This third volume in the definitive edition of Dewey's early work opens with his tribute to George Sylvester Morris, the former teacher who had brought Dewey to the University of Michigan. Morris's death in 1889 left vacant the Department of Philosophy chairmanship and led to Dewey's returning to fill that post after a year's stay at Minnesota. Appearing here, among all his writings from 1889 through 1892, are Dewey's earliest comprehensive statements on logic and his first book on ethics. (...) Dewey's marked copy of the galley-proof for his important article The Present Position of Logical Theory, recently discovered among the papers of the Open Court Publishing Company, is used as the basis for the text, making available for the first time his final changes and corrections. The textual studies that make The Early Works unique among American philosophical editions are reported in detail. One of these, A Note on Applied Psychology, documents the fact that Dewey did not co-author this book frequently attributed to him. Six brief unsigned articles written in 1891 for a University of Michigan student publication, the Inlander, have been identified as Dewey's and are also included in this volume. In both style and content, these articles reflect Dewey's conviction that philosophy should be used as a means of illuminating the contemporary scene; thus they add a new dimension to present knowledge of his early writing. (shrink)

Displaying her intellectual and literary abilities from a young age, 'Mrs Taylor of Ongar' enjoyed writing all her life. She had eleven children, of whom six survived to adulthood. Her published works began with advice books for her own daughters, produced when increasing deafness made ordinary conversation difficult for her. This book, published in 1818, follows her earlier works for young women with a guide to conduct and 'reciprocal duties' within the family. Stern warnings and cautionary tales are (...) given to show the importance of duty to and respect for parents by children, but the parental duties of care in rearing and especially in education are emphasised. Early discipline, lovingly applied, is seen as the key to successful parenting, and its absence is deemed disastrous. Like Ann Taylor's Practical Hints to Young Females, the book offers fascinating insights into the middle-class ideal of domestic happiness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The early history of Scotism has been extensively explored in books and articles and is a topic frequently recounted in histories of medieval scholastic thought. Although Scotus read the Sentences at Oxford and possibly Cambridge before being appointed to read the Sentences at Paris, it was at Paris that Scotism is said to have developed out of the teaching of Scotus who, except for an interruption of almost (...) a year, taught from 1302 to 1307, first as a bachelor of the Sentences and then as regent master in the faculty of theology.2 During his Parisian teaching career many students are said to have studied under him, among them Henry of Harclay, William of Alnwick, Aufredus Gonteri, “his most favorite student” John of Bassolis, “his most faithful disciple” Antonio Andreae, and Hugh of Novocastro, whose commentary on the Sentences is considered a major work of early Scotism. These students, most of whom became bachelors and masters, carried Scotus’s thought back to England, to Spain and Italy, and to other parts of France.While much of that picture is valid in its general outline, there are a number of problems with it, some because of misunderstandings about how mendicant education was structured in this period, and some because of unwarranted conclusions relating to individual biographies. In the following essay both these issues will be addressed, resulting in a different and, I hope, more nuanced picture of the emergence of early Scotism.I. Structural Considerations: Scotus in the Context of the Franciscan Educational SystemOne misconception common in the literature is that friars sent to Paris for study were enrolled as students in the faculty of theology and, if sufficiently capable, advanced in a continuous manner to become bachelors and later masters of theology. Such was not the case. By the opening years of the fourteenth century each of the mendicant convents in Paris had two distinct groups of friars simultaneously resident at the convent for educational purposes. One group, most of them probably in their twenties, was sent there for study in the lectorate program to prepare them to be lectors in the convents and studia of their home province. In the case of the Franciscans, each province could send two or three friars to Paris for advanced training in theology. These friars stayed usually for three years, were taught within the convent, and were not part of the university community or its faculties. They might number as many as a 100 depending on the period. The other group was more advanced and numbered less than ten. These were the friars designated by the order to read the Sentences at Paris, to participate as formed bachelors in the disputations and academic exercises of the faculty of theology, and if possible to be licensed and incept as doctors of theology.3Those chosen to return to Paris to read the Sentences, receive the license, and incept as a doctor of theology were in their thirties or older, and in most cases had a period of teaching and administrative duties behind them when they returned to Paris. Many, as was the case with Peter Auriol in the next decade, had already read the Sentences at a studium of the order or, as in the case of Scotus, at another studium generale before being sent to Paris to read for a second or a third time. And for those who did incept in theology, their regency lasted no more than a year or two.There are several implications that emerge from recognizing these two separate tracks or educational programs at the Franciscan convent of Cordeliers in Paris. One is that those chosen by the order to be bachelors at Paris and be presented for licensing and inception would most likely have been resident at the Paris convent at an earlier stage of their.. (shrink)

The renowned Christian theologian Bernard Lonergan was also a professor, teaching courses on theological method at universities in Canada, the United States, and Italy. This volume records his lectures and teaching materials, thus preserving and elucidating his intellectual development between the publication of Insight in 1957 and Method in Theology in 1972. The present volume contains a record of the lectures delivered in 1962 (Regis College, Toronto), 1964 (Georgetown University), and 1968 (Boston College). This is the most 'interactive' volume yet (...) published in the Collected Works series. The audio recordings of the 1962 and 1968 lectures are now available on the website www.bernardlonergan.com, as are PDF files of original papers from his 1964 institute at Georgetown. These lectures help to elucidate the development of Lonergan's ideas on such key notions as horizon, conversion, and meaning, as well as his evolving opinion on how best to divide theology into fields of specialization. (shrink)

