumer: The secret name in Hinduism; E. Levinas: The name of God after some rabbinical texts; S. Cotta: The name of God in juridical language; P. Ric£ur: Paternity: from the phantasm to the symbol; A. de Waelhens: Paternity and the Oedipus-complex in psychoanalysis; S. Breton: Religious language, theological language; J. Brun: The pseudonyms of God; H. Bouillard: The name of God in the Credo; G. Vahanian: Writing and history; I. Manchini: A nonreligious interpretation of God; X. Tilliette: Attempt at a transition from the God of the philosophers to the God of the Christians; M. Olivetti: The beginnings of Jacobi's philosophy of language.--M. J. V. (shrink)
Die Heilsgeschichte bei Meister Eckhart. [REVIEW]J. V. M. - 1968 - Review of Metaphysics 21 (3):563-563.details
Eckhart is usually treated from the viewpoints of philosophy or speculative mysticism. Weiss is a theologian and his well-documented, heavily-footnoted study on salvation history in Meister Eckhart is a departure from this tradition. Without any claim to revolutionize our Eckhart-image he explores the themes of original sin, Incarnation, Passion and the glorification of Christ, the Church and the sacraments. All these themes of positive theology unfold in the context of the respective patristic and scholastic doctrines. The very meagerness of Eckhart's (...) teaching on the traditional positive and historical aspects of Christian thought reveals how strong and fundamental were this great Dominican's leanings toward neo-Platonic essentialism.—M. J. V. (shrink)
Erkenntnis der Existenz: Grundlinien einer philosophischen Systematik. [REVIEW]J. V. M. - 1968 - Review of Metaphysics 21 (3):547-548.details
Karl Barth's younger brother died shortly before the publication of this monumental work, the crowning piece of his long philosophical career. Since Sein und Zeit and L'Etre et le Néant the present book has been the first real "treatise" in what now we might call "the existentialistic tradition." Such a short notice cannot even hope to enumerate the major themes of this huge volume. This is a truly significant work covering most of the themes that attract a passionate concern for (...) the history of Western philosophizing. The continuity with this history is preserved through the determination of existence as knowledge. The question and the quest about appearance is conducted in such a way that neither the existentialist nor the transcendental elements are neglected. Throughout the entire book it is argued that appearance and existence are positively grounded in transcendence.—M. J. V. (shrink)
Hamanns, Johann Georg: Hauptschriften Erklärt. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (4):740-740.details
Though Joseph Nadler published the definitive, critical edition of Hamanns' complete works, the hermetic character of these texts warrants only too strongly a publication of at least the major texts with commentaries. The annotated edition is planned to comprise eight volumes. From the viewpoint of the history of ideas, Vol. IV is undoubtedly the most interesting, since it contains the important texts on the origin of language. These were directly provoked by Herder's famous Abhandlung über den Ursprung der Sprache; "the (...) Magician of the North" fights the spirit of the Aufklärung even when it is clothed in the more attractive, pre-romantic setting of Herder's prose. Besides a fantastic amount of notes and commentary, Miss Büchsel, the editor of Vol. IV, offers a comprehensive and penetrating introductory study. Especially important are the chapters on the "pre-history" of Hamanns' Herder-interpretation and its influence on the later development of German intellectual life from the early Goethe to the old Schelling Vol. V contains the so-called mystery-writings directly pertinent to the Christian doctrine of the revelation of the Incarnated Son of God. These texts are truly esoteric, and even the multitude of notes accompanying them cannot always fully overcome their terrible obscurity. And here arises the only objection against this edition. The notes and commentaries are a mine of detailed information, and they "unconceal" the meaning of every word. Yet perhaps their very abundance impedes their stated purpose. They do help in understanding the words, but they make sustained reading of the texts themselves impossible. The encyclopedical character of the notes is cause for both exasperation and for growth in knowledge and inspiration.—M. J. V. (shrink)
Altdeutsche und Altniederländische Mystik. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (2):361-361.details
There has been a most deserving movement in the last years to unite in one volume the most important scholarly articles written on the same topic yet published in different learned journals. The present volume is devoted to the problems of medieval German and Dutch mysticism from its beginnings to The Imitation of Christ. The selection is interesting and varied yet a certain technical narrowness pervades the whole volume. Instead of sharing the pages somewhat equally between philological and philosophico-theological articles, (...) there is a heavy preponderance of the purely philological and of the strictly historical. Moreover, the papers of a more philosophical character talk less to the philosophically interested reader than to the specialist in the history of medieval philosophy. Of course, there are welcome exceptions like the fine study of Joseph Koch on Eckhart's doctrine of analogy or A. Ampe's article on the "essential return of the soul to God according to Jan Van Ruysbroeck"--but the general tone of the volume is such that the non-specialist would have difficulty to be interested in many of its chapters.--M. J. V. (shrink)
Kultur und Religion der Germanen. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (4):720-720.details
The present book is a reprint of the great Danish historian's fundamental study. Though the immense œuvre of Grönbech spreads over a wide variety of fields—mystics of India and Europe, Blake, Goethe, Dostoyevski, Jesus and the first Christian community, Greek religion and culture, and the philosophy of language—the two volumes of the culture and religion of the Germans belong to his most important achievements. The first part treats the great "ideas" of the early Germans: peace, honor, the soul, death, and (...) immortality. The second part is devoted to the institutions which have normative value in all societies and especially in archaic ones: war, the temple, the feast, the sacrifice, the play, etc. Grönbech attempts a total synthesis which goes beyond the temporal and tribal differences of this culture, which spread from Byzantium to Greenland. The whole work is organized around the Icelandic saga, perhaps the greatest gift the early Germans gave the world. At the end the assiduous reader is rewarded by a long and fascinating "excursus" on the cultic drama.—M. J. V. (shrink)
Ontologie et théologie chez Avicenne. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (3):538-538.details
