Introduction: Virtue and Vice

Reviews the book, Attachment, play, and authenticity: A Winnicott primer by Steven Tuber (see record 2008-04633-000). In this book, Tuber does not attempt to offer a comprehensive review of Winnicott's work. Rather, he focuses on what he sees as Winnicott's most central concepts, offering close examination of a few articles that he feels best represent each of these concepts, and frames each with the noting of a central dilemma or paradox. Tuber describes the book as an attempt to teach through "playing" with Winnicott (play being central to Winnicott's ideas) and engaging the reader to join in the play. The book is based on a series of lectures from a course on Winnicott he has given to his clinical psychology doctoral students at the City University of New York. The reviewer noted that the author omitted some information that she considered to be important. However, she concludes that this book is a compelling read that captures what she sees as the essence of Winnicott's work, and as Winnicott would have loved, presents it without jargon or pretense in the simple terms that best elucidate Winnicott's view of the human experience. (PsycINFO Database Record (c) 2010 APA, all rights reserved).

Reviewed by: A William Ernest Hocking Reader: With Commentary Michael J. McGandy A William Ernest Hocking Reader: With Commentary. Ed. John Lachs and Micah Hester. Nashville: Vanderbilt University Press, 2004. xvi + 400 pp. $95.00 h.c. 0-8265-1369-7; $45.00 pbk. 0-8265-1370-0. The work of William Ernest Hocking (1873-1966) is celebrated and his legacy enriched by this important volume in the Vanderbilt Library of American Philosophy. The fruit of a lecture series sponsored by the Society of Philosophers in America and the Cabot-Hocking Trust, this reader presents essential selections from the Hocking corpus as well as ten chapters, composed by contemporary philosophers, on various aspects of Hocking's philosophy. Hocking was a distinguished member of the Harvard University faculty (1914-1943) and a philosopher of renown in the United States, Europe, and Asia. The strongest influences on his thought were arguably Josiah Royce (whom he succeeded as Alford Professor of Natural Religion and Moral Philosophy) and William James, while his general bent of thought was idealistic. In the course of his career he presented the prestigous Gifford Lectures (1938-1939) and wrote many books of great quality, including The Meaning of God in Human Experience,Types of Philosophy (which went through three editions as a textbook), and What Man Can Make of Man. Lachs and Hester aim to revitalize interest in Hocking's philosophy among scholars as well as make his philosophy accessible to undergraduate and graduate students. This volume admirably serves the first purpose. Whether or not the book fulfills its second goal is harder to estimate. The ten scholarly chapters are all appropriately introductory in character, but the presentations are pitched more toward professors and graduate students than undergraduates. The price of the paperback edition will also make undergraduate course adoptions hard to justify. The route to undergraduate students is via their professors, yet, and there is no doubt that this collection well serves the needs of professional philosophers and graduate students with an interest in twentieth-century philosophy. The main challenge facing the editors, as they readily admit, was paring down Hocking's corpus (20 books and more than 250 articles). With 214 pages out of 400 allocated to Hocking's own words, the choices were certainly hard. Yet few will find fault with the selections. Those new to Hocking will discover key portions of all of the major works presented. Readers familiar with him will be pleased to see important journal articles. This collection is essential for those who want Hocking on their bookshelf because the vast majority of Hocking's [End Page 88] books can be found only in libraries and an occasional used bookstore. Because of this, interested readers will want to know that two books by Hocking, Human Nature and Its Remaking ($37.95) and The Meaning of God in Human Experience ($45.95), were recently republished in paperback by Kessinger Publishing. Perhaps more new (and hopefully less expensive) editions will follow. The principal deficiency of A William Ernest Hocking Reader is that the scholarly chapters are not edited in order to relate to Hocking's writings featured in the first half of the book. A judicious use of cross-references as well as a bit of rewriting to better match commentary and the selections from Hocking would have been useful. (Spotty indexing will further hamper readers navigating through the collection.) Also the scholarly chapters were not edited to remove some of the redundancy expected in papers given on separate occasions for unique audiences. Most of the repeated matter (e.g., about Hocking's career, his publications, his current neglect) is more than adequately addressed in the editors' introduction and could have been excised. As to the philosophical matter itself, Hocking's thought is, first and foremost, a philosophy of community. His two most important areas of inquiry were the phenomena of intersubjective experience and the forms of our political lives. The editor's selections from the Hocking corpus—especially from Human Nature and Its Remaking, The Lasting Elements of Individualism, and Man and the State—strongly reflect these interests. The scholarly essays also give serious attention to Hocking's social and political thought. Douglas...

