The complexities of Henry More's eclectic Neoplatonism and his recklessly energetic poetic style have hitherto deterred scholars from undertaking a complete study of his long philosophical poem, A Platonick Song of the Soul . The aim of my dissertation is to study the Platonick Song in its entirety. I attempt to unravel the different strands of thought that it is woven of and reveal the consistency of thought and architectonic scheme of the work. ;The major themes of the Platonick (...) Song are the immateriality of the soul, its immortality, and its unfailing consciousness. I begin my study with an appraisal of More's work as an answer to Lucretius's De Rerum Natura, which had proclaimed the corporeality and mortality of the soul. The first poem of the Platonick Soul, "Psychozoia" is studied as an allegorical prelude to the work, and the Plotinian and Chaldean origins of More's systems are examined. The five poems after "Psychozoia" are divided into three sections dealing with the immortality of the soul , the macrocosmic manifestation of the soul and the alert soul "Antipsychophannychia," "The Praeexistency of the Soul" and "Antimonopsychia"). In the course of these three chapters, I have occasion to demonstrate More's reliance on the arguments of Ficino and Galileo. In the final chapter of my study, I reveal the importance of the Platonick Song for an understanding of the metaphysics, psychology and ethics of More's mature philosophy. In addition, I analyze the ways in which More's concepts of spirit, matter, space and the Deity resembled and differed from those of his Cambridge friend, Isaac Newton. (shrink)

We take up the challenge of developing an international network with capacity to survey the world's scientists on an ongoing basis, providing rich datasets regarding the opinions of scientists and scientific sub-communities, both at a time and also over time. The novel methodology employed sees local coordinators, at each institution in the network, sending survey invitation emails internally to scientists at their home institution. The emails link to a ‘10 second survey’, where the participant is presented with a single statement (...) to consider, and a standard five point Likert scale. In June 2023, a group of 30 philosophers and social scientists invited 20,085 scientists across 30 institutions in 12 countries to participate, gathering 6,807 responses to the statement 'Science has put it beyond reasonable doubt that COVID-19 is caused by a virus'. The study demonstrates that it is possible to establish a global network to quickly ascertain scientific opinion on a large international scale, with high response rate, low opt-out rate, and in a way that allows for significant (perhaps indefinite) repeatability. Measuring scientific opinion in this new way would be a valuable complement to currently available approaches, potentially informing policy decisions and public understanding across diverse fields. (shrink)

We take up the challenge of developing an international network with capacity to survey the world’s scientists on an ongoing basis, providing rich datasets regarding the opinions of scientists and scientific sub-communities, both at a time and also over time. The novel methodology employed sees local coordinators, at each institution in the network, sending survey invitation emails internally to scientists at their home institution. The emails link to a ‘10 second survey’, where the participant is presented with a single statement (...) to consider, and a standard five-point Likert scale. In June 2023, a group of 30 philosophers and social scientists invited 20,085 scientists across 30 institutions in 12 countries to participate, gathering 6,807 responses to the statement Science has put it beyond reasonable doubt that COVID-19 is caused by a virus. The study demonstrates that it is possible to establish a global network to quickly ascertain scientific opinion on a large international scale, with high response rate, low opt-out rate, and in a way that allows for significant (perhaps indefinite) repeatability. Measuring scientific opinion in this new way would be a valuable complement to currently available approaches, potentially informing policy decisions and public understanding across diverse fields. (shrink)

We take up the challenge of developing an international network with capacity to survey the world’s scientists on an ongoing basis, providing rich datasets regarding the opinions of scientists and scientific sub-communities, both at a time and also over time. The novel methodology employed sees local coordinators, at each institution in the network, sending survey invitation emails internally to scientists at their home institution. The emails link to a ‘10 second survey’, where the participant is presented with a single statement (...) to consider, and a standard five-point Likert scale. In June 2023, a group of 30 philosophers and social scientists invited 20,085 scientists across 30 institutions in 12 countries to participate, gathering 6,807 responses to the statement Science has put it beyond reasonable doubt that COVID-19 is caused by a virus. The study demonstrates that it is possible to establish a global network to quickly ascertain scientific opinion on a large international scale, with high response rate, low opt-out rate, and in a way that allows for significant (perhaps indefinite) repeatability. Measuring scientific opinion in this new way would be a valuable complement to currently available approaches, potentially informing policy decisions and public understanding across diverse fields. (shrink)