This book is a rather mediocre and unimaginative summary of the major themes of Avicenna's metaphysics. Chahine makes the attempt to situate him against the background of antique and medieval philosophy, but the ideas themselves are never given a contextual treatment. One does not see what was truly original and significant in Avicenna's philosophy; one is left frustrated by the succession of scholastic lieux communs and only seldom gratified by a beautiful quote. There is a certain amount of information on (...) the ideas of other Islamic thinkers influencing Avicenna or influenced by him, but this cannot compensate for the lack of a really penetrating analysis—M. J. V. (shrink)
Kant: Metaphysics and Epistemology in 17th/18th Century Philosophy
Johann Georg Hamann: Philosophy and Faith. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (1):123-123.details
Hamann is one of the greatest religious writers of the eighteenth century in Germany. He is the person whom Schelling, Hegel, and Kierkegaard admired, read, and quoted. This book treats the major themes and insights of Hamann. Texts of Hamann are represented by a large number of quotations. Hamann never wrote a systematic treatise; he wrote short, devastating, illuminating essays and criticisms, as well as letters. Especially interesting are the chapters dealing with Hamann's criticism of contemporary philosophy, and his views (...) concerning the relation of philosophy and faith. This is a fine study which helps the reader to gain some orientation and perspective on Hamann's subtle and obscure writings.--M. J. V. (shrink)
Versuch einer neuen Theorie des menschlichen Vorstellungsvermögens. [REVIEW]J. V. M. - 1966 - Review of Metaphysics 20 (2):374-375.details
The present reprint of Reinhold's principal work is a great service to anybody undertaking a genetic study of the evolution of Fichte's Wissenschaftslehre from Kant's Critique. Reinhold was by no means an original and creative mind. His major importance lies in his systematic formulation of some central problems in the Kantian philosophy in an attempt to overcome the latter's major weakness: the rigid separation of the knowing faculties from each other. But the unified "faculty of representation" proposed by Reinhold shifted (...) the focus of epistemological considerations into an overtly psychological direction which only Fichte was to correct. All the same, among the epigons [[sic]] and half-Kantians of the outgoing eighteenth century, Reinhold alone can still be read with interest and genuine appreciation.—M. J. V. (shrink)
Intentionality in Philosophy of Mind
Ontology in Metaphysics
Das Absolute in der Geschichte: Philosophie und Theologie der Geschichte in der Spatphilosophie Schellings. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 22 (3):572-573.details
Even though the last decade has seen more original and significant work on Fichte, the flow of studies on his rival and "successor," Schelling, seems to continue uninterrupted. Beyond so many short and often quite modest writings, Kasper's huge book is towering, and not only because of its size. Kasper, like Horst Fuhrmans to whom he seems to be the most indebted and who is not in Schelling studies, is a Roman Catholic theologian who commands an immense and impressive knowledge (...) of the history of theological speculation from the Greek Fathers to the nineteenth century school of Tübingen. Like most major studies on Schelling, the present one must struggle its way through the evolution of the many phases of his thought before getting down to the more systematic investigation. Such an endeavor must express a "preference" for one of those phases, and, as is usually the case today, the greatest appreciation is directed towards the Spätphilosophie. The core and kernel of the book is the beautiful and highly concentrated exposition on "God as the ground and the Lord of history" where historicity itself receives its ontological deduction from the premisses of theism. The book concludes with the concrete modalities of the divine mediation of history through the great issues of the fall, mythology, and revelation. For more than a decade Walter Schulz's interpretation of Schelling's late philosophy has seemed to overshadow, and to dismiss, all more Weltanschauung-orientated research. It has long been time for a study focusing on Schelling, the philosopher of Christianity, which is what Schelling considered himself to be for the last forty-five years of his life.--M. J. V. (shrink)
Franz von Baaders Philosophischer Gedanke der Schöpfung. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (4):721-722.details
Goethe said that he had a high opinion of Franz von Baader, but unfortunately he could not understand what the Bavarian thinker wrote. Despite the efforts of Franz Hoffmann in the last century and of Eugene Susini in our days, Baader remained a closed book, even though his complete works have been recently reprinted. The extraordinary interest of Baader's oeuvre lies in his complex historical position: though he belongs to the world of speculative idealism, this Catholic thinker fundamentally rejects its (...) monistic inspiration. The present author treats Baader's conception of transcendence as rooted in an existential metaphysics of the will, through a very contemporary philosophical language which does not always successfully blend with Baader's own complicated parlance.—M. J. V. (shrink)
Judaism in Philosophy of Religion
La liberté humaine dans la philosophie de Fichte. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (4):728-729.details
After the monumental works of Xavier Leon and Martial Guéroult, the French have again produced a significant piece of Fichte-interpretation. The author advances two radically new theses: Fichte's philosophy is above all centered around the deduction of the other, and even objectivity as such is based upon inter-subjectivity. The Doctrine of Science, instead of being the foundation of an absolute idealism, teaches that the only knowledge which can be had is empirical knowledge, and all logic is rooted in time. Philonenko (...) claims that Fichte's aim was to uphold the adequacy and essential correctness of common everyday knowledge over against the pretensions of metaphysical speculation. This is a magnificent book: the product of a truly amazing scholarship in the history of philosophy, full of ingenious and highly imaginative rapprochements and insights. It is also another welcome manifestation of that recent continental trend in the interpretation of German idealism which realizes that Fichte and Schelling do not simply fill the gap between Kant and Hegel, but are great philosophers in their own right. If any objection can be made at all against the work, it would be the limitation of its argument to the first period of Fichte's creativity. The author's avowed aim is to confine himself to the Grundlage der gesammten Wissenschaftslehre, and, as a matter of fact, we rarely find a quote later than 1798. Indeed, Fichte always claimed that no qualitative change took place in his thought. However, his exposition of it steadily altered, and in view of this, perhaps it is not entirely unjustified to regret that the Wissenschaftslehre of 1804 and the Answeisung zum seligen Leben are not taken into account in interpreting the early Fichte.—M. J. V. (shrink)
