Significant research attention has been devoted to understanding the ethical behavior of leaders (i.e., the moral person) and how leaders’ expectations influence their followers’ ethical behavior (...

152 JOURNAL OF THE HISTORY OF PHILOSOPHY 34:1 JANUARY 1996 knowing." Absolute knowing is "the human community's coming to a reflective nonmetaphysical understanding of what it must take as authoritative grounds for belief and action..." . Since this involves us in a continuous dialectic, dialectic "does not end in absolute knowing; it begins the task of renewing itself" . From Hegel we get "a new paradigm for philosophy..." . The final chapter offers an account of the Philosophy of Right, and (...) takes up the question of the nature of the institutionalized structure of our modern social space. This account focuses on the ambiguity of "rights" and of "autonomy" and the conflicts that these ambiguities foster. Pinkard offers a penetrating and useful analysis of our modern social and political existence. Pinkard's treatment of the relativist questions arising from such a historicist posi- tion deserves our attention. The book also offers a very clear statement of a "nonmetaphysicar' perspective on Hegel. Finally, if Hegelian philosophy is "open" as Pinkard argues, then the relevance of Hegel for our present human condition is unquestionable; for we have our own social space to examine, a social space that has developed since Hegel. The dialectic, as Pinkard understands it to work -- that is, very differently from the mystified, metaphysicalized, dogmatic understanding the text- book versions have given us -- is our most powerful tool in coming to.. (shrink)

This fascinating study offers a complete interpretation of the philosophies of both Nietzsche and Wittgenstein. It finds in Nietzsche's philosophy an expression of the scepticism and relativism of the modern world to which he gave the name «nihilism.» If Nietzsche's conclusion that «there is no truth» poses the basic problematic of modernity, Professor Martin understands Wittgenstein's philosophy as addressing, in a radically new way, the overcoming of this nihilism. Martin offers a new interpretation of Wittgenstein's life work as focusing on (...) «the groundlessness of the human situation» and as restoring «truth» to its legitimate place within the conventions of language. The final chapter explores the spiritual implications for modern man of seeing clearly «the limits» of human language. (shrink)

Nishitani was a Japanese student attending Heidegger's Freiburg lectures on Nietzsche's nihilism in the late 1930s. As a young thinker he absorbed western philosophy and literature, focusing especially on the growing tide of nineteenth- and twentieth-century voices expressing the collapse of traditional Western values and the advent of nihilism. Recognizing that the phenomenon of nihilism encompasses our human situation in a way that transcends any particular cultural tradition, the self-overcoming of nihilism became fundamental to his lifetime philosophical project. A progressively (...) deepening understanding of the role of the Mahayana Buddhist tradition in comprehending the possibility of a breakthrough beyond nihilism culminated in the 1961 publication of what may be Nishitani's magnum opus: Religion and Nothingness. (shrink)

Weismann's famous test of inheritance assumes that inherited traits will persist in the absence of the environment that first produced them; while, on the other hand, environmental traits are more transitory. The purpose of this paper is to show that this Weismannian criterion is inconsistent and equivocal, and should, therefore, be recognized as one of the obsolete dogmas of heredity. Equivocal interpretation of relevant experiments is possible. Failure to distinguish active from passive environmental changes has been responsible for much confusion (...) in genetic thinking. It is argued that the Lamarckian problem is a spurious problem—the illegitimate offspring of an equivocal distinction between inherited and acquired characteristics. Also considered are: homeostasis and heredity, the chemical theory of development, inadequacies in germinal theories, and genetic relationship between life levels. 26 references. (PsycINFO Database Record (c) 2016 APA, all rights reserved). (shrink)

