This collection offers a critical assessment of the published works of Piero Sraffa, one of the leading economists of the twentieth century, and their legacy for the economics profession. The topics covered explore Sraffa's interpretation of the classical economists; his theory of value and distribution; his critique of partial and general neoclassical equilibrium theory; his focus on the problem of capital; and his critique of Hayek's monetary overinvestment theory of the business cycle. Specific issues investigated include intertemporal general equilibrium theory (...) and the capital problem; the probability of reswitching; Ricardo, Malthus, and the corn model; and the meaning and implication of the capital controversy. Among the contributors are many of the world's leading students of Sraffian economics, including Nobel Laureate Paul Samuelson, Christian Bidard, Edwin Burmeister, John Eatwell, Pierangelo Garegnani, Samuel Hollander, Heinz Kurz, Lynn Mainwaring, Neri Salvadori, Bertram Schefold and Ian Steedman. (shrink)

Previously published as special issues of _The European Journal of the History of Economic Thought_ and _The Review of Political Economy_, this volume contains the papers devoted to the life and work of Piero Sraffa. Sraffa was a leading intellectual of the twentieth century. He was brought to Cambridge by John Maynard Keynes and had an important impact on the philosopher Ludwig Wittgenstein. He received the golden medal Söderström of the Swedish Academy of Sciences for his edition of David Ricardo's (...) _Works and Correspondence_ and he is the author of _Production of Commodities by Means of Commodities_, one of the most often cited book in economics. Using hitherto unpublished material from Sraffa's literary heritage kept at Trinity College, Cambridge, the papers throw new light on the intellectual development of the young Sraffa and correct several of the received views on him and his contribution. Themes covered concern his: objectivism rediscovery and reformulation of the classical theory of value and distribution criticism of Alfred Marshall's analysis relationship with his Cambridge colleagues and friends biography around the time when he left Italy for the UK friendship with Wittgenstein and his impact on the latter's thinking. (shrink)

The paper tries to contribute to the discussion of the following problem: Nearly every government acts as if it has a natural right to collect taxes - if necessary by force. How legitimate is such an act of expropriation? To find an acceptable solution, three different theories of property are discussed - eventually favouring the Kantian approach. Subsequently, possible vindications of taxation are presented: (1) control of conduct, (2) financing public institutions, (3) reduction of social differences. All three justifications turn (...) out to be deficient. What remains is John St. Mill’s almost forgotten theory; he sees taxes as a sacrifice and, on this account, pleads for a proportional taxation. (shrink)

The paper tries to contribute to the discussion of the following problem: Nearly every government acts as if it has a natural right to collect taxes – if necessary by force. How legitimate is such an act of expropriation? To find an acceptable solution, three different theories of property are discussed – eventually favouring the Kantian approach. Subsequently, possible vindications of taxation are presented: (1) control of conduct, (2) financing public institutions, (3) reduction of social differences. All three justifications turn (...) out to be de ficient. What remains is John St. Mill's almost forgotten theory; he sees taxes as a sacrifice and, on this account, pleads for a proportional taxation. (shrink)

The last kilometers of the Berlin Wall were finally torn down during this last week before Christmas, but mentally, socially, economically it continues to exist, and for some in what used to be East Berlin it isn’t so clear anymore whether the actual wall made of concrete wasn’t easier to bear. To be sure, the wall that once separated the largest cities in each of the two Germanys is still present as a scar of empty space; but distances have shrunk, (...) and old views of the city have been reestablished—at least geographically, Berlin, no doubt, is slowly becoming one again. However, the social and economic differences as well as the mental walls erected in forty years of separate existence still divide the eastern from the western part. Now that the euphoria of unification has finally subsided, gains and losses are being counted, and many East Germans are beginning to ask themselves whether the price they paid for political freedom was not too high after all. The moral and economic bankruptcy of the old regime daily becomes more apparent: its structures of corruption and repression, its system of total surveillance that had become a part of everyday life and made use of even those whom the state had marginalized. And yet that system, corrupt as it was, had also provided a measure of stability, a predictable life that, although it had restricted individual choice, can now evoke nostalgic memories of warmth and security. Heinz Ickstadt is professor of American literature at the John F. Kennedy Institute for North American Studies at the Free University in Berlin. He has written and edited books on Hart Crane, Thomas Pynchon, and the 1930s, and has published widely on American literature and culture in the late nineteenth century, American modernism, postmodern fiction, and on the relation of literature and painting. A book on the changing functions of the American novel, coauthored with Winfried Fluck, is forthcoming. (shrink)

