We think the present moment is a timely one for debating the relation between evidentiary protocols and academic disciplines. Since academic practices for constituting and deploying evidence tend to be discipline-specific, the much-discussed crisis of the disciplines in recent years has given rise to a series of controversies about the status of evidence in current modes of investigation and argument: deconstruction, gender studies, new historicism, cultural studies, new approaches to the history and philosophy of science, the critical legal studies movement, (...) and so on. Unfortunately, these controversies too often devolve into oversimplified debates about who has the evidence and who does not, who did their homework and who did not, or about the dangers of an ill-defined academic relativism. Attention needs to be better and otherwise directed: at the configuration of the fact-evidence distinction in different disciplines and historical moments, for example; or at the relative function of such notions as “self-evidence,” “experience,” “test,” “testimony,” and “textuality” in various academic discourses; or at the ways in which the invoked “rules of evidence” are themselves the products of historical developments, and themselves undergo redifferentiation and reformulation. James Chandler, professor of English at the University of Chicago, is the author of Wordsworth’s Second Nature . He is currently completing England in 1819, studies in and of romantic case history. Arnold I. Davidson, executive editor of Critical Inquiry, teaches philosophy and the history of science at the University of Chicago. He is currently working on the history of horror as it relates to the epistemology of norms and deviations and is editing a collection of essays on Heidegger, philosophy, and National Socialism. Harry Harootunian, a coeditor of Critical Inquiry and professor of history and East Asian languages and civilizations at the University of Chicago, is the author of Things Seen and Unseen: Discourse and Ideology in Tokigawa and editor, with Masao Miyoshi, of Postmodernism and Japan. (shrink)

In _Archaism and Actuality_ eminent Marxist historian Harry Harootunian explores the formation of capitalism and fascism in Japan as a prime example of the uneven development of capitalism. He applies his theorization of subsumption to examine how capitalism integrates and redirects preexisting social, cultural, and economic practices to guide the present. This subsumption leads to a global condition in which states and societies all exist within different stages and manifestations of capitalism. Drawing on Japanese philosophers Miki Kiyoshi and (...) Tosaka Jun, Marxist theory, and Gramsci’s notion of passive revolution, Harootunian shows how the Meiji Restoration of 1868 and its program dedicated to transforming the country into a modern society exemplified a unique path to capitalism. Japan’s capitalist expansion in the nineteenth and twentieth centuries, rise as an imperial power, and subsequent transition to fascism signal a wholly distinct trajectory into modernity that forecloses any notion of a pure or universal development of capitalism. With _Archaism and Actuality_, Harootunian offers both a retheorization of capitalist development and a reinterpretation of epochal moments in modern Japanese history. (shrink)

The aim of Massimiliano Tomba’s Insurgent Universality is to return to Marxism’s original historical vocation by freeing it from the hegemony of the exchange system and the encompassing agency of value. At the heart of this project appears the recognition that time, space and thus history have been captured by capitalism and transformed into categories of its own to organise people and social relationships for capital’s programme of accumulation. In this way, capital has been able to hijack history and invert (...) it into a representation of the real, into a historical trompe-l’œil instead of ‘presentify(ing) the past’. In this regard contemporising the past is an act of intervening in history and actualising it rather than representing it. Through this operation Tomba is able to retrieve an inventory of repressed and forgotten histories, which will unveil the sources of an ‘alternate legacy of modernity’ and radical political possibilities for the present. (shrink)

