Let κ be a regular cardinal, and let B be a subalgebra of an interval algebra of size κ. The existence of a chain or an antichain of size κ in B is due to M. Rubin (see [7]). We show that if the density of B is countable, then the same conclusion holds without this assumption on κ. Next we also show that this is the best possible result by showing that it is consistent with 2 ℵ 0 = (...) ℵ ω 1 that there is a boolean algebra B of size ℵ ω 1 such that length(B) = ℵ ω 1 is not attained and the incomparability of B is less than ℵ ω 1 . Notice that B is a subalgebra of an interval algebra. For more on chains and antichains in boolean algebras see, e.g. [1] and [2]. (shrink)

t. 1. A-D -- t. 2. E-M -- t. 3. N-S -- t.4. T-I︠A︡.

In a recently-published work of much learning and great interest, La Frontière de l'Euphrate de Pompée à la Conquète Arabe , M. Victor Chapot has dealt at some length with the history of the eastern legions. But neither he, nor, so far as I can find, any other writer, has attempted to fix their camps with full regard to chronology, and many points have been left uncertain. Although there is little direct evidence—less than for any other part of the Roman (...) Empire—it may be possible to construct with reasonable probability a more exact military map of the eastern frontier. (shrink)

Originally published in 1939, this volume contains the text of an inaugural lecture delivered by M. M. Postan on his accession to the Professorship of Economic History at the University of Cambridge. This book will be of value to anyone with an interest in economic history or the history of the study of humanities.

Philosophie et sciences: voila un theme difficile, central, de notre temps, ou il est necessairement question de son sens. C'est ce sens qu'interrogent, d'une facon a la fois historique et problematique, les essais du present volume. J. Merleau-Ponty questionne les rapports entre sciences et vulgarisation scientifique. J. Ladriere pose le probleme de La normativite de la pensee scientifique. J. Lambert met en evidence le probleme du Livre de la Nature chez Galilee et Kepler. P. Kerszberg confronte les structures internes de (...) la philosophie critique kantienne et de la theorie de la relativite sur la question cosmologique. M. Richir analyse L'illusion transcendantale dans la theorie cantorienne des ensembles. B. d'Espagnat et G. Hottois evoquent le problemes des rapports difficiles, aujourd'hui, entre science et philosophie. (shrink)

In his report to the Twenty-seventh Congress of the CPSU, M.S. Gorbachev noted that "our philosophical and economic front, indeed the social sciences in general, find themselves in a state … somewhat removed from the demands of life."1 He further pointed out that "the times demand that the social sciences address the concrete needs of practical activity on a broad front, that social scientists respond keenly and deftly to the changes taking place in life, that they not lose sight of (...) new phenomena and draw conclusions capable of truly guiding practical activity". (shrink)

Listening to someone from some distance in a crowded room you may experience the following phenomenon: when looking at them speak, you may both hear and see where the source of the sounds is; but when your eyes are turned elsewhere, you may no longer be able to detect exactly where the voice must be coming from. With your eyes again fixed on the speaker, and the movement of her lips a clear sense of the source of the sound will (...) return. This ‘ventriloquist’ effect reflects the ways in which visual cognition can dominate auditory perception. And this phenomenological observation is one what you can verify or disconfirm in your own case just by the slightest reflection on what it is like for you to listen to someone with or without visual contact with them. (shrink)

The work of Hegenberg is more than a simple translation into Portuguese of major parts of the body of current work in the philosophy of science. Behind his thorough work of research and compilation, behind the remarkable clarity and succinctness in the exposition of vast amounts of material, lies an expert organization of theories and problems that promises original contributions by the author in some of the areas here surveyed. After a philosophical preamble on belief, science, and philosophy, Hegenberg advances (...) a general analysis of scientific explanation embracing both deductive and probabilistic explanations. In an extensive third part he deals with the attitudes toward determinism in contemporary science, and with particular kinds of explanation such as teleological, psychological, sociological, and historical explanatory structures. Without abandoning the basic thesis of the unity of science, the author shows in this last part a great awareness of the distinct problems posed by explanation in every one of those fields. The bibliographical references after each chapter are rather complete, though references are missing concerning the most recent work in structural linguistics, economics, and anthropology.--A. M. (shrink)