In _Conceptual Issues in Psychoanalysis_, John Gedo's mastery of Freudian theory and broad historical consciousness subserve a new goal: an understanding of "dissidence" in psychoanalysis. Gedo launches his inquiry by reflecting expansively on recent assessments of Freud's character. His acute remarks on the intellectual and personal agendas that inform the portraits of Freud offered by Frank Sulloway, Jeffrey Masson, and Peter Swales pave the way for his own definition of psychoanalysis in historical context. Then, in topical studies on Sandor Ferenczi, (...) Melanie Klein, and Heinz Kohut, he explicates the commonalities that bind together three generations of dissidents, each of whom undertook to supplant the edifice of hypotheses erected by Freud with alternative theories. Interspersed with these essays are quite insightful studies of Lou Andreas-Salome and David Rapaport, whom Gedo sees as "epistemological referees" attempting to reconcile viewpoints unique to their generations. In the second part of the book, Gedo argue that analysis now has the opportunity to move beyond this pattern of dissidence followed by mediation by drawing on observational research about infancy and early childhood to validate or refute its clinical hypotheses. In these chapters, Gedo offers critical commentary on recent efforts to extrapolate from infant research to the psychoanalytic theory of development. Only then does he offer his own measured estimation of the "legacy of infancy and the technique of psychoanalysis." This review of "the challenge of scientific method" as it bears on analysis culminates in concluding chapters that probe the status of analysis as a hermeneutic discipline and the contribution of analysis to "vocabularies of moral deliberation.". (shrink)

In _Conceptual Issues in Psychoanalysis_, John Gedo's mastery of Freudian theory and broad historical consciousness subserve a new goal: an understanding of "dissidence" in psychoanalysis. Gedo launches his inquiry by reflecting expansively on recent assessments of Freud's character. His acute remarks on the intellectual and personal agendas that inform the portraits of Freud offered by Frank Sulloway, Jeffrey Masson, and Peter Swales pave the way for his own definition of psychoanalysis in historical context. Then, in topical studies on Sandor Ferenczi, (...) Melanie Klein, and Heinz Kohut, he explicates the commonalities that bind together three generations of dissidents, each of whom undertook to supplant the edifice of hypotheses erected by Freud with alternative theories. Interspersed with these essays are quite insightful studies of Lou Andreas-Salome and David Rapaport, whom Gedo sees as "epistemological referees" attempting to reconcile viewpoints unique to their generations. In the second part of the book, Gedo argue that analysis now has the opportunity to move beyond this pattern of dissidence followed by mediation by drawing on observational research about infancy and early childhood to validate or refute its clinical hypotheses. In these chapters, Gedo offers critical commentary on recent efforts to extrapolate from infant research to the psychoanalytic theory of development. Only then does he offer his own measured estimation of the "legacy of infancy and the technique of psychoanalysis." This review of "the challenge of scientific method" as it bears on analysis culminates in concluding chapters that probe the status of analysis as a hermeneutic discipline and the contribution of analysis to "vocabularies of moral deliberation.". (shrink)

