This is one of the seminal articles of the pragmatist tradition where C.S. Peirce sets out his doctrine of doubt and belief --and their relationship to inquiry and clarity of our concepts. Originally published in the Popular Science Monthly; and widely available in reprints and collections of Peirce's writings.

The notion that our society, its education system and its intellectual life, is characterised by a split between two cultures – the arts or humanities on one hand and the sciences on the other – has a long history. But it was C. P. Snow's Rede lecture of 1959 that brought it to prominence and began a public debate that is still raging in the media today. This fiftieth anniversary printing of The Two Cultures and its successor piece, A Second (...) Look features an introduction by Stefan Collini, charting the history and context of the debate, its implications and its afterlife. The importance of science and technology in policy run largely by non-scientists, the future for education and research, and the problem of fragmentation threatening hopes for a common culture are just some of the subjects discussed. (shrink)

A repackaged edition of the revered author's classic work that examines the four types of human love: affection, friendship, erotic love, and the love of God—part of the C. S. Lewis Signature Classics series. C.S. Lewis—the great British writer, scholar, lay theologian, broadcaster, Christian apologist, and bestselling author of Mere Christianity, The Screwtape Letters, The Great Divorce, The Chronicles of Narnia, and many other beloved classics—contemplates the essence of love and how it works in our daily lives in one of (...) his most famous works of nonfiction. Lewis examines four varieties of human love: affection, the most basic form; friendship, the rarest and perhaps most insightful; Eros, passionate love; charity, the greatest and least selfish. Throughout this compassionate and reasoned study, he encourages readers to open themselves to all forms of love—the key to understanding that brings us closer to God. (shrink)

A critical and detailed introduction to Kant's philosophy, with particular reference to the Critique of Pure Reason. Since Broad's death there have been many publications on Kant but Broad's 1978 book still finds a definite place between the very general surveys and the more specialised commentaries. He offers a characteristically clear, judicious and direct account of Kant's work; his criticisms are acute and sympathetic, reminding us forcefully that 'Kant's mistakes are usually more important than other people's correctitudes'. C.D. Broad was (...) Knightsbridge Professor of Moral Philosophy at Cambridge from 1933 to 1953, and this book is based on his undergraduate lectures on Kant. Broad died in 1971 and Dr Lewy has since edited the book for publication. (shrink)

Din-bilim ilişkisi tarihsel süreçte olduğu gibi günümüzde de tartışılmaya devam etmektedir. Hristiyan Avrupa’sında ortaya çıkan tartışmaların İslam dünyasını da etkilediği bir vakıadır. İslam kelamcıları, İslam dini ile bilim arasında bir çatışmanın olmadığı genel kabulüyle hareket ederler. Özellikle bu noktada kelamın vesâil alanı, metafiziğin desteklendiği alan olarak kabul görmektedir. Modern dönemde vesâil alanında önemli bilimsel çalışmaların olduğu görülmektedir bunlardan biri de Nöroteolojidir. Nöroteoloji, davranışı nöral (sinirsel) temelde inceleyip açıklamaya çalışan bilim dalıdır. Bu noktada özellikle dindarlığın nörolojik temelleri ve evrimsel işlevi hakkında (...) önemli bilgiler sunmaktadır. Bu çalışmada kelamın en önemli tartışma konularından biri olan kesb nazariyesi, Nöroteolojik açıdan Benjamin libet deneyiyle değerlendirilmektedir. Deney sonuçları yayınlandığında o güne kadar felsefe ve bilim dünyasında tartışılagelen insanın irade özgürlüğü meselesine yeni bir tartışma zemini hazırlamıştır. Özellikle Eş’ârî’nin kesb anlayışının da ciddi tartışmalara sebebiyet verdiği bilinmektedir. Allah’ın mutlaklığı açısından ele alınan bu düşünce, insan özgürlüğü ve sorumluluğunu ortadan kaldırır düşüncesiyle eleştirilmiştir. Ancak Benjamin libet deneyinin, Eş’ârî’nin kesb anlayışına uygun veriler içermesi dikkat çeken bir husus olarak göze çarpmaktadır. (shrink)

In the essay On Liberty , Mill put forward his famous principle that society may only interfere with those actions of an individual which concern others and not with actions which merely concern himself. The validity of this principle depends on there being a distinction between self-regarding and other-regarding actions. But the concept of self-regarding actions has been severely criticised on the ground that all actions affect others in some way and are therefore other-regarding. The notion of self-regarding actions appears (...) to be completely discredited. Very recently, however, there has been some dissatisfaction with the traditional debunking of Mill on this score. Two serious and important attempts to reinterpret the principle were made by Mr J. C. Rees in an article entitled ‘A Re-Reading of Mill on Liberty’, and by Mr Alan Ryan in two brief but extremely useful contributions. My aim is to discuss these reinterpretations of Mill, and on the basis of this, build up what I think is the correct account of Mill's notion of self-regarding actions. (shrink)

