In this interpretation of the doctrine of grace in the Apostolic fathers Torrance sketches more generally their theology. This well-written study reflects a Protestant point of view.--K. H.

Sheikh Halid Sufi, as a Sufi poet, addresses human being as the main subject of his sufist dicourse. He is an important figure of our recent history as he primarily adopted the goal of human perfection and revealed a doctrine of humanity in the school of knowledge. In advance of our current century, when human is seen just in physical respect, he lived as a man of heart who handled human being with an integrated approach within the aspects of matter (...) and spirituality, the world and the hereafter, individual and community, body and soul. In this communiqué, I will discuss Sheikh Halid Effendi’s ontology and his point of view on the place of human being in the realm of existence. He seeks human perfection and wishes people to free themselves of shabby desires and regain their disposition. He recommends people to achieve purity in order to reach the rank of being a mirror to God’s reflections. As a Sufi poet, he attaches importance to carrying out the education of divine journey, wrapping up in mystical ethics, having the identity of wisdom and gaining the aesthetics of love so as to reach the perfection. SUMMARY Sheikh Mehmed Halid was born in 1273/1856 in Sivas. He graduated from Ottoman Junior High School. He attended the 1893 War. In 1880, he started his professional career at a state office. Until 1899, he served in several positions, as assistant judge in Erbaa Lower Court, as Prosecuting Deputy Attorney in Sivas, as Prosecuting Judge assistant in Lower Court and head clerk in Darende, as head clerk in Lower Court in Tonus/Altınyayla, and as prosecuting judge in Kuruçay. He died in 1931 and was buried in Sivas Yukarı Tekke Graveyard. Sufism (tasawwuf) is an education for integrity towards maturity, in a way to prufiy the self from evils of nafs (self) and to reach the love of Allah. This spiritual educational journey is called ‘Seyr-u Suluk’. Sheikh Mehmed Halid completed his Seyr u Suluk as a dervish (student) of murshid (mentor) Kastamonulu Ganizade Mehmed Sadık Baba. Sheikh Mehmed Halid wrote three books called Hilafetnāme, Mektubāt, and Divan. He deals with issues of Sufism (mysticism) in these works. Primarily, his works dwells into the matters of morals, worship, good manners (adab), customary practices, ingenuity, existence, and love. Sheikh Mehmed Halid’s sole attempt is to explain the relationship among Allah, man and universe in an understandable way. According to Sheikh Mehmed Halid’s conception of Sufism, existence is unique and that existence is only Allah. The existence of Allah is absolute while the existence of assets is relative. Things do not exist on their own. Universe is like a mirror. What is reflected in the mirror of universe are the shadows of Allah the Omnipotent. The graces of The Divine are reflected in this mirror. All the things that exist in the universe proves the Self of Allah and his properties. Each of the things in the universe are the words of Allah. The existence of the universe is a result of Allah’s mercy. Man is the fruit of the tree of the Universe.Man is both the embodiment and the reflection of Allah. We want to discuss the position of man in between Allah and the universe with Sheikh Halid’s verses. Perceiving plurality in unity and unity in plurality, Sheikh Mehmed Halid attributes the variety of things and existence in the universe to the Divine beauties of Allah. For those who can comprehend, the plurality/ abundance in existing objects in the universe indicates singularity and uniqueness of Allah. According to Sheikh Halid, Allah is independent from and beyond all the entities that exist in the universe. However, Allah, manifests Himself in the things that he creates and the actions he takes through His divine names and properties. According to Sheikh Halid, each object is a reflection of Allah’s divine properties. Every entity in the universe glorifies Allah with all their existence. For Sheikh Halid, Seyr u Suluk is the