Die Frage nach dem Verhältnis Osteuropas zum Westen ist nicht nur aktueller denn je, sondern hat auch eine lange und ambivalente Geschichte. Diese hing jeweils stark von den Selbstwahrnehmungen der beteiligten Kulturen ab. Brücken bauen beschäftigt sich nicht nur mit den Selbst- und Fremdwahrnehmungen aus historischer, literaturwissenschaftlicher, philosophischer und politikwissenschaftlicher Sicht, sondern beleuchtet auch die Beziehungen zwischen West und Ost sowie gemeinsame ebenso wie jeweils eigene Phänomene und Strömungen. Mit den Beiträgen soll Leonid Luks, Direktor des Zentralinstitutes für Mittel- und (...) Osteuropastudien an der Katholischen Universität Eichstätt-Ingolstadt und einer der fleißigsten Brückenbauer zwischen Ost und West, zu seinem 65. Geburtstag geehrt werden. So spiegelt Brücken bauen Luks' eigene Forschungsschwerpunkte wider. Dabei vereinigt der Band Analysen, Aufsätze, Skizzen und Gedanken etwa zu Fragen der vergleichenden Totalitarismusforschung, der Ideengeschichte und der Aufarbeitung des kommunistischen Erbes in Osteuropa solch etablierter Wissenschaftler, Philosophen und Persönlichkeiten wie Uwe Backes, Boris Chavkin, Jerzy Holzer, Heinz Hürten, Nikolaus Lobkowicz, Bernhard Sutor und Hans-Georg Wieck. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 178-181 [Access article in PDF] Buddhist Perceptions of Jesus. Edited by Perry Schmidt-Leukel with Gerhard Koberlin and Thomas Josef Gotz, OSB. St. Ottilien: EOS-Verlag, 2001. 179 pp. The papers collected here represent a significant step forward in European scholarship on Buddhist-Christian relations. As Perry Schmidt-Leukel remarks in his helpful introduction, they are an experiment in correlating auto-interpretation and hetero-interpretation, introspection and extrospection.Each of the first (...) three sections—on China/Japan, Southeast Asia, and Europe—begins with a historical study. Iso Kern clears up some misconceptions about the Jesuits' approach to mission work in China, stating that they did in fact preach Jesus crucified (37) and the doctrine of Atonement (41) in the face of a grave danger that Christianity would simply be absorbed into Buddhism (33). Whereas Buddhism had no specifically religious clash with the state, Christianity did, and this was eventually sealed by martyrdom in both China and Japan. Introducing part 2, Heinz Murmel gives a sober reassessment of the vehement controversies between a certain segment of Buddhism and a certain type of Christianity in Ceylon. Only the high-caste highland nikayas were protected by the British (63); the more popular, rural Buddhists of the lowlands felt excluded and threatened and gave rise to what became known as "Protestant Buddhism." The "great debates" between bitterly anti-Christian monks and Protestant clergymen were not as important as the records may suggest, and even the fiery Anagarika Dharmapala later disclosed that he felt great devotion to Jesus. Finally, Frank Usarski reviews the heated debates between ill-informed Christians and overaggressive Buddhist converts such as Karl B. Seidenstucker as Buddhism established itself in Germany in the early decades of the twentieth century. The History of Religions school seemed to suggest that Christianity was culturally inferior to Buddhism, which was allegedly proved by Christian attitudes to [End Page 178] vegetarianism and the general anti-intellectualism of Christianity. Christianity was inauthentic, derivative, "Buddhism in Jewish garments" (120).Yet even Seidenstucker, the renegade Protestant, converted to Catholicism toward the end of his life.Each historical contribution is followed by an essay on the contemporary situation in the three regions, and these vary greatly in substance. Shizuteru Ueda offers a profound meditation on the significance of Keiji Nishitani for Buddhist approaches to Christianity. If Nietzsche posed the fundamental question of "life without why " (44-45), the thought of Meister Eckhart contains the answer (curiously, Ueda insists that this answer must be European, because Europe "determines the world" [47]). The "ground" on which we stand, interpreted as Nishida's "place (basho) of nothingness," is "ground-less." This is not nihilism but the overcoming of nihilism by nihilism, the shûnyatâ of shûnyatâ (46). Jesus as the Christ is the God/man and therefore the mediator, the absolute in history (53). He occupies the "place" (basho) of infinite openness, unconditioned ultimacy (55). He is thus unique, but not universal: the ultimate "for me" is not necessary "for the whole of mankind" (56). The actual encounter between Buddhist and Christian absolutes takes place in silence.Santikaro Bhikkhu, the friend and translator of Buddhadâsa Bhikkhu in the last eight years of his life, tells how his mentor gradually overcame his initial suspicion ofChristianity, perhaps because he was not confronted with colonial oppression as Dharmapala was in Ceylon. Distinguishing between "people language" and " dhamma language," he eventually arrived at a certain equivalence between the Christian God and Buddhist dhamma understood as a nonpersonal, nondual transcendent that is nevertheless not outside nature (85, 90). What Jesus the Teacher of Wisdom offers in the Sermon on the Mount, if practiced, is sufficient for salvation (93). In the perspective of dhamma language, however, the God of Christian convention is conditioned, and Jesus as Son of God cannot be unique. Though inconclusive and sometimes obscure because of Buddhadâsa's indifferent grasp of English, this is surely an astonishing journey for one who tried to understand each tradition, including his own, from the sources. It brought him fierce criticism from fellow Buddhists, however, who branded him a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Concurrent Contents: Recent and Classic References at the Interface of Philosophy, Psychiatry, and PsychologyArticlesAntonak, R. J., C. R. Fielder, and J. A. Mulick. 