Peter J. King; Lycan on Lewis and Meinong1, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 193–202, https://doi.org/10.1093/ari.

Philosophy and literature are natural allies--philosophy supplying perennial themes raised anew from one generation to the next, literature providing vivid illustrations of the meaning and poignancy of abstract thought. Illuminates basic philosophical concepts through literary worksThis unique text introduces students to philosophy through the medium of great literature. The book is divided into seven parts, each devoted to the illumination of a basic philosophical concept-such as Knowledge, Truth, Personal Identity, Ethics, and justice through the use of literary selections from Sophocles (...) (Oedipus the King), James Joyce (Araby), Kafka (The Metamorphosis), and John Dos Passos (The House of Morgan), among many others. The editors have given special attention to choosing the right combination of literary piece and philosophical issue to ensure that the story or play lend itself to philosophical scrutiny. Selections of the best philosophical writingsThe questions raised by these selections are then explored further through some of the best philosophical writings available, including the writings of Aristotle, William James, Plato, Locke, John Stuart. Mill, and many other classic philosophers, as well as contemporary pieces from Richard Rorty, Peter Unger, John Rawls, John Hick, and others. In each chapter, the editors have attempted to include the clearest presentation of a particular point of view, sometimes going back to an earlier article not generally found in other current texts. Throughout, they have made an effort to balance the analytic tradition with hermeneutics and feminist philosophy. Excellent introduction for studentsEvery chapter is introduced with an essay by the editors that provides a unifying thread through the various philosophical and literary pieces that follow. Each chapter ends with discussion questions and suggestions for further study. The result is a volume that will provide students with a valuable tool for illuminating timeless, as well as contemporary issues, and an introduction to philosophy that they will remember and to which they can return over and over again. (shrink)

Drawing upon my expertise as an artist and clinical acupuncturist with training in biomedicine, my artistic research adapts Chinese medicine practice into a strategic tool to investigate new synergies between art, medicine, technology, East, West, modernity and pre-modernity. In my performances, I use Chinese pulse diagnosis and acupuncture point location as transdisciplinary artistic technologies (qi / ) that are capable of measuring and responding to quantum entanglements between individuals and their social, natural and cosmic milieus ‐ or what can be (...) referred to as dao (). This is achieved by combining the principles of CM with digital (audio software and physical computing) and 'moist' media (the body). (shrink)

The what next question for moral error theorists asks: if moral discourse is systematically error-ridden, then how, if at all, should moral error theorists continue to employ moral discourse? Recent years have seen growing numbers of moral error theorists come to endorse a wider normative error theory according to which all normative judgements are untrue. But despite this shift, the what next question for normative error theorists has received far less attention. This paper presents a novel solution to this question: (...) revolutionary normative subjectivism. Along the way, two primary contributions are advanced. First, a non-normative methodology for answering the normative error theoretic what next question is developed. Second, revolutionary normative subjectivism is presented and defended in accordance with the proposed methodology. (shrink)

Edward Elliott and Jessica Isserow argue that it is not usually in the best interests of ordinary human beings to learn the truth of moral nihilism. According to Elliott and Isserow, ordinary human beings would suffer costs from learning the truth of moral nihilism that are unlikely to be fully compensated for by any benefits. Here I provide reasons to doubt that ordinary human beings would suffer costs from learning the truth of moral nihilism and present a dilemma for Elliott (...) and Isserow’s view. (shrink)

Philosophers usually have been anxious to avoid solipsism. A large number of good and great philosophers have tried to refute it. Of course, these philosophers have not always had the same target in mind and, like everything else, solipsism over the centuries has become increasingly elusive and subtle. In this book I undertake to state the position in its most modern and what I take to be its most plausible form. At some points in the history of philosophy the solipsist (...) has been one who denied the existence of everything except himself or even the existence of everything except his own present sensations. At other times, the solipsist instead of doubting these things has merely insisted that there could be no good reason for believing in the existence of anything beyond one's own present sensations. Roughly, this doubt is aimed at reasons rather than at things. A solipsist of this sort appears in Santayana's Scepticism and Animal Faith. (shrink)

Human ecology - the study and practice of relationships between the natural and the social environment - has gained prominence as scholars seek more effectively to engage with pressing global concerns. In the past seventy years most human ecology has skirted the fringes of geography, sociology and biology. This volume pioneers radical new directions. In particular, it explores the power of indigenous and traditional peoples' epistemologies both to critique and to complement insights from modernity and postmodernity.

