Edward Abbey and Terry Tempest Williams, exemplars of the American nature writing tradition and representative examples of modern American environmentalist politics, replicate the foundationalist epistemological assumptions of mystics in the Christian tradition. I examine the work of Richard Rorty for the encouragement his pragmatism gives to environmentalists to move away from traditional metaphysical concerns and toward a politics accountable solely to democratic reason-giving practices. Such practices, which Rorty connects to the Enlightenment’s aim to emancipate thought from any (...) nonhuman form of epistemological authority, are more adept at meeting the challenge of environmental justice as well as more productive of the hope all environmentalists need in the work to stem climate change’s worst effects. I conclude by turning to Robert Brandom on the creative possibilities mystical experience opens to Abbey, Williams, and environ-mentalists like them, for which Rorty is unable to account. (shrink)

Health care reforms, in particular the expansion of public and/or private health care benefit coverage to some or all population groups, is becoming an increasingly hot topic for discussion—and in some cases for action—at all levels of government. With almost 16% of Americans estimated to be uninsured for at least part of the year, opinion polls show health care near the top of the general public’s list of concerns. Little wonder that presidential candidates for the 2008 election are incorporating ‘‘universal (...) health care coverage’’ proposals in their campaign platforms. Will ‘‘cradle-to-grave’’ coverage for all become a reality or will they just experience cradle-to-grave debates over this issue? That is essentially one of the questions posed in the following discussion on the role of nonprofit health care organizations in promoting, and operating under, universal health care coverage. (shrink)

What truly matters? What is my purpose? When is the right time to make a change? Who is most important to me? A thoughtful and provocative collection of personal essays, O’s Little Guide to the Big Questions highlights the wisdom to be gained from engaging with life’s deepest mysteries. Award-winning and bestselling writers for O, The Oprah Magazine have been tackling these and other crucial questions since the magazine’s inception. Here, they share their eye-opening, soul-expanding insights. Among the many jewels (...) in the collection, Terry Tempest Williams describes the utter shock of opening her late mother’s journals—and the lessons she gleaned from what she found inside; Thich Nhat Hanh finds compassion in the midst of anger; JulieOrringer reveals how we can know when we’ve found “the one.” Offering valuable perspective to anyone feeling lost or in need of a reset, O’s Little Guide to the Big Questions is proof that while the search for meaning can be daunting, it’s also clarifying, motivating, empowering, and the surest path to becoming the person you were meant to be. (shrink)

This collection of vivid and eloquent testimonies by environmentalists, eco-theologians, and native peoples illustrates a variety of responses to the same universal question: Where are we as a species heading on this planet? Contributors include Rick Bass, Wendell Berry, Annie Dillard. Gretel Ehrlich, Barry Lopez, Peter Mattheisen, Thomas Moore, Terry Tempest Williams, and others.

The good in nature and humanity brings together 20 leading thinkers and writers - including Ursula Goodenough, Lynn Margulis, Dorion Sagan, Carl Safina, David Petersen, Wendell Berry, Terry Tempest Williams, and Barry Lopez - to examine the divide between faith and reason, and to seek a means for developing an environmental ethic that will help us confront two of our most imperiling crises: global environmental destruction and an impoverished spirituality. The book explores the ways in which science, (...) spirit, and religion can guide the experience and understanding of our ongoing relationship with the natural world and examines how the integration of science and spirituality can equip us to make wiser choices in using and managing the natural environment. The book also provides compelling stories that offer a narrative understanding of the relations among science, spirit, and nature. Grounded in the premise that neither science nor religion can by itself resolve the prevailing malaise of environmental and moral decline, contributors seek viable approaches to averting environmental catastrophe and, to achieving a more harmonious relationship with the natural world. (shrink)