This study is intended as a part of a larger work containing two more monographs, one on interpersonal relations and transcendence in Romano Guardini, the other on Rudolf Bultmann and his critique of metaphysical transcendence. The thought of Buber is traced here to its historical sources in the Jewish tradition but also in Jacobi and Kierkegaard. These two authors are in fact the only ones who attempt to preserve the finitude of the human subject vis-à-vis transcendence at the very beginning (...) and at the end of subjective idealism. Husserl's establishment of a dialectic between ownness and otherness at the heart of the universal flux of consciousness is the next step in Buber's demarcation of his own ontological posture. In Husserl, the encounter with the other within the sphere of otherness is perhaps contingent, i.e., tied to the mysterious passage from the formal dispositions of transcendental consciousness to the material regions and objects that concretely actualize those formal dispositions. In Buber, as in Landgrege's [[sic]] Phänomenologie und Metaphysik, an "intersubjective reduction" must precede the reflective separation of the spheres of ownness and otherness. Indeed without judgment, there is no full reflection in Husserl, but judgment must be understood as dialogical expression before it can be seen as meaningful world orientation. Buber understood well that the source of dialogical expression is silence, yet instead of using silence as the ground of the existential communication that elucidates the boundary situations of man, he gave a beckoning interpretation of silence that must be seen as a precedent of the openness of the horizon of consciousness in Heidegger's Gelassenheit. Though Babolin does not give any indication here of the direction of the forthcoming monographs, the fact that they are about Guardini and Bultmann may indicate that he is moving away from mysticism in the remainder of this work.--A. M. (shrink)

The inevitable illusion referred to in this title is the result of the mixture of the logical effort, which produces forms, and the critical effort, which destroys them. Such antagonism of logic and criticism is most acute in aesthetics. The produced forms, when taken as concepts, become illusory forms, predominantly poetic. While the idea is worth pursuing, the work is marred by an overly rhetorical mode of expression, reflecting a precipitous dialectical démarche and an indiscriminate accumulation of sources from all (...) quarters of the history of philosophy.--A. M. (shrink)

As the title indicates, the purpose of this book is twofold. First it offers a brief exposition of the fundamental doctrines of the Philosophical Investigations; secondly, it attempts to use some important concepts of the Investigations to justify religious language. The emphasis in the expository part is on language games as communication media, leading directly to forms of life as agreement situations, which would make indispensable the intervention of agents here conceived as persons. The application of these ideas to belief (...) statements is made in the course of analyses distinguishing first person from third person belief statements, assimilating the former to performatives, and then relating them to "believe in" assertions different from inductively justified "believe that" propositions. This study is interesting mostly as analytic argumentation reinforcing well known ideas and distinctions. A subservient attitude towards Wittgenstein leads to an unnecessary extension of his doctrines to cover intellectual achievements of various authors and even original insights of High himself. The final critique of Barth, Tillich, and Bultmann, all grouped under the sin of fideism, is a bit excessive. Better reasons might be found to show them as exponents of the symbolic ways of expression that High has so appropriately defended.--A. M. (shrink)

A central theme of the contemporary French school of epistemology is the evolution of the philosophical basis of scientific knowledge from the rationalistic stage to the present relativistic-structural stage. This transition is also the topic of this small but rich book. The purpose of the work is neither historical nor informative, but interpretative. The author discusses one of the main tensions in the theory of knowledge, viz., that between formalistic trends with their correspondent phenomenalism, and the attempts to give a (...) unified outlook to human reason on the basis of linguistic and phenomenological descriptions.—A. M. (shrink)