journey from weakness to perfection, from substance to meaning, and from things to reality. Considering Seyr u Suluk education as distancing one’s self from other beings, reaching purity of heart, disposing of all signs explains these concepts with pilgrimage metaphor. As a response to those who asks him what he meant by seyr u suluk, he says seyr u suluk is servitude and submission to Allah. In order for Seyr u Suluk to be meaningful, a person should enter the way of a murshid-i kāmil (perfect religious mentor), and should have sincerity, purity (being deprived of all sins) and dhikr. According to Sheikh Halid, someone who is not in trouble is not given a remedy. So as to bother is necessary for remedy to be arisen. Nuisances of the universe are also ephemeral as the universe itself. Therefore, it is unnecessary to bother things that are ephemeral. Because remedy is not available without being mature. According to Sheikh Halid, the procedure of gaining advantage from being mature; getting rid of the ego, feeling the love, being pioneer of the mission, being modest, to attain soul pleasure, escaping from fame, leaving the claim, the glory of salvation, proceeding dhikr, reaching the conquests and escaping from friendship of worldly things. According to Sheikh Halid, being mature is not setting about affiliation ceremony. Asceticism cannot be a show and claim authority. Sincerity is needed on the basis of seyr u suluk education. Asceticism which is an effort of making the religion a specific of Allah is to make intimacy with Allah. Sheikh Halid wants his murids who take part in ṭarīqa (sufī path) to decide on the sincerity. Sincerity is said to be the unique factor that makes sense the membership. Seyr u suluk which begins with being membership of mature murshid, which makes sense with proceeding worship and respecting the sincerity arises by teaching manners to soul. Seyr u suluk is trying to reform the soul. Teaching manners to soul is a challenging and significant task. The most important factor that ensure teaching manners to the soul to be achieved is dhikr. Dhikr practice which makes successful the teaching manner to the soul of seyr u suluk training increases the prudence and foresight of dervish. The unique task that murshid expects from his murid during the membership process is to adjust his soul and parlance to the dhikr of Allah. Dhikr of Allah is a product of fondness. According to Sheikh Halid, one who wants to be remembered in heaven should himself learn to remember Allah. Sheikh Halid gives too much importance to disciplining the tariqa where sufi training takes place. A murid should qualify his murshid whom he intimated to. Followers should gain sufficient advantage from the spiritual atmosphere in the dergāh of their murshid. The murid must be at the service of the murshid who trains him and should obey tariqa manners. Salik who achieves seyr u suluk, who maturates the sufi ethics and who gains sincerity through dihkr of Allah tries to achieve the Gnosis. The intent of being a human is to know Allah. The biggest disaster for human is to come upon unawareness. Sheikh Halid who assumes the the Arifs as sultans of walayah makes a comparison between the Arifs and the Zahids and prefers the Arifs. He thinks that the Zahids pay attention to the appearance, cannot reach the basis and cannot go beyond Allahliness show. Sheikh Halid, who encourages the Zahids to avoid comparing themselves with the Arifs, warns the ones who combat with the Arifs and reminds that Allah proclaims warfare to those who has hostility towards those surrendering themselves to Allah. Sheikh Halid lines up the ways of being mature and having wisdom as godly grace, asceticism, love, the mind of leaving, battle with the self, humility, dikhr and being woeful. Salvation process which Marifetullah will guide is to achieve the love of Allah. Love is the way of achieving the reunion. The reality can just be gained through love. However, gaining the divine love requires to be loved. Because, the way of gaining the divine love is to remove everything except Allah from one’s heart. (shrink)

