| | 1 | Name: | Dame Gillian Beer | | | Institution: | University of Cambridge | | | Year Elected: | 2010 | | | Class: | 4. Humanities | | | Subdivision: | 402a | | | Residency: | International | | | Living? : |
Living
| | | Birth Date: | 1935 | | | | | | |
Gillian Beer is a preeminent interpreter of the Victorian novel, particularly of George Eliot and that daughter of the Victorians, Virginia Woolf. Even more importantly, she has been a pioneer in investigating the relations between scientific discourse and imaginative writing in 19th century England. She is particularly known for her work on Darwin, interpreting the imaginative energies and structures of his writings, so as to account for their cultural, in addition to their scientific, importance. She is equally eminent as a leader in English education and in English cultural life in general. She is the author of: Meredith: A Change of Masks, (1970); Darwin's Plots: Evolutionary Narrative in Darwin, George Eliot and Nineteenth Century Fiction, (1983); George Eliot, (1986); Arguing With the Past, (1989); Forging the Missing Link, (1992); Open Fields: Science in Cultural Encounter, (1996); and Virginia Woolf: The Common Ground, (1996). Gillian Beer was awarded the 2017 Truman Capote Award for Literary Criticism for her book Alice in Space: The Sideways Victorian World of Lewis Carroll. She was vice-president of the British Academy and is a member of the American Academy of Arts & Sciences. | |
| 2 | Name: | Dr. R. Howard Bloch | | | Institution: | Yale University | | | Year Elected: | 2010 | | | Class: | 4. Humanities | | | Subdivision: | 402b | | | Residency: | Resident | | | Living? : |
Living
| | | Birth Date: | 1944 | | | | | | |
A native of North Carolina, raised in New York, R. Howard Bloch attended Amherst College and Stanford University. He has taught at the State University of New York at Buffalo, University of California Berkeley, Columbia, and Yale University, where he is currently Sterling Professor of French and Chair of the Humanities Program. R. Howard Bloch has written numerous books and articles on medieval language and literature, law, family structure, economic and social history, visual culture, as well as on the history of medieval studies in the nineteenth century. He is a Fellow of the American Academy of Arts and Sciences, an Officer in the Ordre des Arts et des Lettres, a recipient of the Lowell and the Scaglione Prizes of the Modern Language Association, and a medalist of the Collège de France. | |
| 3 | Name: | Dr. Janet Browne | | | Institution: | Harvard University | | | Year Elected: | 2010 | | | Class: | 4. Humanities | | | Subdivision: | 404c | | | Residency: | Resident | | | Living? : |
Living
| | | Birth Date: | 1950 | | | | | | |
Janet Browne’s interests range widely over the history of the life sciences and natural history. After a first degree in zoology she studied for a PhD in the history of science at Imperial College London, published as The Secular Ark: Studies in the History of Biogeography (1983). Ever since then she has specialized in Charles Darwin’s work, first as associate editor of the early volumes of The Correspondence of Charles Darwin, and more recently as author of a biographical study that integrated Darwin’s science with his life and times. The biography was awarded several prizes, including the James Tait Black award for non-fiction, the WH.Heinemann Prize from the Royal Literary Society, and the Pfizer Prize from the History of Science Society. From 2006 to 2023 she was a member of the History of Science Department at Harvard University. She was previously based at the Wellcome Trust Centre for the History of Medicine at University College London. She retired in 2023 and now lives in the UK. | |
| 4 | Name: | Dr. Jeffrey Hamburger | | | Institution: | Harvard University | | | Year Elected: | 2010 | | | Class: | 4. Humanities | | | Subdivision: | 401. Archaeology | | | Residency: | Resident | | | Living? : |
Living
| | | Birth Date: | 1957 | | | | | | |
Professor Hamburger's teaching and research focus on the art of the High and later Middle Ages. Among his areas of special interest are medieval manuscript illumination, text-image issues, the history of attitudes towards imagery and visual experience, and German vernacular religious writing of the Middle Ages, especially in the context of mysticism. Beginning with his dissertation on the Rothschild Canticles (Yale, 1987), much of his scholarship has focused on the art of female monasticism, a program of research that culminated in 2005 in an international exhibition, Krone und Schleier (Crown and Veil) that was sponsored by the German government and held jointly in Bonn and Essen. An English translation of the essays in the exhibition catalog was published by Columbia University Press in 2008. His current research includes a project that seeks to integrate digital technology into the study and presentation of liturgical manuscripts, a study of narrative imagery in late medieval German prayer books and a major international exhibition on German manuscript illumination in the age of Gutenberg. The recipient of numerous awards, including fellowships from the John S. Guggenheim Foundation, the American Philosophical Society, the NEH, and the Humboldt-Stiftung, Prof. Hamburger was elected a Fellow of the Medieval Academy of America in 2001 and a member of the American Academy of Arts & Sciences in 2009. He serves on numerous advisory boards, among them, those of the German Manuscript Cataloguing Centers, the Europäisches Romanikzentrum, the Centre International de Codicologie, Bibliothèque Royale Albert Ier, Brussels, and the Katalog der deutschsprachigen illustrierten Handschriften des Mittelalters, Bayerische Akademie der Wissenschaften, Munich. He is currently Chair of Harvard's Medieval Studies Committee.