This is a unique, groundbreaking study in the history of philosophy, combining leading men and women philosophers across 2600 years of Western philosophy, covering key foundational topics, including epistemology, metaphysics, and ethics. Introductory essays, primary source readings, and commentaries comprise each chapter to offer a rich and accessible introduction to and evaluation of these vital philosophical contributions. A helpful appendix canvasses an extraordinary number of women philosophers throughout history for further discovery and study.

The Parisian conversation (1231-1252) -- Thomas's first Parisian period (1252-1259) -- Orvieto (1259/61-1265) -- Rome (1265-1268) -- Thomas's second Parisian period (1268-1272) -- Henri de Lubac and the Thomistic tradition.

Qualitative validation consists in showing that a model is able to mimic available observed data. In population level biological models, the available data frequently represent a group status, such as pool testing, rather than the individual statuses. They are aggregated. Our objective was to explore an approach for qualitative validation of a model with aggregated data and to apply it to validate a stochastic model simulating the bovine viral-diarrhoea virus (BVDV) spread within a dairy cattle herd. Repeated measures of the (...) level of BVDV-specific antibodies in the bulk-tank milk (total milk production of a herd) were used to summarise the BVDV herd status. First, a domain of validation was defined to ensure a comparison restricted to dynamics of pathogen spread well identified among observed aggregated data (new herd infection with a wide BVDV spread). For simulations, scenarios were defined and simulation outputs at the individual animal level were aggregated at the herd level using an aggregation function. Comparison was done only for observed data and simulated aggregated outputs that were in the domain of validation. The validity of our BVDV model was not rejected. Drawbacks and ways of improvement of the approach are discussed. (shrink)

Biographical Introduction But for the better Understanding of all this, we are to take ... our Rise a little higher and to premise some things which fell ...

This article deals with the aesthetics of the art documentary of the 1940s and 1950s, which can be considered as the Golden Age of the genre. Prior to the breakthrough of television in Europe, which would usurp and standardize the art documentary, cinematic reproductions of artworks resulted in experimental shorts that were highly self-reflexive. These films became visual laboratories to investigate the tensions between movement and stasis, the two- and three-dimensional, and the real and the artificial—a film on art was (...) self-consciously presented as an art film. Focusing on La Leggenda di Sant’Orsola by Luciano Emmer and Le Monde de Paul Delvaux by Henri Storck, this article also investigates how the animation of the static image by the film medium relates to Surrealist practices. (shrink)

Dans les dernières années de sa vie, il arrivait à Michel Henry de s’inquiéter du destin posthume de sa pensée, de la possibilité de sa transmission par-delà sa mort. Il faut reconnaître que, dans la période qui a suivi, l’audience de cette pensée a semblé décroître et l’on pouvait redouter qu’elle ne s’efface durablement de notre paysage intellectuel. Il est difficile de comprendre les raisons de ce reflux : était-il dû à la rigueur conceptuelle et à la difficulté d’une (...) pensée trop exigeante... (shrink)

