William James is famous for his investigations of the “Varieties of Religious Experience” in which people encounter (what they take to be) the divine. But in his essay, “On a Certain Blindness in Human Beings,” his interest is in our experiences, not of anything purportedly supernatural, but of one another. He thinks we need to cultivate the capacity to apprehend the intrinsic value of others, even and especially of strangers. We do so in experiences of the wonder and beauty (...) of our fellow citizens, and of our harmony with them. Democratic societies require a sense of attraction to one another’s form of life if they are to inspire shared commitments to public goods. Whereas we shouldn’t reject the political significance of aversion, contestation, and dissonance, these negative attitudes do not suffice. Sustaining democratic engagement requires attractive attitudes, and among these are the wonder, beauty, and harmony that James promotes. (shrink)

William James argued for a philosophy of democracy and pluralism that advocates individual and collective responsibility for our social arrangements, our morality, and our religion. In James' view, democracy resides first and foremost not in governmental institutions or in procedures such as voting, but rather in the characteristics of individuals, and in qualities of mind and conduct. It is a philosophy for social change, counselling action and hope despite the manifold challenges facing democratic politics, and these issues still resonate (...) strongly today. In this book, Stephen Bush explores how these themes connect to James' philosophy of religion, his moral thought, his epistemology, his psychology, and his metaphysics. His fresh and original study highlights the relevance of James' thought to modern debates, and will appeal to scholars and students of moral and political philosophy. (shrink)

Though his best-selling novel of school life Eric, or, Little by Little: A Tale of Roslyn School has over the years been the subject of much attention, the wider educational thought and practice of Frederic William Farrar, teacher, novelist, scientist, classicist, theologian, and Dean of Canterbury, has for the most part been neglected by scholars. This paper discusses certain aspects of Farrar the educationist, including his distinctive evangelical attitude toward children; his fervent criticism of the prevailing Classical public (...) school curriculum; his advocacy that much more science be taught; his strong antipathy to corporal and other punishment; his distaste for the increasing athleticism in the public schools; his view of the main purpose of education, namely the inculcation of morality, religious conviction, and intellectual rigor. (shrink)

Wisdom -- because he understands that ideas are best taught not by giving them a monopoly (which is how evolutionary theory is currently presented in all high school biology textbooks) but by being played off against well-supported competing ideas.

Many individuals domestically and internationally who strive for peace and justice are concerned about the new National Security Strategy issued by the George W. Bush Administration in September 2002. 1 William Galston, for example, writes in a recent issue of Philosophy and Public Policy Quarterly: A global strategy based on the new Bush doctrine of preemption means the end of the system of international institutions, laws and norms that we have worked to build for more than a (...) half a century. To his credit, Kissinger recognizes this; he labels Bush’s new approach “revolutionary” and declares, “Regime change as a goal for military intervention challenges the international system.” 2 Does the new Bush doctrine end the international legal system? Is the new Bush doctrine making policy declarations that are unprecedented in United States history? While I share many of the concerns critics are expressing about the new national security strategy, I contend that the more serious issue is not the ways in which this strategy represents a departure from those of prior United States presidential administrations but the actual practices of the Bush administration that appeal to this strategy. I will indicate how this new national security strategy does not represent much of a shift in policy, capability, or practice. Instead, this strategy Bush is using the strategy as an enabling device for a disturbing resurgence of United States global imperialism that serves interests that are actually opposed to the political rhetoric of the value of nations aiming for democracy and a market economy. I conclude by commenting on pursuing genuinely democratic values. I suggest that if the United States were truly committed to democratic values, then any military interventions would require the prior consent of the people. Otherwise what the United States refer to as “bringing democracy” to a people will be more like a militarily enforced authoritarianism that too closely resembles old-style exploitive imperialism. (shrink)