This volume, which is part of the Clarendon Aristotle Series, offers a clear and faithful new translation of Books II to IV of Aristotle's Nicomachean Ethics, accompanied by an analytical commentary focusing on philosophical issues. In Books II to IV, Aristotle gives his account of virtue of character in general and of the principal virtues individually, topics of central interest both to his ethical theory and to modern ethical theorists. Consequently major themes of the commentary are connections on the one (...) hand with other relevant Aristotelian texts and on the other with modern writings, both text-related and thematic. -/- Since the main aim of the volume is to make Aristotle's thought as accessible as possible to readers who do not know Greek, considerable care is taken to elucidate both his technical vocabulary and significant features of his Greek idiom. C. C. W. Taylor also provides systematic comparisons with other translations into English and other languages, and frequent references to other commentaries, ancient, medieval, and modern. These features make the work useful to other scholars in the field as well as to students of philosophy, both undergraduate and graduate. -/- In view of the widespread contemporary interest in the topic of virtue, the volume should appeal to students of ethics (even those hitherto unacquainted with ancient thought) and to any reader who is concerned to see how fundamental questions of life and conduct were approached in a culture significantly different from our own. (shrink)

In this investigation of the contemporary notion of evil, C. Fred Alford asks what we can learn about this concept, and about ourselves, by examining a society where it is unknown--where language contains no word that equates to the English term "evil." Does such a society look upon human nature more benignly? Do its members view the world through rose-colored glasses? Korea offers a fascinating starting point, and Alford begins his search for answers there.In conversations with hundreds of Koreans from (...) diverse religions and walks of life--students, politicians, teachers, Buddhist monks, Confucian scholars, Catholic priests, housewives, psychiatrists, and farmers--Alford found remarkable agreement about the nonexistence of evil. Koreans regard evil not as a moral category but as an intellectual one, the result of erroneous Western thinking. For them, evil results from the creation of dualisms, oppositions between people and ideas.Alford's interviews often led to discussions about imported ways of thinking and the impact of globalization upon society at large. In particular, he was struck by how Koreans' responses to globalization matched Westerners' views about evil. In much of the world, he argues, globalization is the ultimate dualism--attractive for the enlightenment and freedom it brings, terrifying for the great social and personal upheaval it can cause. (shrink)

The self is a topic that crosses a great many disciplinary boundaries; concepts of the self are central to political science, psychoanalysis, philosophy, sociology, and classical studies. In this book, C.Fred Alford sets forth a psychoanalytic account of the self and applies it to texts by Plato, Hobbes, Locke, Rawis, and Rouseau in order to draw out their implicit, often inchoate, assumptions about the self.

The Holocaust marks a decisive moment in modern suffering in which it becomes almost impossible to find meaning or redemption in the experience. In this study, C. Fred Alford offers a new and thoughtful examination of the experience of suffering. Moving from the Book of Job, an account of meaningful suffering in a God-drenched world, to the work of Primo Levi, who attempted to find meaning in the Holocaust through absolute clarity of insight, he concludes that neither strategy works well (...) in today's world. More effective are the day-to-day coping practices of some survivors. Drawing on testimonies of survivors from the Fortunoff Video Archives, Alford also applies the work of Julia Kristeva and the psychoanalyst Donald Winnicot to his examination of a topic that has been and continues to be central to human experience. (shrink)

Identity theory The doctrine that mental states are identical with physical states was defended in antiquity by Lucretius and in the early modern era by Hobbes. It achieved considerable prominence in the 1950s as a result of the writings of Herbert Feigl, U. T. Place, and J. J. C. Smart. (See, e.g., Smart (1959). These authors developed reasonably precise formulations of the doctrine, clarified the grounds for embracing it, and responded persuasively to a range of objections. More recently it has (...) been defended systematically by Hill (1991) and Papineau (2002). Other contemporary advocates include Loar (1990), McLaughlin (2004), and Polger (2005). The doctrine also figures explicitly or implicitly in the writings of dualists, who are of course concerned to oppose it. Thus, for example, it plays an important role in Kripke’s influential defense of dualism (Kripke 1980). (shrink)

Introduction: conceptual analysis of teaching, by B. P. Komisar and T. W. Nelson.--A concept of teaching, by B. O. Smith.--The concept of teaching, by I. Sheffler.--A topology of the teaching concept, by T. F. Green.--Teaching: act and enterprise, by B. P. Komisar.--Must an education have an aim? By R. S. Peters.--Curriculum as a field of study, by D. Heubner.--Can and should means-ends reasoning be used in teaching? By C. J. B. Macmillan and J. E. McClellan.

These are a few of the paradoxes that typically lead philosophers to oversimplify love--and that draw C. D. C. Reeve to explore it in all its complexity, ...

