Recently, many scientists have become concerned about an excessive number of failures to reproduce statistically significant effects. The situation has become dire enough that the situation has been named the ‘reproducibility crisis’. After reviewing the relevant literature to confirm the observation that scientists do indeed view replication as currently problematic, I explain in philosophical terms why the replication of empirical phenomena, such as statistically significant effects, is important for scientific progress. Following that explanation, I examine various diagnoses of the reproducibility (...) crisis, and argue that for the majority of scientists the crisis is due, at least in part, to a form of publication bias. This conclusion sets the stage for an assessment of the view that evidential relations in science are inherently value-laden, a view championed by Heather Douglas and Kevin Elliott. I argue, in response to Douglas and Elliott, and as motivated by the meta-scientific resistance scientists harbour to a publication bias, that if we advocate the value-ladenness of science the result would be a deepening of the reproducibility crisis. (shrink)

Hastings Center Report, Volume 52, Issue 3, Page 18-29, May–June 2022.

In the Critique of Pure Reason, Kant refers often and with no apparent hesitation or sense of ambiguity to the mind. He does so not only in his justly famous destruction of rationalist proofs of immaterialism, but throughout his own, positive, ‘transcendental’ account in the Transcendental Aesthetic and Transcendental Analytic. In the first edition of the Critique, he even proposed what he adventurously called a ‘transcendental psychology’ and, although this strange discipline seemed to disappear in the second edition, he left (...) in that edition all his frequent references to forms ‘lying in the mind,’ and to the mind, or the self, or the subject of experience, or the ego, doing this or that. Curiously, though, despite an extensive secondary literature, there is in that literature relatively little discussion of what these expressions, in a proper, strictly Kantian sense, are supposed to refer to. There are two imaginative, extremely suggestive articles by Sellars, some hints at connections with eighteenth century psychology offered by Weldon, a tenebrous book by Heidemann, and some recent attention to the general issue of ‘Kant's theory of mind’ by Ameriks and Kitcher. (shrink)

In a recent article, Iris Marion Young raises several challenges to deliberative democracy on behalf of political activists. In this paper, the author defends a version of deliberative democracy against the activist challenges raised by Young and devises challenges to activism on behalf of the deliberative democrat. Key Words: activism • deliberative democracy • Discourse • Ideology • public sphere • I. M. Young.

The paper addresses a problem for the unification of quantum physics with the new Aristotelianism: the identification of the members of the category of substance. I outline briefly the role that substance plays in Aristotelian metaphysics, leading to the postulating of the Tiling Constraint. I then turn to the question of which entities in quantum physics can qualify as Aristotelian substances. I offer an answer: the theory of thermal substances, and I construct a fivefold case for thermal substances, based on (...) the irreversibility of time, the definition of thermodynamic concepts, spontaneous symmetry breaking, phase transitions, and chemical form. (shrink)

Considers the legacy of Thomas Merton and his relevance for contemporary times. With the publication of The Seven Storey Mountain in 1948, Thomas Merton became a bestselling author, writing about spiritual contemplation in a modern context. Although Merton (1915–1968) lived as a Trappist monk, he advocated a spiritual life that was not a retreat from the world, but an alternative to it, particularly to the deadening materialism and spiritual vacuity of the postwar West. Over the next twenty years, Merton wrote (...) for a wide audience, bringing the wisdom of Christianity, Buddhism, and Sufism into dialogue with the period’s contemporary thought. In Thinking through Thomas Merton, Robert Inchausti introduces readers to Merton and evaluates his continuing relevance for our time. Inchausti shows how Merton broke the high modernist trance so that we might become the change we wish to see in the world by refiguring the lost virtues of silence, contemplation, and community in a world enamored by the will to power, virtuoso performance, radical skepticism, and materialist metaphysics. Merton’s defense of contemplative culture is considered in light of the postmodern thought of recent years and emerges as a compelling alternative. Robert Inchausti is Professor of English at California State Polytechnic University, San Luis Obispo. He is the author of Thomas Merton’s American Prophecy and The Ignorant Perfection of Ordinary People, both also published by SUNY Press. (shrink)

