In The Contemplative Foundations of Classical Daoism, Harold D. Roth explores the origins and nature of the Daoist tradition, arguing that its creators and innovators were not abstract philosophers but, rather, mystics engaged in self-exploration and self-cultivation, which in turn provided the insights embodied in such famed works as the Daodejing and Zhuangzi. In this compilation of essays and chapters representing nearly thirty years of scholarship, Roth examines the historical and intellectual origins of Daoism and demonstrates how this distinctive (...) philosophy emerged directly from practices that were essentially contemplative in nature. In the first part of the book, Roth applies text-critical methods to derive the hidden contemplative dimensions of classical Daoism. In the second part, he applies a "contemplative hermeneutic" to explore the relationship between contemplative practices and classical Daoist philosophy and, in so doing, brings early Daoist writings into conversation with contemporary contemplative studies. To this he adds an introduction in which he reflects on the arc and influence on the field of early Chinese thought of this rich vein of scholarship and an afterword in which he applies both interpretive methods to the vexing question of the authorship of the Inner Chapters of the Zhuangzi. The Contemplative Foundations of Classical Daoism brings to fruition the cumulative investigations and observations of a leading figure in the emerging field of contemplative studies as they pertain to a core component of early Chinese thought. (shrink)

Harold Tarrant here explores ancient attempts to interpret Plato's writings, by philosophers who spoke a Greek close to Plato's own, and provides a fresh, ...

Used by more than one million students around the world since its original publication, this introductory philosophy text makes accessible a wide range of philosophical issues closely related to everyday life. Emphasizing personal and immediate questions, the authors approach introductory philosophy through basic human questions rather than focusing on methodology or the history of thought. The text presents vital questions of contemporary interest in an overall framework of enduring concepts, interweaving coverage of various topics in art, history, and education. It (...) covers a variety of types of philosophy in depth, and both western and eastern perspectives are represented. Ideal for students who have no background in philosophy, Living Issues in Philosophy, 9/e simplifies technical language wherever possible; unfamiliar terms are clearly defined upon first appearance and in the end-of-chapter glossaries. Additional pedagogical features include exercises, chapter summaries, and annotated bibliographies at the end of every chapter. The text also features photo biographies of major philosophers and short excerpts from philosophical classics. (shrink)

Analyzes the development of art during the past decade paying special attention to the works of Mondrian, Arp, Newman, and Dubuffet.

Revolutionizing received opinion of Taoism's origins in light of historic new discoveries, Harold D. Roth has uncovered China's oldest mystical text--the original expression of Taoist philosophy--and presents it here with a complete translation and commentary. Over the past twenty-five years, documents recovered from the tombs of China's ancient elite have sparked a revolution in scholarship about early Chinese thought, in particular the origins of Taoist philosophy and religion. In _Original Tao,_ Harold D. Roth exhumes the seminal text of (...) Taoism--_Inward Training (Nei-yeh)_--not from a tomb but from the pages of the _Kuan Tzu,_ a voluminous text on politics and economics in which this mystical tract had been "buried" for centuries. _Inward Training_ is composed of short poetic verses devoted to the practice of breath meditation, and to the insights about the nature of human beings and the form of the cosmos derived from this practice. In its poetic form and tone, the work closely resembles the _Tao-te Ching_; moreover, it clearly evokes Taoism's affinities to other mystical traditions, notably aspects of Hinduism and Buddhism. Roth argues that _Inward Training_ is the foundational text of early Taoism and traces the book to the mid-fourth century B.C. (the late Warring States period in China). These verses contain the oldest surviving expressions of a method for mystical "inner cultivation," which Roth identifies as the basis for all early Taoist texts, including the _Chuang Tzu_ and the world-renowned _Tao-te Ching._ With these historic discoveries, he reveals the possibility of a much deeper continuity between early "philosophical" Taoism and the later Taoist religion than scholars had previously suspected. _Original Tao_ contains an elegant and luminous complete translation of the original text. Roth's comprehensive analysis explains what _Inward Training_ meant to the people who wrote it, how this work came to be "entombed" within the _Kuan Tzu,_ and why the text was largely overlooked after the early Han period. (shrink)

