In this paper we investigate the logical consequences of the common understanding of amateurism in the context of big-time US college athletics, and in so doing, illustrate a method based on linguistic analysis and logic. The initial thrust of the paper centres on the term ?amateur? as presupposed by the late Professor Brand in his attempt to justify the ?business? of NCAA-sponsored Division I sports by decoupling the ?participants from the enterprise?. Next, we examine a more rigorous definition of the (...) term ?amateur? in order to show more clearly the difficulties posed by the current situation in college athletics. Additionally, our use of linguistic analysis exposes a flaw in the NCAA's recent move to amend by-law 12.02 in an attempt to avoid the charge of exploitation. Lastly, we put forth a new proposal for better dealing with the central issues swirling around the NCAA as it strives to formulate sound policy at this ?tectonic? juncture of players, fans, college programmes and academic integrity. (shrink)

INTRODUCTION Phenomenology and analytic philosophy have skirmished often, but seldom in ways conducive to dialectical progress. ...

Being on a 40 city 24x7 book tour for War Against the Weak . I am writing this from an airplane, and I regret my brevity. Catching up on some email from a few weeks back I have now come across your remarks and those of your like minded friends defending Spencer.

Probably no intellectual has suffered more distortion and abuse than Spencer. He is continually condemned for things he never said – indeed, he is taken to task for things he explicitly denied. The target of academic criticism is usually the mythical Spencer rather than the real Spencer; and although some critics may derive immense satisfaction from their devastating refutations of a Spencer who never existed, these treatments hinder rather than advance the cause of knowledge.

In diesem Buch stellt Otto Gaupp das Werk und die Ideen des britischen Philosophen und Soziologen Herbert Spencer vor. Gaupp diskutiert die Entwicklung und Bedeutung von Spencers evolutionären und individualistischen Ideen und stellt seine Ansichten zu Themen wie Ethik, Politik und Wissenschaft dar. Dieses Buch bietet eine fundierte und zugängliche Einführung in das Werk von Herbert Spencer und ist ein Muss für jeden, der sich für die Philosophie und Soziologie des 19. Jahrhunderts interessiert. This work has been (...) selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Professor Roderick John Flower, Biochemical Pharmacology, William Harvey Research Institute, St Barts and the London School of Medicine Queen Mary University of London Charterhouse Square, London EC1M 6BQ, UK; [email protected] O'Neill, a molecular biologist in Frank Herbert's 1982 novel ‘The White Plague’,1 seeks retributive justice for the death of his wife in a terrorist bomb blast by infecting those he holds responsible with an engineered pathogen that kills only women. The eponymous plague soon spreads uncontrollably with predictable catastrophic (...) global consequences.When the definitive history of armed conflict is written, the chapter on biological weapons will make for a long and disagreeable read. Now, happily, disavowed by most nations under the 1972 Biological Weapons Convention, the presumption is that any future deployment would be at the hands of rogue states, criminal gangs or perhaps terrorist organisations, to whom they could appeal because of their apparent ease of preparation and dissemination coupled with their sinister reputation and potential for causing mass casualties.But Herbert's villain is different. He is a trained scientist possessing expert skills and with access to pathogens, reagents and cutting-edge technology. Such a person might appear outwardly to be part of the conventional academic establishment except that their motives impel them to act covertly outside the accepted ethical and legal boundaries of their profession. Such ‘outsiders’ evade detection because they act alone and can, through their privileged position, anticipate and thwart regulation or investigation. But is this frightening scenario more than just a plot for apocalyptic novels? Is it a credible threat?In reality, such occurrences seem to be rare. In a comprehensive analysis of 180 incidents involving the use of biological agents during the last century, for instance, Carus2 noted that none of the confirmed bioterrorist attacks by non-state actors …. (shrink)

While the classical Greco-Roman tradition is not ordinarily thought of as associated with radical individualism, many of the central concerns of such radical individualists as Frédéric Bastiat, Herbert Spencer, Benjamin Tucker, Ludwig von Mises, F. A. Hayek, and Ayn Rand—including their views on human sociality, spontaneous order, and the relation between self-interest and non-instrumental concern for others—are shown to be inheritances from and developments of Platonic, Aristotelian, Epicurean, and Stoic ideas. Hence those working in the classical tradition have reason (...) to explore the radical individualist tradition and vice versa. (shrink)

