In talks, interviews and round-table discussions broadcast on Hessen Radio, South-West Radio and Radio Bremen, Adorno discussed topics as diverse as “ The Administered World ” ( September 1950 ), “ What is the Meaning of ‘ Working Through the Past ?”’ ( February 1960 ) to “ The Teaching Profession and its Taboos ” ( August 1965 ).

* Meaning “ crazy, insane, weird, wild ”, is the nickname of several people in Spanish-speaking countries, often because of strange behaviour:

During these years he published three more books: “ Sentido y Forma de una Política ” (“ Meaning and Shape of Politics ”), “ La Verdad Tiene Su Hora ” (“ Truth Has Its Time ”), y “ Pensamiento y Acción ” (“ Thought and Action ”).

* William Kurtz Wimsatt, Jr. Verbal Icon: Studies in the Meaning of Poetry ( collected essays including the influential critical essays “ The Intentional Fallacy ” and “ The Affective Fallacy ” cowritten with Monroe Beardsley ).

* ( with Gareth Evans ) “ Introduction ”, in Gareth Evans and John McDowell, eds., Truth and Meaning ( Clarendon Press, Oxford, 1976 ), pp. vii-xxiii ; translated into Spanish: “ Introducción a Verdad y Significado ”, Cuadernos de Crítica 37 ( 1984 )

* “ On the Sense and Reference of a Proper Name ”, Mind lxxxvi ( 1977 ), 159-85 ; reprinted in Mark Platts, ed., Reference Truth and Reality ( Routledge and Kegan Paul, London, 1980 ), pp. 141 – 66, and in A. W. Moore, ed., Meaning and Reference ( Oxford University Press, Oxford, 1993 ), pp. 111 – 36 ; translated into Spanish: “ Sobre el Sentido y la Referencia de un Nombre Propio ”, Cuadernos de Crítica 20 ( 1983 )

* “ Meaning, Communication, and Knowledge ”, in Zak van Straaten, ed., Philosophical Subjects: Essays on the Work of P. F. Strawson ( Clarendon Press, Oxford, 1980 ), pp. 117 – 39

* “ Anti-Realism and the Epistemology of Understanding ”, in Herman Parret and Jacques Bouveresse, eds., Meaning and Understanding ( De Gruyter, Berlin and New York, 1981 ), pp. 225 – 48

* “ Wittgenstein on Following a Rule ”, Synthese 58 ( 1984 ), 325-363 ; reprinted in Moore, ed., Meaning and Reference, pp. 257 – 93

* “ Intentionality and Interiority in Wittgenstein ”, in Klaus Puhl, ed., Meaning Scepticism ( De Gruyter, Berlin and New York, 1991 ), pp. 148 – 69

* “ Putnam on Mind and Meaning ”, Philosophical Topics xx ( 1992 ), 35-48

* Meaning of “ consent ”

Most notable among Mead's published papers are “ Suggestions Towards a Theory of the Philosophical Disciplines ” ( 1900 ); “ Social Consciousness and the Consciousness of Meaning ” ( 1910 ); “ What Social Objects Must Psychology Presuppose ” ( 1910 ); “ The Mechanism of Social Consciousness ” ( 1912 ); “ The Social Self ” ( 1913 ); “ Scientific Method and the Individual Thinker ”( 1917 ); “ A Behavioristic Account of the Significant Symbol ” ( 1922 ); “ The Genesis of Self and Social Control ” ( 1925 ); “ The Objective Reality of Perspectives ” ( 1926 );” The Nature of the Past ” ( 1929 ); and “ The Philosophies of Royce, James, and Dewey in Their American Setting ” ( 1929 ).

* “ Intentionality De Re ”, in Ernest LePore and Robert van Gulick, eds.

* “ Having the World in View: Sellars, Kant, and Intentionality ” ( The Woodbridge Lectures, 1997 ), The Journal of Philosophy, Vol.

* Intentionality: “ Occurs when people ’ s prior motive determine use of media ”

Beaugrande and Dressler define a text as a “ communicative occurrence which meets seven standards of textuality ” – Cohesion, Coherence, Intentionality, Acceptability, Informativity, Situationality and Intertextuality, without any of which the text will not be communicative.

Whereas for Kant, substance is that which “ persists ,” ( i. e., exists at all times ), for Wittgenstein it is that which, figuratively speaking, “ persists ” through a “ space ” of possible worlds.

As Ravel stated, “ In a work of this kind, it is essential to give the impression of a texture no thinner than that of a part written for both hands .” Ravel, not proficient enough to perform the work with only his left hand, demonstrated it with two-hands and Wittgenstein was reportedly underwhelmed by it.

But later Wittgenstein stated, “ Only much later, after I ’ d studied the concerto for months, did I become fascinated by it and realized what a great work it was .” In 1933, Wittgenstein played the work in concert for the first time to instant acclaim.

* “ Non-Cognitivism and Rule-Following ”, in Steven Holtzman and Christopher Leich, eds., Wittgenstein: To Follow A Rule ( Routledge and Kegan Paul, London, 1981 ), pp. 141 – 62

* “ Wittgenstein and the Inner World ”, Journal of Philosophy lxxxvi ( 1989 ), 643-4

* “ How not to read Philosophical Investigations: Brandom ’ s Wittgenstein ”, in R. Haller and K. Puhl, eds., Wittgenstein and the Future of Philosophy: A Reassessment after 50 Years ( Vienna: Holder, Pichler, Tempsky, 2002 ), pp. 245 – 56.