Owen Chamberlain

Who Owns a Dissertation, and Why Does It Matter?

The contralateral medial olivocochlear reflex (MOCR) strength may indicate various auditory conditions in humans, but a clinically viable assay and equipment are needed for quick, accurate, and reliable measurements. The first experiment compared an earlier version of the assay, which used a nonlinear-mode chirp stimulus, with a new assay using a linear-mode click stimulus, designed to give reliable MOCR measurements in most normal-hearing ears. The second experiment extended the improved assay on a purpose-built binaural hardware platform that used forward-pressure level (FPL) calibration for both the stimulus and the contralateral MOCR elicitor. Transient-evoked otoacoustic emission (TEOAE) tests were measured with and without a 60-dB SPL MOCR-evoking contralateral broadband noise. The normalized MOCR strength (MOCR%) was derived from the TEOAE responses for each trial pair using the complex pressure difference weighted by the TEOAE magnitude. Experiment 1 compared MOCR% within-subject and across-day using two TEOAE stimuli: nonlinear-mode chirps (50 dB SPL, bandpass 1-5 kHz, 14 ms window delayed by 2 ms) and linear-mode clicks (50 dB SPL, bandpass 0.5-2.5 kHz, 13 ms window delayed by 5 ms). TEOAE responses were analyzed in the 0.5 to 2.5 kHz band. Thirty adult participants with normal hearing (30 ears) completed the study. The TEOAE stimulus was calibrated in situ using spectral flattening, and the contralateral noise was calibrated in a coupler. Twelve TEOAE trial pairs were collected for each participant and condition. Experiment 2 used a purpose-built binaural system. The TEOAE stimuli were linear-mode clicks (50 dB SPL, bandpass 1-3 kHz, 13 ms window delayed by 5 ms), analyzed in the 1 to 3 kHz band over ~12 trial pairs. After a probe refit, an additional trial pair was collected for the two early-stopping signal-to-noise ratio criteria (15 and 20 dB). They were evaluated for single-trial reliability and test time. Nineteen adult participants with normal hearing (38 ears) completed the study. The TEOAE clicks and contralateral elicitor noise were calibrated in situ using FPL and delivered with automated timing. MOCR% for linear-mode clicks was distinguishable from measurement variability in 98% to 100% of participants' ears (both experiments), compared with only 73% for the nonlinear-mode chirp (experiment 1). MOCR detectability was assessed using the MOCR% across-subject/within-subject variance ratio. The ratio in experiment 1 for linear-mode clicks was higher (8.0) than for nonlinear-mode chirps (6.4). The ratio for linear-mode clicks (8.9) in experiment 2 was slightly higher than for the comparable linear-mode stimulus (8.0) in experiment 1. TEOAEs showed excellent reliability with high signal-to-noise ratios in both experiments, but reliability was higher for linear-mode clicks than nonlinear-mode chirps. MOCR reliability for the two stimuli was comparable. The FPL pressure response retest reliability derived from the SPL at the microphone was higher than the SPL retest reliability across 0.4 to 8 kHz. Stable results required 2 to 3 trial pairs for the linear-mode click (experiments 1 and 2) and three for the nonlinear-mode chirp (experiment 1), taking around 2 min on average. The linear-mode click assay produced measurable, reliable, and stable TEOAE and MOCR results on both hardware platforms in around 2 min per ear. The stimulus design and response window ensured that any stimulus artifact in linear mode was unlikely to confound the results. The refined assay is ready to produce high-quality data quickly for clinical and field studies to develop population norms, recognize diagnostic patterns, and determine risk profiles.