Mythe et foi. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (4):742-742.details
A highly interesting collection of lectures on the central themes of contemporary philosophy and theology in the European tradition. Out of twenty-seven fascinating titles a few especially interesting ones are: Heinrich Ott, "The Structure of the Act of Faith," Karl Kerényi, "The Myth of Faith," Antoine Vergote, "Myth, Belief, and Theological Faith," Henri Bouillard, "To Believe and to Understand," Geo Widengren, "Myth and Faith in the Light of Religious Phenomenology," Giulio Girardi, "Demythisation and Atheism," René Marlé, "Is the Christian Faith (...) a Religion?" Huguette Fugier, "Time and the Sacred in the Religious Vocabulary of the Romans," Renato Lazzarini, "Myth and Faith in Eschatological Perspective." All the lectures and the discussions centered around them are in French.—M. J. V. (shrink)
F. H. Jacobi: Dall'illuminismo all'idealismo. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (3):551-551.details
The great value of this book does not lie in any new discovery but in its being the most comprehensive monograph to date on the major ideas of Jacobi's thinking as well as on the relationship of the "philosopher of faith" to the leading German thinkers of his time. The first chapters are devoted to a subtle analysis—focussing mainly on his novels—of the moral aspirations underlying his philosophical oeuvre. The next major theme is the well-known polemics with M. Mendelssohn on (...) Lessing's alleged Spinozism—and this is a good pretext for Prof. Verra to display his vast learning by passing in review the views of Herder, Gœthe, and Hegel on Spinoza and continuously referring to the highly important book of Heydenreich. The last three chapters deal with Jacobi's "mature" thought centered around the problem of an intuitive knowledge of reality and his violent polemics against philosophical demonstration as such, which leads necessarily—according to him—to Spinozistic pantheism, i.e., atheism. It is in these chapters that Jacobi's criticism of Kant, Fichte, and Schelling is treated. The footnotes are at the end of the chapters, and they should be read separately. They are sheer delight for anyone a little at home in this period of German intellectual history. There is also a forty page appendix: the bibliography of Jacobi's letters of which not less than 1291 are known to Prof. Verra.—M. J. V. (shrink)
18th Century German Philosophy, Misc in 17th/18th Century Philosophy
Schleiermachers Christliche Sittenlehre im Zusammenhang seines philosophisch-theologischen Systems. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (1):124-124.details
After some decades of eclipse, the thought of Schleiermacher has again become the subject of an ever growing number of studies and specialized monographs. The present one deals with one of his principal yet somewhat neglected works, his Christian Ethics. After some discussion of the history of the influence and of the interpretation of the treatise, Birkner analyzes the systematic presuppositions of its teaching within the framework of Schleiermacher's entire doctrine. The author then undertakes the treatment of its major themes. (...) It is a well-written, not over-ambitious yet substantial contribution to the Schleiermacher literature.--M. J. V. (shrink)
Friedrich Schleiermacher in 19th Century Philosophy
Die antike Dialektik in der Spätphilosophie Schellings: Ein Beitrag zur Kritik des Hegelschen Systems. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (1):135-136.details
At the beginning of the first version of the Ages of the World Schelling invoked Plato's protection against the criticism he was expecting from his contemporaries. More than forty years later, in his last system, Aristotle had become the most quoted of his predecessors. The way from Plato to Aristotle and the parallels drawn between "the philosopher" and Kant are among the best parts of the book. Hegel is almost as much studied by Oeser as Schelling. After all, the subtitle (...) announces a contribution to the critique of the Hegelian system. Unlike most scholars of the German idealism the author does not try to play out Hegel against Schelling or Schelling against Hegel. He is more interested in showing their similarities. However, in spite of this, Oeser's sympathies obviously lie with Schelling and in the last chapter he attempts to show how the final system of Schelling, that of the "purely rational philosophy" was not written only to give a new platform to the positive philosophy but also to lay the groundwork for a reconciliation between metaphysics and dialectical idealism in terms of transcendence and transcendentality.--M. J. V. (shrink)
Lessing and the Enlightenment: His Philosophy of Religion and its Relation to Eighteenth Century Thought. [REVIEW]J. V. M. - 1969 - Review of Metaphysics 23 (1):123-123.details
This is an articulate and intelligent book on the greatest German thinker of the period between Leibniz and Kant. Lessing's position had been a rather complex one. Irritated by the flatness of the Aufklärung and its deism yet opposed to the historical claims of Christianity, he attempted to elaborate a philosophy of history in which the tenets of historical religion would receive their just appreciation. The author of the present book is extremely well versed in the philosophical and theological context (...) of Lessing's thought and it is only after a most valuable first part on "Historical Background" that he initiates us into Lessing's thought proper. Attacks on Lessing, especially after the publication of Reimarus' writings, were frequent and we are given our share of some of the best or at least most interesting criticisms raised against Lessing. At the end of the book there is a particularly fine chapter on the Leibnizean roots of his philosophy of religion.--M. J. V. (shrink)
Le bonheur: principe et fin de la morale aristotélicienne. [REVIEW]J. V. M. - 1967 - Review of Metaphysics 20 (3):550-551.details
The emphasis is on extensive textual analysis, concentrated mainly on the Nicomachean Ethics, but making a very generous use of all other writings of the Stagirite. After a long and interesting introduction on Aristotle's method in ethical investigations and on the evolution of his moral philosophy, comes a comprehensive treatment of his theory of happiness: happiness in general, happiness as virtue, happiness and the moral order, the realization of happiness in the practice of wisdom. If the book has a general (...) thesis, it is a kind of apology for Aristotelian ethics as a morality of activity and dynamism which, instead of only aiming at "the formal perfection" of the virtuous man of Plato, opens the way to a theological culmination, to a truly transcendent moral end. Despite an over-abundance of frequently unnecessary quotes from secondary sources, this very scholarly book is a valuable instrument for the systematic reading of the Philosopher from an ethical perspective.—M. J. V. (shrink)
French Philosophy in European Philosophy


