On Ramchandra Dattatraya Ranade, 1886-1957, educationist and Indic philosopher.

Life and philosophy of Ramchandra Dattatraya Ranade, Indian philosopher.

Free Public Reason examines the idea of public justification, stressing its importance but also questioning the coherence of the concept itself. Although public justification is employed in the work of theorists such as John Rawls, Jeremy Waldron, Thomas Nagel, and others, it has received little attention on its own as a philosophical concept. In this book Fred D'Agostino shows that the concept is composed of various values, interests, and notions of the good, and that no ranking of these is possible. (...) The notion of public justification itself is thus shown to be contestable. In demonstrating this, D'Agostino undermines many current political theories that rely on this concept. Having broken down the foundations of public justification, D'Agostino then offers an alternative model of how a workable consensus on its meaning might be reached through the interactions of a community of interpreters or delegates at a constitutional convention. (shrink)

In this bold, challenging book, D. S. Clarke outlines reasons for accepting panpsychism and defends the doctrine against its critics.

Ambivalence is a form of inner volitional conflict that we experience as being irresolvable without significant cost. Because of this, very few of us relish feelings of ambivalence. Yet for many in the Western philosophical tradition, ambivalence is not simply an unappealing experience that's hard to manage. According to Unificationists--whose view finds its historical roots in Plato and Augustine and is ably defended by contemporary philosophers such as Harry Frankfurt and Christine Korsgaard--ambivalence is a failure of well-functioning agency. The reasons (...) for this, we're told, are threefold. First, it precludes agents from resolving their wills in a way that is necessary for autonomy. Second, it precludes agents from fully affirming their live and, in particular, from fully affirming the choices they make. As a result, ambivalence robs them of an important source of meaning. Finally, ambivalence causes agents to act in self-defeating ways. In so doing, they act without integrity. Ambivalence is thus seen as a threat to a trio of important agential goods, and as a result, it imperils the best forms of human agency. -/- Against the Unificationists, D. Justin Coates argues that ambivalence does not preclude volitional resolution or normatively significant forms of affirmation. Nor does it guarantee self-defeat. Consequently, ambivalence as such is no threat to autonomy, meaning, or integrity. In assessing these arguments, ambivalence is also revealed to have an important role in securing the very goods that unificationists contend it undermines. The reason for this is that each of these goods requires the agent to be normatively competent. But normative competence itself, Coates argues, often leads agents to be ambivalent. The best forms of human agency are therefore shown to be not only compatible with ambivalence but as regularly requiring it. Ambivalence is thus not a volitional defect, but a crucial constituent of well-functioning agency. (shrink)

The poem elucidates the universal Self, indestructible, immortal and free from the duality of bondage and attachment, knowledge and ignorance. Readers of philosophy and poetry will appreciate the deep, meditative exploration in this 9th-century Advaita Vedanta text. The comprehensive Sanskrit-English word-for-word translation is an invaluable resource for scholars and students of Sanskrit literature.

A Study of Perennial Philosophy and Psychedelic Experience, with a Proposal to Revise W. T. Stace’s Core Characteristics of Mystical Experience ©Ed D’Angelo 2018 -/- Abstract -/- According to the prevailing paradigm in psychedelic research today, when used within an appropriate set and setting, psychedelics can reliably produce an authentic mystical experience. According to the prevailing paradigm, an authentic mystical experience is one that possesses the common or universal characteristics of mystical experience as identified by the philosopher W. T. Stace (...) in his 1960 work Mysticism and Philosophy. Stace’s common characteristics of mystical experience are the basis for the Hood Mysticism Questionnaire, which is the most widely used quantitative measure of mystical experience in experimental studies of psychedelic experience. In this paper, I trace the historical roots of Stace’s common characteristics of mystical experience back to Christian Neoplatonism and apophatic theology, and I trace those, in turn, back to Plato’s concept of the Good and to Aristotle’s concept of God as active intellect. I argue that Stace’s common characteristics of mystical experience are not universal or culturally invariant but are the product of a specifically Christian religious and moral tradition that has its roots in ancient Greek metaphysics. My paper concludes with a revised list of common characteristics of psychedelic experience that is a better candidate for a list of invariant structures of psychedelic experience than Stace’s common characteristics of Christian mystical experience. (shrink)

Dans la septième dissertation de son Commentaire sur la République de Platon, Proclus fournit les éléments d’une philosophie politique néoplatonicienne très structurée. Fidèle, de façon générale, à la description platonicienne de l’âme tripartite et des quatre vertus cardinales, il introduit cependant d’importantes nuances dans cette théorie. L’idée de la prédominance d’une partie de l’âme sur une autre et l’idée de « vies mixtes » où deux parties de l’âme prédominent en même temps élargissent la description platonicienne des différents types poli­tiques. (...) En outre, en s’efforçant de donner diverses explications métaphysiques de la nature et du nombre des parties de l’âme et des vertus, Proclus inscrit la philosophie politique platonicienne plus ou moins tout d’une pièce dans une hiérarchie cosmique néoplatonicienne. (shrink)

