According to Stewart Shapiro's coherence principle, structures exist whenever they can be coherently described. I argue that Shapiro's attempts to justify this principle are circular, as he relies on criticisms of modal nominalism which presuppose the coherence principle. I argue further that when the coherence principle is not presupposed, his reasoning more strongly supports modal nominalism than ante rem structuralism.

Dr. Stewart identifies nausea as the central metaphor of Zarathustra, a nausea that accompanies a contempt for mediocrity, for democratic systems, indeed for bourgeois existence in general; but it is a nausea that more centrally accompanies Nietzsche's perspectivism. Thus, it is the nausea that occurs in the face of the chaotic and indeterminate character of the universe and of human existence.

The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's conviction that myths (...) about the origin of the world are always simultaneously myths about the origin and emergence of human consciousness, I demonstrate that the presence of numerous Jungian archetypes in Genesis 1–3 suggests that the narrative can be read from a psychological perspective without diminishing or marginalizing the dominant theological themes of exile and return. Furthermore, such a reading fundamentally suggests that the narrative is not about how sin entered into creation, but rather how consciousness emerged in human community. (shrink)

According to Richard Gelwick, one of the fundamental implications of Polanyi’s epistemology is that all intellectual disciplines are inherently heuristic. This article draws out the implications of a heuristic vision of theology latent in Polanyi’s thought by placing contemporary theologian David Brown’s dynamic understanding of tradition, imagination, and revelation in the context of a Polanyian-inspired vision of reality. Consequently, such a theology will follow the example of science, reimagining its task as one of discovery rather than mere reflection on a (...) timeless body of divine revelation. The ongoing development of a theological tradition thus involves the attempt to bring one’s understanding of the question of God to bear on the whole of the human experience. The pursuit of theology as a heuristic endeavor is a bold attempt to construct an integrated vision of nothing less than the entirety of all that is, without absolutizing one’s vision, and without giving up on the question of truth. (shrink)

This paper explores, through empirical research, how values, engineering practices, and technological design decisions shape one another in the development of privacy technologies. We propose the concept of “privacy worlds” to explore the values and design practices of the engineers of one of the world’s most notable privacy technologies: the Tor network. By following Tor’s design and development we show a privacy world emerging—one centered on a construction of privacy understood through the topology of structural power in the Internet backbone. (...) This central “cipher” discourse renders privacy as a problem that can be “solved” through engineering, allowing the translation and representation of different groups of imagined users, adversaries, and technical aspects of the Internet in the language of the system. It also stabilizes a “flattened,” neutralized conception of privacy, risking stripping it of its political and cultural depth. We argue for an enriched empirical focus on design practices in privacy technologies, both as sites where values and material power are shaped, and as a place where the various worlds that will go on to cluster around them—of users, maintainers, and others—are imagined and reconciled. (shrink)

Enth.: Dugoald Stewart's account of Adam Smith / ed. by I.S. Ross.

DBS Think Tank IX was held on August 25–27, 2021 in Orlando FL with US based participants largely in person and overseas participants joining by video conferencing technology. The DBS Think Tank was founded in 2012 and provides an open platform where clinicians, engineers and researchers can freely discuss current and emerging deep brain stimulation technologies as well as the logistical and ethical issues facing the field. The consensus among the DBS Think Tank IX speakers was that DBS expanded in (...) its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. After collectively sharing our experiences, it was estimated that globally more than 230,000 DBS devices have been implanted for neurological and neuropsychiatric disorders. As such, this year’s meeting was focused on advances in the following areas: neuromodulation in Europe, Asia and Australia; cutting-edge technologies, neuroethics, interventional psychiatry, adaptive DBS, neuromodulation for pain, network neuromodulation for epilepsy and neuromodulation for traumatic brain injury. (shrink)

The essays in this book engage the original and controversial claims from Michael Boylan's A Just Society. Each essay discusses Boylan's claims from a particular chapter and offers a critical analysis of these claims. Boylan responds to the essays in his lengthy and philosophically rich reply.