In this source study of the hermetic and prophetic poetry of William Blake, Kathleen Raine adds strength to the theory that it takes a poet to explain one. The present volumes, expanded from the 1962 Mellon Lectures in the Fine Arts, are the result of twenty years' research; in scholarship and in style, they well might serve as a model for all source studies to come. Raine traces Blake's borrowings from Neoplatonism, from alchemy, from classical and hermetic sources, from gnosticism (...) and Christianity. Her development avoids the rigid chronological installment method so often used and moves along lyrically in chapter divisions sometimes source inspired, more often determined by particular characters created by Blake himself. Two very complete indexes, both of Blake's works and of general subjects, allow for immediate reference within the author's rather fluid organization. Mention must be made also of the beautiful plate reproductions which encourage a more integrated appreciation of Blake's two media of expression. Raine communicates the universal nature of visionary poetry, the basic sources of which have not changed significantly throughout the centuries. She thus opens up for the reader the possibility of understanding a whole tradition of the most awesome and most inaccessible literature.--C. M. R. (shrink)

Consists largely of fragments from the works of poets, prophets, and philosophers, particularly the author's teacher, Charles E. Garman, all expressive of a kind of anti-dogmatic theism.--C. M.

In this revised and expanded edition of his well-known study of Denis Diderot's life and works, Crocker combines solid scholarship with a vivid portrayal of his subjects. Leaving firm ground only occasionally, Crocker masterfully reconstructs Diderot's life by weaving into his narrative the testimony of Diderot's contemporaries and the philosopher's own anecdotes of the more picturesque episodes of his life. The author never departs from firm ground, however, in his presentation of Diderot's works. With a rare blend of erudition and (...) a lively critical sense, he sets them forth in the light of eighteenth-century currents of thought, highlighting Diderot's most significant contributions to materialism, sensualism, and experimentalism, while at the same time preserving, in quite readable summaries, the integrity of individual writings. His extensive consideration of the twenty years Diderot devoted to the Encyclopedia is particularly stimulating. By contrast, his summary presentation of Diderot's novels is somewhat disappointing, especially since he gives all too brief mention to Diderot's innovations in that genre. A needed index is lacking, but in spite of this and other minor shortcomings, Crocker's efforts have resulted in what is clearly the best complete English biography of one of the eighteenth century's most colorful geniuses.—C. M. M. (shrink)

In this exposition of Boehme's key conceptions, the author tries to show that the seventeenth-century Silesian mystic's work can and should be viewed as an original, coherent philosophic system. Includes detailed biographical sketch, bibliography, indexes, illustrations and diagrams.--C. M.

Costa de Beauregard, one of France's senior theoretical physicists, has written a "haute vulgarisation" of modern physics trimmed to a particular point of view. His historical accounts of early physics are marred by an overfacile interpretation. Thus, Newton's laws are presented as spontaneous inductions from a common sense base. His accounts of contemporary physics, however, are well informed and clearly written. The thesis underlying the book is that four dimensional space-time is real and objective and can supply the conceptual basis (...) required to unify relativity and quantum theory. In presenting this he adapts and modifies de Broglie's interpretation of quantum mechanics, considering fundamental particles as essentially nothing but integral occupation numbers in the space-time continuum. With this interpretation of particle phenomena he can defend a species of determinism based on the total symmetry between past and future for elementary interactions, an assumption that has been sharply challenged by developments in particle physics subsequent to the writing of this book. There is little discussion of the philosophical presuppositions or implications of his position.—E. M. M. (shrink)