This previously unpublished text of Michel Henry’s was written during the preparation of his first major work published in 1963: The Essence of Manifestation. Being devoted to the philosophy of Immanuel Kant, this extensive text could be as well integrated in the above mentioned book, namely in the context where the author criticizes the ontological monism privileged by the strong tradition of German philosophy, from Jacob Boehme and Kant to Heidegger. Starting from the topic of self-knowledge, this text focuses (...) on an internal division of Being, namely on the separation between consciousness and existence, an opposition that will take the form of a phenomenological distance. The author argues thus that the above mentioned German philosophical tradition is not able to grasp in its primordial nature the essence of the self, covered by the representation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:246 HISTORY OF PHILOSOPHY f~ntlSetifr ~uftanbebrtn~en, [o,ba{~hie @i~e~t heeler~anbluu~ ~uaIet~ bee ~[u~e[t bee ~emu~tfein~ (~m ~e~riffe eiuer ~inie)i[t, u,b baburd~a[rerer[t em Dbieft (el, be[timmter ~a,,m) erfannt r0irb.") The notion of constructing a concept is a technical one for Kant ("r ~e@rlffabet f on ft r u i r en, beiflt: hie i~m focre[p0nblereube ~In [ c @a u u,@ a ~ c i o ~i bar[tdlen." Op. cit., B741)--to (...) construct a concept of space would be to produce a representation of a determinate region of space in accordance with some determining principle. 9Maimon, Salomon (1753-1800): Self-educated philosopher from Lithuania who appeared on the Berlin scene in the later 1780's. His Versuch ~ber die Transzendentalphilosophie (1790) was a critical study of the Kritik der reinen Vernunft; Kant had already seen some of it in manuscript, sent to him by Marcus Herz. In his letter of May 26, 1789 (~362), he describes to Herz how he had been on the point of returning the manuscript unread, with a note saying that he was too busy, but that on glancing at it he had realized its quality and had seen that none of his opponents had understood the Kritilc as well as had M. u Herz, Marcus (1747-1803): Student and subsequently close friend of Kant's. Medical doctor and, from 1786, Professor of Philosophy in Berlin. i Selle, Christian Gottlieb (1748-1800) : Medical doctor in Berlin, involved in experiments in animal magnetism. Kiesewetter regarded the experiments as fraudulent, but absolved S. of complicity. J Berlinische Monatr A liberal journal, founded in 1783, in which Kant frequently published. The editor in question was Johann Erich Biester (1749-1816), who was also Librarian of the Royal Library inBerlin. k Elsner, Christoph Friedrich (1749-1820): Professor of Medicine at K6aigsberg, who attended Kant in his final illness. A FURTHER NOTE ON PAUL MARHENKE'S "THE PHENOMENALISTIC INTERPRETATION OF KANT'S THEORY OF KNOWLEDGE" IN AN INTRODUCTORY NOTE to a paper, "The Phenomenalistic Interpretation of Kant's Theory of Knowledge," which was found in the effects of the late Paul Marhenke, Professor of Philosophy at the University of California, Berkeley, and which was printed in the April, 1964 issue of this Journal I mentioned that an intensive inquiry failed to reveal when this paper was written or for what occasion. I have recently received a note from Professor Jacob Loewenberg, Professor Emeritus in the Department of Philosophy at Berkeley, informing me that the paper was written while Paul Marhenke was a student at Berkeley and was written for Professor Loewenberg's Seminar on Kant, during the session of 192526. Professor Loewenberg writes that "the seminar dealt with certain selected topics crucial in or growing out of the Critique of Pure Reason. Among those who in addition to Paul were in the seminar, I remember distinctly (largely because of their superior performance) Donald C. Williams and the late A. P. Ushenko. I am not quite sure whether or not Philip Wiener was also enrolled." University o] California, San Diego A YRD-~[STROLL A I~EPLY TO WALTER KAUFMANN WALTER KAUFMANN,in his article, "Nietzsche in the Light of his Suppressed Manuscripts" 1 converts a review of Erich F. Podach's book, Friedrich Nietzsche's 1This Journal, II, 2 (Oct., 1964), pp. 205-225. NOTES AND DISCUSSIONS 247 Werke des Zusammenbruchs into a bitter personal attack on Podach and an even more vitriolic assault on me. Every author and scholar is entitled to his own opinion, and had Kaufmann soberly stated his case by simply announcing that, to his mind, the re-editing of Nietzsche's works according to the genuine manuscripts now available in Weimar has not changed one iota of the true character of the philosopher's last books, then his efforts would certainly have been unexceptionable. Prof. Kaufmann could simply have said, "Much ado about nothing! Podach's findings will, by no means, alter the image of Nietzsche among philosophers. Period." Indeed, this is precisely what Kaufmann's elaborate tirades and invectives come to if one reduces them to their... (shrink)

One ventures to suggest that in reading this book, any reader—particularly if the reader is something of an Aristotelian—will experience just such excitement and tension as he or she doubtless would have felt in witnessing Jacob wrestling with the angel! For the author does, indeed, wrestle with Aristotle—not, to be sure, with a view to throwing him for a fall, but rather with a view to bringing out the incredible strength and resourcefulness of Aristotle’s ethics.

