According to the World Health Organization cardiovascular disease is the leading cause of death globally. Over 80% of CVD deaths take place in low- and middle-income countries. It is estimated that 1 million to 2 million people worldwide die each year due to lack of access to an implantable cardiac defibrillator or a pacemaker. Despite the medical, legal, cultural and ethical controversies surrounding the pacemaker reutilization, studies done so far on the reuse of postmortem pacemakers show it to be safe (...) and effective with an infection rate of 1.97% and device malfunction rate of 0.68%. Pacemaker reutilization can be effectively and safely done and does not pose significant additional risk to the recipient. Heart patients with reused pacemakers have an improved quality of life compared to those without pacemakers. The thesis of this paper is that pacemaker reutilization is a life-saving initiative in LMICs of Nigeria and Ghana. It is cost effective; consistent with the principles of beneficence, nonmaleficence, and justice with a commitment to stewardship of resources and the Common Good. Used pacemakers with adequate battery life can be properly sterilized for use by patients in LMICs who cannot afford the cost of a new pacemaker. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Thomas Hobbes (1588-1679) was the first great English philosopher and one of the most important theorists of human nature and politics in the history of Western thought. This superlative introduction explains Hobbes's main doctrines and arguments, covering all of Hobbes's philosophy. A.P.Martinich begins with a helpful overview of Hobbes's life and work, setting his ideas against the political and scientific background seventeenth century England. He then introduces and assesses, in clear chapters, Hobbes's contributions to fundamental areas of philosophy: * Epistemology (...) and metaphysics, in particular Hobbes's materialism and determinism and his relation to Descartes * Ethics and political philosophy, concentrating on Hobbes's most famous work, Leviathan and the theory of the social contract it advances * Philosophy of science, logic and language, considering Hobbes's theory of nominalism and his writing on rhetoric and the uses of language; * Religion, examining Hobbes's analyses ofrevelation, prophets and miracles. The final chapter considers the legacy of Hobbes's thought and his influence on contemporary philosophy. Additional features * Chapter summaries * Annotated further reading. (shrink)

Aloysius Martinich - Writings on Common Law and Hereditary Right - Journal of the History of Philosophy 44:1 Journal of the History of Philosophy 44.1 120-121 Thomas Hobbes. Writings on Common Law and Hereditary Right. Edited by Alan Cromartie and Quentin Skinner. Oxford: Clarendon Press, 2005. Pp. lxxi + 192. Cloth, $99.00. Thomas Hobbes wrote three classics or near classics of political philosophy, Leviathan, De Cive, and the Elements of Law, Natural and Politic. He also wrote Dialogue between a (...) Philosopher and a Student, of the Common Laws of England. Not only is the Dialogue, written somewhere between 1668 and 1675, less rigorous than the earlier writings, it is, horribile dictu, boring for long stretches. This is partially due to his intention to prove.. (shrink)

As well as being considered the greatest English political philosopher, Hobbes has traditionally been thought of as a purely secular thinker, highly critical of all religion. In this provocative new study, Professor Martinich argues that conventional wisdom has been misled. In fact, he shows that religious concerns pervade Leviathan and that Hobbes was really intent on providing a rational defense of the Calvinistic Church of England that flourished under the reign of James I. Professor Martinich presents a close reading of (...) Leviathan in which he shows that, for Hobbes, Christian doctrine is not politically destabilizing and is consistent with modern science. (shrink)

This dictionary provides a comprehensive and cohesive expository account of about one hundred and fifty key concepts covering the entire range of Hobbes's thought, from philosophy, political theory and science, to theology, history and mathematics.

