CLASSICAL THEISM HAS USED THE DOCTRINE OF THE TRINITY TO EXPRESS GOD’S SIMULTANEOUS TRANSCENDENCE OF, AND IMMANENCE WITHIN, THE WORLD, BUT HERE A TWOFOLD DISTINCTION, SUCH AS THAT PROPOSED BY RICHARDSON OR HARTSHORNE, WILL DO: GOD AS ABSOLUTE AND GOD AS RELATED. WHITEHEAD HAS SEEN A DOUBLE PROBLEM, FOR THE WORLD ALSO TRANSCENDS, AND IS IMMANENT WITHIN, THE WORLD. FOR THIS DOUBLE PROBLEM A THREEFOLD DISTINCTION IS NECESSARY: THE PRIMORDIAL ENVISAGEMENT, THAT DIVINE INSTANTIATION OF CREATIVITY WHICH UTTERLY TRANSCENDS THE (...) WORLD, THE PRIMORDIAL NATURE OR LOGOS, PART OF WHICH IS INDIVIDUALLY IMMANENT WITHIN EACH CREATURE AS ITS INITIAL AIM, AND THE CONSEQUENT NATURE, WHICH IS THE WAY EACH CREATURE, TRANSCENDENT TO GOD IN ITS BECOMING, IS ULTIMATELY INCLUDED WITHIN THE ONGOING TEMPORAL EXPERIENCE OF GOD. (shrink)

How do we use our mental images of the present to reconstruct our past? Maurice Halbwachs addressed this question for the first time in his work on collective memory, which established him as a major figure in the history of sociology. This volume, the first comprehensive English-language translation of Halbwach's writings on the social construction of memory, fills a major gap in the literature on the sociology of knowledge. Halbwachs' primary thesis is that human memory can only function within (...) a collective context. Collective memory, Halbwachs asserts, is always selective; various groups of people have different collective memories, which in turn give rise to different modes of behavior. Halbwachs shows, for example, how pilgrims to the Holy Land over the centuries evoked very different images of the events of Jesus' life; how wealthy old families in France have a memory of the past that diverges sharply from that of the nouveaux riches; and how working class construction of reality differ from those of their middle-class counterparts. With a detailed introduction by Lewis A. Coser, this translation will be an indispensable source for new research in historical sociology and cultural memory. Lewis A. Coser is Distinguished Professor of Sociology Emeritus at the State University of New York and Adjunct Professor of Sociology at Boston College. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.4 (2001) 651-664 [Access article in PDF] Walter Charleton and Early Modern Eclecticism Eric Lewis The publication of Michael Albrecht's Eklektik (1994) revived a small amount of scholarly interest in an early modern "movement" with a lineage that can be traced back to Clement of Alexandria, who described a method of constructing a philosophical system by selecting among different philosophical sects. 1 (...) Not surprisingly, the reception of Albrecht's work demonstrated the complexities associated with identifying the "movement" and categorizing those who labeled themselves "eclectic" philosophers; that is, those who seemed to expound a system of philosophy assimilated from ancient and modern sources. The difficulties involved with defining "eclecticism" and applying the term to early modern natural science is further complicated by the tendency for "eclectics" to categorize their contemporaries in ways that are counterintuitive to our modern sensibilities. 2 Nevertheless, the proponents of this patchwork style of natural science are interesting precisely because they give us a glimpse into their interpretation of the state of philosophy and its relation to history during a time when the authority of The Philosopher was falling under ever increasing scrutiny.The recent literature on philosophic eclecticism largely ignored the English context where rising sentiment against sectarianism influenced the formation of the Royal Society. 3 The perceived chaos of a nation divided and redivided by the multiplication of religious associations produced a plethora of proposals for the restoration and maintenance of intellectual and social order. In particular the problems of religious and political order motivated certain members of the [End Page 651] "Newcastle Circle" (largely Royalists) to construct philosophical methodologies at least congruent with their ideological commitments to social stability. Thomas Hobbes, Margaret Cavendish, and her close friend the physician Walter Charleton each offered his and her own style of natural science. 4 Both Hobbes and the Duchess of Newcastle were excluded from participating in the community of natural philosophers formed in 1660; yet Charleton became a founding member of the Royal Society that year. Despite relative neglect, Charleton's importance to understanding the development of modern natural science in England should not be overlooked; and particularly his prescribed method of doing natural philosophy needs more attention. 5 Like the radically different methods developed by Margaret Cavendish and Thomas Hobbes, Charleton's eclecticism should be viewed as an exhaustive effort to prescribe a remedy to the perceived threat of rampant sectarianism. 6 Unlike Hobbes and Cavendish, however, Charleton saw authoritarianism and dogmatism as the greatest challenge to order, and found the solution to that challenge in mitigated skepticism and a style of philosophy that did not make an epistemic differentiation between the novel philosophies of his day and those of the ancients.Despite being a prolific writer, having a considerable reputation as a physician and placing himself in the center of the English community of natural scientists, Walter Charleton has been mostly ignored by modern scholars. In part this lack of attention can be attributed to the common view that he never developed a comprehensive philosophy nor maintained consistent metaphysical commitments. References to him claim that he was an "intellectual barometer of the age," 7 and his work has been described as "important as a case study in the reception of a mechanical philosophy." 8 His name is virtually absent from discussions concerning scientific methodology, though he is often described as a Renaissance [End Page 652] alchemical philosopher who fell under the influence of mechanistic atomism and the experimental agenda of a fledgling society of natural philosophers. Most accounts simply portray Charleton as a converted follower of the novel philosophy rather than as a novel thinker.The failure to see Charleton as more than a converted empiricist and mechanist likely results from the opinion that eclecticism does not constitute a philosophical method as much as it constitutes the last refuge for scholars during periods of intellectual crisis. The article on eclecticism in Encyclopedia Britannica (fourteenth edition) states: Eclecticism always tends to spring up after a period of vigorous constructive speculation, especially in the later stages of a controversy between... (shrink)

This book contains new critical editions of the Latin texts of Robert Grosseteste's 13th century treatise on free will, De libero arbitrio, with complete English translations. Included is a substantial study of the texts, their place in Grosseteste's body of works, doctrinal content, employment by later thinkers, and manuscript sources.