In his preface, Hunter explains that this volume is intended to provide for non-mathematicians an introduction to the most important results of modern mathematical logic. The reader will find here the work of Post, Skolem, Gödel, Church, Henkin, and others, presented in a terse and closely-knit style. Though acknowledging the trend toward natural deduction systems, Hunter sticks to more classical axiomatic systems on the grounds that the proofs of metatheorems are simplified by that choice. He begins with a formal system (...) of propositional logic, for which he develops proofs of completeness, consistency, and decidability. Systems of first order predicate logic are then dealt with, and Church's and Gödel's results on undecidability and incompleteness are presented. There is a brief, useful discussion indicating what parts of first order predicate logic are decidable. It is assumed that the reader has some familiarity with elementary formal logic: Hunter develops the set-theoretical results he requires. The compactness of the presentation is facilitated by the use of earlier results for propositional logic to obtain certain results for predicate logic. Especially helpful is Hunter's technique of prefacing each of the longer and more difficult proofs with a section explaining the key ideas and the general method of proof; summaries are also often provided in conclusion. Because of the orientation of the book, a more extensive discussion of the significance of the results obtained and the philosophical issues which have been raised concerning some of them, would have been welcome. Nonetheless, this is a good, concise introduction for those who are not yet prepared to tackle the more technical literature. A bibliography is provided for those interested in pursuing the subject in greater detail.--E. M. F. (shrink)

A richly detailed history of French secular thought in the seventeenth and early eighteenth centuries. A wealth of material is introduced from unpublished manuscripts. Spink's stress on the clandestine spread of the enlightenment, in spite of official suppression, is interesting and sobering.--J. M. W.

This book attempts to prepare the non-philosopher for the study of contemporary philosophical works. After a discussion of the course of science after Copernicus, Mr. Prosch turns to an exposition of, first, the metaphysical and epistemological positions of the British empiricists and Kant and, second, the ethical and political positions of Hobbes, Locke, Hume, Adam Smith, Kant, Rousseau, and Hegel. His discussion of Marxism, pragmatism, analytical philosophy and existentialism is written from a neutral position. The book may be too technical (...) to serve its purpose, but it is a well-organized and clear attempt.—J. M. B. (shrink)

Herder spent two years studying at the University of Königsberg and attended four courses taught by Kant, who at the time had just published his first really important philosophical writing on the "Only Possible Proof of the Demonstration of God's Existence." Herder's notes are probably the only ones preserved from any lecture by Kant in that decade. The texts on logic and mathematics are short and insignificant. The pages on metaphysics are devoted to mostly psychological inquiries. Herder's notes are most (...) complete on "Practical Philosophy after Hutcheson and Baumgarten" where Kant analyzes not only purely ethical questions, but treats at some length religious issues as well. Even though these notes do not revolutionize our understanding of the genesis of Kant's philosophy, they do help us to retrace in more detail his road to the Dissertation of 1770 and to the critical writings. The editor's introduction is brief but good, and the bibliographical notes are abundant and excellent.—M. J. V. (shrink)

There has been a most deserving movement in the last years to unite in one volume the most important scholarly articles written on the same topic yet published in different learned journals. The present volume is devoted to the problems of medieval German and Dutch mysticism from its beginnings to The Imitation of Christ. The selection is interesting and varied yet a certain technical narrowness pervades the whole volume. Instead of sharing the pages somewhat equally between philological and philosophico-theological articles, (...) there is a heavy preponderance of the purely philological and of the strictly historical. Moreover, the papers of a more philosophical character talk less to the philosophically interested reader than to the specialist in the history of medieval philosophy. Of course, there are welcome exceptions like the fine study of Joseph Koch on Eckhart's doctrine of analogy or A. Ampe's article on the "essential return of the soul to God according to Jan Van Ruysbroeck"--but the general tone of the volume is such that the non-specialist would have difficulty to be interested in many of its chapters.--M. J. V. (shrink)