The Oxford Handbook of Hobbes collects twenty-six newly commissioned, original chapters on the philosophy of the English thinker Thomas Hobbes. Best known today for his important influence on political philosophy, Hobbes was in fact a wide and deep thinker on a diverse range of issues. The chapters included in this Oxford Handbook cover the full range of Hobbes's thought--his philosophy of logic and language; his view of physics and scientific method; his ethics, political philosophy, and philosophy of law; and his (...) views of religion, history, and literature. Several of the chapters overlap in fruitful ways, so that the reader can see the richness and depth of Hobbes's thought from a variety of perspectives. The contributors are experts on Hobbes from many countries, whose home disciplines include philosophy, political science, history, and literature. A substantial introduction places Hobbes's work, and contemporary scholarship on Hobbes, in a broad context. (shrink)

Russell said that the measure of a theory is its ability to solve puzzles. i show that frege's theory of sense and denotation is the equal of russell's theory of definite descriptions for solving the latter's three puzzles of denoting. i then show that their theories have some important features in common, which are key to solving two of the puzzles. the most important of these features is that each theory denies that the meaning of a description is its denotation.

This book addresses a lacuna in scholarship concerning Hannah Arendt's Augustinian heritage that has predominantly focused on her early work. It de-canonises the sources that political theology has appealed to by shifting the interpretive focus to her mature treatment in The Life of the Mind. Arendt's initial criticism of Augustinian desiring is that it generates worldlessness. In her later works, Arendt develops a more nuanced reading of the movements of thinking, desiring, and loving in her engagement with Augustine. This study (...) attends to these movements and inspects the spatio-temporal framework which structure Arendt's conception of the political. The author assesses the claim that Arendt's conception of the political is drawn from a pedagogy of desiring and thinking from Augustine severed from his mystagogy. Although respecting the method of political theory, the author contends that Arendt's severing of Augustinian pedagogy from mystagogy brings her to an insurmountable aporia. Instead, the author embeds these pedagogical practices within Augustine's theology and suggests how that aporia might be overcome and used to develop a mystagogy for contemporary political life. The book will be of particular interest to scholars of political theology, as well as political theory, and political philosophy. (shrink)

This is a collection of articles on two central topics in epistemology: certainty and surfaces. Of the ten articles, four discuss Avrum Stroll's Surfaces. The topics explored have been the subject of intense philosophical debate since ancient times.

A.P. Martinich's interpretation that in Leviathan Thomas Hobbes believed that the laws of nature are the commands of God and that he did not rely on the Bible to prove this has been criticized by Greg Forster in this journal (2003). Forster uses these criticisms to develop his own view that Hobbes was insincere when he professed religious beliefs. We argue that Forster misrepresents Martinich's view, is mistaken about what evidence is relevant to interpreting whether Hobbes was sincere or not, (...) and is mistaken about some of Hobbes's central doctrines. Forster's criticisms are worth discussing at length for at least three reasons. He takes the debate about Hobbes's sincerity to a new level of sophistication; his misinterpretations of Hobbes may become accepted as correct; and his criticisms raise issues about the proper method of interpreting historical texts. (shrink)

This volume is a vital resource for anyone interested in analytic philosophy.

Eschatology is the study of end things—death and what lies beyond. Nearly all religions tackle the topic in one way or another. Theologians debate the different concepts of death, interment rituals, funeral rituals, final judgment, and the afterlife. Traditional African religions are no exception. -/- However, among scholars, the subject of African eschatology has lacked consistency and a coherent view. African Eschatology presents the concepts of end things as they are viewed in Africa as a whole but focuses especially on (...) the perspective of the Igbo culture of southern Nigeria, using it as a lens through which to examine African religious beliefs more generally. -/- Author Aloysius N. Ezeoba explains that Igbo culture perceives death not as an ultimate end but as a transition to another stage of existence. Judgment is passed by the living, by deceased ancestors, and by deities, for only through successful judgment may the Igbo rejoin their family members in a peaceful afterlife. The profound impact of death on the behavior of the living is unmistakable. -/- African Eschatology fills the gap that presently exists in the scholarly exploration of African traditional religions. It thus serves as a guide for both enculturation and inter-religious studies and communication. (shrink)

