In 1966-67 Martin Heidegger and Eugen Fink conducted an extraordinary seminar on the fragments of Heraclitus. _Heraclitus Seminar_ records those conversations, documenting the imaginative and experimental character of the multiplicity of interpretations offered and providing an invaluable portrait of Heidegger involved in active discussion and explication. Heidegger's remarks in this seminar illuminate his interpretations not only of pre-Socratic philosophy, but also of figures such as Hegel and Holderllin. At the same time, Heidegger clarifies many late developments in his own understanding (...) of truth, Being, and understanding. Heidegger and Fink, both deeply rooted in the Freiburg phenomenological tradition, offer two competing approaches to the phenomenological reading of the ancient text-a kind of reading that, as Fink says, is "not so much concerned with the philological problematic... as with advancing into the matter itself, that is, toward the matter that must have stood before Heraclitus's spiritual view.". (shrink)

Charles S. Peirce frequently mentioned reading Richard Whately's Elements of Logic when he was 12 years old. Throughout his life, Peirce emphasized the importance of that experience. This valorization of Whately is puzzling at first. Early in his career Peirce rejected Whately's central logical doctrines. What valuable insight concerning logic was robust enough to survive these specific rejections? Peirce recommended a biographical approach to understanding his philosophy. This essay follows that suggestion by considering Peirce's reading of Whately in a (...) larger life context. Surprisingly many factors in Charles Peirce's personal and intellectual development were at play when he read Whately. His father, Benjamin Peirce, oversaw rigorous home schooling intended to train young Charley for a brilliant intellectual career. Laboratory experience with qualitative chemical analysis exposed the boy to the logic of scientific investigation, specifically to the hypothetico-deductive method of inquiry. However, tensions between father and son developed over Charles' wish to devote his life to studying the logic of science. The two also disagreed upon the value of formal science. Against this background we will review relevant logical doctrines of Whately's book, as well as his innovative formalizing practice of logical inquiry. Then we will see that it was Whately's lessons about formal science that were of such importance to Peirce. (shrink)

As a youngster of perhaps 8 years, Charles S. Peirce was given a chemistry laboratory in which he probably did experiments in qualitative analysis. These experiments were modeled on the hypothetico-deductive method of inquiry. I argue that this laboratory experience initiated Peirce’s life-long interest in logic and the logic of science, and flowered in his “pragmaticism.”.

: The Cuddeback Letter Book contains approximately two-hundred letters sent to Charles Peirce between 1859 and 1861. In the front of the book Peirce compiled a list of sixty-one correspondents. Many of them are key figures in Peirce's life, and the Cuddeback has long been recognized as an important source for biographical research. However, some years ago the owner of the Cuddeback blocked scholarly access because of its fragile condition, among other reasons. Fortunately, the Cuddeback has recently been conserved (...) and a digital image of each sheet has been made. This recent development is described below. Scholarly research on this area of Peirce's biography may now resume. (shrink)

The Cuddeback Letter Book contains approximately two-hundred letters sent to Charles Peirce between 1859 and 1861. In the front of the book Peirce compiled a list of sixty-one correspondents. Many of them are key figures in Peirce's life, and the Cuddeback has long been recognized as an important source for biographical research. However, some years ago the owner of the Cuddeback blocked scholarly access because of its fragile condition, among other reasons. Fortunately, the Cuddeback has recently been conserved and (...) a digital image of each sheet has been made. This recent development is described below. Scholarly research on this area of Peirce's biography may now resume. (shrink)

This paper details research which investigated a probable causal connection between taking an introductory logic course and significant improvement in logical skills. The authors first detail the setting (a two-year, open-access unit of the University of Cincinnati), the student body (the authors note that many students enter the college with several notable types of academic disadvantage), and the content of an introductory logic course. Following this, they summarize and defend their research protocol and the results of their study. Findings include (...) a statistically significant increase in students’ logical skills after enrollment in a one-quarter introductory logic course. After a statistical analysis of their findings, the authors discuss several possible applications, extensions, and improvements of their research protocol, concluding that the generalizability of their study is limited due to the myriad variables that attend teaching. (shrink)