1993. A scale of attitudes toward the application of eugenics to the treatment of people with mental retardation. Journal of Intellect Disabilities Research 37:75–83.Arens, K. 1996. Commentary on “Lumps and bumps.” Philosophy, Psychiatry, & Psychology 3:15–16.Bavidge, M. 1996. Commentary on “Minds, memes, and multiples.” Philosophy, Psychiatry, (...) & Psychology 3:29–30.Blashfield, R. K. 1973. Evaluation of the DSM-II classification of schizophrenia as a nomenclature. Journal of Abnormal Psychology 85(2):140–150.Braude, S. E. 1996. Multiple personality and moral responsibility. Philosophy, Psychiatry, & Psychology 3:37–54.Broverman, I. K., S. R. Vogel, D. M. Broverman et al. 1972. Sex-role stereotypes: a current appraisal. Journal of Social Issues 28:59–78.Broverman, I. K., D. M. Broverman, P. E. Clarkson et al. 1975. Sex-role stereotypes and clinical judgments of mental health. Journal of Consulting and Clinical Psychology 34:1–7.Checkland, D., and M. Silberfeld. 1996. Mental competence and the question of beneficient intervention. Theoretical Medicine 17(2):121–134.Clark, S. R. L. 1996. Commentary on “Multiple personality and moral responsibility.” Philosophy, Psychiatry, & Psychology 3:55–57.Clark, S. R. L. 1996. Minds, memes, and multiples. Philosophy, Psychiatry, & Psychology 3:21–28.Dickenson, D., and D. Jones. 1995. True wishes: The philosophy and developmental psychology of children’s informed consent. Philosophy, Psychiatry, & Psychology 2:287–303.Donaldson, T. 1978. Psychoanalyzing the practical inference model. Philosophical Research Archives 4:1215.Eekelaar, J. 1995. Commentary on “True wishes.” Philosophy, Psychiatry, & Psychology 2:305–307.Fisher, S., and R. P. Greenberg. 1993. How sound is the double-blind design for evaluating psychotropic drugs? Journal of Nervous and Mental Disease 181:345–350.Fulwiler, C., and M. F. Folstein. 1995. Commentary on “Chris Walker’s interpretation of Karl Jaspers’ phenomenology.” Philosophy, Psychiatry, & Psychology 2:345–346.Heinze, M. 1995. Commentary on “Moralist or therapist?” Philosophy, Psychiatry, & Psychology 2:31–32.Iturrate, M. 1977. Man’s freedom: Freud’s therapeutic goal. Review of Existential Psychology and Psychiatry 15:32–45.Littlewood, R. 1991. From diseae to illness and back again. Lancet 337:1013–1015.Maddox, J. 1993. New genetics means no new ethics. Nature 364:97.McCormick, S. 1995. Commentary on “True wishes.” Philosophy, Psychiatry, & Psychology 2:309–310.Murray, T. H. 1995. Commentary on “True wishes.” Philosophy, Psychiatry, & Psychology 2:311–312.Muzika, E. G. 1989. Object relations theory, Buddhism, and the self-synthesis of eastern and western approaches. International Philosophical Quarterly 30(1):59–74.Parker, M. 1995. Commentary on “True wishes.” Philosophy, Psychiatry, & Psychology 2:313–314.Phillips, J. 1996. Key concepts: Hermeneutics. Philosophy, Psychiatry, & Psychology 3:61–69.Pole, D. 1970. Self and personality. The Journal of the British Society for Phenomenology 1:30–36.Priebe, S. 1989. On the subjectivity of psychiatric diagnosis. Psychiatric Praxis 16:86–89.Radden, J. 1996. Lumps and bumps: Kantian faculty psychology, phrenology, and twentieth-century psychiatric classification. Philosophy, Psychiatry, & Psychology 3:1–14.Sampson, E. E. 1981. Cognitive psychology as ideology. American Psychologist 36:730–743.Sarbin, T. R. 1976. Contextualism: A worldview for modern psychology. Nebraska Symposium on Motivation 24:1–41.Senft, P. A. 1975. The self-contradictions (antinomies) of psychotherapy: Is a solution in social action possible? The Human Context 7:367–372.Shuman, D. W. 1996. Commentary on “Multiple personality and moral responsibility.” Philosophy, Psychiatry, & Psychology 3:59–60.Sprigge, T. 1996. Commentary on “Minds, memes, and multiples.” Philosophy, Psychiatry, & Psychology 3:31–36.Wallace, K. 1996. Commentary on “Lumps and bumps.” Philosophy, Psychiatry, & Psychology 3:17–20.Wells, L. A. 1995. Commentary on “True wishes.” Philosophy, Psychiatry, & Psychology 2:315–317.Wiggins, O. P., and M. A. Schwartz. 1995. Chris Walker’s interpretation of Karl Jaspers’ phenomenology: a critique. Philosophy, Psychiatry, & Psychology 2:319–343.BooksAmerican Hospital Association. 1994. Values in conflict: Resolving ethical issues in health care. 2nd ed. Chicago: American Hospital Association.American Medical Association. 1992. Code of medical ethics: Annotated current opinions of the council on ethical and judicial affairs. Chicago: American Medical Association.———. 1994. Council on ethical and judicial affairs... (shrink)