Instead, Kripke insists the conclusion is explicitly stated by § 202, which reads “ Hence it is not possible to obey a rule ‘ privately ’: otherwise thinking one was obeying a rule would be the same as obeying it .” Further, Kripke identifies Wittgenstein ’ s interests in the philosophy of mind as being related to his interests in the foundations of mathematics, in that both subjects require considerations concerning rules and rule following.

He implores his reader: “ don ’ t think, but look !” ( PI § 66 ) Philosophy, to Wittgenstein, “ simply puts everything before us, and neither explains nor deduces anything.

In the light of Wittgenstein on “ language games ”, Lévi-Strauss on “ ritual and myth ” and Freud on “ ideas and dreams ”, Tsang develops a conceptual framework of construal, evocation, affectivity and instantiation, giving a coherent account of the elements that can be distinguished in the phenomenon of the sublime, with the event of the Crucifixion as an exemplary instance.

* “ Ludwig Wittgenstein ”, Hugur 1989, 5-22 ( a centenary celebration ).

For Euclid ’ s method to succeed, the starting lengths must satisfy two requirements: ( i ) the lengths must not be 0, AND ( ii ) the subtraction must be “ proper ”, a test must guarantee that the smaller of the two numbers is subtracted from the larger ( alternately, the two can be equal so their subtraction yields 0 ).

Punch had a poem containing the words “ When Ivo comes back with the urn ” and when Ivo Bligh wiped out the defeat Lady Clarke, wife of Sir W. J. Clarke, who entertained the English so lavishly, found a little wooden urn, burnt a bail, put the ashes in the urn, and wrapping it in a red velvet bag, put it into her husband ’ s ( Ivo Bligh ’ s ) hands.

When more electrons are added to a single atom, the additional electrons tend to more evenly fill in a volume of space around the nucleus so that the resulting collection ( sometimes termed the atom ’ s “ electron cloud ” ) tends toward a generally spherical zone of probability describing where the atom ’ s electrons will be found.

Rousseau believed that young boys should avoid formal schooling and pursue instead an “ education direct from nature .” Ampère ’ s father actualized this ideal by allowing his son to educate himself within the walls of his well-stocked library.

* According to a note of Isaac de Beausobre ’ s, Jean Hardouin accepted the first three of these, taking the four others for the initials of the Greek anthrōpoussōzōn hagiōi xylōi, “ saving mankind by the holy cross .”

At this spot, there were local altars inscribed as a dedication to Agrippina: “ IN HONOR OF AGRIPPINA ’ S PUERPERIUM ”.

Agathocles was cited as from the lowest, most abject condition of life and as an example of “ those who by their crimes come to be princes ” in Chapter VIII of Niccolò Machiavelli ’ s treatise on politics, The Prince ( 1513 ).

In Ireland, Shane Butler said that AA “ looks like it couldn ’ t survive as there ’ s no leadership or top-level telling local cumanns what to do, but it has worked and proved itself extremely robust .” Butler attributed this to " AA ’ s ' inverted pyramid ' style of governance has helped it to avoid many of the pitfalls that political and religious institutions have encountered since it was established here in 1946.

“ Acts, then is a continuation of the Lucan Gospel, not in the sense that it relates what Jesus continued to do, but how his followers carried out his commission under the guidance of his Spirit .” Thus, part of the answer to the purpose of Acts is that Luke is writing to Theophilus, who is also mentioned in Luke 1: 3, in order to explain to him the occurrences that take place in the church that fulfill Jesus ’ promise to his disciples that “ you will be baptized with, the Holy Spirit not many days from now ” ( Acts 1: 5 ).

In fact, Fitzmyer believes that the preface of Luke should only be “ the starting point in the discussion of the aim of Luke-Acts .” Because the author ’ s intended purpose for the Book of Acts is not that straightforward, scholars have put forth four main claims to address this.

Some believe that Luke ’ s gospel can be seen to mirror the Jewish apologetic literature of the time which served to “ defend Jews against misunderstanding and persecution .” Acts is said to be a:

Supporters of this view believe that “ to a hypothetical outside reader, presents Christianity as enlightened, harmless, even beneficent .” Some believe that through this work, Luke intended to show the Roman Empire that the root of Christianity is within Judaism so that the Christians “ may receive the same freedom to practice their faith that the Roman Empire afforded the Jews .” Those who support the view of Luke ’ s work as political apology generally draw evidence from the facts that Christians are found innocent of committing any political crime ( Acts 25: 25 ; 19: 37 ; 19: 40 ) and that Roman officials ’ views towards Christians are generally positive.

Also, supporters of this view would characterize Luke ’ s portrayal of the Roman Empire as positive because they believe Luke “ glosses over negative aspects of the empire and presents imperial power positively .” For example, when Paul is before the council defending himself, Paul says that he is “ on trial concerning the hope of the resurrection of the dead ” ( Acts 23: 6 ).

Some believe that this appeal “ thereby shows Christian ’ s of Luke ’ s day both that their predecessors were innocent before the state and that Paul had no political quarrel with Rome ” but rather with the Jews who were accusing him.

Some scholars believe that the apologetic view of Luke ’ s work is overemphasized and that it should not be regarded as a “ major aim of the Lucan writings .” While Munck believes that purpose of Luke ’ s work is not that clear-cut and sympathizes with other claims, he believes that Luke ’ s work can function as an apology only in the sense that it “ presents a defense of Christianity and Paul ” and may serve to “ clarify the position of Christianity within Jewry and within the Roman Empire .” Pervo disagrees that Luke ’ s work is an apology and even that it could possibly be addressed to Rome because he believes that “ Luke and Acts speak to insiders, believers in Jesus .” Freedman believes that Luke is writing an apology but that his goal is “ not to defend the Christian movement as such but to defend God ’ s ways in history .”