Book 1. Volume I, Greece and Rome ; Volume II, Augustine to Scotus ; Volume III, Ockham to Suarez.

This reissue of his collection of early essays, Logico-Linguistic Papers, is published with a brand new introduction by Professor Strawson but, apart from minor ...

The Scientific Attitude presents a systematic account of the cognitive and social features of science. Written by an experimental biologist actively engaged in research, the work is unique in its attempt to understand science in terms of day-to-day practice. The book goes beyond the traditional description of science that focuses on method and logic to characterize the scientific attitude as a way of looking at the world.

The first half of the book concentrates on key definitions and epistemological issues, including an overview of philosophy as applied to technology, a definition of technology, and an examination of technology as it relates to practical and ...

Political theorists are certainly familiar with violence, an ever-present spectre of disorder in every major text. And while The Republic raised the sex issue more than two millennia ago, it has taken considerable feminist effort in recent years to get this re-centred again so that it is not just an issue about women, but an issue debated and expanded from women's perspectives on power relations in social relationships. Today this covers critical engagement with the ways that sex itself is constructed (...) as knowledge about anyone's body, the gendered hierarchies of power through which women and men are perceived and constrained, and the modes through which diverse sexualities are experienced within and projected upon the foregoing. (shrink)

Philosophy in Russia covers its subject broadly and in detail from the eighteenth century to Lenin and beyond into the post-Stalin period. It offers a continuous history of the development of philosophical thought in Russia, and portraits of individual and influential thinkers. The author devotes careful analysis to radicals such as Bakunin, Herzen, Chernyshevsky and Lavrov, and to the Marxists such as Plekhanov and Lenin. He also discusses the thought of writers such as Kireevsky, Leontiev and Solovyev, and examines the (...) philosophically relevant ideas of Dostoevsky and Tolstoy. He also discusses Russian thinkers in exile, such as Berdyaev, Frank, N. O. Lossky and Shestov.For historical reasons philosophical thought in Russia has tended to become socially or politically committed thought. To what extent genuine philosophical thought has proved to be compatible with the monopoly enjoyed by Marxism-Leninism in the fields of education and publishing is a crucial question discussed in this authoritative study. (shrink)

Liberals and Marxists alike have had a stake in making Marx non?liberal in theory and anti?liberal in practice. My re?reading of his work and life emphasizes the considerable overlaps and continuity between his views and activities and the liberalism of his day and ours. Marx?s critique of liberalism thus becomes subtler and less easily dismissed by liberals, who would do well to confront the violence and class struggle inherent in the success of the liberal project, rather than to erase this (...) in favour of an idealized doctrine and sanitized history. I identify an irony in that Marx politicized reason and reasonableness long before anti?foundational ?post?Marxists? developed their ?political? critique of traditional Marxist conceptions of truth and science. (shrink)

Hannah Arendt disavowed the title of “philosopher,” and is known above all as a political theorist. But the relationship between philosophy and politics animates her entire oeuvre. We find her addressing the topic in The Human Condition (1958), in Between Past and Future (a collection of essays written in the early 1960s), and in Men in Dark Times (another collection of essays, this one from the late sixties). It is treated in her Lectures on Kant’s Political Philosophy, composed during the (...) seventies, and also in the posthumous Life of the Mind, two of three projected volumes of which were complete when she died in 1975. Certainly, Arendt’s thought cannot be understood without taking into account her deep suspicion of and equally deep commitment to philosophy in the context of political reflection. For all that, her writings on this abiding preoccupation do not gel into a systematically articulated theory or programmatic statement. Instead, they reflect Arendt’s appreciation of what remained for her a “vital tension” – an enigma. (shrink)

In response to calls to forget and unthink photography this article considers the computational environment and its consequences for the image making. What is there to know about images that are networked and generated with data processing techniques rather than with light and chemistry? How to analyse images and read what they are and what they represent, beyond what is visible in the picture? The article argues that glitches while aesthetically capturing errors in the machine point to broader conditions of (...) image making revealing systemic errors and not only its momentary technical failures. To explore digital images as affective phenomena to be sensed, the article looks at how glitch and its operations have been used by artists to generate digital images, and most importantly how they reveal computational systems as technical objects and affective infrastructures where discrimination is not an error but part of the system. (shrink)

In a series of articles specifically commossioned for this volume, some of today's most distinguished business ethicists survey the main areas of interest and ...

