An analysis is presented of the significance and consequent limitations on the applicability of the von Neumann measurement postulate in quantum mechanics. Directly observable quantities, such as the expectation value of the velocity operator, are distinguished from mathematical constructs, such as the expectation value of the canonical momentum, which are not directly observable. A simple criterion to distinguish between the two types of operators is derived. The non-observability of the electromagnetic four-potentials is shown to imply the non-measurability of the canonical (...) momentum. The concept of a mechanical gauge is introduced and discussed. Classically the Lagrangian is nonunique within a total time derivative. This may be interpreted as the freedom of choosing a “mechanical” (M) gauge function. In quantum mechanics it is often implicitly assumed that the M-gauge vanishes. However, the requirement that directly observable quantities be independent of the arbitrary mechanical gauge is shown to lead to results analogous to those derived from the requirement of electromagnetic gauge independence of observables. The significance of the above to the observability of transition amplitudes between field-free energy eigenstates in the presence (and absence) of electromagnetic fields is discussed. E- and M-gauge independent transition amplitudes between field-free energy eigenstates in the absence of electromagnetic fields are defined. It is shown that, in general, such measurable amplitudes cannot be defined in the presence of externally applied time-dependent fields. Transition amplitudes in the presence of time-independent fields are discussed. The path dependence of previous derivations of E-gauge independent Hamiltonians and/or transition amplitudes in the presence of electromagnetic fields are related to the inherent M-gauge dependence of these quantities in the presence of such fields. (shrink)

T H McLaughlin; Parental Rights and the Religious Upbringing of Children, Journal of Philosophy of Education, Volume 18, Issue 1, 30 May 2006, Pages 75–83, http.

T H McLaughlin; Parental Rights and the Religious Upbringing of Children, Journal of Philosophy of Education, Volume 18, Issue 1, 30 May 2006, Pages 75–83, http.

T H McLaughlin; Religion, Upbringing and Liberal Values: a rejoinder to Eamonn Callan, Journal of Philosophy of Education, Volume 19, Issue 1, 30 May 2006, Page.

T H McLaughlin; Religion, Upbringing and Liberal Values: a rejoinder to Eamonn Callan, Journal of Philosophy of Education, Volume 19, Issue 1, 30 May 2006, Page.

T H Mclaughlin; Peter Gardner on Religious Upbringing and the Liberal Ideal of Religious Autonomy, Journal of Philosophy of Education, Volume 24, Issue 1, 30 Ma.

T H Mclaughlin; Peter Gardner on Religious Upbringing and the Liberal Ideal of Religious Autonomy, Journal of Philosophy of Education, Volume 24, Issue 1, 30 Ma.

To compare a novel to a work of philosophy is, admittedly, a risky exercise in analogy. When the novelist is Lawrence and the philosophical text is the ponderous and dialectical Being and Nothingness, such a comparison may seem willfully perverse and peculiarly open, insofar as it deals with Lawrence's great theme of sexuality, to his anathema of "sex in the head." Furthermore, modern criticism, especially in the Anglo-Saxon world, has tended to be wary of critical approaches that lean on notions (...) that are not derived from literature itself - a tendency that is being reinforced these days by the structuralist insistence on the "literariness" of the Text. Now, despite its metaphorical statement as a form of dramatic "gesture," Sartre's book is very definitely not a work of literature. T.H. Adamowski, associate professor of English at Erindale College, the University of Toronto, has written articles on English, American, and French literature. This essay is part of a larger study on progress on Lawrence's "sexual poetics.". (shrink)

Both Plato and Aristotle have something to say about admiration. But in order to know where to look, and in order to appreciate the force of their remarks, we need to sketch a little of the ethical background that they presuppose. I begin, therefore, with ancient Greek ethics in the wider sense, and discuss the treatment of admiration and related attitudes by Homer, Herodotus, and other pre-Platonic sources. Then I turn to the views of Plato, Adam Smith, Aristotle and Cicero. (...) This order of discussion allows us to see why admiration is both morally significant and, in some respects, morally unreliable. (shrink)

Students of the history of ethics sometimes find themselves tempted by moderate or extreme versions of an approach that might roughly be called ‘historicist’. This temptation may result from the difficulties of approaching historical texts from a ‘narrowly philosophical’ point of view. We may begin, for instance, by wanting to know what Aristotle has to say about ‘the problems of ethics’, so that we can compare his views with those of Aquinas, Hume, Kant, Sidgwick, and Rawls, and then decide what (...) is true or false in each theorist's position. But this narrowly philosophical attitude soon runs into difficulties, and writers on the history of ethics often warn us against it. (shrink)

Hanshan, which means Cold Mountain, was the pseudonym adopted by an unknown poet who lived in China as a hermit twelve hundred years ago. The poems collected under his name have had an immense impact worldwide, especially among Zen Buddhists, and have been translated into many languages. Peter Hobson's translation of more than a hundred of the poems, almost all of which are published for the first time in this volume, brings those qualities of timelessness, poetic diction and engaging rhythm (...) that do justice to the concepts and language of the original. This edition includes not only a clear and succinct introduction for the general reader but also highly informative sections on Hanshan's place in history and on issues involved in translating Hanshan. (shrink)

This study takes up a portion of the early hagiography of a Japanese prince who was reputedly a reincarnated Chinese monk, and uses a peculiarity in a colophon dated 718 to argue that though the text may have been composed in China, it must in that case derive from the writing of a Japanese visitor. A possible identification of the visitor is made, and some attention is given to the likely sources he used.

The Koan: Texts and Contexts in Zen Buddhism. Edited by Steve Heine and Dale Wright. Oxford University Press, New York 2000. xii, 322 pp. £30.00, 13.95. ISBN 0-19-511748-4, 0-19-511749-2.

The Skill in Means Sutra. Mark Tatz. Motilal Banarsidass, Delhi 1994. 128 pp. Rs 150.

Many Greek moralists are eudaemonists; they assume that happiness is the ultimate end of rational human action. Socrates, Plato, Aristotle, and most of their successors treat this assumption as the basis of their ethical argument. But not all Greek moralists agree; and since the eudaemonist assumption may not seem as obviously correct to us as it seems to many Greek moralists, it is worth considering the views of those Greeks who dissent from it.