Josiah Royce was undoubtedly one of the most interesting thinkers of classical American philosophy in the transition from the 19th to the 20th century. His works cover a wide range of subjects from psychology and issues of social philosophy to metaphysics. Surrounded by philosophers such as William James or Charles Sanders Peirce, Royce developed a concept of pragmatism which he himself called "absolute pragmatism" and which was centred around a theory of community. The essays in this edited volume deal (...) with this pragmatistic approach in his work and discuss it from various points of view. Among other things, they explore Royce's relationship to German idealism, the foundation of his ethics as well as his philosophical doctrine of God and his philosophy of religion. This results in rather divergent assessments of his philosophy, each of which is evidence of the enduring relevance of his thinking for the world of today. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Josiah Royce: Pragmatist, Ethicist, Philosopher of Religion ed. by Christoph Seibert and Christian PolkeRobin FriedmanJosiah Royce: Pragmatist, Ethicist, Philosopher of Religion Christoph Seibert and Christian Polke, editors. Mohr Siebeck, 2021.In October 2015, the Warburg Haus, Hamburg, held a conference on the American philosopher Josiah Royce that brought together German and American scholars. The papers given at the conference led to this new book, Josiah Royce: Pragmatist, (...) Ethicist, Philosopher of Religion. Edited by the German scholars Christoph Seibert and Christian Polke, the volume includes eleven essays, nine delivered at the 2015 conference, together with additional contributions by Seibert and Polke, the conference organizers.It is valuable to see contemporary German scholars engaging with Royce and to compare their approach with that of American scholars. Americans tend to approach Royce through the tradition of pragmatism in the company of William James, Charles Peirce, and John Dewey, and to minimize the metaphysics in Royce's thought and its idealistic influences. [End Page 116]The book has the goal of developing Royce's thought to show how its insights and concerns may be valuable for contemporary life, not only for scholars of differing philosophical traditions. In their Introduction, Seibert and Polke describe Royce as a "pragmatist of his own kind" (3) and identify three themes in his philosophy. The first is community, which was central to Royce from the beginning and, following his serious study of Peirce, "became the ultimate principle of both his metaphysics and his philosophy of life" (3). The second theme is religion, which, for Royce, involved the "search for the ultimate meaning of his own life, as well as that of his fellows' lives" (3). The third broad theme in Royce is ethics and a lifelong concern with the nature of the examined life. Royce developed his ethical philosophy from an original critique of moral skepticism to the "never-ending task of building communities within and through mankind by way of a critical spirit of true and mutual loyalty" (3). Among these three, the editors consider religion as the most important. They state: "[R]eligion is a very important theme of Royce's philosophy: one may even assume that it is the central subject, which implies that his philosophy may be properly understood only if it is regarded as a philosophy of religion" (8). The centrality of religion is apparent in the essays. Consideration here must be brief.The book's first section, "Bridging Two Continents: Royce between Pragmatism and Idealism," includes three broad-ranging essays that work toward a synthesis between pragmatism and idealism in the thought of Royce. Ludwig Nagl's contribution, "Toward a Global Philosophical Discourse on Religion," discusses Royce's posthumously published "Lectures on Modern Idealism." Nagl uses this work, together with Royce's adaption of Peirce, to help create a bridge between pragmatism and idealism. He further explores Royce's interest in Eastern religion to suggest how Royce's thought might support a broad philosophical study of religion, not restricted to Christianity. Co-editor Seibert's article, "The Ethical Nucleus of Reality," focuses on Royce's epistemology and his ethics, while touching briefly on religion. The essay shows how Royce combined pragmatic and idealistic threads from his earliest writings, with particular attention to his book The Spirit of Modern Philosophy (SM). Royce's SM is also central to the American philosopher Douglas Anderson's essay "What Philosophy Meant to Josiah Royce." In SM, Royce argues that philosophy constitutes a critical reflection on experience that may be practiced by every person, not only by professional philosophers. Anderson, however, also identifies and criticizes a more elitist, professional aspect in Royce's conception of philosophy. For Anderson, Royce's thought had a pragmatist dimension in that philosophy was a "voluntarily chosen attitude toward conducting our lives" (80). Royce's thought also was idealistic [End Page 117] in its recognition of the finite character of human life and in the search for the whole. Anderson writes that, for Royce, "to understand our experiences and to gain some control of our futures, we must see those experiences in their relations to all of what is—no easy task" (80).The book's second section includes... (shrink)

