PREFACE. THE Author of this very practical treatise on Scotch Loch - Fishing desires clearly that it may be of use to all who had it. He does not pretend to have written anything new, but to have attempted to put what he has to say in as readable a form as possible. Everything in the way of the history and habits of fish has been studiously avoided, and technicalities have been used as sparingly as possible. The writing of this (...) book has afforded him pleasure in his leisure moments, and that pleasure would be much increased if he knew that the perusal of it would create any bond of sympathy between himself and the angling community in general. This section is interleaved with blank shects for the readers notes. The Author need hardly say that any suggestions addressed to the case of the publishers, will meet with consideration in a future edition. We do not pretend to write or enlarge upon a new subject. Much has been said and written-and well said and written too on the art of fishing but loch-fishing has been rather looked upon as a second-rate performance, and to dispel this idea is one of the objects for which this present treatise has been written. Far be it from us to say anything against fishing, lawfully practised in any form but many pent up in our large towns will bear us out when me say that, on the whole, a days loch-fishing is the most convenient. One great matter is, that the loch-fisher is depend- ent on nothing but enough wind to curl the water, -and on a large loch it is very seldom that a dead calm prevails all day, -and can make his arrangements for a day, weeks beforehand whereas the stream- fisher is dependent for a good take on the state of the water and however pleasant and easy it may be for one living near the banks of a good trout stream or river, it is quite another matter to arrange for a days river-fishing, if one is looking forward to a holiday at a date some weeks ahead. Providence may favour the expectant angler with a good day, and the water in order but experience has taught most of us that the good days are in the minority, and that, as is the case with our rapid running streams, -such as many of our northern streams are, -the water is either too large or too small, unless, as previously remarked, you live near at hand, and can catch it at its best. A common belief in regard to loch-fishing is, that the tyro and the experienced angler have nearly the same chance in fishing, -the one from the stern and the other from the bow of the same boat. Of all the absurd beliefs as to loch-fishing, this is one of the most absurd. Try it. Give the tyro either end of the boat he likes give him a cast of ally flies he may fancy, or even a cast similar to those which a crack may be using and if he catches one for every three the other has, he may consider himself very lucky. Of course there are lochs where the fish are not abundant, and a beginner may come across as many as an older fisher but we speak of lochs where there are fish to be caught, and where each has a fair chance. Again, it is said that the boatman has as much to do with catching trout in a loch as the angler. Well, we dont deny that. In an untried loch it is necessary to have the guidance of a good boatman but the same argument holds good as to stream-fishing... (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 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. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Along with a line by line translation and interpretation of the fragments, are four essays: "Parmenides' Concept of Being," "Aletheia and Doxa," "The World of Appearance Described in the Doxa," and "Parmenides in the Ancient Philosophical Tradition." Parmenides did not understand the logical connection between time and process: undifferentiated Being is without process but, curiously enough, possesses temporal duration. The philosophical tradition wrongly interpreted the Doxa as Parmenides' cosmogony. In short, this important book is a splendid example of painstaking scholarship. (...) The footnotes and references to other critical studies of Parmenides are comprehensive.—D. J. B. (shrink)

This book is a sort of junior search for the historical Jesus. The authoress throws in a dash of dialectic by interlarding the cursory text with questions for the reader. The presentation of complex exegetical and theological problems is so oversimplified that this book should prove equally embarrassing for both the liberals and the orthodox.—D. J. B.