'Where am I?' This is something we might expect to hear from hapless explorers or academics with no sense of direction. If we can, we'll explain to our inquirer that he is east of East St. Louis and hope he can find his way from there. If he persists, insisting that he is not really lost, but only cannot find himself no matter how hard he looks, we might reasonably suspect that we are dealing with that peculiarly incorrigible academic explorer, (...) the philosopher. When we hesitantly point to his body, we hear him explain, exasperated, 'No, don't you get it? That's my body, but I'm looking for my self! And I cannot find it!' At this point it is tempting to slip away, convinced that our philosophical friend is .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume, Shaftesbury, and the Peirce-James Controversy EDMUND G. HOWELLS I. ACCORDING TO HUME, the "religious hypothesis" is "a particular method of accounting for the visible phenomena of the universe''1 that is "mere conjecture and hypothesis," (Enquiry, 145) and "both uncertain and useless" (Enquiry, 142). But there was one version of this hypothesis that seemed to pose particular difficulties for him in making these claims convincing. This was Shaftesbury 's (...) view of the world as the object of "divine passion." Besides Shaftesbury's massive influence at the time, Hume was wrestling with the peculiar disadvantage of having agreed with him on so many points, particularly in the attempt to solve the problem of personal identity. He attempted to discredit Shaftesbury's "particular method" on several levels: viz., it cannot be rationally justified, deductively or inductively ; it is not really a belief, so afortiori it is not a natural belief; to the extent it is confused with a genuine belief, its effects are very rare and transitory unless it degenerates into superstition or enthusiasm, which are demonstrably pernicious. 2 These attacks were frequently reinforced with arguments ad hominem. Shaftesbury's theism is extremely ambiguous. In the Essay Concerning Virtue or Merit he pronounced, "to believe therefore that everything is governed, ordered, or regulated for the best, by a designing principle or mind, necessarily good or permanent, is to be a perfect theist" (CH I:240). This is merely the least common denominator of what all eighteenth-century natural theologians agreed could be inferred a posteriori from some form of design argument. Shaftesbury used several analogies to support this view, each based upon a comparison of a part of the universe to the whole:(l) an artifact, for example, a watch (CH I: 190), a ship (CH i Enquiry Concerning Human Understanding, ed. L. A. Selby-Bigge,2nd ed. (Oxford: Clarendon Press, 1902),p. 139;hereafter cited as Enquiry. The quotes in my opening statement are technically not from Hume himself but from his "sceptical friend who lovesparadoxes." But the closest Hume comes to a single refutation of all forms of the "religious hypothesis," comparable to Cleanthes' "entirely decisive" refutation of Demea's version of the ontological argument (Dialogues, 189),is stated by Hume in his own person in the final paragraph of this section (Enquiry, XI). Other abbreviations used in this paper are: Treatisefor.4 Treatiseof Human Nature, ed. L. A. SelbyBigge {Oxford: Clarendon Press, 1949);Abstract for An Abstract of a Treatiseof Human Nature, 1740, ed. J. M. Keynesand P. Sraffa (Cambridge: Cambridge University Press, 1938);G&G for David Hume: The Philosophical Works, ed. T. H. Green and T. H. Grose, 4 vols. (London, 1886); Dialogues for Dialogues ConcerningNatural Religion, ed. Norman Kemp Smith, 2nd ed. (Indianapolis: Bobbs-Merrill, 1947); Letters for The Letters of David Hume, ed. J. Y. T. Grieg, 2 vols. (Oxford: Clarendon Press, 1932); CH for Characteristics of Men, Manners, Opinions, Times, ed. J. M. Robertson, 2 vols. (Indianapolis : Bobbs-Merrill, 1964). A roman numeral followed by a colon denotes volume; other roman numerals denote parts or sections; arabic numbers denote pages. 2For a striking exampleof one of their many points of agreement cf. Hume's essay(G&G 111: 144-150) with CH 11: 178-180. [4491 450 HISTORY OF PHILOSOPHY II:66), "a pile of regular architecture" (CH II:66-67), is to the artisan as the universe is to God. (2) A work of art, for example, a symphony (CH II :66), is to the artist as the universe is to God. (3) An organ is to the organism as the organism or species is to the teleologically structured and intelligent whole (CH I:243ff.) 3 (4) Microcosm (man) to Macrocosm (God), that is, man's mind is the governing principle over the other parts of his nature as God's mind is to the universe: though "all else may be only dream and shadow. All which even sense suggests may be deceitful.... Reason subsists." We are "in a manner conscious" that our reason is part of the pervasive world soul which inhabits our own, and "all nature's wonders serve to excite and perfect this idea of their author" (CH II : 112). In keeping with... (shrink)

The discipline of mathematics has not been spared the sweeping critique of postmodernism. Is mathematical theory true for all time, or are mathematical constructs in fact fallible? This fascinating book examines the tensions that have arisen between modern and postmodern views of mathematics, explores alternative theories of mathematical truth, explains why the issues are important, and shows how a Christian perspective makes a difference. Contributors: W. James Bradley William Dembski Russell W. Howell Calvin Jongsma David Klanderman Christopher Menzel (...) class='Hi'>Glen VanBrummelen Scott VanderStoep Michael Veatch Paul Zwier. (shrink)