United States of America demographic profiles illustrate a nation rich in cultural and racial diversity. Approximately 29% of the population are minorities and demographic projections indicate an increase to 50% by the year 2050. This creates a highly mobile and constantly changing environment, revealing the need for new levels of cultural awareness and sensitivity. These issues are particularly critical in the medical community where medical professionals must understand the impact cultural differences and barriers can have on evaluation, treatment, and rehabilitation. (...) During times of stress, such as when injury strikes, problems associated with lack of cultural sensitivity are intensified. Cultural diversity is of particular concern when standard measures for diagnosis and prognosis are derived from established norms for responding, because culture defines norms. This paper details a ten point checklist designed to facilitate cultural awareness and sensitivity in medical settings to ensure maximum successful recovery and outcomes for all patients. (shrink)

In his Philosophical Inquiry concerning Human Liberty (1717), the English deist Anthony Collins proposed a complete determinist account of the human mind and action, partly inspired by his mentor Locke, but also by elements from Bayle, Leibniz and other Continental sources. It is a determinism which does not neglect the question of the specific status of the mind but rather seeks to provide a causal account of mental activity and volition in particular; it is a ‘volitional determinism’. Some decades later, (...) Diderot articulates a very similar determinism, which seeks to recognize the existence of “causes proper to man” (as he says in the Réfutation d’Helvétius). The difference with Collins is that now biological factors are being taken into account. Obviously both the ‘volitional’ and the ‘biological’ forms of determinism are noteworthy inasmuch as they change our picture of the nature of determinism itself, but my interest here is to compare these two determinist arguments, both of which are broadly Spinozist in nature – and as such belong to what Jonathan Israel called in his recent book “the radical Enlightenment,” i.e. a kind of underground Enlightenment constituted by Spinozism – and to see how Collins’ specifically psychological vision and Diderot’s specifically biological vision correspond to their two separate national contexts: determinism in France in the mid-1750s was a much more medico-biological affair than English determinism, which appears to be on a ‘path’ leading to Mill and associationist psychology. (shrink)

The present edition provides a detailed and accessible discussion ofhis theories and adds an account of the immediate responses to the book on publication.

At the very beginning of L’Homme-Machine, La Mettrie claims that Leibnizians with their monads have “rather spiritualized matter than materialized the soul”; a few years later Pierre-Louis Moreau de Maupertuis, President of the Berlin Academy of Sciences and natural philosopher with a strong interest in the modes of transmission of ‘genetic’ information, conceived of living minima which he termed molecules, “endowed with desire, memory and intelligence,” in his Système de la nature ou Essai sur les corps organisés. This text first (...) appeared in Latin in 1751 under the title Dissertatio inauguralis metaphysica de universali naturae systemate, with the pseudonym Dr Baumann; it was translated by Maupertuis in 1754 as Essai sur la formation des corps organisés and was later included in his 1756 Œuvres under the title Système de la nature. Now, it is clear that Maupertuis was a kind of Leibnizian; and that his molecule possessed higher-level, ‘mental’ properties. In that sense he falls under the first category described by La Mettrie. But he was also involved in a debate on this issue with Diderot, who put forth a sustained critique of Maupertuis’ theory of the molecule in the additions to his 1753 Pensées sur l’interprétation de la nature. Where Maupertuis attributes higher-level properties to his living minima, Diderot argues that these properties are ‘organizational’, i.e., they can only be properties of the whole. At issue here is the degree of commitment to a form of materialism. (shrink)

Charles Darwin's On the Origin of Species is unquestionably one of the chief landmarks in biology. The Origin (as it is widely known) was literally only an abstract of the manuscript Darwin had originally intended to complete and publish as the formal presentation of his views on evolution. Compared with the Origin, his original long manuscript work on Natural Selection, which is presented here and made available for the first time in printed form, has more abundant examples and illustrations (...) of Darwin's argument, plus an extensive citation of sources. (shrink)

Ce livre étudie, à travers une série d'épisodes allant de la philosophie des Lumières à notre époque, le problème du matérialisme dans l'histoire de la philosophie et l’histoire des sciences. Comment comprendre les spécificités de l’histoire du matérialisme, des Lumières à nos jours, au sein de la grande histoire de la philosophie et de l’histoire des sciences ? Quelle est l’actualité de l’opposition classique entre le corps et l’esprit ? Qu’est-ce que le rire ou le rêve peuvent nous apprendre du (...) matérialisme ? En traversant l’histoire de ce concept jusqu’à l’émergence d’un « nouveau matérialisme » contemporain, l’ouvrage vise à revitaliser le matérialisme et sa lecture. -/- . (shrink)

This is a major and comprehensive study of the philosophy of Hegel, his place in the history of ideas, and his continuing relevance and importance. Professor Taylor relates Hegel to the earlier history of philosophy and, more particularly, to the central intellectual and spiritual issues of his own time. He engages with Hegel sympathetically, on Hegel's own terms and, as the subject demands, in detail. This important book is now reissued with a fresh new cover.

