The _Physics_ is a foundational work of western philosophy, and the crucial one for understanding Aristotle's views on matter, form, essence, causation, movement, space, and time. This richly annotated, scrupulously accurate, and consistent translation makes it available to a contemporary English reader as no other does—in part because it fits together seamlessly with other closely associated works in the New Hackett Aristotle series, such as the _Metaphysics_, _De Anima_, and forthcoming _De Caelo_ and _On Coming to Be and Passing Away_. (...) Eventually the series will include all of Aristotle's works. Sequentially numbered endnotes provide the information most needed at each juncture, while a detailed Index of Terms indicates places where focused discussion of key notions occurs. An illuminating general Introduction describes the book that lies ahead, explaining what sort of work it is and what sorts of evidence it relies on. (shrink)

In each of these areas, he reviews the contributions of earlier care theorists and then extends their arguments to provide a more complete description of the ...

1. Happiness, then and now -- Happiness, eudaimonia, and practical reasoning -- Happiness as eudaimonia -- Happiness and virtuous activity -- New directions from old debates -- 2. Happiness then: the sufficiency debate -- Aristotle's case against the sufficiency thesis -- 3. Happiness now: rethinking the self -- Socrates' case for the sufficiency thesis -- Epictetus and the stoic self -- The Stoics' case for the sufficiency thesis -- The embodied conception of the self -- The embodied conception and psychological (...) well-being -- The Stoics' case against the embodied conception. (shrink)

Sometimes it takes years of debate for philosophers to discover what it is they really disagree about. Sometimes they talk past each other in long series of books and articles, never guessing at the root disagreement that divides them. But occasionally a day comes when something happens to coax the cat out of the bag. "Aha!" one philosopher exclaims to another, "so that's why you've been disagreeing with me, misunderstanding me, resisting my conclusions, puzzling me all these years!".

In this volume of newly commissioned essays, leading moral philosophers offer a comprehensive overview of virtue ethics.

Motion—and, in particular, local motion or change in location—plays a central role in Kenelm Digby’s natural philosophy and in his arguments for the immateriality of the soul. Despite this, Digby’s account of what motion consists in has yet to receive much scholarly attention. In this paper, I advance a novel interpretation of Digby on motion. According to it, Digby holds that for a body to move is for it to divide from and unify with other bodies. This is a view (...) of motion—as change in relations of parthood—that Alison Peterman attributes to Digby’s contemporary and acquaintance, Margaret Cavendish. Having shown that Digby’s presentation of the view predates Cavendish’s by more than a decade, I make a case that Digby’s work influenced Cavendish’s on this topic. In developing and defending my reading, I consider to what extent the Digbean account of motion and the arguments for it accord with the ideals of the mechanical philosophy emerging in the early modern period. (shrink)

In this groundbreaking book, Daniel D. Novotny explores one of the most controversial topics of Suarez's philosophy: "beings of reason." Beings of reason are impossible intentional objects, such as blindness and square-circle.

Realists about possible worlds typically identify possible worlds with abstract objects, such as propositions or properties. However, they face a significant objection due to Lewis (1986), to the effect that there is no way to explain how possible worlds-as-abstract objects represent possibilities. In this paper, I describe a response to this objection on behalf of realists. The response is to identify possible worlds with propositions, but to deny that propositions are abstract objects, or indeed objects at all. Instead, I argue (...) that realists should follow Prior (1971) and others in treating higher-order quantification (e.g. quantification into predicate or sentence position) as a genuine form of quantification in its own right, and so in particular, not to be analysed in terms of first-order quantification over abstract objects. I argue that from this ‘higher-orderist’ perspective, there is a relatively straightforward answer to the question of how possible worlds-as-propositions succeed in representing possibilities. (shrink)