Socrates: the philosopher whose questioning gave birth to the foundations of Western thought, and whose execution marked the end of the Athenian Golden Age. Yet despite his pre-eminence among the great thinkers of history, little of his life story is known. What we know tends to begin in his middle age and end with his trial and death. Our conception of Socrates has relied upon Plato and Xenophon--men who met him when he was in his fifties, a well-known figure in (...) war-torn Athens. There is mystery at the heart of Socrates's story: what turned the young Socrates into a philosopher? What drove him to pursue with such persistence, at the cost of social acceptance and ultimately his life, a whole new way of thinking about the meaning of existence? In this revisionist biography, classicist Armand D'Angour draws on neglected sources to explore the passions and motivations of young Socrates, showing how love transformed him into the philosopher he was to become. What emerges is the figure of Socrates as never previously portrayed: a heroic warrior, an athletic wrestler and dancer--and a passionate lover. Socrates in Love sheds new light on the formative journey of the philosopher, finally revealing the identity of the woman who Socrates claimed inspired him to develop ideas that have captivated thinkers for 2,500 years."--Publisher's description. (shrink)

Contemporary Continental Philosophy steps back from current debates comparing Continental and analytic philosophy and carefully, yet critically outlines the tradition’s main philosophical views on epistemology and ontology. Forgoing obscure paraphrases, D’Amico provides a detailed, clear account and assessment of the tradition from its founding by Husserl and Heidegger to its challenge by Derrida and Foucault. Though intended as a survey of this tradition throughout the twentieth century, this study’s focus is on the philosophical problems which gave it birth and even (...) now continue to shape it.The book reexamines Husserl as an early critic of epistemological naturalism whose grasp of the philosophical importance of the theory of meaning was largely ignored. Heidegger’s contrasting effort to revive ontology is examined in terms of his distinction between ontic and ontological questions. In contrast with many earlier studies, the author outlines confusions engendered by the misappropriation of the distinct philosophical agendas of Husserl and Heidegger by such famous figures as Sartre and Merleau-Ponty. The book is also original in its emphasis on how social externalism in epistemology, inspired by Karl Mannheim, influenced this tradition’s structuralist and Marxist phases. The philosophical defenses of a theory of interpretation by Gadamer and Habermas are closely examined and assessed and the study concludes with a a probing yet balanced account of Foucault and Derrida as critics of philosophical autonomy. The book concludes by reassessing this century-long divide between the analytic and Continental traditions and its implication for the future of philosophy. (shrink)

It is characteristic of A. to use words that occur only once in Homer, and such a word is ρρητος. In Od. 14. 466 it describes the remark that is better left unspoken, πέρ τ' ρρητον μεινον. But it has the distinction of occurring once also in Hesiod, and this time it is used of men without fame, ητοί τ' ρρητοί τε Διòς μεγάλοιο κατι . It is clearly this line in Hesiod's proem that A. is echoing in his own, (...) and in the same kind of sense, though, as Martin points out, A. ‘renverse en quelque sorte une expression d'Hésiode’. In the Phaenomena it is Zeus who is always being celebrated by men. The idiom with ν and negative is used by Plato, Lg. 793 b, οτε νόμους δε προσαγορεύειν ατ οτε ρρητα ν, and it may have been a familiar expression. But here in A., with the emphatic οδέποτε, it does seem rather contrived, and this may account for the fanciful explanation in the scholia that Zeus here represents the air we use every time we speak. The phrasing is certainly designed to give the maximum emphasis to ρρητον, which comes in enjambement at the beginning of the second line and is then followed by a strong sense pause. It is tempting, therefore, to suggest that the poet is indulging in a kind of pun on the sound of his own name, which usually has a long α in its first syllable and sometines η in its second: e.g. Call. Epigr. 27. 4 ρήτου σύντονος γρυπνίη, and Leonidas, A.P. 9. 25. 1 γράμμα τόδ' ρήτοιο δαήμονος. Other Hellenistic poets have contrived puns on the derivation oftheir names: Philodemusin A.P. 5. 115, Meleager in A.P. 12. 165, and Crates in A.P. 11. 218. 4. Closer to A. is the story recorded in the ancient biographical tradition of Antigonus complimenting the poet with the pun εδοξóτερον ποιες τòν Eδοξον. (shrink)

This CQ department is dedicated to bringing noted bioethicsts together in order to debate some of the most perplexing contemporary bioethics issues. You are encouraged to contact department editor, D. Micah Hester, UAMS/Humanities, 4301 W. Markham St. #646, Little Rock, AR 72205, with any suggestions for debate topics and interlocutors you would like to see published herein.