In addition to numerous articles, Prof. Hamburger's books include: The Mind's Eye: Art and Theological Argument in the Medieval West , co-edited with Anne-Marie Bouché (Princeton: Department of Art & Archaeology, Princeton University, Princeton University Press, 2005); Die Ottheinrich-Bibel. Kommentar zur Faksimile-Ausgabe der Handschrift Cgm 8010/1.2 der Bayerischen Staatsbibliothek München co-authored with Brigitte Gullath, Karin Schneider, & Robert Suckale (Luzern: Faksimile-Verlag, 2002); St. John the Divine: The Deified Evangelist in Medieval Art and Theology (Berkeley-Los Angeles: University of California Press, 2002); The Visual and the Visionary: Art and Female Spirituality in Late Medieval Germany (New York: Zone Books, 1998), awarded the Charles Rufus Morey Prize of the College Art Association and the Roland H. Bainton Book Prize in Art & Music; Nuns as Artists: The Visual Culture of a Medieval Convent (Berkeley-Los Angeles: University of California Press, 1996, awarded the Jacques Barzun Prize in Cultural History of the American Philosophical Society and the Otto Gründler Prize of the International Congress of Medieval Studies; and The Rothschild Canticles : Art and Mysticism in Flanders and the Rhineland circa 1300 (New Haven: Yale University Press, 1990), awarded the Arlt Award in the Humanities by the Council of Graduate Schools and the John Nicholas Brown Prize of the Medieval Academy of America. His most recent book, Leaves from Paradise: The Cult of John at the Dominican Convent of Paradies bei Soest , Houghton Library Studies, vol. 2 (Cambridge: Houghton Library, distributed by Harvard University Press), was published in 2008.
Prof. Hamburger holds both his B.A. and Ph.D. in art history from Yale University . He previously held teaching positions at Oberlin College and the University of Toronto. He has been a guest professor in Zurich, Paris, Oxford and Fribourg, Switzerland. In 2015 he was awarded the Anneliese Maier Research Award from the Alexander von Humboldt-Stiftung Foundation. | |
| 5 | Name: | Dr. Leslie Kurke | | | Institution: | University of California, Berkeley | | | Year Elected: | 2010 | | | Class: | 4. Humanities | | | Subdivision: | 402b | | | Residency: | Resident | | | Living? : |
Living
| | | Birth Date: | 1960 | | | | | | |
Leslie Kurke is a specialist in ancient Greek literature and culture, with special emphasis on archaic Greek poetry in its socio-political context, Herodotus and early prose, and the constitution of ideology through material practices. She received her BA in Greek Literature from Bryn Mawr College (1981), and her MA and PhD in Classics from Princeton University (1984, 1988). She spent three years at the Harvard Society of Fellows (1987-90), and has taught in the Departments of Classics and Comparative Literature at the University of California, Berkeley, since 1990. She is the author of The Traffic in Praise: Pindar and the Poetics of Social Economy (1991); Coins, Bodies, Games, and Gold: The Politics of Meaning in Archaic Greece (1999); and Aesopic Conversations: Popular Tradition, Cultural Dialogue, and the Invention of Greek Prose (2011). | |
| 6 | Name: | Dr. John R. Searle | | | Institution: | University of California, Berkeley | | | Year Elected: | 2010 | | | Class: | 4. Humanities | | | Subdivision: | 406. Linguistics | | | Residency: | Resident | | | Living? : |
Living
| | | Birth Date: | 1932 | | | | | | |
Intellectual Autobiography of John R. Searle
This will be mainly concerned with my intellectual development. I mention other biographical facts only insofar as they bear on intellectual life. I was born in Denver, Colorado on July 31st, 1932. My mother was a medical doctor, my father an electrical engineer employed by the telephone company. During the war, in 1944, my father transferred to the head office of ATT in New York City.