Religion is intrinsically social, and hence irretrievably organizational, although organization is often seen as the darker side of the religious experience--power, routinization, and bureaucracy. Religion and secular organizations have long received separate scholarly scrutiny, but until now their confluence has been little considered. This interdisciplinary collection of mostly unpublished papers is the first volume to remedy the deficit. The project grew out of a three-year inquiry into religious institutions undertaken by Yale University's Program on Non-Profit Organizations and sponsored by the (...) Lilly Endowment. The scholars who took part in this effort weree challenged to apply new perspectives to the study of religious organizations, especially that strand of contemporary secular organizational theory known as "New Institutionalism." The result was this groundbreaking volume, which includes papers on various aspects of such topics as the historical sources and patterns of U.S. religious organizations, contemporary patterns of denominational authority, the congregation as an organization, and the interface between religious and secular institutions and movements. The contributors include an interdisciplinary mix of scholars from economics, history, law, social administration, and sociology. (shrink)

Somalia, Haiti, Bosnia, and Kosovo. All are examples where humanitarian intervention has been called into action. This timely and important new volume explores the legal and moral issues which emerge when a state uses military force in order to protect innocent people from violence perpetrated or permitted by the government of that state. Humanitarian intervention can be seen as a moral duty to protect but it is also subject to misuse as a front for imperialism without regard to international law. (...) In Humanitarian Intervention, the contributors explore the many questions surrounding the issue. Is humanitarian intervention permitted by international law? If not, is it nevertheless morally permissible or morally required? Realistically, might not the main consequence of the humanitarian intervention principle be that powerful states will coerce weak ones for purposes of their own? The current debate is updated by two innovations in particular, the first being the shift of emphasis from the permissibility of intervening to the responsibility to intervene, and the second an emerging conviction that the response to humanitarian crises needs to be collective, coordinated, and preemptive. The authors shed light on the timely debate of when and how to intervene and when, if ever, not to. Contributors: Carla Bagnoli, Joseph Boyle, Anthony Coates, Thomas Franck, Brian D. Lepard, Catherine Lu, Pratap Bhanu Mehta, Terry Nardin, Thomas Pogge, Melissa S. Williams, and Kok-Chor Tan. (shrink)

This essay introduces a cluster of articles titled “Devalued Currency: An Elegiac Symposium on Paradigm Shifts.” Eagleton's piece addresses, from a perspective indebted to Walter Benjamin, the notion of Thomas Kuhn that “shifts” in the controlling paradigms of disciplines and practices are entirely transformative not only of their futures but also of their pasts. Benjamin argued that a work of art is a set of potentials that may or may not be realized in the vicissitudes of its afterlife. The true (...) significance of works might be said, therefore, to emerge only after some as-yet-unexpected event or upheaval makes their significance apparent. In this sense, we might argue that historical events make full sense only in the light of “judgment day”; until then, history remains an incoherent chronicle. But the totality that will one day be revealed cannot be anticipated. The past is open-ended because the present is, and meanwhile, the meaning of history is in our hands to change. Since we have that power, Eagleton suggests that we recycle figures of the past as characters in a comedy rather than tragedy. Still, it is never possible to say which figures of the past and which works are ultimately important and which are not, because we cannot say which mutations will result in major developments to come. No work or person is important or peripheral in itself or himself; it is the critic and historian who render them so. (shrink)

Despite acknowledgment that performance failure among new salespeople is a prevalent issue for organizations, researchers do not fully understand the consequences of repetitive periods of failure on new salespeople’s unethical selling behaviors. Further, little is known about how a sales force’s reward structure and managerial attempts to intervene following failure affect new salespeople’s behavior. Combining an experiment with longitudinal growth models, we show that repetitive periods of failure increase unethical behaviors, and interventions intended to remind the salesperson to behave in (...) the customer’s best interests attenuate this effect under a non-contingent reward structure. However, counter to managerial assumptions, under a contingent reward structure these customer-oriented interventions actually backfire by amplifying the original relationship between repetitive failure and unethical behaviors. The results have potentially important managerial implications for those who manage new salespeople learning how to sell or during other failure-prone periods. (shrink)

