In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Bibliography of Bertrand Russell. Volume I: Separate Publications, 1896–1990 by Kenneth Blackwell, Harry RujaG. A. Wedeking and A. D. IrvineKenneth Blackwell and Harry Ruja. A Bibliography of Bertrand Russell. Volume I: Separate Publications, 1896–1990. Pp. lvi + 611. Volume II: Serial Publications, 1890–1990. Pp. xiv + 575. Volume III: Indexes. Pp. xi + 305. London: Routledge, 1994. Cloth, $455.00 the set.As Russell remarked: “It is a curious (...) fact that the most indubitably useful books are those most devoid of literary merit; for example, railway timetables and the telephone [End Page 146] book” (Vol. I, p. xlviii). Even so, since it will be agreed immediately that, for anyone interested in learning more about Russell’s writings, this beautifully crafted bibliography will be extremely useful, it would be a disservice to the authors to imply that it has no more literary merit than a railway timetable. The entire project simply has too much style.When Russell’s bibliographers began their task, fewer than 600 publications by Russell were known. By the time of publication they were able to record 181 of Russell’s books, pamphlets and leaflets, 629 contributions to books, pamphlets, and leaflets primarily authored by others, and approximately 3,550 serial publications of various types. Not being content merely to record the details of these publications, the authors follow each publication through its various editions, impressions, reprints, and translations. This is no mean task, given that Russell’s work has been translated into some 47 languages. In addition, the authors cite related pre-publication materials, give sources for rare and difficult-to-find books and documents, and include a comprehensive index. In short, they do nothing less than provide an authoritative, detailed record of Russell’s published work from 1890 to 1990.As the authors also point out, this is “a bibliography not only of Russell’s writings submitted and actually published, but also of certain other texts. Together they can be regarded as his published thoughts” (I: xix). Thus the bibliography mentions not only Russell’s books, articles, and published letters, but published accounts of his speeches, addresses, press conferences, and interviews; book reviews and recommendations (what Russell called “puffs”) for other people’s books; multiple-signatory letters to the editor and other similar documents; published extracts from Russell’s private correspondence and originally unpublished manuscripts; and audio recordings and films. A mark of the bibliography’s completeness is its catalogue of works that have been spuriously attributed to Russell, including two posthumous “spirit communications” (II: 573–74).The authors candidly describe Russell’s reaction when in 1966 he was shown slips of accumulated new entries: “ ‘I am impressed’, he said, ‘but I don’t think it’s worth it’ “ (I: li). Now, after several decades, we are finally in a position to evaluate Russell’s opinion. To do so, users of the bibliography will want to know the answer to three questions: Is the bibliography complete? Is it accurate? Is it easy to use?With regard to the first two of these three questions, the authors have made a commendable effort to balance comprehensiveness with accuracy (see their discussion of some problem cases, “Introduction,” I: xxvi ff.), rightly preferring accuracy to other desiderata. Concerning ease of use, one issue which comes to mind is whether the inclusion of such minor items as political pamphlets, letters to the editor, and statements made at news conferences, are always worth recording, or whether these items simply make the project so large as to be unmanageable. Once again, upon seeing the completed work, the reader will have little doubt that the correct decision has been made. Researchers interested in Russell’s political involvements and their relation to his more theoretical works, for example, will find this an invaluable resource. All in all, we believe that the bibliography will surpass the requirements of even the most demanding of users. It was, pace Russell, definitely worth it. [End Page 147]As with other volumes associated with the Collected Papers of Bertrand Russell project, these three volumes are beautifully typeset and bound. They will be a pleasure to use for both students and scholars alike for generations to... (shrink)

At the risk of proving myself such a caviller, I want to ask a question which I have seldom heard raised, and which I have never seen discussed in anything that I have read about Berkeley. If I am right, it poses a problem for his immaterialism, not only different, but coming from a different direction, from those objections that are commonly levelled against him. If I am wrong, it will show how right Berkeley was to stress the difficulty of (...) using for one purpose our language which has become fashioned for another. At least, I hope that I shall not fail to be the ‘fair and ingenuous reader’for whom he asked. (shrink)

An assessment is made of Rudolf Otto's criticisms of Friedrich Schleiermacher's claim that religious feeling is to be interpreted as essentially involving a feeling of absolute dependence. Otto's criticisms are divided into two kinds. The first suggest that a feeling a dependence, even an absolute one, is the wrong sort of feeling to locate at the heart of religious consciousness. It is argued that this criticism is based on misinterpretations of Schleiermacher's view, which is in fact much closer to Otto's (...) than the latter appreciated. The second kind of criticism suggests that the feeling of absolute dependence cannot play the foundational role assigned to it by Schleiermacher, since it is itself a secondary response. It is argued not only that Otto provides no justification for this criticism, but that Otto's own position is incoherent unless Schleiermacher's view is accepted. (shrink)

One of Hume's most well-known works and a masterpiece of philosophy, A Treatise of Human Nature is indubitably worth taking the time to read.