As the subtitle indicates, this book intends to discuss Descartes’ attempt of laying a new foundation of knowledge. In a lively and critical interpretation of Descartes’ writings, especially of his Discours de la Méthode and of his Meditationes, and a competent use of the corresponding philosophical literature the success of this attempt of enlightenment and its shortcomings, identified with the Cartesian re-introduction of the traditional metaphysics, are explained in order to allow the author in a concluding discussion to present his (...) ideas of the necessary revision of Descartes philosophy. Presenting the I as the subject not only for the first time but in an unique way, and concentrating upon the problem of the self-originating human knowledge in an exemplary manner, Descartes is found to have become the founder of subjective philosophy. As knowledge of knowledge, philosophy is not concerned primarily with objects, but with knowledge and has self-foundation as its main task. So it has to start with human knowledge and to place the self as the fountain from which all knowledge proceeds. The demands of subjective philosophy dictate its method described in the Discours. The foundation of knowledge, which as such can only be true and certain knowledge, leads to enlightenment, i.e., to the rebellion against and to the great confrontation with the culture of the time, that is, with the guiding principles of understanding and evaluating the world of his society, and to the introduction of self-experience as the primary source of knowledge. Appointing human reason as the only leader of his intellectual life, Descartes determines the program and future order of his thoughts; the method, in the form of the four rules, has "correctly to direct his reason and to seek the truth in the sciences." It brings Descartes over the methodical doubt to the unquestionable and unsurpassed foundation of human knowledge, the absolute certitude of the self in the Cogito. His analysis of the poor, unprotected I, related to itself knowingly, is unique and of priceless philosophical value. However, the further stations of the philosophical way of Descartes who, unable to stand the ontological loneliness of this philosophically determined self-awareness, sacrificed the idea of scientific progress to a rational theology, cannot be followed. The claim of the metaphysician to be able to discover or, at least, to test every humanly possible knowledge in terms of the absolute knowledge, disintegrates in view of the progress of the new sciences. Not eternal, necessary truth, but the finite human I is the origin of subjective philosophy. The stability of rational relations does not lie in these relations themselves as if they were existing for themselves, but in the strict consequence of logical reason. "'God’ is... the title for the transcendental-philosophical background of consciousness, for the conditions to which the I-think is always already subjected." All contents which allegedly are already given in the infinite knowledge and can always be deduced from it, have to be produced and developed out of the first human knowledge by way of scientific research. Science which received its new foundation in subjective philosophy and is sought in the efforts of communication of the scientists, is not characterized by truth, but by certitude. "'Truth’ is the concern of metaphysics or better of religion. It is of the essence of such truth, not to be capable of demonstration. The absolutely true has no need to prove itself; it is entitled to faith." Differences between metaphysics and religion, and the nature and possible justification of such metaphysical and religious faith are regrettably not discussed.—M. S. (shrink)

At the beginning of the first version of the Ages of the World Schelling invoked Plato's protection against the criticism he was expecting from his contemporaries. More than forty years later, in his last system, Aristotle had become the most quoted of his predecessors. The way from Plato to Aristotle and the parallels drawn between "the philosopher" and Kant are among the best parts of the book. Hegel is almost as much studied by Oeser as Schelling. After all, the subtitle (...) announces a contribution to the critique of the Hegelian system. Unlike most scholars of the German idealism the author does not try to play out Hegel against Schelling or Schelling against Hegel. He is more interested in showing their similarities. However, in spite of this, Oeser's sympathies obviously lie with Schelling and in the last chapter he attempts to show how the final system of Schelling, that of the "purely rational philosophy" was not written only to give a new platform to the positive philosophy but also to lay the groundwork for a reconciliation between metaphysics and dialectical idealism in terms of transcendence and transcendentality.--M. J. V. (shrink)

Sellars offers a twentieth-century American Hylas as the adversary to Philonous, the spokesman of the idealist position in Berkeley's Three Dialogues. Hylas is still a materialist, but espouses an evolutionary or "emergent" materialism. He challenges Philonous' assumption that matter is inert, and incapable of giving rise to novelties such as consciousness or life itself. Since Sellars finds Berkeley to be entirely logical in his argument, he tends his hand to the theory of perception. Sellars' Hylas finds Berkeley's analysis of mediate (...) and immediate perception to be inadequate with respect to the complex operation of perceiving. He suggests "direct perception which is mediated by information." Although mediated, direct perception differs from Berkeley's 'mediate perception', as it is not inferred from sensations which were perceived first. It differs from Berkeley's 'immediate perception' in not identifying perceiving with awareness of sensation. In a short epilogue the author looks back on sixty years of American philosophy, concluding that it deviates from the European in having "a certain explanatory openness."--M. B. M. (shrink)