W. Norris Clarke described his personalism as “substance-in-relation,” which emphasizes the equality of primordial modes of substance and relation as a solution to the dichotomy between substance and relation created in the history of metaphysics of the human person. African personalism seems to conceive the human person as essentially relational, which is mostly expressed in the saying: “I am because we are.” Though some contemporary African scholars, like Molefe, try to indicate the priority of the individual, the relational concept remains (...) dominant, which makes it inclined toward collectivism, that most often seems to repress the individual (substance). This article aims to attempt a proposal of a reconstruction of African personalism using the model of Clarke’s personalism by laying equal emphasis on the primordial modes of substance and relation in order to guard against individualism on the one hand and collectivism on the other hand. (shrink)

BOOK REVIEWS 145 intuition. And, Moreau insists, unlike the TIE, where experience seems to fade away after it has done its propadeutic work, in the Ethics its principles continue to inform our relationship with the world, albeit under the guidance of reason. This is a long and very rich book, and I cannot, in a short review, do justice to the complexity of its theses and the scholarly depth of its argumentation. The unity of its themes and the force and (...) originality of Moreau's claims make for compelling reading. He does at times seem to be pushing some of his claims a bit far, perhaps claiming for the place of experience in the Ethics more than some scholars will be willing to concede. But that, of course, is a matter for future debate. Moreau's book will certainly be much discussed among those interested in Spinoza's philosophy, and should be read by anyone interested in the nature of rationalism. STEVEN NADLER University of Wisconsin, Madison.. (shrink)

This book gives a comprehensive treatment of Thomas Hobbes' thought in the light of the most important research currently being produced by historians, philosophers, and political scientists. His life and political, religious, and scientific views are explained within the cultural context of Stuart England.

What is meaning? How is linguistic communication possible? What is the nature of language? What is the relationship between language and the world? How do metaphors work? The Philosophy of Language, Sixth Edition, is an excellent introduction to such fundamental questions. Incorporating insights from new coeditor David Sosa, the sixth edition collects forty-eight of the most important articles in the field, making it the most up-to-date and comprehensive volume on the subject. Revised to address changing trends and contemporary developments, the (...) sixth edition features eighteen new articles, including influential work by Kent Bach, Paul Boghossian, M. A. E. Dummett, Delia Graff Fara, Hartry Field, H. P. Grice and P.F. Strawson, Carl G. Hempel, Saul Kripke, Benson Mates, Hilary Putnam, Diana Raffman, Nathan Salmon, Stephen Schiffer, John R. Searle, Roy Sorenson, David Sosa, Dennis Stampe, and Ludwig Wittgenstein. A general introduction and introductions to each section give students background to the issues and explain the connections between them. A bibliography of suggested further reading follows each section. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.4 (2001) 605-606 [Access article in PDF] Ben Rogers. A. J. Ayer: A Life. New York: Grove Press, 1999. Pp. ix + 402. Cloth, $30.00. A. J. Ayer (1910-89) had the misfortune, for a philosopher, to write his most influential book, Language, Truth, and Logic, when he was in his twenties, even though he continued to publish into his seventies, and to have (...) his nonphilosophical life overwhelm his philosophical one. Almost everyone now knows the story of how he saved Naomi Campbell by going a round with Mike Tyson. Ben Rogers nicely intertwines the facts of Ayer's day-to-day life—which is not to say "quotidian," given Ayer's ego and libido—with his philosophical peregrinations.Although Ayer picked up logical positivism in Vienna when attending sessions of the Vienna Circle, he had accepted the main lines of an empiricism and positivism earlier and on his own. For twentieth-century British philosophy, Language, Truth, and Logic was both a philosophical Declaration of Independence (from metaphysics) and the Constitution for a new philosophy. Unfortunately, its founding principle, the principle of verifiability, was irremediably flawed, notwithstanding Ayer's best efforts, notably in the Preface to the second edition of 1946. Logical positivism in Britain lasted for only about a decade (1935-46). In fact, it may have been less. Language, Truth, and Logic was published in 1936, and Ayer "went off to war" in 1940, to speak loosely. (He spent a significant part of it in a Mediterranean villa, a Park Avenue apartment, "a palatial home" in Paris lent him by Guy de Rothschild, and in the best restaurants with friendly women.) No major British philosopher was championing Logical Positivism between 1940 and 1945. When Ayer returned to Oxford in 1945, he discovered that "the [philosophical] climate had changed; before the conflict he had been the leader of the avant-garde; now the brighter students and the young dons looked on logical positivism as old hat. He had mysteriously passed "from being a young Turk to being, at the age of thirty-five, to almost an elder statesman, without ever having known the plenitude of office'" (198). During the late 1940's, Ayer wrote mostly for London literary and arts magazines. The profession of philosophy disappointed him, and later, he found it difficult to keep up "in logic and the philosophy of maths and sciences" (262).Logical positivism had a longer life in North America, to which several of its members emigrated. But its influence was felt much longer in both places, primarily for its emphasis on three things: empiricism, empiricism, empiricism.Ayer continued to publish philosophy until the mid-1980s. Given the demise of logical positivism, he was something of a dinosaur, albeit a Tyrannosaurus Rex. There was no one else quite like him, and yet he could not be ignored. He was a formidable critic of whatever most other British philosophers were doing. In addition to his obvious intellectual brilliance, he was an excellent writer and expositor. After 1970, most of his books are potboilers, skillful in execution, but of no lasting merit, for example, Russell and Moore (1971), Russell (1972), Hume (1980), and Wittgenstein (1985). Ayer told Stephen Spender that "Russell's History of Western Philosophy... had made its author a fortune and he hoped his [Philosophy in the Twentieth Century (1981)] would do the same" (326). [End Page 605] He accepted a L 30,000. advance for a book about Thomas Paine, about whom he knew virtually nothing, and then did his research: "I mugged up just enough information from some American scholar, whose name I forget, an essay of Michael Foot and, principally, Moncure Conway" (342).As prominent as Ayer was in British culture—writing for the Spectator and Horizon, giving commentary on soccer, appearing on television, and championing liberal causes—he was something of a philosophical outsider. He had more affinity for the Cambridge philosophers, Moore, Russell, and the early Wittgenstein, than for his Oxford colleagues; the heart of his career was spent at the University of London, before... (shrink)