Carver Mead offers a radically new approach to the standard problems of electromagnetic theory.

This moral philosophy text with readings embraces Socrates' observation that ethics is "no small matter, but how we ought to live." How ought we to live? This hard question captures the full range of moral inquiry from traditional moral theory to contemporary moral issues, such as abortion, capital punishment, and war. But there is much more to moral philosophy: How should we be as people? When should we forgive? Are we capable of morality? What about non-western ethics? And most distressing (...) of all, why be moral in the first place? These and other challenging questions show the profundity and inescapable importance of moral philosophy for a life worth living. Life's Hardest Questions combines lively and informative introductory discussions with classic and contemporary writings in moral philosophy. (shrink)

For over four decades, "Introduction to Operations Research" by Frederick Hillier has been the classic text on operations research. While building on the classic strengths of the text, the author continues to find new ways to make the text current and relevant to students. One way is by incorporating a wealth of state-of-the-art, user-friendly software and more coverage of business applications than ever before. The hallmark features of this edition include clear and comprehensive coverage of fundamentals, an extensive set (...) of interesting problems and cases, and state-of-the-practice operations research software used in conjunction with examples from the text. The ninth edition introduces a new partnership with the Institute for Operations Research and Management (INFORMS). These two pillars of the OR world have come together to showcase some of the award-winning applications of operations research and integrate them with this text. (shrink)

Originally written in 1956 and revised in 1972, this book explores the work of many of the most important thinkers of the 20th century, including Ayer, ...

This book is the first comprehensive study of Rousseau's rich and complex theory of the type of self-love (amour proper) that, for him, marks the central difference between humans and the beasts. Amour proper is the passion that drives human individuals to seek the esteem, approval, admiration, or love--the recognition--of their fellow beings. Neuhouser reconstructs Rousseau's understanding of what the drive for recognition is, why it is so problematic, and how its presence opens up far-reaching developmental possibilities for creatures that (...) possess it. One of Rousseau's central theses is that amour proper in its corrupted, manifestations--pride or vanity--is the principal source of an array of evils so widespread that they can easily appear to be necessary features of the human condition: enslavement, conflict, vice, misery, and self-estrangement. Yet Rousseau also argues that solving these problems depends not on suppressing or overcoming the drive for recognition but on cultivating it so that it contributes positively to the achievement of freedom, peace, virtue, happiness, and unalienated selfhood. Indeed, Rousseau goes so far as to claim that, despite its many dangers, the need for recognition is a condition of nearly everything that makes human life valuable and that elevates it above mere animal existence: rationality, morality, freedom--subjectivity itself--would be impossible for humans if it were not for amour proper and the relations to others it impels us to establish. (shrink)

Neil Levy defends no-platforming people who espouse dangerous or unacceptable views. I reject his notion of higher-order evidence as authoritarian and dogmatic. I argue that no-platforming frustrates the growth of knowledge.

Genetic determinism can be described as the attribution of the formation of traits to genes, where genes are ascribed more causal power than what scientific consensus suggests. Belief in genetic determinism is an educational problem because it contradicts scientific knowledge, and is a societal problem because it has the potential to foster intolerant attitudes such as racism and prejudice against sexual orientation. In this article, we begin by investigating the very nature of belief in genetic determinism. Then, we investigate whether (...) knowledge of genetics and genomics is associated with beliefs in genetic determinism. Finally, we explore the extent to which social factors such as gender, education, and religiosity are associated with genetic determinism. Methodologically, we gathered and analyzed data on beliefs in genetic determinism, knowledge of genetics and genomics, and social variables using the “Public Understanding and Attitudes towards Genetics and Genomics” instrument. Our analyses of PUGGS responses from a sample of Brazilian university freshmen undergraduates indicated that belief in genetic determinism was best characterized as a construct built up by two dimensions or belief systems: beliefs concerning social traits and beliefs concerning biological traits; levels of belief in genetic determination of social traits were low, which contradicts prior work; associations between knowledge of genetics and genomics and levels of belief in genetic determinism were low; and social factors such as age and religiosity had stronger associations with beliefs in genetic determinism than knowledge. Although our study design precludes causal inferences, our results raise questions about whether enhancing genetic literacy will decrease or prevent beliefs in genetic determinism. (shrink)

This chapter contains sections titled: Cultural relativism Ethical absolutism A cognitive alternative to EA: ethical relativism External and internal objections to ER Finding the middle ground: pluralistic relativism Ethics in business Conclusion.

