Frederick G. Whelan relates Hume's political theory to the other parts of his philosophy, including his epistemology, his account of human nature, and his ethics, emphasizing the unity of the whole. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal (...) of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Husserl focused perhaps more than any other philosopher on the relationship between philosophy and psychology. This problem was important to him because the European project of universal science must include sciences of consciousness that address questions of meaning, value and purpose so crucial for humanity. This paper provides a sketch of the later Husserl’s thinking on this issue in order to clarify the relationships among transcendental philosophy as the mother of the sciences, psychology as the foundational mental science, and the (...) various regional sciences of persons. Radicalizing and extending the transcendental tradition to free philosophy from naturalism, Husserl developed methods and fundamental concepts for understanding consciousness in its distinctive world constituting function. In parallel fashion, Husserl traced the historical failures of psychology to its naturalistic philosophy, from which he liberated the discipline by means of phenomenological reflections on the intentional property of its subject matter. This pure focus on mental processes resulted in the clarification of the transcendental phenomenological foundation of psychology as well as a recognition of the paradoxical manner in which psychological processes are both world constituting and mundanely present in the lives of persons. The apperceptive synthesis of transcendental consciousness and mundane embodiment in the identification of the person is proposed as essential for a non-naturalistic, intentional psychology, which provides appropriate concepts and the method of intentional analysis for such sciences of persons as sociology, history, literary studies, and religious studies. The problems, means, and inevitable inadequacies of communicating transcendental insights in language are discussed. Analysis of the complexity of living persons discloses their transcendental dimension in the manifolds their mundane activities and in their products, including use, cultural, and art objects as well as social institutions. Attention is drawn to resources in phenomenology beyond Husserl and in the genuine psychological intuitions of non-phenomenologists for generating non-naturalistic, phenomenologically grounded person sciences. (shrink)

WITHIN the last half century, the relations between the Catholic Church and liberal politics have shifted significantly. To say the least, no one is surprised today to read of Catholic socialists, liberation theologies, or Christian Democratic parties of Catholic inspiration in Europe and Latin America. Many factors contributed to this change, but few would deny a central role to the work of the French philosopher, Jacques Maritain.

Reviews the general orientation of cognitive psychology, some contemporary difficulties and problems noted by cognitive psychologists, and apparent commonalities between phenomenological and cognitive psychologies. It is argued that the problems of cognitive psychology are inevitable consequences of its natural scientific orientation, which is far more traditional than it is revolutionary. A phenomenologically based, human science approach to psychology is offered as a solution of fundamental disciplinary problems. 2012 APA, all rights reserved).

Hegel once said that philosophy is the "world stood on its head" and Karl Marx credited his own philosophic genius with setting the Hegel ian world right side up again. But both of these intellectual Atlases hid before our mind's eye a symbol of the philosophical sphere that bears further reflection. Philosophy down the ages has always involved at least two elements, first, the universe of being as its objective pole and second, man gazing into this crystallic sphere as the (...) subjective pole. The "world" of Hegel and Marx and of most philosophers can be interpreted to mean the world we know and live in and about which all philosophers wonder. Thus for the philosopher - whoever he be - the concern of his interest is not limited to any particular segment of reality and no thing is off-limits to the beams of his mental radar. Yet this scope seems to many too vast and proud an enterprise. The philosopher seems to leap upon his horse and ride off in all directions at once. He is the day dreamer who indulges in fantasy and escapes from the world of practical concern and anxiety. On the other hand the reflective person must concede that it is the ideas ofthe philosophers more than the strategems of the generals that have shaped history and destinies. (shrink)