Why are we reviewing a book written by someone who shared in the 1972 Nobel Prize in Physics for work on superconductivity? Because shortly after winning the prize, Leon N. Cooper transitioned into brain research—specifically, the biological basis of memory. He became director of the Brown University Institute for Brain and Neural Systems, whose interdisciplinary program allowed him to integrate research on the brain, physics, and even philosophy. His new book tackles a diverse spectrum of topics and questions, including these: Does science have limits? Where does order come from? Can we understand consciousness?

Fall 2009 83 Mapping Aesthetic Development and Epistemological Understanding Jeanne Klein “We see things not as they are but as we are.”1 –Anaïs Nin How do we know?What personal theories of mind do we hold about knowledge and knowing in general and theatre in particular? When critiquing performances, what sources of artistic knowledge, evidence, and criteria do we rely upon to articulate our aesthetic experiences and justify our judgments? If one goal of theatre education is to acquire and extend knowledge about human experiences, knowing how students and we ourselves think about that knowledge may assist us when teaching performance criticism. Since the late 1960s, cognitive psychologists have examined how we acquire, understand, and construct knowledge as subjective knowers in relation to the objectively known world of phenomenal reality. Over time, we construct tacit theories about our minds as individual ways of knowing, known as a “personal epistemology,” along four main dimensions. These dimensions include our perspectives regarding 1) the un/certainty of knowledge, 2) the simplicity and complexity of knowledge, 3) our sources of knowledge and evidence, and, 4) our assertions, claims, or justifications based on the criteria we employ to test the validity of our evidence. Convergent frameworks of personal epistemology are characterized by how often we position ourselves in four basic stances as 1) imitative realists, 2) dualistic absolutists, 3) relativistic multiplists, and 4) critical evaluatists. These domain-general perspectives or “stages” of epistemological understanding may operate in a spiraling progression of recursion in that we may repeat some traits from a previous stage in varying degrees depending on domain-specific tasks in situated contexts.2 In the specific domain of visual art, Michael Parsons has proposed a developmental framework of aesthetic epistemology that describes how we move Jeanne Klein is anAssociate Professor of Theatre at the University of Kansas where she teaches courses in theatre for young audiences, children and media, and drama with children. Her reception studies with child audiences and other articles have been published in the Youth Theatre Journal, Journal of Aesthetic Education, Canadian Children’s Literature, and Theatre Research in Canada. An earlier version of this essay was presented for the Cognitive Studies working group at the 2008 ASTR conference, Boston. 84 Journal of Dramatic Theory and Criticism through stages or “sets of ideas” when discussing artworks’subject matter, artists’ expressions, the forms and styles of visual media, and our judgments about each of these concepts. Like epistemologists, he marks the boundary of each stage by cognitive shifts in: 1) our primary mode of inquiry (i.e., perception, interpretation, and evaluation), 2) our expectations about the purposes of art, 3) our primary sources of artistic knowledge, and, 4) our primary criteria for making evaluative claims. Numerous studies in the visual arts have supported his framework with various populations, yet to date no one has offered an analogous epistemological framework for the domain of theatre.3 In this paper, I map Parsons’s stages of aesthetic development onto Deanna Kuhn’s “steps toward mature epistemological understanding” in order to propose a model of theatre epistemology regarding the contexts of performance criticism. This model offers a means or “coding” method of analyzing spectators’ critical responses to performances to explain how and why they perceive, interpret, and evaluate theatrical events. While substantial evidence supports the existence of both personal theories of epistemological knowledge and aesthetic ways of knowing and judging visual artworks, we have no reception studies with novice and expert spectators that document how these four epistemological frameworks might function in combination when critiquing theatrical events. Therefore, it remains for future reception studies to provide reliable and credible evidence that supports or disproves the operative functions of these four stances in whole or in part.4 For example, Introduction to Theatre courses could provide productive sites for creating a body of reception studies with novice spectators. Within these contexts, instructors could pose specific questions to students regarding their epistemological stances when asking them to attend performances and write critical essays. They might begin by asking students: What are the purposes of theatre? How do you know? What criterial evidence do you use or rely upon to judge the artistic effectiveness of...

