Ewing, Harley; Ewing, Selena Review of: On Killing: The Psychological Cost of Learning to Kill in War and Society, by Lt. Col. Dave Grossman, Back Bay Books, 1995.

Are ecosystems morally considerable-that is, do we owe it to them to protect their “interests”? Many environmental ethicists, impressed by the way that individual nonsentient organisms such as plants tenaciously pursue their own biological goals, have concluded that we should extend moral considerability far enough to include such organisms. There is a pitfall in the ecosystem-to-organism analogy, however. We must distinguish a system’s genuine goals from the incidental effects, or byproducts, of the behavior of that system’s parts. Goals seem capable (...) of giving rise to interests; byproducts do not. It is hard to see how whole ecosystems can be genuinely goal-directed unless group selection occurs at the community level. Currently, mainstream ecological and evolutionary theory is individualistic. From such a theory it follows that the apparent goals of ecosystems are mere byproducts and, as such, cannot ground moral considerability. (shrink)

Herbert Clark argues that language use is more than the sum of a speaker speaking and a listener listening. It is the joint action that emerges when speakers and listeners, writers and readers perform their individual actions in coordination, as ensembles. In contrast to work within the cognitive sciences, which has seen language use as an individual process, and to work within the social sciences, which has seen it as a social process, the author argues strongly that language use (...) embodies both individual and social processes. (shrink)

Saímos da leitura ortodoxa da obra de Merleau-Ponty para lhe sermos mais sinceros e fiéis. Neste sentido, apresentamos as consequências para a filosofia que, de modo heroico e dramático, recupera a natureza trágica do transcendental como revelação e engajamento na contingência eterna. Mostramos que o tema privilegiado para esta filosofia, seu verdadeiro solo, é a ausência de limites precisos da fenomenologia e da ontologia. Nesses termos, analisamos de que maneira a fenomenologia estende e fortalece as fronteiras ordinárias do Logos, que (...) jamais foi humano, mas, desde sempre uma Natureza que manifesta o Ser. (shrink)

Através desse diálogo tivemos o objetivo de propor uma compreensão do homem através da explicitação do sentido ético de edificação. Apresentamos a cidadania do mundo como uma finalidade moral do homem, que estava presente e oculta na fundamentação metafísica do humanismo. Agora, se o antropológico se fortalece por meio da realização ética do mundo, defendemos que o dever do melhor não é uma finalidade moral que se realiza em um infinito separado da finitude humana. O antropológico só é cidadão se (...) ele se compreende como uma finitude sem infinito separado, ou seja, como um fim em si, como um lugar de chegada. (shrink)

Phenomenological Psychology in Phenomenological Philosophy [i] Introductory Remarks The chief purpose of the present chapter is to serve as a reminder. ...

In lieu of an abstract, here is a brief excerpt of the content:'0". J.~·VleWS GETTING ONE'S HANDS DIRTY; OR, PRACTISING WHAT YOU TEACH DAVID HARLEY Finlayson House, 40 Dumfries Street Paris, Ont., Canada N3L 2c8 Brian Patrick Hendley.. Dewey, Russell, Whitehead: Philosophers as Educators. Carbondale and Edwardsville: Southern Illinois U. P., 1986. Pp. xxi, 177· US$19.95; paper $9·95· B rian Hendley's book is more than a well-written account of three eminent philosophers who wrote about and participated in educational theory (...) and reform. The author has in fact selected Dewey, Russell and Whitehead as three stallions to draw a chariot. The precise nature of this "chariot" is indicated in the chapter entitled "The Philosopher as Educator Today" appearing at the end of the book: My intention throughout has been to suggest a way out of the current impasse in the philosophy ofeducation by reopening a conversation regarding a more productive role for philosophers to play, rather than merely analyzing concepts and policing arguments. My claim has been that philosophers of education can learn from their past, that we can see in Dewey, Russell and Whitehead instances of a productive approach to educational problems through thought and action. (P. 105) Having said this, the structure and contents of Hendley's book fall squarely into place. Chapter One, entitled "The Reconstruction of the Philosophy of Education", argues that there is a crisis in the current state of educational philosophy. The ensuing three chapters are devoted individually to Dewey, Russell and Whitehead. The concluding chapter, resting upon the strength of the examples given of three constructive contributors to the field, suggests new directions for the philosophy of education. It is clear that Hendley's book is more than an interesting account of the practical and theoretical educational activities of three of the most influential philosophers of the twentieth century. Dewey, Russell and Whitehead are not gathered together between the. same covers in order to explore or present a detailed analysis of their theoretical similarities or who may have influenced Reviews 219 whom. Instead, one gathers that the author has selected them on the basis of his own admiration and preference rather than for any shared theories which connect them. The point is made, however, that the strongest common element, and the most significant one, is that each man had ideas about education, each was a philosopher, and each attempted to exert some practical influence upon the educational institutions and practices of the day. In short, Dewey, Russell and Whitehead were theorists who were prepared to get their hands dirty. Hendley argues that after the death of John Dewey in 1952 educational philosophy was neglected and· philosophers tended to pay less attention to education. The author goes on to suggest some renewed interest in the field on the grounds of contributions made to the fifty-fourth Yearbook of the National Society for the Study of Education in 1955 under the theme "Modern Philosophies and Education", a special issue of the Harvard Education Review published in 1956; the publication of Israel Scheffler's edited collection of readings entitled Philosophy and Education in 1958; and R. S. Peters' Inaugural Address given at London in 1963, and his publication of Ethics and Education in 1966. According to this argument, we witness a general lapse after the death of Dewey, a rekindling in the mid-1950S and a broader resurgence in the 1960s. On the basis of the author's own account, I think that it is very difficult to argue that Dewey's death initiated any period of calm or disinterestedness. Furthermore, it is very problematic to point to various yearbooks or publications as indicators. The point is that with the death of Dewey there were numerous contenders to fill his position as the pre-eminent American philosopher of education. The extent to which anyone has been able to do so is a different matter. What I believe Hendley is really trying to say here is implicit in his argument, namely, that after the death of Dewey, no philosopher of equal stature took his place. The reason why no candidate equal to the task emerged is also suggested by the author. Dewey, Russell and Whitehead are to be admired because they had the... (shrink)

The original publication of this volume drew Herbert into the epistemological debate with John Stuart Mill. It was to be of relevance to future psychologists, including William James, a pioneer of experimental psychology.