This paper will attempt to assess the primary differences between what I take to be the two primary philosophical "traditions" in contemporary French philosophy, using Derrida (transcendence) and Deleuze (immanence) as exemplary representatives. The body of the paper will examine the use of these terms in three different areas of philosophy on which Derrida and Deleuze have both written: subjectivity, ontology, and epistemology. (1) In the field of subjectivity, the notion of the subject has been critiqued in two manners, either (...) by appealing either to the transcendence of the other (Levinas, Derrida) or to the immanent jlux of experience itself, in relation to which the Ego itself is trancendent (Deleuze, Foucault, Sartre, James). (2) In the field of ontology, a purely "immanent" ontology would be an ontology in which there is neither a "beyond" or an "otherwise" Being, nor "interruptions" in Being, both of which would require an appeal to a formal element of transcendence (Deleuze). Such a "transcendent" and aporetic structure, which can never appear or be present as such within Being, is what lies at the basis of the project of deconstruction, with its attendant aporias (Derrida). (3) This distinction, finally, finds parallels in Kant's epistemology, for whom the possible experience is conditioned by purely immanent criteria (Deleuze), whereas what goes beyond the limits of possible experience is transcendent (Derrida). Drawing on these three thread of analysis, the paper concludes with an assessment of what is at stake in the ethical differences between the two traditions. The question of "transcendence" is "What mast I do?", which is the question of morality (a duty or obligation that is beyond being, an "ought" beyond the "is"). The question of "immanence" is "What can I do?" (my power or capacity as an existing individual within being). For Levinas and Derrida, ethics precedes ontology because it is derived from an element of transcendence (the Other); for Deleuze, ethics is ontology because it is derived from the immanent relation of beings to Being at the level of their existence (Spinoza). (shrink)

Infallibilism is the view that a belief cannot be at once warranted and false. In this essay we assess three nonpartisan arguments for infallibilism, arguments that do not depend on a prior commitment to some substantive theory of warrant. Three premises, one from each argument, are most significant: if a belief can be at once warranted and false, then the Gettier Problem cannot be solved; if a belief can be at once warranted and false, then its warrant can be transferred (...) to an accidentally true belief; if a belief can be at once warranted and false, then it can be warranted and accidentally true. We argue that each of these is either false or no more plausible than its denial. Along the way, we offer a solution to the Gettier Problem that is compatible with fallibilism. (shrink)

Deleuze’s philosophy of immanence, because it vigorously rejects every appeal to the beyond, is often presumed to be indifferent to the concerns of religion. This book argues against such a presumption. It does so, first of all, by emphasising how both Deleuze’s thought and the notion of religion are motivated by a demand to create new modes of existence, or to imagine and enact a future that would substantively break with the present configuration of being. If Deleuze’s thought and the (...) notion of religion intersect in this regard, then their divergence must be located elsewhere, namely in the distinction between immanence and transcendence. The book thus argues that the enemy of Deleuze’s thought is not religion in general but instead the specific operation of transcendence. Furthermore, it argues that since Deleuze’s thought is not simply anti-religious, it cannot be identified with secularism. Along these lines, the book shows how Deleuzian immanence is able both to oppose religious transcendence and to enter an allliance with immanent accounts of the name of God. The effect of this is to suspend the paralysing debate between religion and the secular in order to attend to the ways in which immanence – whether “religious” or “secular” – is able to break with the present and to create the future. (shrink)

Introduction : the future taken seriously -- The future of democratic societies : a theory of intergenerational justice -- The temporal landscape of contemporary society : a theory of acceleration -- How do we know the future? : a theory of future studies -- How is the future decided? : a theory of decision -- Who is in charge of the future? : a theory of responsibility -- Chronopolitics : a theory of social rhythm -- Politics in a post-heroic society (...) : a theory of political contingency -- The political construction of collective hope. (shrink)

The problem known as Buridan’s Ass says that a hungry donkey equipoised between two identical bales of hay will starve to death. Indecision kills the ass. Some philosophers worry about human analogs. Computer scientists since the 1960s have known about the computer versions of such cases. From what Leslie Lamport calls ‘Buridan’s Principle’—a discrete decision based on a continuous range of input-values cannot be made in a bounded time—it follows that the possibilities for human analogs of Buridan’s Ass are far (...) more wide-ranging and securely provable than has been acknowledged in philosophy. We are never necessarily decisive. This is mathematically provable. I explore four consequences: first, increased interest of the literature’s solutions to Buridan’s Ass; second, a new asymmetry between responsibility for omissions and responsibility for actions; third, clarification of the standard account of akrasia; and, fourth, clarification of the role of credences in normative decision-theory. (shrink)