This essay examines Henry More’s engagement with Jacob Böhme and compares the sympathetic critique of Böhme with More’s much more negative evaluation of Spinoza. More directs his criticism of Böhme at the similarities between Spinoza and Böhme: their materialism and confusion of God and world. The present essay suggests, however, that the perception of shared Platonism informs More’s more favourable approach to the Silesian. The problem of what “Platonism” means in this context is thus also addressed. Böhme’s writings were (...) valued by More because of a shared metaphysics that rejected both radical dualism and pantheism, and the Platonic theology of the goodness of God and the freedom of man, together with the rejection of predestination. Spinoza, on the other hand, is rejected because of his radical determinism, his denial of any substantial distinction between good and evil, and the transcendent being of the divine. (shrink)

This volume contains many of the most important texts in western political and social thought from the sixteenth to the end of the nineteenth century. A number of key works, including Machiavelli’s _The Prince_, Locke’s _Second Treatise_, and Rousseau’s _The Social Contract_, are included in their entirety. Alongside these central readings are a diverse range of texts from authors such as Mary Wollstonecraft, Sojourner Truth, and Henry David Thoreau. The editors have made every effort to include translations that are (...) both readable and reliable. Each selection has been painstakingly annotated, and each figure is given a substantial introduction highlighting his or her major contributions within the tradition. The result is a ground-breaking anthology with unparalleled pedagogical benefits. (shrink)

This article presents a detailed analysis of how the Cambridge Platonist Henry More (1614–1687) adapted the philosophy of the German mystic Jacob Böhme (1575–1624). For More, Böhme’s errors can be amended only by intervening radically in his philosophical system, discussing not what Böhme said, but what he should have said. In particular, the essay studies how and why More, in Censura, altered a scheme used by Böhme in his Clavis to explain visually the core of his philosophical insight. It (...) claims that this intervention, which consists mainly in moving the position of the Sun in the scheme, turns Böhme’s circular metaphysical system, in which the Sun, or fire, was the fulcrum of a perpetual movement, into a Neoplatonic system of emanation. In so doing, More fashions himself as a “Böhme redivivus”, showing to his readers that the only way of making sense of Böhme is to read him in Neoplatonic terms. The removal of the Sun from its original place in the scheme thus exemplifies More’s unease with Böhme’s conception of the Sun as fully embedded in the dynamic interplay of light and darkness, and shows that More’s interpretation of Böhme involves a full operation of rewriting. (shrink)

Deals with Vaughan's connection with the "Occult" philosophy which his brother Thomas embraced & practiced & discusses Henry's indebtedness to the philosophies of Jacob Boehme, Cornelius Agrippa, Paracelsus, & others.

The philosopher Jacob Böhme was known among his contemporaries for his creative use of the German language that led to inventing new words, or to attributing new meanings to existing ones. Böhme claimed that, properly speaking, his mother-tongue was not German but the ‘language of nature’, the language spoken by Adam before the Fall, and in which essences and words were still in perfect correspondence. This essay investigates how early English readers of Böhme assessed the transposition of Böhme’s works from (...) German into English: what interpretative challenges were entailed in translating Böhme’s language, and in interpreting Böhme through translations, rather than the originals? The essay is divided into three sections. First, I examine the role of Abraham von Franckenberg’s famous biography of Böhme, and consider how its English translation acted as a filter for approaching Böhme in England. Second, I discuss the strategies of readers and translators of Böhme active in seventeenth-century Cambridge. Third, I compare the approaches of two main readers, Henry More and Charles Hotham, demonstrating that they were aware of the gap that had opened between the ‘German Böhme’, and the new, successful creation of seventeenth-century England: the English ‘Jacob Behmen’. (shrink)