The existence of a self seems both mysterious and inevitable. On the one hand, philosophers from the Buddha to Sartre doubt its existence. As Hume writes, when we introspect we find thoughts, feelings, and conscious states, but nothing that has them. The subject of experience is elusive, but its existence seems certain. Descartes’ cogito is beyond doubt and the thought that “I am thinking” involves an undeniable form of self-awareness. Self-Awareness and the Elusive Subject develops and defends the claim that (...) we don’t find ourselves in introspection, and that consciousness is, in general, impersonal. It then develops an account of self-awareness that takes these phenomenological data seriously. Our grasp of ourselves is epistemically robust but introspectively slight: we know ourselves most fundamentally as the bearers of our conscious states. (shrink)

This wide ranging and challenging book explores the relationship between subjectivity and mortality as it is understood by a number of twentieth-century French philosophers including Sartre, Lacan, Levinas and Derrida. Making intricate and sometimes unexpected connections, Christina Howells draws together the work of prominent thinkers from the fields of phenomenology and existentialism, religious thought, psychoanalysis, and deconstruction, focussing in particular on the relations between body and soul, love and death, desire and passion. From Aristotle through to contemporary analytic philosophy and (...) neuroscience the relationship between mind and body has been persistently recalcitrant to analysis, and emotion is the locus where the explanatory gap is most keenly identified. This problematic forms the broad backdrop to the work’s primary focus on contemporary French philosophy and its attempts to understand the intimate relationship between subjectivity and mortality, in the light not only of the ‘death’ of the classical subject but also of the very real frailty of the subject as it lives on, finite, desiring, embodied, open to alterity and always incomplete. Ultimately Howells identifies this vulnerability and finitude as the paradoxical strength of the mortal subject and as what permits its transcendence. Subtle, beautifully written, and cogently argued, this book will be invaluable for students and scholars interested in contemporary theories of subjectivity, as well as for readers intrigued by the perennial connections between love and death. (shrink)

In this article, the authors share their research on a curriculum for social justice, truth, and then reconciliation as put forth by the First Nations Child and Family Caring Society (Caring Society). The Caring Society is a non-profit organization that advocates for equity and social justice for First Nations children and creates social justice educational materials for Canadian learners. The authors provide an overview of the Caring Society campaigns and educational research. More specifically, they discuss how the Caring Society is (...) creating educational resources that center a child and youth-driven civil rights movement across the school curriculum. Such curricular and pedagogical approaches focus on truth and then reconciliation, Indigenous sovereignty, and position a social justice pedagogy. They then discuss some of the ways we might advocate relational forms of citizenship that seek to honour the truth, and then reconciliation education. (shrink)

David Hamilton is a leader in the American institutionalist school of heterodox economics that emerged after WWII. This volume includes 25 articles written by Hamilton over a period of nearly half a century. In these articles he examines the philosophical foundations and practical problems of economics. The result of this is a unique institutionalist view of how economies evolve and how economics itself has evolved with them. Hamilton applies insight gained from his study of culture to send the message that (...) human actions situated in culture determine our economic situation. David Hamilton has advanced heterodox economics by replacing intellectual concepts from orthodox economics that hinder us with concepts that help us. In particular, Hamilton has helped replace equilibrium with evolution, make-believe with reality, ideological distortion of government with practical use of government, the economy as a product of natural law with the economy as a product of human law and, last, he has helped us replace the entrepreneur as a hero with the entrepreneur as a real person. These articles provide an alternative to the self-adjusting market. They provide an explanation of how the interaction of cultural patterns and technology determine the evolutionary path of the economic development of a nation. This is not a simple materialist depiction of economic history as some Marxists have advocated, instead Hamilton treats technology and culture as endogenous forces, embedded and inseparable from each other and therefore, economic development. This volume will be of most interest and value to professional economists and graduate students who are looking for an in-depth explanation of the origins and significance of institutional economics. (shrink)

McBride, Glen Culture' and 'society' are words we use very loosely. We can find their exact meaning in dictionaries but usually don't, as the context of our sentences provides the information we need in our conversations. We know our societies are the huge group of people living in our city or nation. Our culture is the large range of behaviour we have learned in our society. It includes our food preferences, ways of dressing, our ceremonies for weddings and births (...) and the laws that structure our world, everything that we know from growing up in our family and society. (shrink)

Ambition is a curiously neglected topic in ethics. It isn’t that philosophers have not discussed it. Plato, Aristotle, Seneca, Aquinas, Machiavelli, Harrington, Locke, Rousseau, Smith, Santayana and a number of others have discussed ambition. But it has seldom received more than a few paragraphs worth of analysis, in spite of the fact that ambition plays a central role in Western politics (one cannot be elected without it), and in spite of the fact that Machiavelli, Harrington, Locke and Rousseau each considered (...) it to be among the greatest threats to political security. The aim of this paper is to provide a long overdue analysis of ambition. The first part of the paper explores what ambition is. The second seeks to answer the question, “Is ambition a virtue or a vice?”. (shrink)