Christopher Hill's National History and the World of Nations reminds us of the conjunctural moment of an emerging world market in the latter half of the nineteenth century and the promise it offered for vitalizing a “world history” yet to be written. More importantly, it supplies the silhouette of a radically different interpretive approach, formed by the force of a centrifugal perspective that—through its concentration on how France, the United States, and Japan were simultaneously motivated to construct representations of self-identity (...) in national narratives—converged to disclose the possibility of a wider world no longer held hostage to the geopolitical category of the “West.” Hill's account shows that the impulse behind the formation of national history employed different strategies to imagine a singular linear historical narrative of national identity that aimed both to remove the spectacle of coexisting, different, multiple temporalities and to weld large and regionally disparate populations into a single people who, in a new time, would be instructed to recognize themselves in the nation's story. In Hill's reckoning, national history in France, the United States, and Japan appears simply as another name for historical necessity that sought, through processes of naturalization and nationalization, to overcome the unstable and uneven relationship between state and capital but that failed to conceal the deeper reality of determinations demanded by the relations of capital at the local and international levels. (shrink)

This response to Tomba’sMarx’s Temporalitieshomes in on its critical interrogation of linear conceptions of development which have distorted Marxism’s capacity to seize the present. The article foregrounds the resources on which Tomba draws, from Walter Benjamin’s theses on history to Marx’s account of the struggles over the working day, and enlists them in an encounter with the questions of unevenness, archaism and pre-capitalism in Postcolonial theory, as well as in the attempts to ‘overcome modernity’ that marked the thought and practice (...) of interwar fascism in Europe and Japan. (shrink)

In the reckoning of historian Enzo Traverso, the accumulative inventory of the past’s crimes has exceeded the ‘frontiers of historical research’ and colonised the public sphere to ‘interpellate our present’. The quarrel over the crisis of historicism before World War ii has been superseded by postwar debates that have now spilled over into everyday life that demand recognition as instances of the continuing collision of claims of a past that refuses to pass and the formation of a new historical consciousness (...) in which collective memory of the crimes occupies a central position. Traverso’s purpose has been to repair this emergent dichotomy between historical practice and memoration, event and experience, as well as to overcome attending binary couplings like subjective and objective, individual and group in order to avoid falling into an unbridgeable antinomy that risks collapsing into contradiction. (shrink)

Biologists, historians, lawyers, art historians, and literary critics all voice arguments in the critical dialogue about what constitutes evidence in research and scholarship. They examine not only the constitution and "blurring" of disciplinary boundaries, but also the configuration of the fact-evidence distinctions made in different disciplines and historical moments the relative function of such concepts as "self-evidence," "experience," "test," "testimony," and "textuality" in varied academic discourses and the way "rules of evidence" are themselves products of historical developments. The essays and (...) rejoinders are by Terry Castle, Lorraine Daston, Carlo Ginzburg, Ian Hacking, Mark Kelman, R. C. Lewontin, Pierre Vidal-Naquet, Mary Poovey, Donald Preziosi, Simon Schaffer, Joan W. Scott, Eve Kosofsky Sedgwick, and Barbara Herrnstein Smith. The critical responses are by Lauren Berlant, James Chandler, Jean Comaroff, Arnold I. Davidson, Harry D. harootunian, Elizabeth Helsinger, Thomas C. Holt, Francoise Meltzer, Robert J. Richards, Lawrence Rothfield, Joel Snyder, Cass R. Sunstein, and William Wimsatt. (shrink)

The rapidly changing field of genetics affects society through advances in health-care and through implications of genetic research. This study addresses the impacts of new genetic discoveries and technologies on different segments of today's society. The book begins with a chapter on genetic complexity, and subsequent chapters discuss moral and ethical questions arising from today's genetics from the perspectives of health care professionals, the media, the general public, special interest groups and commercial interests.

No author could fail to be grateful for so considerate and thoughtful a review of his book as Professor di Giovanni has written of mine in the Spring 1985 Owl, with its generous praise in the first paragraph. But I am somewhat bewildered by his description of my interpretation of Hegel as “foreign.” To whom is it foreign? I ask myself. Clearly, from what di Giovanni says, it is not foreign to the British idealists and their epigoni. Is it (...) foreign to Americans, and if so, to which? Is it foreign to Germans? - surely not to such as Rudiger Bubner, with whom I usually find myself in close agreement. Is it foreign to Hegel? - if so, then I have certainly failed in my avowed purpose. (shrink)