Introduction -- Defining pluralism : Simon Pokagon, Ida B. Wells-Barnett, and Thomas fortune -- Evolution and American Indian philosophy -- Feminist resistance : Anna Julia Cooper, Jane Addams, and Charlotte Perkins Gilman -- Labor, empire and the social gospel : Washington Gladden, Walter Rauschenbusch, and Jane Addams -- A new name for an old way of thinking : William James -- Making ideas clear : Charles Sanders Peirce -- The beloved community and its discontents : Josiah Royce and the realists (...) -- War, anarchism, and sex : Emma Goldman and Margaret Sanger -- Democracy and social ethics : John Dewey -- Naturalism and idealism, fear, and conventionality : Mary Whiton Calkins and Elsie Clews Parsons -- Race riots and the color line : W. E. B. du Bois -- Philosophy reacts : Hartley Burr Alexander and Morris R. Cohen -- Creative experience : Mary Parker Follett -- Cultural pluralism : Horace Kallen and Alain Locke -- War and the rise of logical positivism : Otto Neurath and Rudolf Carnap -- Mccarthyism and American empiricism : Jacob Loewenberg, Henry Sheffer, C. I. Lewis, and Charles Morris -- The linguistic turn : Gustav Bergmann, May Brodbeck, and W. V. O. Quine -- Resisting the turn : Donald Davidson, Wilfrid Sellars, and the pluralist rebellion -- Philosophy outside : John Muir, Aldo Leopold, Joseph Wood Krutch, and Rachel Carson -- Economics and technology : Lewis Mumford, C. Wright Mills and John Kenneth Galbraith -- Politics : John Rawls, Robert Nozick, Michael Sandel, Martha Nussbaum, and Noam Chomsky -- Civil rights : Martin Luther King, Jr., Richard Wright and James Baldwin -- Black power : Malcolm X, James Cone, Audre Lorde, Bell Hooks, Angela Davis, and Cornel West -- Latin American American philosophy -- Red power, indigenous philosophy : Vine Deloria, Jr. and contemporary American Indian thought -- Feminism -- Engaged philosophy and the environment -- American philosophy today -- Recovering and sustaining the American tradition -- American philosophy revitalized -- The spirit of American philosophy in the new century. (shrink)

Testimony about episodes of artistic creativity often describes a puzzling combination of deliberate and involuntary elements. For example, Vincent Van Gogh wrote that it was possible for him to make an especially expressive picture, or as he put it, something with “feeling” in it, because the picture had already spontaneously taken form in his mind before he started drawing. He added, however, that if there was something worthwhile in the picture, this was “not by accident but because of real intention (...) and purpose.” Reflection on such testimony and on his own experience as a poet led Paul Valéry to conclude that artistic creation always involves a combination of “conscious acts” and “spontaneous formation”; only their relative proportion varies. If this point is granted, the outstanding and notoriously difficult problem is to understand how such different elements combine in the creative process. In other words, how is inspiration, or the work of the muse, related to the artist’s deliberations, plans, rational choices, and intentional actions? In what follows I shall develop a conjecture that falls within the conceptual space defined by two extreme theses--the popular, inspirationist idea that artistic creativity is a sudden, involuntary, and ultimately inexplicable event, and the dubious, rationalistic counterthesis, which characterizes artistic creation as a principled, deliberate selection from amongst an array of previously known options, each of which is associated with an expected quantity of artistic value. In my first section I discuss Henri Poincaré’s reflections on creativity in his 1908 essay, “L’Invention mathématique.” Although some of Poincaré’s ideas have been restated and elaborated upon in the literature on creativity, I contend that his most important claims still merit a closer look. Taking Poincairé’s general model as my point of departure, I sketch a new conjecture about artistic creativity in section 2; I also discuss a kindred proposal by Jon Elster. In section 3 I further illustrate and explain this conjecture with reference to Virginia Woolf’s artistic breakthrough in the writing of Jacob’s Room. In my final section I take up and respond to objections that may be raised against these claims about artistic creativity. (shrink)