First published in 1925. This book is a brief analysis of the historical relation of contemporary writers to their immediate predecessors. The author attempts to further a comprehensive summary of certain selected writers, with a criticism of their ideas, while in the last chapter an attempt is made at synthesis. Among those whose work is examined are Ramsay MacDonald, Bertrand Russell, Harold Laski, the Pauls, Hobhouse, Bryce, G. D. H. Cole, Norman Angell, etc. This title will be of great interest (...) to students of politics, philosophy and history. (shrink)

This is the second volume of philosophical essays by one of the most innovative and influential philosophers now writing in English. Containing thirteen papers in all, the book includes both new essays and previously published papers, some of them with extensive new postscripts reflecting Lewis's current thinking. The papers in Volume II focus on causation and several other closely related topics, including counterfactual and indicative conditionals, the direction of time, subjective and objective probability, causation, explanation, perception, free will, (...) and rational decision. Throughout, Lewis analyzes global features of the world in such a way as to show that they might turn out to supervene on the spatiotemporal arrangement of local qualities. (shrink)

Unlike his contemporaries Virginia Woolf and Henry James, Kipling always denied he was a critic. But his letters, speeches, and stories are full of comments on writing and writers. This collection, including many formerly unpublished private letters and papers, details Kipling's response to the commercialisation of literature and the emerging role of the writer as celebrity in the turbulent literary world of the 1890s and beyond. They reveal a mind intensely concerned with questions of literary value, with language and imagination, (...) with truth, realism, and romanticism. Kipling's fame made him a significant spokesperson for important segments of the reading public - the soldiers, engineers, and functionaries central to Britain's imperial expansion. He profoundly influenced English literary language and our perception of English national character. This book offers access to the private and public history of a writer whose continuing influence is still a matter of fierce controversy. (shrink)

Few people, I imagine, would be disconcerted to learn that it is not very easy to provide a philosophical account of their activities; and this holds no less when these activities are of an intellectual nature. Historians and mathematicians and scientists do not wait in that fashion upon the deliberations of philosophers; and a good thing it is for them, too. For their patience might otherwise be rather severely tried, since disagreement and dispute appear to be the life-blood of philosophy. (...) Nonetheless philosophical questions about these and other activities are not irrelevant to practice. (shrink)

This is the second volume of philosophical essays by one of the most innovative and influential philosophers now writing in English. Containing thirteen papers in all, the book includes both new essays and previously published papers, some of them with extensive new postscripts reflecting Lewis's current thinking. The papers in Volume II focus on causation and several other closely related topics, including counterfactual and indicative conditionals, the direction of time, subjective and objective probability, causation, explanation, perception, free will, (...) and rational decision. Throughout, Lewis analyzes global features of the world in such a way as to show that they might turn out to supervene on the spatiotemporal arrangement of local qualities. (shrink)

In this paper, I investigate the prospects for using the distinction between rejection and denial to resolve Saul Kripke’s puzzle about belief. One puzzle Kripke presents in A Puzzle About Belief poses what would have seemed a fairly straightforward question about the beliefs of the bilingual Pierre, who is disposed to sincerely and reflectively assent to the French sentence Londres est jolie, but not to the English sentence London is pretty, both of which he understands perfectly well. The question (...) to be answered is whether Pierre believes that London is pretty, and Kripke argues, of each answer, that it is unacceptable. On my proposal, either answer to the question is to be rejected, but neither answer is to be denied, using the resource of partially-defined predicates. After demonstrating how this serves as a solution to the puzzle, I illustrate some philosophical motivations—independent of Kripke’s puzzle —for adopting a view on which belief is a partially defined predicate. I conclude that there are decent prospects for the proposed response to Kripke’s puzzle. (shrink)

Lewis Richard Farnell's five-volume The Cults of the Greek States, first published between 1896 and 1909, disentangles classical Greek mythology and religion, since the latter had often been overlooked by nineteenth-century English scholars. Farnell describes the cults of the most significant Greek gods in order to establish their zones of influence, and outlines the personality, monuments, and ideal types associated with each deity. He also resolutely avoids the question of divine origins and focuses instead on the culture surrounding (...) each cult, a position which initially drew some criticism, but which allowed him more space to analyse the religious practices themselves. Written to facilitate a comparative approach to Greek gods, his work is still regularly cited today for its impressive collection of data about the worship of the most popular deities. (shrink)

Absolute velocities in Newtonian mechanics are commonly regarded as unmeasurable. Roberts (Br J Philos Sci 59(2):143–168, 2008) provides a justification for this thesis which appeals to the observational indistinguishability of boost-related models of Newtonian mechanics. Middleton and Murgueitio Ramírez (Australas J Philos, 2020) criticise his argumentation by pointing out that his analysis of the notion of measurement is too restrictive, and that, under a weaker analysis (based on counterfactuals), absolute velocities are measurable. Jacobs (Australas J Philos, 2020) (...) opposes their view, arguing that, on a properly formulated counterfactual-based account of measurement, absolute velocities are unmeasurable. However, in his argument, observational indistinguishability plays no role, even though, intuitively, it is very relevant for the issue of (un)measurability. This paper’s aim is to bring observational indistinguishability back to this discussion. I build upon the observation that there is an analogy between possible views on knowledge and justification on the one hand, and on measurement on the other. In particular, I explore the distinction between externalist and internalist approaches. Counterfactual-based accounts are all externalist, whereas the observational indistinguishability of boost-related models becomes relevant if we are interested in an internalist concept of measurement. (shrink)