The elegiac poem of eight lines discovered in the Ceramicus and published by by W. Peek is of considerable interest for the historian. Peek is surely right in maintaining that it was composed for the Athenians who fell under Tolmides at Coronea in 447 B.C., and his general exposition of the poem's meaning is convincing. The aim of this paper is to make some comments and supplements to his interpretation and then to consider some peculiarities in the thought and technique (...) of the poem. We may first set out a text and a translation:λμονες ℎοῖον γṑνα μχες ελσανες λπ[ο]φσχς δαιμονṐς ṑλσα' μ πολμοισὐν κακι χσετλελεσσε βροοῖσι δ πσι λοιπνφρζεσθαι λογṐν πιοσν ἔθκε λος. (shrink)

Makalenin konusu Ebû Hanîfe örneğinden hareketle İslam düşüncesinde yargı-siyaset ilişkisi-dir. Ebû Hanîfe’nin yaşadığı döneme kadar karizmanın dini ve siyasi kültürde gelişimine paralel olarak yargı-siyaset ilişkileri bağlamında İslam düşüncesinde bazı formlar çoktan ortaya çık-mıştı. Burada amaç İslam’ın henüz ikinci asrında yargı-siyaset ilişkilerini Ebû Hanîfe üzerinden anlamaya çalışmak ve dolaylı olarak da meselenin bugüne yansıyan yönlerine ışık tutmaktır. Bu yüzden farklı sosyolojik düzlemlerde inşa edilmiş Şiî, Haricî, Sünnî öteki formlar çalışma dışında tutulmuştur. Araştırma Ebû Hanîfe’nin; doktrini oluşturan Kur’an, sünnet ve sahabe uygulamaları (...) ile kendi dönemindeki dini, siyasi, sosyal ve kültürel şartlar arasında nasıl bir okuma yaptığını sorunsallaştırmıştır. Çalışmada Ebû Hanîfe’nin yargı-siyaset ilişkisi bağlamın-da ortaya çıkardığı genel anlama biçiminin, işaret edilen dini ve tarihi şartlarla kendi dini top-lumsallaşma çevresindeki diyalektik bir ilişkide şekillendiği varsayılmıştır. Dolaylı gözlem yöntemi ile elde edilen veriler bir tekil olay incelemesi bağlamında fenomenolojik bir çözüm-lemeye tabi tutulmuştur. Konu bugüne kadar ilahiyat bağlamında olduğu gibi din bilimi alanın-da da dikkat çekici görülmemiştir. Makale İslam düşüncesinde yargı-siyaset ilişkisinin farklı desenleri arasında Ebû Hanîfe modelini tartışması bağlamında bir değere sahip görülebilir. Çalışmada; temel hak ve özgürlüklerin korunması noktasında sivil ve barışçıl bir muhalefetin yeterli olmadığı, iktidarın kişisel hakları tanımaktan daha çok kişisel ödevler ve mutlak itaat talebi ile siyaset yaptığı bir ortamda Ebû Hanîfe’nin soruna ahlaki bir saikle yaklaştığı ve bu bağlamda bir çözüm önerisi getirdiği görülmüştür. Ebû Hanîfe gerek otorite ve karizması ge-rekse ekonomik statüsü ve kültürel birikiminden aldığı güç ile yaşadığı dönemde üst düzey siyasal ve hukuki bir katılım gerçekleştirmiştir. Yasama erkinin özgür bir üyesi olarak Ebû Hanîfe temel haklar bağlamında hayatı boyunca hep iktidarlarla karşı karşıya gelmiş ve bu mücadele içinde iken de öldürülmüştür. Müslüman bir ailede doğmasına rağmen dönemin politik tavrı nedeniyle daha doğumuyla birlikte iktidar tarafından öteki olarak görülmüş ve ömrü boyunca bu statü ile yaşamak zorunda kalmıştır. Başlangıçta kendi ailesi içinde toplum-sallaşırken deneyimlediği mevalilik duygusu, Ebû Hanîfe’de özellikle hocasının ölümünden sonra iktidarlara karşı toplumsal bir hak arayışına dönüşmüştür. Esasen kendi özelinde bir hak arayışı olmaksızın iktidarların yasa ile sorunlu politik tavırları karşısında dini, hukuki ve top-lumsal bir tavır içinde yürüttüğü bu mücadelesi Ehl-i Beyt’i ve diğer bütün toplumsal grup ve kategorileri içine alan bir genişlikte ilerlemiştir. Ebû Hanife’nin yargı- siyaset ilişkisine dair bu yaklaşımı teorik ve pratik olarak tamamen sistematik bir çerçevede şekillenmiştir. İslam hu-kukunun dayandığı bilgi gövdeleri kapsamında o, çok kapsayıcı ve dinamik bir tarzda din ve şeriat kavramsallaştırması yapmıştır. Buna göre Ebû Hanîfe dine temel hakların dayandığı temel yasa anlamı yüklerken şeriata ise kendisinin bu dini alana veya başka bir ifadeyle yasaya göre düzenlendiği neshe açık, değişken bir alan anlamı vermiştir. Bu tevhit eksenli hiyerarşi içinde siyaset, yasaya karşı kesin sorumluluğu olan dünyevi bir alan görülmüştür. Ebû Hanîfe’nin İslam’ın ilk dönemini bir hukuk devleti nosyonu içinde değerlendirdiğinde kuşku yoktur. Buna mukabil, genel yargı-siyaset ilişkisine yaklaşımından anlaşıldığına göre yaşadığı dönemi, iktidarlar tarafından hukukun araçsallaştırıldığı bir dönem olarak görmüştür. Kurmuş olduğu akademi onun yargı-siyaset ilişkisine bakışının önemli bir pratiğidir. Bu akademiden yetişen ve daha sonra resmi ve gayri resmi olarak yasamanın bir üyesi olan öğrencilerine tav-siyeleri ve mektupları, onun bir yargı elemanı olarak siyaset kurumuna yaklaşımının sübjektif değil; bir düzen ihtiyacının ortaya çıkardığı objektif bir tavır olduğunu göstermiştir. Ebû Hanîfe teorik yaklaşımını pratik bir eylem alanı ile birleştirmek suretiyle yargı-siyaset ilişkisine bakışı konusunda oldukça net bir fotoğrafa sahiptir. (shrink)