The ethical principle of autonomy is among the most fundamental in ethics, and it is particularly salient for those in public health, who must constantly balance the desire to improve health outcomes by changing behavior with respect for individual freedom. Although there are some areas in which there is a genuine tension between public health and autonomy—childhood vaccine mandates, for example—there are many more areas where not only is there no tension, but public health and autonomy come down to the (...) same thing. These areas of overlap are often rendered invisible by a thin understanding of autonomy. Better integrating newer theoretical insights about autonomy into applied ethics can make discussions of public health ethics more rigorous, incisive, and effective. Even more importantly, bringing modern concepts of autonomy into public health ethics can showcase the many areas in which public health and autonomy have the same goals, face the same threats, and can be mutually advanced by the same kinds of solutions. This article provides a schema for relational autonomy in a public health context and gives concrete examples of how autonomy can be served through public-health interventions. It marshals insights from sociology, psychology, and philosophy to advance a theory of autonomy and coercion that recognizes three potential threats to autonomy: threats to choice sets, threats to knowledge, and threats to preferences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:REJOINDER TO BRUCE MARSHALL FREDERICK J. CROSSON University of Notre Dame Notre Dame, J.ndiana DISCUSSIONS HAVE to end sometime, and the differences in the reading of Aquinas by Bruce Marshall and myself will perhaps have sufficiently come into view if brief comments on several points are made. 1. In his second statement 1 Marshall seems to have shifted his argument. Originally he argued that a non-believer (e.g. a (...) pagan philosopher such as Aristotle) could not know or even properly refer to God.2 But in the subsequent statement, he seems to concede that, according to Aquinas, " That there is one God was known even by the philosophers, and is not a part of faith " and that " while some of the Gentiles knew God with respect to certain things which were knowable by reason, nevertheless they did not know him insofar as he is the Father...." (501; cf. 51213 ). Marshall seems now to hold that although that knowledge was possible at one time, it is not any longer: As Thomas reads Paul, then, the error (and specifically the idolatry) of the Gentiles overrides the knowledge of himself which God has given to them " from 1creation through the senses " ; in consequence the further possibility of this knowledge... is withdrawn by God. With regard to the Gentiles, including their sapientes-the philosophers with demonstrative arguments-the denial of knowledge overrides the initial ascription of it (512, my emphasis). 1 Bruce D. Marshall, " Thomas, Thomisms, and Truth", The Thomist 56 (1992) pp. 499-524. His original article was in ibid. 53 (1989), pp. 353-402. Page references in the text or footnotes without other citation will be to these articles. 2 " The person whose discourse does not cohere with the broader norms of Christian belief is not even talking about God, and so cannot possibly know or refer to him " (378-379), emphasis mine. 299 300 FREDERICK J. CROSSON I confess to a certain difficulty in understanding what "overrides " means here: cancels? contradicts? blots out? In any case, it seems that it was, at some time and for some non-Christian thinkers (e.g. Aristotle), possible to come to the knowledge of God's existence by reason, but that Marshall interprets Aquinas as saying that that knowledge is no longer even possible. 2. Marshall's general claim is that Aquinas must be read as holding a coherentist notion of revealed truth, so that a pagan and a Christian cannot mean the same thing the word ' God '. But Aquinas says exactly the opposite: Neither a Catholic nor a pagan knows the nature of God as he is in himself, but each knows him by some understanding (aliquam rationein ) of causality or excellence or remotion... Consequently a pagan can take this name God, when he says an idol is God, in the same way that a Catholic does in saying an idol is not God.3 3. Again and again, Marshall returns to the claim that, according to Aquinas, " In simple things any failure of knowledge (defectus cognitionis) is in fact a total lack of knowledge " (382) ;4 he cites the Commentary on John, in which Thomas declares... while it is possible for composite things to be known in part and to be unknown in part, if simple things are not grasped completely, they are not known (501). In Marshall's view, these claims about the knowledge of simple forms exclude the possibility of any adequation between the conclusion of a pagan philosopher's demonstration and the Divine esse: "... the defectus cognitionis of which Thomas speaks in II-II, 2, 2, ad 3, entails not a partial, but a total lack of corres:. pondence between the mind and God" (384). Marshall seems to read such statements as if they made the following objection: a Summa Theologiae I, q. 3, a. 10, ad 5: Dicendum quod ipsam naturam Dei prout in se est, neque catholicus neque paganus cognoscit; sed uterque cognoscit earn secumdum aliquam rationem causalitatis vel excellentiae vel remotionis... Et secundum hoc in eadem significatione accipere potest gentilis hoc nomen Deus, cum. (shrink)

Some characteristics of the Cambridge Platonists -- Benjamin Whichcote (1609-1683) -- John Smith (1616-1652) -- Ralph Cudworth (1617-1685) -- Nathaniel Culverwel (1618?-1651) -- Henry More (1614-1687) -- Peter Sterry (d. 1672).

This chapter contains sections titled: A Brief Historical Narrative Contributions of Philosophers The Early European Schools of Psychology Phenomenological Influences on Psychiatry and Clinical Psychology Phenomenologically Based Research Methods and Contributions to General Psychology The Future of Existential‐Phenomenological Psychology.

Psychological birth is not a single event but occurs again and again throughout one's life. A new psychological structure is bom in each developmental transformation of a person's existence. But what about "biological birth" or what we will call the bodily birth of the infant? Does this involve psychological development? It is not taken up in this way by developmental psychology, which usually begins with the newborn infant Some psychologists have even argued that when an infant leaves the mother's uterus, (...) he is bom biologically but not yet psychologically. In the following paper we will take this view as problematic and address to it a description of the birth process based on the perceptive observations of Frederick Leboyer. Appropriating some of Kegan's notions regarding psychological development,' we will reflect upon the . phenomenon of being bom psychologically. In other words, we will investigate whether and in what sense being bom can be seen as a phenomenon involving psychological development. (shrink)

The idea of the present sixth volume in the Boston Col lege Studies in Philosophy entitled "Contemporary Chinese Philosophy" was conceived by the editor several years ago, before the current resumption of Chinese American political and economic amity occurred offi cially. Several preceding volumes in this series had studied various aspects of Marxism especially Soviet Marxism. Possibilities for dialogue between Christians and Marxists were discussed not only in the series but elsewhere too in various philosophical journals and books through the (...) sixties and seventies. It was only a natural outcome then to wonder about the same possi bilities in regard to Chinese Marxism. Hence I sent off to many potential contributors - scholars in the field - the following proposal seeking papers for a volume on Contemporary Chinese Philosophy. The themes that should constitute the content of the articles were as follows: 1. How rigidly do contemporary Chinese adhere to Marxism-Leninism? Naturally this means principally the educated persons, but it might include the non-academic segment of the peop. le. By Marxism-Leninism here, J mean the contemporary Soviet brand. Hence, I do not. mean Marx's early writings or the developments of people like Kolakowski. 2 . Are they constrained to think in a kind of hori zontal materialism or are they open to a species of transcendence that might include the God problem or a belief in another life after this one on earth? 3. (shrink)

We have attempted to delineate various components of the researcher's participation in the reflection phase of descriptive psychology. The characteristic attitude or posture, operations for the comprehension of a particular event, and activities which achieve general knowledge have been touched upon. This presentation is a preliminary attempt to bring into view the complex process of analysis in descriptive research and is intended as an invitation to more faithful and detailed accounts of the process in the future.