In the search for elementary particles, such principles are used as Gell‐mann's that ‘anything which is possible is compulsory’. This is an example of a teleological principle according to which the scientist tries to realize in science the kind of world that he desires on prior emotional grounds. Mendeleev's classical discovery of the Periodic Law and Table of Elements was thus guided by his mystical values. A mechanistic anti‐teleologist such as Jacques Loeb was indeed a crypto‐teleologist who wished science to (...) fulfil his radical, socialistic aims. Hoyle's ‘perfect cosmological principle’ projected conservative values, while such conceptions as Oppenheimer's ‘catastrophic collapse’, and Mach's Principle likewise had their teleological bases. Anti‐mystical and individualistic values inspired Bridgman's operationism. A ‘perfect operational principle’ would stipulate that every imaginable state of affairs would be operationally differentiable from others. Teleological principles are essential to the functioning of sciences; in the Theory of Theories, the principle of plenitude may hold: that for every mode of theory, there is some segment of reality for which it provides the best explanation. Naturalistic accounts of basic teleological principles seem inadequate. (shrink)

An eight-volume series, this collection contains comprehensive introductions, notes that encourage discussion, and extensive bibliographies on the history of philosophy. Eighteenth-Century Philosophy presents readings on the history of philosophy, providing the full scope and impact of Western philosophy from the Presocratics to the important thinkers of the twentieth century. Containing many selections that appear in English for the first time, this series presents extensive and carefully chosen selections that emphasize the ranges and significance of the important philosophers of each (...) period and well as their interrelationships with each other and with the intellectual current of their age. (shrink)

Poetry has to do with reality in its most individual aspect. It is thus at the opposite pole to science, and out of its reach. Studies like The Road to Xanadu , highly valuable though they may be in one way, do not help us in any measure to understand what poetry in itself is; nor do they heighten substantially our appreciation of poetry. This may seem rather obvious, but it is not in fact idle to say it. For our (...) thought is apt to be unduly coloured to-day by the progress of science, and some of the votaries of science are prone to regard it, in the Biblical phrase, as ‘profitable unto all things.’ These are less naïve to-day than their prototypes a century ago, and they have a subtler psychology at their disposal when they turn to art. But their view is no less pernicious for that reason. Science has very certain limits, and we only bring it into contempt by forcing upon it a forlorn and unnatural enterprise beyond its own terrain. Some scientists, and they include eminent persons like Julian Huxley, have made that mistake in regard to our ideas of right and wrong, and have endeavoured to develop a science of ethics. It is not to the purpose here to expose the confusions involved in this particular act of aggression on the part of science. Science has nothing to do, in the final analysis, with our ideas of right and wrong. And it is also true, quite apart from ultimate questions about the meaning of value, that we cannot give a scientific analysis of art. Science may indeed help us to understand matters incidental to the pursuit of artistic activities. (shrink)

As the seminal essay, it gives title to the present volume, and is here translated into English for the first time. In this essay, which marked a change of direction in Wind's own development, he argues that two opposing styles of portraiture, exemplified in the art of Gainsborough and Reynolds, can be related to the different notions of humanity subscribed to by the philosophers David Hume and James Beattie. Other important studies, also reprinted here, make this volume an excellent (...) resource to Wind's tremendous contributions to art history. (shrink)

Taking an analytic and historical approach, this work develops and defends Althusserian critical theory. This theory, it is argued, produces knowledge of how a particular class of people, in a particular time, in a particular place, is dominated, oppressed, or exploited. Moreover, without relying on a general notion of human emancipation, concrete critical theory can suggest political means for the alleviation of these conditions. Because it puts Althusser’s ideas in dialogue with contemporary social science and philosophy, the book as a (...) whole makes contributions to Althusser studies, to Anglo-American political philosophy, and to current debates in the philosophy of the social sciences. (shrink)

The social sciences were founded at the height of the Euromodern era when the belief in infinite expansion coexisted with the willingness to enclose, categorize, and lock up a large part of humanity. The invention of the social sciences was closely linked to this enterprise of disciplinarization of spaces and of populations which accompanied the expansion of capitalism and colonial conquest. Stigmatized, dominated, and colonized groups were constituted as objects by social scientists who considered themselves as pure subjects, and concealed (...) the conditions under which they undertook their research and prohibited the colonized from expressing their own subjectivity. Colonization also imposed a binary cartography of the world and a geography of reason with obligatory references and strict disciplinary divisions. There are many ways to decolonize knowledge, but they remain marginal in a world where white male supremacy is also epistemological. The rejection of disciplinary decadence implies not only a critical but a metacritical gesture, and the refusal of the imperative of objectivation and non-engagement. (shrink)

This volume is a comprehensive collection of critical essays on The Taming of the Shrew, and includes extensive discussions of the play's various printed versions and its theatrical productions. Aspinall has included only those essays that offer the most influential and controversial arguments surrounding the play. The issues discussed include gender, authority, female autonomy and unruliness, courtship and marriage, language and speech, and performance and theatricality.

First published in 1923 as part of the Cambridge Plain Texts series, this volume contains Descartes' Discours de la méthode in the original French. A short editorial introduction in English is also included. This book will be of value to anyone with an interest in the works of Descartes and the development of rationalism.