Dans le cadre de ses activités de consultation médicale en pmi et de ses missions de prévention et de protection de l’enfance, l’auteure analyse comment l’arrivée d’un enfant pour une mère porteuse de handicap vient questionner et ébranler les mécanismes défensifs mis en œuvre par son entourage et par elle-même autour du handicap. Par l’expression de ses propres besoins, l’enfant vient rompre le pacte dénégatif inconscient qui lie les membres de sa famille, et plus largement l’ensemble des personnes en lien (...) avec elle, dont les professionnels, aboutissant à de la maltraitance. Au-delà des mesures d’aide et de protection des enfants qu’elle impose, l’expression de la violence peut aussi devenir une occasion pour accompagner cette mère dans une réélaboration des liens familiaux où le handicap est reconnu à sa juste place. (shrink)

At Aen. 6.562–627 the Sibyl gives Aeneas a description of the criminals in Tartarus and the punishments to which they are condemned. The criminals are presented to us in several groups. The first consists of mythical figures, the Titans , the sons of Aloeus , Salmoneus , Tityos and Ixion and Pirithous . Next Virgil turns away from mythical figures to particular categories of criminal. He mentions those who hated their brothers, who assaulted a parent, who cheated a cliens, who (...) gloated over wealth they had acquired without setting aside a part for their family, who were put to death for adultery, and those who, breaking their masters' trust, made war on their country . The reference to the contemporary scene is unmistakable. The mention of a cliens indicates that we have moved from Greece to Rome. Moreover, ‘quique ob adulterium caesi’ brings to mind Augustus' concern over moral standards, the subject of legislation in 28 B.c., 18 B.c. and A.d. 9; the lex Iulia de adulteriis coercendis gave to fathers of adulteresses the right to put to death both guilty parties. Thirdly, ‘arma...impia’ is an obvious reference to civil war , which as Servius argues is more narrowly defined by ‘nee veriti dominorum fallere dextras’ so as to exclude Caesar and Octavian: undoubtedly the allusion is to the war against Sextus Pompeius, which Augustan propaganda chose to represent as a war against runaway slaves. Virgil continues by sketching the penalties paid in Tartarus by such men . While doing so, however, he retreats once again into the realm of mythology: the punishments he describes are those more normally associated with Sisyphus and Ixion . This reversion is completed at 617–20 where, confusingly, Virgil denies that he has been alluding to events of contemporary significance by naming two mythical personages, Theseus and Phlegyas . Virgil therefore implies, but then denies, contemporary relevance. It is this kind of protean elusiveness which makes the contemporary allusions in Virgil so difficult to pin down. (shrink)

Fichte’s Doctrine of Science of 1811 offers a sound model for explaining the conditions of semantics in its connection with the idea of freedom. Following Wolfram Hogrebe’s suggestion that the principle of contradiction works as an archaeological semantic postulate, i.e., is the implicit condition for any sentence to be meaningful, we argue that in Fichte’s definition of the phenomenon we find such a semantic postulate at a higher genetic level than the principle of contradiction indicated by Hogrebe. Moreover, the Doctrine (...) of Science of 1811 offers an analysis of the steps through which this phenomenon displays itself – i.e. Vermögen, als, Soll – which can be understood as the conditions for establishing a meaningful sentence. Fichtes Wissenschaftslehre 1811 kann uns einen soliden Modell zur Erklärung der Entstheung von Semantik anbieten. Mein Beitrag fangt mit der Darstellung Wolfram Hogrebes Hypothese an, dass der Satz vom Widerspruch als archäologisches Bedeutungspostulat fungiert, d.h. als implizite Bedingung der Möglichkeit jeglicher bedeutenden Äußerung. Ausgehend dieser Idee Hogrebes, hier schlage ich vor, dass man im Fichtes Begriffe der Erscheinung ein genetisch höheres archäologisches Bedeutungspostulat als der Satz vom Widerspruch finden kann. Daraufhin bietet die Wissenschaftslehre 1811 einen Einsicht in alle Schritte, wodurch die Erscheinung sich entfaltet – Vermögen, Durch, Als, Soll – die wir als die entsprechende Bedingungen für die Herstellung eines bedeutungsvollen Satzes verstehen können. (shrink)

Introductory, by B. H. Streeter.--Love and omnipotence, by C. F. D'Arcy.--The survival of the fittest, by Lily Dougall.--Power, by Lily Dougall.--The defeat of pain, by B. H. Streeter.

