This essay investigates the influences that led J.B. Watson to change from being a student in an introspectionist laboratory at Chicago to being the founder of systematic (or radical) behaviourism. Our focus is the crucial period, 1913-1914, when Watson struggled to give a convincing behaviourist account of mental imaging, which he considered to be the greatest obstacle to his behaviourist programme. We discuss in detail the evidence for and against the view that, at least eventually, Watson rejected outright the very (...) existence of mental images. We also discuss in detail whether or not Knight Dunlap was the crucial influence on his eventual rejection of mental images. Finally we consider whether Watson's rejection of mental images was bolstered by some personal incapacity as regards imaging or whether his rejection was more like a form of 'ideological blindness'. (shrink)

Hoop residuation algebras are the {, 1}-subreducts of hoops; they include Hilbert algebras and the {, 1}-reducts of MV-algebras (also known as Wajsberg algebras). The paper investigates the structure and cardinality of finitely generated free algebras in varieties of k-potent hoop residuation algebras. The assumption of k-potency guarantees local finiteness of the varieties considered. It is shown that the free algebra on n generators in any of these varieties can be represented as a union of n subalgebras, each of which (...) is a copy of the {, 1}-reduct of the same finite MV-algebra, i.e., of the same finite product of linearly ordered (simple) algebras. The cardinality of the product can be determined in principle, and an inclusion-exclusion type argument yields the cardinality of the free algebra. The methods are illustrated by applying them to various cases, both known (varieties generated by a finite linearly ordered Hilbert algebra) and new (residuation reducts of MV-algebras and of hoops). (shrink)

The immune system can generate an almost infinite number of different antibody specificities, the sum of which is the antibody repertoire. This article considers aspects of the mechanism and control of immunoglobulin variable (V) region gene assembly with a focus on how these factors may affect generation of the antibody repertoire in normal and disease states. New model systems to study the mechanism and control of V gene assembly are described, in particular the introduction of V gene recombination substrates into (...) Abelson murine leukemia virus‐transformed pre‐B cells. Finally, a model is presented which suggests that control of V gene assembly is mediated by regulating accessibility of substrate gene segments to recombinational machinery. (shrink)

Balancing Change and Tradition in Global Education Reform is an invaluable resource for policymakers, faculty, students, and anyone interested in how decisions made about the education system ultimately affect the quality of education, educational access, and social justice.

Examines the theories of translation by German romantics in the early 19th century, from Novalis, Friedrich Schlegel, and A.W. Schlegel to Schleiermacher, and compares them briefly to the contemporary, but contrasting, theories by Herder, ...

It has recently been argued by C. W. MacLeod that Catullus 116 not only has a poetic meaning, but also has a significant position in the Catullan corpus. MacLeod in fact views this poem as a programmatic piece, whose position at the end of the Catullan corpus is purposeful and part of the poet's own design. Since poem 116 has been one of the most neglected of the Catullan epigrams, MacLeod's suggestions are very welcome and serve to reopen the questions (...) surroundingthis poem. (shrink)

Dyzenhaus' work can best be described as advocacy scholarship. Both the spirit and content of this book reflect its author's passionate commitment and argumentative approach. It is part scholarly analysis and part political prescription, synthesized in such a way that occasionally it is difficult to distinguish one from the other. Dyzenhaus embraces Gramsci's position that “philosophies of law and politics are . . . elaborations and justification of packages of political commitments” (p. 5). He also adopts the “integrative jurisprudence” of (...) Harold J. Berman that connects “politics, morality and history” by having his “arguments move between exposition of the particular…. (shrink)