The scientific study of consciousness in the late 19th century, which took place in Western countries across disciplines such as neurology, physiology, neuropathology, psychology, psychiatry and philosophy, appears to have striking parallels to current crossdisciplinary developments in the neurosciences. The 19th century period, however, has received little scholarly attention from historians of medicine, psychology, or science. Historians of depth psychology have investigated the area as part of the history of psychiatry, but cleaved most closely to the versions presented by early (...) psychoanalysts- turned-historians, who have consistently portrayed Freud as the only legitimate history of the period, thus marking the territory of the late 19th century as inherently Freudo-centric. More recently a new line of historiography emanating from the work of the late Henri Ellenberger has launched a post-Freudian perspective in which the classical depth psychologies of Freud, Jung, and Adler may now be understood in a wider and deeper historical context defined by the development of a so-called French, Swiss, English, and American psychotherapeutic axis between 1881 and 1918, before the advent of psychoanalysis. Chief among the prime movers of this axis was Frederic William Henry Myers, graduate of Cambridge University, and co-founder of the Society for Psychical Research in England in 1882. Myers' grasp of the literature of the day regarding the scientific study of consciousness was both profound, and highly influential, particularly on such figures as William James. Since the period itself has yet to be fully reconstructed, the identity of Myers and his contribution to the scientific study of consciousness remain obscure, but are also receiving new attention in the area of modern consciousness studies. (shrink)

Wisdom -- because he understands that ideas are best taught not by giving them a monopoly (which is how evolutionary theory is currently presented in all high school biology textbooks) but by being played off against well-supported competing ideas.

This article examines what light new developments in the history of books and reading can shed on the sixteenth-century antiquarian William Lambarde and his assessments of the credibility and historicity of the ancient past. It explores what the retracing of a book’s life cycle—i.e., its travels from composition and revision to reception, via both manuscript and print—can teach us about Lambarde’s magnum opus, his Perambulation of Kent. Specifically, it surveys how both Lambarde and his contemporaries approached one of the (...) most hotly contested questions in early modern scholarship: debates over the ostensible Trojan origins of the British. The article begins by examining links between the history of reading and the history of antiquarianism—two fields which have enjoyed a considerable efflorescence in recent decades. It does so via re-examination of Arnaldo Momigliano’s classic essay ‘Ancient History and the Antiquarian’, published nearly seventy years ago in this Journal. It then examines how not only Lambarde himself, but also various other contemporary or near-contemporary scholars and readers approached the historicity of Britain’s ancient past, whether Trojan or otherwise. The following section explores the ways in which scholars and readers, including Lambarde, construed the fides or credibility of claims concerning such pasts, by dissecting their various strategies for assessing and visualising textual authority and authorial probity, ranging from the production of marginalia to index-making. This section includes an extended case study of the way in which one assiduous reader of Lambarde—Adam Winthrop, father of the future Massachusetts governor John Winthrop—applied these strategies in his copiously annotated copy of the Perambulation. The article closes with broader reflections upon new directions in the history of historical scholarship and the history of reading. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Authenticity, Antiquity, and Authority: Dares Phrygius in Early Modern EuropeFrederic ClarkDares Phrygius, “First Pagan Historiographer”In his Etymologies, Isidore of Seville—the seventh-century compiler whose cataloguing of classical erudition helped lay the groundwork for medieval and early modern encyclopedism—offered a seemingly straightforward definition of historiography, with clear antecedents in Cicero, Quintilian, and Servius.1 Before identifying historical writing as a component of the grammatical arts, and distinguishing histories from poetic fables, Isidore (...) confirmed that “history is a narration of deeds [narratio rei gestae], through which things done in the past are discerned.”2 Thereafter, he equated historical writing with eyewitness observation, insisting that “among the [End Page 183] ancients, no one wrote history unless he had been present and seen those things to be recorded.”3 But Isidore’s further treatment of historiography grew more perplexing. Upon affirming that “among us, Moses first composed a history, on the beginning of the world,” he unexpectedly declared that “among the pagans, Dares Phrygius first composed a history, concerning Greeks and Trojans.”4 Only later did the encyclopedist mention more well-known Greek historians (to modern audiences at least) like Herodotus. 5Isidore’s invocation of his “first pagan historiographer” referred most likely to the De excidio Troiae historia (henceforth DET), a fifth- or sixth-century Latin pseudo-history billed as an eyewitness account of the Trojan War. Conveyed in sparse, dry, and inelegant language, the DET was long thought to have been the war diary of one Dares Phrygius, purportedly a Trojan participant in the conflict.6 In reality, the Latin DET was a two-part forgery, as its spurious dedicatory epistle—supposedly from the Augustan-era biographer Cornelius Nepos to the historian Sallust—claimed that “Nepos” had discovered the work in an Athenian archive and rendered it “truly and simply” (vere et simpliciter) from Greek into Latin.7 While potentially derived from a Greek antecedent, perhaps composed as an anti-Homeric jeu d’esprit during the Second Sophistic, the Latin Dares was assuredly not an accurate and verbatim translation of any lost Greek original. 8Notwithstanding its uncertain origins, Isidore’s pagan counterpart to Moses would go on to achieve canonical status in the medieval Latin West, and survives today in approximately 200 manuscripts. Moreover, Dares’s authority was extended through practices of compilation integral to medieval [End Page 184] textual culture.9 This compilatory impulse—which spawned countless multi-text anthologized codices and similarly animated Isidore’s encyclopedism—encouraged the Phrygian’s codicological pairing with numerous sources both ancient and medieval. Not only did the DET serve, codicologically, as a prologue to Trojan origin narratives like Geoffrey of Monmouth’s Historia regum Britanniae, but it was also integrated into the structure of universal history, utilized as a means of augmenting the Chronicon of Eusebius-Jerome.10 Throughout the Middle Ages, Dares served not only as a name to invoke, but also as a source to appropriate and rework: to insert into universal chronicles, append to Trojan genealogies, or render into epic verse. Moreover, the pseudo-author’s status as “first pagan historiographer” was hardly lost on medieval sources: for instance, when William of Malmesbury inserted the DET into his anthology of ancient Roman histories, he made sure to include Isidore’s endorsement directly before the text’s incipit.11 For nearly a millennium, Dares’s fabricated claims of antiquity and autopsy constituted airtight guarantors of textual auctoritas.Between Criticism and Credulity: Dares in Early Modern ScholarshipBut Dares did not remain undisturbed in the canon. Instead, the DET saw its first recorded challenge with the advent of the early Renaissance. Writing in 1400 in his De tyranno, the Florentine Chancellor Coluccio Salutati turned to the Phrygian when debating a favored subject of nascent Italian humanism—the history of early Rome. Here Salutati sought to counter the long-held claim, attested in the DET, that Aeneas was not a pious hero driven from Troy, but rather a duplicitous traitor who had himself betrayed the city to the Greeks.12 The Florentine Chancellor correctly acknowledged that Aeneas’s treason was alleged by “the most ancient historians Dares [End Page 185] Phrygius and Dictys Cretensis” (Dictys, another late antique... (shrink)