This position paper argues for the introduction of a philosophy of research impact, as an invitation to think deeply about the implications of the impact agenda. It delves into the transformative influence of prioritising the end-product of the research journey over the entire knowledge production process. We argue that the prevalence of research impact assessment in Western research ecosystems has reshaped various facets of research, extending from funding proposals to the overarching goals of research agendas, assessment regimes and promotion structures. (...) Through self-reflective analysis, this position paper critically assesses the consequences of this paradigm shift. Utilising perspectives from the UK, Poland, Sweden, and Finland, we explore tensions, conflicts, opportunities, and viabilities arising from such a shift in the teleological purpose of research. This selection of countries offers a spectrum, ranging from early adopters of impact assessment regimes to those where such evaluation is largely absent as of now, and its intermediaries. Moreover, our examination extends across different disciplinary foci, including allied health, business and management studies, earth science, human geography, and history. Our findings suggest a discernible alteration in the fundamental logic of research, where the focus shifts from checks and balances geared towards the advancement of knowledge, towards other supposedly more important goals. Here research is merely cast as an instrumental means to achieve broader societal, political, economic, environmental (etc.) goals. Additionally, we observe that as the formalisation of research impact evaluation intensifies, there are diminishing degrees of freedom for scholars to challenge contemporary power structures and to think innovatively within their research ecosystem. (shrink)

Informed consent documents are central to the informed consent process and are required for participation in clinical trials in the U.S. The primary purpose of the document is “to assist a prospect...

This paper is about the development of logic in the Aristotelian tradition, from Aristotle to the mid-fourteenth century. I will compare four systems of logic with regard to their expressive power. 1. Aristotle’s own logic, based mostly on chapters 1-2 and 4-7 of his Prior Analytics 2. An expanded version of Aristotle’s logic that one finds, e.g., in Sherwood’s Introduction to Logic and Peter of Spain’s Tractatus 3-5. Versions of the logic of later supposition theorists such as William Ockham, John (...) Buridan, and Paul of Venice. Version 4 is the logic without relatives ; version 5 adds relatives. I am ignoring modals, conditionals that are not ut nunc, infinitizing negation, exclusives and exceptives, all exponibles, all insolubles, and terms with simple or material supposition, ampliation and restriction, and many other things. (shrink)

_One of our most brilliant minds offers a sweeping intellectual history that argues for the reclamation of culture’s value_ Culture is a defining aspect of what it means to be human. Defining culture and pinpointing its role in our lives is not, however, so straightforward. Terry Eagleton, one of our foremost literary and cultural critics, is uniquely poised to take on the challenge. In this keenly analytical and acerbically funny book, he explores how culture and our conceptualizations of it (...) have evolved over the last two centuries—from rarified sphere to humble practices, and from a bulwark against industrialism’s encroaches to present-day capitalism’s most profitable export. Ranging over art and literature as well as philosophy and anthropology, and major but somewhat "unfashionable" thinkers like Johann Gottfried Herder and Edmund Burke as well as T. S. Eliot, Matthew Arnold, Raymond Williams, and Oscar Wilde, Eagleton provides a cogent overview of culture set firmly in its historical and theoretical contexts, illuminating its collusion with colonialism, nationalism, the decline of religion, and the rise of and rule over the "uncultured" masses. Eagleton also examines culture today, lambasting the commodification and co-option of a force that, properly understood, is a vital means for us to cultivate and enrich our social lives, and can even provide the impetus to transform civil society. (shrink)

Eliminative materialism, as William Lycan (this volume) tells us, is materialism plus the claim that no creature has ever had a belief, desire, intention, hope, wish, or other “folk-psychological” state. Some contemporary philosophers claim that eliminative materialism is very likely true. They sketch certain potential scenarios, for the way theory might develop in cognitive science and neuroscience, that they claim are fairly likely; and they maintain that if such.