As one of the preeminent philosophers of the twentieth century, W. V. Quine made groundbreaking contributions to the philosophy of science, mathematical logic, and the philosophy of language. This collection of essays examines Quine's views, particularly his holism and naturalism, for their value to feminist theorizing today. Some contributors to this volume see Quine as severely challenging basic tenets of the logico-empiricist tradition in the philosophy of science—the analytic/synthetic distinction, verificationism, foundationalism—and accept various of his positions as potential resources for (...) feminist critique. Other contributors regard Quine as an unrepentant empiricist and, unlike feminists who seek to use or extend his arguments, they interpret his positions as far less radical and more problematic. In particular, critics and advocates of Quine's arguments that the philosophy of science should be "naturalized"—understood and pursued as an enterprise continuous with the sciences proper—disagree deeply about whether such a naturalized philosophy is "philosophy enough." Central issues at stake in these disagreements reflect current questions of special interest to feminists and also bridge the analytic and postmodern traditions. They include questions about whether and how the philosophy of science, as a form of practice, is or can be normative as well as questions concerning the implications of Quine's philosophy of language for the transparency and stability of meaning. In representing feminist philosophy centrally engaged with the analytic tradition, this volume is important not only for what it contributes to the understanding of Quine and naturalized epistemology but also for what it accomplishes in working against restrictive conceptions of the place of feminism within the discipline. Aside from the editors, the contributors are Kathryn Pyne Addelson, Louise M. Antony, Richmond Campbell, Lorraine Code, Jane Duran, Maureen Linker, Phyllis Rooney, and Paul A. Roth. (shrink)

Diese Biographie BERKELEYS beansprucht nicht, eine umfassende Darstellung aller Aspekte dieser faszinierenden Personlichkeit und des zugehorigen Werkes zu geben, sondern betont bewuGt die Seiten, die geeignet sind, das Verstiindnis seiner Beitriige zur Entwicklung der Wissenschaften im 18. lahrhundert zu fordern. Dabei wurde der Schwerpunkt auf die Diskussionen iiber die Grundlagen der Mathe­ matik gelegt. Die folgende Darstellung unterstreicht also gerade die Ziige BERKELEYS, die in den anderen Darstellungen nur beiliiufig behandelt werden, wenn man sie nicht ganz vernachliissigt. Vor allem im (...) deutschsprachigen Raum wurde BERKELEY immer wieder unter­ schiitzt oder miBachtet 1. Wiihrend der Vorbereitung zu diesem Buch erschien eine aus­ gezeichnete BERKELEY -Monographie von AREND K ULENKAMPFF 2. Leser, die sHirker an der Philosophie BERKELEYS interessiert sind, seien auf diese Schrift verwiesen. Ob es mehr als ein gliicklicher Zufall ist, daG innerhalb so kurzer Zeit nach fUnfzig lahren Pause gleich zwei deutschsprachige Biicher iiber BERKELEY erscheinen, wird sich in der Zukunft zeigen. Die Ubersetzungen der Zitate und der Texte im Teil III stam­ men, wenn nicht anders angegeben, von mir. Ich danke allen, die an der Entstehung dieses Buches direkt oder indirekt mitgewirkt haben, insbesondere DAVID BERMAN (Dub­ lin) und RAYMOND W. HOUGHTON (Dublin), die mir in so entgegen­ kommender Weise das Bildmaterial ihres Buches Images zur VerfU­ gung stellten und mir mit Informationen behilflich waren, und B. P. (shrink)