Cet article a pour but de mettre en regard l’analyse de l’esprit de Hume avec les critiques de l’associationnisme qu’on faites William James et Henri Bergson à la fin du XIXe siècle, lorsqu’ils proposèrent de renverser l’ordre des genèses psychologiques : non pas association d’éléments atomiques séparés (les impressions et idées), mais dissociation de touts vagues confus (les expériences pures). Il cherche à montrer sur l’exemple de la perception de la ressemblance que Hume est sauf du reproche d’avoir ainsi (...) « atomisé » la vie mentale, ce que montre notamment la fonction sélective et donc discriminante du principe de ressemblance. Le commentaire de Deleuze qui voit dans le dualisme de l’atomisme et de l’associationnisme chez Hume le critère même de définition de l’empirisme en général s’en trouve de ce fait contesté. (shrink)

La philosophie médiévale du langage présente deux séries d’affinités remarquables avec les approches contemporaines. L’une se situe du côté des sémantiques formelles et, plus généralement, des analyses logiques des conditions de vérité des énoncés. L’autre relève plutôt de la pragmatique, notamment des perspectives contextuelles sur les actes de langage. Les logiciens, grammairiens et théologiens du Moyen Âge étaient, de fait, pleinement conscients qu’ils avaient à leur disposition deux types d’approche des énoncés, selon qu’ils prenaient en compte les seules propriétés sémantiques (...) de leurs composants ou qu’ils intégraient des considérations extralinguistiques allant de l’intention des auteurs / locuteurs à leur statut, en passant par le contexte d’énonciation. Chacune de ces perspectives a bénéficié d’un certain nombre d’études récentes ; la question que je voudrais aborder est plutôt celle de leur frontière en logique, de son emplacement, ses déplacements, sa porosité éventuelle. La complexité des matériaux en jeu ne permettra pas de proposer plus que quelques points de repères, qui peuvent toutefois aider à évaluer l’hypothèse d’un « projet formel » en sémantique médiévale. (shrink)