This book is an examination of the inattention of business schools to moral education, addressing lessons learned from the most recent business corruption scandals and financial crises, and also questioning what we're teaching now and what should be considering in educating future business leaders to cope with the challenges of leading with integrity in the global environment"--Provided by publisher.

Discusses heaven, the Creation, forgiveness, vanity, the theology of romantic love, responsibility, and the life of Jesus.

"A beautiful piece of work on the theory of altered states of consciousness ." "Stanislav Grof, M.D. author of Realms of the Human Unconsciousness".

Language plays a role in the genocide of the Rohingya people in Myanmar and continues to shape their experiences in displacement, yet their linguistic rights are rarely discussed in relation to their human rights and humanitarian concerns. International human rights standards offer important foundations for conceptualizing the “right to language” and identifying how linguistic rights can be violated both in situ and in displacement. The Rohingya case highlights how language policies are weaponized to oppress unwanted minorities; their outsider status is (...) reinforced by the country’s language education policy and they face additional rights challenges in displacement—including obstacles to effectively accessing humanitarian aid. Moving forward, norms associated with self-determination and language rights offer a conceptual foundation for shifting attitudes and altering negative perceptions of Rohingya identity. (shrink)

ZUSAMMENFASSUNGWenn vom Glauben als einer Voraussetzung des Wissens gesprochen wird, so heißt das, dass er kein schlechthin Anderes des Wissens sein kann. Denn eine Voraussetzung steht in einem positiven Bezug zu dem Sachverhalt, dessen Voraussetzung sie bildet. Es ist dieser positive Bezug des Glaubens zum Wissen, der im Artikel näher untersucht werden soll. Das geschieht, indem der Glaube im Anschluss an David Hume zunächst als elementares, nicht durch Verstandesleistungen begründetes Regelvertrauen bestimmt wird. In einem zweiten Schritt wird in Aufnahme zentraler (...) Einsichten Michael Polanyis gezeigt, dass einem solchen Vertrauen Aspekte impliziten Verstehens eignen, die ihrerseits als unerlässliche Faktoren im Aufbau öffentlichen Wissens fungieren. Daran anknüpfend wird in einem letzten Gedankengang schließlich nach den realistischen Anlässen des Regelvertrauens gefragt, mit der Pointe, dass in einer Polanyischen Perspektive gesehen die Theorie des Glaubens auf eine Theorie der Offenbarung verweist.SUMMARYThis article explores the thesis that our knowledge about reality depends on elementary acts of faith. The argument proceeds in three steps: In a first step David Hume's concept of belief is interpreted in terms of a basic reliance on evolving regularities which cannot be accounted for by acts of reason. Following central insights of Michael Polanyi's epistemology this pre-reflective reliance is reconstructed as a form of tacit knowledge in a second step of the argument. It will be shown that processes of tacit knowing are constitutive for the development of public accessible knowledge. In the third part, the central question about the real causes of our basic reliance is raised. This question is answered with reference to the function that a theory of revelation has for our understanding of faith. This touches the realistic dimensions of the developed Polanyian perspective. (shrink)

There is an endless problem with waste concerning management, recycling and landfilling which can be understood as a moral problem, too. The text starts with the legal management of waste in statutes since the 19th century and the judgements of the late 20th. The legal regulations do not prevent the actual distribution of waste all over the world, as to developing countries like Malaysia and the Philippines or to the surface of the oceans as it is done within the Great (...) Pacific Garbage Patch. These real ways of pollution on one hand with the seemingly well formulated regulations on the other reveal the paradoxical nature of the attitudes on waste which are the main part of a new moral problem. In the end, those paradoxes are dealt with as a question of communication. (shrink)