The logos has· been interpreted in any way by different scholars and· the · proper ·interpretation seems not to be clear. There seems to be a contradiction in the prologue, Jn 1 :1. Again, what is the relationship of the logos to the father as it appears in the prologue? The purpose of this study is to try an attempt a synthesis of those varied interpretations. The significance of the study is that it will help students of scriptures to have (...) more insight into the understanding of the logos and the prologue. The scope of this study is the passage of John 1: 1-18 and other related material. The approach here is the hermeneutical approach which, for Madu (1997), is conceded with how we can get from texts reliable interpretations. (shrink)

Es una opinion muy extendida la de mantener que la "teoria representativa del lenguaje ("picture theory of language"; "trl" en adelante), cuya presentacion mas fuerte la hizo wittgenstein en el "tractatus logico-philosophicus", no sobrevivio al ataque que el mismo le hizo en sus "investigaciones filosoficas" y al que le hicieron los filosofos del "lenguaje ordinario" de oxford. en este ensayo sostengo que la "trl" sobrevive, de hecho, en oxford, mostrando que tanto j l austin como p f strawson aceptan la (...) que llamare "la teoria del lenguaje de la correspondencia" ("tlc"), que consta de las siguientes cuatro proposiciones: (c1) el lenguaje es una cosa, el mundo es otra. (c2) cuando menos algunos de los elementos del lenguaje estan correlacionados con algunos objetos en el mundo. (c3) la estructura basica del lenguaje debe ser similar a la estructura basica del mundo. (c4) la relacion entre palabras y mundo es convencional. estas proposiciones son, o bien las mismas o bien tan solo ligeramente mas debiles que cuatro proposiciones que caracterizan la trl. (shrink)

P. Grice and P. F. Strawson. 45. Philosophy and the Scientific Image of Man. (Wilfrid Sellars). 46. From The Blue and the Brown Books. (Ludwig Wittgenstein).