Written nearly fifty years ago, at a time when the world was still wrestling with the concepts of Marx and Lenin, 'The Illusion of the Epoch' is the perfect resource for understanding the roots of Marxism-Leninism and its implications for philosophy, modern political thought, economics, and history. As Professor Tim Fuller has written, this "is not an intemperate book, but rather an effort at a sustained, scholarly argument against Marxian views." Far from demonising his subject, Acton scrupulously notes where (...) Marx's account of historical and economic events and processes is essentially accurate. However, Acton also points out that Marx is generally right about things that were already widely known and accepted in his own time and indeed had been long understood in the nineteenth century. On the other hand, Acton shows that in many cases Marx either is simply wrong or has stated his views so as to render his theories immune to disproof. Acton also explains why the embodiment of Marxist-Leninist theory in an actual social order would require coercive support if it were not, sooner or later, to collapse of its own contradictions. (shrink)

Harvard University Press takes pride in publishing the third edition of a work whose depth, scope, and wisdom have gained it international recognition as a classic in its field. Harry Austryn Wolfson, world-renowned scholar and most lucid of scholarly writers, here presents in ordered detail his long-awaited study of the philosophic principles and reasoning by which the Fathers of the Church sought to explain the mysteries of the Trinity and the Incarnation. Professor Wolfson first discusses the problem of (...) the relation of faith and reason. Starting with Paul, who, differentiating between the wisdom of God and the wisdom of the world, averred that he was not going to adorn his teachings with persuasive arguments based on the wisdom of the world, Professor Wolfson describes the circumstances and influences which nevertheless brought about the introduction of philosophy into matters of faith and analyzes the various attitudes of the Fathers towards philosophy. The Trinity and the Incarnation are Professor Wolfson's next concern. He analyzes the various ways in which these topics are presented in the New Testament, and traces the attempts on the part of the Fathers to harmonize these presentations. He shows how the ultimate harmonized formulation of the two doctrines was couched in terms of philosophy; how, as a result of philosophic treatment, there arose with regard to the Trinity the problem of three and one and with regard to the Incarnation the problem of two and one; and how, in their attempts to solve these problems, the Fathers drew upon principles which in philosophy were made use of in the solution of certain aspects of the problem of the one and the many. In the final part of this volume, entitled "The Anathematized," he deals with Gnosticism and other heresies which arose during the Patristic period with regard to the Trinity and the Incarnation. (shrink)

This 1988 volume is a collection of thirteen seminal essays on ethics, free will, and the philosophy of mind. The essays deal with such central topics as freedom of the will, moral responsibility, the concept of a person, the structure of the will, the nature of action, the constitution of the self, and the theory of personal ideals. By focusing on the distinctive nature of human freedom, Professor Frankfurt is able to explore fundamental problems of what it is to (...) be a person and of what one should care about in life. (shrink)