Late in 1990, the Center for the Study of Ethics in the Professions at Illinois Institute of Technology (lIT) received a grant of more than $200,000 from the National Science Foundation to try a campus-wide approach to integrating professional ethics into its technical curriculum.! Enough has now been accomplished to draw some tentative conclusions. I am the grant's principal investigator. In this paper, I shall describe what we at lIT did, what we learned, and what others, especially philosophers, can learn (...) from us. We set out to develop an approach that others could profitably adopt. I believe that we succeeded. (shrink)

The collected essays and consensus statements of the second round of the National Evangelical-Catholic Dialogue, and the second book of the series on Evangelicals and Catholics in dialogue. The essays address the Christian ideal of life lived in pursuit of the good that is God, and the witness and imitation of God's action in Christ, as a pathway to fruitful dialogue between Catholics and Evangelicals.

Why hasn’t democracy been embraced worldwide as the best form of government? Aesthetic critics of democracy such as Carlyle and Nietzsche have argued that modern democracy, by removing the hierarchical institutions that once elevated society’s character, turns citizens into bland, mediocre souls. Joel A. Johnson now offers a rebuttal to these critics, drawing surprising inspiration from American literary classics. Addressing the question from a new perspective, Johnson takes a fresh look at the worth of liberal democracy in these uncertain times (...) and tackles head-on the thorny question of cultural development. Examining the novels of James Fenimore Cooper, Mark Twain, and William Dean Howells, he shows that through their fiction we can gain a better appreciation of the rich detail of everyday life, making the debate relevant to contemporary discussions of liberal democracy. Johnson focuses on an issue that liberals have inadequately addressed: whether people tend to develop fully as individuals under liberal democracy when such a regime does little formally to encourage their development. He argues that, though the liberal fear of state-guided culture is well founded, it should not prevent us from evaluating liberalism’s effect on individual flourishing. By extending the debate over the worthiness of liberal democracy to include democracy’s effect on individual development, he contends that the democratic experience is much fuller than the aristocratic one and thus expands the faculties of its citizens. Critics of American democracy such as John Rawls have sought to transform it into a social or egalitarian democracy in the European style. Johnson shows that neither the debate between Rawls and his communitarian critics nor the ongoing discussion of the globalization of American values adequately addresses the fundamental critique of democratic culture advanced by the aesthetic critics. Johnson’s cogent analysis reaches out to those readers who are ready for a more comprehensive evaluation of liberal democracy, offering new insight into the relationship between the state and the individual while blazing new trails in the intersection of politics and literature. (shrink)

t54 JOURNAL OF THE HISTORY OF PHILOSOPHY 34:1 JANUARY 1996 the theme of play, the comparisons with Japanese and Chinese thought .would benefit from reflection on the psychological implications of Nietzsche's sense of"the innocence of becoming," emphasized, for example, by Joan Stambaugh in The Other Nietzsche. Finally, as I develop in my book From Nietzsche to Wittgenstein: The Problem of Truth and Nihilism in theModern WorM, Nietzsche's own understanding of his philosophical task was inseparable from the historical problem of nihilism (...) and its overcoming in the modern world. To portray him primarily as the great psychologist he surely was is to perhaps unduly minimize not only his philosophical self-understanding, but his philosophical significance for our own engagement with the problem of nihilism in the twentieth century. Yet in spite of such limitations, this book remains a masterpiece of its kind. GLEN T. MARTIN Radford University Edmund Husserl. Briefwechsel. H usserliana Dokumente II 1/1-1 o. Karl and Elisabeth Schuhmann, editors. Dordrecht/Boston/London: Kluwer, 1993. Cloth, $15oo.oo. Why should anyone interested in a philosopher's philosophy need to read that philoso- pher's correspondence? Is not curiosity about someone's personal liti: and character irrelevant to grasping the value and meaning of that person's thought? It is, of course, a basic philosophical issue to determine to what extent and for what reason the study of a.. (shrink)