Revolutionizing received opinion of Taoism's origins in light of historic new discoveries, Harold D. Roth has uncovered China's oldest mystical text -- the original expression of Taoist philosophy -- and presents it here with a complete translation and commentary. Over the past twenty-five years, documents recovered from the tombs of China's ancient elite have sparked a revolution in scholarship about early Chinese thought, in particular the origins of Taoist philosophy and religion. In _Original Tao,_ Harold D. Roth exhumes (...) the seminal text of Taoism -- _Inward Training _ -- not from a tomb but from the pages of the _Kuan Tzu,_ a voluminous text on politics and economics in which this mystical tract had been "buried" for centuries. _Inward Training_ is composed of short poetic verses devoted to the practice of breath meditation, and to the insights about the nature of human beings and the form of the cosmos derived from this practice. In its poetic form and tone, the work closely resembles the _Tao-te Ching_; moreover, it clearly evokes Taoism's affinities to other mystical traditions, notably aspects of Hinduism and Buddhism. Roth argues that _Inward Training_ is the foundational text of early Taoism and traces the book to the mid-fourth century B.C.. These verses contain the oldest surviving expressions of a method for mystical "inner cultivation," which Roth identifies as the basis for all early Taoist texts, including the _Chuang Tzu_ and the world-renowned _Tao-te Ching._ With these historic discoveries, he reveals the possibility of a much deeper continuity between early "philosophical" Taoism and the later Taoist religion than scholars had previously suspected. _Original Tao_ contains an elegant and luminous complete translation of the original text. Roth's comprehensive analysis explains what _Inward Training_ meant to the people who wrote it, how this work came to be "entombed" within the _Kuan Tzu,_ and why the text was largely overlooked after the early Han period. (shrink)

The power to define roles and relationships, assign priorities and prescribe behavior is the technique for government which most readily legitimizes authority. Improper behavior challenge and Establishment before conceptual ideologies appear as alternative charts for a social world. Though deviance may result from personal causes, large-scale popular disaffection is socially meaningful. Feminist activism indicates strains in the entire social fabric resulting from long-term economic and cultural shifts. Defining such social movements as important only to their immediate proponents is a political (...) tactic for division. (shrink)

The immune system has evolved to detect and remove foreign or non‐self molecules from the body. To perform this task, the system has coupled together specific recognition with non‐specific effector mechanisms in at least two distinct fashions, as outlined in this review.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Another title in the reissued Oxford Classic Texts in the Physical Sciences series, Jeffrey's Theory of Probability, first published in 1939, was the first to develop a fundamental theory of scientific inference based on the ideas of Bayesian statistics. His ideas were way ahead of their time and it is only in the past ten years that the subject of Bayes' factors has been significantly developed and extended. Until recently the two schools of statistics were distinctly different and set apart. (...) Recent work has changed all that and today's graduate students and researchers all require an understanding of Bayesian ideas. This book is their starting point. (shrink)

Introduction Gramsci's relevance The name of the late Italian Marxist, Antonio Gramsci, appears increasingly in the cultural media of the English- speaking ...

We were shocked and deeply saddened to learn the news today. We had not heard from Martin for some time and were planning to write soon. Like so many others I considered Martin a loyal friend as well as a distinguished scholar. He set the highest standards for integrity and dedication to scholarship. No one was more generous in sharing his knowledlge with younger scholars.

This paper considers two reasons that might support Russell’s choice of a ramified-type theory over a simple-type theory. The first reason is the existence of purported paradoxes that can be formulated in any simple-type language, including an argument that Russell considered in 1903. These arguments depend on certain converse-compositional principles. When we take account of Russell’s doctrine that a propositional function is not a constituent of its values, these principles turn out to be too implausible to make these arguments troubling. (...) The second reason is conditional on a substitutional interpretation of quantification over types other than that of individuals. This reason stands up to investigation: a simple-type language will not sustain such an interpretation, but a ramified-type language will. And there is evidence that Russell was tacitly inclined towards such an interpretation. A strong construal of that interpretation opens a way to make sense of Russell’s simultaneous repudiation of propositions and his willingness to quantify over them. But that way runs into trouble with Russell’s commitment to the finitude of human understanding. (shrink)