The vagaries of the postal system, British or American, or both, apparently, have prevented until now by seeing Professor Hodgson’s complaints about my review of his and his colleagues’ translation of Part 3 of the Religionsphilosophie. I am dismayed and not a little surprised that he should have taken my comments so amiss, for I had not the least intention of suggesting anything but that their translation was admirable, and that the immense work they had accomplished was a very (...) valuable contribution to the subject. I thought I had made that clear. The use of the phrase “liberties taken with the text” was, perhaps, unfortunate, but to say that it was “a careless and irresponsible misrepresentation” is surely rather extreme. For what translator trying to put Hegel’s involved and involuted German into readable and intelligible English can avoid taking liberties with the text? One of the best and most gifted, William Wallace, takes liberties in almost every sentence, yet succeeds in great measure in conveying Hegel’s thought correctly and in lucid English. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 239-240 [Access article in PDF] News and Views Korean Temple Burnings and Vandalism: The Response of the Society for Buddhist-Christian Studies Harry L. WellsHumboldt State UniversityOver the course of the last decade a fairly large number of Buddhist temples in South Korea have been destroyed or damaged by fire by misguided Christian fundamentalists. More recently, Buddhist statues have been identified as idols, and attacked (...) and decapitated in the name of Jesus. Arrests are hard to effect, as the arsonists and vandals work by stealth of night. In 1998, the Society for Buddhist-Christian Studies announced its support for our Buddhist brothers and sisters and our disgust at such violent misuse of the name of Jesus. At the 1998 Board meeting, an ad hoc committee was set up to explore and develop strategies which would further address the situation. Below are some actions which have occurred during 1999. A Letter from Our President: The following letter of protest was sent on the Society's behalf on January 25, 1999 to the Prime Minister of the Republic of Korea and other governmental officials plus Korean church leaders and organizations. A second letter was sent to the U.S. State Department and the headquarters of various church bodies in the U.S. as well as the National Council of Churches. The Society for Buddhist-Christian Studies wishes to register its deepest sadness and most profound protest regarding the numerous acts of arson and malicious destruction done to Buddhist temples by misinformed and intolerant fundamentalist Christian groups throughout the Republic of South Korea. Professor Frank Tedesco of Sejong University first drew the attention of the Society to these incidents in an article he published in 1997 in Buddhist-Christian Studies, the journal of the Society for Buddhist-Christian Studies. More recently, two more Buddhist temples have been burned by fundamentalist Christians, seven hundred Buddhist images have been decapitated, and the Roman Catholic Cathedral was also burned because it contained images. All members of the Society for Buddhist-Christian Studies, both Christian and Buddhist, are embarrassed that such acts have been done in the name of [End Page 239] Jesus Christ, a name that demands that all persons should live in justice and peace, not sectarian stupidity and religious fanaticism. The small, but vocal, number of fundamentalist Christians in Korea who defend such actions as blows against pagan idolatry are simply wrong. Their actions are contrary to the core of Christian teaching and practice, which is that all persons are to be treated with love, justice, and respect. There is no excuse for intra-religious violence in Buddhist or Christian teaching and practice. Accordingly, the Society for Buddhist-Christian Studies not only deplores fundamentalist Christian attacks against Korean Buddhist temples, images, and persons, we ask that the government of Korea actively seek out all groups and persons engaged in violent actions against our Buddhist brothers and sisters and bring them to justice according to the laws of the Republic of Korea. May the peace at the heart of the Christian tradition and the heart of the Buddha's Dharma heal the minds of the violent so that all human beings may one day live as brothers and sisters in accord and dialogue. Paul O. Ingram, President A Section on the International Association for Religious Freedom Website Robert Traer, General Secretary of the International Association for Religious Freedom, graciously agreed to allow the Society to post a section on their website about the Buddhist-Christian tensions in Korea. His hope reflects the hope of our Society, that incidents of vandalism will cease and dialogue efforts increase. This page presently includes the summary account written by a SBCS member, Dr. Frank Tedesco, photos, and an introductory statement by our Society. Visit the site! A Call for Monetary Contributions The Society initiated a contributions drive to collect funds to send to Korea as a symbolic gesture of support of our Buddhist brothers and sisters whose temples and images have been attacked by extremist Christian vandals... (shrink)

This essay consists in my replies to Professors John Martin Fischer, Patricia Greenspan, Eleonore Stump, Peter van Inwagen and Gary Watson regarding various aspects of my analysis of moral responsibility.

