Following the death of James Joseph Sylvester in 1897, contributions were collected in order to mark his life and work by a suitable memorial. This initiative resulted in the Sylvester Medal, which is awarded triennially by the Royal Society for the encouragement of research into pure mathematics. Ironically the main advocate for initiating this medal was not a fellow mathematician but the chemist and naturalist Raphael Meldola. Religion, not mathematics, provided the link between Meldola and Sylvester; they were among the (...) very few Jewish Fellows of the Royal Society. This paper focuses primarily on the politics of the Anglo-Jewish community and why it, together with a number of scientists and mathematicians, supported Meldola in creating the Sylvester Medal. (shrink)

Previous attempts to find meaning in emotional responses to music often begin with analysis of dynamic tonal patterns, with observation of the emotional behavior of listeners or with self-reports of emotional feelings. In this study, we begin with a somewhat detailed description of physical processes in the human auditory system that lead to the activation of processes in the autonomic nervous system, which produce embodied emotional responses to environmental challenges. We then propose an answer to the question: Why were some (...) of the same embodied responses that were originally adapted to meet the challenges of self-preservation and self-perpetuation in the course of human evolution coopted to serve as responses to perceived dynamic patterns in music? We find that a likely answer to this question involves uncertainties in the possible outcomes of antecedent or consequent musical events. (shrink)

Carlos F. Gomez, Regulating Death New Yorrk: Free Press, 1991, xx +172 pp.

The idea of an inevitable conflict between science and religion was decisively challenged by John Hedley Brooke in his classic Science and Religion: Some Historical Perspectives. Almost two decades on, Science and Religion: New Historical Perspectives revisits this argument and asks how historians can now impose order on the complex and contingent histories of religious engagements with science. Bringing together leading scholars, this volume explores the history and changing meanings of the categories 'science' and 'religion'; the role of publishing and (...) education in forging and spreading ideas; the connection between knowledge, power and intellectual imperialism; and the reasons for the confrontation between evolution and creationism among American Christians and in the Islamic world. A major contribution to the historiography of science and religion, this book makes the most recent scholarship on this much misunderstood debate widely accessible. (shrink)

Chapter Seven discusses Edgar Ulmer's The Black Cat as the creation of a high modernist European émigré working in a lowbrow American genre, the horror movie. Ulmer portrays a self-destructive generation of Europeans permanently scarred by the horrors of World War I. Into their world, he introduces a young American couple on their honeymoon, who, in their naïveté, are almost destroyed by the mad Europeans, but escape their satanic clutches in the end. Hoping to succeed in his newly adopted homeland, (...) Ulmer seems to turn his back on his European heritage as a dead end, and yet he cannot help suggesting the cultural superiority of his sophisticated European characters. The Black Cat takes its place in a long line of European works critical of American culture, while at the same time raising serious doubts about Europe's future in the 1930s. (shrink)

The “happy fish” passage concluding the “Autumn Floods” chapter of the Classical Chinese text known as the Zhuangzi has traditionally been seen to advance a form of relativism which precludes objectivity. My aim in this paper is to question this view with close reference to the passage itself. I further argue that the central concern of the two philosophical personae in the passage – Zhuangzi and Huizi – is not with the epistemic standards of human judgements (the established view since (...) Hansen, “The Relatively Happy Fish”), but with the more basic problem of species-specific perspectives. On my reading, Zhuangzi’s emphatic positionality in the passage – on the dam, accompanied by his friend Huizi – plausibly suggests a circumspect reflection on the limitedness of human knowledge. It is significant that Zhuangzi’s knowledge of fish happiness is avowedly from a certain place, and not absolute. But there is still a sense in which this view is objective: namely, insofar as it adequately accounts for an inherently human perspective on the world. I call this modest form of relativism ‘Species Relativism’, which, crucially, leaves room for objectivity, even though a fully objective (i.e. absolute) view of the world is not accessible to humans. (shrink)

In this paper several problems are raised concerning Ian Barbour's four ways of interrelating science and religion—Conflict, Independence, Dialogue, and Integration—as put forward in such publications as his highly influential Religion in an Age of Science (1990) and widely adopted by other writers in this field. The authors argue that this taxonomy is not very useful or analytically helpful, especially to historians seeking to understand past engagements between science and religion.

Drawing on Peter Harrison's argument that individuals should be attributed a central role in analyses of the relationship between science and religion, this article proposes that an understanding of personality can help us better appreciate a person's attitudes to both science and religion. Rather than seeing an individual's attitudes to these two topics as separate, if sometimes overlapping, parts of their lives, it is suggested that both may result from psychological drives and sometimes from the same psychological drive. Two contrasting (...) case studies are employed to illustrate this proposal. First, Paul Dirac who, it is argued, was on the autistic spectrum, a personality profile that is often linked to both mathematical physics and atheism. By contrast, Michael Faraday's scientific practice and his commitment to a specific form of Christianity were underpinned by his need for security, as assured by the God‐given laws that operated in both the physical and moral domains. (shrink)