The texts in this volume offer critical assessments of a number of leading figures in contemporary intellectual life, who are in different ways thinkers at the intersection of history and politics. They include Roberto Unger, advocate of plasticity; the historians of antiquity and of revolution, Geoffrey de Ste. Croix and Isaac Deutscher; the philosophers of liberalism, Norberto Bobbio and Isaiah Berlin; the sociologists of power, Michael Mann and W.G. Runciman; the exponents of national identity, Andreas Hillgruber and Fernand Braudel; the (...) ironists of science, Max Weber and Ernest Gellner; Carlo Ginzburg, explorer of cultural continuity, and Marshall Berman, herald of modernity. A concluding chapter looks at the idea of the end of history, recently advanced by Francis Fukuyama, in its successive versions from the nineteenth century to the present, and considers the situation of socialism today in the light of it. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:192. THE HUME LITERATURE FOR 1983 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. Publications of the years 1977 to 1982 were listed in Hume Studies in previous Novembers. What follows here will bring the record up to the end of (...) 1983. Readers are invited to inform me of any omissions, and to send me offprints of their own articles and reviews. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQ American Philosohical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Arisotelian Society PB Philosophical Books PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British standard (no. 4148). 193, ARNOLD, N. S. 'Hume's Skepticism about Inductive Inference', JHP 21, 31-55. BARKER, S. 'Hume on the Logic of Design', Hume Studies 9, 1-18. [19-24] BERMAN, D. 'David Hume and the Suppression of Atheism', JHP 21, 375-87. BOX, M.? Gloss on Goldsmith's Remark on Hume', Notes & Queries 30, 59-60. BRETT, N. 'Hume's Debt to Kant', Hume Studies 9, 5973. BROUGHTON, J. 'Hume's Skepticism about Causal Inference', Pacific phil. Q. 64, 3-18. CALVERT, B. 'Another Problem about Part IX of Hume's Dialogues', Int. J. Phil. Relig. 14, 65-70. COLWELL, G.G. 'Miracles and History', Sophia 22, 9-14. DARWALL, S. L. Impartial Reason, ch. 5 ('Hume's Internalism1 ). Ithaca, N. Y. DEL VECCHIO, M. 'Un Impotesi di Lettura Esegetlica del "Dubbio Scettico" Humeano', Riv. crit. Stor. FiI. 38, 457-64. FOGELIN, R. J. 'The Tendency of Hume's Skepticism', in M. Burnyeat, The Skeptical Tradition, 397-412. Berkeley, CaI. GASKIN, J. CA. 'Hume's Attenuated Deism', Arch. Gesch. Phil. 65, 160-73. GEMES, K.? Refutation of Inductive Scepticism', Australas. J. Phil. 61, 434-8. GUTTENPLAN, S. 'Hume and Contemporary Ethical Naturalism', Midwest Stud. Phil. 8, 309-20. HARRIS, H. S. 'Hume and Barker on the Logic of Design', Hume Studies 9, 19-24. HARTSHORNE, C 'Hume's Metaphysics and its Influence', in C Hartshorne, Insights and Oversights of Great Thinkers, 136-50. HIRSCH, E. 'Hume's Distinction between Genuine and Fictitious Identity', Midwest Stud. Phil. 8, 321-38. 194, IMMERWAHR, J. 'David Hume, Sexism, and Sociobiology ', Sth. J. Phil. 21, 359-70. KIVY, P. 'Hume's Neighbour's Wife: An Essay on the Evolution of Hume's Aesthetics', Br. J. Aesth. 23, 195-208. KUEHN, M. 'Kant's Conception of "Hume's Problem"', JHP 21, 175-93. KUEHN, M. 'Hume's Antinomies', Hume Studies 9, 25-45. McCRACKEN, CJ. Malebranche and British Philosophy, ch. 7. Oxford. McLYNN, F.J. 'Jacobitism and David Hume: The Ideological Backlash Foiled', Hume Studies 9, 171-99. MALHERBE, M. 'La notion de circonstance dans la philosophie de Hume', Hume Studies 9, 130-49. NATHAN, G. J.? Humean Pattern of Justification', Hume Studies 9, 150-70. NIELSEN, K. 'Hobbesist and Humean Alternatives to a Religious Morality', Int. J. Phil. Relig. 14, 33-47. PENELHUM, T. 'Natural Belief and Religious Belief in Hume's Philosophy', P£ 33, 166-81. [182-6] PONKO, T. A. 'Artificial Virtue, Self-interest, and Acquired Social Concern', Hume Studies 9, 4658. ROD, W. 'The Rationalist Theory of Double Causality as an Object of Hume's Criticism', Erkenntnis 19, 315-29. ROHATYN, D. 'Hume's Dialectical Conceits: The Case of Dialogue XII', Phil. & phenomenol. Res. 43, 519-32. RUSSELL, P. 'On the Naturalism of Hume's "Reconciling Project"', Mind 92, 593-600. SCARRE, G. 'What was Hume's worry about Personal Identity?', Analysis 43, 217-21. SCARRE, G. 'Was Mill Really Concerned with Hume's Problem of... (shrink)