Two years ago, in the course of a very generous, but refreshingly critical review of my historical introduction to phenomenology, Professor Chappell expressed the opinion that the difference between phenomenological and analytical philosophizing was perhaps less than I realized. At that time my first response was that this opinion should be put to a test by having both approaches tackle the same topic independently and then comparing not only the results but the actual procedures. I am grateful to our present (...) program committee for arranging to test out my proposal, and even more grateful for their finding, not without much effort and difficulty, the present takers of my challenge, among them Professor Chappell. (shrink)

In his influential 1949 essay, The Intellectuals and Socialism, F.A. Hayek prophesied that the “revival of liberalism” must coincide with the resurgence of “the courage to be Utopian.” Today, at a time when liberalism is under attack from multiple fronts, we need courage more than ever. Indeed, the rediscovery of the Utopian potential of liberalism coincides with going back to its roots. My paper shows that liberalism, especially in its so-called “epistemic” or "evolutionary" branch whose notable theorists include Adam Smith, (...) J.S. Mill, Herbert Spencer, and F.A. Hayek, provides a framework for “real Utopian” theory and practice. However, I argue that evolutionary liberalism should be enriched with the insights of contemporary evolutionary theory and complexity theory to properly account for the downsides of social evolution and to overcome the understandable charge of social Darwinism. Only then can it robustly realise its emancipatory aspirations and real Utopian promise. (shrink)

Classical liberals have a long and convoluted history with the welfare state. Welfare policy has engaged liberals ever since the debates round poor relief, land ownership, and distributive justice in authors like John Locke, Thomas Paine, Herbert Spencer, and Henry George. However, the majority of the welfare state debate, from David Hume and Adam Smith to Milton Friedman and Richard Epstein, has been conducted primarily on the basis of rule-consequentialist reasoning, weighing the expected (long-term) costs and benefits of different (...) institutional rules. Classical liberals tend to be primarily concerned with welfare in the “happiness of individuals” sense and only secondarily with welfare in the “government handout” sense. This necessitates an investigation into the expected benefits and costs of various institutional rules and social policies. As a result, any disagreements about the best institutional pathway forward must be settled through comparative institutional analysis. Today, it seems to me that the classical liberal perspective must choose between two alternative pathways, each of which has its pros and cons, and each of which seems compatible with the abstract and general rules of the market society: 1) The Minimally Redistributive State based on a classical liberal constitution supported by robust market institutions and a civil society mosaic of polycentric mutual aid networks; or 2) The Welfare State of Law which, in addition to all of the above, adds a few carefully rule-bound and market-conforming redistributive mechanisms, the most important of which is the robust guarantee of something like a conditional minimum income scheme or an unconditional UBI/NIT scheme. In addition, the 3) “Third Way” models of the Social Market Economy and the Free Market Welfare State are also sometimes included as a third option. (shrink)

Kolloquiumsbeiträge des XV. Deutschen Kongresses für Philosophie 1990 in Hamburg. Mit Beiträgen von Herbert Schnädelbach, Hilary Putnam, Karl-Otto Apel, Walter Ch. Zimmerli, Rudolf A. Makkreel, Wolfgang Bartuschat, Elke Hahn und Klaus Vieweg, Roland Simon-Schaefer, Ruedi Imbach, Georg Wieland, Jan Peter Beckmann, Pierre Aubenque, Annemarie Gethmann-Siefert, Gernot Böhme, Dietrich Böhler, Jürgen Habermas, Friedrich Kambartel, Oswald Schwemmer, Dieter Birnbacher, Karl-Friedrich Wessel, Friedrich Rapp, Otfried Höffe, Henning Ottmann und Terry Pinkard.