A surprising feature of the White Rose anti-Nazi resistance pamphlets is their appeal to a foundational classical Chinese text, the Laozi (otherwise known as the Daodejing), to buttress their critique of fascism and authoritarianism. I argue that from the perspective of a 1942 educated readership, the act of quoting the Laozi functioned as a subtle and pointed nod to anti-fascist intellectuals in pre-war Germany, many of whom had interpreted the Laozi as an anti-authoritarian and pacifist text. To a sympathetic reader, (...) the Laozi therefore constituted an apt reference point for critiquing National Socialism. I then introduce a complication for this wartime reading of the Laozi from the perspective of its ambiguous reception in ancient Chinese political thought. I more specifically discuss an ancient line of interpretation of the Laozi that points in the direction of authoritarianism — in stark tension with the White Rose message of passive resistance and popular revolt. (shrink)

These essays showcase the value of the narrative arts in investigating complex conflicts of value in moral and political life, and explore the philosophical problem of moral dilemmas as expressed in ancient drama, classic and contemporary novels, television, film, and popular fiction. From Aeschylus to Deadwood, from Harriet Beecher Stowe to Harry Potter, the authors show how the narrative arts provide some of our most valuable instruments for complex and sensitive moral inquiry.

Science and Christianity Content Type Journal Article Pages 1-4 DOI 10.1007/s11016-011-9544-2 Authors Geoffrey Cantor, Science and Technology Studies, University College London, Gower Street, London, WC1E 6BT UK Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

While many aspects of Shapin's historical thesis are accepted, this paper raises objections to specific parts of his historical account, and also to the historiographical assumptions underlying his sociological programme. In particular, Shapin's claim to have explained the Edinburgh phrenology debate in social terms is analysed and rejected.

In lieu of an abstract, here is a brief excerpt of the content:The Uncanonical Dante: The Divine Comedy And Islamic PhilosophyPaul A. CantorThe distorted notions of invisible things which Dante and hisrival Milton have idealized, are merely the mask and the mantlein which these great poets walk through eternity enveloped anddisguised. It is a difficult question to determine how far theywere conscious of the distinction which must have subsisted intheir minds between their own creeds and that of the people.Dante at (...) least appears to wish to mark the full extent of it byplacing Riphaeus, whom Virgil calls justissimus unus, inParadise, and observing a most heretical caprice in hisdistribution of rewards and punishments.—Percy Shelley, A Defence of PoetryIThe case of Dante provides an excellent opportunity to open up the question of the Western canon. In one sense, Dante is the perfect example of a canonical author. His name is one of the few certain to appear on anybody’s short list of the truly central authors in the Western literary tradition. But in another sense Dante can be regarded as uncanonical. In his own day he was widely suspected of being heretical in his religious views, 1 and a careful reading of his works does indeed raise serious doubts about his being the pillar of orthodoxy he is often taken to be today. 2 Out of this interplay between the canonical and the noncanonical Dante, I hope to show that the issue of the Western canon is more complicated than either its defenders or its attackers generally present it.In discussing the issue of the canon, it is important to sort out at the [End Page 138] beginning what we do and do not mean by the term. A canonical work may merely be a work that has been accepted into the literary canon, one that has become a touchstone in the reading and teaching of literature. But the term canonical can suggest something else, that the work is orthodox and somehow represents a central authoritative position in Western culture. The word canonical is so loaded with religious connotations that it is difficult to separate the relatively neutral first meaning of the term from the loaded second meaning. Dante is a case in point. When people refer to him as a canonical author, they usually do not simply mean that he is widely read and taught. Most discussions of Dante today treat him as representing an authoritative cultural moment in the Western tradition, as the supreme embodiment of the medieval mind. Viewed that way, Dante becomes an emblem of everything contemporary critics of the Western canon bitterly hate and reject. The reason they feel that they must attack authors like Dante and displace them from the center of literary study is that these authors have come to stand for orthodoxy and thus seem to enforce the hegemony of Western culture.Critics who wish to champion various forms of non-Western culture have a particular axe to grind with canonical authors like Dante. The contemporary debate over the Western canon seems to be premised on a sharp opposition between Western and non-Western cultures, as if they were complete and irreconcilable antitheses, and even wholly unrelated. One of the principal charges against the Western canon is that it is Eurocentric, that it remains confined within a narrow orbit of European ideas and beliefs, thus excluding all other views of the world. A corrolary of the idea of Eurocentrism is the concept of Orientalism, developed by Edward Said. 3 Said argues that throughout its history, the Occident has defined itself in opposition to the Orient, basing its elevated self-image on a debased vision of the cultural Other. In Said’s argument, the Occident views itself as rational as opposed to an irrational Orient, as emotionally disciplined in contrast to an emotionally uncontrolled Orient, and as masculine over against a feminine Orient.In medieval Europe the Orient was chiefly represented by the Muslim world, and one does not have to look far in medieval literature to find the kinds of orientalist stereotypes about which Said writes. The French Song of Roland contains excellent examples, but even the Divine Comedy seems to... (shrink)

