In lieu of an abstract, here is a brief excerpt of the content:102 HISTORY OF PHILOSOPHY and removal of the social self, through the devaluation of values and de-culturation, to the objectivizatlonof the ego, the state of oneness and unity with all. The remaining sections of the book give an analysis of Rumi, the universal man of the Eas~, and an analysis of Goethe, the universal man of the West. The Rumi chapter contains impressive translations of RumPs poems and the (...) Goethe study offers a very pertinent critique of K. R. Eissler's psychoanalytic interpretation of the great man. Added is a case history of a young man who lived in two cultures, and after many errors and meanderings obtained full integration. The final section offers an application of the transcultural state to health, social change and leadership. A most rewarding and challenging work, marred only by an incredible number of typographical errors and a sometimes uneven English due to misunderstandings of the Dutch printers. Hg~RY WALTESBRANN Washington, D. C. Natural Law and Modern Society. Essays by John Cogley, Robert M. Hutchins, John Courtney Murray, SJ., Scott Buchanan, Philip Selznick, Harvey Wheeler, and Robert Gordis. (Cleveland and New York: The World Publishing Company, 1966. Pp. 285. Meridian Books. $1.75.) This group of essays has been discussed from time to time at the Center for the Study of Democratic Institutions in Santa Barbara, California. The essays provide an excellent survey of the various contexts in which the idea of natural law is functioning today: in jurisprudence, political theory, sciences, religions, and philosophies of culture. Though the emphasis is on "modem society," there is a large amount of history in this collection, going back to the ancients, and one of the most valuable features of the analysis is the evidence here offered that "natural law" has meant and still means many different things, and that this flexibility of meaning gives the idea an enduring vitality and relevance. This is the particular theme of Scott Buchanan's "Natural Law and Teleology", which chapter reviews almost the whole history of philosophy to show how the content of natural law has varied for teleological reasons. Since it is impossible to review this whole story, it seems simplest and least distorting to quote a series of passages from the essays so that the reader can estimate the range of subject-matter and the kind of observations in the volume : The natural lawyer who lacks a sense of history, a factual sense, is as seriously deficient as the one who has been victimmed by the historical setting of his own time. Social scientists are concerned with digging up and evaluating exactly the kind of factual material the conscientious natural lawyer needs (Cogley, pp. 24, 26). We are free, with the deference that is due previous laborers in the vineyard, to work out the ~pplication of the principles of natural law to the conditions of our own time. The ends of uman life are heldto be unchanging; the search for the best way of achieving them is continuous and adapted to changing conditions and new knowledge. The search for a revival of natural law--not necessarily, or even principally pitched in Thomistic terms but projected more generally on a ~us gent~um, pluralistic basis--may well be the dominant theme of American legal philosophy over the second half of the century (Hutchins, pp. 34, 37, 46). Plato saw an epitome of the legal and political crisis of the city-state in the trial and death of Socrates.... The sophists are operators in opinion and power.... Plato sets out to find the truth in science and the good of the state.... There is no doctrinal answer to the quest.... The Dialogues practice what they preach, a relentless dialectical exposure of ideas masquerading in dogmas and opinions.... The endless mutual persuasions in any community could result in good laws if the formal processes of government provided insights for the citizens and magistrates alike.... Neither Plato nor Aristotle commonly uses the phrase 'natural law'.... For the Stoics what Plato had described as the "community of ideas," which was only the notion of the interpenetration of BOOK REVIEWS 103 mutual implication of ideas, became the Logos, the perhaps infinite total of... (shrink)