Inspiring and distinctive, After Meaning provides a radical challenge to the way in which international law is thought and practised. Jean d'Aspremont asserts that the words and texts of international law, as forms, never carry or deliver meaning but, instead, perpetually defer meaning and ensure it is nowhere found within international legal discourse. In challenging the dominant meaning-centrism of the international legal discourse and shedding light on the sovereignty of forms, this book promotes a radical new attitude towards textuality in (...) international law. The author offers new perspectives on interpretation, critique, history, comparison, translation and referencing, inviting international lawyers to reinvent their engagement with these discourses. Chapters define meaning and form in international law, explore deferral of meaning and make an unprecedented use of post-structuralist theory to rethink international law. After Meaning will be an essential reference point for legal scholars, researchers and students who seek to understand a different way of thinking about meaning in international law. The book's engagement with post-structuralism will also prove beneficial to anyone interested in the philosophy of language and literary theory. (shrink)

Nachhaltig gemeinsame Wertschöpfung als Offensivkonzept für profitables Wachstum in Unternehmen und Gesellschaft Die Fragestellung, wie die Verantwortung eines Unternehmens (Corporate Social Responsibility) konsistent bzw. mit Integrität in Kerngeschäft und Organisation verankert werden) kann, beherrscht zunehmend die öffentliche Diskussion. Im Rahmen dieser Diskussion, bietet das Konzept "Nachhaltig gemeinsame Wertschöpfung" einen Managementansatz an, der auf dem Verständnis aufbaut, dass Nachhaltigkeit nur dann im Kerngeschäft eines Unternehmens verankert ist, wenn es in Produkten und Wertschöpfungskette gleichzeitig berücksichtigt wird. Nachhaltigkeit und sozialer Mehrwert für alle (...) Beteiligten sind keine Randthemen mehr, sondern sind Chance über Produkte und die Wertschöpfungskette einen Beitrag zu stiften. Nachhaltig gemeinsame Wertschöpfung bildet hier die Brücke zwischen dem Wunsch nach mehr Nachhaltigkeit und der konkreten Umsetzung im Kerngeschäft.Um den negativen Konsequenzen eines ungebremsten Wirtschaftens und den sich daraus ergebenden Rahmenbedingungen zu begegnen, bietet nachhaltig gemeinsame Wertschöpfung ein Offensivkonzept das profitables Wachstum in ökonomischer, ökologischer und gesellschaftlicher Dimension ermöglicht. Neben dem konzeptionellen Rahmen, wird anhand vielfacher Beispiele aus der unternehmerischen Praxis beschrieben, wie ein Unternehmen nachhaltig gemeinsame Wertschöpfung erfolgreich umsetzen kann. Der Inhalt Integriertes Konzept zur Verankerung von CSR/Nachhaltigkeit im Kerngeschäft Beschreibung der relevanten Bausteine und Umsetzungsaktivitäten zur Schaffung von ökonomischen, ökologischen und gesellschaftlichem Mehrwert 11 Fallstudien und Praxisartikel, die Bedeutung und Umsetzung nachhaltiger gemeinsamer Wertschöpfung beschreiben Die Zielgruppen Vorstand und Geschäftsführung von Unternehmen mit global verteilter Wertschöpfung Verantwortliche für Nachhaltigkeit, Forschung & Entwicklung, Wertschöpfungskette Öffentliche Einrichtungen, NGO und Regierungsorganisationen Der Herausgeber Michael D'heur, ist Gründer und Geschäftsführer von shared.value.chain, einer Denkfabrik und Managementberatung für nachhaltig gemeinsame Wertschöpfung in Garching (München). Die Reihe "In der CSR-Managementreihe werden bestehende Ansätze durch neue Ideen und Konzepte ergänzt, um so dem Paradigma eines nachhaltigen Managements gerecht zu werden. Damit soll ein neuer Standard in der unternehmerischen Praxis sowie Managementliteratur gesetzt werden." (René Schmidpeter). (shrink)

Hegel est parfois tenu pour un métaphysicien, à l’encontre de son propre sentiment. Il s’est pourtant livré à une critique constante, minutieuse et acerbe de la métaphysique en laquelle il ne voyait qu’un prolongement de la manière de penser primitive et naïve. Les hommes ne saisissent d’abord que métaphysiquement la réalité objective qui se présente à eux. Intégrant à sa propre logique spéculative des éléments de la métaphysique éclatée, mais se rattachant luimême surtout à la critique kantienne, il tente de (...) surpasser tous les points de vue limités, unilatéraux, antithétiques, pour les réduire au rôle de moments ou d’étapes d’un développement qui les surpasse tous. C’est toutefois à la métaphysique qu’il réserve ses désaveux les plus explicites. (shrink)