The intention of Atomic Order is to encourage and contribute to the dialogue between philosophers and scientists by discussing a concrete example of scientific discovery according to a method acceptable and understandable to both sides. This discussion takes simultaneously into account the scientific and philosophical methodologies and mentalities. By regarding "pure" science or "pure" philosophy as limiting cases, it becomes evident that basic questions are best posed and answered by emphasiz ing the deeply embedded complementary relationship between the two. The (...) example chosen is atomic physics, and a systematic method is developed to illuminate the philosophical structure of this science--and science generally--from within.The book consists of two parts. The first part is devoted to the problem of atomic order as discovered and verified by physics, from the speculations of Dalton to the consequences of modern quantum mechanics. These chapters will afford a telescopic, historical review to the scientific reader and a reliable, understandable account of the physical discoveries and theories to the nonscientist. The second part analyzes the presuppositions, guiding principles, and implications that made possible the development of atomic physics and that impart a humanistic meaning to it. In separate chapters are discussed the epistemological structure of atomic physics, the new conception of matter implicit in the quantum theory, and the ontological implications of atomic order. It is seen that, in this area, science and philosophy are inextricably interpenetrated. A philosophic problematic is immanent in creative atomic science, as is evidenced by the numerous reflections and speculations of scientists that are quoted in the book. Conversely, an interest in scientific research is indispensable for a modern philosopher, and the philosopher may well be surprised and encouraged on recognizing the role already being played by philosophy in the supposedly pragmatic world of science.Dr. Cantore brings an ecumenical cast Lof mind to the healing of the bjcultural split between the humanists and the scientists. The recipient of a doctorate in physics and another in philosophy, he has drawn from both fields in a book dedicated to "making the educated public more aware of the need and method for a new synthesis between the two cultures.". (shrink)

In the late 1810s and 1820s the Edinburgh phrenologists were largely concerned with trying to establish phrenology as the true science of mind. They challenged the accepted theories about the nature of mind and the brain; in turn, phrenology was attacked by the proponents of Scottish common-sense philosophy and by some medical men. The ensuing debate, which is discussed as an example of conflict between incommensurable world-views, involved a wide range of contentious theological, philosophical, scientific and methodological issues.

It is widely believed that the ancient Greeks thought that Thales was the first philosopher, and that they therefore maintained that philosophy had a Greek origin. This paper challenges these assumptions, arguing that most ancient Greek thinkers who expressed views about the history and development of philosophy rejected both positions. I argue that not even Aristotle presented Thales as the first philosopher, and that doing so would have undermined his philosophical commitments and interests. Beyond Aristotle, the view that Thales was (...) the first philosopher is attested almost nowhere in antiquity. In the classical, Hellenistic, and post-Hellenistic periods, we witness a marked tendency to locate the beginning of philosophy in a time going back further than Thales. Remarkably, ancient Greek thinkers most often traced the origins of philosophy to earlier non-Greek peoples. Contrary to the received view, then, I argue that (1) vanishingly few Greek writers pronounced Thales the first philosopher; and (2) most Greek thinkers did not even advocate a Greek origin of philosophy. Finally, I show that the view that philosophy originated with Thales (along with its misleading attribution to the Greeks in general) has roots in problematic, and in some cases manifestly racist, eighteenth-century historiography of philosophy. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2018 Heft: 221 Seiten: 105-121.

Some people will confront Alzheimer's with a measure of resignation, a determination to struggle against the progressive debilitation and to extract whatever comforts and benefits they can from their remaining existence. They are entitled to pursue that resolute path. For other people, like myself, protracted maintenance during progressive cognitive dysfunction and helplessness is an intolerably degrading prospect. The critical question for those of us seeking to avoid protracted dementia is how best to accomplish that objective.One strategy is to engineer one's (...) own death while still mentally competent to do so (even in the stage of mild dementia). If I were to use a preemptive strategy in the face of a dementia diagnosis, I would probably choose to stop eating and drinking, a process known as voluntarily stopping eating and drinking. An alternative tactic for avoiding prolonged dementia would be to allow oneself to decline into moderate dementia—thus losing capacity to perform self‐deliverance or even to make serious medical decisions—but before getting to that point to provide advance instructions rejecting prospective life‐sustaining medical interventions. These advance instructions would authorize palliative but not curative measures. My current personal instructions define the point of intolerable cognitive decline triggering medical nonintervention as “mental deterioration to a point when I can no longer read and understand written material such as a newspaper or financial records such as a checkbook.” These instructions dictate allowing my demise at a point of moderate dementia when I may not be perceptibly suffering, when I may still be getting some rudimentary satisfaction from my debilitated life, and when I no longer recall the preoccupation with personally intolerable indignity that motivated my instructions. Can I expect that my advance instructions will be implemented in those circumstances? Is it lawful, and is it moral for a surrogate decision‐maker and associated caregivers to allow an uncomprehending, ostensibly content but demented individual to die? My analysis herein contends that it is not only lawful and moral but also legally required to implement clear, considered advance instructions even at a stage of moderate dementia. (shrink)