Abstract There appears to be very close link between globalization and imperialism. Both seem to have domineering character. Globalization could be likened to a new wave of imperialism as it could be adjudged the process by which the so called superior powers of the West dominate and influence developing countries like Nigeria. They are expansionist in nature. Christianity has the same expansionist features as globalization and imperialism. The imperialist nature of globalization could be assessed from the expansionist activities of Christianity (...) that equally originates from the West. This paper is an attempt to discuss globalization, imperialism and Christianity as expansionist realities from the Nigerian perspective. Information is gathered from content analyses of the concepts of globalization, imperialism and Christianity and simple observation of what Nigeria experiences with regard to Christianity. It is observed that much of what Christianity favours are materials from the West. The paper concludes that Christianity more than ever before rides on the crest of globalization to further imperialism. It suggests that Christianity in the twenty-first century should be more inculturated than hanging on the apron strings of the West especially with regard to religious wares. (shrink)

Chapter One: Introduction /. Why Study Philosophy of Language? Why should philosophers (or human beings in their leisurely reflective moments) be interested ...

Thomas Hobbes was the first great English philosopher and one of the most important theorists of human nature and politics in the history of Western thought. This superlative introduction presents Hobbes' main doctrines and arguments, covering all of Hobbes' philosophy. A.P. Martinich begins with a helpful overview of Hobbes' life and work, setting his ideas against the political and scientific background of seventeenth-century England. He then introduces and assesses, in clear chapters, Hobbes' contributions to fundamental areas of philosophy: epistemology and (...) metaphysics, in particular Hobbes' materialism and determinism and his relation to Descartes ethics and political philosophy, concentrating on Hobbes' most famous work, _Leviathan,_ and the theory of the social contract it advances philosophy of science, logic and language, considering Hobbes' theory of nominalism and his writing on rhetoric and the uses of language; religion, examining Hobbes' analyses of revelation, prophets and miracles. The final chapter considers the legacy of Hobbes' thought and his influence on contemporary philosophy. (shrink)

Nigeria is seen as a poverty-stricken society as about 70% of her estimated 138 million population live in abject poverty. She is a nation blessed with mineral resources like crude oil, limestone, iron ore, timber, coal and a host of other commodities. Yet, majority of her citizenry lives in grinding poverty. Nigeria has been rated one of the most corrupt nations in the world. In fact, corruption has constituted an albatross for the progress of the nation. To do theology (to (...) theologize) in Nigeria today and still wink at the dehumanizing condition of the masses will amount to playing the ostrich. Therefore, the Church in Nigeria has an urgent duty to manifest her witness of action, as a prophetic church, to address the problem of poverty in Nigeria. (shrink)

This substantial anthology comprises the most comprehensive and authoritative collection of readings in analytic philosophy of the twentieth century. It provides a survey and analysis of the key issues, figures and concepts.

Part of the Blackwell Readings in the History of Philosophy series, this survey of early modern philosophy focuses on the key texts and philosophers of the period whose beliefs changed the course of western thought.

'Hobbes's Political Philosophy' clarifies Hobbes's positions by examining what Hobbes considered a science of politics, a set of timeless truths grounded in definitions. A.P. Martinich explains this science of politics, examining Hobbes's views on the laws of nature, authorization and representation, sovereignty by acquisition, and others. He argues that in addition to the timeless science, Hobbes had two timebound projects. The first was to eliminate the apparent conflict between the new science of Copernicus and Galileo and the second was to (...) show that Christianity is not politically destabilizing.--. (shrink)

_Philosophical Writing: An Introduction_, _4th Edition_, features numerous updates and revisions to A. P. Martinich’s best-selling text that instructs beginning philosophy students on how to craft a well-written philosophical essay. Features an entirely new chapter on how to read a philosophical essay, new sections on quantification and modality, and rhetoric in philosophical writing, as well as more updated essay examples Includes many new essay examples and an accompanying website with further topics and examples Traces the evolution of a good philosophical (...) essay from draft stage to completion Emphasizes what a student _should_ do in crafting an essay, rather than on what not to do Written with clarity and humor by a leading philosopher. (shrink)