Two articles by Lewis Feuer caught my attention in the '40s when 1 was wondering, asa student physicist, about the relations of physics to philosophy and to the world in turmoil. One was his essay on 'The Development of Logical Empiricism' (1941), and the other his critical review of Philipp Frank's biography of Einstein, 'Philosophy and the Theory of Relativity' (1947). How extraordinary it was to find so intelligent, independent, critical, and humane a mind; and furthermore he went further, (...) as I soon realized when I looked for his name on other publications. I recall arguing with myself over his exploration of 'Indeterminacy and Economic Development' (1948), and even more when I read his 'Dialectical Materialism and Soviet Science' (1949). More papers, and then the fascinating, sometimes irritating, always insightful, books. His monograph on Psychoanalysis and Ethics 1955, the beautiful sociological and humanist study of Spinoza and the Rise of Liberalism (1958), his essays on 'The Social Roots of Einstein's Theory of Relativity' (1971) together with the book on Einstein and the Genera tions of Science (1974), the splendid reader from the works of Marx and Engels, Basic Writings on Politics and Philosophy (1959) which was a major text of the '60s, the stimulating essays on the social formation which seems to have been required for a modern scientific movement to develop, set forth most convincingly in The Scientific Intellectual (1963). (shrink)

According to many believers there is no end to the enlightening things that may be truly said about God. Perhaps there is no end for them either to the useful ways of dividing these things up into illuminating classes. But as fairly traditional theists we suggest a need to stress two basic classes as two indispensable sides to a traditional theist’s coin. We suggest that neglect or rejection of either side can debase the currency under philosophical investigation, can lead a (...) philosopher—or at least his puzzled readers—into costly muddles about the analysis or evaluation of religious discourse and claims. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

In a careful exposition of French Marxism, William Lewis places Althusser and his thought alongside the pre- and post-war French communist intellectual climate: the result is an excellent and unique work. Part theoretical treatise on some of Althusser's more complicated and less explored ideas, part intellectual history, Louis Althusser and the Traditions of French Marxism is, in total, an important text for philosophy, French and francophone studies, political thought, cultural studies, marxist thought, and several other disciplines interested in (...) the intellectual life and times of the twientieth century. (shrink)

First published in 1992, this book represents the first major attempt to compile a bibliography of Derrida’s work and scholarship about his work. It attempts to be comprehensive rather than selective, listing primary and secondary works from the year of Derrida’s Master’s thesis in 1954 up until 1991, and is extensively annotated. It arranges under article type a huge number of works from scholars across numerous fields — reflecting the interdisciplinary and controversial nature of Deconstruction. The substantial introduction and annotations (...) also make this bibliography, in part, a critical guide and as such will make a highly useful reference tool for those studying his philosophy. (shrink)

This chapter explains the “progressive elaboration” of Louis Althusser’s philosophy in relation to materialism. First, it shows the way in which Althusser’s thinking about materialism, Marxism, Marx’s materialism, and the correct materialism for Marxism had its roots in earlier Marxist reflection on the metaphysics of matter and science. Second, it demonstrates how Althusser’s materialism changed over time. In broad terms, this change can be described as the transition from a Marxist materialism that fully endorsed dialectical logic to one that denied (...) dialectical logic and ontology in the name of a materialism of chance and for the sake of Marxist politics. Another way of stating this is that, gradually, Althusser began to see Historical Materialism as that which is essential to Marxism and Dialectical Materialism as that “horror” which compromised the Marxist movement both theoretically and practically. (shrink)

No detailed description available for "The Religious Renaissance of the German Humanists".