The term narcissism is normally used to describe an infatuation with the self so extreme that the interests of others are ignored. However, argues C. Fred Alford, psychoanalytic theory also implies that narcissism can be construed in a positive way, as a striving for perfection wholeness, and control over self and world. In this book, Alford applies the psychoanalytic theory of narcissism to the philosophies of Socrates and Frankfurt School members Max Horkheimer, Theodor Adorno, Herbert Marcuse, and Jurgen Habermas, contending (...) that it can illuminate basic philosophical issues such as the nature of the ideal society, the integrity of the self, and the role of reason in human affairs. (shrink)

Explores the people and ideas that contributed to the formation of the 19th-century philosophico-religious movement known as New Thought, a movement dedicated in large measure to the remedying of illness through nonphysical means. Originally presented as the author's doctora thesis (Boston U., 1962) under the title Horatio W. Dresser and the Philosophy of New Thought. Supplementary bibliographical notes and an addendum outlining the author's further thoughts accompany this presentation. Annotation c. by Book News, Inc., Portland, Or.

Barbey & Sloman's (B&S's) base-rate respect model is anticipated by Reyna's denominator neglect model. There are parallels at three levels: (a) explanations are grounded in a general cognitive theory (rather than in domain-specific ideas); (b) problem structure is treated as a key source of reasoning errors; and most importantly, (c) nested set relations are seen as the cause of base-rate neglect.