text:
Q: Angular (11) API Request Caching Angular 11 is available and I would like to know which practice is currently the most common one to cache API responses of (GET) Requests. I've read multiple tutorials and documents, but I have still some questions.

*

*I came accros a client-side caching approach which is using localstorage. It looks really clean and understandable, but is it a common apporach to save requests/responses in such a way?

*RxJS seems to be an alternative, but most examples are using a global expiration time. I would like to have the option to set the expiration per requests. Is it even possible to implement such mechanism with RxJS?

*Using interceptors seems the be an option as well, but, again, most examples don't show a way to set the expiration time.

In other words, this seems to be a to broad to answer question, but I would like to get an answer on the main subject: Which caching mechanism, which includes an expiration time per request response, suits the described needs?
(Please post a comment if more detailed information is required.)

redpajama_set_name: RedPajamaStackExchange


text:
Emotionally tense living situations as a result of quarantine has led students to reflect on ways to process their emotions.
Saihaj Cheema, Staff Writer|September 22, 2020
Saihaj Cheema
Students use calendars to organize their daily duties to avoid feeling overwhelmed.
Stress is at an all time high. Students have always been put under intense levels of pressure, which can be beneficial in some instances. Now more than ever, however, they're being forced to cope with the effects of continuous stress.
According to John Thomas, a health teacher at Granite Bay High School, stress can have positive impacts on a person if one thinks about stress as helpful. In fact, it can help a person work more determinedly and efficiently.
Although this has proven to be truthful, it has still been a struggle for Thomas and several other teachers to cope with the difficulties of online learning.
"Teachers feed off of response, and now that we don't get that…it's unsettling," Thomas said. "I feel as if we can only control what the students are doing to a certain extent."
He is a teacher who used to make copies for worksheets and made sure the students didn't use their phones in class. All of the sudden, he had to switch to specifically online teaching, where he has been forced to blindly trust his students.
Along with the teachers, anxiety and stress is something that almost everyone experiences in their lives. Especially now, as people are stuck in their homes in the midst of COVID.
Nobody fathomed that quarantine would last half a year or possibly longer. Students, teachers and parents have been affected emotionally and mentally from this pandemic.
When asked about her stress levels during quarantine, Natalie Okon, a freshman at Granite Bay High School, describes her situation at home and the effect of not being able to socialize with others.
She has seen a dramatic stress increase since the beginning of quarantine.
"I feel like I have created a hostile environment around myself in my own home," Okon said, reflecting on her inability to socialize with peers as often. "I have stopped depending on socialization, because in these situations…you can't."
I have stopped depending on socialization, because in these situations…you can't."
— Natalie Okon
While others struggle with expressing themselves properly, Okon lets out her emotions through music. With circumstances like these, she believes that having an outlet to release emotional stress is crucial.
However, some students don't have time to find an outlet because of how preoccupied they are with school work, especially those who dedicate a lot of time to tough classes and clubs.
A perfect example of this scenario is GBHS junior, Christopher Tan. He is an extremely motivated student who balances all AP classes and 11 clubs.
Tan is someone who is amazing at handling his daily work. He stays very organized as he has his whole life planned out on his lists.
Another way he deals with his stress is by socializing with his friends. He also believes that reaching out to teachers is very important in times like these.
"I think many students are thinking about how life has gotten harder…like a whole existential crisis is taking place, and I haven't even graduated yet," Tan said. Although he deals with his stress remarkably, some of his friends have seemed to struggle.
Across people of all grades and levels of social dependency, it proves to be most beneficial to look at stress as a challenge to surpass, not a setback that can't be passed.
Saihaj Cheema, Staff Writer
Saihaj is a sophomore, and this is her second year on the Gazette staff.
"Milburn's Show" and the impact it really has
Spring term class officers
Kiera Mogensen: Senior Class Vice President
The people behind the magic: A Midsummers Night's Dream's stage crew
Julia Santos
Finn Panesi
Emma Kluchlenz
Skylar Belcher
Jay Nolen
Donating food before it goes to waste

redpajama_set_name: RedPajamaCommonCrawl


Curse's melodic goth is very appealing. The bands singer Mikaela Pearson has a sultry voice and the songs are great. "Her Confessor" has strong guitar by Kevin Michaels and a powerfully dark atmosphere. The lyrics mention a charnel house and a mysterious woman. "Starfall" adapts a passage of Lord Byron's poetry and sets it to shuffling beat. Pearson's vocals turn up the intensity.
"Graveyard Shuffle" has the experienced guitarist Marc Ribot guesting. Its jazzy feel and anthemic chorus make it stand out. Mikaela Pearson's femme fatale vocal implores "Head over to the graveyard see who's hanging round". It would make a good soundtrack to the Addams family.
"High Enough to Reach" is a sweetly sung pop song. "Gris Gris" is about the infamous Marie Laveau of New Orleans. The song is sprinkled with voodoo vibes. It's a genre-hopping record but they handle all the styles well. It's a great listen.


text:
Civilization V - Cradle of Civilization Map Pack: Mesopotamia
Purchase from…
Requires Base
Game to Play
Mild Violence
Online Interactions and Music Downloads Not Rated by the ESRB
Settle and conquer in the Cradle of Civilization.
This is the traditional Western and Middle Eastern "Cradle of Civilization." It includes the Fertile Crescent, with the Nile River valley to the west and extending east down the Tigris and Euphrates river valleys to the Persian Gulf.
The Cradle of Civilization map packs are Firaxis-designed maps of real-world locations. You can play random leaders in these settings, or choose leaders appropriate to the history of these areas. The maps can also be opened up in World Builder, where you can even create specific scenarios.
Released on 11/30/10
Strategy/Simulation, Expansion/DLC
Single-Player & Multiplayer
More DLC
Mac Linux
macOS 10.12.6 (Sierra) or later
Intel Core 2 Duo (Dual-Core)
Hard Disk Space
Video Card (Intel)
Video Card (AMD)
Video Card (NVidia)
Video Memory (VRam)
It is possible for Mac, PC and Linux to become out of sync during updates or patches. Within this time period, multiplayer will be discrete experiences.
SteamOS, Ubuntu 14.04
Intel Core i3, AMD A10
Iris Pro
GeForce 640M
Get support for this game
© 2007-2010 Take-Two Interactive Software and its subsidiaries. Developed by Firaxis Games. Sid Meier's Civilization V, Civilization, 2K Games, Firaxis Games, Take-Two Interactive Software and their respective logos are all trademarks and/or registered trademarks of Take-Two Interactive Software, Inc. The ratings icon is a trademark of the Entertainment Software Association. All rights reserved.


Laurence Kim Peek (November 11, 1951 – December 19, 2009) was an American savant. Peek had brain damage since before birth, but was not autistic.
Peek was considered a "mega-savant" because he was a genius on at least 15 different subjects, from history to sport. He was the inspiration for the character played by Dustin Hoffman in the movie Rain Man. Peek was a member of The Church of Jesus Christ of Latter-day Saints (Mormon).
On December 19, 2009 at age 58, Peek died of a heart attack in Murray, Utah.
Wikimedia Commons has media related to Kim Peek.
This page was last changed on 1 April 2018, at 21:47.