We suggest that the emerging field of the conservation humanities can play a valuable role in biodiversity protection in Papua New Guinea (PNG), where most land remains under collective customary clan ownership. As a first step to mobilising this scholarly field in PNG and to support capacity development for PNG humanities academics, we conducted a landscape review of PNG humanities teaching and research relating to biodiversity conservation and customary land rights. We conducted a systematic literature review, a PNG teaching programme (...) review, and a series of online workshops between the authors (10 PNG-based, 7 UK-based). We found a small but notable amount of PNG research and teaching focused on biodiversity conservation or customary land rights. This included explicit discussion of these topics in 8 of 156 PNG-authored humanities texts published 2010-2020 and related teaching content in the curricula of several different humanities-based programmes. We discuss current barriers to PNG academic development. The growth of fully fledged in-country conservation humanities will require a joint collaborative effort by PNG researchers, who are best placed to carry out such work, and researchers from abroad who can access resources to support the process. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 697 however, that extreme caution is to be advised upon entering those waters? Fully respectful of this concern, Professor Stambaugh enjoins the reader to "reach his own conclusions about parallels and affinities" concerning "some strains of Nietzsche's thought that are most consonant with an Eastern temper of experience." DAVID B. ALLISON SUNY, Stony Brook W. J. Mander. An Introduction to Bradley's Metaphysics. New York: Oxford University Press, (...) 1994. Pp. viii + 175. Cloth, $39-95. T. L. S. Sprigge. James and Bradley: American Truth and British Reality. Chicago: Open Court, 1993. Pp. xiv + 63o. Cloth, $66.95. Paper, $29.95Until the appearance of Mander's book there had been no short general introduction to Bradley in print since Penguin dropped Wollheim's F. H. Bradley from their list. But in any case, as a result of the work of scholars since its last revision in 1969, Wollheim's account, despite its many virtues, is now known to be misleading in crucial places, for he remained to some extent in the grip of the dismissive caricature of Bradley bequeathed to analytic philosophers by Russell and Moore and stilloften just taken for granted. (See, e.g., almost any textbook which has a chapter on truth.) By drawing on this scholarship Mander offers us a philosopher strikingly different from this caricature. Mander's replacement portrayal is, in its broad outlines, accurate enough to be confidently recommended as giving a good general sketch of Bradley's views (excepting the ethics, which Woliheim managed to include), presenting them sympathetically but not completely uncritically in a way which should offer something of interest to both advanced undergraduates and their teachers. As Oxford has also recently published a selection from Bradley's works (Writings on Logic and Metaphysics, edited by James Allard and Guy Stock, with both general and topic-specific introductions), there is the added benefit that one who wishes to read him can now do so without being faced with wading through some intimidatingly large volumes of often meandering discussion in baffling prose. The two should make a good pair around which to structure classes concerning Bradley. I am not quite so confident about some of the detail of Mander's account, which is, moreover, sometimes explained in a way nearly as obscure as the original on which it is intended to cast light. This last is, of course, hard to avoid in expounding a writer whose whole cast of mind is opposed to the exact formulation of precise theses illustrated with clear examples, and is less misleading than artificial precisification; it also perhaps reduces the risk that students will use it as a substitute for, rather than a guide to, the primary texts themselves. And I want to stress that Mander's overall picture of Bradley's views seems to me reliable and as well situated historically as the book's ' G. M. C. Sprung, "Nietzsche's Interest in and Knowledge of Indian Thought," in The Great Yearof Zarathuara (188z-1981), ed. David Goicoechea (Lanham, MD.: University Press of America, x983), 166-8o. 698 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER 1995 brevity allows. Its usefulness is enhanced by a very full bibliography which does include some coverage of the ethics. Sprigge's massive work is far more ambitious. His aim is "to provide a comparative exposition and personal evaluation of [Bradley's and James's] main views on truth and on the general nature of reality" (xiii). He gives several reasons for selecting these two philosophers for attention: they are the most important of their time; they are misunderstood and misrepresented; and their views have much in common that is largely correct while being the main alternative solutions to the problems they confront. Further, ajoint treatment makes sense because "it is toJames, rather than Russell, let alone Moore, that we must look for a serious critique of Bradley" (417). This is a labor of love, exhibiting reading of remarkable breadth and depth and the familiarity with its subject matter that is the product only of decades of exploration. Perhaps this very familiarity is part of the explanation of an occasional paucity of textual backup for the pictures Sprigge... (shrink)

The Scottish Philosophy of Common Sense originated as a protest against the philosophy of the greatest Scottish philosopher. Hume's sceptical conclusions did not excite as much opposition as might have been expected. But in Scotland especially there was a good deal of spoken criticism which was never written; and some who would have liked to denounce Hume's doctrines in print were restrained by the salutary reflection that if they were challenged to give reasons for their criticism they would find it (...) uncommonly difficult to do so. Hume's scepticism was disliked, but it was difficult to see how it could be adequately met. At this point Thomas Reid stepped into the field. He was the only man of his time who really understood the genesis of Hume's scepticism and succeeded in locating its sources. At first sight it would seem that this discovery required no peculiar perspicuity. It would seem that nobody could help seeing that Hume's sceptical conclusions were based on Locke's premises, and that Hume could never be successfully opposed by any critic who accepted Locke's assumptions. But this is precisely one of those obvious things that is noticed by nobody. And in fact Reid was the first man to see it clearly. It thus became his duty to question the assumptions on which all his own early thought had been based. The result of this reflection was the conclusion that, since the "ideal theory" of Locke and Berkeley logically led to Hume's scepticism, and since scepticism was intolerable, that theory would have to be amended, or, if necessary, abandoned. This volume contains works by Thomas Reid, Adam Ferguson, James Beattie, and Dugald Stewart. (shrink)

This paper challenges the assumptions underpinning James Tooley's earlier critique in this edition of the Journal of the author's negative assessment of market-led forms of educational provision. In particular, the paper highlights Tooley's failure to acknowledge that the pursuit of self-interest within the market place can be self-defeating. The paper concludes by arguing that deliberative public action is a necessary condition for addressing the major predicaments of our time, including those facing education.

