Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 48 Heft: 1 Seiten: 237-260.

These are the basic foundations of liberatory psychiatry.

It is shown that for every nonzero r.e. degree c there is a linear ordering of degree c which is not isomorphic to any recursive linear ordering. It follows that there is a linear ordering of low degree which is not isomorphic to any recursive linear ordering. It is shown further that there is a linear ordering L such that L is not isomorphic to any recursive linear ordering, and L together with its ‘infinitely far apart’ relation is of low (...) degree. Finally, an analogue of the recursion theorem for recursive linear orderings is refuted. (shrink)

We show, roughly speaking, that it requires ω iterations of the Turing jump to decode nontrivial information from Boolean algebras in an isomorphism invariant fashion. More precisely, if α is a recursive ordinal, A is a countable structure with finite signature, and d is a degree, we say that A has αth-jump degree d if d is the least degree which is the αth jump of some degree c such there is an isomorphic copy of A with universe ω in (...) which the functions and relations have degree at most c. We show that every degree d ≥ 0 (ω) is the ωth jump degree of a Boolean algebra, but that for $n no Boolean algebra has nth-jump degree $\mathbf{d} > 0^{(n)}$ . The former result follows easily from work of L. Feiner. The proof of the latter result uses the forcing methods of J. Knight together with an analysis of various equivalences between Boolean algebras based on a study of their Stone spaces. A byproduct of the proof is a method for constructing Stone spaces with various prescribed properties. (shrink)

The AGM theory of belief contraction is extended tomultiple contraction, i.e. to contraction by a set of sentences rather than by a single sentence. There are two major variants: Inpackage contraction all the sentences must be removed from the belief set, whereas inchoice contraction it is sufficient that at least one of them is removed. Constructions of both types of multiple contraction are offered and axiomatically characterized. Neither package nor choice contraction can in general be reduced to contractions by single (...) sentences; in the finite case choice contraction allows for reduction. (shrink)