text:
FinanceNewsWorld NewsBusiness
Bernanke quietly confident of slow US recovery
Tue, 8 June 2010 12:27PM
Federal Reserve Chairman Ben Bernanke says he is hopeful the economy will gain traction and not fall back into a "double dip" recession.
"My best guess is we will have a continued recovery, but it won't feel terrific," Mr Bernanke said overnight.
That's because economic growth won't be robust enough to quickly drive down the unemployment rate, now at 9.7 per cent, he said in remarks to the Woodrow Wilson International Centre for Scholars, a nonpartisan research group.
The economy grew at a 3 per cent pace in the first quarter of this year. That's good growth during normal times. But coming out of such a deep recession, the economy must grow much more strongly to make a dent in the jobless rate.
Fears have grown that the recovery could be derailed if Europe's debt crisis turns into a broader financial contagion, crimping lending in the United States and around the globe. The situation has spooked investors, sending Wall Street into fits of panic.
Mr Bernanke said the Fed was monitoring the European crisis carefully, and he believed European leaders were taking the right steps to deal with the problems.
Asked when the Fed would start raising interest rates, Mr Bernanke quipped "in the future".
The Fed has pledged to hold rates at record lows to nurture the recovery. A growing number of economists now believe the Fed won't start to boost rates until next year given the European crisis and high unemployment.
Mr Bernanke didn't offer new clues about when the Fed would reverse course and start to tighten credit. However, he did say the Fed won't be able to wait until the jobs market is fully healed before it pushed rates up.
The Fed chief's remarks came during a question and answer session overnight sponsored by the Woodrow Wilson "International Centre for Scholars.
Reporter Sam Donaldson, who is affiliated with the group, asked most of the questions. A few came from the audience.
Observing the economy, Mr Bernanke said the news so far was "pretty good." Both consumers and companies are spending sufficiently to keep the recovery moving forward. The private sector, he said, is "picking up the baton" as government stimulus, which mainly powered the recovery in its earliest stage, starts to fade.
On relations between the United States and China, Bernanke said there is a real desire between the two superpowers to work together to ease trade and economic tensions. Both countries sort of understand there is a "co-dependency relationship," Mr Bernanke said.
The United States snaps up Chinese goods and the Chinese is a major buyer of the US government's debt