This article addresses shared themes in the writing of Saint Paul and the work of the science fiction writer Philip K. Dick. Much recent philosophical interest in Saint Paul focuses on his contemporary significance as a radical political thinker, following Jacob Taubes' influential late work, The Political Theology of Paul. Assessments of Paul's writing in this context (e.g. by Agamben, Badiou, Milbank) highlight the various ways in which he uses fictionalizing, for example in setting up the tension between the present (...) world and a messianic future, in the role he assigns to faith, and in the importance he assigns to the counter-factuality of resurrection. Yet the common thread of fictionalizing running through these themes has not been explicitly discussed. Meanwhile, the supposed `religious turn' in Dick's late writing has often been taken to have less political significance than his earlier science fiction. Considering Paul alongside Philip K. Dick, this article will attempt to bring out this central role of fictionalizing in the religious experiences of both. Like Paul, Dick experienced a visionary encounter with a God-like entity that shaped his interests and writing for the remainder of his life, and developed his own soteriology in response to what he perceived as the continued existence of (the Roman) Empire in modernity. Bringing out the mutual complementarity of Dick and Paul is facilitated by a framework derived from Henri Bergson's Two Sources of Religion, which theorizes the relation between mechanization as a human tendency characterizing both imperialism and industrialization, and fabulation as a human faculty for using fiction for the jointly immanent-transcendent purposes of survival/salvation. In this context, the diverse modes of fictionalizing employed by both Dick and Paul, including their unconsciously produced visions, may be understood as part of an ongoing, continually renewed strategy of revolutionary transformation of both self and world. (shrink)

Both Jacques and Raïssa Maritain produced large and diverse bodies of writing, and their creative lives spanned decades and encompassed the most turbulent periods of the twentieth century. Scholarly engagement with their work continues to reap new insights, and that includes engagement with the writings produced in the earlier portions of their respective careers. Those earlier portions were themselves remarkably productive, and issued not only in important writings but also in profoundly influential professional and personal relationships nurtured and developed with (...) a truly diverse array of scholars, clergy, and artists, including such figures as Henri Bergson, Leon Bloy, Ernest Psichari, and Georges Rouault. This new anthology of essays manages both to interact with the biographies and writings of the Maritains themselves (and to a degree their close early associates) and also to contribute to novel Thomistic reflection on themes from their early careers, among them war, suffering, politics, art, intuition, and foundational issues in moral theology. The essays are historically informed yet address perennial issues of vital significance for the life of the Church and the broader culture. The contributing authors are Prudence Allen, John Deely, Elizabeth Jane Doering, Heather Erb, Doug Flippen, Heidi Giebel, Ben Huff, James Jacobs, Florian Michel, Mark Moes, Brenna Moore, Bernadette OConnor, Matthew Pugh, James V. Schall, Joshua Schulz, Daniel Shields, Michael Torre, and John Wippel. (shrink)

El artículo analiza el sentido histórico-conceptual que asume la teoría de Jacob von Uexküll sobre el fondo del problema formas/vida que se despliega en la filosofía continental de principios del siglo XX. Para ello, en primer lugar, reconstruye la configuración epistemológica que presenta el pensamiento biológico entre 1890-1920, e introduce las tesis neovitalistas de Hans Driesch. En segundo lugar, analiza la emergencia de las metafísicas vitalistas de Henri Bergson y de Georg Simmel, y plantea el problema de la contradicción entre (...) las formas y la vida. Por último, y sobre la base de dichos desarrollos, defiende la tesis según la cual la obra de Uexküll moviliza un estructuralismo vitalista para el cual “Vida igual a Forma”. (shrink)

The image of the “mirror” (鏡kagami) appears frequently in the philosophical texts of Nishida Kitaro (西田幾多郎1870-1945), where it assumes various functions. Mirror references first occur in meditations on the philosophies of Josiah Royce (1855-1916) and Henri Bergson (1859-1941). The most fascinating evocation here corresponds to the idea of a “self-enlightening mirror”, used to probe the philosophical ground for self-illumination. This idea seems to point back to Buddhist meaning that intervenes in Japanese intellectual history. We take this as our warrant for (...) establishing here, firstly, how Nishidean philosophical speculation can be critically related to the thought of Dogen (道元1200-1253); and, secondly, in what sense it has stimulated some contemporary approaches in Japanese philosophy (for example, those of Nitta, Ohashi, and Sakabe). (shrink)

