on great currency in analytic philosophical aesthetics. What is not generally known is that the American philosopher Eli Siegel called the philosophy he founded in the 1940s Aesthetic Realism. His philosophy has as its central principle: ‘The world, art, and self explain each other: each is the aesthetic oneness of opposites.’ Thus, two distinct uses of the same terminology exist, and should not be confused.

An ambitious, rich, and challenging work, Eli Friedlander’s Signs of Sense attempts to trace the path of Wittgenstein’s Tractatus Logico-Philosophicus, from the world, to its threatened loss by way of failed and ultimately nonsensical efforts to account for our relation to it, to its recovery as a significant whole, a meaningful habitation for human beings, in the uses we make of everyday language. Aiming to account for nothing less than the purpose of the Tractatus, its overall effects on its readers, (...) Friedlander has provocative things to say about two centrally important issues—the role of the nonsense that the Tractatus itself produces and the relation between the ostensibly logical and ethical facets of Wittgenstein’s text. Part 1 works through the text of the Tractatus more or less in order and in relative isolation from interpretative controversy. Here Friedlander lays out the ontological distinctions that occupy Wittgenstein at the outset; examines the identity of form between language and world that makes representation possible; deepens our understanding of Wittgenstein’s “fundamental idea … that ‘logical constants’ are not representatives”; proposes an original reading of the Tractarian treatment of solipsism and the sense in which “what the solipsist means is quite correct”; and finally, tries to demonstrate the ethical significance of the movement of the Tractatus as a whole and its culmination in apparent self-annihilation. Part 2 helps to fix our understanding of the intricate and subtle reading offered in part 1: chapter 11, by situating it with respect to major interpretative issues, and chapter 12, by giving an interesting account of Wittgenstein’s initial moves away from the Tractatus in the 1929 “Remarks on Logical Form.”. (shrink)

For more than thirty years the writings and influence of one man in particular have dominated and directed the field of modern business ethics. We are indebted to two of his fellow‐Americans for this portrait of Richard T. De George. R. Edward Freeman is the Elis and Signe Olsson Professor of Business Administration and Director of the Olsson Center for Ethics at The Darden School, University of Virginia, Charlottesville, VA 22906‐6550; and Martin Calkins, SJ, is a Research Assistant in (...) the Olsson Center and a doctoral student in business ethics at the Darden School. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. 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. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. 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)

In the debate about the nature and identity of possible worlds, philosophers have neglected the parallel questions about the nature and identity of moments of time. These are not questions about the structure of time in general, but rather about the internal structure of each individual time. Times and worlds share the following structural similarities: both are maximal with respect to propositions (at every world and time, either p or p is true, for every p); both are consistent; both are (...) closed (every modal consequence of a proposition true at a world is also true at that world, and every tense-theoretic consequence of a proposition true at a time is also true at that time); just as there is a unique actual world, there is a unique present moment; and just as a proposition is necessarily true iff true at all worlds, a proposition is eternally true iff true at all times. In this paper, I show that a simple extension of my theory of worlds yields a theory of times in which the above structural similarities between the two are consequences. (shrink)

