Of all the distinctive features of the Buddhist religion, one of the most neglected is the sangha . Scholars give much attention to the study of texts and commentaries, the analysis of doctrines and the classification of schools. But the core of the Buddhist religion is the sangha , the community of bhikkhus around whose corporate life the religion is moulded. It is the existence and structure of the sangha which has shaped the history of Buddhism, enabled it to take (...) root in new countries, and given it the customs and rituals which have made it a religion rather than a small sect. (shrink)

D. N. MacCormick; XI*—The Obligation of Reparation, Proceedings of the Aristotelian Society, Volume 78, Issue 1, 1 June 1978, Pages 175–194, https://doi.org/10.

Aristotle's well-known divisions of friendship, those based on utility, pleasure and virtue, are based on the kind of good each provides. It is fairly easy to see what is contributed by utility- and pleasure-friendships, but virtue-friendship presents a special difficulty. Aristotle writes that virtue-friendship occurs between good (virtuous) persons, each of whom is happy because of that goodness. Aristotle also asserts, however, that the good (happy) person, especially the philosopher, is largely self-sufficient, needing little in the way of external goods (...) for his happiness. Such a person is virtuous not only in the moral sense but intellectually, having developed the capacities of the mind to make effective moral decisions and, in the case of the philosopher, to contemplate the most divine of subjects. If that is the case, it is not difficult to see why such a person would not need many utility- or pleasure-friends, but why would he need virtue-friends? What does virtue-friendship contribute to the happiness of one who is already happy? Possible answers to those questions have been provided by a number of commentators, whose views will be considered below. I believe their answers can be classified into three general types of argument: the �opportunity argument�, the �reassurance argument� and the �pleasure argument�. Although all of these have their merits, each has pitfalls. There is another possible answer, an �essentialist argument�, which more accurately describes Aristotle's view. I will argue that virtue-friends come to understand each other's true selves, and each, through the awareness and contemplation of the other, becomes a better human being and, consequently, happier. (shrink)

D. N. MacCormick; XI*—The Obligation of Reparation, Proceedings of the Aristotelian Society, Volume 78, Issue 1, 1 June 1978, Pages 175–194, https://doi.org/10.

This paper looks into the known evidence on the origins of the type of argument called the circumstantial ad hominemargument in modern logic textbooks, and introduces some new evidence. This new evidence comes primarily from recent historical work by Jaap Mansfeld and Jonathan Barnes citing many cases where philosophers in the ancient world were attacked on the grounds that their personal actions failed to be consistent with their philosophical teachings. On the total body of evidence, two hypotheses about the roots (...) of the circumstantial ad hominem are considered. One is that it came from Aristotle through Locke. The other is that it may have had separate roots in these ancient philosophical writings that criticized philosophers for not practicing what they preached. (shrink)

ḥeleḳ 1. Musar ʻatsot ṿe-hanhagot -- ḥeleḳ 2. Musre haśkel ba-Torah -- ḥeleḳ 3. Ḥidushim u-veʼurim ba-Shas.

T. 1. Metodologicheskie osnovanii︠a︡ i modeli, Bogopoznanie i nauchnoe znanie -- t. 2. Chislo. Garmonii︠a︡. Metafizika Sveta -- t. 3. Svet bogoslovskie osnovanii︠a︡ kreatologi.

On the ethics of extending human life: healthy people have a right to carry on livingHumanity has long demonstrated a paradoxical ambivalence concerning the extension of a healthy human lifespan. Modest health extension has been universally sought, whereas extreme health extension has been regarded as a snare and delusion—a dream beyond all others at first blush, but actually something we are better off without. The prevailing pace of biotechnological progress is bringing ever closer the day when humanity will be able (...) to act on the latter view by rejecting a clear and present opportunity for much longer healthy lives. Indeed, some biogerontologists contend that that day has already arrived, to the extent that our hesitation in embarking on a vigorous “war on ageing” is already delaying the point at which a cure for ageing will be developed. Here I consider whether our present caution concerning the wisdom of truly curing ageing is likely to survive the increased scrutiny that it will receive in coming years as a result of these technical advances. I conclude that it will not, because of its irreconcilability with values that are more deeply held by the large majority of humanity than any values that argue against the quest for a cure. I further conclude that all the major current reasons given for not curing ageing are mere crutches to help us cope with the immutability of ageing that we have been brought up to accept. Our failure to set aside such irrationality is already shortening potential longevity—quite probably of those already alive today—to a staggering degree. Once we realise this, our determination to consign human ageing to history will be second …. (shrink)

Two recently published oral histories highlight the long-term trend concerning the mainstreaming of Objectivism, the political and economic ideas of the libertarian conservative writer and ideologue, Ayn Rand. Scott McConnell’s sympathetic interview collection focuses on supporters and acquaintances from Rand’s active period in the 1960s and 1970s. These supporters and acquaintances include former Australian Prime Minister, Malcolm Fraser, who provides McConnell with his considered views concerning Rand. Gary Weiss’s critical interview collection focusses on her more recent supporters, with one displeased (...) and insightful interviewee to be found in both collections. Weiss’s collection reveals the role played by Objectivists in galvanizing the focus of the populist Tea Party movement. Both oral histories reveal the role played by the media and popular culture in mainstreaming Rand’s views. The review ends by comparing Randolph Stow’s socially responsive individualism as described in his novel 'Tourmaline' with Rand’s transactional individualism as described in 'Atlas Shrugged.'. (shrink)

Volume 1 presents the texts in new translations by the authors, and these are accompanied by a philosophical and historical commentary designed for use by all readers, including those with no background in the classical world. With its glossary and indexes, this volume can stand alone as an independent tool of study.