When "Aristotle on Emotion" was first published it showed how discussion within Plato's Academy led to a better understanding of emotional response, and how that understanding influenced Aristotle's work in rhetoric, poetics, politics and ethics. The subject has been much discussed since then: there are numerous articles, anthologies and large portions of books on emotion and related topics. In a new epilogue to this second edition, W.W. Fortenbaugh takes account of points raised by other scholars and clarifies some of his (...) earlier thoughts, focusing on the central issue: how Aristotle conceived of emotional response. Among other matters, he considers laughter, emotion in relation to belief and appearance, the effect of emotion on judgement, and the involvement of pain and pleasure in emotional response. (shrink)

Defends confrontational modes of citizenship as a means to reinvigorate democratic participation and regime accountability. A growing number of people are enraged about the quality and direction of public life, despise politicians, and are desperate for real political change. How can the contemporary neoliberal global political order be challenged and rebuilt in an egalitarian and humanitarian manner? What type of political agency and new political institutions are needed for this? In order to answer these questions, Confrontational Citizenship draws on a (...) broad base of perspectives to articulate the concept of confrontational citizenship. William W. Sokoloff defends extra-institutional and confrontational modes of political activity along with new ways of conceiving political institutions as a way to create political orders accountable to the people. In contrast to many forms of democratic theory, Sokoloff argues that confrontational modes of citizenship (e.g., protest) are good because they increase the accountability of a regime to the people, increase the legitimacy of regimes, lead to improvements in a political order, and serve as a means to vent frustration. The goal is to make the word citizen relevant and dangerous to the settled and closed practices that structure our political world and to provide a hopeful vision of what it means to be politically progressive today. William W. Sokoloff is Associate Professor of Political Science at the University of Texas, Rio Grande Valley. (shrink)

Contents: Stephen White: Opuscula and Opera in the Catalogue of Theophrastus' Works Han Baltussen: Theophrastean Echoes? The De Sensibus in the Platonic and Aristotelian Tradition Pamela M. Huby: Arabic Evidence about Theophrastus' De Sensibus Todd Ganson: A Puzzle Concerning the Aristotelian Notion of a Medium of Sense-Perception Istvan M. Bodnar: Theophrastus' De igne: Orthodoxy, Reform and Readjustment in the Doctrine of Elements Georg Wohrle: Ps-Aristoteles De Coloribus -aA Theophrastean Opusculum? David Sider: On On Signs - R.A.H. King: Nutrition and Fatigue (...) Amneris Roselli: Greek Medical Theories of Fatigue Sabine Vogt: Theophrast, De Vertigine Armelle Debru: La sueur des corps: le De sudore de Theophraste face a la tradition medicale John Dillon: Theophrastus' Critique of the Old Academy in the Metaphysics H. Takahashi: Syriac Fragments of Theophrastean Meteorology and Mineralogy Index Contributors and Editors. (Franz Steiner 2002). (shrink)

In this paper the need for review (ethical) committees is elaborated to include a discussion of their composition and function. In some institutions more than one such committee may be set up, a departmental ethical committee and one which studies the projects of all the departments concerned. By considering proposed research before it is started patients or volunteers are protected from injury, discomfort, and inconvenience, and the scientific validity of a clinical experiment can be scrutinized. A list of possible criteria (...) for the work of ethical committees is given. (shrink)

Philosophical and theological conceptions of eternity frequently define it through a contrast with time’s transience. These conceptions reflect the widespread influence of Augustine’s idea of eternity, where eternity stands atemporally in opposition to time. Such conceptions are problematic for both divine and human relations to the world. However, the work of Plotinus and Boethius shows that eternity can be conceived more inclusively—as transcending time, but nonetheless including temporal change and dynamism within its presence. This facilitates Boethius’ views of divine knowledge (...) and human freedom in ways that are not available to Augustine. His work demonstrates how an inclusive conception of eternity can reconcile the pursuit of eternal wisdom with a commitment to ethical responsibility within the temporal flow of the world. (shrink)

In the opening to his late essay, Der Gedanke, Frege asserts without qualification that the word "true" points the way for logic. But in a short piece from his Nachlass entitled "My Basic Logical Insights", Frege writes that the word true makes an unsuccessful attempt to point to the essence of logic, asserting instead that "what really pertains to logic lies not in the word "true" but in the assertoric force with which the sentence is uttered". Properly understanding what Frege (...) takes to be at issue here is crucial for understanding his conception of logic and, in particular, what he takes to be its normative status vis-à-vis judgement, assertion, and inference. In this paper, I focus my attention on clarifying the latter claim and Frege's motivations for making it, exposing what I take to be a fundamental tension in Frege's conception of logic. Finally, I discuss whether Frege's deployment of the horizontal in his mature Begriffsschrift helps to resolve this tension. (shrink)

Efforts to bare the psychonomic nature of the semantic reference (representation) relation have been remarkably scanty; in fact, the only contemporary account developed with any care is the one proposed by Osgood. However, not even Osgood has looked deeply at the difficulties that beset any attempt to analyze reference in terms of common effects appropriately shared by a symbol and its significate.