The early period Ismaili jurist Al-Qādî al-Nu'mān appears as an important figure in the formation of Ismaili jurisprudence. There is very little information about Kadı Nu'mân's family, childhood, education and intellectual environment. His full name is Abû Hanîfah Nu'man b. Muhammad b. Mansûr al-Qādî at-Tamîmî Al Qayrawānî. He was born around 290/903 (late 3rd (9th) century) into an educated family in Qayravan in North Africa. There are different opinions about the sect he belonged to when he was growing up. (...) On the other hand, it is difficult to say for certain whether Nu’mān received education in the Ismaili sect due to the understanding of taqiyya in the madhhab. However, it is understood from the basic jurisprudence texts Nu’mān wrote that he most likely did not receive a Sunni education. Historians refer to him as 'Qadi Nu’mān or Abu Hanifah al-Shi'i' in order not to confuse him with the imam of the Hanafi school. Qādî Nu’mān served at different levels of the Fatimid State. Around 313/925, he entered the service of the first Fatimid caliph, Mahdi (r. 909-934 CE/297-322 AH), as a copyist and secretary. During the reigns of the third caliph Mansur and the fourth Fatimid caliph Mu’izz (d. 365/975), Qādî Nu’mān first served as a judge in Tripoli and then in Mansouriya, the Fatimid capital. After the Fatimids conquered Egypt and the center of government was moved to Cairo, Qādî Nu’mān was appointed by the fourth caliph Mu’izz as the head of the appellate courts (maẓālim). Qadi Numans career was at the peak in the period of Caliph Muiz. Qādî Nu’mān worked as a judge in the Fatimid State for about twenty-six years and continued this duty until his death in 363 (973). After the fall of the Fatimid caliphate, there haven’t been any other Fatimid or Ismaili jurists. Qādî Nu’mān is considered by contemporary Ismaili writers as a figure who systematically transformed Ismaili fiqh into an independent sect of fiqh. It can be said that Ismaili fiqh was developed through his works in the Fatimid period. His works continued as the main references in the fiqh studies and after the Fatimid period. With the death of Qādî Nu’mān, the period of ijtihad in Ismaili fiqh and its the establishment phase of Ismaili fiqh came to an end; The sect, in which esoteric interpretations were at the forefront, emerged as a distinctive school of fiqh by discarding ambiguity. Qādî Nu’mān was a very productive writer. He wrote important works related to the field of furu al-fiqh and usûl al-fiqh. Among his works, Ikhtilāf uṣūl al-madhāhib is undoubtedly one of the most important works in the early history of fiqh methodology. The work in question, which was originally written with the aim of rejecting the Sunni fiqh method, discusses the approaches of the Sunni schools of fiqh on ikhtilāf, taqlid, ijma, nazar, qiyas, istihsan, ijtihad and ra’y in a polemical manner. It reveals the differences of the Ismaili method from the Sunni method in terms of the sources on which the fiqh is based, the authority to make ijtihad and the theory of interpretation of the texts. Qādî Nu’mān examined the relationship between reason and revelation in general and the role of religious authority in comprehending and interpreting the texts while criticizing Sunni methods. Ikhtilāf uṣūl al-madhāhib has the characteristics of the works of development period as a form. It is possible to observe the question-answer and dialectic form which can be seen in the works of the development period throughout the work in question. Qādî Nu’mān endeavoured to persuade his opponents with a dialectical and argumentative style. Again, he replied to the Sunnis, who were his interlocutors, with their own proofs. In addition to these, Ikhtilāf uṣūl al-madhāhib has a unique feature in the matter of content. Because it is not very familiar to any Sunni handbook of usûl al-fiqh. It does not mention the hâss, âmm, ijma, qiyas, amir, nahy, alfaz bets, etc. The text is very similar to the Ahbari movement of the Jafari sect for it rejects all forms of ijtihad. It was written at a time when fiqh was not yet stable. Ikhtilāf uṣūl al-madhāhib gives us crucial information about the development of different usûl and fiqh sources in the middle of the fourth century. However, what is interesting here is that the information he gives about Ismaili method and fiqh is very little compared to the one about Sunni method and fiqh. Much of it centered on Sunni thought and its rejection. However, his ultimate goal was to defend the Ismaili doctrine. (shrink)

My Article seeks to explore a few antecedents of the idea that sovereignty may be encumbered with some obligations and duties vis-à-vis non-sovereigns and even strangers. Theories about limitations on sovereignty and obligations on the part of sovereigns often arose out of the fertile conceptual ground of Roman private law, in particular rules of property law governing usufruct and rules of contract law, such as those governing mandate. Early modern thinkers, especially Hugo Grotius, built on these ideas and, in (...) addition, developed an account of moral and legal obligations arising, independently of God’s will, from a universal human nature. Building on Cicero, Grotius was among the first early-modern thinkers to elaborate the distinction between “perfect” duties of justice and “imperfect” duties of beneficence, an important idea that had wide influence through the work of Emer de Vattel. The Article closes by offering a few observations on the trajectories within which Professor Benvenisti’s concept of “sovereigns as trustees of humanity” could be situated. (shrink)