This article examines the English scholar James Cowles Prichard's attention to language and comparative philology within his wider project on the natural history of man. It reveals that linguistic evidence was among the most important elements for Prichard in his overarching scientific aim of investigating human physical diversity, and served as the evidential foundation for his ethnology. His work on Celtic comparative philology made him not only one of the earliest British adopters of German comparative grammar, but a comparative (...) philologist of European stature in his own right. More generally, linguistic evidence helped Prichard to keep his magnum opus, Researches into the Physical History of Mankind, as logically ordered as possible, and therefore to turn ethnology into a discipline with analytical aspirations on a global scale. (shrink)

Some authors have claimed that ante rem structuralism has problems with structures that have indiscernible places. In response, I argue that there is no requirement that mathematical objects be individuated in a non-trivial way. Metaphysical principles and intuitions to the contrary do not stand up to ordinary mathematical practice, which presupposes an identity relation that, in a sense, cannot be defined. In complex analysis, the two square roots of –1 are indiscernible: anything true of one of them is true of (...) the other. I suggest that ‘i’ functions like a parameter in natural deduction systems. I gave an early version of this paper at a workshop on structuralism in mathematics and science, held in the Autumn of 2006, at Bristol University. Thanks to the organizers, particularly Hannes Leitgeb, James Ladyman, and Øystein Linnebo, to my commentator Richard Pettigrew, and to the audience there. The paper also benefited considerably from a preliminary session at the Arché Research Centre at the University of St Andrews. I am indebted to my colleagues Craige Roberts, for help with the linguistics literature, and Ben Caplan and Gabriel Uzquiano, for help with the metaphysics. Thanks also to Hannes Leitgeb and Jeffrey Ketland for reading an earlier version of the manuscript and making helpful suggestions. I also benefited from conversations with Richard Heck, John Mayberry, Kevin Scharp, and Jason Stanley. CiteULike Connotea Del.icio.us What's this? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Iago’s Roman Ancestors JAMES TATUM Othello is that rare thing: a tragedy of literary types who half suspect they are playing in a comedy. —D. S. Stewart, 1967 In memoriam Bill Cook1 Shakespeare’s Othello is a drama created for a world where everyone was bound by “service,” a formal connection to someone else superior, in a hierarchy that linked all persons in court, theater, and society through (...) unavoidable obligation. Service could range from the lightest kind of tie, to indentured servitude. This meaning of “service” reflects its origin in Norman French, from the Latin word for slavery, servitium. It is Iago’s sense of the word in his comment to his dupe Roderigo: “Why, there’s no remedy, ’tis the curse of service.” The perceived color of Othello poses a perennial challenge which producers and directors in the United States have to consider every time Othello is performed. Jim Crow did not officially end in most parts of the former Confederacy until the Civil Rights Acts of the 1960s; and even then such legacies of slavery and segregation as color prejudice remain a challenge, alive if now not entirely well, and they haunt many a production. It is this more recent history that inspired Patrick Stewart’s “photo-negative” production of Othello in Washington, DC in 1997, in which the English actor himself played Othello while the rest of the cast were black. Given recent and not so recent history, it is important to realize that there actually is a slave hard at work throughout Othello, from opening scene to last: not Othello himself, but his “ancient” or ensign, Iago. arion 27.1 spring/summer 2019 the slave-playwright of shakespeare’s OTHELLO Lodovico: O, thou Othello, that was once so good, Fallen in the practice of a damnèd slave, What shall be said to thee? Othello, 5.2.289–91 the plot of Shakespeare’s Othello comes from the story “Disdemona and the Moorish Captain” in Giraldi Cinthio’s The Hundred Tales (1565), but the theatrical tradition he used to adapt it for the stage was not other tragedies. He went back to a classical theater he had used to write one of his earliest successes, The Comedy of Errors, one he knew as well as any other through his study of it in Latin grammar school and afterwards: Roman comedy. What resulted was something of a puzzle to his later critics. Since the 17th century some of Shakespeare’s readers have alternately complained or marveled at the way Othello has the fast pace and structure of a farce. This accounts for its exceptional power as a tragedy when it is intelligently performed; the double catastrophe of Othello’s murder of Desdemona and his own suicide come more quickly and more violently, for example, than the endings of Macbeth, King Lear, or Hamlet. All of Othello’s characters are cast in the stereotypical roles first created in Menander and other playwrights of Greek New Comedy, and then passed on to later European vernacular theater through Plautus and Terence’s adaptations. In performance, Shakespeare’s Iago is at once a reprise of his earlier stage villains and a reincarnation of the servus callidus or clever slave playwright of Plautus. It is as if Zero Mostel’s Pseudolus in Sondheim’s A Funny Thing Happened on the Way to the Forum were playing Richard III. Iago creates what he regards as a comedy, from its opening scene before Brabantio’s house to its catastrophic end in Cyprus, and to the bafflement of Christian interpreters and others, he seems incapable of recognizing the enormity of his evil. Unlike his resourceful Roman ancestors, who think up ingenious plots to help their less clever owners 78 iago’s roman ancestors in their love affairs, Iago’s scenario is demonic, designed to destroy his master Othello, not save him. As I’ve suggested, one comedy in particular may have played an important role in the making of Othello: Plautus’ Amphitryon, with its story of Jupiter’s adulterous affair with Alcmena, the wife of the heroic king Amphitryon of Thebes. To aid him in his schemes Jupiter calls on his son the trickster... (shrink)

Biographical essays explore the careers of two major early photographers, Joseph-Philibert Girault de Prangey and William James Stillman. in addition, portfolios with works by Maxime Du Camp, John Beasley Greene, Francis Frith, Robert Macpherson, Adolphe Braun and others testify to the strength and consistency of other early photographers who captured the antique worlds around the Mediterranean."--BOOK JACKET.