Selon les histoires classiques de la philosophie, il aurait fallu attendre le XVe siècle pour voir le retour de Platon et de Pythagore sur la scène de la pensée. Pourtant, au XIVe siècle, bien avant la Renaissance, un noble vénitien, Marco Trevisano, écrit pour son fils un livre intitulé Du macrocosme. Il s'y définit lui-même comme un disciple des deux géants antiques et décrit l'origine du monde et sa constitution en termes mathématiques. Ce texte, encore inédit à ce jour, n'a (...) jamais été étudié pour lui-même et dans son contexte. Aurélien Robert fait revivre la pensée de ce lettré et savant laïc, qui ne fréquentait ni université, ni couvent. Le cas de Marco Trevisano montre à quel point la philosophie du Moyen Âge ne peut être résumée aux grands noms des manuels scolaires. Et surtout, il interroge les frontières entre ce que nous appelons d'ordinaire la scolastique médiévale et l'humanisme de la Renaissance. Une étude remarquable d'une figure méconnue mais capitale."--Page 4 of cover. (shrink)

A central concern in recent ethical thinking is reasons for action and their relation to obligations, rights, and values. This collection of recent essays by Robert Audi presents an account of what reasons for action are, how they are related to obligation and rights, and how they figure in virtuous conduct. In addition, Audi reflects in his opening essay on his theory of reasons for action, his common-sense intuitionism, and his widely debated principles for balancing religion and politics. Reasons (...) are shown to be basic elements in motivation, grounded in experience, and crucial for justifying actions and for understanding rights. Audi's clear and engaging essays make these advanced debates accessible to students as well as scholars, and this volume will be a valuable resource for readers interested in ethical theory, political theory, applied ethics, or philosophy of action. (shrink)

Recently, information retrieval is shown to be a science by mapping information retrieval scientific study to scientific study abstracted from physics. The exercise was rather tedious and lengthy. Instead of dealing with the nitty gritty, this paper looks at the insights into how computer science can be made into a science by using that methodology. That is by mapping computer science scientific study to the scientific study abstracted from physics. To show the mapping between computer science and physics, we need (...) to define what is engineering science which computer science belongs to. Some principles and assumptions of engineering science theory are presented. To show computer science is a science, we presented two approaches. Approach 1 considers computer science as simulation of human behaviour similar to the goal of artificial intelligence. Approach 2 is closely related to the actual activities in computer science, and this approach considers computer science based on the theory of computation. Finally, we answer some of the common outstanding issues about computer science to convince our reader that computer science is a science. (shrink)

Contemporary pragmatists frequently claim to be pluralists, but infrequently say what this commitment means. The authors argue that pragmatism is inconsistent with any commitment that can plausibly be called pluralism.

ABSTRACT While Jeffrey Friedman’s Power Without Knowledge offers a welcome corrective to the technocratic statism that dominates modern politics, Wittgenstein’s view of language suggests that the problem of ideational heterogeneity is less worrisome than Friedman maintains. In addition, Friedman’s “exitocracy” is as epistemically demanding as ordinary technocracy and thus cannot provide an alternative to it. Anarchism, however, might provide a more consistent alternative to technocracy.