Parmi les 'but de l'homme' (puruṣārtha) qui orientent la vie humaine dans le monde indien, le dharma occupe une position très élevée, au-dessus de 'l'intérêt' (artha) et du 'désir' (kāma), respectivement la sphère du pouvoir (politique, économique, social) et celle de l'amour (y compris les passions et les plaisirs de la vie). Enfin, le dharma englobe le quatrième et ultime but de l'homme, la 'délivrance' (moksa). Le caractère normatif du dharma fixe la place de chacun dans la société, par l'exercice (...) de son devoir spécifique. Mais il ne se décline pas moins selon les dispositions individuelles de chacun, et l'action de l'homme en est la véritable mesure. Par-delà la littérature du dharma, le volume réunit des enquêtes sur cette notion 'en contexte,' de la poésie védique à la grammaire, de l'épopée au théâtre, des traditions religieuses et philosophiques--les premières Écoles bouddhiques, la Mīmāmsā, le tantrisme--à la médecine classique (Āyurveda) et jusqu'à la jurisprudence indienne moderne (du XVIIe au XIXe siècle) avec deux éclairages inédits sur le dharma des femmes. Une telle approche tend à restituer la complexité de quelques visages du dharma ainsi recomposés, non pas 'tel ou tel' aspect mais pour chaque cas le 'tout' d'un système à plusieurs facettes, à l'appui d'une histoire singulière dont les auteurs s'attachent à montrer points forts et limites, situations ambiguës, paradoxes et contradictions."--Page 4 of cover. (shrink)

This CQ department is dedicated to bringing noted bioethicsts together in order to debate some of the most perplexing contemporary bioethics issues. You are encouraged to contact department editor, D. Micah Hester, UAMS/Humanities, 4301 W. Markham St. #646, Little Rock, AR 72205, with any suggestions for debate topics and interlocutors you would like to see published herein.

The work of the lay Catholic philosopher Jacques Maritain continues to provoke and inspire readers to engage in a Thomistic approach to many of the questions facing the world today. Maritain’s wide-ranging thought touched on many fields, including aesthetics, anthropology, educational theory, moral philosophy, and ethics, as well as Thomism and its relationship to other philosophical stances._ In _Being in the World: A Quotable Maritain Reader_, Mario O. D’Souza, C.S.B., has selected seven hundred and fifty of the most salient quotations (...) found in the English translations of fifty-four works by Jacques Maritain. Organized into forty thematic chapters, ordered alphabetically, the book serves as an overview of the areas that Maritain's writings addressed. By referring to entries in _Being in the World_, readers can quickly locate key passages in Maritain’s writing on a given topic and then turn elsewhere to the full texts for more in-depth study. Complete with a detailed index of key terms, the _Reader _will be an essential reference tool for the study of Maritain in English. "Fr. Mario O. D'Souza's careful selection from the works of Jacques Maritain provides the reader with an invaluable sampling of Maritain's extensive philosophical work. In it, we find examples of Maritain's almost lyrical gift of expression as well as of his trenchant wit. More than a scholarly contribution, the volume also ably serves as an introduction and entrance into Maritain's corpus." — William Sweet, St. Francis Xavier University, Canada_. (shrink)

Forty years of avid bicycling came to a conclusion for D. Stephen Long in early October, 2020. Fearing his own imminent death required Long to reflect on life, on its beginnings, middle, and endings. This work uses the lessons learned from cycling, and the experience of the rapid onset of illness, to discuss God, friendship, racism, sexuality, justice, virtues, vices, and much more. It offers a moral theology but one more in keeping with how we take it up--not through theories (...) but in the practices that make up everyday life. Attention to everyday life can help us live well and in so doing prepare us to die well. " -- Publisher description. (shrink)