Nel 2011 il National Theatre di Londra celebrava il trentesimo anniversario della produzione dell’ Oresteia (Agamennon, Choefori e Eumenides) con una grande mostra che raccontava il lungo processo di creazione di uno degli allestimenti più famosi del teatro inglese degli ultimi quarant’anni; si tratta dell’adattamento e della traduzione della Trilogia di Eschilo a opera del poeta e scrittore inglese Tony Harrison, con la regia di Peter Hall (direttore del Teatro Nazionale dal 1973 al 1988) e le scene e le maschere (...) di Jocelyn Herbert. Questa mostra curata da Cathy Courtney, arrivava sette anni dopo la grande esposizione dedicata alla scenografa inglese intitolata Jocelyn Herbert at the National (2004).Il presente saggio racconta il lungo percorso creativo che ha portato alla definizione, oltre che di un’originale traduzione, anche di un particolare allestimento scenico che prevedeva l’uso di maschere per i soli attori uomini, create dalla Herbert, una delle più famose stage designer britanniche. I materiali preparatori sono stati messi a disposizione online negli ultimi anni, grazie a un progetto di digitalizzazione del National Theatre in collaborazione con Google Culture Institute. Proprio alle maschere della Herbert e alle diverse proposte e trattamenti della maschera greca in chiave contemporanea è dedicato un contributo critico finale che le affianca comparativamente sia a quelle del mascheraio e studioso di teatro greco classico Ferdinando Falossi, sia alle maschere video digitali e fotografiche create rispettivamente da Teatrino Giullare e da Marzio Emilio Villa. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Educational Imperative: A Defense of Socratic and Aesthetic LearningMark StockerThe Educational Imperative: A Defense of Socratic and Aesthetic Learning, by Peter Abbs; x & 250 pp. Bristol, Pennsylvania: Taylor & Francis, 1994, $29.00 paper.O tempora! o mores! Peter Abbs begins by deploring “the cultural catastrophe” of British education in the mid-1990s. He states in his always lucid and accessible prose: “I want to come clean; I want (...) to place the general argument of the book in the current arena of public debate, and to do so without apology and without equivocation.” He bemoans today’s massive denial of spiritual energy, of intellectual enquiry, of aesthetic beauty and public virtue. In a better world, he says, education would serve, “willingly and lovingly... the transcendent ends” of culture and society. Abbs decisively rejects the “Cato” model where teachers are unquestioning skill-based technicians who employ [End Page 393] “managerial” language. Instead, he advocates a Socratic view, which is “to reaffirm that education should be primarily concerned with critical reflection, with personal development and with the sustained enquiry into the various forms of meaning.”Subsequent chapters apply this approach to the arts curriculum. Its failure to gain proper recognition and the absurd and continued conflation of Dance and Physical Education are indicted. Abbs convincingly attacks the notion of “self-expression” in art and language long upheld by educationalists. Its application at the expense of reason, abstract thinking, and the study of “the truly significant writers through the centuries” has in his view helped to trivialize and to marginalize the arts. Nowhere is this more apparent than in so-called “educational drama.” For three generations it has denied “the aesthetic field of drama, the symbolic field of its own form,” and has elevated one genre, improvisation, and made it the totality.Abbs is committed to reconciling “the creative energies of the individual and the creative energies of the culture.” Who would argue with that? And who could deny the value of critical reflection or indeed public virtue? He declares, rather ponderously: “The vested interests of Coca-Cola manufacturers or political missionaries have to be seen as too ‘recent and relevant’ to be allowed” to shape education. The Abbs academy requires “a formally protected place, an institutional space more like the theatre than Tesco [a supermarket chain], more like the cathedral than the Stock Exchange.” For all this patent seriousness and sincerity, here is an educationalist irrevocably and irreconcilably out of joint with the present. The austere modernism of Herbert Read profoundly influenced Abbs in his teens; he also admires F. R. Leavis, Richard Hoggart, and David Holbrook, whose writing at its most influential spans the 1930s and the 1960s. Abbs’s most recent source of inspiration is the art critic Peter Fuller, whose abiding legacy was a romantic nationalism that eloquently celebrated an “essentially symbolic and figurative” tradition in British art from J. M. W. Turner to Henry Moore.Modern Painters, which Fuller edited, could afford to eschew popular culture and its connections with “higher” arts. Fine for a periodical, but how could such a fastidious approach be applied to the classroom experience? Abbs describes an experiment that he performed on student-teachers at the University of Sussex to understand their aesthetic responses. Among the events and objects that the students were asked to consider were John Constable’s The Haywain, Richard Strauss’s The Four Last Songs, a visit to Claude Monet’s garden and a performance of Coriolanus. Abbs’s list does not, however, contain Pulp Fiction, a Courtney Love concert, or an S. E. Hinton novel. What place, if any, do the latter have in the arts curriculum? Must they be ruled out for being too “recent and relevant”? Can student responses to them be brought to bear on their comprehension of higher culture? Or is there a great and ultimately irreconcilable divide? Abbs never faces these issues and instead, in his fogyish [End Page 394] coda, denounces once more “the consumer society” which has “trivialized on an unprecedented scale” and has “tarnished whatever it has touched.”Mark StockerUniversity of Canterbury, New ZealandCopyright © 1995 The Johns Hopkins University Press... (shrink)

An Essay on Liberation outlines the new possibilities for contemporary human liberation.