For philosophers familiar with the traditional interpretation of Simone de Beauvoir as a literary writer and philosophical follower of Jean-Paul Sartre, Beauvoir’s 1926-27 student diary is a revelation. Inviting an exploration of Beauvoir’s early philosophy foreclosed by the traditional interpretation, the student diary reveals Beauvoir’s early dedication to becoming a philosopher and her early formulation of philosophical problems and positions usually attributed to Sartre’s influence, such as the central problem of “the opposition of self and other,” years (...) before she first met Sartre in 1929.… Reading the student diary within a larger historical context, we discover that it reflects Beauvoir’s experience as one of the first generation of French women to gain full access to the academic world of philosophy, an experience that problematizes her identity as a woman. The diary shows Beauvoir struggling to accommodate herself to the male world of philosophy while striving to make philosophy her own. For Beauvoir this means following Henri Bergson in rejecting a philosophy that engages only the abstract intelligence. Defining her own unique literary philosophical methodology, Beauvoir vows to create a philosophy that is able, like literature, to encompass emotion as well as reason. This creative process begins in her diary where Beauvoir describes the concrete realities of her own lived experience. Searching for a sense of self in the “nothingness of everything human,” Beauvoir grapples with the existential problem of despair and the temptations of bad faith. Celebrating her newly found freedom and academic achievements, Beauvoir still struggles with the masochistic asceticism of her Catholic upbringing and longs for love, fearing a solitary future bereft of the comforts of woman’s traditional role. Beauvoir’s student diary thus allows us to trace the development of her early philosophy within the context of her life, while providing as well an intimate view of an academic world in transformation…. When the diary opens, with an entry dated August 6, 1926 Beauvoir is grappling with a central problem of her early life and philosophy, the conflicting moral obligations to self and others. Recounting a pilgrimage to Lourdes with an aunt, Beauvoir recalls feeling “ashamed” when faced with the physical suffering of the invalids: “[O]nly a life which was a complete gift of oneself, a total self-abnegation seemed possible to me.” But then, anticipating her critique of self-abnegation in The Second Sex, Beauvoir rejects it, describing the “absolute gift” as “moral suicide.” She vows, instead, to achieve an “equilibrium” between the duty to self and the duty to others. In the August 12, 1926 diary entry, Beauvoir frames the problem in metaphysical terms, referring to one part of herself “made to be given away,” and another “made to be kept and cultivated.” Later, in the November 5, 1926 entry, Beauvoir returns to the problem, writing that she split her “existence into two parts”: one part “for myself” and the other part “for others,” that is “the bonds that unite me with all beings.” Beauvoir’s 1926 description of existence “for myself” and “for others” lays the ground for her later philosophical work on the problem of the Other, as in her 1943 metaphysical novel, She Came to Stay, where the main female protagonist struggles to reclaim an existence for herself instead of existing solely for others, and in The Second Sex (1949) where Beauvoir argues that women are forced to assume themselves not as they exist for themselves but solely as they exist for men, thus as the absolute Other. During the course of the 1926 diary, Beauvoir’s efforts to reconcile these two “parts” of her existence are complicated by various influences, including her reading of Henri Bergson, the leading French philosopher of the early twentieth century. Beauvoir quotes at length in her 1926 diary from Bergson’s Essay on the immediate data of consciousness, which she describes, on August 16, as “a great intellectual rapture.” This diary entry may surprise those who remember the reference to Bergson in Beauvoir’s Memoirs: “I would not have been at all pleased if someone had prophesized that I would become a kind of Bergson; I didn’t want to speak with that abstract voice which, whenever I heard it, failed to move me” (MJFR 288). In this case as in so many others, Beauvoir’s diaries present a very different picture. In the August 16 diary entry, Beauvoir is critical of Bergson’s “impersonal” philosophical voice. But she lauds his methodological “appeal to intuition," which brings philosophy in contact with the « palpable reality » of life, as more characteristic of literature than philosophy. Beauvoir quotes Bergson’s celebration of the « bold novelist » able to tear aside « the cleverly woven web of our conventional self, » and reveal the « fundamental absurdity » of impressions underneath. « Nobody has better than he … defined the art of the modern novelist » Beauvoir writes, suggesting Bergson’s influence on Beauvoir’s developing literary philosophical method. Beauvoir writes, in the August 16 entry, that she is “thrilled” by Bergson’s “analysis of the two aspects of the self,” the authentic inner self and the external social self. For Bergson, unlike Beauvoir who is concerned with serving others as well as the self, our responsibility is wholly to the self and its freedom, which we discover only by breaking through the superficial “crust” of the social self. If his ethic of individual freedom complicated Beauvoir’s search for an ethical “equilibrium,” Bergson’s methodological turn to intuition and rejection of philosophy’s sole reliance on reason might have appealed to a young women trying to enter the male world of philosophy and make it her own…. (shrink)

Johannes Althusius, a German legal theorist and political thinker in the early 1600s, attempts in his Politica to create a chain of increasingly large communal associations that could constitute a universally applicable political order. He founds this system on a natural law theory of behavioral guidelines. Many elements of his body of work, from its federalist structure to the granting of a right of sovereignty to the people, bear marks of an early connection to modern Western thought meriting (...) further exploration. Upon close inspection, the natural law theory at play in Politica also contains oddities and inconsistencies worthy of note. His Theory of Justice, a work on law and ethics, contains a similar theory with slight yet significant variations at the core level. Ultimately owed to weaknesses in the derivation of duties to self and a lack of evidence for the reasoning of the hierarchy of duties to others in Politica, the Theory of Justice model, though not without its own internal inconsistencies in the moral authority of positive law, is found to present a more philosophically sound model. (shrink)

While contemporary accounts understand esteem and self-esteem as essentially competitive phenomena, early modern natural law theorists developed a conception of justified esteem and self-esteem based on naturally good character traits. This article explores how such a normative conception of esteem and self-esteem is developed in the work of Christian Wolff. Two features make Wolff’s approach distinctive: He uses the analysis of common notions that are expressed in everyday language to provide a foundation for the aspects of natural law on (...) which his conception of natural duties of esteem depends. He develops a non-competitive conception of esteem and self-esteem into a cooperative conception, according to which enhancing the esteem in which others are held is seen as a tool for promoting self-perfection. Wolff’s ideas offer a solution to the well-known problems connected with competitive life-styles, and at the same time assign a central role in moral motivation to the desire of being esteemed and of having high self-esteem. Moreover, due to his emphasis on presenting a philosophical analysis based on common notions, he offers a solution that is meant to be persuasive from the perspective of everyday morality. (shrink)

Volume 4 of’ “The Early Works” series covers the period of Dewey’s last year and one-half at the University of Michigan and his first half-year at the University of Chicago. In addition to sixteen articles the present volume contains Dewey’s reviews of six books and three articles, verbatim reports of three oral statements made by Dewey, and a full-length book, The Study of Ethics. Like its predecessors in this series, this volume presents a “clear text,” free of interpretive (...) or reference material. Apparatus, including references, corrections, and emendations, is confined to appendix material. Fredson Bowers, the Consulting Textual Editor, has provided an essay on the textual principles and procedures, and Wayne A. R. Leys, Professor of Philosophy at Southern Illinois University, has written an Introduction discussing the relationship between Dewey’s writings of this period and his later work. That Dewey’s scholarship and writing was at an especially high level during 1893 and 1894 may be considered an index to the significance of this two-year period. (shrink)