This beautifully definitive edition of More's Utopia, the fourth volume in the Yale Edition of the complete works, appears on the four hundred and fiftieth anniversary of the original composition. The latin text used is the one of March 1518 ; but included is a complete list of variant readings from the 1516, 1517, and November 1518 editions. Using a lucid revision of G. C. Richards' translation, Hexter and Surtz provide a wealth of helpful details about the textual, linguistic, historical, (...) and cultural character of Utopia as well as a discussion of it as a work of literary art. The text is followed by a number of interesting illustrations and a lengthy, analytical commentary. More's work gave rise to a host of similar descriptions of imaginary lands but it is Utopia which is still commonly read today. Its relatively down-to-earth quality gives Utopia a certain modern appeal, and needless to say, it is an important work for anyone interested in the ordering of human society.—D. J. B. (shrink)

Neil offers a comprehensive but highly readable account of the world expansion and missionary efforts of Christianity—in its Catholic, Protestant, and Orthodox varieties. What emerges rather clearly is the close connection between post-Renaissance European political expansion and Christian missionary activities: the former appears to have been the condition of the latter with a rather detrimental tendency to over-identify a paternalistic Western culture with Christian religious belief and practice. Neil writes with equanimity but points out that present ecumenical thinking was foreign (...) to 19th century Roman Catholic missionaries. This is the sixth volume of The Pelican History of the Church and a worthy member of a distinguished series.—D. J. B. (shrink)

This volume continues the grouping of natural philosophers with cosmological interests and moral philosophers. With the natural philosophers, the contrast is between those who deny that true being can be found in the sensible world and those atomists who react to this monism in favour of the multiplicity of the sensible world. Since the exactly opposite conclusion has been recently maintained, Guthrie's assertion that Parmenides distinguished the concept of eternity from the concept of everlastingness is of particular interest. Of course, (...) Guthrie's acumen and erudition are so well established as to make his projected five volume history of Greek philosophy indispensable for any student—D. J. B. (shrink)

A collection of addresses given by men of various backgrounds at the First Institute of Ethics arranged by Beth Tzedec Congregation, Toronto.—D. J. B.

For anyone intrigued by the possibility of the so-called "psi phenomena", this is a rather interesting, even entertaining book to ponder. Kahn describes an entire gamut of unusual or weird happenings and gives the biographies of a number of persons supposedly possessing occult powers. Philosophers would probably be more cautious in their interpretations than Kahn who has a tendency to claim that every important thinker has had a vital fascination with psi phenomena.—D. J. B.

Arguing from a sort of reasonable Protestant ethic, Henry offers a worthwhile and sometimes quite practical analysis of a Christian social ideal. In Henry's approach, no "prattling about love" can take the place of justice when the latter is what is needed.—D. J. B.

In explicating the terms "Evangelical," "Catholic," and "Reformed," Vassady outlines what he thinks are the essential characteristics of any new Church communion. His analysis generally develops along classical or Neo-Orthodox Protestant lines, as is most obvious in his treatment of the apostolic succession of the episcopacy. The new Church will have a functional episcopacy but "without declaring any particular doctrine of the episcopacy." Given Vassady's theological leanings and conception of the Church, it is somewhat anomalous that he thinks organic unity (...) so highly desirable.—D. J. B. (shrink)

Marsh borrows Richard McKeon's methodological notion of the "problematic" approach to intellectual history. Concentrating on their dialectical character, English criticism from 1650-1800 is explored in the writings of the third Earl of Shaftesbury, Mark Akenside, David Hartley, and James Harris.—D. J. B.

The thesis is that any connection between Jesus and Christianity is accidental at best. Jesus was a vibrant personality capable of stirring crowds to eschatological hopes. Later followers, notably Paul, invest the simple Galilean with all the features of a Hellenic cult savior, even attributing to him a "magically reanimated corpse." Anyone interested in an adequate discussion of the development of the Biblical kerygma will not find it in this book.—D. J. B.

Using rather standard techniques of linguistic philosophy, the author develops an historical and critical analysis of Ghazali's doctrine of God as utterly unique and unknowable. Divine uniqueness and unknowability are logically implied by the statement "There is one god, Allah" and are therefore not "self-refuting" but are simply analytic statements of honorific and not descriptive value. The important historical question arises then as to how Ghazali can logically talk about God "revealing" himself. Shehadi attempts to rescue Ghazali from this logical (...) bind by arguing that the Moslem creed is not a description of God but a practical directive for men. Once given the belief in divine unknowability, if Ghazali wants Allah to "authenticate" a religious creed this would be "inconsistent." Reading these sorts of arguments, gives one the impression that this volume is a Moslem imitation of a Christian original. Somehow this type of philosophical approach does not seem to do justice to either religion.—D. J. B. (shrink)