A collection of articles centering around the analysis of the category of possibility. Most have been previously published; an English translation of one, "Scienza e Liberta," appeared in this Review V, p. 361. The treatment is in the contemporary existentialist manner, freedom being presented as based upon possibility, as existentially relevant, as finite and conditioned, yet effective in human affairs. Possibility and freedom, and their interrelation, are discussed from the point of view of their function and value within the philosophical, (...) scientific, artistic, historical and linguistic disciplines. The last three articles deal with the problem in relation to Dewey, Wittgenstein and Croce respectively. --M. B. (shrink)

With the addition of the words "Anglo-American" after "Contemporary," the title of this book could serve as its review. The emphasis of the collection is on analytic British and American ethical theory since 1950, although the editors do dip back into 1903 for G. E. Moore. There are five sections: Moral Reasoning and the Is-Ought Controversy; Rules, Principles, and Utilitarianism; Concepts of Morality; Why be Moral?; and Normative, Religious, and Metaethics. The editors have kept their explanatory material to a minimum, (...) three pages serving to introduce most sections. The eleven pages of bibliography list selections of the same genre, mainly from the 1950's and 60's. Comparing this book with Philipa [[sic]] Foot's 1967 Theories of Ethics, which has the same emphasis, almost the same contributors, and several of the same articles, Pahel and Schiller give us a longer, more substantial, hard-cover book, and in this larger compass are able to provide more examples of dialogue between authors, critics, and replies.--M. B. M. (shrink)

Once more these annals offer the reader a substantial collection of varied articles and studies, mostly pertaining to issues of medieval philosophy and metaphysics. The contributors are from Austria, West Germany, and South Korea. Especially interesting are: the study on Kant's early writing, "The Only Possible Proof of God," by J. Bauer; a very strict analysis of the thirteenth chapter of Cusanus' book, De Visione Dei, by the Proclus specialist W. Beierwaltes; and an attempt at the "reconciliation" of metaphysics and (...) positivism by R. Wohlgenannt. There are a number of shorter book reviews and a lengthy instructive review article on R. Berlinger's recent book on Augustine's dialectical metaphysics. This review article is at least as interesting and inspiring as the major articles making up the bulk of the book.--M. J. V. (shrink)