: Pragmatist truth - as advocated e.g. by Peirce and James - is usually taken to integrate four key elements: the value of truth is likened to some kind of utility; truth is naturally taken to consist in correspondence; truth is essentially linked to the possibility of knowledge; truth is not relative but absolute. Critics have never tired to question the individual and collective consistency of these four constraints. The principal challenge issued to pragmatists always consisted in developing viable interpretations (...) of the key notions utility, correspondence, knowability and absoluteness that would render the pragmatist proposal at least consistent. I shall take up that challenge developing some ideas of James in a contemporary garb.Keywords: Truth. Utility. Knowledge. JamesResumo: Verdade pragmatista - como defendida por Peirce e James, por exemplo - da forma como é considerada usualmente, integra quatro elementoschave: o valor da verdade é assemelhado a algum tipo de utilidade; a verdade é naturalmente considerada como consistindo de correspondência; a verdade está essencialmente ligada à possibilidade de conhecimento; a verdade não é relativa e sim absoluta. Os críticos nunca se cansam de questionar a consistência individual e coletiva dessas quatro limitações. O principal desafio lançado aos pragmatistas , sempre envolveu o desenvolvimento de interpretações viáveis das noções-chave: utilidade, correspondência, cognoscibilidade e integridade, que tornariam a proposta pragmatista, ao menos, consistente. Aceitarei o desafio, desenvolvendo algumas idéias de James sob uma roupagem contemporânea.Palavras-chave: Verdade. Utilidade. Conhecimento. James. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 285 than" which is both immanent and transcendent, a kind of "coincidentia oppositorum" beyond logic and definition. It is the realm of the "person" within which, although the tragic conflict is not resolved, there arises the free self from whose non-dual perspective the unity and eternity of life are seen. Within this realm the individual gains an illumination the result of which is "amor fad," his free (...) decision to affirm his being. In this act of decision lies the "meaning" and "value" of life. The substance and point of Miss Bauer's book is to show the connection between the metaphysical ground of Simmel's concept of the tragic and its manifestations in different aspects of human experience. Her account is especially interesting in her chapter on the "tragic opposition" in which as an example of a tragic personality she cites Socrates who, by his refusal to flee from his prison, freely embraced his fate and, by choosing to die, confirmed his decisive, binding truth that the heavenly powers remain silent to the questions asked by a doubting and despairing humanity. His act declares that the individual must really stand alone in the world, taking counsel only from himself. Miss Bauer's book is written with a sympathetic understanding of Simmel's philosophy. By opening our eyes to the significant in human existence she succeeds in showing file relevance of his thought to our time. RIA STAVR1DES Vassar College Dialogo con Maurizio Blondel. By Michele Federico Sciacca. (Milano: Carlo Marzorati Editore, 1962. Pp. 159. L. 1300.) Sciacca has gathered here various articles which he had written about Blondel as well as new notes about this French thinker. Blondel struggled against the cult of science seeking to vindicate man's religious needs. Man longs for an end which transcends the natural order. Hence philosophy cannot ignore religion which points to a supernatural human destiny. According to Blondel, God is the only Word which answers the search of man and makes his action both fruitful and progressive. PAUL T. FUHRMANN Columbia Theological Seminary Essays in Ontology. By E. G. Allaire, M. Brodbeck, R. Grossman, H. Hochberg, R. G. Turnbull. Vol. I, Iowa Publications in Philosophy. (The Hague: Martinus Nijhoff, 1963. Pp. 216.) Essays in Ontology is the introductory volume of a new series of monographs to be published by the Department of Philosophy at the University of Iowa. The first volume, as its title indicates, is a collection of essays whose authors are closely affiliated with the Iowa Philosophy Department, being faculty members there now (Allaire and Turnbull) or former students (Hochberg, Grossman, and Brodbeck). Considered as a representative display of talent, the collection is somewhat unbalanced, since twelve of the fourteen papers are by three of the contributors, Allaire, Grossman, and Hochberg, while the other two are contributed by Brodbeck and Turnbull. It is also a matter of some disappointment that eleven of the fourteen papers have seen the light of print elsewhere; although this feeling is somewhat offset by the impact of sustained inquiry into one philosophical problem which the papers make when brought together in this way. The three new papers are "Particulars and... (shrink)

Performing and listening to music occurs in specific situations, requiring specific media. Empirical research on music listening and appreciation, however, tends to overlook the effects these situations and media may have on the listening experience. This article uses the sociological concept of the frame to develop a theory of an aesthetic experience with music as the result of encountering sound/music in the context of a specific situation. By presenting a transdisciplinary sub-field of empirical (concert) studies, we unfold this theory for (...) one such frame: the classical concert. After sketching out the underlying theoretical framework, a selective literature review is conducted to look for evidence on the general plausibility of the single elements of this emerging theory and to identify desiderata. We refer to common criticisms of the standard classical concert, and how new concert formats try to overcome alleged shortcomings and detrimental effects. Finally, an empirical research program is proposed, in which frames and frame components are experimentally manipulated and compared to establish their respective affordances and effects on the musical experience. Such a research program will provide empirical evidence to tackle a question that is still open to debate, i.e., whether the diversified world of modern-day music listening formats also holds a place for the classical concert – and if so, for what kind of classical concert. (shrink)

Carl Henrik Koch har i denne bog samlet en række af sine artikler om fremtrædende danske filosoffer. Med start ved Holberg i 1700-tallet arbejder Koch sig op gennem den danske filosofihistorie og strejfer blandt andre Eilchov, Sibbern, A.P. Adler, Brøchner og naturligvis mastodonterne Søren Kierkegaard og Georg Brandes. Bogen giver en hurtig, men spændende indførsel i en vigtig del af den danske kulturhistorie, som gennem de sidste 250 år har haft stor indflydelse både herhjemme og i udlandet.