The original essays in this volume, while written from diverse perspectives, share the common aim of building a constructive dialogue between two currents in philosophy that seem not readily allied: Wittgenstein, who urges us to bring our words back home to their ordinary uses, recognizing that it is our agreements in judgments and forms of life that ground intelligibility; and feminist theory, whose task is to articulate a radical critique of what we say, to disrupt precisely those taken-for-granted agreements in (...) judgments and forms of life. Wittgenstein and feminist theorists are alike, however, in being unwilling or unable to "make sense" in the terms of the traditions from which they come, needing to rely on other means—including telling stories about everyday life—to change our ideas of what sense is and of what it is to make it. For both, appeal to grounding is problematic, but the presumed groundedness of particular judgments remains an unavoidable feature of discourse and, as such, in need of understanding. For feminist theory, Wittgenstein suggests responses to the immobilizing tugs between modernist modes of theorizing and postmodern challenges to them. For Wittgenstein, feminist theory suggests responses to those who would turn him into the "normal" philosopher he dreaded becoming, one who offers perhaps unorthodox solutions to recognizable philosophical problems. In addition to an introductory essay by Naomi Scheman, the volume’s twenty chapters are grouped in sections titled "The Subject of Philosophy and the Philosophical Subject," "Wittgensteinian Feminist Philosophy: Contrasting Visions," "Drawing Boundaries: Categories and Kinds," "Being Human: Agents and Subjects," and "Feminism’s Allies: New Players, New Games." These essays give us ways of understanding Wittgenstein and feminist theory that make the alliance a mutually fruitful one, even as they bring to their readings of Wittgenstein an explicitly historical and political perspective that is, at best, implicit in his work. The recent salutary turn in philosophy toward taking history seriously has shown how the apparently timeless problems of supposedly generic subjects arose out of historically specific circumstances. These essays shed light on the task of feminist theorists—along with postcolonial, queer, and critical race theorists—to "rotate the axis of our examination" around whatever "real need[s]" might emerge through the struggles of modernity’s Others. Contributors are Nancy E. Baker, Nalini Bhushan, Jane Braaten, Judith Bradford, Sandra W. Churchill, Daniel Cohen, Tim Craker, Alice Crary, Susan Hekman, Cressida J. Heyes, Sarah Lucia Hoagland, Christine M. Koggel, Bruce Krajewski, Wendy Lynne Lee, Hilda Lindemann Nelson, Deborah Orr, Rupert Read, Phyllis Rooney, and Janet Farrell Smith. (shrink)

A moving cultural biography of abolitionist martyr John Brown, by one of the most important African-American intellectuals of the twentieth century. In the history of slavery and its legacy, John Brown looms large as a hero whose deeds partly precipitated the Civil War. As Frederick Douglass wrote: "When John Brown stretched forth his arm... the clash of arms was at hand." DuBois's biography brings Brown stirringly to life and is a neglected classic.

Theists typically think it appropriate to pray to God in the hope that He will thereby intervene in affairs. On the other hand, such prayer is often held to be quite inappropriate for pantheists; a view endorsed by many pantheists themselves. This paper argues for the exact opposite of these positions. It is maintained not only that pantheism can make sense of petitionary prayer but that, despite initial appearances to the contrary, classical theism can not.