Lewis Richard Farnell's five-volume The Cults of the Greek States, first published between 1896 and 1909, disentangles classical Greek mythology and religion, since the latter had often been overlooked by nineteenth-century English scholars. Farnell describes the cults of the most significant Greek gods in order to establish their zones of influence, and outlines the personality, monuments, and ideal types associated with each deity. He also resolutely avoids the question of divine origins and focuses instead on the culture surrounding (...) each cult, a position which initially drew some criticism, but which allowed him more space to analyse the religious practices themselves. Written to facilitate a comparative approach to Greek gods, his work is still regularly cited today for its impressive collection of data about the worship of the most popular deities. Volume 1 covers the Aniconic age, the Iconic age, and the cults of Cronos, Zeus, Hera and Athena. (shrink)

Lewis Richard Farnell's five-volume The Cults of the Greek States, first published between 1896 and 1909, disentangles classical Greek mythology and religion, since the latter had often been overlooked by nineteenth-century English scholars. Farnell describes the cults of the most significant Greek gods in order to establish their zones of influence, and outlines the personality, monuments, and ideal types associated with each deity. He also resolutely avoids the question of divine origins and focuses instead on the culture surrounding (...) each cult, a position which initially drew some criticism, but which allowed him more space to analyse the religious practices themselves. Written to facilitate a comparative approach to Greek gods, his work is still regularly cited today for its impressive collection of data about the worship of the most popular deities. Volume 2 focuses on the cults of Artemis, Adrasteia, Hekate, Eileithyia, and Aphrodite. (shrink)

Biological scientists are increasingly encountering work-related ethical problems. For most, their training leaves them quite unprepared. Rather than merely providing additional bolt-on courses in ethics, a way of introducing critical thinking skills seamlessly into the curriculum is proposed. A method is described whereby students become engaged in self-generated discussion about the scientifically recognized, but philosophically complex, terms ‘disease’ and ‘health.’ Addressing these words, students are confrontedwith the need to develop critical thinking skills without realizing that they are entering into overt (...) philosophical argument—the like of which many often prejudge to be abstract and worthless. (shrink)

There is no distinct correspondence theory of truth, truth is correspondence to fact. If facts are taken to be true propositions, we wind up with just another version of the correspondence theory's ostensible competitor, the redundancy theory of truth. If instead facts are taken to be Armstrong's states of affairs, or Tractarian facts, or Mellor's _facta<D>, we get a _truthmaker<D> principle, that for every truth there is a truthmaker; something whose existence implies the proposition in question. Truthmaker principles are interesting (...) and useful, but go far beyond truth as correspondence with fact, and so are not really theories of truth at all. (shrink)

Lewis Richard Farnell's five-volume The Cults of the Greek States, first published between 1896 and 1909, disentangles classical Greek mythology and religion, since the latter had often been overlooked by nineteenth-century English scholars. Farnell describes the cults of the most significant Greek gods in order to establish their zones of influence, and outlines the personality, monuments, and ideal types associated with each deity. He also resolutely avoids the question of divine origins and focuses instead on the culture surrounding (...) each cult, a position which initially drew some criticism, but which allowed him more space to analyse the religious practices themselves. Written to facilitate a comparative approach to Greek gods, his work is still regularly cited today for its impressive collection of data about the worship of the most popular deities. Volume 3 focuses on the cults of Ge, Demeter, Hades, and Rhea. (shrink)

Martin Heidegger wrote one and only one preface for a scholarly work on his thinking, and it was for William J. Richardson’s study Heidegger: Through Phenomenology to Thought, first published in 1963. Ever since, both Heidegger’s Preface and Richardson’s groundbreaking book have played an important role in Heidegger scholarship. Much has been discussed about these texts over the decades, but what has not been available to students and scholars up to this point is Richardson’s original comments and (...) questions to Heidegger that led to the famous Preface. These are published here for the first time both in the German original and in our English translation. In our commentary we 1) discuss how Heidegger’s Preface came about, 2) explain the source and status of the materials published here, and 3) pair selected passages from Richardson’s text with Heidegger’s reply in his Preface to highlight the consonance of their thinking. (shrink)

In the past, work on racial and ethnic variation in brain and behavior was marginalized within genetics. Against the backdrop of genetics’ eugenic legacy, wide consensus held such research to be both ethically problematic and methodologically controversial. But today it is finding new opportunistic venues in a global, transdisciplinary, data‐rich postgenomic research environment in which such a consensus is increasingly strained. The postgenomic sciences display worrisome deficits in their ability to govern and negotiate standards for making postgenomic claims in the (...) transdisciplinary space between human population variation research, studies of intelligence, neuroscience, and evolutionary biology.Today some researchers are pursuing the genomics of intelligence on a newly grand scale. They are sequencing large numbers of whole genomes of people considered highly intelligent (by varying empirical and social measures) in the hope of finding gene variants predictive of intelligence. Troubling and at times outlandish futurist claims accompany this research. Scientists involved in this research have openly discussed the possibility of marketing prenatal tests for intelligence, of genetic engineering or selective embryo implantation to increase the likelihood of a high‐IQ child, and of genotyping children to guide their education. In this permissive and contested environment, what would trustworthy research on the genomics of high intelligence look like? (shrink)