Kempner. You do not have to testify, Professor Schmitt, if you do not want to, and if you think you are incriminating yourself. But if you do testify, then I would be grateful if you would be absolutely truthful, would neither conceal nor add anything. Is that your wish? Schmitt: Yes, of course. Kempner: And if I come to something you might find self-incriminating, you can simply say you prefer to remain silent. Schmitt: I have already been interrogated by the (...) C.I.C. and in the camp. I would be glad to tell you all I know. However, I would like to know what I am being blamed with. (shrink)

The causal/explanatory exclusion argument is one of the principal weapons against the possibility of mental causes/explanations having genuine causal/explanatory power. I argue that the causal and the explanatory versions of the exlusion argument should be distinguished. There are really two arguments, one of them perhaps successful, the other one not.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 125 to such a future contingent event, not only does such an event not exist now, it does not even exist in its causes now, and this for the reason that no sufficient causes of the event exist now. Accordingly, if someone were merely to make a guess to the effect that the sea-fight will occur tomorrow, and the fight actually does occur, it still could not (...) be maintained that the original guess at the time it was made was therefore true. It simply could not have been true, because at the time of its assertion there literally was no evidence of any kind that could have rendered it true. Nevertheless, modern logicians have generally been so dead set against the notion that the truth or falsity of a proposition could ever be relative to the time when the proposition was uttered that they seem scarcely to have taken account of a consideration such as the foregoing. Nor is it likely that with the publication of this excellent translation of St. Thomas's commentary, such critics will begin to take account of this Thomistic argument even now. Somehow, one is reminded of Dr. Johnson's purported remark, "Sir, I can only give a man a reason, not an intelligence!" HENRY VEATCtt Northwestern University Pascal e Nietzsche. Scritti di E. Castelli, H. Gouhier, A. del Noce, H. Birault, K. Takeno, K. LSwith, J. D~lhomme, G. Vattimo, R. Boehm, G. Morra. (Padova: Cedam; Casa Editrice Dott. Antonio Milani, 1962. Pp. 218. = Archivio di Filosofia. Organo dell'Istituto di Studi Filosofici. Anno 1962. No 3. L. 2000.) This issue of the Archivio di Filosofia offers essays by the various authors indicated in the title above. Pascal and Nietzsche are here brought together because of what they have in common, that is, suffering, restlessness, dissatisfaction with the human condition, the historical sorrow of post-Copernican man, a paradoxical and chaotic thought. Both Pascal and Nietzsche urge man to measure the real by the possible and not the possible by the real and to risk the present certainties for the uncertainty of the future. They dislodge man from his ordinary seat and launch him on the risky adventure and great experiment of real existence. PA~L T. FUHRMANN Columbia Theological Seminary Pierre Bayle and Voltaire. By H. T. Mason. (Cambridge: Oxford University Press, 1963. Pp. xv -k 163.) Pierre Bayle and Voltaire confronts the ideas of the two philosophers and formulates some prudent conclusions about their relationship. Since Bayle's works run to nine long folio volumes and Voltaire's come to fifty quartos in the Moland edition, one cannot help but be impressed by the magnitude of Professor Mason's undertaking and by his ability to reduce his findings to a book of just over one hundred and fifty pages. In the case of Bayle and Voltaire, the basic facts concerning influence are readily available. We know what works of Bayle's were in the library at Ferney; we can see the pages the Enlightenment philosopher marked as he read; we have almost two hundred references to Bayle in Voltaire's works and letters (listed chronologically by Mason in an appendix); and critical editions, such as Morize's Candide and Lanson's Lettres philosophiques, have disclosed how consistently Voltaire turned to the Dictionnaire historique et critique or other works from Bayle's pen for information. Yet, when dealing with passages that seem to rely on Bayle for factual content, a scholar runs into many hazards. Voltaire may draw his data from Bayle, from Bayle's source, from an intermediary, or from an outside source. We know that he consulted Richard Simon, Spinoza, Dora Calmet, and Dr. Astruc as well as Bayle for his Biblical criticism. Therefore, it is very frequently impossible to be sure just how much Bayle's thinking... (shrink)

I argue that Quine’s naturalization of Lewis’s Kantian pragmatism should be understood in terms of Lewis’s attempt to de-psychologize pragmatist epistemology. Lewis wants epistemology to be a priori in order to be distinct from psychology. Quine’s criticisms of Lewis result in a picture that weakens the distinction between epistemology and psychology. Nevertheless, Quine’s naturalized Kantian pragmatism remains far more Kantian than is widely recognized, due to what Quine retains from Lewis.