In this paper, I respond to Joshua Mugg and James T. Turner, Jr's claim that the doctrine of the resurrection requires the numerical sameness of ante- and post-mortem bodies. I argue that they have not shown that Scripture teaches this view and, therefore, that animalism, as opposed to substance dualism, does not offer a superior explanation for the necessity of the resurrection.

W. E. B. Du Bois was one of the most profound and influential African-American intellectuals of the twentieth century. This volume addresses the complexities of Du Bois' legacy, showing how his work gets to the heart of today's theorizing about the color line.

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 29.3 (1999) 40-62 [Access article in PDF] Syncretism and Its Synonyms: Reflections on Cultural Mixture Charles Stewart * The subject matter of anthropology has gradually changed over the last twenty years. Nowadays ethnographers rarely search for a stable or original form of cultures; they are usually more concerned with revealing how local communities respond to historical change and global influences. The burgeoning literature on transnational flows of (...) ideas, global institutions, and cultural mixture reflects this shift of attention. This increased awareness of cultural interpenetration has, furthermore, been instrumental in the critique of earlier conceptions of "culture" that cast it as too stable, bounded, and homogeneous to be useful in a world characterized by migrations (voluntary or forced), cheap travel, international marketing, and telecommunications. 1 Contemporary social theory has accordingly turned to focus on phenomena such as globalization, transnational nationalism, and the situation of diaspora communities. In this body of literature the word syncretism has begun to reappear alongside such related concepts as hybridization and creolization as a means of portraying the dynamics of global social developments.In what follows I consider some current attempts to theorize mixture before turning to examine the suitability, or not, of the terms listed above. Anthropologists and other social scientists have expressed ambivalence about all three terms--syncretism, hybridity, and creolization. I discuss these reservations before presenting a genealogical consideration of the single term syncretism. My purpose in considering the history of syncretism up to the present is not to enforce a standard usage confined to the domain of religion; nor is it my goal to promote syncretism to a position of primus inter pares in the company of all other terms for mixture. I see my approach instead as an attempt to illustrate historically that syncretism has an objectionable but nevertheless instructive past. If this past can be understood, then we are in a position to consciously reappropriate syncretism [Shaw and Stewart 2] and set the ethnographic study of cultural mixture on new tracks.This might seem too minimalist to readers who currently have no reservations about the term, but many anthropologists, on both sides of the Atlantic, have personally expressed to me strong reservations about ever employing the word syncretism. If asked why they hold this view, they are often unable to articulate a specific reason. Some, however, did express one or both of the following objections: (1) syncretism is a pejorative term, one that derides mixture, and/or (2) syncretism presupposes "purity" in the [End Page 40] traditions that combine. Both of these reservations will be considered below, but it is the broad disagreement within the anthropological community on the appropriateness of the very term syncretism that has stimulated this inquiry. Such ambivalence reflects basic uncertainties about how to conceptualize cultural mixture. Current Discussions of Mixture Cultures, if we still wish to retain this term (and I do), are porous; they are open to intermixture with other, different cultures and they are subject to historical change precisely on account of these influences. 2 This has no doubt always been the case. Certainly decolonization and the entry into a postmodernity where master narratives of purity and homogeneity are vulnerable to doubt have contributed to valorizing recognitions of mixture where formerly they had been stigmatized as inauthentic and hence uninteresting for anthropological study. Research in the Caribbean, in Sidney Mintz's view, started relatively late precisely because this region "was considered theoretically unfruitful... its peoples supposedly lacked culture, or were culturally bastardized" [303].Cultural borrowing and interpenetration are today seen as part of the very nature of cultures [Glissant 140-41; Rosaldo, Foreword xv]. To phrase it more accurately, syncretism describes the process by which cultures constitute themselves at any given point in time. Today's hybridization will simply give way to tomorrow's hybridization, the form of which will be dictated by historico-political events and contingencies. In examining cultural hybridity, writers such as Edward Said and James Clifford [Predicament 14-15] have lifted syncretism out of the framework of acculturation. Syncretism is no longer a transient "stage" which will disappear when, with time, assimilation occurs. As Said... (shrink)