Lewis Richard Farnell's five-volume The Cults of the Greek States, first published between 1896 and 1909, disentangles classical Greek mythology and religion, since the latter had often been overlooked by nineteenth-century English scholars. Farnell describes the cults of the most significant Greek gods in order to establish their zones of influence, and outlines the personality, monuments, and ideal types associated with each deity. He also resolutely avoids the question of divine origins and focuses instead on the culture surrounding (...) each cult, a position which initially drew some criticism, but which allowed him more space to analyse the religious practices themselves. Written to facilitate a comparative approach to Greek gods, his work is still regularly cited today for its impressive collection of data about the worship of the most popular deities. Volume 4 focuses on the cults of Poseidon and Apollo. (shrink)

Following Kenya’s independence in 1963, scientists converged on an ecologically sensitive area in southern Kenya on the northern slope of Mt. Kilimanjaro called Amboseli. This region is the homeland of the Ilkisongo Maasai who grazed this ecosystem along with the wildlife of interest to the scientists. Biologists saw opportunities to study this complex community, an environment rich in biological diversity. The Amboseli landscape proved to be fertile ground for testing new methods and lines of inquiry in the biological sciences that (...) were generalizable and important for shaping natural resource management policies in Kenya. However, the local community was in the midst of its own transformation from a primarily transhumant lifestyle to a largely sedentary one, a complex political situation between local and national authorities, and the introduction of a newly educated generation. This article examines the intersection of African history and field science through the post-colonial Africanization of Kenyan politics, the broadening of scientific practices in Amboseli in previously Western-occupied spaces to include Kenyan participants, and an increasing awareness of the role of local African contexts in the results, methods, and implications of biological research. “Africanization” as an idea in the history of science is multifaceted encompassing not just Africans in the scientific process, but it needs an examination of the larger political and social context on both a local and national level. (shrink)

Margery Kempe and her Book studied in both literary and historical context.