Intellectually, in the period when I lived in the New York area, the most important thing that happened to me was that in 1945 at the age of 13, I enrolled in the 9th grade of an experimental school run by Columbia University Teachers College, the Horace Mann-Lincoln School (since abolished for financial reasons). It was among the most intense intellectual experiences I have had in my life. The students were selected competitively. The John Dewey theory on which the school was run, that the students decide on what they wanted to study, though hopeless for ordinary schools, worked fine for Horace Mann-Lincoln. The students were both extraordinarily intelligent and intensely motivated. Other private schools had social standing, but we thought we were intellectually the best. (Bronx Science and Brooklyn Tech, both public schools, were in intellectual competition, but we had the best chess team.)
After the war in 1946 my father was transferred to Milwaukee, Wisconsin, where I attended a suburban high school in Shorewood, graduating at the age of 16 in 1949. That Fall I enrolled in the University of Wisconsin. I was lucky in that the university at that time had a very intense program called "Integrated Liberal Studies," which gave me a solid foundation for subsequent intellectual work. Like Horace Mann-Lincoln, ILS had a weak underlying theory, but strong intellectual execution. The theory was that we would in two years receive a unified conception of the humanities, natural sciences, and social sciences, with a solid understanding of how they developed from the foundations laid by Greek and Roman civilization. The actual execution gave us the best professors in the university, a high quality student body, and an understanding of the relationships among various intellectual endeavors. I do not think I could have received a better first two years of college anywhere in the country at that time.
In the summer of 1951, after my sophomore year in Madison at the age of 18, I had a life-changing experience. Along with some friends, I travelled free to Europe by getting a part time job on a ship crossing the Atlantic chartered by the Council on Student Travel. I spent the summer travelling around Europe, mostly by hitchhiking. I spent the first month in Paris, and then travelled through France, Germany, Austria (through the Soviet Occupation Zone to Vienna), Italy, as far south as Rome, and back up through Italy to the Riviera, and then to Belgium, Holland and England. This was a life-changing experience for me because I became convinced that my education required study in Europe. At that time, Europe in general, and European universities in particular had an intellectual prestige and élan that seemed lacking in the United States and in American universities. Rightly or wrongly, I thought that the great European universities were better than any American universities, and this view was widely held at the time. When I got back to Madison, I tried to find funding that would take me to Europe to complete my undergraduate studies, but discovered that as a 19 year old junior, I was ineligible to apply for sources of funding such as the Fulbright Scholarship. The only thing I was eligible for was the Rhodes Scholarship, and I was told that at my age I was unlikely to get it. I may have been helped by the fact that I was student body president, raced on the ski team, and had a straight A average. In any case, I won a Rhodes, and went to Oxford. I again got a job working my way to Europe, and travelled around Europe in the summer before matriculating in Oxford as an undergraduate in Philosophy, Politics, and Economics in October of 1952.
My first year in Oxford was something of a disappointment and it seemed to me that the intellectual level was no better than the University of Wisconsin, and perhaps not as good. But in my second and third year, all of that changed, and I fell in with a group of fellow undergraduates who were passionately interested in philosophy. I was especially influenced by Frank Cioffi, Nigel Lawson, and Robin Farquharson. Oxford was at that time the world leader in Philosophy and many of the teachers were first rate. I attended lectures and was taught by Peter Strawson, J.L. Austin, Isaiah Berlin, Stuart Hampshire, Michael Dummett, David Pears, Elizabeth Anscombe and Bernard Williams among others. The chief influences on me were Austin and Strawson. There is a certain irony in my relation to Austin, because when I first went to Austin's lectures on speech acts, I found them boring. Later I began to appreciate his qualities and we discussed philosophical arguments frequently. Once we argued so long after class that we were locked up in the building - until the janitors rescued us. The fact that I initially found his work boring is ironic because my first book, Speech Acts (1969), and much of second book, Expression and Meaning (1979), were directed to problems that were initiated by Austin, and I thought of myself, as many other people did, as carrying on his work. Another life-changing experience was that in my final years as an undergraduate, I was, only for a few weeks, tutored by Peter Strawson. More than anybody else, he taught me how to do philosophy.