Salutary reading for all philosophers, and not only for inductive logicians, philosophers of science and law, this important book presents an elaborate theory of inductive reasoning whose substantive features are as strikingly original as the approach is rare. First, the theory is based on concrete, real, actual, and significant instances of inductive reasoning, e.g., Karl von Frisch’s work on bees; that is, though its aim is genuinely theoretical in the sense that it engages in the proper amounts of idealization, abstraction, (...) systematization, precision, and rigor, it never loses sight of the fact that "theories in the philosophy of science, like theories in science itself, have to face up to the challenge of appropriately accredited experience within their appointed domains". Second, a central subject matter being analyzed is legal reasoning, that is, the types of proofs and arguments used by juries, judges, and lawyers in the Anglo-American system of jurisprudence, where criminal charges have to be proved beyond reasonable doubt and civil cases have to be argued on the balance of probability. Thus, in effect, Cohen’s synthesis of juridical and of scientific reasoning is an admirable example of the bridging of two "cultures." Third, and most importantly, the concept of "inductive probability," in terms of which Cohen makes sense out of his subject matter, is incommensurable with that of "mathematical probability," namely the classical calculus of chance according to which probability is measurable, additive, transitive, and obeys a multiplicational principle for conjunction and a complementational one for negation. This is not to say that "inductive probability" is a hazy, mysterious, or unstructured concept, and Cohen goes to great lengths to show that it is ordinal, modal, and formally analyzable; what it does mean is that essential types of reasoning in science and in law involve probable inferences whose probabilities are nonquantitative. Hence, though Cohen does not stress the qualitative nature of inductive probability, his book will be welcome by those who conceive of philosophy as scientia qualitatum. Specific conclusions reached by Cohen are that, in general, probability may be conceived as degree of provability, that differences in proof-rules generate different special cases of probability, that inductive probability may be viewed as the special case where the proof-rules are incomplete, that inductive probability is to inductive support as deducibility is to logical truth, and that some recent epistemological scepticism may be refuted by Cohen’s inductive logic. Finally, he sees himself in the British inductivist tradition, interpreting his predecessors as groping toward a logic of inductive support and probability rather than a methodology of discovery: from Bacon he develops the notion of eliminative induction but rejects that of induction by enumeration; Mill’s canons are analyzed as special cases of Cohen’s own "method of relevant variables," except for the method of residues, which is rejected as invalid ; he takes his critique of mathematical probability as a vindication of Hume’s thesis that "probability or reasoning from conjecture may be divided into two kinds, viz., that which is founded on chance and that which arises from causes" ; Whewell’s consilience of induction is justified ; and from Keynes, he develops the notion of the "weight" of evidence but rejects his mathematicist approach.—M. A. F. (shrink)

Histories of philosophy generally jump from Kant directly to Fichte without mentioning Salomon Maimon; yet even Fichte wrote about his "unbounded admiration" toward the Jewish thinker. The present volume is a most welcome reprint of Maimon's principal work, out of print for over a century and a half, in which he tries to refute the very idea of a Ding-an-sich. It can be claimed that this same enterprise had been carried out more spectacularly and with greater originality and depth by (...) Fichte; but it remains Maimon's great merit to have exorcised the spectre of the noumena operating from within the very framework of the Critique.—M. J. V. (shrink)

One of the forgotten "small masters" of German Romanticism is the aesthetician Solger. Besides his famous Erwin, his only major writing is the Lectures on Aesthetics. It displays a coherent and original theory of the beautiful and of art, even though a continuous polemical relationship to Schelling, Fichte and Hegel is ever present in its pages. Solger's sensitive theorizing reconciles the norms of classicism with the aims of romanticism and at the same time points beyond them towards the fundamental principles (...) and attitudes of the coming realistic aesthetic. This book is a posthumous one, based upon lectures which Solger never intended to publish. As a matter of fact, he strongly opposed the practice of printing university courses as such. Yet, these texts are perhaps most representative of the subtle and harmonious thought of this man who died at the height of his creative life. Their reprinting is an important literary event.—M. J. V. (shrink)

This seems destined, quite naturally and justly, to become a standard group of selections. Included are Chappell's meaty Introduction, My Own Life, Of the Standard of Taste, the Dialogues, and large portions of the Treatise and the two Inquiry's. Where Chappell feels that the Treatise and especially the first Inquiry overlap, he favors the passages from the Treatise. Among the notable exclusions from the latter are most of the discussion of space and time and the better part of Book II, (...) Part II. What is probably most controversial and unfortunate is the editor's omission of all but three sections in "Of Justice and Injustice".--W. L. M. (shrink)

The two pieces translated here, "Philosophy as a Rigorous Science" and "Philosophy and the Crisis of European Man" represent one of the earliest and one of the latest presentations by Husserl of the discipline of phenomenology. The first essay sets up his phenomenological method over against naturalism, psychologism, historicism, and Weltanschauung philosophy as the only way to secure a rigorous scientific basis for philosophy. The second essay was a lecture which introduced the major ideas of his last work, Die Krisis (...) der europäischen Wissenschaften und die transzendentale Phänomenologie. In it he identifies the telos of European civilization as the infinity contained in the ideas of reason. Modern European man's current spiritual crisis stems from his having naturalized the spirit making it a function of or an extension from the physical world. Only by returning to a spirit-centered science with the infinite task of exploring the ideal world of spirit of which nature is but a part can European man harmonize himself with his telos and resolve his spiritual crisis. Lauer's introduction to the whole of Husserl's philosophy is helpful.—P. M. (shrink)