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and (...) manuscripts. The original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'Determinate Religion' comprises Hegel's treatment of world religions, starting with indigeneous or nature religions, moving on to religions of the Far East, the Near East, and the West. What Hegel succeeded in offering is not so much a history as a geography of religions, as demonstrated by the different schematic structures adopted in successive years. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and (...) manuscripts. The original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'Determinate Religion' comprises Hegel's treatment of world religions, starting with indigeneous or nature religions, moving on to religions of the Far East, the Near East, and the West. What Hegel succeeded in offering is not so much a history as a geography of religions, as demonstrated by the different schematic structures adopted in successive years. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Eva Alerby and Cecilia Ferm, “Learning Music: Embodied Experience in the Life-World”C. Victor FungThe authors' choice of using phenomenology as a foundation of their inquiry is appropriate and appealing. They have, to a great extent, achieved their goal to explain music learning from a life-world approach. Descriptions of absolute musicality and relativistic musicality in the opening paragraphs remind me of the good old "nature versus nurture" argument. (...) Do the authors intend to relate musicality to musical ability or aptitude as defined by psychologists? If musicality is "the ability to make something of one's own," does it mean that the authors have taken on a relativistic view and believe that musicality can be acquired?At the onset of the essay, musicality is described as emotional or cognitive phenomena. I would be interested to know what role a psychomotor phenomenon plays in musicality. The authors later describe "motor knowledge" in the context of Merleau-Ponty's "maximum grip." Does it mean that "motor knowledge" or "maximum grip" in music is outside the realm of musicality?I have attempted to follow the authors' logic in answering the question: What is learning of music? The authors postulate that "knowledge does not always, and not in any way automatically, become exactly the same as the learning situation aimed for" and that "the aim of music education is to produce music knowledge." These propositions lead me to believe that the learning of music occurs in experiencing all types of musical activities, regardless of the musician's level of proficiency. In all types of musical activities, including different performances of the same repertoire by the same performer, the musician would find new knowledge that is being produced in his/her body. Therefore, I agree with the authors in that "bodily experience is the foundation for learning."I would like to respond to the issue of whether music learning occurs within [End Page 206] or outside of the human being. I enjoy reading how the authors borrow Merleau-Ponty's analogy of the blind man and his stick. They put it so beautifully that "the piano becomes an extension of the pianist's body, and the pianist can 'feel' its limitation." This leads me to ponder if there could be further extensions beyond the physical piano. We know that pianists make the strings in the piano vibrate through a lever mechanism. These vibrations travel through the air and arrive at the audience's ears. Then the vibrating energies are transmitted as electrical energies in the audience's nerve cells. The audience in turn may behave differently after such a complex transmission of energies at a performance. My question is: Is there an end to the "extension" of a musician's body? If so, where should it end? There is no doubt that the pianist relates to the world and learns about the world through the piano. Could the pianist learn about the world through the vibrations that the piano strings generate, through the air, and through the audience's hearing mechanism, brain cells, and behaviors? Is this what the authors meant by "the human ego is boundaryless and cannot be localized, and the ego is immanent in the whole system"? Regardless of how far the "extension" goes, how do we know if an "extension" has occurred? How can we validate an "extension" of a musician's ego"?It seems to me that the authors' discussions have focused on the tactile extension of the body. If the body can be extended like the stick for the blind man, would the air surrounding the blind man, including its smell, temperature, humidity, wind, and sound, be his extension too? When this question is transferred to a musician, would the total context of the musical event be the musician's extension of the body too? By "total context," I mean the cultural context, the environment (smell, temperature,...), and the people in the musical event.We are certain that music learning takes place when experiences and knowledge are incorporated in the body. We still have not solved the problem of whether music learning occurs within or outside of the human being, because the boundary of the... (shrink)

Over the past twenty years, the annual meetings of the Semiotic Society of America have tracked the growth and development of modern sign theory in American scholarship. Since 1981, the published proceedings of SSA meetings have included representative semiotic work from a wide range of disciplines and every extant -system- of semiotic thought. The papers have especially represented some of the leading intellectual descendants of C.S. Peirce and Ferdinand de Saussure in the United States and Canada. On this ground, the (...) series remains the primary record of North American contributions to sign perspectives, embracing world-wide philosophical, literary, and scientific bases for a 21st-century -doctrine of signs-. The proceedings project has consistently pursued excellent scholarship, representative diversity, and quality production. With publication of Semiotics 1996, general editor John Deely and the Semiotic Society continue the record of -representing- American semiotics. The SSA also plan to incorporate more voices from Mexico in an effort to achieve a comprehensive North American -semiotic- which is strongly linked to practical and theoretical developments across the world.". (shrink)

In contemporary culture, accountability is usually understood in terms of holding people who have done something wrong accountable for their actions. As such, it is virtually synonymous with punishing someone. Living Accountably argues that accountability should also be understood as a significant, forward-looking virtue, an excellence possessed by those who willingly embrace being accountable to those who have proper standing, when that standing is exercised appropriately. Those who have this virtue are people who strive to live accountably. The book gives (...) a fine-grained description of the virtue and how it is exercised, including an account of the motivational profile of the one who has the virtue. It examines the relation of accountability to other virtues, such as honesty and humility, as well as opposing vices, such as self-deception, arrogance, and servility. Though the virtue of accountability is compatible with individual autonomy, recognizing the importance of the virtue does justice to the social character of human persons. C. Stephen Evans also explores the history of this virtue in other cultures and historical eras, providing evidence that the virtue is widely recognized, even if it is somewhat eclipsed in modern western societies. Accountability is also a virtue that connects ethical life with religious life for many people, since it is common for people to have a sense that they are accountable in a global way for how they live their lives. Living Accountably explores the question as to whether global accountability can be understood in a purely secular way, as accountability to other humans, or whether it must be understood as accountability to God, or some other transcendent reality. (shrink)

Immanuel Kant, Soren Kierkegaard, and William James- three diverse philosophers from three different eras- have followed a similar route of non-theoretical justification of belief. This position states that there is no theoretical knowledge, positive or negative, of divine existence. The defense of religious belief, therefore, must be related to pervasive features of practical human existence; in other words, it must be subjective. While giving amble attention to the differences among these three philosophers, C. Stephen Evans finds and examines a common (...) structure to all their arguments. This structure includes a theoretical skepticism about the existence of God, a repudiation of a neutral attitude on this question, and a deliberate shift of this question from theoretical reason to practical reason. (shrink)