In this paper I want to examine a view of the Darwinian theory of evolution which was put forward fairly recently by A. R. Manser. His approach is of interest not only in itself, but also because it may be expanded to raise some fundamental questions about the nature of the science of biology in general. I shall not consider these further implications here, but shall concentrate on an examination of his thesis in the context in which it is raised. (...) My paper falls into two sections. In the first I shall state Manser's thesis and some of the arguments with which he supports it, and shall try to show how a series of objections raised by A. G. N. Flew and K. Connolly may be answered. In the second I shall offer on my own account a positive argument to provide a possible basis for his point of view, with the aim of indicating why the theory should be of the kind he suggests, and what form the study of evolution must take. (shrink)

The Problem of Perception offers two arguments against direct realism--one concerning illusion, and one concerning hallucination--that no current theory of ...

A. D. M. Walker; III*—Gratefulness and Gratitude, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 39–56, https://doi.org/10.1093.

A. D. M. Walker; III*—Gratefulness and Gratitude, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 39–56, https://doi.org/10.1093.

In lieu of an abstract, here is a brief excerpt of the content:Humanism, Female Education, and Myth:Erasmus, Vives, and More's To CandidusA. D. CousinsWhen considering pleasure and chance as aspects of human experience, Thomas More sometimes gendered them female; that is to say, at times he represented them by drawing from the mythographies of Venus and of Fortune. But what did he suggest that actual women, as distinct from goddesses, were or should be or might become: what were his notions (...) of being a woman, of femaleness? Further, what did he suggest that women might contribute to the common weal? A useful way to start answering that question is to look at what More seems to have thought about educating women: in particular, women who were entering adult life—entering into what was agreed to be the major female role—by marrying for the first time and therefore newly taking upon themselves the management of a household. In one of his most ambitious Latin poems, as nowhere else, More wrote elaborately, concisely and problematically on the education of women who were in just those circumstances. My discussion attempts a repositioning of that poem, To Candidus: How to Choose A Wife A Poem in Iambic Dimeter Brachycatalectic (Versvs Iambici Dimetri Brachycatalectici ad Candidvm, Qvalis Vxor Deligenda). To make the attempt involves examining More's other Latin poems on women, as would be anticipated; however, I am mainly concerned here with affinities between To Candidus—then, to a lesser extent, some of More's associated Latin poems—and notions about female education that were or were to become part of the already long, and mostly male, debate about the nature of femaleness.1 To be [End Page 213] specific, I am chiefly concerned with affinities between More's poem and writings by Erasmus and by Vives on the education of prospective or of recent brides.Because the primary concern in my discussion is to clarify the relations between More's To Candidus and humanist notions on female education, especially notions put forward by two of More's humanist friends about young brides, I want initially to revisit the early modern debate on educating women, of course an important element of the wider debate about femaleness itself. One medieval and thence early modern idea on female education was that, in addition to what their mothers taught them, most women needed merely to receive religious and ethical instruction from their husbands, who would likewise instruct them in how to govern a household.2 After all, it was often pointed out, the household was women's natural domain: since, therefore, they would not normally engage with the world at large as would men—since, for example, they would not normally be educators, or writers, or politicians—women did not usually need the broad education appropriate to men.3 Assertion to the contrary was variously argued—and differences between or among those contrary assertions did not always depend on whether an author was male or female. In The Book of the City of Ladies (1405), a response to Boccaccio's De Mulieribus Claris and, perhaps unknowingly, also to Plutarch's The Virtues of Women, Christine de Pizan attempted to construct at once a refuge and a resource for [End Page 214] women, whom she recognized as having been misrepresented to themselves no less than to men throughout generations of misogynistic male fictions, ranging from satire to epic, from fable to history.4 Her City, in so far as it is a revisionist history of women, forms a textual space which does indeed offer a refuge as well as a resource, for Christine advocates that women, fulfilling their capabilities as women, aim at "cultivat[ing] virtue" and thereby gaining inclusion in the true, illustrious record of female achievement: membership of a textual community within which they will see themselves reflected and which is at one with the City of God.5 Inseparable from their seeking to do so, she emphasizes, will be their receiving education.6 Despite that emphasis—and despite her emphasizing that women are men's intellectual equals or, not infrequently, superiors—Christine nevertheless defends the concept that the domestic sphere and not the public is in general that "appropriate" to women.7... (shrink)