PYRRHONIAN BUDDHISM: AN IMAGINATIVE RECONSTRUCTION -/- Author: -/- Adrian Kuzminski 279 Donlon Road Fly Creek, NY 13337 USA -/- Description of Pyrrhonian Buddhism: -/- The ancient Greek sceptic philosopher, Pyrrho of Elis, accompanied Alexander the Great to India, where he had contacts with Indian sages, so-called naked philosophers (gymnosophists), among whom were very probably Buddhist mendicants, or sramanas. My work, entitled Pyrrhonian Buddhism, takes seriously the hypothesis that Pyrrho’s contact with early Buddhists was the occasion of his rethinking, in a (...) Greek philosophical idiom, of what he experienced in those encounters. This has major implications for our understanding of both Buddhism and Pyrrhonism. -/- Pyrrho’s rethinking of Buddhism, I argue, enabled him to introduce into Greek philosophy and culture several key Buddhist notions. These include the primacy and interdependence of immediate phenomenal experience (which the Buddhists called dependent origination), the suspension of judgment about beliefs lacking phenomenal verification (reflecting the scepticism of the Buddha about ‘unanswered’ or ‘metaphysical’ questions), and the promise of personal enlightenment said to follow such suspension, which Pyrrho called ataraxia, and the Buddhists called bodhi. -/- Pyrrho, like Socrates, wrote nothing, but the movement he founded—Pyrrhonism--became an important tradition in Western philosophy. When the texts of later Pyrrhonian philosophers, particularly Sextus Empiricus, were redicovered during the Renaissance, they sparked a reexamination of the foundations of knowledge, thereby helping to prompt the modern scientific revolution. -/- The notion that early Buddhism played a pivotal role in the birth of ancient Greek Pyrrhonian philosophy remains provocative, but has found increasing support in recent years. An earlier work of mine, Pyrrhonism: How the Ancient Greeks Reinvented Buddhism (Lexington Books, 2008), was, as far as I know, the first book-length comparison of the common features of the two traditions. My current work, Pyrrhonian Buddhism, seeks to broaden and deepen this comparison. It argues that ancient Greek Pyrrhonism is best understood as a fully developed but hitherto largely unrecognized Western version of Buddhism. -/- The Introduction reviews our current understanding of Pyrrhonism in light of recent scholarship on ancient Greek-Indian cultural exchanges, and outlines the methodology I employ. -/- Part I of the book offers re-readings of the classic Pyrrhonian texts, with parallels to Buddhism in mind, including Diogenes Laertius (Chapter One), Sextus Empiricus (Chapter Two) and Timon and Aulus Gellius (Chapter Three). -/- Part II enlists the rubric of the Three Turnings of the Wheel of Dharma to illuminate the fundamental points of comparison between early Buddhism and ancient Pyrrhonism. -/- The First Turning (Chapter Four) centers on the Buddhist insistence on the dependent origination of the objects of immediate consciousness, which can also be found in the understanding of immediate experience expressed in the phenomenalistic atomism of the Pyrrhonists. The Second Turning (Chapter Five), as posed by the ‘unanswered questions’ of the Buddha and the ‘emptiness’ of the Madhyamaka, finds its Pyrrhonian correlation in the suspension of judgment over ‘indeterminate’ beliefs. And the Third Turning (Chapter Six), reported as bodhi in Buddhism and ataraxia in Pyrrhonism, is shown in both traditions to follow liberation from suffering and existential angst, caused by what the Buddhists call our attachments and the Pyrrhonists call our beliefs. -/- Other Writers/Commentators: -/- Aspects of the Pyrrhonian/Buddhism question have been addressed by Edward Conze, Everard Flintoff, Thomas McEvilley, Jay Garfield, Mathew Neale, Ethan Mills, Christopher Beckwith, and Robin Brons, among other recent writers. The book-length studies on the issue (since my earlier work) are by Beckwith (Greek Buddha) and Neal (Madhyamaka and Pyrrhonism). Other writers/scholars with relevant expertise include C. W. Huntington, Jr., Charles Goodman, Stephen Batchelor, Dan Lusthaus, Rupert Gethin, and Mark Siderits. -/- . (shrink)

In “Harmful Choices, the Case of C, and Decision-Making Competence,” Pickering and colleagues advance an argument in favor of externalism, a view in which the competence of a decision maker is judged relative to factors external to their cognition. In advancing this argument, Pickering and colleagues focus on the external factor of harm: In their view, it is the harmfulness of a considered or chosen action that provides evidence against the competence of the decision maker. However, the proper identification of (...) harmful choices and outcomes remains a demanding task, largely because our understanding of what harm is remains deeply incomplete. Despite 50 years of tempestuous debate, the metaphysics of harm remains an unsettled question. The existence of such a debate does not, in and of itself, provide evidence against the externalist position; rather, it is the theories of harm themselves that pose meaningful challenges for the externalist. Our purpose, here, is to illuminate these challenges. (shrink)