THE COMPAKATIST cal projections, paradoxical myths ofcomfort. Rather the tragic is in the apprehension of the banality of successive appearances, which are always decaying, what Porter would read as an anticipation ofthe later theme ofthe eternal recurrence. Science, art, and the tragic are conflated in an Oedipal lust for penetrating the secrets ofnature beyond the realm of appearance. In their search for something beyond, they deny life. For Nietzsche, myth making is the inevitable by-product of existence. The human condition is condemned to the perpetual projection and nullification ofmyth, perhaps the greatest myth being that ofmythlessness itself. 77ie Invention ofDionysus breaks new ground in our appreciation ofNietzsche. Porter's minute and innovative reading ofBirth ofTragedy, set against the context ofyoung Nietzsche's work as a classical philologist, is both challenging and stimulating , requiring us to return to a work too often glossed over. Not only has Porter shown that Birth reveals much ofNietzsche's later thought, but at the same time, he also compels us to rethink our reading ofthat later thought as well. But such a rethinking would be consistent with the spirit ofNietzsche's Socrates/Dionysus. Thomas L. CookseyArmstrong Atlantic State University BOOK NOTES MICHÈLE LONGINO. Orientalism in French Classical Drama. Cambridge /New York: Cambridge UP, 2002. xii + 274 pp. Michèle Longino's book, although clearly placed under the banner ofthe muchdebated topic oforientalism, is not a ride through familiar territories. In fact, the book's originality comes from the author's focus on an earlier version oforientalism , before colonialism was institutionalized in the eighteenth century, at the origin ofwhat Edward Said defines as orientalism. Longino's focus is the invention, construction , and advertising ofthe "Other" on stage, and, in particular, the connection between the staging ofcultural "Otherness," on the one hand, and the construction ofFrench collective identity during the seventeenth century, on the other. Seven plays by Corneille, Molière, and Racine provide the literary basis for the exploration. Longino's contextual "reading" transforms the classical stage into a space for new stories, into a "zone ofcontact," as M. L. Pratt called it, in which moments ofhybridization counterbalance conflicts and clashes. The staging ofthe Orient is linked to early colonial discourse and to issues belonging equally to the seventeenth century and the present. Past documents, events, and literary texts—memoirs , histories, archival documents, correspondence—are fleshed out with theoretical arguments from new historicism, cultural studies, post-colonial theory and, certainly , orientalism, which has a special place in the book's informed bibliography. The book's first four chapters are devoted to examining a single author's works —Corneille's Médée and Le Cid, Molière's Le Bourgeois gentilhomme and Racine's Bajazet and Mithridate—whereas the fifth chapter compares works oftwo playwrights—Corneille's 7ire et Bérénice and Racine's Bajazet. Each chapter is built with commendable clarity: each starts with the play's summary, followed by "a set ofquestions to ponder" that provokes the reader to dive deeper into the text. Each chapter is a staging of the cultural encounter on and off stage between the VcH. 27 (2003): 187 'BOOK NOTES French and the Other, an encounter that, fortunately for understanding the topic, gives both sides of the story. In the reading of Corneille's Médée, for instance, Longino's discussion about the double status ofMédée as "outsider" is counterbalanced by that ofthe Turks and their relationship with the French, as they were portrayed in the documents ofthe period. But, ifdocuments, events, and mentalities are privileged over literary texts, the latter are rediscovered through new readings ofthe texts themselves: Pollux, the traveler-savant, becomes the center of attention in Corneille's Médée; the alien's mediation of French politics in Le Cid; the problem oftranslation (among others) in Molière's Le Bourgeois gentilhomme; the East-West gendered rivalry in Corneille's and Racine's respective plays, Tite et Bérénice and Bérénice; and the "staging of France" in Racine's Bajazet and Mithridate. The stage is transformed into a cultural crossroads in which real people— diplomats, historians, merchants, translators—enter into dialogue with theatrical characters. The theatre...