In lieu of an abstract, here is a brief excerpt of the content:264 HISTORY OF PHILOSOPHY right at hand, without getting in the way. If it had been printed in as readable type and as elegant form as Steinmann's edition, it might be the ideal easily accessible version to familiarize us with the Pens~es as they were actually written and classified by Pascal himself. RICHARD H. POPKIN University of California, San Diego Pascal. Quinta edizione riveduta e aumentata. By Michele Federico (...) Sciacca. (Milano: Carlo Marzorati Editore, 1962. Pp. 250. 2000 L.) This Pascal by Sciacca consists of three parts. The first gives and considers the Life of Pascal (1623-1662) in connection with his complex and restless century (pp. 13--72). The second part (pp. 75-112) analyzes the relationship of Pascal with Jansenism. Pascal is both dependent on and independent of it. The Jansenists discussed while Pascal felt. Jansenism could not find a stable equilibrium between nature and grace which Jansenism either contrasted or confused while Pascal well distinguishes these two orders. They are for him heterogeneous but the lower order leads to the higher. Without God, man is misery and darkness. With God, man can do all things (p. 118). The third part (pp. 115-219) is entitled The Christian Philosopher. It shows that man is made for the infinite. The true call of humanity is religious (p. 206). The final conclusion is that Pascal can still teach us to exist (p. 216). PAUL Y. FUHRMANN Columbia Theological Seminary Louis Thomassin (1619-95), ~tude bio-bibliographique avec vingt lettres et deux textes in~dits. By Pierre Clair. (Vol. I of the series Le mouvement des idles au XVH" si~cle, Collection dirig~e par Andr~ Robinet.) (Paris: 1964. Pp. 160. NF 12.) This small volume is the first in a new series devoted to bringing to light various figures and aspects of seventeenth-century thought that have either been set aside, forgotten, or are only dimly known. Louis Thomassin (as well as Bernard Lamy who is the subject of the second volume that has appeared in this series) certainly falls in these categories. Although his name often turns up in discussions of Cartesianlsm, Jansenism, Malebranchism, etc., very little consideration is ever given to him as a fairly important personage of the time, or to his ideas and the role they played. This volume by Dr. Clair will be of much use to seventeenth-century scholars in providing the basic data about his life, his connections with several of the vital movements of the period, the fundamental bibliographical materials, as well as publishing two texts and twenty letters not before available. The biographical section (pp. 1-84) traces (a bit too episodically) Thomassin's education, his career among the Oratorians as a professor of humanities, philosophy, and theology, his possible involvements with the Jansenists, his difficulties as a result of his first published work, Dissertations sur les Conciles (1667) (suppressed the same year), his later successes for his many other works in theology, philosophy, history, and pedagogy, and his relations with various major and minor figures of the mid- and late seventeenth century, like Arnauld, Malebranche, Richard Simon, Bayle, Huet, etc. Section II (pp. 85-99) gives a detailed bibliography of Thomassin's published works, plus a list of his manuscripts located in various French libraries. This is followed by twenty letters of Thomassin, an intriguing and interesting discourse on the difference between history and science, and one on the nature of chronology, plus three letters by Thomassin's secretary, Nicolas Barat. In a brief... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 77 as indicated, makes a highly convincing case, if not for his thesis, at least for his approach. We need more such research. The history of philosophy must be more than the history of philosophies. But is a method which excludes subjective elements and treats ideologies only in function of material factors really total? Refusing to admit the "idealistic" notion of a kind of freedom, of (...) human self-possession, independent not of history (of which it is a part) but of historical determinism, the materialist is driven into rationalizations as baroque as those of the idealist he fights. The substantial uses of the materialist approach, which S~ve makes clear, have been too much ignored; and ideological interpretations tend, as he says, to confuse issues too uncomfortable to face. But materialism too has its ideological confusions which cannot be discerned by autocriticism