A critical and detailed introduction to Kant's philosophy, with particular reference to the Critique of Pure Reason. Since Broad's death there have been many publications on Kant but Broad's 1978 book still finds a definite place between the very general surveys and the more specialised commentaries. He offers a characteristically clear, judicious and direct account of Kant's work; his criticisms are acute and sympathetic, reminding us forcefully that 'Kant's mistakes are usually more important than other people's correctitudes'. C.D. Broad was (...) Knightsbridge Professor of Moral Philosophy at Cambridge from 1933 to 1953, and this book is based on his undergraduate lectures on Kant. Broad died in 1971 and Dr Lewy has since edited the book for publication. (shrink)

In order to characterize actions, It is not necessary to describe the characteristic way in which they are caused by an agent's wants and beliefs, As a I goldman and d davidson have supposed. It is enough to note the absence of alternative causes. Nor are all our actions intentional, As both davidson and, In a more limiting way, A c danto, Have suggested. These are the theses argued in this paper.

This book examines the reactions of the friends and family of those who elect to die due to terminal illness. These surviving spouses, partners, relatives, and friends, in addition to coping with the death of a loved one, must also deal with the loved one's decision to die, thus severing the relationship. C. G. Prado examines how reactions to elective death are influenced by cultural influences and beliefs, particularly those related to life, death, and the possibility of an afterlife. Understanding (...) the role of these cultural influences on the grieving processes of survivors is a crucial step in allowing them to accept both intellectually and emotionally the finality of elective death and to deal with the decision of their loved one. (shrink)

Examining the process of action at a distance, we arrive at the following conclusions: (a) The virtual photons and mesons transmitting Coulomb and nuclear forces, respectively, do not arise from “temporary violations of energy conservation,” but, on the contrary, exactly embody the potential energy corresponding to the relevant forceF that they transmit on their collision with the charged particles or nucleons via the formula Δp=FΔt. (b) In the case of an attractive force, the energy of these photons and mesons is (...) negative. The way this comes about is made clear by a more detailed investigation of Feynman's notion of “traveling backward in time.” (c) The action corresponding to, e.g., a virtual photon's appearance is exactly one quantumh, which fact is responsible for the unobservability of such photons. Some consequences of the revised conception of potential energy for, e.g., the tunnel and the Bohm-Aharonov effect are mentioned. (shrink)

Although gas thermometers have long been the standard against which all other thermometers are checked, English-language physics textbooks usually propose experiments for students to test the linearity of the relationship, at constant pressure, between gas volume and temperature indicated by a mercury thermometer. This absurd exercise receives support from many authoritative textbooks which wrongly associate with Gay-Lussac's classic 1802 paper in Annales de Chimie—in which he announced that all gases have the same mean expansivity over the range 0 to 100°C—a (...) diagram of an apparatus he used, later, to compare mercury thermometers with air thermometers. This confusion is first found in Biot's Traité de Physique and has been perpetuated, with unfortunate consequences, by many subsequent authors. (shrink)

Progress cannot be reversed; what it has killed, we cannot restore to life. Professionalism, like pollution, is here to stay. However, the fact that professionalism and pollution are facts does not force us to welcome and implement them. Indeed, there are those who would accelerate "progress," their effective definition of which is what is going to happen willwe nillwe. I wonder why progressive thinkers do not, since it is inevitable we shall all die one day, advocate present universal suicide. Preferring (...) to cling to the remains of life rather than renounce it, preferring to strive for light so long as I can see a glimmer, I first recall the qualities ideal in one who is to search and trace the development of science.1 The workshop of the scholar in the history of science is the periods in which his authors lived. He should know those periods' ways of life and belief and education, both the common and the eccentric; their political histories; their variety in aspects; their social and economic structures; their architectures, literatures, and arts. He should feel at home in the houses of those times, sit easily in their chairs, both figurative and wooden, and discern what was then mostly admired or rejected in painting and sculpture and decoration. He should have read not only the books that carried the intellectual products of his period but also those that were then the fare of young minds as they were taught, such books having been commonly of an earlier time. The student who does not command, as a minimum, the main episodes of Holy Scripture, classic mythology, and the corpus of golden Latin is glaucomatose in the modes of thought of Western men educated before 1900. · 1. The text printed here is based on an address delivered at the banquet of the History of Science Society and the Society for the History of Technology, Washington, D.C., December 29, 1972. So as to retain definiteness and immediacy, I have not blurred the original focus upon the history of science and technology, trusting that any reader who can understand me at all will be able to turn the same lens upon his own field of learning or pseudolearning. Clifford Ambrose Truesdell, III, Professor of Rational Mechanics at John Hopkins University, is the author of, among others, Rational Thermodynamics, Six Lectures on Modern Natural Philosophy, and Essays in the History of Mechanics. He has edited or coedited six volumes of the Encyclopedia of Physics; he has founded three international journals of scientific and historical research and continues to edit two of them. Among his many honors, Professor Truesdell is a Foreign Member of seven European National Academies of Science. (shrink)