In lieu of an abstract, here is a brief excerpt of the content:preface That an overtly white-nationalist misogynist demagogue was voted into power in the United States is cause for alarm and despair. As the election results sink in and analyses take shape, we at Feminist Studies mark this moment via poetry, a tradition of feminist expression that we have long nurtured. We include in this issue a special section on poems responding to the election. Raw by necessity, they allow (...) for a collective processing of feelings experienced in this moment, even as we prepare for the courage and acuity needed in days ahead. The scholarly works in this issue offer reflections on the travels of the term gender: in French Canadian feminist circles; the misreadings of gender and sexuality in histories of post-WWII New York City; and the gains and gaps in activism against gender-based violence and inequality. Geneviève Pagé recounts how the term gender was taken up in French Canadian scholarship, while Alix Genter offers a visual history of what butchness meant in 1950s and 1960s New York City. Julie R. Enszer tracks the representation of women writers through literary grants offered by the National Endowment for the Arts and in Norton anthologies, making the case that gender parity remains an elusive goal. Elizabeth Jean Hornbeck narrates the 1980 horror film The Shining as a commentary on violence against women and child abuse that uses the Gothic form to salutary effect. Nikki Lane reviews recent scholarship in black queer ethnography, and Jennifer A. Wagner-Lawlor introduces us to the feminist eco-art of Pamela Longobardi. Our featured poets, apart from our special section, are Hannah Baker Saltmarsh and Karen An-hwei Lee. Our closing forum on trigger warnings narrates the innovative practices that Alexis Lothian and Ramzi Fawaz propose in response to a contentious pedagogical debate. 560Preface Geneviève Pagé describes the history of the journey of the term gender in feminist circles in Montreal, using this case to comment on the dilemmas that arise from Anglocentrism in feminism. Pagé argues that in many ways, the term gender was not well suited to the context she highlights: Quebec feminists already possessed an intellectual infrastructure for referencing the meanings of the term gender through alternative phrasing, such as rapport sociaux de sexe. Furthermore, the grammatical concept of genre was “a concept central to the French language, but only peripheral in the English language,” and therefore, its use in French carried a potential “naturalizing” connotation. Nonetheless, given the dominance of English in feminist theory, Pagé concludes that “the polysemic nature of gender” allowed “for a fluid and multiple account of the local and global processes at work in the construction of women and men” in this context. Alix Genter gives us a nuanced understanding of butch genders and butch-femme aesthetics. Rather than relying on a stereotypical version of the 1950s queerly legible butch in masculine clothes, Genter argues that butchness itself was visually nuanced and coded in different ways than expected. Referencing a rich archive of 1950s-era photographs, Genter demonstrates that butch-identified women “conveyed their identities through alternate means that included clandestine codes and plays on women’s fashions.” This approach to butch aesthetics and lesbian self-representation opens up the common notion of a strict butch-femme contrast and introduces the concept of conscious mutual survival between the two lesbian identities. The appreciation of nuance continues in Nikki Lane’s review essay of reflexive ethnographic research about black queer communities. Lane’s review of recent work by Jafari S. Allen, Marlon Bailey, Mignon Moore, and Mireille Miller-Young highlights the attention these authors give to the complex politics of sexuality in everyday experiences of black communities. With an emphasis on the illuminating potential of ethnography and qualitative methodologies, Lane discusses how each text adds to our understanding of processes of “racialization, gendering, and sexualization.” Lane concludes that black queer and feminist ethnographic methods help accrue an embodied knowledge—the “flesh”—of black queer experience. Preface 561 The art featured in this issue is by Pamela Longobardi, who uses found-plastic objects to create painting, sculptures, installations, assemblages, photographs, and community-art projects. As an artist with training in biology, Longobardi focuses on the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Controversy Between Schelling and Jacobi LEWIS S. FORD SCHELLING, ALONGWITH FICHTE, has suffered the fate of being labelled one of tIegel's predecessors. Richard Kroner provides the classic expression of this viewpoint in his monumental study, Von Kant bis Hegel, which examines Schelling's thought primarily for its contribution to Hegel's final synthesis.I In English we have Josiah Royce's sympathetic and lively account of Schelling's early romantic exuberance, (...) regarded as a transitional stage in the development of German idealism. 2 But this emphasis on the early ScheUing has led to an unfortunate neglect of his work subsequent to the break with Hegel in 1807. Schelling's romanticism, so ably documented by E. D. Hirsch, Jr., 3 can only be regarded as one phase in the total sweep of his thought, for, after the break with Hegel, Schelling produced at least three major works: the essay •ber das Wesen der menschlichen Freiheit,4 wrestling with the problem of evil and human freedom, the fragmentary Weltalter, 5 which in scope and dialectical intricacy should be compared with Hegel's Logic, and the Philosophie der Mythologie und Offenbarung, 6 furnishing a fundamental critique of the whole dialectical enterprise. Save for the essay on human freedom, however, none of these works were published during his lifetinm, as Schelling withdrew from the public eye after his controversies with Hegel and Jacobi. Thus the publishing histories of Schelling and Hegel are exactly reverse. Schelling rushed into print his early speculative gropings, while Hegel suppressed his/making the Ph~nomenologic des Geistes his first major publication. Then while Hegel's Logic and Encyclopedia were being publicly acclaimed, Schelling remained silent. This accident of history is largely responsible for the illusion that Schelling is the older of the two x (Tiibingen: J. C. B. Mohr, 1921-24),2 vols. 2The Spirit of Modern Philosophy (Boston: Houghton Mifflin, 1892), Lecture VI, 164-189. Wordsworth and ScheUing, A Typological Study of Romanticism (New Haven: Yale University Press, 1960),Yale Studies in English, Vol. CXLV. 4Friedrich Wilhelm Joseph yon Sehelling, Philosophische Untersuchungen i~berdas Wesen der menschlichen Freyheit und die damit zusaramenhdngenden Gegenstdnde, 1809. Reprinted in the Sdmmtliche Werke, Erste Abtheilung, VII. Band (Stuttgart und Augsburg: J. G. Cotta, 1856), 331-416. English translation by James Gutmann: Of Human Freedom (Chicago: Open Court, 1936). 5Three fragmentary versions of the Weltalter have been published. The Urfassungen of 1811 and 1813were edited by Manfrcd SehrSter and published as a separate Naehlassband to the M~nchener Jubildumsausgabe of the collected works: Die Weltalter, Fragmente (Munich: Biederstein, Leibniz, 1946). A later version is published in S.W. I: 8, pp. 195-344,which has been translated by Frederick de Wolfe Bolman, Jr. : The Ages of the World (NewYork: Columbia University Press, 1942). 6Philosophie der Mythologie is published in S.W. II: 1-2; Philosophie der Offenbarung in S.W. II: 3-4. These essays were first collected and published by Herman Nohl in Hegels theologische Jugendschriften (Tiibingen: 1907).T. M. Knox translated them into English, with an introduction by Richard Kroner: GeorgWilhelm Friedrich Hegel, Early Theological Writings (Chicago: University of Chicago Press, 1948). [75] 76 HISTORY OF PHILOSOPHY thinkers (actually he was five years Hegel's junior), who retired from the philosophical scene after making his contribution to the Hegelian synthesis. Paul Tillich's doctoral dissertations s and Ernst Cassirer's studies in post-Kantian thought 9 made serious inroads on this conception, yet the iIInsion persisted. Their insistence on the importance of the later Schelling has been brilliantly sustained by two recent studies: Horst Fuhrmans's Schellings Philosophie der Weltalter1~and Walter Schulz's Die Vollendung des deutschen Idealismus in der Spdtphilosophie Schellings, ~ and we may hope that the conventional estimate of Schelling will be drastically revised. Fuhrmans has demonstrated that the split between the early and the later Schelling must be placed in the year 1806 when he came in contact with Franz yon Bander in Munich, who encouraged him to delve deeper into the theological and cosmological ramifications of Jacob Boehme's thought. TM The reorientation this caused is apparent in the essay on human freedom, published in 1809, but it was not fully exploited until the... (shrink)

In The Imperative of Responsibility, published in German in 1979 and in English five years later, Hans Jonas introduced a new moral imperative for the technological age that runs as follows : «Act so that the effects of your action are compatible with the permanence of genuine human life». This article has two objectives: firstly to clarify what it means to live, in Jonas’ sense, a genuine human life, and secondly whether we can still live such a life if (...) we radically enhance ourselves the way transhumanists tell us we should. We use two concepts from Jonas’ thought to flesh out the notion of genuine humanity — the human condition and the idea of Man — and argue that human enhancement could indeed compromise both: a prospect to be avoided. (shrink)

Emerging from the disruption of the First World War, surrealism confronted the resulting ‘crisis of consciousness’ in a way that was arguably more profound than any other cultural movement of the time._ _The past few decades have seen an expansion of interest in surrealist writers, whose contribution to the history of ideas in the twentieth-century is only now being recognised._ Surrealism: Key Concepts_ is the first book in English to present an overview of surrealism through the central ideas motivating (...) the popular movement. An international team of contributors provide an accessible examination of the key concepts, emphasising their relevance to current debates in social and cultural theory. This book will be an invaluable guide for students studying a range of disciplines, including Philosophy, Anthropology, Sociology and Cultural Studies, and anyone who wishes to engage critically with surrealism for the first time. _Contributors:_ Dawn Ades, Joyce Cheng, Jonathan P. Eburne, Krzysztof Fijalkowski, Guy Girard, Raihan Kadri, Michael Löwy, Jean-Michel Rabaté, Michael Richardson, Donna Roberts, Bertrand Schmitt, Georges Sebbag, Raymond Spiteri, and Michael Stone-Richards. (shrink)

Three of the papers included here have not previously appeared in English, and five have not been published at all.