My very first perfume came from Avon: it was a light floral scent in a bottle shaped like a French schoolgirl, from a Disney-inspired "Small World" collection. My second, and third, and fourth fragrances were also purchased from Avon: I wore a lot of Sweet Honesty in my grade school years, as well as Roses, Roses and Pearls & Lace. I haven't tried any of Avon's new releases in a long time, but I've been in an experimental mood so I tried two recent scents.
Flor Violeta (above left), which was just launched this spring, is "a sweet surprise of vibrant violet blossoms, sparkling apple and dreamy musk." (It's being sold as Only Imagine outside the United States.) The actress Kate del Castillo appears in some of its promotional materials, and its tagline is "Imagination in Bloom." Flor Violeta isn't exactly "imaginative," to my nose: it's a synthetic-smelling fruity-floral-musk scent whose powdery violet note is less apparent than you'd expect, given the fragrance's name. It reminds me of any number of fragrances I've sniffed at Sephora or Victoria's Secret; to be more specific, something about it resembles DKNY Be Delicious, although it's less tart and juicy.
Flor Violeta is easy enough to wear and it's actually pretty quiet on my skin after its first hour or so. It doesn't really bother me in any way, but on the other hand, a violet-based floral could have been so much more interesting. I was hoping for a lighter, simplified take on Balenciaga Paris, so I couldn't help feeling a bit disappointed. Of course, I'm probably not the target customer; many shoppers may love it.
Viva does just what it promises: it's a streamlined floral-herbal-woods fragrance with a non-conformist streak. It opens with a greenish lavender accord that smells like a mainstream interpretation of a fougère; it's surprisingly androgynous, in any case. I think I'm also catching something anise-like and something mint-y in the composition. Viva's heart hints at a more typical "fruitchouli," with a cluster of berry-woodsy notes; it's a little more feminine than the opening, but it's still mellower and less pink-and-sweet than your average mass-market fragrance. The lavender deepens, and there actually is some vetiver in evidence: it's on the sheer side, but it's there, and it emerges and endures as Viva develops on skin. In general, Viva has excellent staying power: it lasted through an entire office work-day on my wrists.
Overall, Viva by Fergie smells more expensive than it is, and it's unusual without being strident. It could turn out to be a refreshing alternative for women who are secretly partial towards men's fragrances but aren't quite ready to cross the department store aisle. It would work especially well in warm weather, when many gourmand and oriental fragrances start to feel too heavy; and, no matter the season, you don't have to be a Black Eyed Peas fan to enjoy it.
All in all, neither of these fragrances quite brought me back to the days of my grandmother's Charisma, my mother's Odyssey, and my own Sweet Honesty, but Avon (like everyone else) has had to stay current, and it's interesting to see what they're up to these days. I think Viva deserves notice as an interesting contemporary perfume at a very reasonable price, and I'd be curious to try a few more Avon releases once in a while.
Do you have any Avon favorites, past or present, in your collection? Feel free to comment!
Avon Flor Violeta ($28) and Viva ($30) are both available as 50 ml Eau de Parfum. For purchasing information, see the listing for Avon under Perfume Houses.
Avon is going through an interesting phase of executive turnover recently, regrouping, and has abandoned some of their globally targeted markets in South Asia and Ireland. New north American vp is from Rubbermaid. Coty made an offer for them last year, but was turned down. Recent pressure to make the ingredients of all their products more 'green' was resisted in a stockholder vote a week or so ago. Interesting times for this company.
That *is* a lot of activity! Hope things will all work out, for Avon and for their customers.
I was not raised with any familiarity with Avon products–my step-mother was an old, no-bra-wearing hippie, so beauty products were few and far between! So, the only occasions in which I encounter Avon fragrances are estate sales with those old, tacky bottles.
I would try the Fergie scent if I ran into it, but not sure I ever would! How *does* one encounter Avon products these days? Do they still do door-to-door sales?
Marjorie Rose, I don't think they go door-to-door anymore — but the line is still sold through local "Avon Representatives," who can be located through the Avon website. I occasionally spot some Avon products for sale in a neighborhood five-and-ten or flea market, but I'm not sure how legit that is, under Avon regulations!
… and their website actually does seem to have an online shopping option now, which I didn't realize. Interesting!
I think they still sell through "Avon Ladies" (Although the first sales rep I came across was a young man at my college). In fact, that selling technique was the reason why Avon became a target for purchase- Coty wanted their Avon ladies in South America where people are more likely to trust their neighbors than ads. It also may be why they hired a tupperware executive to revive the company.
If you work at a company, some of the office staff are Avon Ladies (or Gents) on the side. Check your lunch room for discretely left fliers.
We have a set of (three or four, I think) who got together and rented a space in one of our malls, and it's been there for years, so I don't think that Avon minds so much the alternative distribution methods, so long as AVON is prominently displayed. And it is, those ladies shelled out for an absolutely enormous sign!
Well, that's pretty enterprising of them!
Jillie, I don't think I ever tried Moonwind, but I remember the name—I thought it was so poetic! I love many of those names—Cotillion, Bird of Paradise, Here's My Heart! So romantical.
Viva by Fergie is available for $10.00 at Amazon.com.
Aha! Yes, it is, via "ClassyGiftShop." Well, caveat emptor!
I generally have warm fuzzies toward Avon – my mom nearly always hands me the brochure when I come home for a visit and says "Let me know if you want something from Rita." I've been telling her to get me lipsticks and nail polish mostly (their nail polish is GREAT quality for the price!), but maybe I'll try a perfume. I've been really curious about a couple of the Fergie perfumes – I think the first one had a leather note?
Aw! I recently flipped through a brochure, which brought back memories of my pre-teen years, when I used to read my mother's copy religiously. I ended up wanting some lipsticks and sunblock and the famous Skin So Soft oil!
Oh, I've been craving some of that Skin So Soft oil, too, actually.
I have mixed feelings for Avon these days. I feel they are capable of great things but spread themselves too thinly. It's been a long time since I loved an Avon scent. The last one I loved was Timeless, which was a brilliant 70s style spicy chypre. Naturally, they discontinued it last year.
I find so many Avon scents smell the same and are weak in quality, yet still they launch new fruity florals month after month.
Like I said, they could be great. Look at Yves Rocher- budget perfume of very good quality with not too many fragrances in their range. Avon could do wonders. I wish they would.
Maybe I just got lucky with Viva? I haven't tried any other recent releases. I'm glad to see that they still carry Candid and Sweet Honesty and Odyssey (although they may very well have been reformulated at any point).
Unfortunately, the shift from rich, complex scents to light fruity-florals has happened at all price points… e.g., Miss Dior!
When I first heard of Faraway, I had to have it because of the name! On opening it: pleasant surprise, because it smelled of a colleague, who I always thought was very exotic. That bottle got stolen. Years later, I was excited to spot a lonesome dusty bottle of Faraway in a chemist. I feel there is only a trace left of the original. It's sort of "over" so soon! Not sure if its due to my now more experienced nose, a bottle that has been in the shop window too long or reformulation.Faraway is now far, then away.
I don't think I've ever tried Faraway, but I like the bottle with its little tassel. I wonder whether it's been changed… again, that's something that's been happening to so many brands over the past decade-plus.
My mother "sub"sold Avon (got orders for the Avon Lady from among her friends and got 10% off her own my whole childhood in the 60's/70's and I started selling myself in the 80's/90's. I have the fondest memories of the old scents- Cotillion (my grandmother wore it–quite racy for older ladies back then!), Charisma/Moonwind/Topaze my Aunt Lil and my mother wore all the single note florals like Lilac, Jasmine, Lily of the Valley, Roses Roses, Raining Violets, Lemon Velvet, Honeysuckle, Hawaiian White Ginger…..such fond memories! I played with the beautiful foil and art empty boxes as a toddler–building castles and doll houses, using the empty bottles and children's cologne lines (Pretty Princess? Pretty Peach…) beautiful cream jars made like fountains with filament "water" spouting from the tops or gemstones sparkling or "Puf-n-Stuf" magical trees of cologne and powder puffs and bubble baths….such girly girly pretty things (and not all pink and sugary either! Some of those colognes I would wear today!) Tiny lipstick samples and perfume sachets in my underwear drawer even before bras! Bathtub toys with bubble bath and shampoo that I can still smell the unique "Avon-ness" of. Soaps and talcs and body splash and body creams…. strawberry and chocolate and cola and pink lemonade lip balms with mirrored cases of girls faces from around the world….cute locket pins with solid perfume….Bird of Paradise, Here's My Heart, Field Flowers, Blue Lotus (I still look for something similar!), then came the 70's with Sweet Honesty (made me nauseous), Candid, Timeless….80's saw Odyssey and Foxfire and Ariane, Willow (my sister still searches for something similar!) and Fantasque their first designer frangrance, Imari and 90's Far Away, Rare Gold (bleh), Rare Rubies (unmatched by anything since!), Rare Pearls (eh.) Mesmerize for Women–better than Boucheron in my opinion! ….so many! I know Avon is the joke of the perfume community, but it smells like all the good times of my life.
RavynG, so many of us seem to have early fragrance memories centered around Avon! I bet I'd like many of those now-vintage fragrances if I went back and tried them. I suppose Avon has always followed the higher-end fragrance trends, and when chypres and aldehydic florals were "in," Avon made some lovely ones, and now that even the expensive department store brands keep cranking out bland fruity-florals, it's hard to ask more of a company that sells "budget" fragrances… alas. Sign of the times, right?
Still, Viva is a nice surprise for me! Maybe there are some others lurking in the current line.
I recently found a full bottle of Charisma (shaped like a cat, of course) at a secondhand store. And you know what – it smells great. Kind of a sweetish/spicy musk with that buttery quality some older perfumes have. A little floral/soapy too, but doesn't actually smell like soap. I'm impressed. And excited – I've never found vintage perfume in the wild before – only on ebay. They don't usually sell it around here.
So much fun! That's a great thing about Avon — so many women were able to purchase from the company that there are still plenty of vintage bottles waiting to be discovered at garage sales and flea markets!
Platinum, such fun memories! My mother recently unearthed a few of my/our vintage Avon decanters. I'll have to photograph them and post them somewhere. A Sweet Honesty skunk is included!
I had an Avon fragrance called Jamoca Soft Musk during the late 1990's that smelled much more expensive than its cost. I wish they would bring it back.
PekeFan, I just remembered that my mother had a bottle of the original Soft Musk (in the tan glass bottle with the swooping lines)! That was a nice one, too. I never tried the Jamoca version.
PekeFan, Just last week I was thinking about Jamocha Soft Musk. Only Avon perfume I tried that I finished a whole bottle of, and of course it was discontinued when I tried to buy more.
I regret missing Absynthe by Christian Lacroix for Avon, which sounded interesting and got some love on the perfume blogs.