It is now some years since Professor D. Daiches Raphael published his interesting book, The Paradox of Tragedy , which represented one of the first serious attempts made by a British philosopher to assess the significance of tragic drama for ethical, and indeed metaphysical theory. Since then we have had a variety of books touching on related topics: for instance, Dr George Steiner's Death of Tragedy and Mr Raymond Williams’ most recent, elusive and interesting essay, Modern Tragedy. To entitle an (...) essay Theology and Tragedy might be thought to invite needless trouble for oneself; to indulge to a dangerous degree the human intellectual obsession of supposing that ‘the meaning of a word is an object’. After all, if one confines one's regard to the Greeks, one has to recognise that between the treatments of their common theme of Electra , Sophocles and Euripides are in fact doing very different things. There is no gainsaying the significance for Euripides of the postponement of the murder of Clytemnestra till after that of Aegisthus, still less of his introduction into the play of the morally upright peasant, who has had the banished Electra in his keeping, and whose simple integrity contrasts both with the corruption of the court and the obsessive preoccupation with a dreadful, supposed duty of brother and sister. The element of propaganda is unmistakable; while in Sophocles’ Electra it is altogether absent, although Dr Victor Ehrenberg in his very interesting monograph on Sophocles and Pericles has argued strongly for an element of subtle political commentary in the treatment of Oedipus in the Oedipus Tyrannus , and of Pocreon in the Antigone. These remarks may serve to show that the title does not express a blind indifference to the multiple complexity of those works which we class together as tragedies. They are inherently complex, and various in emphasis; at best we can discern a family resemblance between them, and, in an essay like this, the author runs the risk not only of selecting examples tailor-made to his thesis, but also of imposing an appearance of similarity of conception where it is at least equally important to stress differences. (shrink)

Recent experimental research has revealed forms of human behavior involving interaction among unrelated individuals that have proven difficult to explain in terms of kin or reciprocal altruism. One such trait, strong reciprocity is a predisposition to cooperate with others and to punish those who violate the norms of cooperation, at personal cost, even when it is implausible to expect that these costs will be repaid. We present evidence supporting strong reciprocity as a schema for predicting and understanding altruism in humans. (...) We show that under conditions plausibly characteristic of the early stages of human evolution, a small number of strong reciprocators could invade a population of selfregarding types, and strong reciprocity is an evolutionary stable strategy. Although most of the evidence we report is based on behavioral experiments, the same behaviors are regularly described in everyday life, for example, in wage setting by firms, tax compliance, and cooperation in the protection of local environmental public goods. D 2003 Elsevier Science Inc. All rights reserved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:76 AN UNNOTICED ERROR IN HUME'S TREATISE "...the conformity between love and hatred in the agreeableness of their sensation makes them always be excited by the same objects..." Treatise, Book II, Part II, Sec. X. This passage from Hume's A Treatise of Human Nature is taken from the first edition of 1739. It can also be found in the Everyman Edition, the editions of Selby-Bigge Mossner, and Green and (...) Grosse, without editorial comment of any kind. Yet it contains a glaring and obvious error. The most superficial reading of Book II will convince one that it is love and pride that conform in the agreeableness of their sensation they are both indirect passions that aire pleasant in feeling. On the other hand, humility and hatred share in being disagree able or unpleasant impressions. This might have been a printer's error, or Hume's own mistake, and the reason for it is not hard to find. This part of Book II was called "Of love and hatred" ; the expression "love and hatred" recurs several times throughout the whole. In ei»ther the writing of the manuscript or the type setting of the text, a habit was established. Habit, which Hume himself used to explain so much else, must here be cited as the explanation of this slip. What is more interesting is the reason why such an obvious error has gone so long unnoticed. Here an ambiguity in Hume's use of the word "object" should be noticed. It is sometimes used simply as a synonym for "thing" and this is the usage in "excited by the same objects". Hume is merely saying that love and pride have the same sorts of cause. When this cause is found in oneself it leads to pride and when in another it leads to love. This of course is connected with the fact that both these passions are aggreeable or pleasant in sensation. 77 "Object" also has a special technical use in Book II when it refers to the person towards whom the passion is directed, as in "the object of the passion". Now love and hatred do have a similar sort of object, i.e. another person, whereas the object of pride and humility is, according to Hume, always oneself. In this usage, the object of a passion is carefully distinguished by Hume from its cause. It is possible that a careless and superficial reading of this passage might lead one to think that Hume meant to say that love and hatred agree in having the same sort of object, i.e. another person. Such inattention is to be deplored, but after all, until very recently, such inattention was typical of the attitude of philosophers towards Book II 2 as a whole. D. W. D. Owen University of Stirling 1.See for instance the previous paragraph; "I have suppos'd all along, that the passions of love and pride, and those of humility and hatred are similar in their sensations, and that the two former are always agreeable, and the two latter painful." 2.Thanks are due to Mr. Roland Hall for checking the first edition on my behalf.... (shrink)