Lewis Richard Farnell's five-volume The Cults of the Greek States, first published between 1896 and 1909, disentangles classical Greek mythology and religion, since the latter had often been overlooked by nineteenth-century English scholars. Farnell describes the cults of the most significant Greek gods in order to establish their zones of influence, and outlines the personality, monuments, and ideal types associated with each deity. He also resolutely avoids the question of divine origins and focuses instead on the culture surrounding (...) each cult, a position which initially drew some criticism, but which allowed him more space to analyse the religious practices themselves. Written to facilitate a comparative approach to Greek gods, his work is still regularly cited today for its impressive collection of data about the worship of the most popular deities. Volume 5 focuses on the cults of Hermes, Dionysos, Hestia, Hephaistos, Ares and several minor figures. (shrink)

Lewis Richard Farnell's five-volume The Cults of the Greek States, first published between 1896 and 1909, disentangles classical Greek mythology and religion, since the latter had often been overlooked by nineteenth-century English scholars. Farnell describes the cults of the most significant Greek gods in order to establish their zones of influence, and outlines the personality, monuments, and ideal types associated with each deity. He also resolutely avoids the question of divine origins and focuses instead on the culture surrounding (...) each cult, a position which initially drew some criticism, but which allowed him more space to analyse the religious practices themselves. Written to facilitate a comparative approach to Greek gods, his work is still regularly cited today for its impressive collection of data about the worship of the most popular deities. Volume 1 covers the Aniconic age, the Iconic age, and the cults of Cronos, Zeus, Hera and Athena. (shrink)

This selection of articles by Lewis E. Hahn addresses the philosophical school of contextualism and four contemporary American philosophers: John Dewey, Henry Nelson Wieman, Stephen C. Pepper, and Brand Blanshard. Stressing the relatively recent contextualistic worldview, which he considers one of the best world hypotheses, Hahn seeks to achieve a broad perspective within which all things may be given their due place. After providing a brief outline, Hahn explains contextualism in relation to other philosophies. In his opening chapter, as (...) in later chapters, he expresses contextualism as a form of pragmatic naturalism. In spite of Hahn’s high regard for contextualism, however, he does not think it would be good if we were limited to a single worldview. “The more different views we have and the more different sources of possible light we have, the better our chances that some of these cosmic maps will shed light on our world and our place in it.”. (shrink)

The ethical principle of ‘respect for persons’ in clinical research has traditionally focused on protecting individuals’ autonomy rights, but respect for participants also includes broader, although less well understood, ethical obligations to regard individuals’ rights, needs, interests and feelings. However, there is little empirical evidence about how to effectively convey respect to potential and current participants. To fill this gap, we conducted exploratory, qualitative interviews with participants in a clinical genomics implementation study. We interviewed 40 participants in English or (...) Spanish about their experiences with respect in the study and perceptions of how researchers in a hypothetical observational study could convey respect or a lack thereof. Most interviewees were female, identified as Hispanic/Latino or non-Hispanic white, reported annual household income under US$60 000 and did not have a Bachelor’s degree ; 30% had limited health literacy. We identified four key domains for demonstrating respect: personal study team interactions, with an emphasis on empathy, appreciation and non-judgment; study communication processes, including following up and sharing results with participants; inclusion, particularly ensuring materials are understandable and procedures are accessible; and consent and authorisation, including providing a neutral informed consent and keeping promises regarding privacy protections. While the experience of respect is inherently subjective, these findings highlight four key domains that may meaningfully demonstrate respect to potential and current research participants. Further empirical and normative work is needed to substantiate these domains and evaluate how best to incorporate them into the practice of research. (shrink)

Bioinformatics – the so-called shotgun marriage between biology and computer science – is an interdiscipline. Despite interdisciplinarity being seen as a virtue, for having the capacity to solve complex problems and foster innovation, it has the potential to place projects and people in anomalous categories. For example, valorised ‘outputs’ in academia are often defined and rewarded by discipline. Bioinformatics, as an interdisciplinary bricolage, incorporates experts from various disciplinary cultures with their own distinct ways of working. Perceived problems of interdisciplinarity include (...) difficulties of making explicit knowledge that is practical, theoretical, or cognitive. But successful interdisciplinary research also depends on an understanding of disciplinary cultures and value systems, often only tacitly understood by members of the communities in question. In bioinformatics, the ‘parent’ disciplines have different value systems; for example, what is considered worthwhile research by computer scientists can be thought of as trivial by biologists, and vice versa. This paper concentrates on the problems of reward and recognition described by scientists working in academic bioinformatics in the United Kingdom. We highlight problems that are a consequence of its cross-cultural make-up, recognising that the mismatches in knowledge in this borderland take place not just at the level of the practical, theoretical, or epistemological, but also at the cultural level too. The trend in big, interdisciplinary science is towards multiple authors on a single paper; in bioinformatics this has created hybrid or fractional scientists who find they are being positioned not just in-between established disciplines but also in-between as middle authors or, worse still, left off papers altogether. (shrink)

Shows that many of our understandings about scientific thought can be corrected once we realise just how unnatural science is. Quoting scientists from Aristotle to Einstein, the book argues that scientific ideas are, with rare exceptions, counter-intuitive and contrary to common sense.