The question of 'the end of metaphysics' is generally considered as a central issue concerning the nature and significance of philosophy as such, and, accordingly, as belonging to the realm of 'pure' or 'fundamental' philosophy. By contrast, this book investigates to what extent the end of metaphysics might be related to specific influences from outside philosophy. Focusing on the period between 1830 and 1848, it argues that metaphysics was not so much challenged by internal philosophical argument, but rather by a (...) transformation of Western culture in its entirety. Metaphysics was overtaken by the modern spirit of the age. In consequence, this book approaches 'the end of metaphysics' as a problem of the philosophy of culture. Three historians of culture provide an overview and analysis of the 'Age of Revolution' by focusing upon the political revolution in France, the industrial revolution in England and the intellectual revolution in Germany respectively. The proclamations of the end of metaphysics by Auguste Comte, Friedrich Engels and Otto Friedrich Gruppe are shown to mirror this threefold cultural transformation. Against this backdrop, the idea of the end of metaphysics is brought into relief as a historical reality during the years 1830 to 1848. The editors are members of the Centre for Metaphysics and Culture at the University of Antwerp. (shrink)

The title of the paper productively suggests a double-meaning of truth vis-à-vis dialogue. The claim is both that the concept of truth is essential for a comprehensive conception of dialogue, and that dialogue points toward a concept of truth beyond dogmatic infallibity or doxastic relativism. At stake is to show how truth entails an essentially dialogical moment, and dialogue, if conceived philosophically, must entail the concept of truth.In theological as well as philosophical dogmatism, a final truth is assumed. Interesting are (...) positions such as Cardinal Ratzinger/Pope Benedict XVI’s or Karl-Otto Apel’s “transcendental pragmatics” since they attempt to engage in dialogue yet assume an “infallible” or “ultimately grounded” foundation for their own assumptions. Radically opposed to this infallibilism is the postmodern relativistic view according to which the “groundless grounds” of human understanding make all claims to truth meaningless. Since understanding and dialogue are situated in contingent cultural contexts, as Richard Rorty argues, no ascent to truth is ever possible. The result of our analysis suggests that both positions lead to an insulation of experience from true dialogicalchallenge. Dogmatic positions miss the dialogical core of truth, as they believe that insulated truth-content remains “true” regardless of engaged and challenged reassertions. Doxastic conceptions miss the truth-relation of dialogue, as they fail to capture the seriousness and intentionality of intersubjective and intercultural dialogue.From these critical points emerges a productive concept of dialogue that entails truth as an open-ended and dynamic, and thereby indispensable, concept. Moreover, our analysis lays out that the basic dialogical notions involve truth, openness, and reciprocity in an interconnected way. Dialogue is unavoidable for truth, as much as truth is intrinsic to dialogue. But the new synthesis of truth and dialogue allows for a pluralistic understanding of truth that still, we hope, remains truthful to its content. As such, it alone can ground a non-relativistic notion of multiculturalism. (shrink)

Christopher Hookway has been influential in promoting engagement with pragmatist and naturalist perspectives from classical and contemporary American philosophy. This book reflects on Hookway’s work on the American philosophical tradition and its significance for contemporary discussions of the understanding of mind, meaning, knowledge, and value. -/- Hookway’s original and extensive studies of Charles S. Peirce have made him among the most admired and frequently referenced of Peirce’s interpreters. His work on classical American pragmatism has explored the philosophies of William James, (...) John Dewey, and Josiah Royce, and examined the influence of pragmatist ideas outside of the United States. Additionally, Hookway has participated in a number of celebrated exchanges with some of the most high-profile figures of twentieth- and twenty-first-century philosophy, including Karl-Otto Apel, Philip Pettit, Hilary Putnam, and W.V.O. Quine, through which his treatments of a large range of topics in epistemology and the philosophies of mind and language have been developed and promoted. The chapters in this book—which include contributions from several of Hookway’s former students and colleagues—include studies of Hookway’s engagement with the works of Peirce, James, and Dewey, his contributions to virtue epistemology, and his discussions of hope and pragmatist metaphysics. -/- Pragmatic Reason will be of interest to researchers and advanced students working on American philosophy, the history of analytic philosophy, and epistemology. (shrink)

“Who are you? Tu quis es?” The interrogator was the German philosopher and pedagogue Eduard Spranger. The subject was Carl Schmitt. The place: Berlin. The time: summer of 1945. The question was “precipitous,” as Schmitt acknowledged in Ex Captivitate Salus, the book he completed following his release from Nuremberg in 1947. “Who are you?” Who, but one of the most highly acclaimed and esteemed jurists and political thinkers of the Weimar Republic, whose writings captured the attention of Georg Lukács, Karl (...) Korsch, Felix Gilbert, Leo Strauss, Ferdinand Toennies, and whose concepts significantly influenced Walter Benjamin, Herbert Marcuse, Otto Kirchheimer, Franz Neumann, Karl Mannheim and many other intellectuals and writers on the Left and the Right? (shrink)

Ettore Regàlia.--Herbert Spencer.--F. C. S. Schiller.--Giorgio Hegel.--Giorgio Berkeley.--Giovanni Ruskin.--Rodolfo Eucken.--Federico Nietzsche.--Carlo Michelstaedter.--Giambattista Vico.--Enrico Bergson.--Giovanni Vailati.--Otto Weininger.--Mario Galderoni.--Ciuang-tse.--La Toscana e la filosofia italiana.--Nota bibliografica (p. 351) Indice alfabetico.