I completed my degree in Oxford in 1955, and accepted a senior scholarship at St. Anthony's College, which enabled me to continue graduate studies in Oxford. In 1956, I became a Research Lecturer at Christ Church, and I stayed on for three more years in Oxford as Research Lecturer and Tutorial Lecturer. In that time I finished my D.Phil. thesis. On Christmas Eve in 1958, I married Dagmar Carboch, and we have now been married nearly 52 years. We have two grown sons, Thomas and Mark, and two granddaughters, Grace and Bianca. My Oxford thesis was about problems in the philosophy of language, specifically connected with the notions of sense and reference. My work on speech acts eventually grew out of early work on reference, and speech acts was the subject of my first book, published in 1969.
In the Fall of 1959, I accepted a position at the University of California, Berkeley. In Berkeley I continued to work primarily in the philosophy of language, especially a theory of speech acts. I have published two books on that subject, Speech Acts and Expression and Meaning, as well as a number of articles.
The speech act approach to language inspired by Austin, but also heavily influenced by Wittgenstein, Strawson and Grice, is to think of speaking a language as a form of intentional human activity. Speaking is acting. On this approach, you think not of words as referring to objects, making statements, etc., but rather you think of speakers as using words to refer to objects, and intentionally making statements, etc. To think of speaking language as a form of human activity recasts a rather large number of traditional philosophical disputes, and I continue to believe that it is the correct approach to the philosophy of language.
In the Fall of 1964, I had nearly completed Speech Acts, but my researches were interrupted by my participation and active involvement in the Free Speech Movement, a protest movement directed against the policies of the then university administration, which on one occasion included preventing me, a local professor, from giving a special lecture on campus. This activity, though it seemed definitely a sideline for me initially, occupied the center of my attention for the next three years, and really continuing on through most of the 60's. After the success of the FSM and the failure of the administration, I served two years in the new university administration as Special Assistant to the Chancellor for Student Affairs. I also spent some time in Washington DC as a member of the Heard Commission, advising the national administration on the problems of the universities. The main intellectual result for me of this whole experience of student unrest was that in 1971 I published "The Campus War," a book about the university upheavals of the period.
In my work on the philosophy of language, I had used free use of "intentionalistic" notions such as "belief", "desire", and "intention", and I felt like this was borrowing money from the bank and I would one day have to pay it back by writing a book about intentionality. I began work on that in the middle 70's, but it was not until the 1980's that it was finally published, Intentionality (1983). It was the hardest book I ever wrote, and there is a sense in which it is a foundation for all of my other work, both before and afterward. In philosophy, by the way, one typically constructs the foundations of the structure after the structure is built, so it is not surprising that in 1983 I published the foundation of work that I had done in the late 60's. The claims that I would lay for my account of intentionality in that book are two: first, it is a comprehensive account of the functioning of intentional states that includes not just beliefs and desires, but perceptions, intentional actions, memories, and embeds them in a holistic account of how our mental life is structured not in atomistic units but in networks of mental phenomena that I call the "Network," and against a background of human capacitites and dispositions that I call the "Background." The second claim that I would make is that my account of intentionality is completely naturalistic in that intentionality, with all of its intrinsic irreducibly first-person mode of existence, is seen as a natural biological phenomena, as much a part of biology as digestion or photosynthesis.