Spinoza's writings on metaphysics, ethics, and politics have had a remarkably diverse reception in recent times and have contributed to the current dialogue among philosophers, intellectual historians, and literary theorists.Errol E. Harris has written a brief and simplified introductory presentation of the major branches of Spinoza's philosophy. Spinoza's ideas are put forward in plain language and supported by convincing argument. Technicalities are either clearly explained or entirely avoided. Professor Harris also shows the student how Spinoza succeeded in reconciling the (...) insights of both the British empiricists and the continental rationalists.Errol E. Harris (Ambleside, Cumbria, England) is John Evans Professor of Moral and Intellectual Philosophy (Emeritus) at Northwestern University, and the author of Fundamentals of Philosophy, Spinoza's Philosophy: An Outline, The Substance of Spinoza, The Foundations of Metaphysics in Science, Hypothesis and Perception, Cosmos and Anthropos: A Philosophical Interpretation of the Anthropic Cosmological Principle, Cosmos and Theos: Ethical and Theological Implications of the Anthropic Cosmological Principle, and One World or None: Prescription for Survival. (shrink)

"This comprehensive and illuminating collection of essays by Errol E. Harris covers the entire range of Hegel's philosophy, emphasizing Hegel's contemporary relevance, elucidating difficult and controversial questions, and revealing Hegel's insight into key philosophical problems. It presents Hegel's philosophy as consistent, credible, and prophetic in its anticipation of modern scientific developments." "Professor Harris concentrates on key points of controversy and attempts to resolve them by stressing the prevailing consistency of Hegel's thought, interpreted as realistic holism. In this context Harris (...) explains Hegel's idealism as objective, in a way that reconciles the earlier oppositions of idealism to realism, rationalism to empiricism, and reason to revelation." "Much space and discussion is given to Hegel's Philosophy of Nature as the crucial issue in judging whether Hegel is a pure idealist, or is a realist in the same sense and to the same degree as A. N. Whitehead. The final chapter compares the philosophies of Hegel and Whitehead to throw light on this question and to underline the book's two main purposes: to highlight Hegel's contemporary relevance and to insist on the essential realism of this thought." "Key questions, such as those of the body-mind relationship, political liberalism, international relations, and the so-called end of history, are addressed in the course of what amounts to a general presentation of the character and scope of Hegel's philosophy."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Errol E. Harris’s review of Volume 3 of our new translation of Hegel’s Lectures on the Philosophy of Religion appeared in the Fall 1988 issue of The Owl of Minerva. I appreciate his several favorable comments, even though his review nowhere evaluates the interpretative insights into Hegel’s treatment of “The Consummate Religion” that may have been gained by separating the four series of lectures between 1821 and 1831 and reconstructing them as exactly as possible; thus Harris avoids an assessment of (...) the fundamental contribution that the new edition has sought to make to Hegel studies. It is inappropriate for me to quarrel here with the interpretations of reviewers. But I am compelled to address several serious allegations contained in this review. (shrink)

Over the last twenty years, literary theory has become peculiarly fascinated with what language cannot do, and with the impossibility of language meaning what the individual intends it to mean. In Interprive Acts, rather than ask whether communication is possible, Professor Harris explores the issues that arise from the question: how does communication occur?

Spinoza's writings on metaphysics, ethics, and politics have had a remarkably diverse reception in recent times and have contributed to the current dialogue among philosophers, intellectual historians, and literary theorists. Errol E. Harris has written a brief and simplified introductory presentation of the major branches of Spinoza's philosophy. Spinoza's ideas are put forward in plain language and supported by convincing argument. Technicalities are either clearly explained or entirely avoided. Professor Harris also shows the student how Spinoza succeeded in reconciling (...) the insights of both the British empiricists and the continental rationalists. (shrink)

Professor Errol E. Harris, past-President of The Hegel Society of America, accepted the invitation of the Philosophy Department of Villanova University to occupy their Chair of Christian Philosophy for the 1982 spring semester. The following paper was presented as his inaugural address to that department.