ZUSAMMENFASSUNGDer Essay setzt in seinem ersten Teil bei der Beobachtung von zwei scheinbar alternativen Projekten des modernen religionsphilosophischen Diskurses ein: Während in dem einen Religion vornehmlich intellektualistisch aufgefasst und eine öffentliche Rechtfertigung religiöser Überzeugungen gefordert wird, bestreitet das andere ihren epistemischen Wert, und zwar mit der Konsequenz, sie ausschließlich unter dem Gesichtspunkt ihres privaten Nutzens zu begreifen. Vor diesem Hintergrund wird im zweiten Teil des Essays eine Überlegung entwickelt, die auf die Überwindung jener Alternative anhand einer Analyse der Entstehungsbedingungen von (...) Überzeugungssystemen zielt. In Anknüpfung an die Tradition des klassischen Pragmatismus, vor allem an William James und John Dewey, werden dabei Grundstrukturender Erfahrungssituation skizziert und schließlich die Konzeption eines »ursprünglich Gegebenen« entwickelt, die dem Vorrang unmittelbaren Erlebens ebenso Rechnung trägt wie auftretenden Vermittlungszumutungen. Auf dieser Gedankenlinie kommt es im dritten Teil schließlich zu einer Bestimmung der Funktion von Religion innerhalb des menschlichen Erfahrungszusammenhanges. Dies führt zu der These, dass eine sorgfältige Analyse der Entstehungsbedingungen religiöser Überzeugungen einen Weg eröffnet, die Wirklichkeit von Religion zu verstehen, ohne in die Fallen des Intellektualismus oder Privatismus zu geraten.SUMMARYThe essay begins with the observation of two seemingly alternative projects within the modern discourse in the philosophy of religion. While one project approaches religion in intellectual terms and calls for a public justification of its beliefs, the other denies the epistemic value of religious beliefs altogether and tries to understand religion solely in terms of its private use. Against this backdrop the essay engages in its second part in an argument, which aims to overcome the mentioned alternative by exploring the experiential conditions of our belief-systems. With reference to the classical tradition of pragmatism, especially to William James and John Dewey, it sketches general features of our human experience and develops a conception of the “given” which accounts for the primacy of immediate experience as well as for the obligation for mediation. Following this line of thought, the third part broadly defines the function of religion within human experience. This leads to the thesis that a careful study of the experiential conditions of religious beliefs presents a third way of approaching the reality of religion without being caught in the traps of intellectualism or privatism. (shrink)

In this paper, I present a conception of individual religiousness in terms of religious experience. Using ideas of the early Friedrich Schleiermacher, I will claim that religious experiences are contemplative experiences of the totality of being. This understanding of religious experiences presents an alternative to how religious experience is often epistemologically thought about in the more contemporary analytic philosophy of religion. Furthermore, it has systematic advantages: It can construe religious plurality in terms of different ways to experience the totality of (...) being, it stays neutral to metaphysical and moral debates such as whether there is a God whose laws we should obey, and it allows for an explanation of how religious intuitions and religious emotions relate to one another as well as of why religiousness and art often go hand in hand. Even though understanding religiousness in terms of contemplative experience also bears revisionary potential, I will discuss how more doxastic elements of religious people’s lives can be reintegrated into this picture. (shrink)

Hume seems to contend that you can’t get an ought from an is. Searle professed to prove otherwise, deriving a conclusion about obligations from a premise about promises. Since (as Schurz and I have shown) you can’t derive a substantive ought from an is by logic alone, Searle is best construed as claiming that there are analytic bridge principles linking premises about promises to conclusions about obligations. But we can no more derive a moral obligation to pay up from the (...) fact that a promise has been made than we can derive a duty to fight a duel from the fact that a challenge has been issued – just conclusions about what we ought to do according to the rules of the relevant games. Hume suggests bridge principles that would take us from the rules of the games to conclusions about duties, but these principles are false. My argument features an obstreperous earl, an anarchist philosopher and a dueling Prime Minister. (shrink)

'Most of us are still groping for answers about what makes life worth living, or what confers meaning on individual lives', writes Charles Taylor in Sources of the Self. 'This is an essentially modern predicament.' Charles Taylor's latest book sets out to define the modern identity by tracing its genesis, analysing the writings of such thinkers as Augustine, Descartes, Montaigne, Luther, and many others. This then serves as a starting point for a renewed understanding of modernity. Taylor argues (...) that modern subjectivity has its roots in ideas of human good, and is in fact the result of our long efforts to define and attain the good. The modern turn inwards is far from being a disastrous rejection of rationality, as its critics contend, but has at its heart what Taylor calls the affirmation of ordinary life. He concludes that the modern identity, and its attendant rejection of an objective order of reason, is far richer in moral sources that its detractors allow. Sources of the Self provides a decisive defence of the modern order and a sharp rebuff to its critics. (shrink)

Familiarity with Charles Darwin's treatise on evolution is essential to every well-educated individual. One of the most important books ever published--and a continuing source of controversy, a century and a half later--this classic of science is reproduced in a facsimile of the critically acclaimed first edition.