Raju offers a comprehensive interpretation of Western, Chinese, and Indian philosophy, using the two central concepts of "inwardness" and "outwardness" to delineate the essential tendencies of each tradition. Western Philosophy has overemphasized "outwardness", Indian Philosophy "inwardness", while Chinese Philosophy, being mostly concerned with man as social animal, reached a golden mean but failed to produce deep metaphysical speculation. Raju contends that the various traditions should be evaluated in terms of how much each one has contributed to a "full and complete (...) human life." Though his concepts of "inwardness" and "outwardness" are perhaps not extensive enough, Raju is always lucid and has made a defensible beginning for comparative philosophy.—D. J. B. (shrink)

This is an exceptionally good introduction to a critical life of Jesus. The first chapters are filled with useful information about Hebrew life, culture, and legend. Connick is aware of the results of Form Criticism but adopts the more moderate position of Bornkamm. Numerous factors controlled the authenticity of the early traditions and prevented them from running rampant. In the discussion of miracles, the Virgin Birth, and the Resurrection, Connick attempts to deal with the multitude of objections which have been (...) raised against traditional beliefs. It is clear that he does not think that either Form Criticism or scientific materialism refute belief in supernatural events.—D. J. B. (shrink)

Starting from Plato's statement in the Seventh Letter that Plato never intended to write down his philosophy in systematic form, Sinaiko conceives of the dialogues as attempts to combine the power of the spoken word with the written word while avoiding the limitations of either. Dramatic form and philosophic content are interdependent. The three dialogues are interrogated for statements about dialectic, and each dialogue's account of dialectic is taken to be complete in itself. It is not simply a dialectical method (...) which Plato is using; Being itself is dialectical, and there is no final philosophical system but rather an "infinite multiplicity of systems." While it is certain that philosophy for Plato can not be separated from the activity of philosophizing, Sinaiko's claim is far more controversial: that each dialogue "sets forth a complete ontology, an entire philosophical system." One might well disagree with that contention and other more detailed points of interpretation. But Sinaiko's position is defended ably and his book has a philosophical vitality which sets it apart from the usual pedantic efforts to expose this or that Platonic argument.—D. J. B. (shrink)

Interpreting European reactions to the outside world from the beginning of European history to the end of the nineteenth century, Baudet discusses Utopian literature, the idea of the "noble savage," and the search for the temporal and geographical location of paradise. Baudet argues that the more historically oriented and self-satisfied cultures were less inclined toward a nostalgic paradise. All in all, this is a fascinating little essay in social history.—D. J. B.

Beardsley and Beardsley are to be congratulated for providing a definitively "non-run-of-the-mill" introductory text which is entirely intelligible for the beginner and yet genuinely philosophical in content and presentation. Twelve very well written chapters, each with a bibliography, cover most of the important problems in metaphysics, epistemology, and ethics. The authors even try to convey that philosophy has human and moral relevance beyond game activity. A significant feature of the book is its intelligent and prolonged discussion of religious beliefs. The (...) authors keep their own views well into the background and make good their claim to stimulate the student's own thinking. For that reason, teachers of widely different philosophical persuasions will find this book equally useful. —D. J. B. (shrink)

Thomas surveys most of the major philosophers attempting to analyze each figure as a representative of different religious philosophies. While the expositions are competent, much of the material has been well-worked by similar studies. It is unfortunate that the author did not develop his own, often very pertinent, critical remarks usually argued from the standpoint of some form of modified theism. The book, however, is useful as an introductory text or for review purposes.—D. J. B.