There are two main ways in which an interest in the sociology of literature can be justified. The first form of justification is realist: literature is in fact deeply conditioned by its social context, and any critical account of it which omits this fact is therefore automatically deficient. The second way is pragmatist: literature is in fact shaped by all kinds of factors and readable in all sorts of contexts, but highlighting its social determinants is useful and desirable from a (...) particular political standpoint.Both of these cases would seem to have something going for them. Hardly anybody would want to deny that literature is in an important sense a social product; but this claim is so general that a specifically “sociological” treatment of literary works does not necessarily follow from it. Metaphors and line endings, after all, are also in some sense social products, so that to attend to these elements of a literary text is not necessarily to deny the work’s sociality. “Social product” would seem too comfortably broad a category, just as “economic product” would seem too crippingly narrow. A problem with the realist case about the sociology of literature, then, is that it is not very clear what exactly is being claimed. The pragmatist case would seem a persuasive rationale for, say, a feminist reading of Alexander Pope’s Essay on Criticism, since few people would want to claim that the poem was in some central way about patriarchal relations in the sense that The Rape of the Lock is. A Marxist critic who attended to questions of social class in Treasure Island, perhaps placing Long John Silver in the context of the British shop stewards’ movement and celebrating his antagonism to the gentry, would not necessarily be committed to holding that these issues were “in fact” crucial to the text; he or she would insist instead that they should be brought to light because they were crucial to history and society in general. Terry Eagleton’s recent works include collected essays—Against the Grain and William Shakespeare—as well as a novel, Saints and Scholars. His work in progress is on the ideology of the aesthetic. (shrink)

This volume is based upon the seventh series of lectures delivered at Yale University on the Foundation established by the late Dwight H. Terry of Plymouth, Connecticut, through his gift of an endowment fund for the delivery and subsequent publication of "Lectures on Religion in the Light of Science and Philosophy.” The deed of gift declares that "the object of this Foundation is not the promotion of scientific investigation and discovery, but rather the assimilation and interpretation of that which (...) has been or shall be hereafter discovered, and its application to human welfare, especially by the building of the truths of science and philosophy into the structure of a broadened and purified religion. The beliefs of men in the past, the author makes clear, were inevitably inspired by their fears of an incomprehensible universe and were derived from their ideas of the supernatural. Science has gradually created a new set of sanctions; and the religion of today, freed from the dread of the unknown, must be formed on this new foundation. Professor Montague proceeds to outline the basis of a philosophy of life reconceived from this point of view, applying to it the term Promethean Religion. It is a volume which will stimulate new thought and discussion, a distinguished addition to the important volumes already published on the Dwight Harrington Terry Foundation. (shrink)

An extract from Williams' The Ground of Induction (1947): "The sober amateur who takes the time to follow recent philosophical discussion will hardly resist the impression that much of it, in its dread of superstition and dogmatic reaction, has been oriented purposely toward skepticism: that a conclusion is admired in proportion as it is skeptical; that a jejune argument for skepticism will be admitted where a scrupulous defense of knowledge is derided or ignored; that an affirmative theory is a (...) mere annoyance to be stamped down as quickly as possible to a normal level of denial and defeat. It is an age which most admires the man who, as somebody has said, 'has a difficulty for every solution'. Whether or not this judgment is fair, however, it is safe to say, with Whitehead, that 'the theory of induction is the despair of philosophy - and yet all our activities are based upon it'. [A.N. Whitehead, Science and the Modern World (New York, 1925, p. 35] So prodigious a theoretical contretemps cannot remain a tempest in the professors' teapot. The news that no foundation is discoverable for the procedures of empirical intelligence, and still more the proclaimed discovery that there is no foundation, and still more the complacency which recommends that we reconcile ourselves to the lack, condemn the problem as a 'pseudoproblem', and proceed by irrational faith or pragmatic postulate, will slowly shatter civilized life and thought, to a degree which will make the modernist's loss of confidence in Christian supernaturalism, so often cited as the ultimate in spiritual cataclysms, seem a minor vicissitude. The demand that rational man adjust himself to a somewhat bleaker universe than he once hoped for is only one large and picturesque instance of the sort of re-orientation which inductive intelligence, in its very nature,continually imposes, and well within the proved capacities of human reason and good-will.. (shrink)