In the period 1875-1920, a debate about the generality and applicability of evolutionary theory to all organisms was motivated by work on unicellular ciliates like Paramecium because of their peculiar nuclear dualism and life cycles. The French cytologist Emile Maupas and the German zoologist August Weismann argued in the 1880s about the evolutionary origins and functions of sex (which in the ciliates is not linked to reproduction), and death (which appeared to be the inevitable fate of lineages denied sexual conjugation), (...) an argument rooted in the question of whether the ciliates and their processes where homologous to other cellular organisms. In the beginning of the twentieth century, this question of homology came to be less important as the ciliates were used by the British protozoologist Clifford Dobell and the American zoologist Herbert Spencer Jennings to study evolutionary processes in general rather than problems of development and cytology. For them, homology mattered less than analogy. This story illustrates two partially distinct problems in evolutionary biology: first, the question of whether all living things have common features and origins; and second, whether their history and current nature can be described by identical mechanisms. Where Maupas (contra Weismann) made the ciliates qualitatively the same as all other organisms in order to create a cohesive evolutionary theory for biology, Jennings and Dobell made them qualitatively different in order to achieve the same end. (shrink)

All except three of the papers in this volume were presented at the colloquium on "L'Ontologie formelle aujourd'hui", Geneva, 3-5 June 1988. The three exceptions, the papers by David Armstrong, Uwe Meixner and Wolfgang Lenzen, were presented at the colloquium on "Properties", Zinal, June 1-3, 1990. It was, incidentally, at the second of these two colloquia that the European Society for Analytic Philosophy came into being. The fathers of analytic philosophy - Moore and Russell - were in no doubt that (...) ontology or metaphysics as well as the topics oflanguage, truth and logic constituted the core subject-matter of their "analytic realism", 1 for the task of metaphysics as they conceived things was the description of 2 the world. And logic and ontology are indissolubly linked in the system of the grandfather of analytic philosophy, Frege. After the Golden Age of analytic philosophy - in Cambridge and Austria - opposition to realism as well as the "linguistic turn" contributed for a long time to the eclipse of ontology. 3 Thanks in large measure to the work of some of the senior contributors to the present volume - Roderick Chisholm, Herbert Hochberg, David Armstrong and Karel Lambert - ontology and metaphysics now enjoy once again the central position they occupied some eighty years ago in the heyday of analytic philosophy. (shrink)

A review‐article of Loren Baritz, City On a Hill, A History of Ideas and Myths in America, John Wiley and Sons C. Wright Mills, Sociology and Pragmatism, Paine‐Whitman Publishers Roderick M. Chisholm, Herbert Feigl, William K. Frankena, John Passmore, Manley Thompson, Philosophy, Prentice‐Hall Max Black, Philosophy in America, Cornell University Press.

Do the terms “logical positivism” and “logical empiricism” mark a philosophically real and significant distinction? There is, of course, no doubt that the first term designates the group of philosophers known as the Vienna Circle, headed by Moritz Schlick and including Rudolf Carnap, Herbert Feigl, Philipp Frank, Hans Hahn, Otto Neurath, Friedrich Waismann and others. What is debatable, however, is whether the name “logical positivism” correctly distinguishes their doctrines from related ones called “logical empiricism” that emerged from the (...) Berlin Society for Scientific Philosophy around Hans Reichenbach which included Walter Dubislav, Kurt Grelling, Kurt Lewin and a young Carl Gustav Hempel.1 The .. (shrink)