In the course of writing Intentionality I read a lot of the material in the contemporary philosophy of mind, and taught courses in the subject. I discovered to my horror that views that I regarded as false to the point of preposterousness - such as behaviorism, or various forms of materialism such as the computational theory of the mind, as well as old-fashioned dualism - were still quite common, and indeed, widely accepted by otherwise competent professionals in the philosophy of mind. So I wrote some more critical, indeed polemical, works attacking these views. Among the most famous of these was an article I published in 1983, presenting what was called "The Chinese Room Argument," refuting the idea that the mind is just a computer program implemented in the brain ("Minds, Brains, and Programs," The Behavioral Brain Sciences). I also published a book length discussion of the nature of mind and the study of the mind (The Rediscovery of the Mind, 1992). I continued to publish fairly extensively on problems of the mind, and brought out my Reith Lectures, "Mind, Brains, and Science," in 1984. In this middle period, if I may so describe it, I was not working primarily on problems in the philosophy of language, but on problems in the philosophy of mind, and I was very active in both the foundation of, and the continuous activity of, the Berkeley Cognitive Science Group. My work in the philosophy of mind differs from mainstream philosophy in its combination of an anti-reductionist and yet naturalistic bent. I think that intentionality and consciousness are not reducible to behavior, computer programs, or any rest of the materialist candidates. But at the same time, they are a part of nature, and I have baptized my approach to these questions as "biological naturalism." Eventually I felt that I had said most of what I had to say about the pure philosophical aspects of cognition, but the ground had now been prepared for further neurobiological studies. Specifically, in 1995, I published an article in the Annual Review of Neuroscience, "Counsciousness," where I described what I thought a proper scientific study of consciousness should be like.
In the early 90's, I began to work on and explore problems in the nature of social ontology. There is a question that had always bothered me, and that is, How is it that there can be an objective reality of money, property, government, and marriage, when that reality only exists because we think it exists? It is an objective fact that this is a twenty dollar bill, and yet such facts exist not on the paper as such, but in the minds of the people who produce and use the bills. How does that work? It is an odd weakness in intellectual history that this problem of social ontology was not adequately solved by the great founders of sociology, but the reason for their failure is clear. They did not have an adequate theory of language. The answer I give to this question is essentially an application of my theory of speech acts. All of objective institutional reality including not just money, property, government, and marriage, but cocktail parties, summer vacations, universities, and certified public accountants are created by the use of language. In general, the features that we think of as characteristic of the institutional parts of human civilization, are created in their initial existence and maintained in existence by speech acts that have a certain specific logical form.
The basic idea is to connect the fundamental concepts that underlie human civilization. Humans have an ability to assign functions that people and objects can perform, where the function is performed not in virtue of the physical structure, but in terms of the assignment of a certain status, and the function is performed in virtue of that status. Thus, knives have a function performed in virtue of their physical structure, but twenty dollar bills have a function performed in virtue of an assigned status. I call these "status functions." All specifically institutional facts are status functions, and status functions are important because they embody a certain class of powers, what I call "deontic powers" - rights, duties, obligations, etc. - and these deontic powers are the glue that holds human civilization together because they create desire independent reasons for action. I have expounded and explained these ideas in considerable length in two books, The Construction of Social Reality (1995) and Making the Social World (2010).
After I had been doing philosophy professionally for decades, it eventually dawned on me that I was really answering a single question. It is this: Granted that the world we inhabit is entirely composed of mindless, meaningless, physical particles, how can there be a meaningful human reality that includes consciousness, intentionality, free will, rationality, language, society, ethics, aesthetics, economics, and politics? That is the question I have been addressing in all of these various books and articles. So the question of language is how do we get from the physics - from the acoustic blasts or the marks on paper - the the meaningful speech act? The question for the mind is how is it possible for "physical" structures in the brain, such as neurons with their synapses, to cause and sustain a mental reality? How is it possible in a world of physical particles for there to be an objective reality of money, property, and other social institutions? Most of my subsequent ideas were already contained in an implicit form in Speech Acts. In a sense then, all of my books have been part of one large book, and that work continues.
Such, in a very brief and compact form, is a summary of my intellectual trajectory. As far as the bare curriculum vitae aspects of my life are concerned, I have now spent 51 years as a fulltime faculty member in Berkeley. As there is no longer compulsory retirement, I have not been forced to retire, and have chosen not to do so. I have been a Visiting Professor in a large number of universities, including the University of Michigan, the University of Colorado and Rutgers University. In Europe and South America, I have been a visiting faculty member in Oxford, for one year, and for shorter periods in Berlin, Paris, Frankfurt, Aarhus, Graz, Venice, Florence, Rome Campinas, and Palermo. I have lectured extensively in China, Japan and South Korea and am an honorary Visiting Professor at universities in Beijing and Shanghai. I have published twenty books, over two hundred articles and the works have been translated into twenty three languages. | |
| 7 | Name: | Dr. Martin Litchfield West | | | Institution: | All Souls College, University of Oxford | | | Year Elected: | 2010 | | | Class: | 4. Humanities | | | Subdivision: | 405. History and Philology, East and West, through the 17th Century | | | Residency: | International | | | Living? : |
Deceased
| | | Birth Date: | 1937 | | | Death Date: | July 13, 2015 | | | | | | |
Martin Litchfield West wrote the following biography in 2010, the year he was elected a member of the American Philosophical Society. He died July 13, 2015, at the age of 77.