Much has been written about medicine and the market in recent years. This book is the first to include an assessment of market influence in both developed and developing countries, and among the very few that have tried to evaluate the actual health and economic impact of market theory and practices in a wide range of national settings. Tracing the path that market practices have taken from Adam Smith in the eighteenth century into twenty-first-century health care, Daniel Callahan and (...) Angela A. Wasunna add a fresh dimension: they compare the different approaches taken in the market debate by health care economists, conservative market advocates, and liberal supporters of single-payer or government-regulated systems. In addition to laying out the market-versus-government struggle around the world -- from Canada and the United States to Western Europe, Latin America, and many African and Asian countries -- they assess the leading market practices, such as competition, physician incentives, and co-payments, for their economic and health efficacy to determine whether they work as advertised. This timely and necessary book engages new dimensions of a development that has urgent consequences for the delivery of health care worldwide. (shrink)

The increasing use of digital technologies in judicial and arbitration proceedings increases the usage of digital evidence by the parties, which brings the necessity of creating patterns for adjudicators to admit and assess this new type of evidence. This paper generally addresses digital evidence focusing on the second moment in international arbitration proceedings. It also narrows the topic to hacked and leaked evidence and its admissibility in international arbitration. The literature review showed a significant amount of research devoted to the (...) evidence in arbitration. Some considered electronic evidence within one jurisdiction; others focused on certain forms of digital evidence such as electronic signatures. Papers on digital evidence in international arbitration approach arbitration rules for digital evidence but skip admissibility issues. No systemic and complex works research digital evidence in arbitration, explicitly focusing on the admissibility of hacked and leaked digital evidence from a comparative perspective. Also, no research deals with enforcing international arbitration awards relying on illegally obtained digital evidence. In these cases, there could be a possible violation of domestic public policy under the New York Convention terms (art. V, 2, b). That is why the paper aims to offer the concept of digital evidence in international arbitration, including hacked and leaked evidence, criteria of its admissibility and relevance, and design the arbitration guidelines for assessing hacked and leaked evidence. Comparative legal analysis of the international arbitration rules and national procedure law allowed us to compare the regulatory approaches to the definition of digital evidence and its admissibility worldwide. The method of legal modeling allowed designing model guidelines for arbitral tribunals to evaluate the admissibility and relevance of digital evidence, including hacked and leaked evidence. Moreover, the case study method allowed us to analyze jurisprudence and define criteria for admission of hacked and leaked evidence. We conclude that the admissibility of hacked and leaked evidence depends solely on the arbitrator’s broad discretion to assess the evidence. Nevertheless, thorough evidence analysis and a well-reasoned award are always mandatory. (shrink)

The social sciences playa variety of multifaceted roles in the policymaking process. So varied are these roles, indeed, that it is futile to talk in the singular about the use of social science in policymaking, as if there were one constant relationship between two fixed and stable entities. Instead, to address this issue sensibly one must talk in the plural about uses of dif ferent modes of social scientific inquiry for different kinds of policies under various circumstances. In some cases, (...) the influence of social scientific research is direct and tangible, and the connection between the find ings and the policy is easy to see. In other cases, perhaps most, its influence is indirect-one small piece in a larger mosaic of politics, bargaining, and compromise. Occasionally the findings of social scientific studies are explicitly drawn upon by policymakers in the formation, implementation, or evaluation of particular policies. More often, the categories and theoretical models of social science provide a general background orientation within which policymakers concep tualize problems and frame policy options. At times, the in fluence of social scientific work is cognitive and informational in nature; in other instances, policymakers use social science primarily for symbolic and political purposes in order to le gitimate preestablished goals and strategies. Nonetheless, amid this diversity and variety, troubling general questions persistently arise. (shrink)

The experimental validity of research in the experimental philosophy of free will has been called into question. Several new, important studies (Murray et al. forthcoming; Nadelhoffer et al., Cognitive Science 44 (8): 1–28, 2020 ; Nadelhoffer et al., 2021; Rose et al., Cognitive Science 41 (2): 482–502, 2017 ) are interpreted as showing that the vignette-judgment model is defective because participants only exhibit a surface-level comprehension and not the deeper comprehension the model requires. Participants, it is argued, commit _bypassing_, _intrusion_, (...) and _fatalism_ errors. We respond in two ways: (1) we critique and improve existing methods for assessing deeper comprehension and (2) we develop videos to convey deterministic principles of change that succeed in significantly reducing participants’ bypassing, intrusion, and fatalism errors. Consequently, we have the best existing instrument for gauging folk intuitions about the relationship between free will and determinism. (shrink)