A study of Strums life and influence on Christian higher education. Other the first translation of Strums Latin essays.

Philosophers, archeologists, and other heritage professionals often take a rather negative view of heritage reconstruction, holding that it is inappropriate or even impermissible. In this essay, we argue that taking such hardline attitudes toward the reconstruction of heritage is unjustified. To the contrary, we believe that the reconstruction of heritage can be both permissible and beneficial, all things considered. In other words, sometimes we have good reasons, on balance, to pursue reconstructions, and doing so can be morally acceptable. In defending (...) this claim, we discern a number of arguments made against heritage reconstruction and demonstrate that these arguments are either exaggerated or lack support. (shrink)

(Citation/Reference) Williams, S. H. Lewis Carroll handbook.

Through tracing the articulation, rise and eventual fall of Marxist theory in France, I seek in my dissertation to show the difficulties of wedding Marxist theory to ameliorative political practices.Specifically, I follow the development of French Marxism between 1920--1965 in order to demonstrate how the thought of Althusser is a reaction to and correction of both the crude materialist philosophy of the French Communist Party and of the more sophisticated humanist Marxism of such intellectuals as Cornu, Lefebvre, Garaudy, Sartre and (...) Merleau-Ponty. I do not affect this tracing to show that Marx's notions are untenable or artificial and that they will therefore always lead to problems in their application. Instead, I argue with Louis Althusser that Marx's philosophical insights into the relationship between humans and world remain of value and that they may serve as a guide for political practice. Both my analysis and my critique is intended as a response to those who, citing the apparent theoretical and practical inconsistencies and failures of Marxist practice, would criticize and altogether abandon this project. (shrink)

Previous empirical studies concerned with the association between paranormal beliefs and conventional religiosity have produced conflicting evidence. Drawing on Rice's distinction between classic paranormal beliefs and religious paranormal beliefs, the present study proposed a modified form of the Tobacyk Revised Paranormal Belief Scale to produce separate scores for these two forms of paranormal belief, styled ‘religious paranormal beliefs’ and ‘classic paranormal beliefs’. Data provided by a sample of 143 undergraduate students in Northern Ireland and Wales, who completed the Francis Scale (...) of Attitude toward Christianity alongside the Tobacyk Revised Paranormal Belief Scale, demonstrated that conventional religiosity is positively correlated with religious paranormal beliefs, but independent of classic paranormal beliefs. These findings provide a clear framework within which previous conflicting evidence can be interpreted. It is recommended that future research should distinguish clearly between these two forms of paranormal beliefs and that the Tobacyk Revised Paranormal Beliefs Scale should be routinely modified to detach the four religious paranormal belief items from the total scale score. (shrink)

Taking an analytic and historical approach, this work develops and defends Althusserian critical theory. This theory, it is argued, produces knowledge of how a particular class of people, in a particular time, in a particular place, is dominated, oppressed, or exploited. Moreover, without relying on a general notion of human emancipation, concrete critical theory can suggest political means for the alleviation of these conditions. Because it puts Althusser’s ideas in dialogue with contemporary social science and philosophy, the book as a (...) whole makes contributions to Althusser studies, to Anglo-American political philosophy, and to current debates in the philosophy of the social sciences. (shrink)

This brief overview argues that the evidence of the images themselves, as well as their contexts, suggests that some Franco‐Cantabrian Upper Paleolithic cave art was, at least in part, intimately associated with various shamanic practices. Universal features of altered states of consciousness and the deep caves combined to create notions of a subterranean spirit‐world that became, amongst other ritual areas, the location of vision quests.