Books reviewed:Kenneth J. Howell, God's Two Books: Copernican Cosmology and Biblical Interpretation in Early Modern ScienceRichard A. Horsley and Neil Asher Silberman, The Message and the Kingdom: How Jesus and Paul Ignited a Revolution and Transformed the Ancient WorldJ. Painter, 1, 2, and 3 John Sarah Coakley, Re‐thinking Gregory of Nyssa Andrew Jotischky, The Carmelites and Antiquity: Mendicants and their Pasts in the Middle AgesTerryl N. Kinder, Cistercian Europe: Architecture of ContemplationM. G. Snape, English Episcopal Acta, 24: Durham 1153–1195Gillian (...) R. Knight, The Correspondence between Peter the Venerable and Bernard of Clairvaux: a Semantic and Structural AnalysisRichard Rex, The LollardsKathleen Kamerick, Popular Piety and Art in the Late Middle Ages: Image Worship and Idolatry in England, 1350–1500Norman Housley, Religious Warfare in Europe, 1400–1536Anthony Levi, Renaissance and Reformation: The Intellectual GenesisAnne T. Thayer, Penitence, Preaching and the Coming of the ReformationMarjo Kaartinen, Religious Life and English Culture in the ReformationAnne Dillon, The Construction of Martyrdom in the English Catholic CommunityCharles Libois SJ, Monumenta Proximi‐Orientis. V. Égypte Charles Libois SJ, Monumenta Proximi‐Orientis. VI. Égypte Michael Davies, Graceful Reading: Theology and Narrative in the Works of John BunyanDavid Womersley, Gibbon and the ‘Watchmen of the Holy City’. The Historian and his Reputation, 1776–1815Anthony C. Thiselton, A Concise Encyclopedia of the Philosophy of ReligionDavid Naugle, Worldview: The History of a ConceptRobert Kane, Free Will Tamar Szabo Gendler and James Hawthorne, Conceivability and PossibilitySimon Critchley, On Humour Gerard J. Pendrick, Antiphon the Sophist: The FragmentsA. A. Long, Epictetus: A Stoic and Socratic Guide to LifeVictor Nuovo, John Locke: Writings on ReligionTerry Pinkard, German Philosophy 1760–1860: The Legacy of IdealismBrian Shanley, The Thomist TraditionGianni Vattimo, Nietzsche: An IntroductionAmy Laura Hall, Kierkegaard and the Treachery of LovePeter V. Zima, Deconstruction and Critical TheoryL. Gormally, Culture of Life – Culture of DeathMark E. Graham, Joseph Fuchs on Natural Law Norman M. Ford, The Prenatal Person. Ethics from Conception to BirthOnora O'Neill, Autonomy and Trust in BioethicsEllen Frankel Paul, Fred D.Miller Jr. and Jeffrey Paul, Should Differences in Income and Wealth Matter? (shrink)

Gareth Evans’ account of Identifi cation-freedom (IF), which he devel- ops in Chapters 6 and 7 of The Varieties of Reference (henceforth VR) is almost universally misunderstood.1 Howell is guilty of this same mis- understanding, and as a result claims to have mounted a criticism of Evans, when in fact he has not. I will take the occasion of Howell’s oth- erwise insightful article to clarify Evans’ position. Note that the bulk of Howell’s analysis is targeted at (...) the phenomenon known as immunity to error through misidentifi cation (IEM), which is related to but not (necessarily) identical to IF. Therefore, the accuracy of Howell’s treat- ment of Evans in particular is tangential to the main thrust of his article. My exegesis of Evans’ account — like any non-trivial exegesis — goes somewhat beyond anything Evans overtly says. That Evans did not ex- plicitly put the pieces together in the way I suggest they fi t no doubt contributes to the widespread misunderstanding of his views. But I am. (shrink)