Charles Sanders Peirce has been characterized as the greatest American philosophic genius. He is the creator of pragmatism and one of the founders of modern logic. James, Royce, Schroder, and Dewey have acknowledged their great indebtedness to him. A laboratory scientist, he made notable contributions to geodesy, astronomy, psychology, induction, probability, and scientific method. He introduced into modern philosophy the doctrine of scholastic realism, developed the concepts of chance, continuity, and objective law, and showed the philosophical significance of the (...) theory of signs and mathematical logic. The present series is the first published edition of his systematic works. (shrink)

Les sociétés démocratiques sont confrontées à l'émergence d'enjeux environnementaux décisifs qui concernent tant les modes de production, d'échange et de consommation que l'habitat, les transports, l'agriculture, l'industrie et même nos modes de vie. La prise en charge de ces enjeux ne saurait s'opérer simplement par des mesures ponctuelles ou locales. Elle doit aujourd'hui être repensée la temporalité de l'action politique, confrontée à une urgence qui ne cessera de s'accroître dans les prochaines années.

English summary: Schleiermacher acknowledged the Moravian influence on his works. This survey analyses his theological and secular writings between 1788-1796. german description: F.D.E. Schleiermacher bezeichnete sich als einen Herrnhuter hoherer Ordnung. Diese Untersuchung analysiert Schriften vom Beginn seines Theologiestudiums in Halle (1788) bis zu seinem Amtsantritt an der Berliner Charite (1796). Schleiermachers von gleichzeitiger Wertschatzung und Kritik gepragte Haltung gegenuber dem Herrnhutertum wird anhand der Motive Erfahrung und Gemeinschaft herausgearbeitet. Schleiermachers Auseinandersetzung mit seiner Erziehung und Pragung durch die Brudergemeine findet (...) ihren Niederschlag auch in seinen nicht-theologischen Jugendschriften und fruhen Predigten. (shrink)

Im Artikel wird Max Schelers phänomenologischer Zugang zur Realität des Moralischen gegenüber rein prozeduralistischen Begründungsmodellen der Moral profiliert. Dabei steht Schelers Zuordnung von Vernunft und Gefühl im Zentrum. Die Interpretation hebt vor allem zwei Punkte hervor: Zum einen zeigt sie, inwiefern Scheler den Akzent auf die erlebten Sinnzusammenhänge lenkt, die dem Versuch einer rein argumentativ-rationalen Begründung von Moral nicht nur unweigerlich vorausliegen, sondern ihn selbst erst als einen sinnvollen Versuch erscheinen lassen. Zum anderen lenkt sie den Blick auf eine theorie-immanente (...) Spannung, die schließlich dazu Anlass ist, an einer bestimmten Stelle über Schelers Ansatz hinauszugehen. Und so schließt der Artikel mit der These, dass dem Wertfühlen zwar eine fundamentale Rolle im Erschließungsprozess des Moralischen zuzuerkennen ist, es aber nicht mit dem Prozess im Ganzen identifiziert werden kann.The article explores Max Schelers phenomenological approach to the sphere of morality as an alternative to an understanding of the moral world in exclusively procedural terms. For this purpose it focuses on the relation of reason and feeling. The interpretation highlights mainly two points: On the one hand it shows to what extent Scheler accentuates the immediate experience of moral meanings as the necessary condition of every rational moral discourse. On the other hand it elaborates on a problem within Schelers theory itself and finally comes to the conclusion that although the immediate feeling of values plays a decisive role in the process of our moral experience, it must not be identified with the entire process. (shrink)

An indispensable and comprehensive resource for students and scholars of philosophy of religion.

... Difficulty of distinguishing between Varieties and Species — Origin of Domestic ... and Origin— Principle of Selection anciently followed, its Effects— ...