This article examines corporate responsibility in the supply chains of four of the largest Scandinavian multinational corporations - IKEA, Nokia, Novo Nordisk, and StatoilHydro - and offers two key findings. First, these Scandinavian companies have all implemented responsible supply chain practices where suppliers in developing nations, and the communities of these suppliers, are engaged as key stakeholders and treated as partners. Second, these supply chain practices all share the common bond of having honesty and the establishment of trust-based relationships at (...) their foundation. As a result, these Scandinavian companies have developed a "cooperative advantage" in their ability to form successful, long-term partnerships in their respective supply chains. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 733 The Giving and Taking of Life: Essays Ethical. By JAMES TUNSTEAD BURTCHAELL. Notre Dame, Indiana: University of Notre Dame Press, 1989. xiv + 304 pp. $29.95. One looks forward to the writings of James Burtchaell not only because his judgments are almost always on the side of the angels hut also because his mastery of the English language often enables him to say in a few (...) words what writers of lesser skill say in volumes. This is a collection of previously-published essays on a wide range of topics including contraception, abortion, the use of biotechnology in human reproduction, the use of fetal tissue in medical therapy, law in a pluralist society, liberation theology, the morality of terrorism and the relationship of religion to politics. In its own way, this hook poses well the moral questions of how we and " nature " are to relate to the newly emerging generation of technology. Because the articles are so diverse, it is not possible to give a detailed account or critique of each of them, and rather than doing that I will focus attention only on the issue of ethics and the newly emerging technology which will have a profound impact on not only our personal lives, hut also our society and politics. And to an even greater extent, newly emerging technological developments will have an enormous impact on the way in which our race regenerates and orients itself in the future. On a case-by-case basis, Burtchaell raises these issues with great force and clarity, even though his understanding of nature and technology is not entirely clear. He suggests that nature is far more subtle and vital than we commonly assume and that it has its own ways of fighting hack against our technological assaults against it. Our attempts to control and manipulate nature through technological means provide nature with an opportunity to protect itself hy striking hack at us in ways previously unimagined. Using technology to bend nature to our will is much like the Australian Aborigine who vainly tried to throw away his boomerang! What is most striking about this hook is the contradictory way in which Burtchaell employs the concept of nature to determine the morality of certain enterprises. This contradiction is seen most clearly hy comparing his assessments of artificial contraception and technological transmission of human life. The contrast is so sharp that the issue of the foundations of his thought can he called into question. When one compares his favorable assessment of artificial contraception to his critical evaluation of technological reproduction of human life, one wonders if there is an underlying principle guiding his moral deliberations or whether it is merely his intuitions, likes and dislikes (strongly 734 BOOK REVIEWS colored and shaped by his cultural setting) that determine his evaluations. In "'Human Life' and Human Love", Burtchaell vigorously criticizes the substance, form and arguments of the encyclical Humanae Vitae. For him, the great flaw in this encyclical was the weight it gave to the distinction between natural and artificial contraception and the absolute condemnation visited upon the latter. Seeing little difference between more natural methods of contraception like natural family planning and the use of the pill, Burtchaell argues that artificial contraception should have been given some kind of moral permissibility by Pope Paul VI (P. 99). But it is not clear why he gives limited support to artificial birth control after one reads his harsh criticisms of it: But the venture of technology overshot its original goals in several unforeseen ways. America now has the highest rate of teenage pregnancy in what we like to call the developed world. The incidence of sexual prom· iscuity, venereal disease, abortion, marital collapse, fatherless children, child abuse and abandonment, wanton breeding by the thriftless (and dusky) poor is probably higher than at any time in our national history. The founders [Margaret Sanger and Marie Stopes] did concede that their program might not immediately achieve its desired results. But that was because of the lack, in their time, of an ' ideal ' contraceptive. Its development was to be expected from further assiduous scientific research. Seventy years and much assiduous research later, the same message is still... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:156 BOOK REVIEWS ject could never arrive at a viable metaphysics and shows effectively that Marechal's subject was never in isolation from the objects of sensation and thought. On the other side, he presents the PDM as an alternative to the soft theism of thinkers like Hans Kiing and as a promising approach in contemporary epistemological debates involving Thomas Kuhn, Richard Rorty, Joseph Margolis, and many others. The historians (...) of philosophy will have to take up the critique of Matteo and Marechal on the many figures which they survey in PDM and QA. No one writer can cover so much ground without raising the ire of the specialists in particular thinkers or epochs. I shall simply say that the overview is helpful and that Matteo deserves credit for putting Marechal's readings to the test of his own reading of the works at issue. QA presents and evaluates this history with remarkable brevity, a virtue which can have its vicious side. I found the brevity to be a particular problem in the handling of Kant and of Marechal. The Critique of Pure Reason and PDM are elaborate analyses of thought, and Matteo proceeds in such summary fashion towards the big conclusions that he does less than justice to these analyses. Being so summary turns out to be a problem in showing that PDM can escape the accusations of subjectivism and relativism made by its scholastic attackers and that it has a way around those problems in present-day controversies. I myself am a partisan of the epistemology and metaphysics Marechal and Matteo advocate, but I find many of my doubts about the project unresolved by its presentation in QA. My particular concerns here center on conceptual relativism and theistic objectivity, hut anyone who can resolve those doubts definitively will have done a monumental service not just for the reviewer but for humankind. Marechal himself had intended a sixth volume more straight-forwardly along the Aristotelian-Thomist line, something which bad health prevented. We should wish Matteo the good health to develop the ideas of PDM and QA at the greater length required to achieve fully the promise claimed for them in this fine book. MICHAEL J. KERLIN La Salle University Philadelphia, Pennsylvania The Priority of Prudence. By DANIEL MARK NELSON. University Park: Pennsylvania State University Press, 1992. Pp. ix + 164. $26.95 (cloth). In recent years, we have seen a number of attempts to recapture the natural law doctrines of Thomas Aquinas. This book is another such BOOK REVIEWS 157 attempt, and in it Nelson attempts to do two things. First, he tries to show that prudence is the most important of the virtues and is prior to nature in the process of determining the moral character of actions. Prudence is undoubtedly a highly important virtue because it is the train that carries the agent to the moral good and it must stay on track for the agent to realize fully the aims of morality. But it is not clear that it is prior to other virtues, or to nature itself, as Nelson contends, and a strong case can he made that charity is first among the virtues, and that prudence is determined by charity. Prudence is prior to the other virtues in the sense that they are all weakened by prudential failures, hut prudence wanders aimlessly, not only in the absence of the guidance of the other virtues, hut also without the guidance of nature itself. Cut loose from its secure grounds in nature, prudence and the other virtues collapse, and they need not only the secure standards provided by justice, fortitude, and charity, hut also of nature to he authentic. Second, he is trying to show that Aquinas is not so much a natural law moralist as he is a rationalist and a virtue theorist. To do this, he argues that nature serves merely an explanatory and foundational function for morality, and provides no information about moral judgments (p. 100). He subordinates nature to reason in order to resolve disputes between modern deontologists and consequentialists, hut in doing this he transforms Aquinas from a natural law moralist to a rationalist. He gives priority to reason at the... (shrink)