278 Max Weber Studies© Max Weber Studies 2016. Terry Horgan and Matjaž Potrč’s argument that there is only one world, which is blob- or jello-like with enough internal variability to allow for statements that are true in the sense that they are assertable under ‘contextually operative semantic standards’,20 but have no real parts to which the semantic distinctions correspond, is more austere and physicalist than Gabriel’s, but ends up with the same implication: there is no world to which we can match our categories. There are two lessons from this. The first is that Gabriel does not escape the problem that his is only one ungrounded and ungroundable choice of a fundamental ontology among others. The idea that we are fated to live in an unlimited plurality of fields of sense is a variation of the neo-Kantian philosophy that preceded Weber. The second is that Weber’s assertion that the world is a meaningless chaos, which is also ungroundable, doesn’t sound too bad as an explication of the ontology relevant to the human epistemic condition . Indeed, a meaningless chaos is not an inclusive whole of the sort Gabriel wants to reject, precisely because it does not allow us to match our categories to it. Stephen Turner University of South Florida Michael Kaiser and Harald Rosenbach, eds., Max Weber in der Welt: Rezeption und Wirkung (Tübingen: Mohr Siebeck, 2014), xii + 243pp. (hbk). ISBN 978-3-16-152469-1. €39.00. This collection of thirteen essays is the product of a conference organized in 2012 by the Stiftung Deutsche Geisteswissenschaftliche Institute im Ausland—an umbrella organization that includes, among others, the international German Historical Institutes and Orient Institutes—to celebrate its tenth anniversary and official renaming as the Max Weber Stiftung. The foundation now joins the ranks of at least two other major institutions, both founded within the last twenty years, that have chosen the polymathic German scholar for their aegis.21 This trend signifies what is arguably the Michel Serres, Genesis, trans. Genevieve James and James Nielson (Ann Arbor: University of Michigan Press, 1995 [1982]). 20. Terry Horgan and Matjaž Potrč, ‘Blobjectivism and Indirect Correspondence ’, Facta Philosophica 2 (2002): 253. 21. The Max-Weber-Kolleg at the University of Erfurt and the Max Weber Postdoctoral Program at the European University Institute. Book Reviews 279© Max Weber Studies 2016. ultimate stage in canonization, when an intellectual’s name can serve to brand the widest domain of publicly funded academic inquiry. There cannot be many intellectuals, besides Weber, who enjoy such status today: acknowledged as a founding father by a range of disciplines in the humanities and social sciences; read, translated, and debated the world over; and, though certainly not uncontroversial, still sufficiently associated with the values of individual freedom and intellectual integrity to serve as the figurehead of an international institution . It is a fate that the irascible, idiosyncratic Weber could have hardly imagined for himself.22 The aim of this volume, in keeping with the global mission of the Max Weber Stiftung, is to explore Weber’s relationship to ‘the world’. The contributors have chosen to engage this evocative theme in several different ways; a selection will be discussed to exemplify the variety of perspectives.23 One approach is to investigate the significance of ‘the world’, understood as a conceptual counterpoint to Europe or the Occident, as the object of Weber’s empirical or theoretical reasoning. For example, Marta Bucholc illuminates the central role that the ‘Polish question’ (Polenfrage) played in Weber’s understanding of Occidental modernity, persuasively showing how Polish Catholics functioned as the foil against which he constructed his ideal type of ascetic and ‘demagified’ Protestantism. Another approach is to consider what it meant for Weber to be a scholar in the world, guided in his inquiries by ‘value-relations’ (Wertbeziehungen) to topics with distinct cultural resonances. Sam Whimster’s chapter examines the formative impact of Weber’s childhood experiences on his political world-view and methodological self-understanding. Through a close reading of Weber’s early letters and essays, Whimster reveals a precocious mind that was attuned to the strange pageantry of the Kaiserreich’s public commemorations, with their blend of...

Presents previously unpublished memoirs (1933-77), lectures, and essays by the eminent harpsichordist and scholar Ralph Kirkpatrick. This collection of unpublished writings by the eminent harpsichordist and scholar Ralph Kirkpatrick contains his memoirs for the period 1933-77 as well as essays on a variety of topics, including his preparation for the first performance of Elliott Carter's Double Concerto, thoughts on editing Bach's Goldberg Variations, and reflections on recording, chamber music, performance, and harpsichords and their transport. The volume also contains five lectures from a Yale University lecture series presented between 1969 and 1971, a bibliography of publications by and about Kirkpatrick, a discography of his recordings, and a foreword by former Kirkpatrick student and renowned organist William Porter. Meredith Kirkpatrick, the niece of Ralph Kirkpatrick, is a librarian and bibliographer at Boston University and the editor of Ralph Kirkpatrick: Letters of the American Harpsichordist and Scholar (University of Rochester Press, 2014).