As indicated by the title, this book contains seven very scholarly essays on Jewish life and thought in the 19th century. Of particular interest to philosophers is Prof. Emil L. Fackenheim's essay, "Samuel Hirsch and Hegel: A Study of Hirsch's Religionsphilosophie der Juden." In this essay, Fackenheim's masterful knowledge of Hegel is clearly visible. The thirty page essay contains a profound awareness of the theological problems inherent in Hegel's philosophy of religion as well as an awareness of how these problems (...) were explicitly engendered by Hegel's metaphysics. As an introduction to some of Hegel's basic themes, Fackenheim has provided an invaluable, if, unfortunately, all too brief, introduction.—D. J. B. (shrink)

This book gives the beginning student one more passable text to chose for an introductory survey of the history of Western philosophy. Surveys of this sort usually contain some questionable assertions—e.g., referring to Aquinas' proof of God from motion, Stumpf states: "Potentiality means the absence of something and is therefore nothing...". But Stumpf writes clearly enough and includes a useful bibliography.—D. J. B.

This is a splendid study for anyone interested in the minutiae of the authorship and sources of John's Gospel. Bultmann argued for five sources: 1) revelation discourses used in the prologue and elsewhere; 2) a semeia or sign source for the miracle stories; 3) a source underlying the Johannine passion narrative but also incorporating elements of the resurrection tradition; 4) the ecclesiastical redactor who added material and gave the gospel its traditional order; 5) the work of the evangelist himself. Smith (...) scrupulously develops Bultmann's own position and summarizes all of the scholarly reaction and controversy on each point. Smith concludes that while Bultmann's contentions are brilliant and important, they are highly debatable and often relatively untenable. Smith, in contrast, weakly suggests that John's Gospel may have "been left to us in an unfinished state" and ends by wondering whether Bultmann has not overstepped the genuine theological mark by so much rearranging.—D. J. B. (shrink)

Van Til attempts to slay the beast of liberal Protestantism as it rears its ugly head in the writings of three American professors of theology. Van Til's position, though a minority one, is important enough but somehow his major arguments suffer from a certain lack of penetration into the issues.—D. J. B.

Concentrating on Teilhard's Christological interests, this book, written by a fellow Jesuit, is eminently successful in showing the essentially theological character and motivation behind Teilhard's speculations. Christology permeates the supposedly scientific theory of evolution. In Teilhard's universe, Christ is the physical center for mankind and for the material world. This vision of Teilhard's, almost Pauline in scope, is the fascination and the consternation of both theologians and scientists. A concluding chapter treats of some of the theological "risks" implicit in Teilhard's (...) attempted synthesis. Mooney is always helpful in his expositions and gracious in his criticisms. Recent, more radical theological sallies make Teilhard appear surprisingly orthodox but rather more profound. Mooney has done us a service with his book, but one emerges feeling the need for a detailed critique of Teilhard's works.—D. J. B. (shrink)

This, the second volume in the English translation of the famous Theologisches Wörterbuch zum Neuen Testament, covers the Greek words in the delta to eta section of the lexicon. An indispensable exegetical aid, the entire volume is a treasury of information, but of particular interest is the discussion of dike, one of those key New Testament concepts at the heart of subsequent theological speculation.—D. J. B.

This is the first in a series of college texts dealing with biblical archaeology. Written in outline form, the book gives a clear account of the discovery and significance of the Dead Sea Scrolls. A careful analysis is offered for the content of each set of scrolls. Chapter XIX is a comparison of the Qumran sect and early Christianity. Numerous parallels in faith and rite can be drawn between the two groups: e.g., Messianic and eschatological beliefs as well as similar (...) practices of baptism, communal meals, celibacy, etc. The author claims that all of these elements are transformed when integrated into the primitive Christian faith. This book is a very useful and judicious introduction to the Dead Sea Scrolls.—D. J. B. (shrink)

Though the individual chapters appeared as essays in various journals, their cogency and urbane scholarship make them particularly noteworthy in book form. In the chapter "Social Problems in the Early Church" Ehrhardt suggests an important methodological principle: the history of theological development cannot ignore the social conditions of the little people who accepted the Christian message. The most demanding chapter of the book, "Creatio ex Nihilo," is also the most unsatisfactory. Ehrhardt has command of the historical sources, but his treatment (...) of the relevant philosophical problems is less than clear. It need only be added that the first chapter, "The Theology of New Testament Criticism" is a devastating attack on unenlightened faith.—D. J. B. (shrink)