The first edition of Thomas Robert Malthus’ Essay on the Principle of Population is best understood as an exploration of human nature and the role of necessity in shaping the individual and society. The author’s liberal education, both from his father and his tutors at Warrington and Cambridge, is evident in his heterodox views on hell, his Lockean conceptualization of the mind, and his Foxite Whig politics. Malthus’ unpublished essay, “Crises,” his sermons, and the the last two chapters of the (...) Essay reveal a pragmatic, compassionate side of the young author that was under appreciated by both his contemporary critics and modern historians. The Essay has been mischaracterized by David McNally as a “Whig response to Radicalism” and by Patricia James as a reaction by Malthus against his father’s liberalism. This article argues that when he wrote the first edition of the Essay on the Principle of Population, Malthus was himself a liberal dissenter and Foxite Whig rather than an orthodox Anglican or a Burkean defender of traditional class relations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 33.1 (2003) 60-79 [Access article in PDF] The Secret Power of Suggestion Scipio Sighele and the Postliberal Subject Suzanne R. Stewart-Steinberg He experiments one by one with about thirty young men. [...] Almost all of them respond immediately to his power of fascination by turning stiff throughout their bodies; their faces become contracted, terrified, sometimes cadaverous; they are at the mercy of the fascinator and follow his (...) movements like a magnet. [...] There is something pitiful, spasmodic in their features, something macabre in their gestures. [...] Donato has them all in his power, he attracts them in threes, in sixes, ten at a time, simply by rapidly staring into their eyes, even against their firm will and their obstinate efforts to resist his suggestion. [...] Donato, in the process, never speaks: he thinks, he wants and points. [...] —an eyewitness account, L'Italia (1886) Young male bodies that turn stiff despite their efforts to do otherwise—such were the events to be seen on the stage of the Teatro Scribe in Turin in 1886, events performed under the direction of "Donato" (the Belgian-born Alfred d'Hont), the new theatrical magnetizer of crowds. Enrico Morselli, one of Italy's leading psychiatrists of the period,1 assisted and himself succumbed to the fascination of Donato. In his important 1886 study on animal magnetism and hypnotic states, Morelli provided a rather positive portrait of the man. Donato, in his opinion, was not a vulgar man. First soldier, then state employee, journalist, novelist, poet, and finally student and apostle of animal magnetism, Donato had revolutionized hypnotic practice through his discovery of a phenomenon called "fascination." Donato was blessed with uncommon physical strength, quick and insistent eyes, a great agility of movement and much spirit. He had exchanged the magician's cap for the more sober tuxedo—quite appropriately, for he [End Page 60]rejects fluids, rejects the power and transmission of will; nor does he trade in somnambulist lucidity, in sight without eyes, in divination. He does not claim to have special secrets or gifts. Instead he claims that it is his quick and insistent "gaze" that produces a rapid and sudden shock to the nervous system of sensitive individuals. Where there is no "orgasm," he told me—but more accurately he should have said "predisposition"—his method does not work. [Morselli, Il magnetismo animale 281] What was then so revolutionary about Donato's method? Why were the spectacles at the Teatro Scribe perceived to be so radically new? And above all, why, as Morselli claims, did these shows come close to producing a political crisis right at the center of Europe [Magnetismo 271]?James Braid's discovery in 1842 that hypnotic sleep could be induced by the simple fixation on a luminous object had revolutionized magnetic theory and practice. Braid's was to prove an important discovery, for it made possible the shift from the putative supernatural powers of the hypnotist—based on the theory of the transmission of magnetic fluids or electric currents—to an analysis of characteristics thought to inhere in the hypnotized subject him- or herself. The real cause of hypnosis, its very effectivity, was to be found, as Morselli remarks, not in the magnetizer but in his subject [Magnetismo 32]. A rethinking, within the late-nineteenth-century literature on hypnotism, of what drives the subject, of what makes him act appears predicated then on a very peculiar form of interiority, of self-causation within the subject himself. At the end of its historical trajectory this rethinking would first result in the idea of auto-hypnosis or auto-suggestion, and then, by the beginning of the new century, it would found the psychoanalytic subject, traversed as he is by conflicting desires and topographically split between ego and superego. In both instances, however, obedience is exacted as a result of an internalized command and—and here lies the peculiarity and utter novelty of this subject—for that reason the subject ceases to be master of his own house.In the remarks that follow, I will leave aside Freud's own contributions... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 199-200 [Access article in PDF] Benedict's Dharma James Wiseman Monastic Interreligious Dialogue Bulletin The book Benedict's Dharma: Buddhists Reflect on the Rule of Saint Benedict was published by Riverhead Books in the late summer of 2001. Several years in the making, the volume was edited by Patrick Henry, director of the Institute for Ecumenical and Cultural Research at St. John's Abbey in Collegeville, Minnesota. (...) It contains the reflections of four Buddhist authors—Norman Fischer, Joseph Goldstein, Judith Simmer-Brown, and Yifa—on selected parts of the Rule of Saint Benedict and has already met with such success that plans are underway to have it translated into several foreign languages.To coincide with the publication of the book, the Monastic Interreligious Dialogue (MID) board decided to hold a conference at Our Lady of Grace Monastery in Beech Grove, Indiana, from September 21-23, 2001. Originally all four of the Buddhist authors had intended to come, but in light of the terrorist attacks of September 11, Norman Fischer and Joseph Goldstein felt it was more important that they remain with their own communities during those days. However, Judith Simmer-Brown and Yifa did attend, along with more than a hundred other persons. The attendees included Father Patrick Barry, the former abbot of Ampleforth Abbey in England, who is currently residing at St. Louis Abbey in Missouri. His sensitive translation of the Rule of Saint Benedict is included as an appendix to Benedict's Dharma.On the opening evening, Father William Skudlarek, OSB, the chair of the MID board, extended a warm welcome to those attending and then introduced Patrick Henry, who served as moderator of the entire conference. Brother David Steindl-Rast, OSB, who had worked closely on the project from its inception and had written an afterword to the book, spoke on the Rule of Benedict as a "trellis," which is the root meaning of the Latin and Greek words translated as "rule." Just as a trellis in a garden provides a structure for the plant climbing on it, so does the Rule of Saint Benedict establish a framework on which a life can grow. Brother David's talk was followed by the assigning of "dyads," groups of two participants each; the pairs would use allotted times during the conference for dialogue about matters raised in the general sessions.The next day, Saturday, September 22, began with sitting meditation in the monastery chapel, followed by the service of Morning Praise with the resident community of Benedictine sisters. Various other activities were in the conference schedule, [End Page 199] but especially prominent were talks given by Christian monastics as their responses to the book out of their own experience of living according to the Benedictine Rule. The first of these talks was given by Sister Sarah Schwartzberg of the Benedictine Sisters of Perpetual Adoration. Her assigned topic was the section of the book Benedict's Dharma dealing with the themes of "freedom and forgiveness." Following a late-morning Eucharist and lunch, two presentations were made in the afternoon: Abbot Francis Cline, OCSO, of Mepkin Abbey in South Carolina, reflected on "discipline and spontaneity," and Father Columba Stewart, OSB, of Saint John's Abbey, Collegeville, Minnesota, spoke on the part of the book focusing on "tradition and adaptation." Those attending the conference again joined the resident community for vespers in the monastery chapel and then, after dinner, heard Father James Wiseman, OSB, of Saint Anselm's Abbey in Washington, D.C., speak on the themes of "leadership and humility" as these had been treated by the Buddhist authors in the last section of the book.The Sunday schedule began in a way similar to that of Saturday, with morning talks by the Buddhist scholar the Venerable Heng Sure and the MID chair Father Skudlarek. After Eucharist, Judith Simmer-Brown made some extemporaneous closing remarks to thank persons who had worked so hard to make the entire project a success. She also expressed pleasant surprise at how positively the book had been received. In her own words, "I think I speak for all... (shrink)