David J. DeLaura John Stasny David DeLaura died on April 9, 2005 at age 74. He was a giant among the Victorian scholars of his generation. He was born in Worcester, Massachusetts, received a B.A. and an M.A. from Boston College, and a Ph.D. from the University of Wisconsin, where, according to a contemporary, "He was a legend of brilliance among his fellow graduate students." David taught for ten years at the University of Texas before he joined the faculty of the University of Pennsylvania in 1974 and remained there until his retirement in 1999. He was an admired and honored teacher; he served as chairman of the English Department from 1985 to 1990 and as University Ombudsman from 1993-1997. David's publications were numerous. He was the winner in 1964 of the first annual William Riley Parker Prize of the MLA for his article on "Arnold and Carlyle." He is perhaps best known for his Hebrew and Hellene in Victorian England: Newman, Arnold, and Pater (Univ. of Texas Press, 1969). Although his scholarly emphasis was on the prose, David published articles on Arnold, Clough, the Brownings, and Hopkins in Victorian Poetry. He lectured here at West Virginia University as part of the Victorian Poetry Lecture Series in the 1970s and as recently as 2000 as the keynote speaker at the 75th Anniversary celebration of Newman Hall on the WVU campus. He was on those occasions a delightful guest and a provocative and stimulating intellectual presence. I can simply say that I share the sentiments of a long-time Penn colleague: "All of us who were privileged to know and love him understood that David was among the most generous, compassionate, and loyal persons we have ever encountered." Copyright © 2005 West Virginia University

Reviewed by: Kierkegaard’s and Heidegger’s Analysis of Existence and Its Relation to Proclamation by K. E. Løgstrup Steven DeLay LØGSTRUP, K. E. Kierkegaard’s and Heidegger’s Analysis of Existence and Its Relation to Proclamation. Translated by Robert Stern, Christopher Bennett, Jessica Leech, Joe Saunders, and Mark Textor. Oxford: Oxford University Press, 2020. 160 pp. Cloth, $60.00 —In January 1950, the Danish philosopher and theologian K. E. Løgstrup delivered a series of lectures at the Freie University in West Berlin. Originally published in German at the time, and now here appearing in English as part of a four-volume series of his key works translated by Robert Stern and others, the result is one of the finest comparative studies of Kierkegaard and Heidegger ever written. The central problem animating Løgstrup’s text is one of existential philosophy’s defining questions: What is it to be oneself, to be authentic? Kierkegaard and Heidegger, whose thought revolves around this question, answer it, first, by telling us what it is to lose oneself, to not be a self who is an individual, but to be a carbon-copy “everyone” existing without definition, plunged anonymously into the “crowd.” For Kierkegaard, to live such a conformist existence, one of despair, is to exist completely immersed in the temporal affairs of the world, swallowed up by the daily order of things. It is to live in the denial of one’s relation to eternity, in short, to live a wholly finitized life spent trying to accomplish the relative ends to which the development of one’s natural inclinations and talents leads. For Heidegger, to live inauthentically is to live immersed within the realm of realizable possibilities, without any explicit recognition of one’s ownmost possibility, the “pure possibility” of death. These themes are by now familiar to any reader of either Kierkegaard or Heidegger, or the voluminous secondary literature on them. What sets Løgstrup’s contribution to the discussion apart from those of others, and to such a remarkable extent that it deserves to be read not just as a [End Page 391] commentary on Kierkegaard and Heidegger but as an original work deserving of the right to be read alongside them, is the nuanced light it sheds on the their underlying disagreements after having so thoroughly and perceptively explicated their extensive agreement. According to both Kierkegaard and Heidegger, “[e]xisting is always a continuous becoming,” says Løgstrup. For Kierkegaard, “existence is movement” precisely insofar as finite human beings stand in time and outside eternity. For this same reason, we accordingly live under a radical ethical demand, as to whether we will live before God by taking over our existence in relation to eternity, or whether instead, “forgetting the relation to eternity,” we live “wholly imprisoned by temporal and worldly interests,” held hostage to how others see us, rather than by what we are called by God to be. For Heidegger, in contrast, while the task remains with Kierkegaard one of how the individual can remain true to his existence in becoming, the advice about how to do so differs. Here, the “negativity” underpinning our finite human existence is neither infinity nor eternity but death. Taking over the ground of one’s existence, hence, no longer amounts to a matter of reconciling the temporal with the eternal through a concrete existence guided by an inward relation to God. Rather, “called upon before myself” in conscience, being oneself amounts to accepting one’s abandonment to anxiety in the face of nothingness. As Løgstrup notes, for both Kierkegaard and Heidegger something about the structure of existence itself is said to demand a break with the immediacy of life in the crowd. But there is disagreement over what the individual in turn is called to become, and by what or whom one is being so called (God for Kierkegaard, death for Heidegger). After turning to an analysis of the role that the concept of guilt plays in Kierkegaard’s and Heidegger’s accounts of the demand, Løgstrup’s following chapters develop a criticism of their respective analyses of existence: Kierkegaard’s infinite demand and Heidegger’s call of...