When the whole is greater than the sum of the parts--indeed, so great that the sum far transcends the parts and represents something utterly new and different--we call that phenomenon emergence. When the chemicals diffusing in the primordial waters came together to form the first living cell, that was emergence. When the activities of the neurons in the brain result in mind, that too is emergence. In The Emergence of Everything, one of the leading scientists involved in the study of (...) complexity, Harold J. Morowitz, takes us on a sweeping tour of the universe, a tour with 28 stops, each one highlighting a particularly important moment of emergence. For instance, Morowitz illuminates the emergence of the stars, the birth of the elements and of the periodic table, and the appearance of solar systems and planets. We look at the emergence of living cells, animals, vertebrates, reptiles, and mammals, leading to the great apes and the appearance of humanity. He also examines tool making, the evolution of language, the invention of agriculture and technology, and the birth of cities. And as he offers these insights into the evolutionary unfolding of our universe, our solar system, and life itself, Morowitz also seeks out the nature of God in the emergent universe, the God posited by Spinoza, Bruno, and Einstein, a God Morowitz argues we can know through a study of the laws of nature. Written by one of our wisest scientists, The Emergence of Everything offers a fascinating new way to look at the universe and the natural world, and it makes an important contribution to the dialogue between science and religion. (shrink)

During the 1992–1993 academic year, Harold Garfinkel offered a graduate seminar on Ethnomethodology in the Sociology Department at the University of California, Los Angeles. One topic that was given extensive coverage in the seminar has not been discussed at much length in Garfinkel’s published works to date: Aron Gurwitsch’s treatment of Gestalt theory, and particularly the themes of “phenomenal field” and “praxeological description”. The edited transcript of Garfinkel’s seminar shows why he recommended that “for the serious initiatives of ethnomethodological (...) investigations […] Gurwitsch is a theorist we can’t do without”. Garfinkel’s ethnomethodological “misreading” is not a mistaken reading, but is more a matter of taking Gurwitsch’s phenomenological demonstrations of Gestalt contextures in phenomenal fields and transposing them for making detailed, concrete observations and descriptions of organizationally achieved social phenomena. Where Gurwitsch addresses the organization of perception as an autochthonous achievement, inherent to the stream and field of individual consciousness, Garfinkel extends and elaborates this field into the social world of enacted practices. The April 1993 seminar also is rich with brief asides and digressions in which Garfinkel comments about his use of Alfred Schutz, his attitude toward publishing, his relationship with Erving Goffman, and many other matters. (shrink)

Editors’ AbstractDuring the 1992–1993 academic year, Harold Garfinkel (1917–2011) offered a graduate seminar on Ethnomethodology in the Sociology Department at the University of California, Los Angeles. One topic that was given extensive coverage in the seminar has not been discussed at much length in Garfinkel’s published works to date: Aron Gurwitsch’s treatment of Gestalt theory, and particularly the themes of “phenomenal field” and “praxeological description”. The edited transcript of Garfinkel’s seminar shows why he recommended that “for the serious initiatives (...) of ethnomethodological investigations […] Gurwitsch is a theorist we can’t do without”. Garfinkel’s ethnomethodological “misreading” is not a mistaken reading, but is more a matter of taking Gurwitsch’s phenomenological demonstrations of Gestalt contextures in phenomenal fields and transposing them for making detailed, concrete observations and descriptions of organizationally achieved social phenomena. Where Gurwitsch addresses the organization of perception as an autochthonous achievement, inherent to the stream and field of individual consciousness, Garfinkel extends and elaborates this field into the social world of enacted practices. The April 1993 seminar also is rich with brief asides and digressions in which Garfinkel comments about his use of Alfred Schutz, his attitude toward publishing, his relationship with Erving Goffman, and many other matters. (shrink)

In this volume, leading philosophers of psychiatry examine psychiatric classification systems, including the Diagnostic and Statistical Manual of Mental Disorders, asking whether current systems are sufficient for effective diagnosis, treatment, and research. Doing so, they take up the question of whether mental disorders are natural kinds, grounded in something in the outside world. Psychiatric categories based on natural kinds should group phenomena in such a way that they are subject to the same type of causal explanations and respond similarly to (...) the same type of causal interventions. When these categories do not evince such groupings, there is reason to revise existing classifications. The contributors all question current psychiatric classifications systems and the assumptions on which they are based. They differ, however, as to why and to what extent the categories are inadequate and how to address the problem. Topics discussed include taxometric methods for identifying natural kinds, the error and bias inherent in DSM categories, and the complexities involved in classifying such specific mental disorders as "oppositional defiance disorder" and pathological gambling. -/- Contributors George Graham, Nick Haslam, Allan Horwitz, Harold Kincaid, Dominic Murphy, Jeffrey Poland, Nancy Nyquist Potter, Don Ross, Dan Stein, Jacqueline Sullivan, Serife Tekin, Peter Zachar. (shrink)