Experiences whether personal or collective, sometimes evoke a psychological satisfaction of being superior to others. This could be due to inappropriate perception or some prejudice. When misperception takes a systematic and permanent form, it becomes an illusion. Several scientific works imply possible racial cognitive illusions. In this work, I treat honorary whiteness as a diminutive way of referring to some categories of human beings. Honorary whiteness is an ideology based on the belief of being superior to others on the basis (...) of colour. It is the practice of acting white or like European in order to gain some benefits or for some interests. This attitude pervades the political, economic, legal and social life of human beings. Hence, this research initiates the urgency to revisit the discourse on racial superiority and how it informs some cognitive misrepresentations of human biological givens. I examine the above theme with the aim of explaining honorary whiteness, racial cognitive illusion and finally, explore the psychological perspectives in view of proffering innovative solutions on racial cognitive illusion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.1 (2001) 96-112 [Access article in PDF] A Theory of Fiction A. P. Martinich What is the chief linguistic difference between fiction and nonfiction? My answer, in brief, is that in fiction the Supermaxim of Quality, "Do not participate in a speech act unless you can satisfy all the conditions for its nondefective performance," is suspended. My thesis depends on a modified version of H. P. (...) Grice's theory of conversation. In saying that the Supermaxim of Quality is suspended in fiction, I do not mean that no speech acts are performed. On the contrary, many are; some of them are the same as those that would be performed in a nonfictional context. Sometimes ordinary statements and requests are made, and questions are asked in fiction, as we shall see in section II. However, many of the speech acts performed in fiction are made possible by the fact that the Supermaxim is suspended, and thus the normal consequences of performing and evaluating the speech acts are not in force. This will also be explained in section II.On the one hand, since my theory depends on a more general theory of language, those who accept the general theory will have further evidence of its power, while some of those who do not accept it may be more inclined to if they see that it smoothly accounts for fiction. On the other hand, those who do not accept the more general theory may be reluctant to see any merit in my theory. In addition, because of the almost universal acceptance among Anglo-American philosophers of the Axiom of Existence, which holds that everything referred to must exist, my rejection of that axiom may disincline some philosophers to accept the present theory of fiction. I discuss the axiom in section III. [End Page 96] I Before presenting my theory, there are two preliminary matters to discuss. The first involves the distinction between talk-in-fiction, talk-about-fiction, and talk-about-reality.Talk-in-fiction is the talk or writing that constitutes fictional works, e.g., the sentences in Ordinary People. But the preceding sentence is an example of talk about fiction: I said something about the fictional work Ordinary People. Whenever a philosopher discusses fiction, he uses talk about fiction to explain talk in fiction. Some philosophers give the impression that the terms talk-in-fiction and talk-about-fiction are mutually exclusive. But they are not. When one novel talks about another, talk-in-fiction is also talk-about-fiction. In Judith Guest's Ordinary People, the narrator says, "He had thought about being a Soldier of Fortune, after reading The Three Musketeers."The terms talk-in-fiction and talk-about-reality are also not mutually exclusive and hence do not form a proper distinction. Many novels, including historical ones, talk about reality. The first sentence of Gore Vidal's Burr is "Shortly before midnight, July 1, 1833, Colonel Aaron Burr, aged seventy-seven, married Eliza Jumel, born Bowen...." What Vidal has written is true and intended to be true about the real world. In the "Afterword," he talks about his "meticulous" research and notes that he "tried to keep to the known facts." Thus, if he were wrong about Burr's late marriage or about many other things, he would be liable to criticism, even though he is not required to make every statement in the novel historically accurate.Historical novels are not the only ones that talk about reality. The first sentence of Leo Tolstoy's Anna Karenina, "Happy families are all happy in the same way, unhappy families unhappy in their separate, different ways," is a real statement made in fiction about real families as much as fictional ones. 1 Tolstoy is not pretending to make the statement he would be making if he were writing an essay or sociological treatise. He is simply making a statement about happy and unhappy families. We learn or, at least, are induced to think about a feature of the real world.Talk-in-fiction is sometimes referred to as "fictional talk," as if it... (shrink)