Books Reviewed in this Article: Reason, Truth and History. By Hilary Putnam. Pp.xii, 222, Cambridge University Press, 1982, £15.00 , £4.95 . Fundamentals of philosophy. By David Stewart and H. Gene Blocker. Pp.xiii, 378, New York, Macmillan, 1982, £12.95. Modern Philosophy: An Introduction. By A.R. Lacey. Pp.vii, 246, London and Boston, Routledge & Kegan Paul, 1982, £7.95 , £3.95 . Merleau‐Ponty's Philosophy. By Samuel B. Mallin. Pp.xi, 302, New Haven and London, Yale University Press, 1979, £14.20. Thought and Object: Essays (...) on Intentionality. Edited by Andrew Woodfield. Pp.xvi, 316, Oxford, Clarendon Pressl Oxford University Press, 1982, £16.00. Philosophical Ethics: An Introduction to Moral Philosophy. By Tom L. Beauchamp. Pp.xv, 396, New York & London, McGraw‐Hill, 1982, £14.25. The Limits of Obligation. By James S. Fishkin. Pp.viii, 184, New Haven and London, Yale University Press, 1982, £12.95. Religion and the One: Philosophies East and West. By Frederick Copleston. Pp.281, London, Search Press, 1982, £10.50. Religious Experience and Christian Faith. By F.W. Dillistone. Pp.viii, 120. London, SCM Press, 1982, £4.95. Exploring Inner Space: Scientists and Religious Experience. By David Hay. Pp.256, Harmondsworth, Penguin Books, 1982, £2.95. Judaism and Psychoanalysis. Edited by Mortimer Ostrow. Pp.ix, 305, New York, Ktav, 1982, $20.00. Ecclesial Reflection: An Anatomy of Theological Method. By Edward Farley. Pp.xix, 380, Philadelphia, Fortress Press, 1982, $29.95. The Pastoral Nature of the Ministry. By Frank Wright. Pp.89, London, SCM Press, 1980, £2.50. Power and Authority in the Catholic Church. By Charles Dahm in collaboration with Robert Ghelardi. Pp.xviii, 334, Notre Dame, University of Notre Dame Press, 1981, £12.35. Religion in Sociological Perspective. By Bryan Wilson. Pp.vii. 187, Oxford University Press, 1982, £8.50. Myth, Religion and Society: Structuralist Essays. By M. Detienne, L. Gernet, J.‐P. Vernant and P. Vidal‐Naquet. Pp.xviii, 306, Cambridge University Press, 1981, £20.00 , £6.95 . Seven Theories of Human Society. By Tom Campbell. Pp.244, Oxford, Clarendon Press: Oxford University Press, 1981, £10.00. The Aims of Education Restated. By John White. Pp.xi, 177, London, Routledge & Kegan Paul, 1982, £8.95 , £4.95 . Love and Meaning in Religious Education: An Incarnational Approach to Teaching Christianity. By D.J. O'Leary and T. Sallnow. Pp.147, Oxford University Press, 1982, £3.50. Servant and Son: Jesus in Parable and Gospel. By J. Ramsey Michaels. Pp.xiii, 323, Atlanta, John Knox Press, 1981, £7.80. Parables for Now. By Edmund Flood. Pp.98, London, Darton, Longman and Todd, 1981, £2.50. More Parables for Now. By Edmund Flood. Pp.102, London, Darton, Longman and Todd, 1981, £2.50. Councils and Synods: With other Documents relating to the English Church, Vol.1 , A.D. 871–1204. Edited by D. Whitelock, M. Brett and C.N. Brooke. Pp.1 xxix, xii, 1151, Oxford University Press, 1981, £65.00. The Architectural History of Canterbury Cathedral. By Francis Woodman. Pp.xviii, 282, London, Routledge and Kegan Paul, 1981, £35.00. The Correspondence of Erasmus, Volume VI. Translated by R.A.B. Mynors and D.F.S. Thomson, annotated by Peter G. Bietenholz. Pp.xxii, 448, Toronto, University of Toronto Press, 1982, £56.25. Erasme: Vie de Jean Vitrier et de John Colet. Edited by Andrd Godin. Pp.160, Angers, Editions Moreana, 1982, $7.00. Erasme, lecteur d'Origène. By André Godin. Pp.ix, 724, Geneva, Librairie Droz, 1982, no price given. Thomas More: history and providence. By Alistair Fox. Pp.xi, 271, Oxford, Basil Blackwell, 1982, no price given. Thomas More: Essays on the Icon. Edited by D. Grace and B. Byron. Pp.129, Melbourne, Dove Communications, 1980, no price given. The Cambridge Connection and the Elizabethan Settlement of 1559. By W.S. Hudson. Pp.x, 158, Durham , Duke University Press, 1980, $14.75. Faith by Statute: Parliament and the Settlement of Religion, 1559. By Norman L. Jones. Pp.viii, 245 , London, Royal Historical Society, 1982, £17.52. Richard Hooker and the Politics of a Christian England. By Robert K. Faulkner. Pp.x, 190, Berkeley, University of California Press, 1981, £15.75. Icon and Conquest. By Bernadette Bucher. Pp.xvii, 220, Chicago, The University of Chicago Press, 1981, £9.95. The Wooden Churches of Eastern Europe: An Introductory Survey. By David Buxton. Pp.viii, 405, Cambridge University Press, 1982, £42.50. American Catholics: A History of the Roman Catholic Community in the United States. By James Hennessey. Pp.xii, 397, New York, Oxford University Press, 1981, £13.50. Peter Maurin: Prophet in the Twentieth Century. By Marc H. Ellis. Pp.191, Ramsey, New Jersey and Leominster, England, Paulist Press/Fowler Wright Books, 1981, £7.45. The Newman Movement: Roman Catholics in American Higher Education, 1883–1971. By John Whitney Evans. Pp.xvi, 248, Notre Dame, University of Notre Dame Press, 1980, $14.95. Priests and People in Pre‐Famine Ireland, 1780–1845. By S.J. Connolly. Pp.338, Dublin, Gill & Macmillan, 1982, £17.00. The Nonconformist Conscience: Chapel and Politics, 1870–1914. By D.W. Bebbington. Pp.x, 193, London, George Allen and Unwin, 1982, £10.00. Heinrich Pesch: sein Leben und seine Lehre. By Franz H. Mueller. Pp.220, Cologne, J.P. Bachem, 1980, no price given. Beyond Survival: Reflections on the Future of Judaism. By Dow Marmur. Pp.xix, 218, London, Darton, Longman and Todd, 1982, £7.95. (shrink)

