Geochemistry of Ordovician volcanic rocks of the Tetagouche Group of southwestern New Brunswick

The Lower to Middle Ordovician volcanic suite of the Tetagouche Group from the southwestern part of the Miramichi Terrane in the Woodstock-Meductic area in southwestern New Brunswick is composed of a bimodal basalt-rhyolite association. The basaltshave calc-alkalic characteristics and were emplaced on the continental crust in a volcanic arc or back-arc environment. The rhyolites were probably derived by melting of an amphibolite-facies crust. The basalts differ from those of the Tetagouche Group from the Bathurst area which include within-plate basalts and MORB. However, they both may be part of a single Ordovician arc-back-arc system. RÉSUMÉ Le cortege volcanique du Groupe de Tetagouche (Ordovicien médian à inférieur) dans la portion sud-ouest de la Lanière de Miramichi (région de Woodstock-Meductic, sud-ouest du Nouveau-Brunswick) se compose d'une association bimodèle de basalte et rhyolite. Les basaltes présentent des caractéres calco-alcalins et ils se sont mis en place sur la croûte continentale dans un milieu d'arc insulaire ou de rétro-arc. Les rhyolites proviennent probablement de la fonte d'une croûte de faciès à amphibolites. Les basaltes différent de ceux du Groupe de Tetagouche dans la région de Bathurst, qui comprennent des basaltes intra-plaques et des MORB, quoique tous deux puissent faire partie d'un système arc:rétro-arc ordovicien unique. [Traduit par le journal

Review of \u3ci\u3eEdmund Husserl: Founder of Phenomenology\u3c/i\u3e, by Dermot Moran

Исследуется феномен духовно-нравственных ценностей в социальных системах, определяется их сущностность и характеристики. Методологией исследования выступают системный, историко-философский, аксиологический подходы и социально-философский анализ актуальных проблем социального бытия. Акцентируется внимание на сущности духовно-нравственных ценностей, которые выступают вектором развития социальных систем. Подчеркивается, что духовно-нравственные ценности определяют генно-историческое развитие современного государственного уклада, определяют особенности функционирования социальных систем, выражаются в потребности познания и освоения социального бытия личностью, поиске смысла жизни. Автор приходит к выводу, что духовно-нравственные ценности – это свойства бытия человека, проявляющиеся во всех видах духовно-нравственной деятельности и реализующиеся как во внутреннем (духовно-душевном), так и во внеш-нем (душевно-материальном) его мире посредством ориентации на сознание, чувства, поведение, общение, отношение, потребност

Review: McMULLIN, Irene. \u3ci\u3eTime and the Shared World: Heidegger on Social Relations\u3c/i\u3e

According to McMullin, injustice is, for Heidegger, the insistence on my time ... my now. Because the social and justice are themes of the book, a reader might expect some discussion of the political dimension of human life; but there is no reference to the political, no discussion of the significance of the hero, and no reference to the distinction of the social and the communal (at the cost of the social ) that Heidegger makes toward the end of Being and Time

Gadamerian Hermeneutics and Irony: Between Strauss and Derrida

Against the background of Gadamer\u27s hermeneutics of trust, for which the primary concern of the hermeneutical enterprise is the matter under discussion, the Sache, this essay raises the question of Gadamer\u27s treatment of irony. Gadamer and Gadamerians have criticized the hermeneutics of suspicion—a hermeneutics that always looks under the surface of what is said to see what is hidden. This would seem to make irony a problematic aspect of texts and discourse for a Gadamerian hermeneutics. Nowhere in Gadamer\u27s corpus can we find an extensive discussion of irony, but Gadamer does raise the question of irony in a provocative way in several important junctures. This essay contrasts Gadamer\u27s treatment of irony to that of Leo Strauss and Jacques Derrida. It explores why for Gadamer irony does not call for a hermeneutics of suspicion

Review: McMULLIN, Irene. \u3ci\u3eTime and the Shared World: Heidegger on Social Relations\u3c/i\u3e

According to McMullin, injustice is, for Heidegger, the insistence on my time ... my now. Because the social and justice are themes of the book, a reader might expect some discussion of the political dimension of human life; but there is no reference to the political, no discussion of the significance of the hero, and no reference to the distinction of the social and the communal (at the cost of the social ) that Heidegger makes toward the end of Being and Time