This chapter provides a new way of understanding the places in Hume's Enquiry concerning Human Understanding where use is made of the language of Calvinist fideism: most notably, in Sections 8, 10, and 12. Hume's deployment of such language, it is argued, needs to be seen in the context of the conflict within the Church of Scotland between the ‘orthodox’ and the ‘modernizers’. It was the modernizers such as Francis Hutcheson and William Leechman who had been instrumental in denying Hume (...) the Edinburgh moral philosophy chair in 1745, and, as M. A. Stewart has argued, the first Enquiry is best seen as a response to that episode. In various ways it attacks the modernizers' way of combining natural religion with neo-Stoic ethics: Hume's use of the language of the ‘orthodox’ opponents of that strategy is one of those ways. It is pointed out that later on in the eighteenth century, some of the orthodox quote Hume's attacks on rational religion with approval. The chapter does not claim that Hume had any sympathy with the orthodox agenda. Rather, it is concerned with the complex rhetorical strategies used by Hume in his writings on religion. (shrink)

1. On 30th July 2021, the historian of philosophy Michael Alexander Stewart, ‘Sandy’ for colleagues and friends, died peacefully, leaving unfinished the redaction of a volume in which he intended t...

For those in the so‐called G‐7, G‐8, or G‐20, searching for the formula for economic takeoff, this is a book that deserves a reckoning. It explores the “role of culture,” which hitherto has had “no place in traditional economic explanations” of the history of industrial achievement. It is in the cultural and epistemological transformation of the eighteenth century that Margaret Jacob finds the foundation of industrial revolution. Jacob thereby dismisses the myth of the accidental genius or the inspired semiliterate backyard (...) tinkerer that has reinforced the notion that nothing can be done except by lives of singular initiative.By comparing the British most particularly with the Dutch and the French, Jacob argues it was precisely the utilitarian and egalitarian sentiments found in British scientific and philosophical societies that mattered most. Her theme is the much‐contested vision of the efficacy of natural knowledge and the assimilation of natural philosophy by the utilitarian world of the artisan and the entrepreneur. The advance of mechanical philosophy under Galileo and Descartes notwithstanding, it was during the English Revolution of the mid‐seventeenth century that natural philosophy was explicitly attached to a new social reformation and an inchoate democratic vision.Isaac Newton had nothing but derision for the vulgar “inferior horde of people” . Yet his disciples launched into careers as purveyors of his science in public lectures heavily weighted to mechanical explanation. Often viewed with suspicion elsewhere in Europe, in England such lecturers flourished. Even the engineer James Watt's French contact J. C. Perier, who desperately sought as many British secrets as possible, had initially learned his science from the lecturer abbé Nollet. An increasing awareness of the practical consequences of the new science was essential to the economic achievements of the late Enlightenment. This ultimately is a major thrust of Jacob's argument, for many early industrialists “were smarter than historians have allowed them to be” . Those who sought the new steam engines for their mines were perfectly well aware of the mechanical limitations and natural variables that might affect the success of their enterprise. Jacob is quite correct that “the Baconian vision lived on, eventually subsumed under the larger rubric of Newtonianism” . At the end of the century, the Napoleonic technocrat Jean‐Antoine Chaptal appears as representative of the case for applied science by promoting the Baconian unity of theory and practice.The most innovative part of Jacob's story is the attention she pays to the role of science in the attitudes of Midlands entrepreneurs like James Watt and Matthew Boulton. Both insisted on a scientific education for their sons, and Boulton recommended as much for the sons of foreign visitors to the Soho foundry. Both Watt and Boulton were particularly adept in the experimental laboratory, although they were also highly suspicious of the growing public technical interest and scientific curiosity that they feared might undermine their own patent monopoly. This suspicion grew out of their own deeper unease at the burgeoning democratic sympathies. Boulton and James Watt, senior, were extremely critical of radicalism—so we need not, therefore, draw any simple equation between industrial innovation and political reform. The currents of late eighteenth‐century Britain were far too complicated for that. Jacob, nonetheless, draws broad and interesting conclusions about the ways in which Continental cultural and political factors obstructed the spread of the very natural knowledge that gave the British such advantages. In her view, especially in this age of a “knowledge economy,” it might now do us well to remember the potential effects of “the widest dissemination of scientific knowledge” and “the democratization of learning” . In Jacob's version of the Industrial Revolution, the broadening and deepening of democracy followed the spread of natural learning beyond the uses of traditional elites. (shrink)