This study defines the relationship between humanism and liberalism by comparing the two Victorian figures who were most concerned with the preservation of humanistic values in a free and democratic society: Matthew Arnold and John Stuart Mill. The book sets apart Arnold and Mill from their contemporaries and points out their similarities to one another in discussions of their theories of history, poetry, their celebration of the contemplative life and their willingness to welcome democracy. At the same time it examines (...) the differences between the two men, which he uses to create a dialogue between humanism and liberalism on the question of how a high cultural ideal can be realized in democratic society. (shrink)

The discovery, made in Oxford, that crude penicillin could cure systemic and life‐threatening bacterial infections was followed by attempts to purify penicillin, to determine its structure and then to produce it by total chemical synthesis. The β‐lactam structure of the molecule, first proposed in October 1943, was a source of controversy until 1945. However, no useful chemical synthesis was achieved and fermentation became the commercial source of the antibiotic.In 1953, one of the products of a Cephalosporium sp. from Sardinia was (...) shown to be a new and hydrophilic penicillin (penicillin N). This was contaminated with a substance having the same side‐chain but a characteristic absorption spectrum. The latter, cephalosporin C, showed antibacterial activity but was not inactivated by a penicillinase. The determination of its β‐lactam structure and isolation of its nucleus enabled pharmaceutical companies to produce many semisynthetic cephalosporins.A new tripeptide was later found to be an intermediate in the biosynthesis of both penicillin N and cephalosporin C, and this was followed by the complete elucidation of the biosynthetic pathways leading to these compounds and to benzylpenicillin. (shrink)

To Samir Amin, Stalinism, “a Soviet type developmental strategy” involves primitive accumulation of capital through the imposition of “a massive tribute on the peasantry” (p. 36) and a siphoning of a huge proportion of that weal “to the military “ (p. 37) ending in a militarily expansionist police state with nothing in common with socialism. In contrast, Yugoslavia's Titoism is an ambiguous inheritance, consisting in a flexible polity which is not dominated by a Stalinist police state, a system which “may (...) yet evolve in a progressive direction,” although its supposedly excessive reliance on the market and foreign trade produces pronounced economic inequalities incompatible with socialism (p. 127). (shrink)

Edward Pols has made it his purpose in this perceptive study to deal with the aspects of Whitehead's philosophy that belong to traditional metaphysics. Mr. Pols closely examines Process and Reality, Whitehead's chief metaphysical work, and uses Science and the Modern World, Adventures of Ideas, and Modes of Thought to clarify difficulties with some of the doctrines in that work. Mr. Pols's primary concern is with freedom, and he uses this single theme to examine Whitehead's metaphysical system in depth.

Michael Faraday’s laboratory experiments have dominated traditional histories of the electrical sciences in 1820s and 1830s Britain. However, as this article demonstrates, in the mining region of Cornwall, Robert Were Fox fashioned a very different approach to the study of electromagnetic phenomena. Here, it was the mine that provided the foremost site of scientific experimentation, with Fox employing these underground locations to measure the Earth’s heat and make claims over the existence of subterranean electrical currents. Yet securing philosophical claims cultivated (...) in mines proved challenging for Fox, with metropolitan audiences, including Faraday, loath to give credit to the results of these underground experiments. This article explores how Fox developed a way of modeling his mine experiments, using clay samples, to communicate knowledge from industrial Cornwall to urban centers of elite science. It argues that the mine was an epistemologically complex venue of scientific activity, at once seeming to provide a way of examining nature directly, without recourse to laboratory contrivance, while simultaneously being a place where knowledge claims were hard to verify without access to these physically challenging locations. In exploring Fox’s work, this study contributes to a growing literature of spatial investigation that takes the vertical as its unit of analysis. (shrink)

This paper examines the institutions for participatory governance that have been created in Chile through a case study of Huechuraba, a low income municipality in the Santiago metropolitan area. The case of Huechuraba suggests that in certain contexts, the meetings that take place between government officials and grassroots organizations can become a forum for the state to colonize public space and bolster the hegemony of the status quo by establishing the parameters of citizenship.