Persons who experience severe brain injury often suffer significant disorders of consciousness. Anoxic injuries from cardiac arrest or strokes and traumatic injuries from falls, vehicular crashes, or assaults can result in several conditions in which patients lose or have diminished consciousness for an extended period of time. Two such conditions that create considerable public confusion and controversy are the vegetative state and the minimally conscious state. Although these conditions have generated significant medical and academic research, the general public and policymakers (...) are often confused about the nature of VS and MCS. The most recent evidence for this confusion is the acrimonious public debate, the extensive media coverage, the prolonged litigation, and the attempts of various governmental officials to intervene in dealing with the plight of Terri Schiavo. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Wonder, Imagination, and the Matter of Theatre in The TempestMary MooreAriel occurs. Recounting his performance of "the tempest" in Act I, scene 1 of The Tempest, he presents himself as being and action, fracturing grammar, spatial and temporal logic in ways that amaze and confound:I boarded the King's ship; now on the beak, Now in the waist, the deck, in every cabin, I flamed amazement. Sometime I'd (...) divide, And burn in many places; on the topmast, The yards, and bowsprit would I flame distinctly, Then meet and join...(1.2.195–201) 1"I flamed" means that Ariel emits or is flames, which in the normal order of things would consume him. His very narration, however, proves his survival, evoking wonder through the utterance itself. Forceful and compacted syntax, a recognized source of wonder in Classical and Renaissance accounts of style (Biester, pp. 14; 35–40), magnifies this effect. 2 Shakespeare's transitive use of the usually intransitive verb flame reflects a not uncommon practice, as E. A. Abbott shows; 3 but this syntactic device also reflects The Tempest's own logic. Ariel crosses boundaries between [End Page 496] deed and being, verb and noun, subject and object, matter and spirit: he both is and does flames. What could be more jarring to syntax and semantics than a singular subject whose utterance claims that he can flame, divide, meet and join? Just as "a" fire consists of many flames yet functions grammatically as a singular substance in English, just as the Christian Trinity is both singular and multiple, Ariel burns in many places at once. Meanwhile, this extraordinary language seems belied by the actor's very embodiment. Ariel cannot have done what he claims; yet the prior scene has represented the very storm in which Ariel flamed. In that sense, the actor's embodiment represents what we imagine to be matter's intractability, while Ariel's claims, coupled with the storm we have just witnessed, reveal matter's fluidity and permeability to imagination. Fluidity and intractability co-exist, another source of wonder. Sound mimics these paradoxes: the assonance and consonance in flame and amazement create a near rhyme that echoes the near identity of fire and human amazement. If, as Gurr and Ichikawa observe, a Renaissance audience expected to hear more than see a play, this echo calls attention to Ariel's marvelous powers. 4 Lest the noises and pleasures of the Renaissance theatre, which recent scholarship deems to be considerable, distract audience members from this bit of language, similar moments reinforce Ariel's play in and with language and matter throughout the play. Marvelous poetic language is of a piece with a "fever" that is of "the mind," with music that "creeps," actors who vanish, new found goddesses who speak the discoverers' own language.Amazement provides our cue: it and its cognates name the appropriate response to Ariel, his language, and to The Tempest itself. Attention to Ariel's poetic language reveals that it, like the plot, conforms to the marvels of the play and to the period's well documented love for marvels in several ways. Wonder, an aesthetic "'object of desire'" in itself, and a response to the inexplicable in classical and early modern views, may be evoked by the unexpected in style (and through other strategies that the era's handbooks taught). 5 The clause "I flamed amazement" epitomizes the unexpected in syntax as well as differing from one of the few sources found for The Tempest, William Strachey's 1610 letter, which describes just such a storm. 6 While St. Elmo's fire itself may elicit wonder, Shakespeare's syntax and diction reinforce that marvel. And no wonder: rhetoric and theatre alike depend upon audience attention, and wonders naturally evoke it. Jarring language also harmonizes with The Tempest's structural marvels—loose ends, disrupted actions, unforeseen futures—issues several critics explore. 7 [End Page 497]The wonders of The Tempest, however, also involve imagination—in early modern psychology, the human faculty that permits perception of the world and invention of images. 8 Wonder responds to how the perceived differs from the expected, how the imagined supplants the usual, how an... (shrink)