The dominant position of science in our culture has ended. In our postmodern world, belief that science will provide the answer to our problems and that progress is inevitable has been shaken, if not toppled. Optimism has been replaced by realism, creating a milieu for the development of intelligent Christian belief. Participating in the Trinity Institute's conference on ÒThe Church in a Postmodern Age, these six prominent scholars explore the breakdown of the basic tenets of the Enlightenment, the sorry state (...) of biblical literacy in our culture, Christian faith in a pluralistic world, the relevance of the Bible today, and the role of the church in our age. Contributors include Robert N. Bellah, Diogenes Allen, George A. Lindbeck, James B. Miller, Sandra M. Schneiders, and Rowan D. Williams. (shrink)

A lively and accessible history of Modernism, _The First Moderns_ is filled with portraits of genius, and intellectual breakthroughs, that richly evoke the _fin-de-siècle_ atmosphere of Paris, Vienna, St. Louis, and St. Petersburg. William Everdell offers readers an invigorating look at the unfolding of an age. "This exceptionally wide-ranging history is chock-a-block with anecdotes, factoids, odd juxtapositions, and useful insights. Most impressive.... For anyone interested in learning about late 19th- and early 20th- century imaginative thought, this engagingly written book (...) is a good place to start."—_Washington Post Book World_ "_The First Moderns_ brilliantly maps the beginning of a path at whose end loom as many diasporas as there are men."—Frederic Morton, _The Los Angeles Times Book Review_ "In this truly exciting study of the origins of modernist thought, poet and teacher Everdell roams freely across disciplinary lines.... A brilliant book that will prove useful to scholars and generalists for years to come; enthusiastically recommended."—_Library Journal_, starred review "Everdell has performed a rare service for his readers. Dispelling much of the current nonsense about 'postmodernism,' this book belongs on the very short list of profound works of cultural analysis."—_Booklist_ "Innovative and impressive... [Everdell] has written a marvelous, erudite, and readable study."-Mark Bevir, _Spectator_ "A richly eclectic history of the dawn of a new era in painting, music, literature, mathematics, physics, genetics, neuroscience, psychiatry and philosophy."—Margaret Wertheim, _New Scientist_ "[Everdell] has himself recombined the parts of our era's intellectual history in new and startling ways, shedding light for which the reader of _The First Moderns_ will be eternally grateful."—Hugh Kenner, _The New York Times Book Review_ "Everdell shows how the idea of "modernity" arose before the First World War by telling the stories of heroes such as T. S. Eliot, Max Planck, and Georges Serault with such a lively eye for detail, irony, and ambiance that you feel as if you're reliving those miraculous years."—Jon Spayde, _Utne Reader_. (shrink)

This is a translation from Bulgarian into English of Nikolai Lossky’s “Razlichniiat smisul na dumata intuitsiia” (“The Different Senses of the Word Intuition”), published in the Sofianite journal Filosofski pregled (Philosophical Review), 1931, year III, book 1, pp. 1–9. In this article, solicited by the journal’s editor-in-chief, the Bulgarian philosopher Dimitar Mihalchev, Lossky surveys the different ways in which the word “intuition” (intuitsiia) has been used throughout the history of philosophy: Kant, Fichte, Schelling, Hegel, Friedrich Jacobi, Ivan Kireevski, Alexei Khomyakov, (...) Vladimir Solovyov, Bergson, Husserl, and Hans Driesch. Lossky then situates his own use of the word within this philosophical tradition and compares his intuitivism with gnoseologies similar to his own, namely, those of Semyon Frank, Johannes Rehmke, Max Scheler, Paul Linke, Dimitar Mihalchev, the English realists (Samuel Alexander and John Laird), the American realists (Edwin Holt, Walter Marvin, William Montague, Ralph Perry, Walter Pitkin, and Edward Spaulding), and the Neo-Scholastic Josef Gredt. As such, the article makes a valuable addendum to his Obosnovanie intuitivizma (The Foundation of Intuitivism) (1906) and provides a helpful synopsis of his theory of knowledge, which, in accordance with the Russian terminological tradition, he calls “gnoseology”. (shrink)