The DAP (Death Associated Protein) kinase family is a novel subfamily of pro-apoptotic serine/threonine kinases. All five DAP kinase family members identified to date are ubiquitously expressed in various tissues and are capable of inducing apoptosis. The sequence homology of the five kinases is largely restricted to the N-terminal kinase domain. In contrast, the adjacent C-terminal regions are very diverse and link individual family members to specific signal transduction pathways. There is increasing evidence that DAP kinase family members are involved (...) in both extrinsic and intrinsic pathways of apoptosis and may play a role in tumor progression. This review will focus on structural composition and subcellular localization of DAP kinase family members and on signal transduction pathways leading to their activation. Potential mechanisms of DAP kinase family-mediated apoptosis will be discussed. BioEssays 23:352–358, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 257-259 [Access article in PDF] Jesus through Buddhist Eyes: 3rd Conference of European Network of Buddhist-Christian Studies, Archabbey St. Ottilien, Germany, February 26-March 1, 1999 John D'Arcy MayIrish School of Ecumenics, DublinThis ambitious conference, attended by well over 100 participants including a number of practitioners of Buddhist meditation from southern Germany and Austria, has put the European Network of Buddhist-Christian Studies firmly on its feet. (...) Intended mainly for academics working in the field and held entirely in English, the conference, on "Buddhist Perceptions of Jesus," traced various paths from the polemics which characterized relations between Buddhists and Christians well into the century now ending to the remarkable progress made by Buddhist-Christian dialogue in recent decades. The Archabbey of St. Ottilien has itself been the scene of intermonastic exchanges between the Benedictine monks and their Japanese Zen counterparts.The architecture of the conference brought out clearly the distance that has been traveled. Iso Kern (Berne) examined the missionary methodology of the Jesuits in sixteenth- and seventeenth-century China. He showed how they preferred to rely on arguments from reason rather than affront the Chinese with the full implications of Christian revelation, treading a thin line between absorption into harmony with Chinese religion as "a special type of Buddhism" and controversy about the uniqueness of Jesus and his redemptive death on the cross. The Christian idea of a Creator who redeems a sinful world by the substitutionary sacrifice of his own Son was so repugnant to Confucian sensibility that the Jesuits chose a different route, though Professor Kern defended them against Pascal's accusation that they 'hid' the scandal of the cross. Heinz Murmel (Leipzig, in a paper read in his absence) sketched the sterile polemics which characterized early Buddhist-Christian encounters in Ceylon/Sri Lanka, while Frank Usarski (São Paulo) analyzed the equally bitter exchanges between early German converts to Buddhism and their Christian opponents. We were to find not only that these controversies are still remembered in Southeast Asia, but that the obstacles to understanding encountered by the Jesuits in China and Japan still cause problems in Buddhist-Christian relations today. [End Page 257]Of fundamental importance to the development of the conference was a difficult paper by Shizuteru Ueda (Kyoto) on "Jesus in Contemporary Japanese Zen." Starting with his teacher Nishitani's presentation on "Nietzsche and Eckhart" to Heidegger's seminar in 1938, Professor Ueda set out to show how both European nihilism and Christian absolutism can be overcome by Nishitani's understanding of s´unyata: "The last ground of 'I am‚' is without ground and groundless." S´unyata is itself subject to s´unyata: nihilism can only be surmounted through nihilism itself. This dynamic relationship between Into-Nothingness and Out-of-Nothingness is Zen's point of access to Paul's characterization of Christian life-out-of death: "I live no more, Christ lives in me" (Gal. 2:20). Confronted by the question "Who said this?" as Nishitani confronted his Christian friend Muto, the Christian is challenged to ask whether he or she can actually say it, thereby bearing true witness. Ueda's problem is not with this witness, but with the Christian claim that Jesus is unique, for God is not only infinite Person but infinite Openness (basho).Some of these themes were echoed by two speakers who based themselves on experience rather than philosophy: Karl Schmied, a lay associate of Thich Nhat Hanh, and Than Santikharo Bhikkhu, an American monk at Suan Mokkh and Buddhadasa's translator in the last eight years of his life. Without repudiating his Catholic roots, Schmied said that he had simply found more joy in Buddhism. If Jesus is Son of Man and Son of God non-dualistically, could not the relationship between Buddhism and Christianity be one of non-duality, despite obvious differences (rebirth/ historical uniqueness; no-self/person; emptiness/being). Cannot Jesus be seen as a universal Bodhisattva whose 'center,' is everywhere rather than as God's 'only' son?Santikharo Bhikkhu, who still visits... (shrink)