This volume offers a collection of in-depth explorations of pragmatism as a framework for discussions in philosophy of science and metaphysics. Each chapter involves explicit reflection on what it means to be pragmatist, and how to use pragmatism as a guiding framework in addressing topics such as realism, unification, fundamentality, truth, laws, reduction, and more. -/- .

Three short essays on the position of the philosopher and philosophy in modern society. Maritain illuminates the situation of the philosopher in a milieu of conflicting systems. The final essay, which deals with the relation of science and religion, shows evidence of a growing appreciation by Maritain of the aims of modern science.--R. H. K.

Rapid handwriting, popularly known as shorthand, involves writing symbols and abbreviations in lieu of common words or phrases. This method increases the speed of transcription and is primarily used to record oral dictation. Someone skilled in shorthand will be able to write as fast as the dictation occurs, and these patterns are later transliterated into actual, natural language words. A new kind of rapid handwriting scheme is proposed, called the Pattern-Based Shorthand. A word on a keyboard involves pressing a unique (...) sequence of keys in a particular order. This sequence forms a pattern that defines the word. Such a pattern forms the shorthand for that word. Speech recognition involves identifying, by a machine, the words spoken by a speaker. These spoken words form speech input signals to a computer that is equipped to correctly recognize the words and do further action, such as convert it to text. From this text input, unique shorthand patterns are generated by the system. The system employs machine learning to improve its performance with experience, by creating a dictionary of mappings from word to patterns in such a way that the access to existing patterns is faster with progression. This forms a new knowledge representation schema that reduces the redundancy in the storage of words and the length of information content. In conclusion, the speech is converted into textual form and then reconstructed into Pattern-Based Shorthand. (shrink)

The debate between hard and soft determinists is dealt with in this brief but interesting study. The author argues that there is no empirical dispute between hard and soft determinists. They draw different conclusions from the observed facts and these differences are the result of using different senses of the terms 'freedom' and 'moral responsibility'. Moritz Schlick's Problems of Ethics is the author's favored source for the soft determinist position and well-known articles by Paul Edwards and John Hospers the sources (...) for hard determinism. Other writers are quoted and briefly discussed. The treatment of many criticisms and countercriticisms is all too brief to do full justice to all the issues involved, but those topics which the author discusses are often illuminated. Interesting things are said about such topics as kleptomania, post-hypnotic suggestion, punishment, and excusable behavior. The book makes a convincing case, at least for the claim that a sophisticated version of the hard determinist position, such as appears in Hospers article, is only verbally different than many versions of soft determinism. Other versions of hard and soft determinism can and do come in substantive conflict with one another.--R. H. K. (shrink)