This collection of ten essays offers the first systematic assessment of Jü rgen Habermas's "Philosophical Discourse of Modernity," a book that defended the rational potential of the modern age against the depiction of modernity as a spent epoch. The essays (of which four are newly commissioned, five were published in the journal "Praxis International," and one -- by Habermas -- first appeared in translation in "New Critique" ) are divided into two sections: "Critical Rejoinders" and "Thematic Reformulations." An opening essay (...) by d'Entrè ves sets out the main issues and orients the debate between Habermas and the postmodernists by identifying two different senses of responsibility: a responsibility to act versus a responsibility to otherness (an openness to difference, dissonance, and ambiguity). These are linked with two alternative understandings of the primary function of language: action-orienting versus world-disclosing. This is a fruitful way of looking at the issues that Habermas has raised in his attempt to resurrect and complete the project of Enlightenment. Habermas's essay discusses the main themes of his book in the context of a critical engagement with neoconservative cultural and political trends. The main body of essays offer an interesting collection of points of view, for and against Habermas's position by philosophers, social scientists, intellectual historians, and literary critics. SECTIONS &; CONTRIBUTORS: "Introduction," Maurizio Passerin d'Entrè ves. "Modernity versus Postmodernity," Jü rgen Habermas. Critical Rejoinders: Fred Dallmayr. Christopher Norris. David C. Hoy. James Schmidt. Joel Whitebook. ThematicReformulations: James Bohman. Diana Coole. Jay M. Bernstein. David Ingram. (shrink)

Routledge is proud to reissue these nine pivotal titles from the acclaimed series Studies in Ethics and the Philosophy of Religion. Including key works by Ahern, Beardsmore, Pike, and others, these books are essential for all serious collections. Available as single volumes or as a nine-volume set, the titles in this collection were originally published between 1950-1960 by Routledge and Kegan Paul: Volume 1: The Problem of Evil M.B. Ahern Hb: 0-415-31841-6 Volume 2: Moral Reasoning R.W. Beardsmore Hb:0-415-31842-4 Volume 3: (...) Theology and Intelligibility Michael Durrant Hb: 0-415-31843-2 Volume 4: Humanism and Ideology James R. Flynn Hb: 0-415-31844-0 Volume 5: The Five Ways: St.Thomas Aquinas' Proofs of God's Existence Anthony Kenny Hb: 0-415-31845-9 Volume 6: Moral Practices D.Z. Phillips Hb: 0-415-31846-7 Volume 7: God and Timelessness Nelson Pike Hb: 0-415-31847-5 Volume 8: Without Answers Rush Rhees Hb: 0-415-31848-3 Volume 9: Morality and Purpose J.L. Stocks Hb: 0-415-31849-1. (shrink)

L'essai de Piaget est de ceux qu'on ne peut négliger, car il pose en termes lucides et incisifs l'un des problèmes essentiels de la philosophie. Ses conclusions sont nettes, et il faudra bien que l'on prenne position à leur égard. Il nous semble pourtant que l'on pourrait discerner dans ses propos deux conclusions distinctes, et qu'il ne serait dès lors pas impossible d'en accepter l'une sans pour autant souscrire à l'autre. La séparation des deux thèmes devrait en tout cas clarifier (...) le problème, et permettre une assimilation plus aisée du contenu complexe et tourmenté de cette œuvre profondément engagée. (shrink)

It is commonly observed that behind many of the political and cultural issues that we face today there are impoverished conceptions of freedom, which, according to D. C. Schindler, we have inherited from the classical liberal tradition without a sufficient awareness of its implications. Freedom from Reality presents a critique of the deceptive and ultimately self-subverting character of the modern notion of freedom, retrieving an alternative view through a new interpretation of the ancient tradition. While many have critiqued the inadequacy (...) of identifying freedom with arbitrary choice, this book seeks to penetrate to the metaphysical roots of the modern conception by going back, through an etymological study, to the original sense of freedom. Schindler begins by uncovering a contradiction in John Locke's seminal account of human freedom. Rather than dismissing it as a mere "academic" problem, Schindler takes this contradiction as a key to understanding the strange paradoxes that abound in the contemporary values and institutions founded on the modern notion of liberty: the very mechanisms that intend to protect modern freedom render it empty and ineffectual. In this respect, modern liberty is "diabolical"--a word that means, at its roots, that which "drives apart" and so subverts. This is contrasted with the "symbolical" (a "joining-together"), which, he suggests, most basically characterizes the premodern sense of reality. This book will appeal to students and scholars of political philosophy (especially political theorists), philosophers in the continental or historical traditions, and cultural critics with a philosophical bent. (shrink)