The present volume contains Part Four, "The Great Shift," of Susanne Langer’s projected six-part magnum opus entitled, Mind: An Essay on Human Feeling. The first volume dealt with three parts: "Problems and Principles," "The Import of Art," and "Natura Naturans;" Volume II rests squarely on these three foundational parts. The balance of the work will be concerned with "The Moral Structure," and with "Knowledge and Truth." In this reviewer’s opinion, Professor Langer’s essay is easily the most significant theory of mind (...) yet developed in contemporary Anglo-American philosophy. The central task of her essay is to establish the total qualitative difference that divides human from animal mentality by showing that the nature and origin of that difference is explicable in terms of a continuous course of biological development. "The great shift" to human being as a mode of life typified by all that we understand as culture is accomplished, according to the conceptual framework extended throughout Volume II of the work, without recourse to metaphysical assumptions of nonzoological factors. By carefully locating a vast amount of exact psychobiological information in a conceptual structure that extends scientific definitions by modification, she makes the biological concept of human mentality adequate to the extraordinary reality it is intended to make comprehensible. Through the incorporation of highly sophisticated detail, she investigates repertoire and instinct; animal acts and ambients; animal values; interpretation of animal acts; the specialization of man; symbols and the evaluation of mind; and, finally, symbols and the human world. It is difficult to imagine that a reader could find fault with Susanne Langer’s method, because she never expands her conceptual structure by metaphorical extension, but only by modifying definitions in scientific terms so as to comprehend domains wider than those conventionally assigned to the sciences themselves. Her study, however, is not only eminently adequate methodologically, it is immensely satisfying in helping us understand that the uniqueness of human being can be fully articulated and intellectually sustained without resorting to a vitalistic discontinuity of any order. If, as Susanne Langer herself contends, the value of a philosophical outlook rests ultimately on its "serviceability," then this masterwork will serve all manner of investigators for a long time to come.—C.F.B. (shrink)

A reprint, in two paper-bound volumes, of a standard student text, first published in 1934. The new edition is both cheaper and easier to handle than the original, and thus is even better suited to student use.--V. C. C.

"One basic and underlying assumption of this investigation will be that there is a distinct continuity and development in Berkeley's thought which can be traced through all of his reflective analyses of the problem of perception." The essay argues for Berkeley's theory of perception as a "prototype of the phenomenalists." It argues also for Berkeley's incorporation of elements from the representative theory of perception. Of special interest is the treatment of Berkeley's doctrine of "suggestion" and its connection with the role (...) of imagination in the perception of physical objects. The linguistic aspect of Berkeley's work is minimized. Berkeley's theory of notions receives only a passing reference. The last third of the book is a clear and useful discussion of Berkeley and contemporary phenomenalism. It is suggested, though not shown, that Berkeley has affinity with contemporary phenomenology of perception.--A. S. C. (shrink)

A rather popular mixture of biography, philosophy, and theology, for the Catholic layman. Scotus' role in the defense of the doctrine of the Immaculate Conception receives special emphasis. --A. C. P.

A nicely done paperback reprint of Lewis' classic in epistemology.--A. C. P.

The author holds that the enduring achievement of the modern mind is the recognition of a sharp distinction between fact and value; this work is a history of that distinction. In separate sections devoted to the history of scientific method and the history of value theory, Hall covers the ground from the medieval period to the present. His conclusion strikes a pessimistic note; modernity, after distinguishing fact and value, has had marvelous success with the former but is in danger of (...) losing the latter altogether. Towards resolution of this difficulty, he suggests, with tantalizing brevity and obscurity, that though value statements may be emotive, we may perhaps regard emotion as a genuinely cognitive state somehow putting us in touch with real features of the world. While he writes with a pleasant down-to-earth directness, Hall never makes clear precisely what this basic cleavage between fact and value amounts to. And his history, though illuminating, is not always well-balanced; Kant as a value theorist, gets less space than either Locke or Machiavelli and only a third as much as Hobbes. Yet the book as a whole is stimulating, lively, and important.--A. C. P. (shrink)

An exposition--for the layman--of Imagism, the philosophy which gives to the imagination the place reserved for reason in Hegelian rationalism.--A. C. P.

A collection of literate, intelligent essays and editorials dealing with the implications of orthodox Protestant Christianity for social and political action. The author, a professional philosopher, treats the philosophical issues inevitably raised by such considerations with a terse and illuminating competence. Christian journalism at its best.--A. C. P.

The esoteric teachings of Jesus of Nazareth, revealed by an author who claims to have been, in a previous incarnation, an early Christian mystic.--A. C. P.