In this Eddington Memorial lecture, Von Wright distinguishes two points of view from which a logician may study time. The one focuses interest on the order of temporal events and the macro-aspect of time, its flow from an indefinitely remote past through the present to an indefinitely remote future. The other focuses attention on the micro-aspect of time, the nature of the time medium, on questions of whether time is discrete or infinitely divisible or the internal structure of limited time (...) intervals. Von Wright takes the second point of view and as a result his study of time is different in some respects than that of other contemporary tense logicians. Assuming a Tractatus type ontology of possible worlds which can be totally described by stating the existence or non-existence of all possible states of affairs, Von Wright constructs several logical systems, one of discrete time ordering, another of discrete time division. He shows the latter, which is the most important for his purposes, to be formally related to certain systems of modal logic. An interpretation of this system yields an interesting definition of continuity of change and time. The definition is interesting because of its relation to another result which he derives, namely that this definition of continuity implies that the world sometimes will have to be described as being in two contradictory states at one time, a conclusion which he relates to Hegel's philosophy. This is an original and thought provoking essay.--R. H. K. (shrink)

In this British Academy lecture, Popper argues for a reformulation of epistemological questions. In the past we have asked for the ultimate sources of knowledge and thus begged for authoritarian answers. He charges that this question of origins is relevant to the determination of meaning but not to the determination of truth. The historical sections are often interesting in their own right, especially those on the conspiracy theory of ignorance.--R. H. K.

A critical treatment of four basic methodological principles of science: simplicity, micro-reduction, verification, and connectivity. In each case, the major question is whether, and on what grounds, the principle can be justified. This quest for justification should be of particular interest to those concerned with the philosophy of science from the standpoint of epistemology and metaphysics.--R. H. K.

The title essay was originally presented as two lectures inaugurating the John Dewey lectures at Columbia. It is an important essay for understanding Quine's work for it brings together many themes at the center of his thinking since Word and Object. Quine quotes with approval Dewey's statement "meaning is primarily a property of behavior" and then goes on to consider a thesis which, according to Quine, is a consequence of such a behavioral theory of meaning, i.e., the thesis of the (...) indeterminacy of meaning and translation. Quine relates this indeterminacy thesis, which he has been defending for some time, to language learning, the foundations of mathematics, and to a general view of ontological relativity. Other essays in the volume concern natural kinds and the various paradoxes of confirmation, propositional objects, quantification and existence and the empirical basis of science. All the essays are post-1965 except the introductory essay which was Quine's Presidential Address to the Eastern Division of the American Philosophical Association in 1956. This address was something of an introduction to the ideas to appear in Word and Object and is placed at the beginning of this collection to emphasize that all the essays collected here expand on and defend some of the positions of Word and Object. Quine's fluid style is everywhere in evidence.--R. H. K. (shrink)

A comprehensive introduction to modal logic is long overdue and this one has many virtues. It is clearly written and should be accessible to any student who has at least one semester of basic logic and is willing to read carefully and think abstractly. The first part, on modal propositional logic, begins with a summary account of classical propositional logic, the axiomatization of Principia Mathematica being the basis for the development of modal logics throughout the book. The transition to modal (...) logic is nicely motivated by a clear presentation of intuitive notions of modality and the requirements to be included in a modal logic. Thereafter three standard systems of modal propositional logic are developed axiomatically, Feys' system T and Lewis' systems S4 and S5. The semantics for these systems is then developed in the manner of Kripke with some terminological modifications. The explanation of accessibility relations between possible worlds is made especially clear through a helpful analogy with certain sorts of games. Decision procedures and completeness proofs are then developed. A similar pattern of exposition is given to modal predicate logic in Part II, the difference being that Henkin-type methods are used in the completeness proofs. Because of the many philosophical problems raised by modal predicate logic, Part II contains more philosophical discussion than Part I. A discussion of identity and descriptions in modal predicate logic is also included. The third and final part is a survey of modal systems beginning with the Lewis' systems S1-S5 and going on to systems weaker and stronger than the Lewis' systems and others which are independent of them. Systems with alternative primitives and axiomatic bases are also discussed. A final chapter discusses the relation of Boolean algebras to modal logics and brief appendices deal with natural deduction systems of modal logic, systems of entailment, alternative notations and the semantics of Kripke and Hintikka among other topics. There are exercises at the end of each chapter. This summary suggests the merits of this introduction, its clear exposition and the enormous amount of material it brings together and summarizes.--R. H. K. (shrink)