Ishkashimi is an Iranian language. Its distribution is in the Gorno-Badakhshan Autonomous Province in Tajikistan, Badakhshan Province in Afghanistan and Chitral region of Pakistan.
The total number of speakers is c. 2500, most of whom are now dispersed throughout Tajikistan and Afghanistan and small villages within the vicinity. There are about 1500 spekaers in Afghanistan mostly in villages around Ishkashim. Tajikistan has roughly 1000 speakers in Ryn village and 360 in Sumjin village. About 400 still live in the village of Ryn on the border with Afghanistan near the town of Ishkoshim. Based on these numbers, Ishkashimi is threatened to becoming critically endangered or extinct in the next 100 years whereas other significant languages are being spoken in schools, homes, etc.
Ishkashimi is closely related to Zebaki and Sanglechi (in Afghanistan). Ishkashimi was once classified with Sanglechi by its parent family, Sanglechi-Ishkashimi (sgl). On January 18, 2010, the parent language had retired and been split into what are now Sanglechi and Ishkashimi. This subfamily has furthermore been considered a part of a group of Pamir languages together with the Wakhi language, and a subgroup comprising Shughni, Rushani, Sarikoli, Yazgulyam, etc. However, this is an areal rather than genetic grouping.
While Ishkashimi may be their native tongue, most speakers are bilingual in Ishkashimi and Dari, one of the official languages of Afghanistan. However, the use of these languages can be situational depending on who they are speaking with. In the private and community domains, for example, family and close friends, a majority will choose to speak Ishkashimi. Even with the gap between elders and children, there seems to be little difficulty communicating since children grow up with both languages. Education can get complicated with the use of two languages, so schools preferably to use Dari. Instructions are solely in Dari, but rarely will teachers speak Ishkashimi to students for explanations. Similar to schools, religion is widely practiced with Dari especially for preaching and prayers. Meanwhile, when it comes to mass media and the government, Dari is exclusively used. Despite the seemingly balance of Ishkashimi and Dari inside and outside of the private domain, the vitality of Ishkashimi is more than likely to decline due to the high exposure of Dari in Afghanistan.
^ Nordhoff, Sebastian; Hammarström, Harald; Forkel, Robert; Haspelmath, Martin, eds. (2013). "Ishkashimi". Glottolog. Leipzig: Max Planck Institute for Evolutionary Anthropology.


text:
Summer Scholars spotlight: Multimedia Documentary Shorts
Ashley Alex '18 (right) works with studio art faculty Todd Deutsch (left). Photo by Michelle Mullowney '17
2017 Summer Scholars
Each summer, students and faculty members team up for Summer Scholars, an intensive 10-week program that provides an opportunity for professors and undergraduate students from all disciplines to conduct collaborative research together. At the end, students present their research projects to faculty, staff, trustees, family and community members in a closing celebration. This year, we're shining the spotlight on two Summer Scholar projects on opposite ends of the spectrum: our physics team and our studio art team.
Boisterous laughter fills the small room in which Muna Scekomar '18, Ashley Alex '18 and Todd Deutsch are editing their video project. Though associate professor of art Deutsch is the faculty member of this Summer Scholars team, 10 minutes with the group quickly gives one the sense that he's also the subject of some pretty experienced ribbing — all in good fun, and in good company.
Deutsch, Scekomar and Alex are in the thick of their project: a series of multimedia documentary shorts exploring the impact of the liberal arts on students at St. Kate's. The finished product will feature four St. Kate's students relating their stories in their own words, accompanied by animated images.
"There are all these great stories around student experience at the school," says Deutsch. "Our interest is in trying to tell some of these stories — trying to illustrate what it is that happens in a liberal arts environment; how that changes you and the way you think; the way it sets you up for moving through life after college."
Each member of the trio brings skills from their own specialized areas: Deutsch from photography, studio art major Alex from her mixed media art, and Scekomar from her electronic media studies major and her podcast experience at Radio Here — and, of course, the student perspective from which Alex and Scekomar are able to draw.
"They each have these clustered skills that I don't have as much experience in and are very open and invested," Deutsch says. "Muna and Ashley brought a level of connection and understanding to the subject matter that broadened the direction of the project, keying in on some of the experiences that might be more interesting to other students."
Documenting the holistic journey
All three emphasize that the project focuses on the entire liberal arts environment, rather than solely the academic level.
"We wanted to delve into unique stories that popped out to us as St. Kate's students, incorporating the involvement of liberal arts in all aspects — not just in academia," Alex notes. "You look at these people who are well-established in the community, and you wonder how they got there with all of these pressing outside events that directly affect everything in your life."
The four undergraduates selected for interviews are St. Kate's students Alex and Scekomar know personally. They come from a variety of academic disciplines: social work, fashion and apparel design, nursing, and studio art.
Although not done intentionally, the quartet are women of color, and some are non-traditional baccalaureate students. All have experienced substantial obstacles during their college journey — the loss of a family member, mental health, navigating school as a second-generation U.S. citizen — and have both made their mark on St. Kate's and felt the mark that St. Kate's has made on them.
"College is a really interesting, transformative place where you're holding yourself accountable and putting yourself out there in new ways," says Scekomar. "We wanted to capture stories that feature the growth and strength of pushing on throughout that journey, and seeing how the environment you're in changes that experience, too."
Between drafting content, animating, cutting audio and everything else that plays a part in the video production process, the team has taken on an impressive amount of work. They anticipate one eight-minute documentary completed by the end of summer 2017, and Deutsch says their project will continue into the fall.
"The best part of this project," says Scekomar, "is seeing the students themselves reflecting on their story and their journey, and realizing that they've done more than they give themselves credit for."
Attend the Summer Scholars closing celebration
On Wednesday, August 2, 11:45 a.m.–1:15 p.m., St. Kate's students will present their research projects in Rauenhorst Ballroom at Coeur de Catherine. See what they've been up to all summer!
Summer Scholars 2017 teams
Multimedia Documentary Shorts
Muna Scekomar '18, Ashley Alex '18, Todd Deutsch
Hox Gene Regulation of Sex-Specific Neurogenesis in Caenorhabditis Elegans
Taylor Olin '18, Andrea Kalis
Exploring the Effect of Exercise on Mood and Trust
Sara Brakke '18, Ngozika Ezenagu '19, John Pellegrini
Synthesis and Characterization of 2D Tin Sulfide Nanosheets
Elizabeth Juarez Diaz '18, John Dwyer
Nationalism and Populism Abroad: France, Germany, and the United Kingdom
Addison Cross '20, Rafael Cervantes
A Reading Guide for Gertrude Stein's The Making of Americans
Emma Hargreaves '17, Cecilia Konchar Farr
Exercise and Sports Science
Does Resistance Training Affect Speed of Movement in Older Adults?
Natalie Barron '18, Michelle Perri '18, Joshua Guggenheimer
Extended Symmetric Spaces and Theta-Twisted Involution Graphs of the Alternating Symmetric Group
Emma Holzbach '20, Autumn Mortenson '20, Jessie Lenarz, Kristy Pelatt
Assessing Consumer Knowledge of Added Sugars
Rose Maniates '19, Courtney Vanderheiden '18, Nuala Bobowski
Campus Health and Ideas for the Future
Mary Jane Voss '18, Holly Willis
Stratospheric Thermal Effects Related to the August 2017 Total Solar Eclipse
Vina Onyango-Robshaw '18, Ana Taylor '19, Alynie Walter '18, Erick Agrimson
Community Response to Police Shootings: An Experimental Exploration
Katelyn Byers-Carter '18, Gabrielle Filip-Crawford
Summer Scholars spotlight: 2017 Solar Eclipse
An eye for art: Photographer graces the ordinary with the richness of the moment
By Michelle Mullowney '17