The philosopher Hans Blumenberg whose hundredth anniversary was celebrated last year is known above all for wide-ranging historical studies: onmyth, on philosophical metaphors, on the idea of secularization and the genealogy of the modern age. He is less well known as a critical reader and commentator of Husserl’s phenomenology. The article surveys and reviews Blumenberg’s ‘phenomenological writings’, now available in four separate volumes, by examining a number of prominent motifs in Blumenberg’s unfinished engagement with Husserl. First, his preoccupation with Husserl’s (...) shift from suspending the natural attitude to subsequent efforts to account for its recalcitrance; then his qualifications concerning Husserl’s notion of the pure subject and the lifeworld. The essay concludes with a discussion of visibility as the key to Blumenberg’s critical engagement with Husserl’s phenomenology. (shrink)

This book offers a discussion of issues involved in evaluating welfare reforms, and applies those principles to the evaluation of reform in Wisconsin. It opens with an overview of the different types of program evaluation and summarizes the basic issues that are involved in their conduct. A discussion of general evaluation strategies for the reforms, such as the selection and use of counterfactuals, is followed by consideration of both implementation and impact evaluations of the Wisconsin program. The final section considers (...) the specific impacts of the Wisconsin program. Barnow is interim associate director for research at the Institute for Policy Studies at Johns Hopkins University. Moffitt is a professor of economics at Johns Hopkins University. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

We distinguish two conceptions of confinement – the agential conception and the comparative conception – and show that the former is intimately related to use in a way that the latter is not. Specifically, in certain conditions, agential confinement constitutes use and creates a special relationship that makes neglect or abuse especially egregious. This allows us to develop and defend an account of one important way in which agential confinement can be morally wrong. We then discuss some of the account’s (...) practical implications, including its usefulness for decision-making in real-world contexts in which animals are confined. (shrink)

Où est passé le mot "âme"? Pourquoi a-t-il été escamoté? Comment s'est-il évaporé de notre langue, volatilisé de notre culture, évanoui de notre quotidien? Que signifie sa disparition? Et que nous dit-elle de l'humanité contemporaine? Il n'y est pas allé d'une subite révolution. Il s'est agi d'un lent mais implacable effacement. Celui que Robert Redeker dévoile et démontre ici en refaisant l'histoire de ce mot perdu. Peu à peu, on a doté l'âme, vocable crucial, d'apparents compléments qui ont fini (...) par se révéler de complets substituts. On lui a préféré l'ego, le moi, le sujet, la conscience puis l'inconscient et, dernièrement même, le cerveau. Ainsi, de Descartes à Derrida, des premiers modernes aux ultimes déconstructionnistes, la spiritualité dévitalisée, le monde désarrimé, l'homme désincarné n'ont cessé de croître sur l'âme désertée. Mais la réalité de l'âme, elle, n'est pas éteinte. Elle s'est seulement absentée de notre pensée. Elle demeure le chiffre secret de la vie vivante et le restera tant qu'il ne sera pas trop tard. Cet essai libre et libérateur nous invite à souverainement la redécouvrir, la retrouver, la sauver."--Page 4 of cover. (shrink)