Summary When Sir William Forbes of Pitsligo was preparing his An Account of the Life and Writings of James Beattie (1806) for the press, he asked his friend Dugald Stewart to contribute a summary and assessment of the argument of Beattie's most famous philosophical work, the Essay on the Nature and Immutability of Truth (1770). After some delay, in late 1805 or early 1806 Stewart sent to Forbes a lengthy letter in which he criticised Beattie's appeal to (...) the principles of common sense and contrasted Beattie's writings with those of Stewart's mentor, Thomas Reid. In the end, Forbes published only brief excerpts from Stewart's letter in the Life of Beattie. This article publishes for the first time a complete transcription of the extant manuscript of Stewart's letter to Forbes, which is on deposit in the Fettercairn Papers in the National Library of Scotland. (shrink)

The Scottish Common Sense School of philosophy emerged during the Scottish Enlightenment of the second half of the eighteenth century. The School’s principal proponents were Thomas Reid, James Oswald, James Beattie and Dugald Stewart. They believed that we are all naturally implanted with an array of common sense intuitions and these intuitions are in fact the foundation of truth. Their approach dominated philosophical thought in Great Britain and the United States until the mid nineteenth century. In recent (...) years philosophers have renewed their appreciation of the notion of common sense. In particular, discussions of common sense intuitions are integral to contemporary epistemological foundationalism. Scottish Common Sense Philosophy: Sources and Origins is a 5-volume collection of writings by and about philosophers in the eighteenth-century Scottish Common Sense School. The writings by Thomas Reid and Dugald Stewart are readily available in recent editions and facsimile reprints so this series focuses on less accessible and less well-known items. Oswald’s Appeal appears here in print for the first time in any form since 1772. Volume 2 is the first reset printing of Beattie’s Essay in over 100 years, and is the only edition to contain annotations that trace the major changes that he made to the text. Almost all of the responses in volumes 3 and 4 appear here in print for the first time since their original publication. These include reviews, pamphlets and excerpts from books. Also included is previously unpublished discussion of Beattie’s Essay by Dugald Stewart. The final volume is a bibliography of around 80 Scottish philosophers from the early eighteenth century to the close of the nineteenth century. Unlike the 1932 bibliography of Scottish philosophers offered by T. E. Jessop, which selectively presents only the philosophical writings by the various Scottish philosophers, this volume attempts to catalogue all of the writings by these philosophers in all of their editions. (shrink)

Summary Although Sir William Forbes of Pitsligo's An Account of the Life and Writings of James Beattie has long served as an invaluable resource for those interested in Beattie's life and thought, there has been little scholarship on the genesis of Forbes's book. This article considers the role played by Dugald Stewart—as well as that of his friend, Archibald Alison—in the making of Forbes's Life of Beattie. It also examines the reasons for Forbes's decision not to print (...) class='Hi'>Stewart's letter in its entirety in the Life of Beattie and explores the letter's significance for understanding Stewart's philosophical development. (shrink)

With the development of the division of labor, the household has declined in importance as a unit of economic production. Yet even as the individual wage earner has assumed a central place in modern exchange economies, the household has still been seen as an important unit of distribution, in which wage earners provide for their non-income-producing family members. With the breakdown of the family in recent decades, however, the communal income-sharing function of the family has, in significant part, been taken (...) overby the state. In this essay, I examine this fundamental change in the structure of production and distribution in modern exchange economies. Going beyond this, I propose a new structure of markets–markets for rights to influence collective decision-making within a society. Such markets, I suggest, wouldprovide a source of income for each member of the society. (shrink)

The sounds that make up spoken words are heard in a series and must be mapped rapidly onto words in memory because their elements, unlike those of visual words, cannot simultaneously exist or persist in time. Although theories agree that the dynamics of spoken word recognition are important, they differ in how they treat the nature of the competitor set—precisely which words are activated as an auditory word form unfolds in real time. This study used eye tracking to measure the (...) impact over time of word frequency and 2 partially overlapping competitor set definitions: onset density and neighborhood density. Time course measures revealed early and continuous effects of frequency (facilitatory) and on set based similarity (inhibitory). Neighborhood density appears to have early facilitatory effects and late inhibitory effects. The late inhibitory effects are due to differences in the temporal distribution of similarity within neighborhoods. The early facilitatory effects are due to subphonemic cues that inform the listener about word length before the entire word is heard. The results support a new conception of lexical competition neighborhoods in which recognition occurs against a background of activated competitors that changes over time based on fine-grained goodness-of-fit and competition dynamics. (shrink)