The renowned Christian theologian Bernard Lonergan was also a professor, teaching courses on theological method at universities in Canada, the United States, and Italy. This volume records his lectures and teaching materials, thus preserving and elucidating his intellectual development between the publication of Insight in 1957 and Method in Theology in 1972. The present volume contains a record of the lectures delivered in 1962, 1964, and 1968. This is the most 'interactive' volume yet published in the Collected Works series. (...) The audio recordings of the 1962 and 1968 lectures are now available on the website www.bernardlonergan.com, as are PDF files of original papers from his 1964 institute at Georgetown. These lectures help to elucidate the development of Lonergan's ideas on such key notions as horizon, conversion, and meaning, as well as his evolving opinion on how best to divide theology into fields of specialization. (shrink)

This third volume in the definitive edition of Dewey's early work opens with his tribute to George Sylvester Morris, the former teacher who had brought Dewey to the University of Michigan.

ABSTRACT This paper offers an account of the early career of Martha Kneale, née Hurst, and of the five papers she published between 1934 and 1950. One on metaphysical and logical necessity, from 1938, is particularly interesting. In it she considers the metaphysics of time and offers an explanation of ‘the necessity of the past’, which has some resemblance to Kripke’s ideas about metaphysical necessities, in that it assigns an important role to experience in how we come to know (...) them. But Kneale’s view is very different from Kripke’s, depending not on doctrines about rigid designation but rather on recognition of the failure of the atomist/empiricist account of ‘simple’ and ‘complex’ concepts. That account cannot deal with such things as the relations of the determinates of a determinable like colour. A plausible corollary of this, which Kneale exploits, is that some of our experience reveals to us that there are phenomena which are intrinsically complex in having multiple distinguishable aspects, but where those aspects are inseparable. Other of the papers show Kneale to have been pursuing interesting lines of thought about McTaggart’s argument against the reality of time and on the mind-body problem. (shrink)

Volume 1 of The Early Works of John Dewey, 1882-1898 is entitled Early Essays and Leibniz's New Essays Concerning the Human Understanding, 1882-1888. Included here are all Dewey's earliest writings, from his first published article through his book on Leibniz. The materials in this volume provide a chronological record of Dewey's early development--beginning with the article he sent to the Journal of Speculative Philosophy in 1881 while he was a high-school teacher in Oil City, Pennsylvania, and (...) closing with his widely-acclaimed work on Leibniz in the Grigg's Series of German Philosophical Classics, written when he was an Assistant Professor at the University of Michigan. During these years be-tween 1882 and 1888, Dewey's life course was established: he decided to follow a career in philosophy, completed doctoral studies at Johns Hopkins University, became an Instructor at the University of Michigan, was promoted to Assistant Professor, and accepted a position as Chairman of the Department of Philosophy at the University of Minnesota. With the publication of Psychology, he became well known among scholars in this country; a series of articles in the British journal Mind brought him prominence in British philosophical circles. His articles were abstracted in the Revue philosophique. None of the articles collected in this volume was reprinted during the author's lifetime. For the first time, it is now possible for Dewey scholars to study consecutively in one publication all the essays which originally appeared in many periodicals. (shrink)

This article argues that congregations should be seen as grassroots public moral agents, on the ground working to bring what they discern as God's preferred future into being. Deliberations among congregations of all social backgrounds are a way of doing ethics "polycentrically," without a dominant center. Because cultural and social boundaries are permeable and people in various social groups can imaginatively enter the worlds of people unlike themselves, they can engage those perspectives morally on an equal footing. The essay addresses (...) ethicists' participation in congregations' moral deliberation and action, and concludes with a plea for theological ethicists to consider congregations in their work. (shrink)

Because the paperback edition of Dewey’s early works places within easy reach those writings in which he was coming to terms with the foundational issues of his philosophical methodology, it should stimulate the much needed examination of the underpinnings of the later, more popular expressions of his thought. Dewey’s basic ideas grew and changed form many times over his long career, yet there are unifying themes and standpoints which are more rigorously expressed in the early works, (...) and without an understanding of which the reader of later Dewian [[sic]] epistemology is likely to be either hopelessly lost or think himself to be floating on a sea of ungrounded opinion. Two connecting themes which span the breadth of his writing career are worthy of special comment: the first since it helps to locate the center and tie together the periphery of Dewey’s many faceted work, and the second because it is a lingering and unexpressed presupposition of his later metaphysical work. (shrink)

During most of Copernicus's life he was an inhabitant of political settings rather than scientific settings. His settings from 1492 to 1500 offered him a large amount of information about astrology. Most of Copernicus's known significant contacts at the Jagiellonian University had expertise in astrology, in some cases at national level. Information was available to Copernicus about the inaccuracies and the difficulties of astrological practice as well as about a notably successful astrologer-patron relationship. The experience of astrological practice that was (...) available to Copernicus in Bologna ranged from the benign to the potentially dangerous, and his departure from Bologna was contemporary with the threat of military reprisals against the town which appeared to show the incorrect outcome of the relevant prediction in Domenico Maria di Novara's prognostication for 1500. After this date Copernicus no longer participated in roles in which prognostication was a duty, he generally inhabited locations that were less potentially dangerous than Bologna was in 1500, and while at some later points he was keen to interest astrologers in his astronomical work, astrology is completely absent from his own explanations of the reasons for his astronomical work. (shrink)