A work of music is repeatable in the following sense: it can be multiply performed or played in different places at the same time, and each such datable, locatable performance or playing is an occurrence of it: an item in which the work itself is somehow present, and which thereby makes the work manifest to an audience. As I see it, the central challenge in the ontology of musical works is to come up with an ontological proposal (i.e. an account (...) of what sort of thing a work of music is) which enables us to explain what such repeatability consists in, whilst doing maximal justice to the way in which we conceive of musical works in our reflective critical and appreciative practice. To this end, many have found it tempting to defend some version or other of the type-token theory : the thesis that a work is a type and its occurrences are its tokens. Much of the early debate prompted by the publication of Jerrold Levinson's seminal 'What a Musical Work Is' in 1980 has taken the type-token theory for granted, choosing to focus on how musical works, qua types, are individuated. (A key question here has been whether we should hold, with the sonicist , that works are identical just in case they sound exactly alike; or whether we should agree with Levinson's contextualist thesis that exact sound-alikes are distinct, if composed in distinct musico-historical contexts.) More recently, however, the type-token theory itself has been put under pressure, and alternatives have been suggested. So, e.g. Gregory Currie and David Davies have held versions of the thesis that musical works (and artworks generally) are acts of composition, whilst Guy Rohrbaugh has recommended that we think more innovatively about our metaphysical categories, and treat musical works (along with all repeatable artworks) as historical individuals . Historical individuals, like particular substances, come into and go out of existence, could have been somewhat different than they are, and can change through time; but such items, unlike particular substances, are nonetheless capable of having occurrences. In the last few years, ontologists of music have also stepped back to consider the very nature of their enterprise. In particular, a debate has ensued concerning the cogency of ontological proposals (such as those of Nelson Goodman, Nicholas Wolterstorff and Julian Dodd) that are substantially revisionary of our folk concept of a work of music. Amie Thomasson, David Davies and Andrew Kania occupy, to a greater or lesser degree, the descriptivist standpoint, according to which such revisionary ontologies are misconceived. The debate between revisionists and descriptivists in the ontology of music – if prosecuted against the backdrop of an awareness of developments in meta-ontology more generally – is a particularly fertile area in the philosophy of music at present. Author Recommends Wollheim, Richard. Art and its Objects . 2nd ed. Cambridge: Cambridge University Press, 1980. This seminal study nicely introduces and motivates the type-token theory, and in the course of doing so, helpfully, although perhaps contentiously, distinguishes types from both sets and properties. Wollheim's treatment was to a large part responsible for stimulating the subsequent debate as to the ontological nature of musical works. Levinson, Jerrold. 'What a Musical Work Is.' Journal of Philosophy 77 (1980); reprinted in his Music, Art and Metaphysics , 63–88. This paper has, perhaps, been the most influential account of the nature of musical works, post-Wollheim. Presuming the type-token theory to be correct, Levinson elaborates it by claiming musical works to be, not sound structures (i.e. structured patterns of sound-types), but a species of types he calls indicated structures . According to Levinson, a work of music is not to be identified with its sound structure, S ; it is, in fact, a compound of S and a performance-means structure, PM , as indicated (typically, via a score) by its composer on a certain occasion : something that we can represent as S/PM -as-indicated-by- X -at- t . Such indicated structures, Levinson argues, fit the bill for being what works of music are, because they come into being with their indication (i.e. their composition), are individuated in terms of the musico-historical context in which they were composed, and have their specified performance-means (i.e. their instrumentation) essentially. Wolterstorff, Nicholas. Works and Worlds of Art . Oxford: Clarendon Press, 1980. Part I of this book sees Wolterstorff defend a Platonistic version of the type-token theory (although Wolterstorff calls them 'kinds' rather than 'types'). According to Wolterstorff, considerations about the existence conditions of types commit us to the thesis that works of music, qua types, are entities that cannot come into or go out of existence. Kivy, Peter. 'Platonism in Music: A Kind of Defence.' Grazer Philosophische Studien 19 (1983): 109–29. In this article, Kivy ingeniously (and wittily) defends a variety of Platonism about works of music against the animadversions of Levinson. Currie, Gregory. An Ontology of Art . New York: St, Martin's Press, 1989. Here Currie introduces and defends the thesis that works of music (and, indeed, all artworks) are compositional action-types. The book also contains some well-aimed criticisms of Levinson's account. Dodd, Julian. Works of Music: An Essay in Ontology . Oxford: Oxford University Press, 2007. In this book, Dodd defends the type-token theory, but argues that no version of it can escape the Platonisic consequence that musical works exist at all times (and hence, are discovered, rather than created, by their composers). Dodd also defends another controversial thesis, this time concerning musical works' individuation. According to Dodd, and pace Levinson and others, sonicism is correct: works that sound exactly alike are identical. Rohrbaugh, Guy. 