Un classico della teoria del diritto naturale e dell'etica, questo libro di Luigi Taparelli d'Azeglio è un'opera importante per gli studenti di filosofia e di diritto. Il libro offre una visione critica del diritto naturale e una difesa dell'etica della volontà, che Taparelli considerava una base per il progresso umano. Il libro non è solo un importante lavoro di filosofia, ma anche un saggio politico e sociale che offre una visione innovativa della legge e dell'etica. 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. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Tacitus gives lavish treatment to the mutiny of the German legions in the aftermath of Augustus' death in a.d. 14 and provides an excellent centrepiece in a speech by Germanicus to the troops of the Lower German army at Ara Ubiorum . After the harsh treatment of a delegation from Rome, Germanicus responded to requests that he send Agrippina and Caligula to safety. As the family was leaving the camp the troops surrounded Germanicus, who moved them to repentance by his (...) speech. Previous writers have already discussed particular debts to Livy and to Virgil, but none has, I think, pointed to the most likely source for Germanicus' opening remarks: ‘Non mihi uxor aut filius patre et re publica cariores sunt…’. Goodyear dismisses the sentiment as a variety of the ‘commonplace’. that the state was more important than the individual and refers the reader to Béranger. However, none of these passages is as close or as pointed as the examples I consider below. (shrink)

Valerius Maximus’ Facta et dicta memorabilia provide an opportunity of seeing how an undistinguished talent responded to the demise of the republic and the establishment of an imperial system. Fergus Millar has argued that we should view Valerius as a contemporary of Ovid, that is as an author influenced by the last years of Augustus and writing in the early years of Tiberius’ reign, but the internal evidence of Facta et dicta memorabilia better fits publication in the early 30s a.d. (...) in the aftermath of Sejanus’ unsuccessful conspiracy. Although this does distance Valerius further from the key years of transition, he is not remote—and because of the relative paucity of prose authors of the period his presentation of the domus Augusta and of Augustus and Tiberius repays attention. (shrink)

Theologien de haut vol et pasteur zele, Guillaume d'Auvergne a ete eveque de Paris de 1228 a 1249. Proche de la cour capetienne et des milieux mendiants de Paris, il a ete temoin et acteur des principaux evenements politiques et culturels qui ont caracterise la vie du royaume et de sa capitale. Ses sermons, au nombre de 582, dont 25 transmis en deux ou trois versions differentes et plusieurs sous la forme de reportationes, sont ici edites pour la premiere fois. (...) Apres les deux premiers volumes consacres aux sermons de tempore, les deux autres proposeront l'edition des sermons de sanctis et de communi sanctorum et de occasionibus.". (shrink)

An appropriate kind of curved Hilbert space is developed in such a manner that it admits operators of $\mathcal{C}$ - and $\mathfrak{D}$ -differentiation, which are the analogues of the familiar covariant and D-differentiation available in a manifold. These tools are then employed to shed light on the space-time structure of Quantum Mechanics, from the points of view of the Feynman ‘path integral’ and of canonical quantisation. (The latter contains, as a special case, quantisation in arbitrary curvilinear coordinates when space is (...) flat.) The influence of curvature is emphasised throughout, with an illustration provided by the Aharonov-Bohm effect. (shrink)

In this important study D. M. Armstrong offers a comprehensive system of analytical metaphysics that synthesises but also develops his thinking over the last twenty years. Armstrong's analysis, which acknowledges the 'logical atomism' of Russell and Wittgenstein, makes facts the fundamental constituents of the world, examining properties, relations, numbers, classes, possibility and necessity, dispositions, causes and laws. All these, it is argued, find their place and can be understood inside a scheme of states of affairs. This is a comprehensive and (...) rigorously this-worldly account of the most general features of reality, argued from a distinctive philosophical perspective, and it will appeal to a wide readership in analytical philosophy. (shrink)

This volume, dedicated to Rudolph Bultmann, contains the text of a lecture held in 1927 and that of a letter addressed to the participants in a colloquium held at Drew University in 1964. Separated by thirty-seven years and the workings of the "turn" in Heidegger's thought, the texts are profoundly different. In "Phenomenology and Theology", seeking to delineate the notion of Theology as a science, Heidegger says that Theology is a "positive" science in the somewhat Wolffian sense that its subject (...) matter is a "posit," an "existent" being: God. Christian theology is centered on the positing of Christ and concerns "Christianliness", which is the existentiell posture of belief in the "Crucifixion." As such, Christian Theology concerns a specific "Way of Being" and to this extent is subordinate to Philosophy, which deals with the more radical realm of Being itself. Theology seeks to explicate "believing existence" but Philosophy provides the categories with which Existenz itself is to be understood. Philosophy is ontological-existential; Theology is ontico-existentiell. The whole discussion is determined by the terms of Being and Time, § 3. The second text, "The Problem of a Non-Objectifying Thought and Language in Contemporary Theology," holds out to Theology the ideal of a thinking which is neither ontic nor ontological, neither existentiell nor existential, but altogether beyond the realm of concepts. Once again Theology is directed to follow the lead of a more radical undertaking now no longer called Philosophy but simply Thought.--J. D. C. (shrink)

Complete works of Maṇḍanamiśra, Indian philosopher; includes study on his work also.