I was born in London on 23 September 1937, the first child of Maurice Charles West, Civil Engineer, and his wife Catherine. We lived through the Second World War at Hampton, Middlesex, far enough out of London to receive only occasional bombs in the neighborhood, though the house was damaged one night.
The first seven years of my education were spent at a local primary school. Then I was put into the more challenging and stimulating milieu of Colet Court, the junior school attached to one of the major British independent schools, St. Paul's, and after three years I graduated to the main school. There was a strong emphasis there on Latin and Greek, which suited my growing interest in languages, and I had some excellent teachers. In 1955 I went with a scholarship to Balliol College, Oxford, to pursue the four-year Literae Humaniores course. Among those who taught and influenced me there were Gordon Williams (my college tutor), E. R. Dodds, and Eduard Fraenkel, whose famous seminars were a daunting test-bed for fledgling scholars.
In 1959 I embarked on graduate work, choosing Hesiod as my area of study and Hugh Lloyd-Jones as my supervisor. He did me a great service by arranging for me to spend the next summer semester in Germany under Reinhold Merkelbach. Besides raising my German to a state of fluency, those months opened my eyes to different approaches, and I made the acquaintance of such powerful scholars as Walter Burkert, Rudolf Kassel, and Winfried Bühler, who were to remain lifelong friends.
Before leaving for Germany I had been elected to a three-year Junior Research Fellowship at St. John's College, Oxford, which I took up on my return. On the last day of 1960 I married my wife Stephanie, whom I had met at Fraenkel's seminars; she was now also doing graduate work and was to establish herself as a scholar in her own right. In 1963, following several unsuccessful applications for permanent positions in universities, I had the good fortune to be offered a Fellowship in Oxford at University College. The same summer we had our first child and I completed my doctoral thesis, a commentary on Hesiod's Theogony (augmented with a critical text and published in 1966).
I taught at University College for eleven years, while continuing to publish. In the fall of 1967 I spent a sabbatical term at Harvard as a visiting lecturer - my first experience of the USA. In 1974 I was asked whether I would be interested in the chair in Greek at Bedford College, London; it was intimated that I could continue to live in Oxford, where Stephanie was now employed and where our children were at school. I accepted the offer and began a new life of travelling up to London for a few days each week.
The London University scene, initially tranquil, became turbulent in the early eighties. There was official pressure for 'rationalization,' for mergers of colleges and departments, and after strenuous discussions it came about that Bedford merged with Royal Holloway College. This meant that my workplace was transferred from central London to a site out in Surrey, a little closer to Oxford but more awkward to reach by public transport. This forced me, at the age of 47, to learn to drive a car, something I had never before needed to do but much enjoyed doing once I mastered it.
During my London period I had two further memorable extended stays abroad: in 1980 a month in Japan as a guest of the Japan Society for the Promotion of Science, and in 1986 a quarter as Visiting Professor at UCLA.
In 1991 I was successful with an application for a Senior Research Fellowship at All Souls College Oxford, as desirable a position as any in the academic world, and one that freed me from the regular commuting to Surrey and from increasingly tiresome administrative chores. It gave me the leisure to apply myself to learning Akkadian and some other Semitic languages, which I wanted to do in order to write a book on West Asiatic elements in early Greek poetry (The East Face of Helicon, 1997). I believe it is valuable for a classicist to learn other ancient languages besides Greek and Latin, and as a result of doing so I have been able, since 1994, to publish half a dozen articles on Mesopotamian and Iranian topics, and recently to complete a translation of Zoroaster's Gathas (to appear in August 2010). In 2000 my work received a wholly unexpected tribute in the form of the international Balzan Prize for Classical Antiquity.
I reached the statutory age of retirement in 2004, and my status at All Souls changed to that of Emeritus Fellow. I remain active in research and publication, and take pleasure in the tokens of recognition that continue to descend on me from time to time, such as the Festschrift produced for my 70th birthday in 2007, the honorary doctorate conferred by the University of Cyprus in 2008 (which came with a splendiferous robe and hat), and most recently my election to the American Philosophical Society.
Martin West | |
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