Menos conocidas que la expropiación de tierras, perpetrada por paramilitares en Colombia desde finales del siglo anterior, son las relaciones de causalidad en que tal fenómeno subyace; en la perspectiva de contribuir a la discusión para identificar esas causas estructurales, este trabajo ausculta en el modelo neoliberal que, instaurado en el país desde 1990, obra consecuentemente con una nueva división internacional de la producción que deriva en reprimarización de la economía colombiana, escenario donde la tierra representa el medio de producción (...) más preciado que, como tal, alienta el despojo, según concluye esta investigación cualitativa tras una ponderada revisión documental. (shrink)

This bibliography covers the Hume literature for 2003. Once again, I encourage readers of Hume Studies to supply additions, corrections, or bibliographical information still missing from any previous listings. I am grateful to all who have contributed additions or corrections to previous bibliographies, and again thank Frédéric Brahami for his help with this year’s French Hume literature.

First published in 1973, Karl Llewellyn and the Realist Movement is a classic account of American Legal Realism and its leading figure. Karl Llewellyn is the best known and most substantial jurist of the group of lawyers known as the American Realists. He made important contributions to legal theory, legal sociology, commercial law, contract law, civil liberties and legal education. This intellectual biography sets Llewellyn in the broad context of the rise of the American Realist Movement and contains an overview (...) of his life before focusing on his most important works, including The Cheyenne Way, The Bramble Bush, The Common Law Tradition and the Uniform Commercial Code. In this second edition the original text is supplemented with a preface by Frederick Schauer and an afterword in which William Twining gives a fascinating account of the making of the book and comments on developments in relevant legal scholarship over the past forty years. (shrink)

"Today our nation saw evil." - President George W. Bush, September 11th 2001 Evil! Like a zombie back from the grave, it has arisen--a word many of us had long ago relegated to Sunday sermons, video games and horror flicks. But of course, evil is not old fashioned, nor has it ever gone away, and may be as robust as ever. So what is evil? Does it exist? Veteran journalist Bill Hart tries to drag evil out of the darkness (...) and hold it up to the light. In doing so, he has written a very readable account of 5,000 years of philosophy, theology and human history as it reflects and refines its notion of evil. More than an explanation of why bad things happen, Evil: A Primer is a tour through the nether regions in search of what we really know. (shrink)

Retraction note: Moreno López, W. (2022). Dispossession of land in Colombia: the infamous face of the economic reprimarization. To find the structural causes of the spoliation. HUMAN REVIEW. International Humanities / Revista Internacional De Humanidades, 12(6), 2–11. https://doi.org/10.37467/revhuman.v11.4106 The Editorial Office of Eurasia Academic Publishing Group has retracted this article. An investigation carried out by our Research Integrity Department has found a group of articles, among which this one is found, that are not within the thematic scope of the journal. (...) We believe that the editorial process was manipulated and, furthermore, acceptance decisions were made under possibly inappropriate peer review. (shrink)

For Quine, a paradox is an apparently successful argument having as its conclusion a statement or proposition that seems obviously false or absurd. That conclusion he calls the proposition of the paradox in question. What is paradoxical is of course that if the argument is indeed successful as it seems to be, its conclusion must be true. On this view, to resolve the paradox is (1) to show either that (and why) despite appearances the conclusion is true after all, or (...) that the argument is fallacious, and (2) if the former, to explain away the deceptive appearances. Quine divides paradoxes into three groups. A veridical paradox is one whose proposition or conclusion is in fact true despite its air of absurdity. We decide that a paradox is veridical when we look carefully at the argument and it convinces us, i.e., it manages to show us how it is that the conclusion is true after all and appearances to the contrary were misleading. Quine’s two main examples of this are the puzzle of Frederic in The Pirates of Penzance (who has reachError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMaped the age of twenty-one after passing only five birthdays), and the Barber Paradox, which Quine considers simply a sound proof that there can be no such barber as is described.1 A falsidical paradox is one whose proposition or conclusion is indeed obviously false or self-contradictory, but which contains a fallacy that is detectably responsible for delivering the absurd conclusion. We decide that a paradox is falsidical when we look carefully at the argument and spot the fallacy. Quine’s leading example here is De Morgan’s trick argument for the proposition that 2 = 1. (shrink)