A. ON THE MEANING OF PHENOMENOLOGY 1. "PHENOMENOLOGY" * "Phenomenology" is, in the 20th century, mainly the name for a philosophical movement whose primary ...

The "Darwinian revolution" remains an acceptable phrase to describe the change in thought brought about by the theory of evolution, provided that the revolution is seen as occurring over an extended period of time. The decades from the 1790s through the 1850s are at the focus of this article. Emphasis is placed on the issue of species extinction and on generational shifts in opinion.

The mind-body problem is—despite appearances—still the inevitable basic issue of unending discussions in recent philosophy. Various types of epistemologies and metaphysics, European and American, have offered their widely divergent “solutions” of the dreaded Cartesian tangle. Is there any hope of reaching a universally acceptable view?

In everyday joint activities, people coordinate with each other by means not only of linguistic signals, but also of material signals – signals in which they indicate things by deploying material objects, locations, or actions around them. Material signals fall into two main classes: directing-to and placing-for. In directing-to, people request addressees to direct their attention to objects, events, or themselves. In placing-for, people place objects, actions, or themselves in special sites for addressees to interpret. Both classes have many subtypes. (...) Features of material signals were examined in pairs of people who were videotaped as they assembled TV stands, built Lego models, planned furnishings for a house, played piano duets, or bought coffee at Starbucks. In these activities, the pointing and placements were often sustained, creating three phases of signals – initiation, maintenance, and termination – each with its own interpretation. (shrink)

The place of man in Darwin's development of a theory of transmutation has been obscured by his manner of disclosure. Comparing the 1837–1839 period to his entire career as a theorist suggests that it was Darwin's practice to present himself and his work only before the most select scientific audiences, and then in accordance with their expectations. The negative implications of this rule for his publication on man are clear enough: finding no general invitation in science to publish as a (...) theorist and no contemporary scientific audience for the sorts of inquiries he was making on man, he was silent, at least until such time as he could publish on the strength of reputation alone. Now, with the availability of manuscripts from the early period, what was once hidden stands revealed. It is clear from Darwin's notebooks that man played a dual role in the formation of his theory: as a zoological species to be incorporated into the theory and as the primary vehicle for the study of behavior. On the first score, integrating man into the theory provoked Darwin to break with the traditional view of man's place in nature and to reject a major element in the scientific notion of progressive development. On the second score, the study of behavior led Darwin outside natural history and thence, unexpectedly, to Malthus and natural selection.One is left with the certainty that the subject of man was a central element in Darwin's formulation of his species theory. To an extent, then, the public judgment of Darwin was right all along, for the public had always sensed that Darwin spoke to a larger audience than that formed around science. On the basis of new evidence, we can add that Darwin drew from that larger audience as well. There are of course ironies to this conclusion: that Darwin the professional drew so heavily from fields where he was the amateur, that as a transparent man his inner life should prove so at odds with the manner in which he presented himself, and that his arrival at a strong sense of himself—the revolutionary “I” of his notebooks—should occur just as he stepped beyond science to engage the general culture. But when one considers the inherent difficulties of Darwin's subject and the magnitude of his claims respecting man, these ironies are perhaps not surprising at all but those of a kind which might be anticipated. (shrink)

. m ' Thomas Hobbes . f'\.:'I The 31*' ;: Unity 2 0 ' of 'Q5 9 Scientific Q ...

Advocates use case descriptions to show that euthanasia or assisted suicide is sometimes justifiable. Yet even the seemingly clearest cases can prove deeply troubling.

We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Aristotle's Idea of the Soul considers the nature of the soul within Aristotle's psychology and natural philosophy. A survey is provided of the contemporary interpretations of Aristotle's idea of the soul, which are prominent in the Aristotelian scholarship within the analytic tradition. These interpretations are divided into two positions: `attributivism', which considers the soul to be a property; and `substantialism', which considers it to be a thing. Taxonomies are developed for attributivism and substantialism, and the cases for each of them (...) are considered. It is concluded that neither position may be maintained without compromise, since Aristotle ascribes to the soul features that belong exclusively to a thing and exclusively to a property. Aristotle treats the soul as a `property-thing', as a cross between a thing and a property. It is argued that Aristotle comes by this idea of the soul because his hylomorphism casts the soul as a property and his causal doctrine presents it as a causal agent and thereby as a thing. (shrink)

Attention and disruptive behavior disorders present considerable challenges for children and their parents. These challenges have led to the development of parenting programs; however, there is a paucity of literature that discusses the ethical dilemmas parent training researchers face. This article reviews ethical principles and professional standards relevant to parent training research and provides case material to illustrate the challenge of balancing ethical adherence and empirical rigor using three ethical issues that commonly arise in parent training research. In particular, this (...) article focuses on ethical issues surrounding confidentiality in a group setting, use of control groups, and limiting changes in medication/treatment status outside of the treatment protocol. (shrink)

This book deals in narrative form with the theme of recovering lost wholeness—with the perennial question of beginnings and what role a human being must play in order to find meaning in his or her life.