“Radical Enlightenment” and “moderate Enlightenment” are general categories which, it has become evident in recent decades, are unavoidable and essential for any valid discussion of the Enlightenment broadly conceived (1650-1850) and of the revolutionary era (1775-1848). Any discussion of the Enlightenment or revolutions that does not revolve around these general categories, first introduced in Germany in the 1920s and taken up in the United States since the 1970s, cannot have any validity or depth either historically or philosophically. “Radical Enlightenment” was (...) neither peripheral to the Enlightenment as a whole, nor dominant, but rather the “other side of the coin” an inherent and absolute opposite, always present and always basic to the Enlightenment as a whole. Several different constructions of “Radical Enlightenment” have been proposed by the main innovators on the topic – Leo Strauss, Henry May, Günter Mühlpfordt, Margaret Jacob, Gianni Paganini, Martin Mulsow, and Jonathan Israel – but, it is argued here, the most essential element in the definition is the coupling, or linkage, of philosophical rejection of religious authority (and secularism - the elimination of theology from law, institutions, education and public affairs) with theoretical advocacy of democracy and basic human rights. (shrink)

Books Reviewed in this Article: Beyond Ideology: Religion and the Future of Western Civilization. By Ninian Smart. Pp.350, London, Collins, 1981, £9.95. Neophtonism and Indian Thought. Edited by R. Baine Harris. Pp.xiii, 353, Albany, State University of New York Press, 1982, $39.00, $12.95. Monotheism: A Philosophic Inquiry into the Foundations of Theology and Ethics. By Lenn Evan Goodman. Pp.122, Totowa, Allenheld, Osmun, 1981, $13.50. Neoplatonism and Christian Thought. Edited by Dominic J. O'Meara. Pp. xviii, 297, Albany, State University of New (...) York Press, 1981, $39.00, $12.95. The Path to Transcendence: From Philosophy to Mysticism in Saint Augustine. By Paul Henry, introduction and translation by Francis F. Burch. pp.xxix, 120, Pittsburgh, The Pickwick Press, 1981, $10.95. The Adequacy of Christian Ethics. By Brian Hebblethwaite. Pp. 144, London, Marshall, Morgan & Scott, 1981, £5.95. Ethics. By Wolfhart Pannenberg. Pp. 220, Philadelphia, The Westminster Press, 1981, $10.95. Human Nature, Election, and History. By Wolfhart Pannenberg. Pp. 116, Philadelphia, The Westminster Press, 1982, £2.95. Ethics, Religion and Politics. By G.E.M. Anscombe. Pp.ix, 161, Oxford, Basil Blackwell, 1981, £12.00. Moral Thinking: its Levels, Method and Point. By R.M. Hare. Pp.viii, 242, Oxford University Press, 1982, £11.00, £3.95. Utilitarianism and Beyond. Edited by Amartya Sen and Bernard Williams. Pp.vii, 290. £7.50. Cambridge University Press, 1982, £20.00. Language and Political Understanding. By Michael J. Shapiro. Pp.253, New Haven, Yale University Press, 1981, £18.20. Marx's Politics. By Allan Gilbert. Pp.xv, 326, Oxford, Martin Robertson, 1981, £16.50. Feuerbach. By Marx W. Wartofsky. Pp.xx, 460, Cambridge University Press, 1977, £30.00, £9.95. Nietzsche, Vol. 1: The Will to Power as Art. By Martin Heidegger, translated with notes and an analysis by D.F. Krell. Pp.xvi, 263, London, Routledge and Kegan Paul, 1981, £11.50. Freedom and Karl Jaspers's Philosophy. By Elizabeth Young‐Bruehl. Pp.xiv, 233, New Haven & London, Yale University Press, 1981, £14.00. ‘Being and Meaning’: Paul Tillich's Theory of Meaning, Truth and Logic. By I.E. Thompson. Pp.x, 244, Edinburgh University Press, 1981, £15.00. The Rationality of Science. By W.H. Newton‐Smith. Pp.xii, 294, London, Routledge and Kegan Paul, 1981, £9.95, £5.95. Realism and the Progress of Science. By Peter Smith. Pp.viii, 135, Cambridge University Press, 1981, £12.50. Angels and principalities. By Wesley Carr. Pp.xii, 242, Cambridge University Press, 1981, £13.50. Rconciliation: A Study of Paul's Theology. By Ralph P. Martin. Pp.233, London, Marshall, Morgan and Scott, 1981, £8.95. Suffering and Martyrdom in the New Testament. Edited by William Horbury and Brian McNeil. Pp.xxi, 217, Cambridge University Press, 1981, £17.50. Constantine and Eusebius. By Timothy D. Barnes. Pp.viii, 458, Cambridge, Harvard University Press, 1981, £24.50. Songs of Glory: the Romanesque Façades of Aquitaine. By Linda Seidel. Pp.x, 220, figs.63, Chicago and London, University of Chicago Press. 