It is widely agreed among philosophers of science today that no formal pattern can possibly be found in the origins of scientific theory. There is no such thing as a "logic of discovery," insists this view--a scientific hypothesis is susceptible to methodological critique only in its relation to empirical consequences derived after the hypothesis itself has emerged through a spontaneous creative inspiration. Yet confronted with the tautly directed thrust of theory-building as actually practiced at the cutting edge of scientific research, (...) this romantic denial of method in the genesis of ideas takes on the appearance of myth. It is the contention of this article that as empirical data ramify in logical complexity, they deposit a hard sediment of theory according to a standard inductive pattern so primitively compelling that it must be recognized as one of the primary forms of inferential thought. This process, here called "ontological induction," is a distillation out of unwieldly observed regularities of more conceptually tractable states hypothesized to underlie them, and is the wellspring of our beliefs in theoretical entities. Previous failure to recognize this pattern of induction has undoubtedly been in substantial measure a result of inadequate attention to the structural details of scientific propositions; for in order to exhibit the nature of ontological induction clearly, it is first necessary to make extended forays through sparsely explored methodological terrain--notably, the nature of scientific "variables," the logical form of "laws," and the type-hierarchy of scientific concepts. (shrink)

Subjunctive conditionals have their uses, but constituting the meaning of dispositional predicates is not one of them. More germane is the analysis of dispositions in terms of "bases"--except that past efforts to maintain an ontic gap between dispositions and their bases, while not wholly misguided, have failed to appreciate the semantic birthright of dispositional concepts as a species of theoretical construct in primitive science.

This edition of volume 1 in the series Rutgers University Studies in Classical Humanities concerns Hellenistic ethics.

These essays present new analyzes of the central figures of analytic philosophy -- Frege, Russell, Moore, Wittgenstein, and Carnap -- from the beginnings of the analytic movement into the 1930s. The papers do not reflect a single perspective, but rather express divergent interpretations of this controversial intellectual milieu.

Designed to provide scientific personnel, policymakers, and the public with a succinct summary of the public aspects of scientific issues, this book focuses on how values and science intersect and how social values can be brought to bear on complex technical enterprises. Themes examined include: (1) relation of science and technology to human values (citing ways science and technology influence social philosophies); (2) changing sociotechnical milieu (describing recent trends toward politicization in technical endeavors); (3) complexion of science and social sciences (...) (surveying the attributes of the social sciences); (4) professionalism and responsibility (exploring the need for stewardship); (5) architectonics of technical trust (examining the interlocking elements of technical trust and focusing on the recombinant DNA controversy); (6) societal guidance of inquiry and application (discussing the possibilities and limits of scientific freedom); (7) systematic assessment for decision making (offering suggestions for dealing with fact/value distinctions); (8) social values and ethics (examining the role of values in decision making); (9) science and technology in the polis (reviewing ways of managing and reducing undue polarization in sociotechnical disputes); and (10) stewardship (suggesting needs and opportunities for exercising technical responsibility). An extensive bibliography is provided. (ML). (shrink)

The metaphor of culture as a space or environment of meaning is widely employed. Going beyond metaphor, we present a model of culture as a 3-dimensional Euclidean space, using data from Brazil on cultural models of life goals. The dimensions of this space are defined by degree of sharing of culture (cultural competence); alternate configurations of that shared meaning (residual agreement); and social practice (cultural consonance). A cultural distance metric calculated within those dimensions identifies an individuals’ proximity to prototypical goals; (...) greater distance from these goals is associated with higher psychological distress. Cultural distance is in turn influenced by one’s sense of personal agency. Finally, in a set of open-ended interviews, the more individuals employ spatial metaphors in talking about culturally defined life goals, the higher their sense of personal agency and cultural consonance. This model moves the discussion of culture as a space of meaning from metaphor to measurement. (shrink)

Contains essays by different authors on Arius Didymus. Also contains parallel text in Greek and English of fragments attributed to Arius Didymus, preserved in Stobaeus's Eclogues. Translation of Arius Didymus by Georgia Tsouni.

In her influential paper, ‘The First Person,’ Elizabeth Anscombe brings together a number of considerations which, she believes, lead to the startling conclusion that the first person pronoun is not a referring expression — that ‘I’ is never used to refer. This is startling, because if we consider even superficially the logical properties of first person statements, nothing could, prima facie, seem more obvious than that in any such statement, the first person pronoun functions logically as a singular referring expression. (...) Moreover, Anscombe herself offers the following informal gloss on the truth conditions of first person assertions: ‘If X asserts something with ‘I’ as subject, his assertion will be true if and only if what he asserts is true of X.’. (shrink)