In his preface Mr Wilson writes 'I feel that a great many adults … would do better to spend less time in simply accepting the concepts of others uncritically, and more time in learning how to analyse concepts in general'. Mr Wilson starts by describing the techniques of conceptual analysis. He then gives examples of them in action by composing answers to specific questions and by criticism of quoted passages of argument. Chapter 3 sums up the importance of this kind (...) of mental activity. Chapter 4 presents selections for the reader to analyse, followed by questions of university entrance/scholarship type. This is a book to be worked through, in a sense a text-book. (shrink)

In this philosophically sophisticated and historically significant work, John H. Zammito reconstructs Kant's composition of The Critique of Judgment and reveals that it underwent three major transformations before publication. He shows that Kant not only made his "cognitive" turn, expanding the project from a "Critique of Taste" to a Critique of Judgment but he also made an "ethical" turn. This "ethical" turn was provoked by controversies in German philosophical and religious culture, in particular the writings of Johann Herder and the (...) Sturm und Drang movement in art and science, as well as the related pantheism controversy. Such topicality made the Third Critique pivotal in creating a "Kantian" movement in the 1790s, leading directly to German Idealism and Romanticism. The austerity and grandeur of Kant's philosophical writings sometimes make it hard to recognize them as the products of a historical individual situated in the particular constellation of his time and society. Here Kant emerges as a concrete historical figure struggling to preserve the achievements of cosmopolitan Aufkl-rung against challenges in natural science, religion, and politics in the late 1780s. More specifically Zammito suggests that Kant's Third Critique was animated throughout by a fierce personal rivalry with Herder and by a strong commitment to traditional Christian ideas of God and human moral freedom. "A work of extraordinary erudition. Zammito's study is both comprehensive and novel, connecting Kant's work with the aesthetic and religious controversies of the late eighteenth century. He seems to have read everything. I know of no comparable historical study of Kant's Third Critique."-Arnulf Zweig, translator and editor of Kant's ;IPhilosophical Correspondence, 1759-1799;X "An intricate, subtle, and exciting explanation of how Kant's thinking developed and adjusted to new challenges over the decade from the first edition of the Critique of Pure Reason to the appearance of the Critique of Judgment. "--John W. Burbidge, Review of Metaphysics "There has been for a long time a serious gap in English commentary on Kant's Critique of Judgment Zammito's book finally fills it. All students and scholars of Kant will want to consult it."--Frederick Beiser, Times Literary Supplement. (shrink)

Haunted by dreams of a powerful red tide, Odd Thomas, accompanied by two otherworldly sidekicks--his dog Boo and the Chairman of the Board--is drawn to a small California coastal town, where nothing is at it appears and where he confronts overwhelming and sinister forces out to stop his quest.

Foreword I. Critical rationalism is a genuinely new philosophical perspective. It is not, however, one systematic view. The development of it by Popper and ...

I argue that incomprehensibility (what the ancient skeptics called acatalepsia) plays a central role in the skepticism of both Bayle and Hume. I challenge a commonly held view (recently argued by Todd Ryan) that Hume, unlike Bayle, does not present oppositions of reason--what Kant called antimonies.