The Montessori Method is accepted as an alternative education model today. Although it was spread out in USA at the beginning of the 20th century, it is currently used and accepted all over the world. Although its application in pre-education is common, it has also been adopted and applied at different levels. The Montessori method differs from traditional education not only in terms of approach to students, teachers, discipline, and school environment, but also in the way it uses certain materials (...) in its education. According to Maria Montessori, kids should be at the center of education, and the duty of teacher is to observe and guide children. The Montessori method, which is mostly applied in general education, is also used in the education of religion, values, and morals. In this study, besides Maria Montessori's thoughts on general education, her thoughts on religious education are also discussed. This research focuses on Montessori schools in Indiana, United States -. In this study, the qualitative research method and the phenomenological approach are adopted. Observation, interview, and document analysis are used as data collection tools. The subject of the study is the discussion of the Montessori method in terms of research results in religion, values and moral education and Montessori’s point of view on the subject. All participants, who work as instructors in Montessori schools, determined by maximum diversity and snowball sampling, Observation in Montessori schools and the program of one of them is used as an aid in the interpretation of the research findings. (shrink)

According to the editors, Alfred Tarski: Early work in Poland – Geometry and Teaching has three main goals. First, to publish translations so that all of Alfred Tarski's work will be accessi...

Ian Hacking has defined himself as a philosopher in the analytic tradition. However, he has also recognized the profound influence that Michel Foucault had on much of his work. In this article I analyse the specific imprint of certain works by Foucault—in particular Les mots et les choses—in two of Hacking’s early works: Why Does Language Matter to Philosophy? and The Emergence of Probability. I propose that these texts not only share a debt of Foucauldian thought, but (...) also are part of what I believe is Hacking’s central project: the analysis of the historical and situated conditions of possibility for the emergence of concepts and of objects, inspired also by the French philosopher’s thought. (shrink)

It was in the days when European society was in the throes of expanding industrial capitalism that Abraham Kuyper formulated his basic ideas about the pitfalls of the free enterprise system and the need for a structural make-over of society. Already two decades before his mature address of 1891 on the social question, he urged the church to concern herself seriously with the plight of the working classes. In 1874 he railed against “fictitious trade” and mere “paper assets.” In an (...) extensive commentary on his political party’s program he repeated his fundamental objection to the “fictitious expansion of capital”, calling for legislation to curb such excesses and to create a better balance in incomes between the different classes making up society. He argued for equity and justice rather than charity and philanthropy, and for wages and salaries proportional to effort, skill and education. Yet while the gap between rich and poor cried out to heaven, the first step toward solving the social question, according to the youthful Kuyper, was not to focus on the poor but to provide employment opportunities so that the able and willing working man could earn a living wage. He proposed raising import duties and protective tariffs, replacing taxes on necessaries with taxes on luxuries, abolishing government-run lotteries, and lifting the ban on organizing trade-unions. To achieve these reforms, it was essential that the lower classes be given greater representation in parliament and that selfish greed make way for neighbourly love and mutual solidarity. (shrink)

Freud was interested in the problem of memory from the time of his very early works. The processes taking place in memory, imaging, remembering and forgetting images focused his attention and were one of the pillars of shaping his conception of the unconscious and mind as “the storehouse of total memory,” which in one of his works he compared to “the Eternal City of Rome”, which accumulate images-memories gathered throughout life. Shifts, changes, deformations, strong emotional components determine (...) the specificity of many processes of remembering and forgetting, a specific “coding” of information in the form of visual, acoustic and other images. Nowadays, there are indications of Freud’s views in various dimensions of scientific research on memory and the consciousness of the importance of these approaches in our culture and its discovery of the role of autobiographical memory. (shrink)

The article analyses mystical teaching of Hasidism in the early works of Martin Buber (before publication of “I and Thou” in 1923) in the context of the concept of Orientalism by E. Said. Analysis is based on the M. Buber’s appeal to Hasidic sources in the 1900s-1910s (in particular, in his first two collections, “Rabbi Nachman of Bratslav” and “The Legend of Baal Shem”). Two factors allow examining Hasidism in the early Buber’s writings in the context of (...) Orientalism: a growing interest in the Orient in the circles of European Jewish intellectuals during late 19th cent, as well as the negative stereotype of traditional East European Jew (Ostjuden, “an Eastern Jews”) present in the modernized Jewish society. The article demonstrates that this stereotype is closely related to the criticism of Hasidism by representatives of the Jewish Enlightenment (Haskalah). In particular, the accusations of traditional Eastern European Jews of inclination to vanity and prejudice, as well as of subjugation to the infinite power of the miracle workers (tzadikim), clearly have a source in maskilic criticism of Hasidism. The Buber’s turn towards Hasidism took place in mid-1900s. It was connected with Buber’s interest in Oriental mysticism, and with his social activities as “cultural Zionist”. Overcoming the “Ostjude” stereotype turned out to be an essential part of Buber’s cultural program. Buber reconstructs Jewish mysticism as an integral phenomenon, the subject of academic study. According to Buber, the most striking manifestation of this phenomenon is the Eastern-Euro pean mystical movement of Hasidism. It is from Ostjuden that the source of Hasidic wisdom is linked, which in the essays of the cycle of “Judaism” is a true “light from the East.”. (shrink)

Prologue: The moral order from Hobbes to Hutcheson -- "The duties of man as they may be deduced from nature" : James Logan's unpublished venture into moral philosophy, an analysis -- Epilogue: Logan and Benjamin Franklin.

Through reading the early work of Walter Benjamin—up to and including the Trauerspiel, author Monad Rrenban elicits a cohesive conception of the wild, inforgettable form, philosophy, as inherent in everything. This book, distinct in its analysis and depth of analysis, elaborates the wild, unforgettable form—philosophy in relation to language, the discipline and the practice of philosophy, criticism, and the politics of death.