Not unexpectedly, the October meeting of the Society at The Pennsylvania State University proved to be most enjoyable. The host institution, known for many years as a center of Hegelian scholarship, provided the Society with every opportunity and facility for the success of its meeting. The modern conference center, and its staff, was efficient without any sacrifice of cordiality. Certainly every member who attended the meeting and there were about one hundred, will recall the pleasant reception and banquet - both (...) of which were held in the attractive Nittany Lion Inn. Professor Joseph Kockelmans, as local chairman, has earned the gratitude of the Society. The book-display, organized by Kevin M. Clark, was both extensive and informative. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam:Brother Wayne TeasdaleJennifer HarrisOn 20 October 2004, Wayne Teasdale died at age 59. After his second battle with cancer, he passed on, leaving numerous friends, loved ones, and students. Wayne was a world-renowned spiritual teacher and scholar who worked tirelessly to create dialogue and understanding among the world's religions. Wayne was the leading voice in the Christian contemplative movement.In particular, Wayne Teasdale met often with His Holiness the (...) Dalai Lama to discuss their faiths. In his own words, "I am convinced that Christianity and Buddhism together have a unique opportunity and responsibility to enter into a sustained dialogue on all matters.... If the two traditions work together on resolving the critical issues facing the planet, and if they commit themselves to an open-ended dialogue process in which mutual influence on each other occurs in the areas of belief or view, prayer, and social engagement, they will make an enormously precious contribution towards the communication of a new consciousness all around the world."For more than ten years, Brother Wayne Teasdale studied, prayed, and meditated in the seclusion of Hundred Acres Monastery in New Hampshire. In 1986, Father Bede Griffiths, an English Benedictine monk living in India, invited Wayne to his ashram to take sannyasa (Indian monkhood) from him as a Christian. Sannyasa formally means to renounce the world. This event began Wayne's work as an interreligious monk and mystic. Through his writings, Wayne has helped thousands of individuals to understand their own true paths and explored the idea of renunciation and spirituality in daily life.Wayne Teasdale served on the board of trustees of the Parliament of the World's Religions and was the coordinator of the Bede Griffiths International Trust. Wayne dedicated himself to helping people discover their true spiritual nature and was a passionate activist who worked throughout his life to create dialogue and mutual understanding among the world's religions. He is the author of many seminal books, most notably The Mystic Heart: Discovering a Universal Spirituality in the World's Religions and A Monk in the World: Cultivating a Spiritual Life. His other books include Catholicism in Dialogue: Conversations Across Traditions; Come and Sit: A Week Inside Meditation Centers; Hermitage of the Heart: Contemplative Practices from Hundred Acres Monastery; Community of Religions: Voices and Images of the Parliament of the World's Religions; Essays in Mysticism; Yoga of Sound: Healing and Enlightenment through the Sacred Practice of Mantra (with Russill Paul); Bede Griffiths: An Introduction to His Interspiritual Thought (with Bede Griffiths); Awakening the Spirit, Inspiring the Soul: 30 Stories of Interspiritual Discovery in the Community of Faiths (with Martha Howard, MD), and Mystic Hours: A Daybook of Inspirational Wisdom and Devotion. [End Page 163]Wayne was the leader of the Interfaith Call for Freedom of Worship and Human Rights in Tibet. He was a member of the Monastic Interreligous Dialogue and helped draft their Universal Declaration on Nonviolence. He was an adjunct professor at DePaul University, Columbia College, and the Catholic Theological Union, and lectured throughout the world.In his life and teachings, Wayne always promoted the concepts of community, service, and faith. He said, "We now know that each one of us inhabits, rather than possesses, what can be called local awareness. It makes our life tangible by filtering it through parameters of knowing and being that allow for this local type of consciousness, this knowing person here and now who is self-aware. When someone has a mystical experience, he or she is propelled into a cosmic kind of perception. The enlightened are those who have broken out of their local and regional, or individual and species awareness and have discovered other realms of consciousness beyond this sphere."Jennifer HarrisFriends of Drepung Gomang MonasteryCopyright © 2005 The University of Hawai'i Press... (shrink)