Using the principles and sometimes the conclusions of his teacher Adolf Stöhr, Cleve insists that he is giving a philosophical interpretation and not simply a philological reconstruction of these Pre-Socratics. The philosophers have been divided into 1) "Religious Reformers", 2) "Philosophers of Nature", 3) "Champions of Culture Politics"—"The Glossomorphics". There will certainly be disagreement on some of Cleve's interpretations but it must be said that Cleve carries through his philosophical reconstruction with admirable lucidity and consistency though, occasionally, some of his (...) criticisms of the "philologists" are rather waspish. Nevertheless, this is a splendid and important study which is a tribute to the author's erudition and insight.—D. J. B. (shrink)

This is a collection of Professor De Koninck's incidental writings, treating of such topics as "Contre l'antisémitisme," "Pie IX sur l'ignorance invincible de la vraie religion," "Ce qui est à César," et al. Whatever the intrinsic merits of these essays, they will be of interest to anyone who has followed the late Professor De Koninck's career as a scholar, teacher, and dedicated Catholic layman.—D. J. B.

Writing in Elizabethan English and Renaissance Latin, Stapleton was one of the leading controversialists in the Catholic Counter Reformation of the sixteenth century. Two areas of specific disagreement were the problem of justification and church government but Stapleton could indulge in the usual bitter polemics of the period by emphasizing Protestant abuses and minimizing similar conditions on the Catholic side. Father O'Connell writes well and is in control of the sources.—D. J. B.

We bring out the fact that the essential new quality implied by the quantum theory is nonlocality; i.e., that a system cannot be analyzed into parts whose basic properties do not depend on the state of the whole system. This is done in terms of the causal interpretation of the quantum theory, proposed by one of us (D.B.) in 2952, involving the introduction of the “quantum potential.” We show that this approach implies a new universal type of description, in which (...) the standard or canonical form is always supersystem-system-subsystem; and this leads to the radically new notion of unbroken wholeness of the entire universe. Finally, we discuss some of the implications of extending these notions to the relativity domain, and in so doing, we indicate a novel concept of time, in terms of which relativity and quantum theory may eventually be brought together. (shrink)

Background: The traditional approach to resolving ethics concerns may not address underlying organisational issues involved in the evolution of these concerns. This represents a missed opportunity to improve quality of care “upstream”. The purpose of this study was to understand better which organisational issues may contribute to ethics concerns. Methods: Directed content analysis was used to review ethics consultation notes from an academic children’s hospital from 1996 to 2006 (N = 71). The analysis utilised 18 categories of organisational issues derived (...) and modified from published quality improvement protocols. Results: Organisational issues were identified in 68 of the 71 (96%) ethics consult notes across a range of patient settings and reasons for consultation. Thirteen of the 18 categories of organisational issues were identified and there was a median of two organisational issues per consult note. The most frequently identified organisational issues were informal organisational culture (eg, collective practices and approaches to situations with ethical dimensions that are not guided by policy), policies and procedures (eg, staff knows policy and/or procedural guidelines for an ethical concern but do not follow it) and communication (eg, communication about critical information, orders, or hand-offs repeatedly does not occur among services). Conclusions: Organisational issues contribute to ethical concerns that result in clinical ethics consults. Identifying and addressing organisational issues such as informal culture and communication may help decrease the recurrence of future similar ethics concerns. (shrink)

This study investigates specific behavioral perceptual differences of ethics between practitioners and students enrolled in sales classes. Respondents were asked to indicate their beliefs to issues related to ethics in sales. A highly significant difference was found between mean responses of students and sales personnel. Managers indicated a greater concern for ethical behavior and less attention to sales than did the students. Students indicated a strong desire for success regardless of ethical constraints violated.