This paper presents a syntactically-centered analysis of the loss of argumental dative case in the history of Greek. We treat the replacement strategies using accusative and genitive case as individual phenomena contributing to the same end, loss of dative. We argue that in Post-Classical times in possessor raising constructions the genitive possessor pronoun, given its clitic status, is attracted to the head of the Appl(icative)P(hrase) from within the possessee and comes to transfer its genitive Case feature to the head of ApplP. Once the applicative head has a genitive Case feature, it assigns inherent genitive Case to full noun phrases in the [Spec,ApplP]. The replacement of dative by accusative involves loss of the [dative] Case feature of v, resulting in the replacement of dative objects of monotransitive verbs by accusative ones in Medieval Greek. To account for the replacement of dative indirect objects by accusative indirect objects in the northern Greek dialects, we propose that accusative replaced genitive Case in Appl, but retained its inherent Case properties.

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It is common place for embedded systems and consumer products to contain flash memory for nonvolatile storage. While there are many applications that require the data stored in the flash memory to be in a given structure enabling the data to be externally accessed, there are also many embedded consumer applications where the content of the flash memory is only accessed locally. In this case, the local application can benefit from having a minimized bespoke file system optimized for the application, resulting in lower power and faster access speed than using public file systems. This paper analyses the overhead in using the commonly used File Allocation Table File System (FatFS), and proposes a significantly faster, smaller footprint, and hence lower power file system, termed SlimFS. The work has clear applications to low power embedded consumer applications, specifically battery driven wearable devices for healthcare and 'green' electronic systems.

Christianity is deeply interested in the living human body, since each body is a person, and each person a creature and image-bearer of God. The classic sources of the Christian tradition engender a spiritual philosophy that challenges the contemporary gnostic impulse to marginalize the body, to reduce it to meat. At the same time, a Christian metaphysics of the flesh affirms the human substructure as a bodily-spiritual synthesis. Since the person is an enfleshed spiritual being, the human body bears intrinsic personal meaning. In the three great mysteries of God's dealings with the universe—creation, incarnation, and resurrection—all material reality, but especially spirited, sensible, sexed, and social human flesh, is radically implicated. By dwelling in these mysteries, that is, by mentally and physically assimilating ourselves to the semitive and sacramental symbols that communicate their truth, we find that they have power to illumine whole vistas of knowledge that do not belong exclusively to the provenance of Christian revelation and belief, but are open to all people. In the light of the incarnate Christ, these other spheres of reality become especially luminous. With a Christian metaphysics of flesh, illuminated by the incarnation, we are able to address a number of pressing intellectual, ethical, and social questions about bodily life with philosophical integrity.