Contrary to quietistic readings, Stephen Bush argues in William James on Democratic Individuality that the role of individualism in James’s view of religion is very much political—and not just generally political, but specifically so. Jamesian individualism is a democratic individualism; “No one doubts that James is committed to individualism,” Bush writes at the outset, “but the key thing is to figure out what his individualism involves”. To this end, this book asks the perennial question of philosophical entailment.From (...) the introduction, we learn that James’s philosophy, theology, politics, and ethics are not externally related elements for Bush. The integrality of each of these elements challenges the... (shrink)

This popular and classic text chronicles America's roller-coaster journey through the decades since World War II. Considering both the paradoxes and the possibilities of postwar America, William H. Chafe portrays the significant cultural and political themes that have colored our country's past and present, including issues of race, class, gender, foreign policy, and economic and social reform. He examines such subjects as the Vietnam War, the civil rights movement, the origins and the end of the Cold War, the culture (...) of the 1970s, the rise of the New Right, the events of September 11th and their aftermath, and various presidencies.Now thoroughly revised and updated, the seventh edition of The Unfinished Journey combines and reorganizes several chapters. The former Chapter 14, "New Rules, Old Realities," is now divided into two chapters. The new Chapter 14, "An Era of Political Malaise," covers the political history of the 1970s. It is followed by Chapter 15, "A Divided Culture, A Divided Society," which assesses the shifting cultural landscape of the 1970s and the emergence of major fissures in the social system of the nation. The final chapter contains substantial new material on the administration of George W. Bush, the wars in Iraq and Afghanistan, the election of 2008, and the first year of Barack Obama's presidency. Brilliantly written by a prize-winning historian, The Unfinished Journey, Seventh Edition, is an essential text for all students of recent American history. (shrink)

Scholars of the nineteenth-century race sciences have tended to identify the period from c.1820– c.1850 as a phase of transition from philologically to physically focused study. In France, the physiologist William Frédéric Edwards (1776–1842) is normally placed near the center of this transformation. A reconsideration of Edwards’ oeuvre in the context of his larger biography shows that it is impossible to see a clear-cut philological to physical “paradigm shift.” Although he has been remembered almost solely for his principle of (...) the permanency of physical “types,” Edwards was also committed to what he recognized as the new science of “ linguistique” and proposed a new branch of comparative philology based on pronunciation. Bearing Edwards’ attention to linguistics in mind, this article reconstructs his racial theories in their intellectual contexts and suggests that at a time of emergent disciplinary specialization, Edwards tried to hold discrete fields together and mold them into a new “natural history of man.”. (shrink)

Alexander Moritzi is one of the most obscure figures in the early history of evolutionary thought. Best known for authoring a flora of Switzerland, Moritzi also published Réflexions sur l’espèce en histoire naturelle, a remarkable book about evolution with an overtly materialist viewpoint. In this work, Moritzi argues that the generally accepted line between species and varieties is artificial, that varieties can over time give rise to new species, and that deep time and turnover of species in the fossil record (...) clearly support an evolutionary interpretation of biological diversity. Moritzi was also a gradualist and viewed relationships between taxa as best represented by a ramifying tree. Although Réflexions was the first full book to be written on the topic of evolution following Lamarck’s Philosophie zoologique, Moritzi’s evolutionist contribution was stillborn, read by almost no one in his lifetime and ultimately absent from the many historiographies of evolutionary thought. This is unfortunate since many of the arguments Moritzi marshaled on behalf of an evolutionary explanation of life can be found in subsequent transmutationist writings by Frédéric Gérard, Robert Chambers, Henri Lecoq, Baden Powell, Charles Naudin, Herbert Spencer, Alfred Russel Wallace, and Charles Darwin—none of whom is likely to have ever known of the existence of Réflexions. Finally, Moritzi’s arguments, along with those found in Darwin’s private essay on evolution of the same year, provide an excellent window into the state of evolutionary thought and debate over the nature of species at the beginning of the 1840s. (shrink)