For one with libertarian sympathies, the official regulation of foods and drugs is presumptively a bad thing. One is most accustomed to seeing the argument in debates about legalizing marijuana and other hedonic drugs. And it remains a very good if by now well-trafficked question, which will be more well-trafficked still by the time this essay ends, why government should be in the business of telling people what sorts of chemical moodenhancers they may take. But as the criminologist James Jacobs (...) has pointed out, to ask this question is to put in play matters far larger and more important than marijuana. What business is it of government to say what medicines may be sold and by whom they may be sold? Why should certain chemical agents be available to willing buyers only with a doctor's scrip, and other agents, such as unproved drugs or devices, forbidden to all, even with medical permission? If libertarians answer these questions impatiently, then admirers of the administrative welfare state will be happy to play rope-a-dope with them, chattering on about the endearing eccentricities of libertarians' assumptions and avoiding the challenge to articulate and defend their own increasingly shabby-looking principles. Those principles are much in need of defense. Food and drug laws are among the most well-established offices of regulatory government. They are complicated, hypertechnical, mysterious, and expensive to administer and maintain. One is entitled to suspect that a number of them are carried on more out of habit and routine than out of any authentic conviction that they are the best way, or among the better ways, to provide for the welfare of citizens. (shrink)

Pragmatism has been rediscovered in recent years and presented as emblematic of modern thinking. At the center of this worldwide interest in late‐nineteenth century Pragmatism stood, first, a rejection of the traditional dualistic construction of the world in philosophy and psychology; second, a distinguishing of the findings of learning theory from those of evolutionary theory; and, third, a consideration of industrial democracy as the context of modern thinking and action. In this essay Daniel Tröhler shows that these innovations were (...) far less secular than has generally been assumed. Underlying early Chicago Pragmatism is a reformed Protestant mentality that was shaped by a vision of a common mission: realizing the “kingdom of God on earth”— a mentality that responded critically to the provocations of modernity and, through this response, developed a distinctive discourse that came to be called “Pragmatism.”. (shrink)

Machine generated contents note: Introduction Henry Somers-Hall; 1. Deleuze and the history of philosophy Daniel W. Smith; 2. Difference and repetition James Williams; 3. The Deleuzian reversal of Platonism Miguel Beistegui; 4. Deleuze and Kant Beth Lord; 5. Phenomenology and metaphysics, and chaos: on the fragility of the event in Deleuze Leonard Lawlor; 6. Deleuze and structuralism François Dosse; 7. Deleuze and Guattari: Guattareuze and Co. Gary Genosko; 8. Nomadic ethics Rosi Braidotti; 9. Deleuze's political philosophy Paul Patton; 10. (...) Deleuze, mathematics, and realist ontology Manuel Delanda; 11. Deleuze and life John Protevi; 12. Gilles Deleuze's aesthetics of sensation Dorothea Olkowski; 13. Deleuze and literature Ronald Bogue; 14. Deleuze and psychoanalysis Eugene Holland; 15. Deleuze's philosophical heritage: unity, difference, and onto-theology Henry Somers-Hall. (shrink)

Modernity and the other: a story of inequality -- Locating the other in the political debates of early modernity -- Thinking and rethinking the equality of the other: Vitoria, Sepúlveda and the true barbarians -- Las Casas and the other: the tension between equality and cultural othercide -- From the civilizing mission to irreconcilable alterity: the changing perception of the Indians in the French Enlightenment -- The other side of modernity: legitimizing the transition from cultural othercide to physical othercide -- (...) Looking to the future. (shrink)

Propositional logic -- Predicate logic -- Proof strategies and diagrams -- Mathematical induction -- Set theory -- Functions -- Relations -- Core concepts in abstract algebra -- Core concepts in real analysis.

. I take the APA publication A Spiritual Strategy for Counseling and Psychotherapy, along with a devoted issue of Journal of Psychology and Theology, as a paradigmatic example of a trend. Other instances include the uncritical use of “Eastern” philosophy in Humanistic and Transpersonal Psychology, almost normative appeal to the “Sacred” within the psychology of spirituality, talk of “God in the brain” within neurological research, the neologism entheogen referring to psychedelic drugs, and calls for new specializations such as neurotheology and (...) theobiology. In response to the legitimate ethical requirements of respect and openness regarding clients' religious worldviews, the trend is to make God an essential component in psychological theory. The argument is that God is active in the universe and especially in human affairs to such an extent that any accurate account of strictly psychological matters, not just a comprehensive, interdisciplinary purview that could include a distinct theological dimension, must include God as an explanatory factor. Less nuanced than standard theological thought about divine intervention—including a range of opinions from supernaturalism, to occasionalism, to providential and deistic naturalism—this trend would blur the epistemological differences between religion and science by appeal to claimed knowledge sources such as inspiration and revelation and thus undermine the achievements of evidence‐based science and establish particularistic religious beliefs as standard explanatory accounts. The concern to include a spiritual, in contrast to a religious or theist, dimension in psychological theory is welcome; but elaborated approaches, such as my own and those of Roberto Assagioli, Viktor Frankl, and Ken Wilber, open to varied theological applications, already exist. (shrink)