Halin in 1965 proved that if a graph has [Formula: see text] many pairwise disjoint rays for each [Formula: see text] then it has infinitely many pairwise disjoint rays. We analyze the complexity of this and other similar results in terms of computable and proof theoretic complexity. The statement of Halin’s theorem and the construction proving it seem very much like standard versions of compactness arguments such as König’s Lemma. Those results, while not computable, are relatively simple. They only use (...) arithmetic procedures or, equivalently, finitely many iterations of the Turing jump. We show that several Halin-type theorems are much more complicated. They are among the theorems of hyperarithmetic analysis. Such theorems imply the ability to iterate the Turing jump along any computable well ordering. Several important logical principles in this class have been extensively studied beginning with work of Kreisel, H. Friedman, Steel and others in the 1960s and 1970s. Until now, only one purely mathematical example was known. Our work provides many more and so answers Question 30 of Montalbán’s Open Questions in Reverse Mathematics in 2011. Some of these theorems including ones in Halin in 1965 are also shown to have unusual proof theoretic strength as well. (shrink)

Political leaders engage in alarmism when they inflate threats to the commonweal in order to influence citizens' behavior. A range of democratic theorists argue that alarmism is necessary to maintain political order, with some even contending that alarmism is particularly necessary in democratic polities. Yet there appear to be strong grounds for thinking that alarmism is incompatible with the democratic ethos, namely insofar as it contravenes the principle of collective self-determination. Prima facie, alarmism seems to violate this principle because it (...) involves deception and emotional manipulation, both of which are incompatible with a commitment to autonomous, collective decision-making. However, almost none of the democratic theorists who posit alarmism as a political necessity acknowledge this tension, let alone explore how it might be overcome. In this paper, I rebut the claim that alarmism is essentially anti-democratic and argue that under the right institutional conditions it is broadly compatible with the principle of collective self-determination. I argue that if leaders obtain community consent for their use of alarmism, then the apparent tension with collective autonomy dissolves. In the final section of the paper, I briefly sketch how this consent might feasibly be obtained. (shrink)

It’s one of the most common complaints against Christians: “They’re all a bunch of hypocrites!” Yet surprisingly, the topic of hypocrisy has remained largely unaddressed both in Christian and secular literature. In Hypocrisy, James Spiegel draws insights from ethics, theology, psychology, apologetics, and spiritual formation to guide you through this complex subject.

Journal of Social Philosophy, Volume 53, Issue 2, Page 202-220, Summer 2022.

That art historians have felt it necessary to emulate this effort to express personal input can be explained by our need to gain credibility in that aspect of our work that is indistinguishable in method from other historical research: the reconstruction, through documents and artifacts, of past events, conditions, and attitudes. Most of us simply ignore the ambivalence of our position; I cannot recall having heard or read discussions of it, but it is bound to creep out from under the (...) rug. If a student asks me why I think Rembrandt and Picasso are good artists—which most students are too well trained to do—and if I answer that judgments of value are not discussed by historians, I am within my rights, like a witness at a congressional hearing claiming the protection of the Fifth Amendment. But I ought to be found in contempt of the classroom. And if I try to answer seriously, I ought not begin by saying that I chose Rembrandt because he has been acknowledged by generations to have been a great artist but rather because I find more to think, feel, and speak about in his works than in those of, for example, Nicolaes Maes, and because I believe that the student stands to gain more by looking at them. I want the student to have the most rewarding experiences, and, as a result, perhaps to learn to make value discriminations of his own—even ones different from mine and from the so-called consensus of history—and ultimately to explain the grounds on which he makes them. This means having to know and to explain what I think is "rewarding." James S. Ackerman, professor of fine arts at Harvard University, is the author of, among other works, The Architecture of Michelangelo, Art and Archaeology, The Cortile del Belvedere, and Palladio. He is currently writing on Renaissance art, science, and naturalism and making a film on Andrea Palladio and his influence in America. "Transactions in Architectural Design," his previous contribution to Critical Inquiry, appeared in the Winter 1974 issue. (shrink)

The question of when and how bottom‐up input is integrated with top‐down knowledge has been debated extensively within cognition and perception, and particularly within language processing. A long running debate about the architecture of the spoken‐word recognition system has centered on the locus of lexical effects on phonemic processing: does lexical knowledge influence phoneme perception through feedback, or post‐perceptually in a purely feedforward system? Elman and McClelland (1988) reported that lexically restored ambiguous phonemes influenced the perception of the following phoneme, (...) supporting models with feedback from lexical to phonemic representations. Subsequently, several authors have argued that these results can be fully accounted for by diphone transitional probabilities in a feedforward system (Cairns et al., 1995; Pitt & McQueen, 1998). We report results strongly favoring the original lexical feedback explanation: lexical effects were present even when transitional probability biases were opposite to those of lexical biases. (shrink)