In November 1935 Edmund Husserl, one of the most important philosophers of the twentieth century, gave a series of lectures at the German and the Czech Universities in Prague on ‘The Crisis of European Sciences and Psychology’ which later formed the basis of his last work: The Crisis of European Sciences and Transcendental Phenomenology (see Carr, 1970: xvii). Three years before his death, reflecting on a lifetime of rapid scientific developments, Husserl wrote: We make our beginning with a change which set in at the turn of the past century in the general evaluation of the sciences. It concerns not the scientific character of the sciences but rather what they, or what science in general, had meant and could mean for human existence. The exclusiveness with which the total world- view of modern man, in the second half of the nineteenth century, let itself be determined by the positive sciences and be blinded by the ‘prosperity’ they produced, meant an indifferent turning-away from the questions which are decisive for a genuine humanity. Merely fact- minded sciences make merely fact-minded people. (1970[1936]: 6) KeywordsHuman ExistenceBasic WordContemporary PhilosophyModernist AuthorNarrative TechniqueThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

Kharkiv National Medical University has the honor to present a series of lectures by the outstanding doctor of Kharkiv region Danylevskyi V.Ya., which for 100 years have not lost their relevance and can be a guideline for modern doctors and students of medical universities. In this abstract, we will briefly outline the advice of the author of the lecture to young doctors. Without a general scientific education, even a good practicing doctor will remain a narrow empiricist with a limited mental horizon. The student must complete the entire curriculum, because he cannot yet understand the suitability of the academic subjects in his future profession. The formalistic system of educational institutions suppresses higher educational interests, logic and scientific truth. Scientific successes bring people together and promote international communication based on knowledge and art, work and peace. True, mutual understanding covers only the cultural top of the population. Therefore, the democratization of science is necessary for the universal sharing of spiritual and material benefits. That is why they fought so hard for the development of the education of their people in European countries after the wars, and that is why the general rise of the cultural and political power of Japan began with the development of public education. Our physical and mental health depends on all conditions of human existence, starting with the mental and social state. That is why in all matters of physical, mental and social life, their organization and reform, the voice of the doctor should be highly respected. To earn such respect, the doctor must have great tact, understanding of people, and most importantly, great scientific knowledge. What should someone do who has already spent 2–3 years at medical school and then became convinced of his worthlessness? Of course, leaving medicine. Keywords: medical university, medical education, history of medicine.

The Massachusetts Institute of Technology, Boston University and Draper Laboratory have cooperated to develop an autonomous aerial vehicle that won the 1996 International Aerial Robotics Competition. This paper describes the approach, system architecture and subsystem designs for the entry. This entry represents a combination of many technology areas: navigation, guidance, control, vision processing, human factors, packaging, power, real-time software, and many others. The aerial vehicle, an autonomous helicopter, performs navigation and control functions using multiple sensors: differential GPS, inertial measurement unit, sonar altimeter, and a flux compass. The aerial transmits video imagery to the ground. A ground based vision processor converts the image data into target position and classification estimates. The system was designed, built, and flown in less than one year and has provided many lessons about autonomous vehicle systems, several of which are discussed.