In lieu of an abstract, here is a brief excerpt of the content:Ch'an/Zen-Catholic Dialogue Spreads a "Welcome Table" at the 2009 Annual MeetingFrancis V. TisoA retreat program designed by the participants in the ongoing Ch'an/Zen-Catholic Dialogue explored the dialogue of religious experience and the dialogue of life, set amid the redwoods of Guerneville, California. The 28–31 January 2009 meeting was cochaired by the Rev. Heng Sure of the Berkeley Buddhist Monastery and the Institute for World Religions, Berkeley, California, and by (...) Most Rev. John C. Wester, Bishop of Salt Lake City, Utah.Sr. Mary Ann Donovan of the Jesuit School of Theology, Berkeley, led an experience of lectio divina based on John 15:1–17, Jesus's simile of the vine and the branches. Rev. Victoria Austin of the San Francisco Zen Center gave an "encouragement talk," which would typically be delivered to Zen retreatants. She referred to the Gospel passage, noting: "We don't prune the vine because it is dead, but because it has the capacity to be fruitful. We don't purify the mind to get rid of dirt, but to return to the mind's original purity, which is the source of our conscience and is the true life within us." Rev. Jan Chosen Bays of Great Vow Zen Monastery in Oregon observed that "Vows make our life energy more focused, keeping us from losing purpose and meaning. Vows prune away unnecessary things. When we ask for help with the challenge of being faithful to our vows, we call up and encounter unexpected sources of support and 'grace.' "The Ch'an Buddhist presentation focused on meditation experience, which was described as "recovering the natural state of the mind." Prof. Martin Verhoeven of the Pacific School of Religion pointed out that in meditation "we are returning to the origin, not moving forward to 'gain something.'" Linking ethical engagement with contemplation, he said, "When the mind of a meditator is motivated to act out of genuine compassion, its action is accurate and correct. Action is neither driven nor obstructed by ego or sentiment." These comments resonated with Rev. Heng Sure's presentation on the statement on the environment from the recent Gethsemane III conference "Simple and Sufficient," in which Buddhist and Christian monastics embraced an ecologically valid way of life. Urging the group to notice the connections between contemplation and ethical action, Bishop John C. Wester commented: "This [End Page 145] work embodies mercy by lifting people up; it embodies justice as it arises out of our common humanity."Because of the financial challenges that all three sponsoring institutions are facing, it was decided to conclude formal sponsorship of the Ch'an/Zen-Catholic Dialogue with this meeting. However, participants agreed to work together to reconstitute the dialogue regionally. A steering committee was designated to undertake new logistical arrangements and to draft a narrative of the previous seven years of dialogue for posting on our respective websites. Bishop Wester summarized the convictions of participants, both Buddhist and Catholic, by observing: "It is impossible not to be affected by this experience. Dialogue in this atmosphere has had an impact on my own way of ministering to others. I feel that my faith, sensitivity, compassion, and reverence have been enhanced by participating in these meetings."Participants in the 2009 dialogue meeting included Rev. Heng Sure, Berkeley Buddhist Monastery; Bishop John C. Wester, Salt Lake City; Dr. Snjezana Akpinar, Dharma Realm Buddhist University; Rev. Gigen Victoria Austin, San Francisco Zen Center; Rev. Jan Chozen Bays, Great Vow Zen Monastery; Sr. Phyllis D'Anna, SND, Zen Center, Palo Alto; Sr. Mary Ann Donovan, SC, Jesuit School of Theology at Berkeley; Dr. Ron Epstein, Dharma Realm Buddhist Association; Mrs. Lorraine Moriarty, Society of St. Vincent De Paul; Bhikshuni Heng Jiao, City of 10,000 Buddhas; Bhikshuni Heng Liang, City of 10,000 Buddhas; Rev. Canon Francis Tiso, United States Conference of Catholic Bishops; Rev. James Massa, United States Conference of Catholic Bishops; Rev. Thomas W. Devereaux, Diocese of Santa Rosa ecumenical and interreligious officer; Dr. Martin Verhoeven, Pacific School of Religion; and Ron Brown, observer (Cloverdale, California). [End Page 146]Francis V. TisoUnited States Conference of Catholic BishopsCopyright © 2009 University of Hawai'i Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Transformation of Hearts and Minds:Chan Zen-Catholic Approaches