By means of careful philological analysis of several key passages and concepts, the author throws some light on the development of Aristotle's ethical thought. Differing explicitly from Jaeger on several points, he emphasizes Aristotle's reliance on the Platonism of the Statesman and sees Aristotle as developing between the poles of a "practical metaphysics" and a theoretically grounded ethics. He does not, however, emphasize Aristotle's characteristic differences from Plato, perhaps because the unified character of Plato's thought is neglected. A section on (...) the ethical aspect of tragedy is included, and Aristotelian usages are illuminated by comparison with contemporary and post-Aristotelian terminology.--C. B. (shrink)

Without extensive argument or elaboration of implications, the author presents Smith's views on ethical matters peculiarly important to our own era. Having previously assumed that Smith's statement alone is sufficient, the author permits him to speak extensively.--C. E. B.

This monograph on Theravada and Mahayana ordination ceremonies makes up for the neglect of ritual in most readily available studies of Buddhism. Its major thesis is that the historical puzzle over Ananda's mistreatment at the first Buddhist Council may be solved by reference to the abuse of ordinands at these ceremonies. Such abasement precedes elevation to a revered status within the community and is not evidence of rejection by one or other faction, as some have supposed with regard to Ananda. (...) A minor thesis is that the ceremonies have striking parallels with mystery cults of the Near East. The defining characteristic of a "mystery religion" seems to be that it has an initiation ceremony using the imagery of rebirth. But this is too general and would allow Lévy to label almost any tradition as a "mystery" religion. Based on sound scholarship and personal experience, his opening chapters present us with the available evidence. His conclusion is less important than his mention of the moral significance of gift-giving and suffering in Buddhism. These points deserve more extensive treatment than they receive here.--C. P. S. (shrink)

In this source study of the hermetic and prophetic poetry of William Blake, Kathleen Raine adds strength to the theory that it takes a poet to explain one. The present volumes, expanded from the 1962 Mellon Lectures in the Fine Arts, are the result of twenty years' research; in scholarship and in style, they well might serve as a model for all source studies to come. Raine traces Blake's borrowings from Neoplatonism, from alchemy, from classical and hermetic sources, from gnosticism (...) and Christianity. Her development avoids the rigid chronological installment method so often used and moves along lyrically in chapter divisions sometimes source inspired, more often determined by particular characters created by Blake himself. Two very complete indexes, both of Blake's works and of general subjects, allow for immediate reference within the author's rather fluid organization. Mention must be made also of the beautiful plate reproductions which encourage a more integrated appreciation of Blake's two media of expression. Raine communicates the universal nature of visionary poetry, the basic sources of which have not changed significantly throughout the centuries. She thus opens up for the reader the possibility of understanding a whole tradition of the most awesome and most inaccessible literature.--C. M. R. (shrink)

A brilliantly organized, thorough bibliography including brief but more than sufficient critical notices of each title listed. Sebba's style is succinct and lively, and he does not hesitate to speak his own mind, which he does fairly and in full awareness of the reader's responsibility to judge for himself. Although designed as a reference book, the first 148 pages will provide exciting reading for anyone even moderately interested in Descartes. In this section 562 titles are listed and commented upon, many (...) entries include also citations of reviews and related articles. All the major European languages are represented.—C. D. (shrink)

A survey of the various meanings assumed by the concept of force in physics and philosophy from ancient times to the present. Seldom rising above the level of description to the level of historical understanding, it is informative rather than illuminating and, though scholarly, unimaginatively written. -- C. L.

This "inspirational" book of thoughts steers clear of inspirational mush. It reads pleasantly, and adequately serves the author's aim: "to bring the thoughts of the great closer to the reader." Carelessly edited, over-priced.--C. D.

An extraordinary book. Not only does it equal, if not surpass, all previous philosophical dictionaries in the amount and breadth of the material covered, it is full of the life of contemporary issues. Abbagnano is a master of economic exposition, and a careful organizer and editor. Four unique features deserve notice: The historical background of terms is given fully, with detailed bibliography; non-technical terms are included, e.g., names of schools, with historical reports; American thought is represented to a degree far (...) beyond that of any other European dictionary; Abbagnano has taken a very comprehensive view of philosophy, which takes in the social sciences as well as the entire spectrum of the usual academic classifications. And finally, the book is a pleasure to read, being gracefully written and free of the encumbrances and short-cuts common to most dictionaries.--C. D. (shrink)

A reprint, intended for student use. Despite the repudiation by some of the contributors of their articles after editing, the work as a whole has some value, and some of the pieces are distinguished.--V. C. C.

"The aim of this study is three-fold: to organize the surviving data on the life of Epicurus into a consequential biographical sketch so as to throw some light upon the growth of his personality and the development of his philosophy; second, to present a new interpretation of his doctrines based upon less emended remains of his writings; and third, to win attention for the importance of Epicureanism as a bridge of transition from the classical philosophies of Greece to the Christian (...) religion." Scholarly and readable, the work is highly critical of the accepted views of Zeller, Usener, nicks and Bailey.--W. C. (shrink)