Everyone loves something or somebody, and most people are concerned with loving another person like themselves, all equal. This book is based on the belief that getting clear about the concept and meaning of love between equals is essential for success in our practical lives. For how can we love properly unless we have a fairly clear idea of what love is? The book is written in ordinary language and for the ordinary person, without jargon or philosophical technicalities. It aims (...) to show that love between equals involves a single basic disposition, though that disposition expresses itself in various ways. Thus, after an introduction explaining the need for analysis and clarification, the author then deals in order with love as desire or need; with intrinsic friendship and sharing the self; with basic difficulties concerning power, dependence, altruism and paranoia; with sex and erotic love; and finally with the value in human life of love between equals. The work as a whole gives clear, coherent and practical guidance for all who wish to grasp what such love is really like. (shrink)

Der Streit um die Prinzipien der Theorienentwicklung hat in den Jahren seit dem Erscheinen von TH. S. KUHNS "Die Struktur wissen schaftlicher Revolutionen" mannigfache und lebhafte AufSerungen pro und contra hervorgerufen. Die Gegenposition wird im wesent lichen durch die Namen POPPER und LAKATOS charakterisiert. Die Kontroverse erweist sich als eine solche zwischen synchronischer und diachronischer, zwischen systematischer und historischer Betrach tungsweise. 1st die Entwicklung der Wissenschaften, wie man es nach KUHN glauben kann, in entscheidendem MafSe aufSeren Einfliissen und Zufalligkeiten ausgesetzt, (...) oder gibt es nicht doch rationale, rein wissenschaftsimmanente Kriterien, auf Grund derer eine Entwicklung im Sinne eines Fortschrittes zu immer besseren, richtigeren und lei stungsfahigeren Theorien moglich ist? Eine wesentliche Schwierigkeit, um dabei weiterzukommen, besteht darin, dafS es keine Moglichkeit zu geben scheint, eine Theorie zu bewerten, zu entscheiden, welche von zwei Theorien "wahrscheinlicher, richtiger, besser oder leistungs fahiger" ist. Wenn es geiange, eine numerische Bewertung von Hypothesen und Theorien in dieser Richtung zu finden, so ware damit auch ein Weg gewiesen, die Entwicklung der Theorien nicht nur zu rekon struieren, sondern vielleicht auch zu lei ten. Die Bewertung einer Theorie im Sinne ihrer Richtigkeit ist bisher nicht gelungen. Wenn POPPER, insbesondere in seinen spaten Arbeiten ("Objective Knowl edge"), die Auffassung vertritt, dafS die Entwicklung der Wissen schaften im Sinne einer immer grofSeren Wahrheitsahnlichkeit von statten gehe, so ist das bei ihm ein reiner Glaube, der auf Grund seines Modells von Versuch und Irrtum postuliert wird. (shrink)

Justice, Sustainability, and Security not only enhances our knowledge of these issues, but it teases out our moral dimensions and offer prescriptions for how governments and global actors might craft their policies to better consider their effects on the global human condition.

This junior/senior level text is devoted to a study of first-order logic and its role in the foundations of mathematics: What is a proof? How can a proof be justified? To what extent can a proof be made a purely mechanical procedure? How much faith can we have in a proof that is so complex that no one can follow it through in a lifetime? The first substantial answers to these questions have only been obtained in this century. The most (...) striking results are contained in Goedel's work: First, it is possible to give a simple set of rules that suffice to carry out all mathematical proofs; but, second, these rules are necessarily incomplete - it is impossible, for example, to prove all true statements of arithmetic. The book begins with an introduction to first-order logic, Goedel's theorem, and model theory. A second part covers extensions of first-order logic and limitations of the formal methods. The book covers several advanced topics, not commonly treated in introductory texts, such as Trachtenbrot's undecidability theorem. Fraissé's elementary equivalence, and Lindstroem's theorem on the maximality of first-order logic. (shrink)

Ed. Daniel Greenberger, 750pp May 1995 164.95.

John Webster provides a major scholarly analysis, the first in any language, of the final sections of the Church Dogmatics. He focuses on the theme of human agency in Barth's late ethics and doctrine of baptism, placing the discussion in the context of an interpretation of the Dogmatics as an intrinsically ethical dogmatics. The first two chapters survey the themes of agency, covenant and human reality in the Dogmatics as a whole; later chapters give a thorough analysis of Church Dogmatics (...) IV/4 and the posthumously published text The Christian Life. A final chapter examines the significance of Barth's work for contemporary accounts of moral selfhood. The book is important not only for a detailed analysis of a neglected part of Barth's oeuvre, but also because it casts into question much of what has hitherto been written about Barth's ethical dogmatics. (shrink)