In this groundbreaking interdisciplinary work, Frederick Turner presents a new theory of aesthetics based on the argument that beauty is an objective reality in the universe. He identifies the experience of beauty as a pancultural, neurobiological phenomenon. Drawing on recent work in a wide range of fields--ritual and dramatic performance, the oral tradition, paleoanthropology and human evolution, neurobiology, cosmology and theoretic physics, chaos theory and fractal mathematics--the book describes evolution as a self-organizing, emergent process that generates increasingly advanced forms (...) of self-reflection, and proposes that the experience of beauty is the recognition of this evolutionary process and the reward for participating in it. The experience of aesthetic beauty, Turner says, is an adaptive function that drives evolution through sexual selection. Those individuals most sensitive to beauty survived surface cultural changes, excelled in mating rituals, and were participants in the positive evolution of the species. Turner shows how, as a result, neurotransmitters in the brain respond to certain inherited systems by which we appreciate beauty. Turner also presents the implications for theories of art and literature that follow from his identification of the inherent genres of human aesthetic experience. Forms of art cannot be arbitrary but must be rooted in our biological inheritance. This calls into question theories about modern art, and suggests that modernist culture turned its back on beauty in an attempt to repress and avoid the shame of humanness and our biological nature. This book breaks radically with contemporary positions in psychology, sociology, philosophy, andart, and offers an alternative to present trends in literary and critical theory. It should be of interest to a wide variety of readers, including the artistic community, critical theorists, students of oral traditions, philosophers, and aestheticians. (shrink)

This book is addressed to readers who have laid the foundation of a liberal education & are beginning the special study of law.

This book presents a thorough overview of a model of human functioning based on the idea that behavior is goal-directed and regulated by feedback control processes. It describes feedback processes and their application to behavior, considers goals and the idea that goals are organized hierarchically, examines affect as deriving from a different kind of feedback process, and analyzes how success expectancies influence whether people keep trying to attain goals or disengage. Later sections consider a series of emerging themes, including dynamic (...) systems as a model for shifting among goals, catastrophe theory as a model for persistence, and the question of whether behavior is controlled or instead 'emerges'. Three chapters consider the implications of these various ideas for understanding maladaptive behavior, and the closing chapter asks whether goals are a necessity of life. Throughout, theory is presented in the context of diverse issues that link the theory to other literatures. (shrink)

The Hegelian-Marxist idea of alienation fell out of favor after the postmetaphysical rejection of humanism and essentialist views of human nature. In this book Rahel Jaeggi draws on the Hegelian philosophical tradition, phenomenological analyses grounded in modern conceptions of agency, and recent work in the analytical tradition to reconceive alienation as the absence of a meaningful relationship to oneself and others, which manifests in feelings of helplessness and the despondent acceptance of ossified social roles and expectations. A revived approach to (...) alienation helps critical social theory engage with phenomena such as meaninglessness, isolation, and indifference. By severing alienation's link to a problematic conception of human essence while retaining its social-philosophical content, Jaeggi provides resources for a renewed critique of social pathologies, a much-neglected concern in contemporary liberal political philosophy. Her work revisits the arguments of Rousseau, Hegel, Kierkegaard, and Heidegger, placing them in dialogue with Thomas Nagel, Bernard Williams, and Charles Taylor. (shrink)

In an inspirational act of faith and hope, nearly one hundred contributors--social activists, thinkers, artists and spiritual leaders--reflect with poignant candor on our shared human condition and attempt to define a core set of human values in our rapidly changing socity. Contributors include: * The Dalai Lama * Wilma Mankiller * Oscar Arias * Jimmy Carter * Cornel West * Jack Miles * Mother Teresa * Nancy Willard * Elie Wiesel * James Earl Jones * Joan Chittister * Mary Evelyn (...) Tucker * Vaclav Havel * Archbishop Desmund Tutu What Does It Mean To Be Human? is a vital meditation on the endless possibilities of our humanity. (shrink)