As Canadian experience back to the Great Depression reveals, monetary policy can have potent impact on social welfare. Although in recent years Canadian monetary policy has been managed—with little public understanding—for the benefit of wealthy interests, earlier Canadian federal governments, largely through the monetary powers of the Bank of Canada established in 1935, not only financed participation in World War II, but also in the post-war period created the nation's remarkable social programs. Changes in monetary policy beginning in the late (...) 1970s have shifted control over the money system almost entirely to the private commercial banks, and have contributed substantially to severe erosion of those programs. Changes in current monetary policy, shown from past experience to be feasible, could play a key role in financing restoration and improvement of social programs. Some implications for the US and other nations are spelled out. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. (...) Rudnick, Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. (...) Rudnick, Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

There is a well-worn image and phrase for libertarianism: "atomized individualism." This hobgoblin has spread so thoroughly that even some libertarians think their philosophy unreservedly supports private persons, whatever the situation, whatever their behavior. Smith's Self-Interest and Social Order in Classical Liberalism, corrects this misrepresentation with careful intellectual surveys of Hume, Smith, Hobbes, Butler, Mandeville, and Hutcheson and their respective contributions to political philosophy.

Hermeneutics encounters three current challenges: by more quantitative orientations, by stances that reject pluralism, and by criticism that the hermeneutic field is elitist and esoteric. The article offers a response through Ricœur. The hermeneutic “choice in favor of meaning” insists upon the ontological value of the human condition. It shows the insufficiency of the quantitative approach, the remaining value of pluralistic consideration of what human meaning entails, and the real world consequences of interpretation. Examples in Ricœur show how a hermeneutic (...) choice in favor of meaning is not passive but instead reads texts with a particular orientation even when the text seems engaged in another project. The article’s final part undertakes an internal critique, raising the adequacy of Ricœur’s emphasis on meaning as an affirmation of “being.” The example of Buddhist insistence on “emptiness” is offered as one counterexample. The article concludes by arguing that in our contentious times hermeneutics confirms its contemporary vitality through its choice in favor of meaning even as it retains pluralistic consideration of what that meaning entails. (shrink)

As Ricœur scholars know, the literature by and on Ricœur is vast. Material written by Ricœur that is not collected in published volumes is often difficult to locate, and even in the published volumes it is frequently a challenge to locate where Ricœur discusses a particular topic. Given the amount of his work it can be a challenge too to determine changes in his analyses over the life of his corpus. And locating secondary literature on Ricœur can be equally problematic. (...) In response, we have been working to establish a model for how Ricœur’s corpus might be digitized so that the issues of access, keyword location, and pattern might all be addressed. To develop the model, we are starting with Ricœur’s primary texts in English and plan to expand over time to other languages and to the secondary literature on Ricœur. In the present article we discuss our model and its five steps: digital access; copyright; text preparation for digital searches and analysis; examples of digital searches and analyses; and an archive portal interface that allows users to query based on an extensible set of search variables without needing to know or access the underlying search logic. We also invite interested researchers to help assist the development of this digitization project. (shrink)

In the approximation that every inertial observer experiences a homogeneous, uniform flow of time and sees a space that is Euclidean, the arena of physics is Minkowskian and one speed is the same in all intertial frames. If a given intertial observer finds an infinitesimal source or particle traveling faster than this fundamental speed near a given event, the source must appear in some inertial frame spread over neighboring positions at a given time as a spacelike structure. If this structure (...) persists over a period of proper time, it can be interpreted as a wave group. If it is conserved, it can be interpreted as a line or tube of force. (shrink)

This book examines the history of violence and terrorism while showing how fragmentation is accelerating to such proportions that it now threatens to annihilate all of humanity. Though no different today than it was centuries ago, violence is now aided by modern technology and its promotion of destructive weapons.

In this essay I argue that there is a sense in which phenomenological content determines the object of a conscious experience. "Phenomenological content" consists of the senses and sense-structures which become apparent when a subject engages in phenomenological reflection. An introduction to phenomenology is provided for those who are unfamiliar with its practice and literature. ;Various philosophers have argued that the sense of a verbal expression does not determine its reference. Ronald McIntyre has maintained that the arguments against the determination (...) of reference by sense can also be used to show that phenomenological content does not determine the object of a conscious experience. I argue that there is a sense of "determination" for which McIntyre is correct, but that there is another sense of "determination" according to which it would be correct to say that phenomenological content determines the object. ;If "determination" is used in a functional sense, in which A determines B if there is some function which yields B as output given A as input, then McIntyre is correct. The twin earth examples of Putnam and Burge clearly show that two subjects can have experiences with the same phenomenological content but different objects, so phenomenological content does not determine the object in this "functional" sense. But if "determination" means just "selection of one", then there is a determination of the object by phenomenological content from the perspective of, or with respect to, the experience itself. ;The object of a conscious experience is determined through being presented in that experience via a unity of sense . Such determination would not occur if a unity of sense could present anything other than a single, distinct, object. But every unity of sense in the phenomenological content of an experience presents something single and distinct. So there is a sense in which the object of a conscious experience is determined by phenomenological content through presentation. (shrink)