1981, £17.50. Marsilio Ficino and the Phaedran Charioteer. Translated and edited by Michael J.B. Allen. Pp.x, 274, Berkeley‐Los Angeles, University of California Press, 1981, £18.50. The Letters of Marsilio Ficino, Volume 3. Pp.xiv, 162, London, Shepheard‐Walwyn, 1981, £8.00. The World of the Renaissance Jew: The Life and Thought of Abraham ben Mordecai Farissol. By David B. Ruderman. Pp.xvii, 265, Cincinatti, Hebrew Union College Press, 1981, $20.00. A Dialogue Concerning Heresies. Edited by T.M.C. Lawier, G. Marc'hadour and R.C. Marius. Pp.xiv, 888, New Haven, Yale University Press, 1981, £56.00. Canterbury and Rome, Sister Churches: A Roman Catholic Monk reflects upon Reunion in Diversity. By Robert Hale. Pp.xi, 188, London, Darton, Longman and Todd, 1982, £5.95. Rome and Canterbury through Four Centuries: A Study of the Relations between the Church of Rome and the Anglican Churches 1530–1981. By Bernard and Margaret Pawley. Pp.xi, 387, London and Oxford, Mowbray, 1981, £4.95. American Indians and Christian Missions. By H.W. Bowden. Pp.xix, 255, Chicago, University of Chicago Press, 1981, £10.50. Catholics in Western Democracies: A Study in Political Behaviour. By John H. Whyte. Pp.193, Dublin, Gill and Macmillan. 1981, £13.00. Päpstliche Unfehlbarkeit bei Newman und Döllinger: Ein historisch‐systema‐tischer Vergleich. By Wolfgang Klausnitzer. Pp.280, Innsbruck, Tyrolia Verlag, 1980, 54 DM. The Letters of Baron Friedrich von Hügel and Professor Norman Kemp Smith. Edited by Lawrence F. Barmann. Pp.353, New York, Fordham University Press, 1981, no price given. Merton: A Biography. By Monica Furlong. Pp.xx, 342, London, Collins, 1980, £6.95. The Autonomy of Religious Belief: A Critical Inquiry. Edited by Frederick J. Crosson. Pp.vii, 162, Notre Dame, University of Notre Dame Press, 1981, £8.95. The Theological Imagination: Constructing the Concept of God. By Gordon D. Kaufman. Pp.309. Philadelphia, The Westminster Press, 1981, $13.95. Spirits of Power: An Analysis of Shona Cosmology. By Hubert Bucher. Pp.231, Capetown, Oxford University Press, 1980, £8.75. Judaism: The Evidence of the Mishnah. By Jacob Neusner. Pp.xix, 419, Chicago, University of Chicago Press, 1981, £17.50. (shrink)

A long tradition of research including classical rhetoric, esthetics and poetics theory, formalism and structuralism, as well as current perspectives in (neuro)cognitive poetics has investigated structural and functional aspects of literature reception. Despite a wealth of literature published in specialized journals like Poetics, however, still little is known about how the brain processes and creates literary and poetic texts. Still, such stimulus material might be suited better than other genres for demonstrating the complexities with which our brain constructs the world (...) in and around us, because it unifies thought and language, music and imagery in a clear, manageable way, most often with play, pleasure, and emotion (Schrott and Jacobs, 2011 ). In this paper, I discuss methods and models for investigating the neuronal and cognitive-affective bases of literary reading together with pertinent results from studies on poetics, text processing, emotion, or neuroaesthetics, and outline current challenges and future perspectives. (shrink)