to PreceptsHarry L. WellsCatholic and Buddhist priests, monastics, teachers, and community leaders participated in the second of an anticipated four annual dialogues. The series is sponsored by the Dharma Realm Buddhist Association, the San Francisco Zen Center, and the United States Conference of Catholic Bishops (USCCB). The conference took place 4–7 March 2004 at Mercy Center in Burlingame, CA, whose own East-West (...) meditation program, led by Fr. Thomas Hand, celebrated its twentieth anniversary that year. A popular retreat center and home to the Sisters of Mercy of Burlingame, the Center offered participants tree-dotted, spacious grounds and strolling paths, as well as a labyrinth for contemplative walking.Each day began with both Catholics and Buddhists in Mercy Center's Rose Room, a Zen-style meditation space, for an hour of silent meditation in the morning. Catholic liturgy was celebrated in the afternoon in the main chapel, with all participants invited to attend and share prayer and blessings. On the two full days, Friday and Saturday, two sessions of presentations were held each morning, with one session following in the afternoon. Each of the six sessions focused on a position paper, with three papers given from a Buddhist and three from a Christian perspective. Each paper was presented by its authors, followed by two formal responses, one by a Buddhist and one by a Catholic participant. This was in turn followed by an open discussion within the whole group. A minute of silent meditation began and ended each session.The presentations focused on various meanings embraced by the term "precepts" in each tradition. One paper introduced perspectives on Buddhist precepts in three different Buddhist lineages. Another presented six guidelines as "Precepts on the [End Page 155] Mind-Ground" that connect ethical commitments with social engagement. A third paper focused on Bodhisattva practice, which embraces and unifies all sentient beings. On the Christian side, presentations discussed the precepts as signposts on the path that leads away from suffering, as motivations that move us, and as the practice of the presence of God, exemplified by the writings of Brother Lawrence.A glossary prepared by Fr. Francis Tiso helped define Catholic Christian terms for the Buddhist participants in the dialogue. Similarly, a book distributed to all participants by the Dharma Realm Buddhist Association provided background on "Buddhism A–Z." Formal discussion sessions in the evenings, as well as informal talks by the participants while walking outside or in the form of impromptu hallway meetings added to the depth and richness of the dialogue. Some recurring themes were the importance and meaning of a personal teacher in both traditions; another was the "embodiment" of the teachings, the value of teaching through presence. Personal stories and practical experiences offered by individual participants were much appreciated and added poetry and emotion to the headiness of theological discussion.Members of both the Buddhist and the Catholic traditions reported that the encounter with the spiritual practices and beliefs of the other faith provides both affirmation of the familiar and welcome discovery of unexpected riches of the spirit. The next meeting will be held 20–23 January 2005 at the San Francisco Zen Center. The theme will be "Practice: Method and Experience Toward Transformation."Participating in the 2004 dialogue were Rev. Heng Sure (Berkeley Buddhist Monastery), Bishop John C. Wester (Auxiliary Bishop, Archdiocese of San Francisco), Rev. Taigen Dan Leighton (Mountain Source Sangha), Fr. Arthur Kennedy (Secretariat for Ecumenical and Interreligious Affairs, USCCB), Bhikshuni Heng Liang (Dharma Realm Buddhist Association), Dr. Martin Verhoeven (Institute for World Religions), Dr. Ron Epstein (Institute for World Religions), Dr. Snjezana Akpinar (Dharma Realm Buddhist University), Rev. Shosan Victoria Austin (San Francisco Zen Center), Rev. Alan Senauke (Berkeley Zen Center), Jan Chozen Bays (Zen Community of Oregon), Sr. Phyllis D'Anna, SND (Center for the Practice of Applied Spirituality), Fr. Thomas W. Devereaux (Diocese of Santa Rosa), Robert Hale, OSB Cam. (Incarnation Monastery, Berkeley, CA), Thomas Hand, S.J. (Mercy Center, Burlingame, CA), Fr. Rafael Luévano (Diocese of Orange), Deacon Thomas McGowan (Diocese of Oakland), Lorraine Moriarity (St. Vincent de Paul Society of San Mateo County), Fr. Gerry O'Rourke (Archdiocese... (shrink)