Leibniz' General Investigations, a group of memoranda on logical and methodological matters, remained unpublished until Couturat published the original Latin manuscript in 1903. Only after 1960 was a German translation made by F. Schmidt and an English translation by G. H. R. Parkinson. The present translation provides extensive reference notes to Leibniz' other manuscripts, and a commentary and notes to the text. In these respects it has some advantages over previous translations. The translation is clear although the work itself is (...) sometimes difficult to follow and the notes are most welcome. An introduction discusses the place of the General Investigations within the context of Leibniz' thought. With the interest in Leibniz' logical writings very strong at present, this new translation and commentary is most welcome.--R. H. K. (shrink)

A highly technical theory of visual perception is developed in the first half of this psychological study with the aid of set-theoretical symbols and a complex array of variables ranging over states of the various sub-systems of the organism related to perception. In the later chapters the author describes several new and crucial experiments favoring the theory over other theories of perception, and discusses its philosophical implications for a behavioral account of mind. Those who wade through the welter of symbols (...) will find important material for a philosophy of perception in the theory and especially in the experiments, involving externally induced environmental changes which are corrected by the behavior of the organism over a period of time. --R. H. K. (shrink)

A book which attempts to introduce the reader to current problems in the philosophy of science, and at the same time to provide a new and significant treatment of some of these problems. The "modest empiricism" which Scheffler has espoused in a number of previous publications is given a detailed presentation in a study of historical attempts to provide meaning for three crucial concepts in the field: explanation, signification and confirmation.--R. H. K.

As Max Jammer has rightly said, contemporary discussion of the metrical properties of space have been dominated in recent years by the work of Adolf Grünbaum. One of Grünbaum's most important essays in this area, "Geometry, Chronometry and Empiricism" is reprinted in its entirety as the first chapter of this work. The third and final chapter is a lengthy reply to Hilary Putnam who published a critique of Grünbaum's original essay in 1963. Putnam's criticisms have not led Grünbaum to substantially (...) change his views but they have provided the means for some clarification and extension of those views, e.g., with respect to the notions of congruence and conventionality and in relation to Zeno's paradoxes, color attributes, and other topics. Between the original essay and the lengthy reply to Putnam there is a shorter chapter which deals with, among other things, the hypothesis that everything has doubled overnight, a related topic to which Grünbaum has given some attention in journal articles. It is safe to say that persons concerned with the problem of conventionalism and other philosophical problems about space will have to work their way through this important book.--R. H. K. (shrink)

Originally published as a long essay in Mind and Cosmos, Volume II of the University of Pittsburgh series in the philosophy of science, this study admirably fills the need for an elementary survey of problems in the area of probability and induction. But it is more than an introduction. The author is working on the general thesis that Bayes' theorem of the probability calculus holds the key to the understanding of scientific inference. Guided by this idea he attempts to salvage (...) what he thinks is of value in various current theories of probability and scientific inference, particularly, the frequency theory of probability as defended by Reichenbach, Popper's views on the falsifiability of theories, and Hanson's work on the logic of discovery. These attempts to develop a theory in the latter part of the book follow discussions of Hume's critique of induction, the probability calculus and five past and present interpretations of the calculus. This is a well-written and challenging introduction to the field.—R. H. K. (shrink)