Linguistic concepts allow us to break our world into intelligible parts. William James warns, however, that conceptualizing can easily turn into "vicious intellectualism." This happens when words subsume unique particulars under one name, a quality is abstracted from the many particulars, the two are contrasted vis-á-vis, and then the abstraction is declared independent of, temporally prior to, and causally related to the events or processes from which it was derived. Psychology has committed this logical fallacy with concepts such as emotions, (...) personality, and mental illness. To mistake these concepts for "thing like" entities that produce behavior is intellectually forgetful given their linguistic origin. The work of Emmanuel Levinas, Charles Taylor, and C. Terry Warner, among others, will be used to provide an alternative theory. 2012 APA, all rights reserved). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:To Shape a New World: Essays on the Political Philosophy of Martin Luther King, Jr. ed. by Tommie Shelby and Brandon M. TerryErin R. PinedaTommie Shelby and Brandon M. Terry, editors. To Shape a New World: Essays on the Political Philosophy of Martin Luther King, Jr. Cambridge, MA: Harvard University Press, 2020. Pp. 464. Paperback, $20.00.In the summer of 2020, as cities across the globe erupted in (...) protest after the murder of George Floyd, references to Martin Luther King, Jr. abounded: while a familiar cast of politicians evoked his memory to scold riotous protestors, others issued King's rejoinder that "the riot is the language of the unheard" (King, "The Other America," 1967). Many such invocations no doubt smacked of the "ritual celebration" and "intellectual marginalization" [End Page 339] that, as Tommie Shelby and Brandon M. Terry observe, have long marked King's reception as a political thinker (2). But in another sense, the seemingly inevitable return to King points to the significant stakes of taking his thought seriously and the political danger of laying claim to interpretive mastery. Struggles over King's legacy and the terms of his thought are not just about King but form part of the discursive terrain on which struggles over the demands of racial justice and the means of transformative collective action are waged.Shelby and Terry's ambitious, illuminating volume, To Shape a New World, first published in 2018 (timed to mark the fiftieth anniversary of King's assassination) and released as paperback in 2020 (amidst the George Floyd uprisings), invites us to take King seriously in just this sense: with an acute sensitivity to the stakes and an embrace of an interpretive pluralism that refuses the certainty of a singular, definitive reading. The collection facilitates rigorous engagement with King's thought in its own time and place but also presses the question of what we ought to do with it in this current "age of impunity and mendacity," standing amid the "unraveling" edges of "American empire," as Cornel West puts it (331). In posing and answering this question across its fifteen essays, the collection seeks to do justice to King as both a political philosopher and a political activist—a religious and political thinker whose philosophies were worked out not only behind the pulpit or within the academy, but also (and perhaps primarily) in concert with others on the field of political action. Indeed, one of its primary contributions is to challenge mainstream presumptions about what counts as political philosophy—its boundaries as a genre as well as the spaces where we imagine political philosophizing to happen and the figures we position as its primary producers.The volume is organized into four sections. The first, "Traditions," is devoted to exploring some of King's diverse intellectual influences. Here, the emphasis is less on making the case for particular traditions as the essential ones, and more on exploring the use of different interpretive lenses for shedding new light on his ideas. Three essays put King in context with thinkers he directly engaged: Robert Gooding-Williams places him in conversation with W. E. B. Du Bois and Booker T. Washington to reveal the structure of King's account of dignity amid the constraints of racial injustice; Bernard Boxill shows how King's theory of civil disobedience builds on—and collectivizes—Frederick Douglass's account of comparative freedom; and Karuna Mantena explores the theory of nonviolent action that King, through figures like Benjamin Mays and Howard Thurman, adopted and adapted from Gandhi. In contrast, Paul Taylor argues that we should read King in the company of moral perfectionists Stanley Cavell and Christopher Lebron—as showing us how practices of self-criticism, self-transformation, and experimentation enable "citizens to remain dissatisfied with things as they stand" while remaining "open to the possibility that justice will require reconstructing both society and the self" (41).In the next section, contributors turn their attention to King's "Ideals"—the ethical and political imperatives that shape the ends and means of the struggle for a new world. Like Mantena, Martha Nussbaum reads King alongside Gandhi to focus on King's insistence on channeling righteous... (shrink)

Throughout his career, Deleuze developed a series of original philosophies of time and applied them successfully to many different fields. Now James Williams presents Deleuze's philosophy of time as the central concept that connects his philosophy as a whole. Through this conceptual approach, the book covers all the main periods of Deleuze's philosophy: the early studies of Hume, Nietzsche, Kant, Bergson and Spinoza, the two great philosophical works, Difference and Repetition and Logic of Sense, the Capitalism and Schizophrenia works (...) with Guattari, and the late influential studies of literature, film and painting.The result is an important reading of Deleuze and the first full interpretation of his philosophy of time. (shrink)