'Artworks as Historical Individuals.' European Journal of Philosophy 11 (2003): 177–205. In this essay, Rohrbaugh makes some pointed criticisms of the type-token theory of repeatable artworks in the course of arguing that such works should be viewed, not as types, but as historical individuals (see above). Rohrbaugh suggests that treating musical works as historical individuals best captures our intuitions about such works' temporal and modal characteristics, and, in the course of elaborating his position, he makes some meta-ontological claims that see him endorsing a non-revisionary, descriptivist approach to the ontology of art. As Rohrbaugh sees it, ontologies of art are 'beholden to our artistic practices' (179), and 'aesthetics should not be beholden to the metaphysics on offer, but rather should drive new work in metaphysics' (197). Ridley, Aaron. 'Against Musical Ontology,' Journal of Philosophy 100 (2003): 203–220. This paper sees Ridley outlining a sceptical attitude towards the project of formulating ontological proposals. In his view, a 'serious philosophical engagement with music is orthogonal to, and may well in fact be impeded by, the pursuit of ontological issues' (203). Thomasson, Amie. 'The Ontology of Art and Knowledge in Aesthetics.' JAAC 63 (2005:221–9). Thomasson defends descriptivism in the ontology of art by arguing that such a position is a consequence of the only defensible solution to a problem in the theory of reference: the so-called 'qua' problem concerning how the reference of a term can be fixed. Davies, David. Art as Performance . Oxford: Blackwell, 2004. Davies' position is characterised by two theses: one methodological, the other ontological. The methodological claim is that the ontology of art faces a pragmatic constraint : roughly speaking, the ontology of art is answerable to the epistemology of art. The ontological claim is that the rigorous enforcement of the pragmatic constraint commits us to the thesis that all artworks are compositional action-tokens. Online Materials http://www.blackwell-compass.com/subject/philosophy/article_view?article_id=phco_articles_bpL173 Dodd, Julian. 'Musical Works: Ontology and Meta-Ontology.' Philosophy Compass 3/6 (2008): 1113–34. doi: [DOI link] http://www3.interscience.wiley.com/journal/118557784/abstract Thomasson, Amie. 'Debates about the Ontology of Art: What are We Doing Here?' Philosophy Compass 1/3 (2006): 245–55. doi: [DOI link] http://www3.interscience.wiley.com/journal/122517227/abstract Davies, David. 'Works and Performances in the Performing Arts.' forthcoming in Philosophy Compass . doi: [DOI link] http://plato.stanford.edu/entries/music/ Kania, Andrew. 'The Philosophy of Music.' Stanford Encyclopedia of Philosophy . Sample Mini-Syllabus Week 1: The Type/Token Theory Introduced Wollheim, Richard. Art and its Objects , §§4–8, 21–3, 35–7. Kivy, Peter. Introduction to a Philosophy of Music , chapter 11. Oxford: Clarendon Press, 2002. Dodd, Julian. Works of Music: An Essay in Ontology , chapter 1. Wolterstorff, Nicholas. Works and Worlds of Art , chapter 2. Week 2: The Type/Token Theory and Platonism in Music Wolterstorff, Nicholas. Works and Worlds of Art , chapter 2. Levinson, Jerrold. 'What a Musical Work Is'. Dodd, Julian. Works of Music: An Essay in Ontology , chapters 2–5. Kivy, Peter. 'Platonism in Music: A Kind of Defence.' Grazer Philosophische Studien 19 (1983): 109–29. Kivy, Peter. 'Platonism in Music: Another Kind of Defence.' American Philosophical Quarterly 24 (1987): 245–52. Predelli, Stefano. 'Against Musical Platonism.' British Journal of Aesthetics 35 (1995): 338–50. Caplan, Ben and Carl Matheson. 'Can a Musical Work be Created?' British Journal of Aesthetics 44 (2004): 113–34. Week 3: Musical Works as Indicated Structures Levinson, Jerrold. 'What a Musical Work Is'. Levinson, Jerrold. 'What a Musical Work Is, Again', in his Music, Art and Metaphysics . Ithaca, NY: Cornell UP, 1990. 215–63. Dodd, Julian. 'Musical Works as Eternal Types.' British Journal of Aesthetics 40 (2000). Davies, Stephen. Musical Works and Performances: A Philosophical Account , chapter 2. Oxford: Oxford University Press, 2000. Howell, Robert. 'Types, Indicated and Initiated.' British Journal of Aesthetics 42 (2002): 105–27. Caplan, Ben and Carl Matheson. 'Fine Individuation.' British Journal of Aesthetics 47 (2007): 113–37. Week 4: Musical Work as Historical Individuals Rohrbaugh, Guy. 'Artworks as Historical Individuals'. Dodd, Julian. Works of Music: An Essay in Ontology , chapter 6. Caplan, Ben and Carl Matheson. 'Defending Musical Perdurantism.' British Journal of Aesthetics 46 (2006): 59–69. Caplan, Ben and Carl Matheson. 