Parasites are key components of the biosphere not only due to their huge diversity, but also because they exert important influences on ecological processes. Nevertheless, we lack an understanding of the biogeographical patterns of parasite diversity. Here, we tap into the potential of biodiversity collections for understanding parasite biogeography. We assess species richness of supracommunities of helminth parasites infecting mammal assemblages in the Nearctic, and describe its relation to latitude, climate, host diversity, and land area. We compiled data from parasitology collections and assessed parasite diversity in Nearctic ecoregions for the entire parasite supracommunity of mammals in each ecoregion, as well as separately from carnivores and rodents to explore the effect of host taxonomic resolution on observed patterns. For carnivores, we found evidence of a negative latitudinal gradient, while parasites of rodents displayed no clear pattern. We found that parasite diversity was positively correlated with mean annual temperature and negatively correlated with seasonal precipitation. Parasite richness shows a diversity peak at intermediate host richness values and in carnivores correlates with temperature and seasonal precipitation. Rodent parasite diversity did not correlate with explored factors. Other researchers are encouraged to use parasitology collections to continue exploring patterns of parasite biogeography and macroecology.

Rodents living in a subterranean ecotope face a unique combination of evolutionary and ecological pressures and while host species evolution may be driven by the selective pressure from the parasites they harbour, the parasites may be responding to the selective pressures of the host. Here, we obtained all available subterranean rodent host–parasite records from the literature and integrated these data by utilizing a bipartite network analysis to determine multiple critical parameters to quantify and measure the structure and interactions of the organisms present in host–parasite communities. A total of 163 species of subterranean rodent hosts, 174 parasite species and 282 interactions were used to create 4 networks with data well-represented from all habitable continents. The results show that there was no single species of parasite that infects subterranean rodents throughout all zoogeographical regions. Nevertheless, species representing the genera Eimeria and Trichuris were common across all communities of subterranean rodents studied. Based on our analysis of host–parasite interactions across all communities studied, the parasite linkages show that community connectance (due to climate change or other anthropogenic factors) appears to show degraded linkages in both the Nearctic and Ethiopian regions: in this case parasites are acting as bell-weather probes signalling the loss of biodiversity.

Cestodes of the genus Arostrilepis Mas-Coma and Tenora 1997 have a Holarctic distribution with 16 species occurring among 28 species of mostly arvicoline hosts. The type species of the genus is Arostrilepis horrida (von Linstow, 1901), described initially as Taenia horrida von Linstow, 1901, from murine rodents in Lower Saxony (Niedersachsen), Germany. Here we report the first helminth parasite from the mole-vole, Ellobius tancrei, in Mongolia which is the first subterranean rodent known to be infected with Arostrilepis in the Palearctic. In addition, we describe a new species: Arostrilepis batsaikhani n. sp. which most closely resembles A. microtis Gulyaev and Chechulin 1997, differing from this species with a genetic distance of about 4% (using cytochrome-b) and by having distinctly large cirrus spines, testes that are larger and fill the whole segment measured anterior–posterior and larger eggs.

This paper is stimulated by and indebted to a study by Charles Altieri of the ways in which affect is present and articulated in art and literature, which, he argues, hold significance for the philosophy of emotion. I focus on Altieri's thesis that affective states may have aesthetic qualities and value. I pursue this notion first with reference to Nietzsche's attempt to recruit affect as a means of countering Schopenhauer's pessimism. I then attempt to show the coherence of the (on the face of it problematic) notion that passion may exhibit an aesthetic dimension, drawing on Richard Wollheim's account of certain ideas in psychoanalytic theory, for which I suggest precedents in the history of philosophy.

This paper offers a synoptic view of Kant's Critique of the Power of Judgement and its reception by the German Idealists. I begin by sketching Kant's conception of how its several parts fit together, and emphasize the way in which the specifically moral motivation of Kant's project of unification of Freedom and Nature distances it from our contemporary philosophical concerns. For the German Idealists, by contrast, the CPJ's conception of the opposition of Freedom and Nature as defining the overarching task of philosophy provides a warrant and basis for bold speculative programmes. The German Idealist development therefore presupposes Kant's failure in the CPJ to resolve the problem of the relation of Freedom and Nature. What is fundamentally at issue in the argument between Kant and his successors is the question of the correct conception of philosophical systematicity and in this context I reconstruct Kant's defence of his claim to philosophical finality.

Schopenhauer's claim that the essence of the world consists in Wille encounters well-known difficulties. Of particular importance is the conflict of this metaphysical claim with his restrictive account of conceptuality. This paper attempts to make sense of Schopenhauer's position by restoring him to the context of post-Kantian debate, with special attention to the early notebooks and Fourfold Root of the Principle of Sufficient Reason. On the reconstruction suggested here, Schopenhauer's philosophical project should be understood in light of his rejection of post-Kantian metaphilosophy and his opposition to German Idealism.

The topic that I wish to consider is the significance, both systematic and historical, for Kant's system as a whole, of the postulates of pure practical reason, more specifically, of the two theological postulates concerning the existence of God and personal immortality which form the basis of Kant's moral theology. My discussion will focus on the problems of Kant's moral theology in the eyes of his early contemporaries, for whom it constituted a crux in Kant's project. Different views were taken by Kant's contemporaries of what exactly these problems signified regarding the future of Critical philosophy. For the thinkers I will be looking at here, the miscarriage of the moral theology constituted a fatal fault in the Kantian project. For the German Idealists, the moral theology instead provided a vital clue as to how the Kantian system could be transformed into a more radical idealism, while confirming that it needed to be. The role of the practical postulates in the development of German Idealism demands a separate treatment; what I will argue here is simply that the practical postulates do indeed represent a point at which Kant's philosophical system displays a deep and interesting tension, in light of which both historical responses are prima facie intelligible.

It is well known that Sartre describes his form of existentialism as atheistic, and much of the rhetoric of Sartrean existentialism draws off the image of God's absence from the world. There are nevertheless, I argue, deep grounds for thinking that the coherence and well-groundedness of Sartre's thought requires that his phenomenological ontology take finally the form of an onto-theology: Sartre's ontology runs into difficulties concerning the origin of the for-itself and the unity of being; an onto-theology like Schelling's, which avoids the ‘ontological optimism’ that Sartre objects to in Hegel, both releases Sartre's ontology from its difficulties and furthers Sartre's central philosophical purposes.

This paper is concerned with the attempt to base a general theory of value on an idealist metaphysics. The most explicit and fully developed instance of this approach is, of course, found in Kant, on whom I shall concentrate, though I will also suggest that the account I offer of Kant has application to the later German idealists. While the core of the paper is devoted to commentary on Kant, what I thereby wish to make plausible is the idea that Kant's endeavour to base a general conception of value on an idealist metaphysics is of contemporary, not merely historical, interest. Specifically, my suggestion will be that a correct understanding of what is demanded by our ordinary, pre-philosophical grasp of value shows there is reason to think that something along the lines of Kant's transcendental idealism (or, like absolute idealism, developed from it) is required for a fully adequate metaphysics of value. Essential to the case I will make is a distinction between Kant's moral theory and his broader account of value, my claim being that, whether or not Kantian moral theory is ultimately dependent on any metaphysics, the broader conception of value to be found in Kant cannot be detached from his doctrine of transcendental idealism.