What can--and what can't--philosophy do? What are its ethical risks--and its possible rewards? How does it differ from science? In Philosophy as a Humanistic Discipline , Bernard Williams addresses these questions and presents a striking vision of philosophy as fundamentally different from science in its aims and methods even though there is still in philosophy "something that counts as getting it right." Written with his distinctive combination of rigor, imagination, depth, and humanism, the book amply demonstrates why Williams (...) was one of the greatest philosophers of the twentieth century. Spanning his career from his first publication to one of his last lectures, the book's previously unpublished or uncollected essays address metaphysics, epistemology, and ethics, as well as the scope and limits of philosophy itself. The essays are unified by Williams's constant concern that philosophy maintain contact with the human problems that animate it in the first place. As the book's editor, A. W. Moore, writes in his introduction, the title essay is "a kind of manifesto for Williams's conception of his own life's work." It is where he most directly asks "what philosophy can and cannot contribute to the project of making sense of things"--answering that what philosophy can best help make sense of is "being human." Philosophy as a Humanistic Discipline is one of three posthumous books by Williams to be published by Princeton University Press. In the Beginning Was the Deed: Realism and Moralism in Political Argument was published in the fall of 2005. The Sense of the Past: Essays in the History of Philosophy is being published shortly after the present volume. (shrink)

When it first appeared in 1979, the Williams Report on Obscenity and Film Censorship provoked strong reactions. The practical issues and political principles examined are of continuing interest and remain a crucial point of reference for discussions on obscenity and censorship. Presented in a fresh series livery for the twenty-first century, and with a specially commissioned preface written by Onora O'Neill, illuminating its continuing importance and relevance to philosophical enquiry, this abridged edition of Bernard Williams's Report presents all (...) the main findings and arguments of the full report, central to which is the application of Mill's 'harm principle' and the conclusion that restrictions are out of place where no harm can be reasonably thought to be done. (shrink)

There is something obscure about the nature of toleration, at least when it is regarded as an attitude or a personal principle. Indeed, the problem about the nature of toleration is severe enough for us to raise the question whether, in a strict sense, it is possible at all. Perhaps, rather, it contains some contradiction or paradox which means that practices of toleration, when they exist, must rest on something other than the attitude of toleration as that has been classically (...) described by liberal theory. (shrink)

This volume brings together Paul Williams's previously published papers on the Indian and Tibetan interpretations of selected verses from the eighth and ninth chapters of the Bodhicaryavatara. In addition, there is a much longer version of the paper 'Identifying the Object of Negation', and nearly half the book consists of a wholly new essay, 'The Absence of Self and the Removal of Pain', subtitled 'How Santideva Destroyed the Bodhisattva Path'. This book will be of interest to those concerned with (...) the history and interpretation of Indian and Tibetan philosophy. (shrink)

The 3rd batch of 6 books in this series on the Greatest Philosophers by acclaimed specialists writing for the General reader. From Aristotle to Wittgenstein, from Democritus to Derrida, this series provides a lucid and consise survey of philosophers ancient and modern. Each volume is by an acknowledged expert briefed to address the adventurous but non specialist reader.

[Michael Williams] A response to Sosa's criticisms of Sellars's account of the relation between knowledge and experience, noting that Sellars excludes merely animal knowledge, and hopes to bypass epistemology by an adequate philosophy of mind and language. /// [Ernest Sosa] I give an exposition and critical discussion of Sellars's Myth of the Given, and especially of its epistemic side. In later writings Sellars takes a pragmatist turn in his epistemology. This is explored and compared with his earlier critique of (...) givenist mythology. In response to Michael Williams, it is argued that these issues are importantly independent of philosophy of language or mind, and that my own take on them does not commit me to any absurd radical foundationalism on language or mind. My own take is in line with Descartes' two-level epistemology of cognitio and scientia, a bifurcation that protects him from vicious circularity, and is adaptable for an epistemology naturalized, whether in the way of Quine, or Moore, or Davidson. (shrink)