Modal ontological arguments are often claimed to be immune to the flqqperfect islandfrqq objection of Gaunilo, because necessary existence does not apply to material, contingent things. But Gaunilo’s strategy can be reformulated: we can speak of non-contingent beings, like quasi-Gods or evil God. The paper is intended to show that we can construct ontological arguments for the existence of such beings, and that those arguments are equally plausible as theistic modal argument. This result does not show that this argument is (...) fallacious, but it shows that it is dialectically ineffective as an argument for theism. (shrink)

Przedmiotem opracowania jest omówienie dopuszczalności udzielania i finansowania terapii spoza katalogu świadczeń gwarantowanych w niemieckim ubezpieczeniu zdrowotnym. Punktem wyjścia jest analiza tzw. uchwały mikołajkowej niemieckiego federalnego trybunału konstytucyjnego (BverfG) oraz konkretyzujących zawarte w niej wytyczne wyroków federalnego sądu socjalnego (BSG). Następnie na tym tle przedstawiona zostanie kodyfikująca je regulacja § 2 ust. 1a księgi piątej niemieckiego kodeksu socjalnego (SGB V), statuująca – na zasadzie wyjątku – prawo ubezpieczonych do świadczeń opieki zdrowotnej nie objętych systemową gwarancją.

In this article, I present an interpretation of Aristotle’s thought regarding the normative value of friendship duties.The argument is divided in VII sections. In Section I, I provide brief summaries of the main arguments defended by me in a previous article about the normative consequences of virtue and utility friendships in Aristotle, the objectives that are to be defended in this article and of the conclusions that I take them to support. In section II, I offer an interpretation of Aristotle’s (...) thought regarding the normative value of friendship duties in cases where there is no practical conflict between friendship duties. In section III, I outline Aristotle’s theory about how we should deal with cases where there is such practical conflict. In the next sections, I analyze three other passages of the Aristotelian corpus where we have good reason to think that this kind of conflict appears, namely, NE, III 1, 1110a20-29 (IV), Pol., III 10, 1286b23-28 (V) and Pol., VII 9, 1330a9-25 (VI), in order to flesh out the outline presented in section III. In section VII I conclude with a summary of the argument. (shrink)

This article synthesizes the results of several interviews with argumentation scholars from across the American continents to address three questions regarding the connections in argumentation studies between North and South/Central America: “What motivated the study of argumentation in the Americas?” “What commonalities, if any, exist in argumentation studies across the Americas?” and “What should the future of argumentation studies in the Americas look like?” Using these interviews in combination with existing textual sources, the article also provides motivated suggestions for directions (...) for the future of the community in the field. (shrink)

. The notion of the universe evolving through an interplay of law and chance raises numerous theological questions. In particular, scientific evidence of chance confronts images of God and divine action within this emerging worldview. To interpret Christian faith within a scientific world, figures from church tradition are drawn into the conversation, and a particular spirituality is appropriated to highlight the relationship between science and religion. The personal, practical, accessible spirituality of Saint Francis de Sales is retrieved for the discussion. (...) This Christian humanist recognized the love of God as paramount to a human‐divine relationship. The themes of divine providence and the will of God illustrate a spirituality of the heart that provides relevant insights into the theological implications of chance. An overview of how the reality of chance has posed numerous questions is considered before drawing on the spirituality of de Sales. Various theological views on chance are presented. As Salesian thought enhances an understanding of divine action in a world of chance, contemporary theologies of chance provide a framework for understanding the teachings of the saint in a new way. (shrink)

In this chapter, Daniel Layman argues that there is not one Lockean conception of IR but rather (at least) two mutually incompatible conceptions: one a Ciceronian moral cosmopolitanism and the other a colonialism centered on British interests. Opposing Locke’s philosophical writings with his economic works, Layman’s reading acknowledges the contradictions and incoherence present in Locke’s IR theory.