Research integrity (RI) is defined as adherence to ethical principles, deontological duties, and professional standards necessary for responsible conduct of scientific research. Early training on RI, especially for early-career researchers, could be useful to help develop good standards of conduct and prevent research misconduct (RM).The aim of this study is to assess the effectiveness of a training course on RI, by mapping the attitudes of early-career researchers on this topic through a questionnaire built upon the revised version (...) of the Scientific Misconduct Questionnaire and administered to all participants at the beginning and at the end of the course.Results show that after the course, participants reporting a high understanding of the rules and procedures related to RM significantly increased (pre-course: 38.5%, post-course: 61.5%), together with the percentage of those reporting a lack of awareness on the extent of misconduct (pre-course: 46.2%, post-course: 69.2%), and of those who believe that the lack of research ethics consultation services strongly affects RM (pre-course: 15.4%, post-course: 61.5%). Early-career researchers agree on the importance to share with peers and superiors any ethical concern that may arise in research, and to create a work environment that fosters RI awareness.As a whole, results suggest the effectiveness of the course. Institutions should introduce RI training for early-career researchers, together with research methodology, integrity and ethics consultation services to support them. Senior scientists should promote RI into their research practices, and should stimulate engagement in peer-to-peer dialogue to develop good practices based on RI principles. (shrink)

Abstract:Although best known to English-speaking readers as the general editor of the Dictionary of Untranslatables, the work of French philologist and philosopher Barbara Cassin is eclectic, encompassing literary studies, ancient philosophy, rhetoric, translation theory, psychoanalysis, politics, and more. From Presocratic philosophy to more recent reflections on Big Tech and democracy, Cassin's work is rooted in "sophistics," an approach that emphasizes the primacy of language in shaping our interactions with the world. Situating this sophistical approach vis-à-vis classical philology (Bollack) and the (...) philosophical tradition (Heidegger, Derrida), this essay explores the contribution of "sophistical reading" to our understanding of philosophical and literary texts. Showing how Cassin uses rhetorical theory to problematize any simple opposition of the latter, the essay concludes with a critical evaluation of Cassin's reading of Helen, Euripides' most sophistical play. (shrink)

Davidson’s 1965 paper, “Theories of Meaning and Learnable Languages”, has invariably been interpreted, by others and by myself, as arguing that natural languages must have a compositional semantics, or at least a systematic semantics, that can be finitely specified. However, in his reply to me in the Żegleń volume, Davidson denies that compositionality is in any need of an argument. How does this add up? In this paper I consider Davidson’s first three meaning theoretic papers from this perspective. I conclude (...) that Davidson was right in his reply to me that he never took compositionality, or systematic semantics, to be in need of justification. What Davidson had been concerned with, clearly in the 1965 paper and in “Truth and Meaning” from 1967, and to some extent in his Carnap critique from 1963, is that we need a general theory of natural language meaning, that such a theory should not be in conflict with the learnability of a language, and that such a theory bring out should how knowledge of a finite number of features of a language suffices for the understanding of all the sentences of that language. (shrink)

My chief purpose, in the remaining part of this paper, is to study LAVOISIER'S work upon the Nature of Water in itself and in its bearing on opinion in the eighteenth century: to show how it arose, how it was carried on, how it was published and how it was received.

The two brothers Julius and Adolf Hurwitz were born in the middle of the nineteenth century in a small town near Hanover (not far from Göttingen). Already during their schooldays, the two of them became acquainted with mathematical problems and both started to study mathematics, but while the younger brother Adolf turned out to be extremely successful in his research, the elder brother and his work seem to be almost forgotten. This paper examines the lives and works of the (...) two brothers with particular emphasis on the contributions of Julius Hurwitz, and the subsequent reception of their research. It deals with the development of an arithmetical theory for complex continued fractions by Julius and Adolf Hurwitz around 1890 and its rediscovery in the twentieth century. (shrink)

This book offers a detailed account of the importance of psychoanalysis in Derrida's thought. Based on close readings of texts from the whole of his career, including less well-known and previously unpublished material, it sheds new light on the crucial role of psychoanalysis in shaping Derrida's response to a number of key questions. These questions range from the psyche's relationship to technology to the role of fiction and metaphor in scientific discourse, from the relationship between memory and the archive to (...) the status of the political in deconstruction. Focusing on Freud but proposing new readings of texts by Lacan, Torok and Abraham, Laplanche and Pontalis, amongst other seminal figures in contemporary French thought, the book argues that Derrida's writings on psychoanalysis can also provide an important bridge between deconstruction and the recent materialist turn in the humanities. Challenging a still prevalent 'textualist' reading of Derrida's work, it explores the ongoing contribution of deconstruction and psychoanalysis to pressing issues in critical thought today, from the localizing models of the neurosciences and the omnipresence of digital technology to the politics of affect in an age of terror. (shrink)

Both Alexius Meinong and Edmund Husserl wrote about relations in their early works, in periods in which they were still influenced by Franz Brentano. However, besides the split between Brentano and Meinong, the latter also accused Husserl of plagiarism with respect to the theory of relations. Examining Meinong’s and Husserl’s early works and the Brentanist framework they were written in, we will try to assess their similarities and differences. As they shared other sources besides Brentano, we (...) will consider very carefully whether we should speak at all of influence or plagiarism. Despite Meinong’s accusations it seems that both he and Husserl took over some elements from Brentano and, partially through him, from John Stuart Mill, who appears to be the most probable source on relations. (shrink)

This paper is devoted to the study of the emotions in Edith Stein’s early work On the Problem of Empathy. After presenting her work embedded in the tradition of the early phenomenology of the emotions, I shall elaborate the four dimensions of the emotional experience according to this authoress, the link between emotions and values and the phenomenon of the living body. I argue that Stein’s account on empathy remains incomplete as long as we ignore the complex phenomenology (...) of emotions underlying her work. (shrink)