Is it a mistake to use "true" or "false" in certain contexts? White sets the stage for dealing with this issue by laying out a field of usages. He develops his position by characterizing and criticizing contemporary treatments of these data, moving rapidly from case to case. His numerous summaries and conclusions, obviously based on a wider view of the material than is presented in the text, may leave the uninitiated alternately puzzled, bristling, or suspicious. While White's data are expressed (...) clearly, the goal of his arguments and his organizational principles are frequently less apparent. White's discussions of fiction and modality are of particular historic interest. Here we find Frege and Russell arguing about whether they can argue about the King of France. We meet with Aristotle's ancient problem of the future naval battle, witness latter-day skirmishes over the nature of moral language, and find Leibniz, Hume, and Kant debating the logic of necessity and contingency. Are there really different types of truth which correspond with different modalities and existence presuppositions, as White seems to assume? This question, harking back to books 5 and 6 of Plato's Republic, is passed over by White in his usage-oriented quest for the sense of "truth." Truth will suit both student and researcher alike and is to be recommended for its breadth of concern and for its 18 pages of bibliography.--M. D. P. [[sic]]. (shrink)

This volume offers the first-ever complete English translation of Leibniz’s Dissertatio De Arte Combinatoria together with a critical edition of the original Latin text on fa...

Our research is based on a rather large "library" of various works by M. Drahomanov, which contains his views on religion. Among them: Paradise and Progress, From the History of Relations Between Church and State in Western Europe, Faith and Public Affairs, Fight for Spiritual Power and Freedom of Conscience in the 16th - 17th Centuries,, "Church and State in the Roman Empire", "The Status and Tasks of the Science of Ancient History," "Evangelical Faith in Old England," "Populism and Popular (...) Progress in Austrian Rus, Austrian-Russian Remembrance," "Pious The Legend of the Bulgarians "," The Issues of Religious Freedom in Russia, "" On the Brotherhood of the Baptist or the Baptist in Ukraine, "" The Foreword, " Shevchenko, Ukrainianophiles and Socialism "," Wonderful thoughts about the Ukrainian national affair "," Zazdri gods "," Slavic variants of one Gospel legend "," Resurrection of Christ ", etc. (shrink)

Dünyada müxtəlif dillər mövcuddur. Hal-hazırda əlavə xarici dil öyrənməyə maraq artmaqdadır. Təbii ki bu hər bir şəxsin öz istəyinə və seçiminə bağlıdır. Yəni hər kəs, hər hansı bir dili öyrəndiyi zaman, qarşısında iki məqsəd dayanır; ya o dili sevir, ya da o dili öyrənmək onun üçün lazımdır. Hər bir vətəndaşın borcudur ki, əvvəlcə öz ana dilini mükəmməl şəkildə öyrənsin. Lakin elm və texnologiyanın yüksək inkişaf etdiyi bir zamanda yalnız ana dilini bilmək kifayət etmir. İnsanın hər bir sahədə inkişafı üçün bacardığı (...) qədər başqa dillərə də yiyələnməsi artıq zəruridir. Yeni dil öyrənmənin faydaları çoxdur, yaddaşın güclənməsinə, söz ehtiyatının artmasına, nitqin gözəlləşməsinə səbəb olur. Həmçinin yeni dil öyrənməklə, insanın özünə güvəni artır, ünsiyyət dairəsi genişlənir. Bununla insan yalnız yeni sözlər deyil, yeni mədəniyyətlərlə də tanış olur və nəticədə dünyagörüşü artır. (shrink)