Physicalism, the thesis that everything is physical, is one of the most controversial problems in philosophy. Its adherents argue that there is no more important doctrine in philosophy, whilst its opponents claim that its role is greatly exaggerated. In this superb introduction to the problem Daniel Stoljar focuses on three fundamental questions: the interpretation, truth and philosophical significance of physicalism. In answering these questions he covers the following key topics: -/- (i)A brief history of physicalism and its definitions, (ii)what (...) a physical property is and how physicalism meets challenges from empirical sciences, (iii)'Hempel’s dilemma’ and the relationship between physicalism and physics, (iv)physicalism and key debates in metaphysics and philosophy of mind, such as supervenience, identity and conceivability, and (v)physicalism and causality. -/- Additional features include chapter summaries, annotated further reading and a glossary of technical terms, making Physicalism ideal for those coming to the problem for the first time. (shrink)

Le philosophe Anton Wilhelm Amo (c.1703-c.1759), qui a grandi en Allemagne où il a enseigné sa discipline dans les universités de Halle et d'Iena avant de retourner en Afrique et de mourir en sa terre natale du Ghana, a très tôt été célébré comme un exemple. Ou plutôt un contre-exemple portant un démenti au préjugé que la philosophie, cette manifestation par excellence d'une humanité accomplie, ne pouvait concerner les Africains. C'est ainsi que l'Abbé Grégoire parle de lui au début du (...) XIXe siècle tandis qu'aujourd'hui le philosophe ghanéen Kwasi Wiredu invite à voir en lui un auteur qui a apporté une perspective africaine au problème philosophique de la relation du corps à l'esprit. Il s'imposait, pour celui qui est devenu une figure majeure de la philosophie africaine, de revenir à son principal ouvrage pour étudier avec soin la relation que sa réflexion entretient avec les philosophes mais aussi et surtout les médecins de son temps. Car montrer que sa pensée s'inscrit dans le climat intellectuel allemand de son époque et l'éclaire est un préalable nécessaire à l'étude du sens qu'elle donne à l'expression 'philosophie africaine '. C'est ce que réalise ici Daniel Dauvois, un historien de la philosophie en France et en Allemagne aux XVIIe et XVIIIe siècles, avec la précision et la minutie requises. (shrink)

Chronicling the emergence of an international society in the 1920s, Daniel Gorman describes how the shock of the First World War gave rise to a broad array of overlapping initiatives in international cooperation. Though national rivalries continued to plague world politics, ordinary citizens and state officials found common causes in politics, religion, culture and sport with peers beyond their borders. The League of Nations, the turn to a less centralized British Empire, the beginning of an international ecumenical movement, international (...) sporting events and audacious plans for the abolition of war all signaled internationalism's growth. State actors played an important role in these developments and were aided by international voluntary organizations, church groups and international networks of academics, athletes, women, pacifists and humanitarian activists. These international networks became the forerunners of international NGOs and global governance. (shrink)

This exceptional anthology immerses students in such powerful ideas that they will find themselves not just reading about, but actually participating in, the kind of philosophical thinking that can change the way they look at their lives and the world around them. Now in a new edition, The Experience of Philosophy features eighty-five readings that challenge students' thinking about God, freedom, reality, nothingness, death, and their own identities. Provocative and accessible, these selections have been carefully chosen for their ability to (...) draw students out of an ordinary frame of reference into exciting new territory. Although the editors include many classic sources from philosophers such as Plato, Descartes, Locke, and Kant, the emphasis is on contemporary writings. Articles by Derek Parfit, Bertrand Russell, and others help students see philosophy's links to literature, the natural sciences, and the physical and social sciences. The sixth edition features twelve new essays--by Augustine, Alvin Plantinga and Daniel Kolak, Georges Rey, Fred Dretske, David Reisman, Paul Teller, Clea F. Rees, Padmasiri de Silva, Daniel Kolak, Karl Marx, Anand Chandavarkar, and Vincent Hendricks--as well as more text boxes offering excerpts from other relevant works. The Experience of Philosophy, Sixth Edition, integrates helpful pedagogical aids including section introductions, a brief introduction to each selection, biographical information on each author, and questions before and after each reading to reinforce main ideas and promote thinking. Further readings after each selection direct students to additional material on related issues. Ideal for introductory philosophy courses, The Experience of Philosophy, Sixth Edition, encourages students to "do" philosophy, rather than just read about its history. (shrink)