text:
Jørgen Skafte Rasmussen, född 30 juli 1878 i Nakskov, död 1964, var en dansk industriman och grundare av DKW.

Efter en ingenjörsexamen i Tyskland och en tids arbete vid en maskinfabrik i Düsseldorf startade han 1904 Firma Rasmussen & Ernst G.M.B.H. för konstruktion och försäljning av ångventiler. Verksamheten växte och utvidgades med produktion, men fick ställas om till krigsändamål 1914.

År 1916  ledde han utvecklingen av en person- och lastbilsprototyp som kunde drivas med ånga, något som var av intresse på grund av bränslebristen under det pågående kriget. Projektet kallades D.K.W. - Dampf-Kraft-Wagen (ångdrivet fordon), men intresset för ångbilar upphörde vid krigsslutet.

Omedelbart efter krigsslutet byggde Rasmussen tillsammans med Hugo Ruppe en liten tvåtaktsmotor på 18 cc och 0,25 hk som en konkurrent till de då populära leksaksångmaskinerna. Motorn såldes i leksaksaffärer under namnet D.K.W. = Des Knaben Wunsch (Pojkens önskan), medan utvecklarna hade tänkt sig att DKW skulle stå för "Das Kleine Wunder" (Det lilla underverket).

Under 1920-talet följde motorcykel- och personbilstillverkning. Under 1930-talet blev DKW del i den nybildade koncernen Auto Union. 1932-1934 satt Rasmussen med i Auto Unions styrelse.

Familj
Rasmussen var gift med Therese Liebe från Stolberg. Tillsammans fick de dottern Ilse född 1905, sönerna Hans Werner född 1906, Ove född 1909 samt Arne född 1913.

Källor

Externa länkar

Grundare av bilindustri
Män
Födda 1878
Avlidna 1964
Personer från Nakskov

redpajama_set_name: RedPajamaWikipedia


This JAR contains the application programming interfaces that clients of Aether use. The entry point to the system is org.eclipse.aether.RepositorySystem.
Here are various utility classes and ready-made components of the repository system collected.
This archive hosts many actual implementation classes of the repository system. Unless one intents to customize internals of the system or needs to manually wire it together, clients should not access any classes from this JAR directly.
The uploads and downloads of artifacts to remote repositories are realized by so called repository connectors. This particular connector is somewhat generic and delegates part of the work to pluggable transport protocols and repository layouts. So to be clear, by itself, this connector can't access any repository, one always needs to include one or more transport modules to get a functioning system.
A transport module that adds support to access repositories using file: URLs.
This module enables access to http: and https: based repositories.
This transport module is based on Maven Wagon and can employ any existing Wagon providers to access repositories.
This dependency complements the previously mentioned aether-transport-wagon and adds support for tranfers using the scp: and sftp: schemes. Its inclusion in the above POM snippet is merely an example, use whatever Wagon providers fit your needs or none at all, in which case one can also drop aether-transport-wagon from the list.
This dependency provides the pieces to employ Maven POMs as artifact descriptors and extract dependency information from them. Furthermore, it provides the handling of the other metadata files used in a Maven repository.
Note: Aether targets Java 1.5+ so be sure to set your compiler settings accordingly.
Now that you have the dependencies of your toy project together, you likely want to know how to go about Setting Aether Up.


text:
<?php

/**
 * Zend_Exception
 */
// require_once 'Zend/Locale/Exception.php';

/**
 * @category   Zend
 * @package    Zend_Locale
 * @copyright  Copyright (c) 2005-2011 Zend Technologies USA Inc. (http://www.zend.com)
 * @license    http://framework.zend.com/license/new-bsd     New BSD License
 */
class Zend_Locale_Math_Exception extends Zend_Locale_Exception
{
    protected $op1 = null;
    protected $op2 = null;
    protected $result = null;

    public function __construct($message, $op1 = null, $op2 = null, $result = null)
    {
        $this->op1 = $op1;
        $this->op2 = $op2;
        $this->result = $result;
        parent::__construct($message);
    }

    public function getResults()
    {
        return array($this->op1, $this->op2, $this->result);
    }
}

redpajama_set_name: RedPajamaGithub


For the first time Toyota is offering a wealth of features inside and out that can be specified in different colours and finishes.
The new Aygo looks fun straight off with a starting price of £7995, I can see this attractive little car creating a lot of attention and I love the hot colour 'orange twist'. The sharp new X-shape front end defines the Aygo's hip new look, racy black alloy wheels, coloured instrument panel and seats -style your heart out. I am off to the launch on Wednesday so will update you with a review very soon.
On the Aygo range, Toyota have ensured that even with the possible customisations, customers will not have to face a long wait for their bespoke new Aygo to arrive, nor will they face huge extra cost. The customisation packs have been keenly priced and they are fitted by Toyota in the UK. A new hub set up at Toyota Manufacturing UK's Burnaston factory in Derbyshire will make the changes.
Customisation is just one aspect of the fresh, vibrant approach Toyota has taken with its new city car, with higher equipment specifications that include plenty of "big car" features, such as the new x-touch multimedia system with MirrorLink function for smart connection of mobile phones. New Aygo is also the first in its class to offer a rear-view camera and it can be specified with Smart Entry and push button start.
The New Aygo is designed above all to be fun – to own and to drive – the New Aygo will be on our roads in the UK from July with on-the-road prices from £8,595 – reduced to £7,995 with the benefit of a £600 customer saving offer.
New Aygo's official on-sale date in the UK is 1 July. The range will comprise 14 versions, detailed below with on-the-road prices.