More often than not, the attractive features of Peirce's theory of meaning have been overlooked because of the temptation on the part of many philosophers to dismiss Peirce as a beknighted forerunner of a narrow form of verificationism frequently identified with the view of the ...

The rise and spectacular fall of the friendship between the two great philosophers of the eighteenth century, barely six months after they first met, reverberated on both sides of the Channel. As the relationship between Jean-Jacques Rousseau and David Hume unraveled, a volley of rancorous letters was fired off, then quickly published and devoured by aristocrats, intellectuals, and common readers alike. Everyone took sides in this momentous dispute between the greatest of Enlightenment thinkers. In this lively and revealing book, (...) class='Hi'>Robert Zaretsky and John T. Scott explore the unfolding rift between Rousseau and Hume. The authors are particularly fascinated by the connection between the thinkers’ lives and thought, especially the way that the failure of each to understand the other—and himself—illuminates the limits of human understanding. In addition, they situate the philosophers’ quarrel in the social, political, and intellectual milieu that informed their actions, as well as the actions of the other participants in the dispute, such as James Boswell, Adam Smith, and Voltaire. By examining the conflict through the prism of each philosopher’s contribution to Western thought, Zaretsky and Scott reveal the implications for the two men as individuals and philosophers as well as for the contemporary world. (shrink)

In this book, Robert Caper provides the reader with an introduction to psychoanalysis focusing explicitly on whether psychoanalysis is part of the sciences, and if not, where it belongs. Many psychoanalysts, beginning with Freud, have considered their discipline a science. In this book, Caper examines this claim and investigates the relationship of theory to observation in both philosophy and the experimental sciences and explores how these observations differ from those made in psychoanalytic interpretation. _Building Out into the Dark_ also (...) explores topics including: the origins of psychoanalysis in the art of medicine the therapeutic effect of psychoanalysis the archaic superego psychoanalysis with the individual and groups what makes psychoanalytic work unique. _Building Out into the Dark_ offers a thoughtful consideration of the nature of psychoanalytic knowledge and how it is gained. The book's accessible and concise style makes it a useful introductory resource for students studying psychoanalysis, for psychotherapists who are curious about the distinction between psychoanalysis and other forms of therapy as well as those interested in placing psychoanalysis in the context of current cultural and intellectual developments. (shrink)

Recent commentaries on “The Fixation of Belief” have located and emphasized an inconsistency or “tension” in Peirce’s central argument. On the one hand, Peirce maintains that “the settlement of opinion is the sole object of inquiry”; on the other, he wants to establish that the method of science is superior to all other methods of inquiry. The tension arises from the fact that whereas Peirce dismisses the methods of tenacity, authority, and a priority on the grounds that they cannot fulfill (...) the “sole object of inquiry,” his defense of the scientific method makes no appeal to its ability to “settle opinion.” In this paper, the author reconstructs Peirce’s argument in a way that resolves this tension. (shrink)