alone. For who is to see whether the tree continues to be when there's no one about in the quad? EUGEN WEBER University of California, Los Angeles THE PHILOSOPHYOF CHARLES SECRETAN 1815.1895 The philosophy of Seer&an is still important. It best illustrates the nature of the thought of Romanic French-speaking Switzerland in its perpetual attempt to keep up-to-date and to combine science (as exact knowledge) with religion (that is, Christianity). To this day Romanic Swiss thought is a strange mixture of science, speculation, civics, democracy, pedagogics, and traditional Christianity. We find all these elements in Charles Secr6tan, but his thought is also important when taken by itself. Moreover, it illustrates what some scholars call the spiritual greatness of the nineteenth century. Charles Secr6tan was born in 1815 at Lausanne. As a child he was precocious. At the age of four he read short stories fluently. In his youth he was fond of books and had a vivid sense of the beauty of nature. His father was a magistrate tending to Voltairian skepticism. His mother was a devout woman but very reserved and of few words. Charles studied law at the Academy (University) of his city. He came to accept the political liberalism of that day but also underwent the influence of the current religious Rdveil. This was an individualistic awakening of personal Christianity in opposition to the dead orthodoxy and church-conformity of the previous century. In other words, Secrdtan came to believe that adherence to a religion should involve something personally felt, rather than a mere following of the mores of the community. Between 1835 and 1840, he spent some semesters in Munich, studying under Schelling. Later he was to insist upon the originality of his philosophy and its independence of that of his early teacher. In 1837, Seer&an founded the Swiss Review. The next year he was called to teach 78 HISTORY OF PHILOSOPHY Philosophy at the Lausanne Academy. He was suspended by the radical revolution (a sort of demagogery) of 1845. In 1850 he was called to Neuch~ttel and in 1866 recalled to Lausanne where he died in 1895--exactly eighty years old. In the Lausanne Academy, Secr6tan had as a colleague his old friend Alexander Vinet (1797-1847). He found in Vinet a religious force which uplifted his spirit. Vinet was a literary critic, a poet and a professor of the art of preaching, while Secr6tan was a philosopher. Yet Secr6tan owed to Vinet the conviction that no religious doctrine is worthy of acceptance unless it possesses a moral value in itself and in relation to man. The philosophical career of Secr6tan is characterized by three distinct stages (metaphysical, ethical, and sociological) each of which finds expression in an important work: La Philosophie de la Libertd (1849), Le Principe de la Morale (1883), and La Civilisation et la Croyance (1887). We shall therefore consider most briefly Secr~tan's metaphysics, ethics, and sociology. Metaphysics. The starting point of Secr~tan is his contrast of the domain of the conscience (wherein we find being) with the domain of external experience (phenomena). "All our ideas of being come from the fact that [when we affirm something to be] we mean that this something [which is] is analogous to that which we think of when we say 'I am' " (Philosophie de... (shrink)

Although studies in organizational storytelling have dealt extensively with the relationship between narrative, power and organizational change, little attention has been paid to the implications of this for ethics within organizations. This article addresses this by presenting an analysis of narrative and ethics as it relates to the practice of organizational downsizing. Drawing on Paul Ricoeur’s theories of narrative and ethics, we analyze stories of organizational change reported by employees and managers in an organization that had undergone persistent downsizing. Our (...) analysis maintains that the presence of a dominant story that seeks to legitimate organizational change also serves to normalize it, and that this, in turn, diminishes the capacity for organizations to scrutinize the ethics of their actions. We argue that when organizational change narratives become singularized through dominant forms of emplotment, ethical deliberation and responsibility in organizations are diminished. More generally, we contend that the narrative closure achieved by the presence of a dominant narrative amongst employees undergoing organizational change is antithetical to the openness required for ethical questioning. (shrink)