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of (...) the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 99 the movement of the Dutch to France. Only in the second half of the century, as DutchFrench relations deteriorated, and Protestantism was actively persecuted, did Dutch students turn away from France. Professor Dibon reveals the kinds of untapped source materials that exist for tracing these student voyages, for assessing the intellectual conditions in France, and for tracing the course of ideas. Items found ill funeral (...) orations, guide books, letters, unpublished student travel diaries, various Album amicorum that students carried with them, university records, applications of students for funds, etc., provide the basis for Professor Dibon's sketch of where Dutch students went, how they were received in Paris and elsewhere, whom they met, what universities they attended, and how long they spent at various stages of their tours. Professor Dibon clearly shows that there is a rich mine of information to be found through careful, painstaking research in these many manuscripts or rare printed sources. The picture he presents of the travels of Gronovius' brother-in-law, Samuel Ten Nuyl, later professor of history and eloquence at the University of Nijmegen, indicates the valuable materials that can be unearthed from such labors. Ten Nuyl was in and around Paris from 1659-1661. Letters of Introduction from Gronovius, Heinsius, and Van Schooten led to his being accepted in the highest Protestant and Catholic intellectual circles, got him into the Royal Library (t), and into the circles of Pierre-Daniel Huet, Mfinage, DailI~, Guy Patin, Chapelain, and many others. A study of these Dutch voyagers throws much light on the milieu at certain university centers, such as Caen and Orleans, on the possible exchanges and interchanges of ideas, and on the careers of some of the major figures in the Dutch universities. Professor Dibon has performed a most valuable service in this superbly written and documented study in pointing to an area of research that can aid us greatly in understanding the actual intellectual currents and cross-currents of the seventeenth century. His concluding paragraph (pp. 34-35) sums up what we can learn from such data. Ainsi nous pouvons esp6rer voir naitre de la convergence de multiples d6tails recueillis dans les journaux, dans les albums amicorum, les registres universitaires et autres documents d'archives une ~tude d'ensemble du Voyage en France des ~tudiants n6erlandais au XVIIe sidle. Une telle ~tude, fond~e sur une connaissance, qui serait ~t ~largir et h preciser, des milieux universitaires et des cercles ~rudits de la France du XVIIe sidle, nourrie de la substance de rant de correspondances en grande partie in6dites, constituerait h coup stir le chapitre le plus attachant d'une histoire des relations culturelles franco-nberlandaises. Elle ne manquerait pas par surcrolt de faire apparaitre en pleine lumi~re ce fait trop souvent m6connu que les relations culturelles en ce temps restaient, en d~pit des conflits politiques ou des rivalit& ~conomiques, au sein m~me des pol~miques religieuses, des &hanges de personne ~t personne. I1 faut se bien convaincre que c'est dans une tr6s large mesure /~ partir de tels 6changes,--. (shrink)

Donald Russell, Emeritus Professor of Classical Literature at the University of Oxford, has been a leading figure in several fields of classical scholarship over the last few decades. The present volume collects essays written in his honour by scholars who have all worked closely with him. They fall into three sections, corresponding to Donald Russell's main work: Latin literature, Greek imperial literature, and ancient literary criticism. They are unified by two of Russell's own pervasive concerns: ethics, the concern of (...) classical literature with moral conduct, and rhetoric, the techniques of effective persuasion. (shrink)

Similar circumstances to those Professor Blanshard records have prevented my receiving the May, 1980, issue of Idealistic Studies, and only now by consulting a library copy have I seen his reply to my paper “Reason and Rationalism.” I crave the privilege of responding to his defense of his position, if only because it would be most regrettable to create the impression that two persons with philosophical views so closely akin could so far fail to understand one another. I did (...) preface my criticism of Professor Blanshard with the caveat that I was uncertain if I had understood him aright, and now that he has explained many points more fully, I can see that I had not—at least in several respects. Equally I seem not to have made my own position properly clear to him, and in all probability also not to others. Sometimes where I have tried to present a position I did not hold, he has attributed that position to me; at others he has not grasped the implications of the view I wished to advocate. Accordingly, I am seeking this opportunity to remove what I am convinced are misunderstandings on both sides. (shrink)