Cette note devait introduire à un public anglophone la traduction de la « Lettre de Louis Althusser datée du 18 mars 1966 et adressée au Comité central du PCF », elle est ici enrichie dans une version livrée au public français. Elle apporte le contexte historique et théorique nécessaire à la compréhension des interventions « anti-humanistes » de Louis Althusser qui questionne les choix politiques opérés par le PCF au cours des années 1960. Nulle part ailleurs, dans les écrits publiés (...) d’Althusser, nous ne voyons aussi clairement les enjeux politiques imbriqués dans son projet philosophique, ni comment ce projet évolua progressivement d’une entreprise « théoriciste » à la recherche d’une philosophie en lien plus étroit avec la pratique. Cette lettre nous paraît de la plus haute importance pour les spécialistes de l’œuvre d’Althusser, les historiens de la pensée marxiste, mais aussi plus largement à tous ceux qui s’intéressent à l’importance que peut revêtir le travail d’Althusser dans les débats actuels dans le champ de la philosophie marxiste. (shrink)

William S. Lewis examines the contribution to philosophy of science made by Lefebvre, in the context of his membership of the French Communist Party.

This paper articulates the similarities and differences between Adorno's and Dewey's aesthetics, showing the way in which these theories juxtapose real art against other forms of cultural expression which, in their duplication and strengthening of existing modes of culture, may be seen as progressively closing off the possibilities for the realization of true democracy or (what may be the same thing) the end of alienation. The paper distinguishes between art and propaganda and argues that, despite obvious differences between their philosophies (...) taken as a whole, they are not so far apart in their aesthetic judgments of what the art object is and what effect it has or may have on individuals and society. (shrink)

In an adaptive clinical trial , key trial characteristics may be altered during the course of the trial according to predefined rules in response to information that accumulates within the trial itself. In addition to having distinguishing scientific features, adaptive trials also may involve ethical considerations that differ from more traditional randomized trials. Better understanding of clinical trial experts’ views about the ethical aspects of adaptive designs could assist those planning ACTs. Our aim was to elucidate the opinions of clinical (...) trial experts regarding their beliefs about ethical aspects of ACTs. (shrink)

The father of guerrilla warfare in Northern Spain during the Napoleonic Wars, Mina astounded his enemies and won the respect and love of his own people.

The destruction of cultural heritage in war is currently attracting considerable attention. ISIS’s campaign of deliberate destruction across the Middle East was met with widespread horror and calls for some kind of international response. The United States attracted criticism for both its accidental damaging of Ancient Babylon in 2015 and its failure to protect the Mosul Museum from looters in 2003. In 2016, the International Criminal Court prosecuted its first case of the destruction of heritage as a war crime. While (...) the destruction of heritage is widely condemned, there has also been condemnation of calls to mobilize our resources for the sake of heritage protection when human beings face threats to life and limb. Such issues are both philosophically rich and personally significant to a wide range of people. And yet they have been largely neglected by academic philosophers. This book makes a substantial contribution to developing this new philosophical territory. The contributors are a mixture of internationally recognized authorities in their fields and early-career researchers working in this area. Their eleven original essays investigate a variety of philosophical and ethical issues arising from the phenomenon of heritage destruction in war, including conflicts between protecting heritage and protecting people, how we ought to respond to heritage that is damaged in war, the nature of the harm caused by such damage, and the morally appropriate treatment of sites of war and conflict that have themselves become heritage sites. (shrink)

ABSTRACT Between 1920 and 1922, the University of Bristol biochemist, Maximilian Nierenstein, published four papers in a series exploring the structure of catechin in the Journal of the Chemical Society. The Society then abruptly refused to accept any more of his papers on catechin, or any other subject. It provided him with no reasons for the embargo until 1925. It then transpired that Nierenstein was boycotted because it was deemed that he had not responded adequately to criticisms of his work (...) made by his rival in catechin research, the German natural products chemist, Karl Freudenberg. It was not until 1929 that, as a result of a petition by a group of his former Bristol pupils and friends, that Nierenstein was again permitted to publish in the Society’s journal. The paper explores the Chemical Society’s treatment of Nierenstein in detail, sheds new light on his career and his reaction to the Society’s unprecedented boycott, examines some of the structural chemistry involved in the disputes, and discusses whether Nierenstein’s research deserves the label of ‘bad science’. (shrink)