Recently three studies have reported on the test-retest reliability of the Francis Scale of Attitude toward Christianity; however, these studies were limited to comparatively small samples . The present study examined the temporal stability of the 7-item version of the Francis Scale of Attitude toward Christianity over a 15-week period among a sample of 581 English children aged between 10 and 12 years. Data demonstrated that stability across the two administrations was very high ; however, there was a significant (...) change in mean scores between Time 1 and Time 2. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Science in a Democratic Society by Philip KitcherHenry S. RichardsonReview: Philip Kitcher, Science in a Democratic Society, Prometheus Books, 2011In examining the place of science in a democratic society, Philip Kitcher is ultimately asking what standards scientific activity is answerable to. Here, as in Science, Truth, and Democracy (Oxford University Press, 2001), he rejects two extreme possibilities: first, the suggestion that science is autonomous, in the sense that (...) it is answerable only to its own standards; and, second, the suggestion that it is answerable to “vulgar democracy”—that is, to unconstrained majority rule by untutored citizens. In this book, as in the earlier book, he deploys the idea of “well-ordered science,” which he seeks to characterize in part by leaning on the idea of a hypothetical, ideal conversation. Crucially informing this newer book is a much fuller account of nonvulgar democracy. Underlying that account is a much broader picture of “the ethical project”—the title idea of another important Kitcher book from 2011 (Harvard University Press).In order to motivate the friends of science to turn to these broader ethical ideas, Kitcher persuasively rehearses the case against value neutrality in science. Much current distrust of science and scientists, he argues, derives from scientists falsely pretending—whether deludedly or cynically—that science can proceed in a value-neutral way. It cannot do so in resolving competitions among theories, let alone in setting the research agenda or weighing in on practical problems of public concern. By wearing a false mask of value neutrality, scientists succeed only in convincing the public that they are ideologically driven. This, in turn, gives an opening for dissenters motivated by religion or by their own ideologies to develop supposedly scientific counter-claims of their own, such as those that assert creationism or deny the reality of climate change. Better, then, for science and scientists to be frank about its lack of value neutrality. [End Page E-106]What values ought to inform science? To answer this question, Kitcher turns to his conception of the ethical project, of which Chapter 2 gives a summary. As he conceives of ethics, it arose pre-historically as a set of mechanisms helping us to deal with deficiencies in altruistic motivation. Although inspired by evolutionary theory, Kitcher spurns the sociobiologist’s identification of the good with the adaptive. Instead, while giving an elaborate reconstruction of how our ethical practices may actually have arisen, he gives pride of place to the idea of conversation. On his reconstruction, the “egalitarian plateau” touted by Will Kymlicka (Contemporary Political Philosophy [Oxford University Press, 1990], p. 5) and others as the great achievement of the Enlightenment was merely a delayed philosophical echo of the ethical project’s initial feature, one that would have been found in the ethical discussions of human hunter-gatherer bands of forty-thousand years ago. Being more focused on how life is lived than on philosophy, Kitcher, fairly enough, is unwilling to see the Enlightenment as an egalitarian age. Rather, most recent incarnations of the ethical project have been distorted by hierarchies and inequalities. Emphasizing the word, Kitcher writes, “I propose... that we undo the distortion,” and model the ethical project, going forward, as involving an egalitarian conversation. This frankness disarms any worry about the move from ‘was’ to ‘ought’ that might have arisen in the minds of those already puzzled by the current popularity of the cave-man diet; and in any case, since Kitcher’s account of the ethical project is defended at length in his contemporaneous book of that title, doubts about it would be better addressed in that context. Rhetorically, since the ideal of treating persons fundamentally as equals is even more popular than eating meat, he is on strong ground here.The book develops this core egalitarian proposal in three distinct ways, thereby gaining a rich evaluative basis for considering the place of science in society. The first is an account of the purposes to which science is answerable. Kitcher dismisses as unrealistically high-minded and ultimately elitist a conception of scientists as driven by a disinterested quest for truth and a simple love of knowledge for its own sake. Rather, his... (shrink)

As an accompaniment to the translation into English of Louis Althusser's 'Letter to the Central Committee of the PCF, March 18th, 1966', this note provides the historical and theoretical context necessary to understand Althusser's 'anti-humanist' interventions into French Communist Party policy decisions during the mid-1960s. Because nowhere else in Althusser's published writings do we see as clearly the political stakes involved in his philosophical project, nor the way in which this project evolved from a 'theoreticist' pursuit into a more (...) practical one, the note also argues that the letter is of importance to Althusser scholars, to historians of Marxist thought, and to those interested in the relevance of Althusser's work to contemporary Marxist philosophy. (shrink)

Considerable fragmentation, and awareness of it, have characterized the field of psychology since its inception. It is suggested that over the years, efforts to reduce uncertainty and overcome fragmentation in psychology have clustered around two broad, opposite strategies which might be termed "scientism" and "constructionism." The first wishes to rely on secure methods and controlled experimentation, the second on a postmodern acceptance of radical heterogeneity and "no truth through method." Some of the shortcomings of these strategies are discussed. A hermeneutic (...) approach centering on dialogue and the idea of social inquiry as a kind of ethical practice is outlined which, it is argued, might have success in incorporating some of the virtues and avoiding the pitfalls of other responses to the problem of fragmentation. (shrink)

ABSTRACT In this journal, Middleton and Murgueitio Ramírez argue that absolute velocity is measurable, contrary to the received wisdom. Specifically, they claim that ‘there exists at least one reasonable analysis of measurement according to which the speedometer in [a world called “the Basic World”] measures the absolute velocity of the car.’ In this note, I critically respond to that claim: the analysis of measurement that Middleton and Murgueitio Ramírez propose is not reasonable; nor does it entail that absolute velocities (...) are measurable. (shrink)