'Defending "Defending Musical Perdurantism".' British Journal of Aesthetics 48 (2008): 331–37. Week 5: Musical Works as Compositional Actions Currie, Gregory. An Ontology of Art . New York: St, Martin's Press, 1989. Davies, David. Art as Performance . Oxford: Blackwell, 2004. Dodd, Julian. Works of Music: An Essay in Ontology , chapter 7. Week 6: Meta-ontology of Music: What are we Doing When we do the Ontology of Music? Ridley, Aaron. 'Against Musical Ontology'. Thomasson, Amie. 'The Ontology of Art and Knowledge in Aesthetics'. Thomasson, Amie. Ordinary Objects , chapter 11. OUP, 2007. Davies, David. 'The Primacy of Practice in the Ontology of Art.' Journal of Aesthetics and Art Criticism 67 (2009): 159–72. Kania, Andrew. 'Piece for the End of Time: In Defence of Musical Ontology,' British Journal of Aesthetics 48 (2008): 65–79. Kania, Andrew. 'The Methodology of Musical Ontology: Descriptivism and its Implications.' British Journal of Aesthetics 48 (2008): 426–44. Cameron, Ross. 'There are No Things That are Musical Works.' British Journal of Aesthetics 48 (2008): 295–314. Dodd, Julian. 'Musical Works: Ontology and Meta-Ontology.' Philosophy Compass 3/6 (2008): 1113–1134. doi: [DOI link] Focus Questions 1. Are musical works literally created by their composers? 2. Critically examine Levinson's thesis that musical works are 'indicated structures'. 3. What, if anything, is wrong with the thesis that musical works are identical just in case they sound exactly alike? 4. Should we immediately be sceptical of ontological proposals for works of music that are substantially revisionary of the way in which we ordinarily think of them? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Sixth International Buddhist-Christian Conference, August 5–12, 2000Paul IngramThe Sixth International Buddhist-Christian Conference, sponsored by the Society for Buddhist-Christian Studies, will take place at Pacific Lutheran University, Tacoma, Washington, from August 5 to 12, 2000. The Program Committee has approved the general conference theme as “Buddhism, Christianity, and Global Healing.” The conference will follow the structure, with some variations, of the last international conference that met at DePaul University (...) in 1996: morning working group sessions on several themes interrelated with the general conference theme; afternoon sessions devoted to individual papers; and evening plenary sessions.Evening plenary themes and speakers have been identified: Dr. A. T. Ariyaratne and Dr. Cecil Murray (senior pastor of the First AME Church in Los Angeles) will address the topic “The Non-Violent Struggle for Economic and Social Justice”; Sulak Sivaraksa and John B. Cobb Jr. will speak on “Consumerism and Ecology: Buddhist and Christian Perspectives”; Rita Gross and Daniel Maguire will speak on “Buddhism, Christianity, and Issues of Gender”; and Virginia Straus and a Christian speaker yet to be identified will address “The Earth Charter: A Buddhist and Christian Response.”Working Group cochairs and themes have also been identified: Buddhist-Christian Practice and Mind-Body Healing (Venerable Yifa and Mary Jo Meadow); Ecology, Consumerism, and Corporate Consciousness (David Chappell and Donald Mitchell); Gender: Issues of Oppression and Justice (Judith Simmer-Brown and Donald Luck); Buddhist-Christian Dialogue with the Natural Sciences (Ken Tanaka and Nancy Howell); Buddhist-Christian Dialogue on the Earth Charter (Virginia Straus and Jay McDaniel); The Interior Dialogue: Buddhist-Christian Meditative/ Contemplative Practice (Susan Postal and Ruben Habito); and The Role of Orthodoxy/Orthopraxis in Buddhist-Christian Dialogue (Rita Gross and John Keenan).For the first time in the twenty-year history of our international conferences, a special afternoon seminar will be cochaired by Sallie King and Paul Knitter that will focus on specific case studies on particular issues of peace and justice work that are [End Page 179] interrelated with the themes of the plenary sessions and working groups. These sessions will meet in the afternoon throughout the conference week and will involve a presentation in case-study format from a Buddhist and a Christian engaged in a practical way that illustrates the themes of the conference. They will be asked to describe their situation and what they are doing and, particularly, to speak about how Buddhism or Christianity guides them in their work, the problems and successes they have had, their hopes, and their struggles, after which there will be open conversation with those present. Finally, afternoon sessions will be devoted to individual papers and presentations organized around the conference’s themes and other themes that emerge as individual papers are submitted.A preliminary call for papers will be published in the spring 1999 edition of the Society for Buddhist-Christian Studies Newsletter. Individuals who are not members of the society but wish to have a copy of this call for papers may E-mail the editor of the newsletter, Harry Wells, at.The Department of Religion of Pacific Lutheran University, along with its administration, faculty, and staff, are currently working hard to make this conference enjoyable and memorable. Travel, room and board, and other information regarding Tacoma, Pacific Lutheran University, motels, and excursion arrangements will be made available in the fall 1999 edition of the Society for Buddhist-Christian Studies Newsletter. The final call for papers appears on pp. 242–243.Paul IngramPacific Lutheran UniversityCopyright © 1999 The University of Hawai’i Press... (shrink)