What is religion? How did it originate? How does it operate? How can it be explained? Introducing Religion: Readings from the Classic Theorists presents the key writings of eleven theorists that explain the phenomenon of religion - its origin, historical growth, and world-wide variations - without relying on the authority of the Bible or the articles of dogma. With the hope of uncovering core principles, these influential theorists sought to understand and to discover what makes peoplefrom a variety of cultures (...) believe and behave as they do when it comes to religion. An ideal companion to Eight Theories of Religion, Second Edition, also by Daniel L. Pals, which shares its organization, Introducing Religion begins with a look at the ideas of Edward Burnett Tylor and James Frazer - two Victorian pioneers in anthropology and the comparative study of religion. It continues with the "reductionist" approaches of Sigmund Freud, Emile Durkheim, and Karl Marx, still very much alive in current debates. Countering these approaches are the writings of philosopher-psychologist William James, theologian Rudolf Otto, sociologist Max Weber, and comparativist Mircea Eliade. Finally, the book ends with the newer methods and ideas arising from the African field studies of ethnographer E. E. Evans-Pritchard and the interpretive anthropology of Clifford Geertz. (shrink)

In this essay, I evaluate the extent to which some currents in classical Christian mysticism might count as properly ‘Christian’ against the rules of faith and theological methodology of thinkers like Tertullian, Irenaeus, and Justin Martyr. I begin by expounding this methodology as it relates to non-Christian philosophical traditions, and from there explore the rules these thinkers offer, suggesting that the beating heart of these rules is not a string of propositions to affirm so much as it is a commitment (...) to a certain rendition of biblical narrative grammar. After exploring this grammar, I turn to a brief discussion of the foundations of Christian mysticism and the thought of Evagrius Ponticus. The aim here is to illustrate the theoretical foundations of much Christian mysticism, as well as to provide a test case to evaluate how far some prominent elements of this discourse might, or might not, cohere with the biblical narrative grammar elucidated above. I argue that there is ample room to question the legitimacy of Evagrius’s claim to properly Christian theorizing, and suggest this has serious implications for future Christian work in the philosophy of mysticism. (shrink)

Is more money for global health always good news? No, argues Esser, who suggests that many of the problems that plague decision-making in global health assistance lie not in the global South but in the North, where the monetary flows originate and where most policies are conceived.

Ethics in the philosophical traditions of India -- Chinese ethics -- Ancient Greek ethics -- Medieval Christian, Jewish, and Islamic ethics -- Ethics in modern philosophy -- African ethics -- The self in Indian philosophy -- The self in Chinese Buddhism -- Ancient Greek philosophy of mind -- Mind and body in early modern philosophy -- African philosophy of mind -- Indian theories of knowledge -- Chinese theories of knowledge.

Designed for contemporary moral problems courses, Bonevac's Today's Moral Issues is unique in providing theoretical readings related to the contemporary issues readings that follow; students connect theory and practice, thereby making the theory interesting and relevant. In addition to providing readings on contemporary topics, the book lends historical perspective to current moral issues with its unique inclusion of classic selections by philosophers such as Aristotle, Mill, Kant, and Locke.

The philosophical thought of J. G. Fichte, particularly his later work, is at the very center of the paradigm shift under way in the field of German idealism. Crucial to this reassessment is Fichte's _Wissenschaftslehre nova methodo_ of 1796 to 1799, the manuscript at the heart of this essay colleciton and an articulation of the philosopher's _Wissenschaftslehre,_ or overall system of philosophy, which he discussed in lectures at the University of Jena. Coherent, comprehensive, and edited by two of the foremost (...) Fichte scholars in the world, the essays provide a much needed introduction to the major themes of the most important period of Fichte's philosophical thought--and thus to German idealism itself--and make a persuasive case for the originality and continuing significance of the later Jena _Wissenschaftslehre._. (shrink)

The article focuses on surfing to consider the attractiveness of using the sublime to describe experiences and emotions in nature sports. The sublime is shown to be a red herring in scholarship as it fails to account for many of the valuable experiences available to nature sports enthusiasts. The article draws on the work of Genevieve Lloyd to propose that wonder is a more suitable concept that gets to the heart not only of the terror and awe that nature can (...) inspire, but also to the orientation towards our finitude, difference, and the stimulation of growth and practical knowledge that nature sports also inspire (and that are not accounted for in the sublime). (shrink)