Undergraduate social work students are exposed to ethical and legal dilemmas during their fieldwork training. This article presents a study that examined these ethical dilemmas in an Israeli sample of undergraduate social work students. 117 students who participated in a course in ethics submitted 31 written presentations of ethical-dilemma analysis. Their oral presentations were recorded and transcribed. Using a qualitative analysis, three major themes emerged: 1. The tension between the duty to maintain client's confidentiality and its violation under certain (...) conditions; 2. The students’ conflict of loyalty toward the client vs. the organization; 3. The question of the clients’ right to self-determination when, in the student's view, this is against their best interests.Our findings point to the vital role of an ethics course in the social work undergraduate curriculum that can enhance students’ knowledge of specific laws relevant to the limits of confidentiality in social work and their ability to analyze ethical dilemmas as future professionals. Furthermore, it is essential to raise awareness in educators and supervisors concerning moral distress that may afflict students coping with ethical dilemmas at this early professional developmental phase. (shrink)

Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined as a (...) compassionate present-with in dynamic dyadic relation such that one experiences the sense of mattering—but that need has an equally natural tendency to be met by creating biased us-and-them distinctions. A “critical” natural ethics, then, is one in which we become aware of and work to undermine our tendency to reify in-group distinctions between “us” and “them.” Religious communities that work intentionally on this can be seen, to some extent, as laboratories of love—or as sites for co-creating knowledge in perilous times. (shrink)

In reading the Tractatus, one gets the impression that Wittgenstein, having resolved to his satisfaction the problems about language, logic, science, and mathematics, sets these painstakingly articulated findings in a disproportionately skimpy setting. There is a perfunctory ontology at the beginning, which is highly original as well as austere and perplexing; and at the end he hurries even more than usual through ethics, aesthetics and religion—as if the silence was already coming upon him, prematurely. The Notebooks 1914–1916 help a good (...) deal in understanding this skimpy setting. They give little direct indication of the ontological overture, apart from their frequent reiteration that there must be simples of some sort if the sense of expressions is to be determinate, but they give a fuller treatment to the other topics. This is particularly true of the latter half of 1916, when this parcel of topics seems to have become uppermost in Wittgenstein’s mind. Though it is exceedingly difficult to know what to make of what are in effect discarded notes, some of the entries are just too interesting to ignore. I wish to consider what light they throw on his thought at roughly the Tractatus period, and in particular on the ontology that apparently springs up full grown at the beginning of the Tractatus. (shrink)

In his book on The Mathematics of Great Amateurs Coolidge starts the chapter on Bolzano saying that he included Bolzano because it seemed interesting to him ‘that a man who was a remarkable pulpit orator, only removed from his chair for his political opinions, should have thought so far into the deepest problems of a science which he never taught in a professional capacity’ [Coolidge, 1990, p. 195]. In fact, considering Bolzano's poor health and his enormous productivity in his ‘professional (...) areas’, the results, the breadth and the extent of this ‘great amateur's’ thoughts on mathematics, and its proper scientific presentation are simply astonishing. Even this new selection of more than 650 printed pages of text, well edited and translated by Steve Russ, represents only a part of Bolzano's legacy on mathematical topics: the complete German edition of Bolzano's writings, the Bernard Bolzano-Gesamtausgabe edited by J. Berg, E. Morscher, B. van Rootselaar, and others is projected to include over 120 volumes of which more than 36 volumes will contain his mathematical works. About 25 volumes have been published so far in this mathematical subseries including Bolzano's extensive Miscellanea Mathematica .To most readers of this journal, Bolzano will be well-known for his contributions to logic—his ‘logic of variation’ is viewed as a precursor of the modern semantic conception of logical consequence—and his contributions to the foundations of calculus, especially his ‘purely analytic proof’ of the intermediate-value theorem and the Bolzano-Weierstrass theorem, or his early discovery of a counterintuitive function which is continuous in its domain, but nowhere-differentiable.Despite his lifelong interest in the foundations of mathematics, Bolzano studied theology and taught philosophy of religion in his native city, Prague, from 1805 until his dismissal in 1820. Part of Bolzano's duties …. (shrink)

Heidegger's Eschatology is a ground-breaking account of Heidegger's early engagement with theology, from his beginnings as an anti-Modernist Catholic to his turn towards an undogmatic Protestantism and finally to a resolutely a-theistic philosophical method.

Argues that during the late Imperial period, all three main religious strains in China embraced an ethic that everyone should engage in labor as a crucial component to their personal enlightenment and their duty to society. This is what brings together new Chan (Zen in Japanese) Buddhism; new religious Daoism; and new Confucianism. All three new religions had to overcome traditional elitist biases and moral concerns about working for individual material results. To overcome traditional assumptions and practices, as well (...) as to embrace the priority of working for one's livelihood, required the religious practitioners to resolve tensions within their own minds and often with precepts of earlier forms of their religious traditions. The final section of the book focuses on the changing social status of merchants, their enhanced self-confidence in their identity and profession, and their manifestation of the new work ethics in their mercantile activities, especially from 1500 to 1820. (shrink)

This paper will address the collaborative networks and the gendered organization of the scientific work at the first Unit on Human Genetics of the Mexican Institute for Social Security. There, women and men had different tasks, duties and authority according to their gender and individual and professional skills. I will focus on physician Susana Kofman, who specialized in cytogenetics with Jérôme Lejeune and Jean de Grouchy in France, and physician Leonor Buentello, who graduated in virus genetics in Germany. This narrative (...) intends to return them to the forefront of the history of cytogenetics and to illustrate the contribution of women to scientific developments when research on human genetics was becoming a medical domain for diagnosis at an international level. (shrink)