My scholarly approach is to consider and treat the inner chapters of the Zhuangzi as an integral text regardless of whether its composition is the result of many hands. I treat this in much the same fashion as Western biblical scholars study the Western bible for its meaning, whether or not it actually came into being over many years and was the result of the work of multiple authorship. It is my opinion that such an approach is more appropriate to (...) the eminent status of the text of the Zhuangzi in the traditional, Chinese cultural canon, to its philosophical and spiritual value as a testament to the idea of the union of heaven and earth in the Chinese cultural tradition, and to its actual functioning as a working guidebook to the understanding of how to achieve a practical expansion of the spiritual dimension of human experience. In essence, I will demonstrate that a proper academic, textual analysis of this seminal work is crucial to the understanding of how it functions as a document designed to explain, illustrate and point the way to spiritual freedom. What I would like to present is the argument that the attempt to achieve the union of heaven and earth is indeed the main theme of the Zhuangzi. My argument is that the inner chapters are a literary and philosophical model of the cosmic unity of heaven and earth. My method of showing this is to show the developmental nature of the inner chapters. I begin by arguing that the myth of K’un transforming itself into P’eng with which Zhuangzi commences his work prefigures the main theme of the Zhuangzi which is that of spiritual transformation. The unity and integrity of the text is shown by a close examination of the chapters which follow. The chapters form a developmental sequence. As the inner chapters develop, we are treated to a progression of “monster” types from the gentle and honorable form of the crippled military commander through physically crippled Shu to No-lips of triple deformity. Of Shu it is said, how much better if Shu, who is physically crippled, had crippled virtue. Then, as a philosophical development, Zhuangzi presents the madman whose conventional virtue is indeed crippled. Each character dialectically progresses, allowing the mind of the reader to expand with the progression of each monstrous character, until the mind of the reader can achieve the mental freedom that it longs for. Just as the pheasant longs to be free of its cage, so does the mind of the reader long for freedom from its cage of concepts. The mind is gradually prepared by the progressive development of the monster forms until it can break free of its conventional concepts to achieve the unity of heaven and earth. Each monstrous character shows itself in turn to be more physically limited or monstrous or different in kind than the previous example, but nonetheless capable of achieving a transcendental freedom. This is the teaching of the Zhuangzi, that regardless of form and of physical limitation, man can achieve the unity of heaven and earth. The gallery of monsters are metaphorical role models for the reader to learn the lesson that physical limitation does not hinder one from reaching heavenly unity, but the proper understanding of physical limitation is the key to unifying heaven and earth. The physical oddities of Zhuangzi’s messengers work together to function to break down conventional value judgments and enable the reader of the text to receive their message which is the message of the achievement of transcendental freedom. (shrink)

In "the art circle", dickie presents a revised institutional account of art. i argue: 1) if we consider the letter of the new account, it fails to distinguish works of art from many other artifacts; 2) if we consider its spirit, it is closer to the approach of those who claim art cannot be defined than to dickie's own earlier approach; 3) dickie fails to show that an institutional framework is a necessary condition for being a work of art.

In this essay, I start by addressing the question of “has Islamophobia reached a tipping point in the United States”? Then I apply Lacanian social theory, drawing on Slavoj Žižek’s analysis of anti-Semitism through the seven veils of fantasy, to Islamophobia in an effort to conceptualize the complex psychosocial phenomenon as a fundamental fantasy, which ideologically sustains the ‘war on terror’ discourse. Finally, I end with a brief remark on the possibility of Islamophobia as a counter-discourse.

The Hegel Lectures SeriesSeries Editor: Peter C. HodgsonHegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and manuscripts. The (...) original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Lectures on the History of PhilosophyVolume II: Greek PhilosophyHegel's Lectures on the History of Philosophy offer one of the best points of entry to his philosophical system. The second volume covers a thousand years of ancient Greek philosophy; this is the period to which Hegel devoted by far the most attention, and which he saw as absolutely fundamental for all that came after it. This edition sets forth clearly, and for the first time for the English reader, what Hegel actually said. It forms part of OUP's Hegel Lectures series, presenting accurate new translations accompanied by editorial introductions and annotations.These lectures challenged the antiquarianism of Hegel's contemporaries by boldly contending that the history of philosophy is itself philosophy, not just history. It portrays the journey of reason or spirit through time, as reason or spirit comes in stages to its full development and self-conscious existence, through the successive products of human intellect and activity. Hegel's Lectures on the History of Philosophy proved to be extremely influential on the intellectual history of the past two centuries. These lectures are crucial to understanding Hegel's own systematic philosophy in its constructive aspect, as well as his views on the centrality of reason in human history and culture. The volume on Greek Philosophy covers the first one thousand years, the period to which Hegel devoted by far the most attention, and which he saw as absolutely fundamental for all that came after it. This edition adapts the considerable editorial resources of the German edition that it translates, to the needs of the general reader as well as the serious scholar, so as to constitute an unparalleled resource on this topic in the English language. (shrink)