Die vorliegende Schrift unternimmt eine Revision des vorherrschenden Bildes der Rolle und der Konzeptionen von Moral und Ethik im Wiener Kreis. Dieses Bild wird als zu einseitig und undifferenziert zurückgewiesen. Die Ansicht, die Mitglieder des Wiener Kreises hätten kein Interesse an Moral und Ethik gezeigt, wird widerlegt. Viele Mitglieder waren nicht nur moralisch und politisch interessiert, sondern auch engagiert. Des Weiteren vertraten nicht alle die Standardauffassung logisch-empiristischer Ethik, die neben der Anerkennung deskriptiv-empirischer Untersuchungen durch die Ablehnung jeglicher normativer und inhaltlicher (...) Ethik und der Verfechtung eines extremen Nonkognitivismus geprägt ist. Am meisten entspricht die Standardauffassung den Ansichten Rudolf Carnaps, weniger bereits jenen Karl Mengers, Otto Neuraths oder Philipp Franks. Am weitesten weichen Moritz Schlick, Victor Kraft sowie Herbert Feigl von der Standardauffassung ab. Entgegen dem herkömmlichen Bild weltabgewandter Logiker und Metaethiker wurde im Wiener Kreis sogar Angewandte Ethik betrieben, und dies bereits unter diesem Namen. Neben den ethischen Hauptthemen und Ansichten der jeweiligen Philosophen in ihrer Entwicklung im Rahmen ihres persönlichen und kulturellen Kontextes zeigt die Untersuchung, dass allen Ansätzen eine aufgeklärte und humanistische Version von Moral und Ethik gemeinsam ist. Dieser wissenschaftliche Humanismus, der sich schon in der Programmschrift Wissenschaftliche Weltauffassung. Der Wiener Kreis findet, liegt jedoch in verschiedenen Ausprägungen vor. Was die Abweichungen von der Standardauffassung wesentlich betrifft, ist ihre unterschiedliche Auffassung von Moral als gemeinsames oder individuelles Unternehmen. Carnap führt ein extremer Individualismus zu einem extremen Nonkognitivismus, in dem ihm Menger folgt. Bei Schlick ist die Lage zweideutig, was sich in unterschiedlichen Moralbegriffen widerspiegelt. Bei Kraft und Feigl tritt das Verständnis von Moral als gemeinschaftlich geteilte Praxisform klar hervor. Auf der Basis eines gemeinsamen Begriffs des moralisch Guten, der auch eine Sachkomponente enthält, ist eine Verständigung über moralische Fragen möglich. Von einem extremen Nonkognitivismus kann dort nicht mehr die Rede sein. Mit diesen Ergebnissen verbietet es sich, dem Wiener Kreis allgemein eine Ablehnung normativer Ethik und einen extremen Nonkognitivismus zuzuschreiben. Eine systematische Ethik, die Moral als Gemeinschaftspraxis begreift, steht einigen im Wiener Kreis näher, als das vorherrschende Bild suggerieren möge. Wer meint, mit engem Bezug zur Tradition des Wiener Kreises nur Carnap folgen zu können und Ethik als suspektes Unternehmen betrachten zu müssen, irrt. Ethik war in der Tradition Analytischer Philosophie nicht immer so marginalisiert, wie sie es in manchen ihrer Teilrichtungen heute noch ist und Gegner(innen) der Analytischen Philosophie vorwerfen. Die vorliegende Untersuchung liefert die nötige Revision einer verfänglichen Fehlentwicklung. (shrink)

Every year since 1933 many of the world's leading intellectuals have met on Lake Maggiore to discuss the latest developments in philosophy, history, art and science and, in particular, to explore the mystical and symbolic in religion. The Eranos Meetings - named after the Greek word for a banquet where the guests bring the food - constitute one of the most important gatherings of scholars in the twentieth century. The book presents a set of portraits of some of the century's (...) most influential thinkers, all participants at Eranos: Carl Jung, Erich Neumann, Mircea Eliade, Martin Buber, Walter Otto, Paul Tillich, Gershom Scholem, Herbert Read, Joseph Campbell, Erwin Schrodinger, Karl Kereyni, D.T. Suzuki, and Adolph Portmann. The volume presents a critical appraisal of the views of these men, how the exchange of ideas encouraged by Eranos influenced each, and examines the attraction of these esotericists towards authoritarian politics. (shrink)

Together, the two volumes underscore the richness and variety of Habermas's project.Contributors: Karl-Otto Apel. Richard J. Bernstein. Peter Burger. Martin Jay. Thomas McCarthy. Herbert Schnadelbach. Charles Taylor. Michael Theunissen.