For over a century, Hegel’s view of war is seen as controversial that results in mutually exclusive interpretations. To reach a proper evaluation of Hegel’s views, it is necessary to consider both Hegel’s initial states of philosophical doctrine about war and peace, and the development of his understanding of war from early works to mature ones. In the first part of the paper, I characterize Kant’s position on war, since it was the starting point for Hegel. Contrary to (...) popular representations about Kant as an exclusive pacifist, the philosopher of Koenigsberg had a philosophical-historical treatment of war, in which the war appeared as something sublime. However, both legal-ethical peace understanding and veto of war from the point of practical reason were not dominant in Kant’s philosophy, subordinating the sublime treatment of war. Kant’s next contemporaries could not already keep this position, emphasizing either one or the other side of war interpretation. Starting from the early writings (the paper “On the Scientific Ways of Treating Natural Law” or manuscripts “System of Ethical Life” and “The German Constitution”), Hegel stresses an ethical aspect of war and its necessity, so that the shield is arranged on the way of systems isolation and individuals atomization, and the unity in its ethical health is saved. Perpetual peace, on the contrary, leads to diseases. The statement about equality of claims and the same truthfulness of warring parties’ rights is the originality of Hegel’s view. It makes absolutely impossible the war evaluation from the point of its justice and injustice. (shrink)

In this study of Giorgio Agamben's pre-Homo Sacer work, I assess his idea of the ethical subject. Over the course of these early writings, he adopts a Walter Benjamin-inspired redemptive aim as he endeavours to uncover the circumstances of alienated subjectivity and possibility of authentic experience. However, while Agamben borrows from Benjamin to elaborate on the ethical potential of the nihilist pose, a more Kantian conception of idealist autonomy becomes increasingly pronounced. This Kantianism is at odds with the Benjaminian (...) nihilism that guides his redemptive prescription, leaving Agamben's ethical subject mired in a realm of meaningless authenticity. (shrink)

The editorial board of the co-operative Research on Dewey Publications Project at Southern Illinois University should be cheered for this magnificent edition of Dewey's Psychology. Anyone who has attempted to do serious scholarly work on Dewey knows the present chaos existing among his published works. We have needed a careful edition of Dewey's collected works. But the project at Southern Illinois is attempting to do much more—to provide definitive critical editions of Dewey's works. Without being pedantic, the (...) editorial board has made an intelligent use of the best modern scholarly techniques. The result is an invaluable edition of the Psychology for the scholar, and a very readable text for the curious. It is now possible to locate at a glance the various works that Dewey cites in his study, and to discover the ways in which Dewey altered his text in the course of its twenty-six printings. As for the Psychology itself—Dewey's first book—one is struck again by its oldness and newness. It is at once bound by the tradition of psychology textbooks of the time and breaks out of these bounds with fresh ideas that were destined to form the basis for Dewey's mature philosophic outlook. The care, intelligence, and taste used in designing this definitive edition ought to serve as a model for modern editions of philosophical texts.—R. J. B. (shrink)

Beginning with an overview of Galileo's earliest work on free fall, the paper examines the relationship between experiment and theory in his study of motion in the period immediately before and after 1604. The possible role of experiment is assessed in relation to the manuscript evidence and by means of reconstructed experiments.

The thesis is guided by the question: What is the subject matter of Heidegger’s philosophy in the period of Being and Time? I start by arguing that Heidegger’s formulation of the question of being is ambiguous because the term ‘being’ is open to at least two interpretations. I claim that this ambiguity has motivated two types of reading of Heidegger’s early work. On the first reading, Heidegger’s philosophy is understood as attempting to infer metaphysical claims (claims about what-is, or (...) being in a traditionally metaphysical sense) on the basis of claims about the structure of Dasein’s understanding. This reading typically renders Heidegger an idealist. On the second reading, Heidegger’s philosophy is taken to have no metaphysical ambitions, and thereby to be limited to elucidating the structure of Dasein’s understanding. I argue that both types of reading are inadequate and diagnose them as grounded in a Cartesian presupposition that Heidegger rejects. On the basis of direct textual evidence and a number of theoretical considerations I assert that although the second type of reading is right in that the primary object of Heidegger’s philosophy is the conditions of understanding and that the idealist reading is wrong, it is a mistake to deny that Heidegger’s philosophy has metaphysical implications. I claim that Heidegger’s exposition of the conditions of understanding involves a larger picture from the outset, a picture that delineates the relation between understanding and entities, and locates the objective in relation to Dasein. On this picture, 1) empirical entities are unqualifiedly independent of Dasein, 2) we have direct cognitive access to these entities as they are in themselves, and 3) there is no a priori unintelligible entities or aspects of entities. I address a number of potential objections to this way of interpreting Heidegger’s work. (shrink)

John Wenck (†1460) supported Albertism while he was master of Arts in Paris. In 1426, he enrolled at the Faculty of Theology at the University of Heidelberg. It is not yet clear whether in Heidelberg Wenck continued to uphold the same Albertist ideas or whether he shifted toward Thomism, as suggested by Rudolf Haubst. The paper reconsiders this issue by analyzing the early works Wenck wrote as a theology student in Heidelberg, namely his Principia on Peter Lombard’s Sentences (...) and quaestiones on the Holy Spirit and on the Incarnation (1431). Editions of these writings are either lacking or currently in preparation. The paper brings out their main sources, especially Bonaventure, and highlight the doctrinal aspects of the debates that Wenck developed with his colleagues in those years. Moreover, the paper finds here the premises of the Wegestreit between the via Antiqua and the Nominalists, which continued to mark the University of Heidelberg in the following years. The main topics discussed by the paper are divine omnipotence, the creation and eternity of the world, and the interpretation of Aristotelian philosophy. (shrink)

Edith Stein’s early phenomenological texts describe community as a special unity that is fully lived through in consciousness. In her later works, unity is described in more theological terms as participation in the communal fullness and wholeness of God or Being. Can these two accounts of community or human belonging be reconciled? I argue that consciousness can bring to the fore the meaning of community, thereby conditioning our lived-experience of community, but it can also, through Heideggerian questioning, uncover (...) that which remains somewhat hidden from consciousness itself: its own ground or condition of possibility, namely, being—a being that is both one and many, unified, communalised, and very diversified. If my reading of Stein is correct, the traditional understanding of the split between Stein’s strictly Husserlian/phenomenological period and her later Christian philosophical period must be renegotiated, at least when it comes to the philosophical problem of community or human togetherness. (shrink)