Martha Nussbaum has claimed that it is possible for a moral agent to be confronted, through no fault of his own, with an irresolvable conflict between his moral duties; and cites Kant as someone who takes the opposing view. Kant did indeed take the view that conflict between duties was inconceivable, but Nussbaum has failed to grasp his main reason for doing so, namely the principle that ‘ought’ implies ‘can’. When that principle is properly understood it can be seen that (...) a Kantian account, or one drawing upon Kantian resources, can make more sense of our being confronted, seemingly, by incompatible duties than the account Nussbaum herself offers. (shrink)

Vorwort - O. Bayer: Johann Georg Hamann - Radikaler Aufklarer als Metakritiker - D. Berman: Hume and Collins: Two Ways of Lying Theologically - U. Dierse: Nachtrage zu G. F. Meiers Religionsphilosophie - K. Dusing: Schema und Einbildungskraft in Kants Kritik der reinen Vernunft - J. Ecole: Des rapports de l'essence et de l'existence selon Wolff - E. J. Engel: Mendelssohn und Spinoza: Dankesschuld und Rettung - N. Hinske: Die Kritik der reinen Vernunft und der Freiraum des Glaubens. Zur (...) Kantrezeption des Jenaer Fruhkantianismus - H.-U. Hoche: Anthropologische Komplementaritat und die Einheit der Sache. Versuch einer skeptischen Losung eines skeptischen Zweifels - M. Hossenfelder: Der Liberalismus als Naturrecht im Anschluss an Kant - L. Kreimendahl: Hume uber das Misslingen aller philosophischen Versuche in der Theodizee um 1748 - R. H. Popkin: Scepticism and Optimism in the Late 18th Century - H. Graf Reventlow: Vom Mittelalter zur Neuzeit. Bibel und Philosophie von Thomas von Aquin bis H. S. Reimarus - W. Schneiders: Vernunft und Verstand - Krisen eines Begriffspaares - W. Schroder: Aporien des theologischen Liberalismus. Johann Lorenz Schmidts Pladoyer fur 'eine allgemeine Religions- und Gewissensfreyheit' - R. Specht: Sind einfache Ideen einfach und gegeben? - I. Strohschneider-Kohrs: Anmerkungen zu Lessings Selbstdeutungs-Bildern - W. Strube: Der Begriff des Erhabenen in der deutschsprachigen Asthetik des 18. Jahrhunderts - Bibliographie Gunter Gawlick 1956-1993. Zusammengestellt von U. Golembek. (shrink)

A publication by Professor Margenau is always of interest to persons concerned with philosophy of science. This is especially true, however, of his recently published book, The Nature of Physical Reality; for this book, dealing with basic epistemological problems arising from the development of modern quantum mechanics, is the most comprehensive and most systematic formulation of its author's philosophical position and is at the same time conceived as a “challenge” to “uncritical realism, unadorned operationalism, and radical empiricism”—to points of view, (...) that is, which Professor Margenau regards as “outmoded and in disharmony with the successful phases of contemporary physics”. (shrink)

The purpose of this investigation is to extend earlier research on the relationship between corporate social and financial performance. The unique contribution of the study is the empirical analysis of a sample of companies from the banking industry and the use of Community Reinvestment Act ratings as a social performance measure. The empirical analysis solidly supports the hypothesis that the link between social and financial performance is positive.