Current Wittgenstein scholarship is marked by a striking discrepancy. The Bergen electronic edition, which has been published starting in 1998, is now completed and has dramatically changed the field of Wittgenstein philology. Wittgenstein's entire writings are available in easily accessible facsimiles as well as in carefully prepared diplomatic and normalized transcriptions. This is nothing less than a quantum leap for anyone involved in going beyond the surface of the volumes published from the "Nachlass" by the Trustees, some of which have (...) been shown to require philological revision. The search facilities included in the Bergen edition are unique in providing almost instant access to all the data parsed by arbitrary queries. The very scope of the enterprise, offering a comprehensive, multi-layered digital rendition of the Wittgenstein corpus goes far beyond anything we can expect from traditional editions, including Michael Nedo's "WienerAusgabe", in our lifetime. And yet -- this is the discrepancy alluded to -- a significant number of recent books on Wittgenstein does not even mention the Bergen edition. "The New Wittgenstein", a collection of essays published in 2000 contains a bibliography faithfully reproducing all "primary sources", but lacking any reference to the digitized Nachlass. "Wittgenstein in America", a prestigious collection from 2001 -- ironically published by Oxford University Press -- does not do better and the same situation holds for the German language literature. To pick just two examples: neither Eike von Savigny's reader on the "Philosophische Untersuchungen", nor Wilhelm Vossenkuhl's corresponding volume on the "Tractatus" contain any pointer to the Bergen project. Something strange is, clearly, going on here. (shrink)

wo independent publishing projects have thoroughly changed the state of Wittgenstein scholarship in recent years. Michael Nedo's 'Wiener Ausgabe'1 offers a traditional critical edition of Wittgenstein's philosophical writings ranging from 1929 up to and including the 'Big Typescript' (1933). Considering the eclectic and - at times - arbitrary editorial policy underlying previous publications from the Nachlass2 Nedo's project offers unprecedented philosophical rigor as well as textual criticism in volumes designed for comfortable reading. A second, more ambitious, attempt at a critical (...) edition is the Bergen electronic edition.3 It is planned to include 4 CD-ROMs, covering the entire range of the philosopher's unpublished writing. Two disks are currently available, comprising all of Wittgenstein's manuscripts from 1929-1939, as well as type-scripts, beginning with 'Notes on Logic' (1913) and leading up to Typescript 226, composed in 1939. Wittgenstein's writings from the Thirties are, therefore, available in independent, reliable printed and electronic editions respectively. Readers can, for the first time, observe the philosopher at work, transferring paragraphs from pocket notebooks to handwritten 'volumes'; picking acceptable remarks to be included in type-scripts that are, at a later stage, cut up into slips of paper which are again annotated, rearranged and put together in further volumes and type-scripts. But this is only half the excitement. The 'Wiener Ausgabe' and the 'Bergen Edition' stake their success on different media, inevitably provoking a comparison between the well known features of printed scholarly editions and the not so familiar realm of digitized texts. (shrink)

This title represents, I suppose, a kind of challenge; for there seems at first sight some incompatibility between the practice of logic and mysticism, a contrast between the rational and the intuitive, the tough minded and the tender-minded. In taking up this challenge, I propose to argue with the help of two thinkers commonly admired for their attention to logic and its rights. I shall refer for the most part to St Thomas Aquinas but with occasional reference to Wittgenstein. Whatever (...) may be said of the latter, it seems to me quite clear that St Thomas was a mystical thinker in that he was centrally concerned with the unknown and, in one sense, ineffable mystery of God and that he devoted a great deal of thought and writing to the problems associated with speaking of what is, in this sense, ineffable. I want to argue that in what is sometimes misunderstood as his dryly rational approach, even in his arguments for the existence of God, he is in fact engaged in, and inviting the reader to be engaged in, a mystical exploration, which is not at all the same thing as a mystical experience. Here the key notion is that of what he refers to as esse. (shrink)