The absolute immutability of God, as it was expounded by many ancient and medieval thinkers such as Aristotle and St. Thomas Aquinas, contends that God has no real relation with the world, but only a relation of reason. This view lingered until contemporary scholars like the process thinkers such as Alfred North Whitehead and his disciple, Charles Hartshorne, argued that God has a dipolar meaning that God influences the world and that the world also influences him. While protecting God's intrinsic (...) Being, some contemporary thinkers like Clarke, Grant, and others also tried to formulate his real relationship with the world. But the problem remains on how to posit this real relation with the world without insinuating two natures in God. I wish to state in this paper that God has real relation with his creatures which is rooted in what I call “creational relation" that was made manifest at creation and continues after it. (shrink)

Han Feizi’s 韓非子 thought, I argue, contains a political theory that justifies principled, law-governed government. A key element of his theory is a solution to the problem of rectifying names. He recognized that the same word can have varying criteria of application depending on the purpose of the practice that requires a criterion. Some criteria for a practice are good and some bad. A wise ruler knows which criteria are good and appropriate to ruling. His view is illuminated by considering (...) the phenomenon of paradiastole and a contemporary view about the relationship between meaning and criteria of application. (shrink)

School of Historical and Philosophical Studies, Faculty of Arts, Australia This article analyses the role of early radical and socialist texts in forming the understanding of the Paris Commune in Britain and the United States. The Commune, while a French event, came to be associated with socialists, radicals, and as a symbol of internationalism. Marx’s The Civil War in France established the interpretation of the Commune that would see it become a radical shibboleth. This article analyses articles by Edward Beesly, (...) Lissagaray’s History of the Commune of 1871, E.B Bax’s Short History of the Commune, and Lenin’s State and Revolution to trace the influences of Marx’s interpretation. This analysis includes examination of the radical publishers in both Britain and the United States to explore how these texts were edited and changed, and how they were circulated to reach the intended working-class audience. The article’s core questions are where did this interpretation come from, how was it constructed, and how did it come to dominate the interpretation of the Commune. This is significant due to the Commune’s pre-eminence within socialist history and how it became an example of the ‘Dictatorship of the Proletariat’ for many future revolutionaries. (shrink)

What do ‘meaning’ and ‘truth’ mean? And how are they situated in the concrete practices of linguistic communication? What is the relationship between words and the world? How—with words—can people do such varied things as marry, inaugurate a president, and declare a country’s independence? How is language able to express knowledge, belief, and other mental states? What are metaphors and how do they work? Is a mathematically rigorous account of language possible? Does language make women invisible and encode a male (...) worldview? These are the kind of questions that have been addressed by philosophers of language since ancient times. Interest in the subject stretches back to the beginnings of western philosophy . Interest in the philosophy of language has also been enduring—and has blossomed anew in the past century. This new title in the Routledge series, Critical Concepts in Philosophy, meets the need for an authoritative reference work to make sense of the subject’s vast literature and the continuing explosion in research output. Edited by A. P. Martinich, one of the subdiscipline’s leading scholars, this collection brings together in four volumes the canonical and the very best cutting-edge scholarship in the field to provide a synoptic view of all the key issues, figures, concepts, and current debates. With comprehensive introductions to each volume, newly written by the editor, which place the collected material in its historical and intellectual context, Philosophy of Language is an essential work of reference and is destined to be valued by philosophers and linguists—as well as psychologists and cognitive scientists working on language—as a vital research resource. (shrink)

Being and value, by J. Zaragüeta y Bengoechea.--The origin of man, by X. Zubiri.--Negation, by J. Gaos.--The juridical notion of the human person and the rights of man, by L. Legaz y Lacambra.--History and truth, E. Nicol.--Vital anxiety, by J. J. López Ibor.--The moralization of power through its self--imitation, by J. L. Aranguren.--The doctor-patient relationship in the general framework of interhuman relationships, by P. Laín Entralgo.--On the singular character of the historical destiny of Europe, by L. Díez del Corral.--On taking (...) things for granted, by J. Ferrater Mora.--The idea of metaphysics, by J. Marías. (shrink)