Eduard Norden, in the second half of his Agnostos Theos, has maintained with great learning and ingenuity the thesis that predications in the style ‘Thou art ,’ ‘I am ,’ are due to Oriental influence; purely Greek religious language does not go beyond ‘Thou dost ,’ ‘We are indebted to thee for .’ This view appears to be substantially correct. To Oriental influence we may, I think, trace also the custom of stringing together a series of brief predications in or (...) of the second person, for the most part not connected by conjunctions, and producing the effect of a rapid fire of assertions. The earlier Greek examples are not, as a rule, asyndetic. In the Hellenistic age and later we see the other style, as in Catullus 34. 13: ‘tu Lucina dolentibus Iuno dicta puerperis, tu potens Triuia et notho es dicta lumine luna, tu cursu dea menstruo … exples’ 61. 51: ‘te suis tremulus parens inuocat, tibi uirgines zonula soluunt sinus, te timens cupida nouus captat aure maritus’; in Lucretius' proem; in Ovid, Met. IV. 17: ‘tibi enim inconsumpta iuuenta est, tu puer aeternus, tu formosissimus alto conspiceris caelo, tibi cum sine cornibus adstas, uirgineum caput est’; in the invocation of Apollo at the end of the first book of Statius' Thebaid; in Capaneus' prayer to his strong right arm : ; in the Orphic hymns, II. 10-, though they consist mostly of accumulations of epithets; in Menander Rhetor περ πιδειкν : περ [al. Θοραι], περ σ Θνδες, παρ σοкα σελνη τν ετνα λαμβνει; in Valerius Maximus VI. (shrink)

Eduard Norden, in the second half of his Agnostos Theos, has maintained with great learning and ingenuity the thesis that predications in the style ‘Thou art,’ ‘I am,’ are due to Oriental influence; purely Greek religious language does not go beyond ‘Thou dost,’ ‘We are indebted to thee for.’ This view appears to be substantially correct. To Oriental influence we may, I think, trace also the custom of stringing together a series of brief predications in or of the second person, (...) for the most part not connected by conjunctions, and producing the effect of a rapid fire of assertions. The earlier Greek examples are not, as a rule, asyndetic. In the Hellenistic age and later we see the other style, as in Catullus 34. 13: ‘tu Lucina dolentibus Iuno dicta puerperis, tu potens Triuia et notho es dicta lumine luna, tu cursu dea menstruo … exples’ 61. 51: ‘te suis tremulus parens inuocat, tibi uirgines zonula soluunt sinus, te timens cupida nouus captat aure maritus’; in Lucretius' proem; in Ovid, Met. IV. 17: ‘tibi enim inconsumpta iuuenta est, tu puer aeternus, tu formosissimus alto conspiceris caelo, tibi cum sine cornibus adstas, uirgineum caput est’; in the invocation of Apollo at the end of the first book of Statius' Thebaid; in Capaneus' prayer to his strong right arm : ; in the Orphic hymns, II. 10-, though they consist mostly of accumulations of epithets; in Menander Rhetor περ πιδειкν : περ [al. Θοραι], περ σ Θνδες, παρ σοкα σελνη τν ετνα λαμβνει; in Valerius Maximus VI. (shrink)

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1974.

There are many possible ways of approach to philosophy, and there is also an impossible one, though one that has often been tried. That the philosopher can somehow spin his philosophy out of what he finds inside himself; that he has some private internal source of information in virtue of which he can decide what the Universe must be, without needing to take the trouble to look at it, is a belief that dies hard. But it is now dying, if (...) not dead, so that it is hardly necessary to refute it in detail. It should suffice to say that anybody who cherishes the belief will not find anything to interest him in what follows. I shall simply assume that the philosopher is, what we all are to some extent, a spectator of the world and of man's life in it and a commentator on what he sees. Where the philosopher differs from others is in the kind of interest he takes in the facts, not in the kind of facts that are there to be interested in. (shrink)

The paper examines a single, apparently simple argument for the existence of incompatibilities between the virtues as traits of character. This argument appeals not to empirical truths about human psychology or human nature but to the possibility of conflict between the exercise of different virtues in action. There are, for example, situations in which we can exercise the virtue of truthfulness only at the expense of not exercising the virtue of tact, as when we are asked a question to which (...) the straightforward answer will pain our questioner. The person who in these situations would give a straightforward answer possesses the virtue of truthfulness to a higher degree than the person who would respond more evasively, whereas the latter person possesses the virtue of tact to a higher degree than the former. But since the two responses are mutually exclusive, it follows that the degree to which we possess the virtue of truthfulness must, at least in some measure, correlate inversely with the degree to which we possess the virtue of tact. And similarly for many other pairs of virtues. My paper focusses on the two cardinal assumptions of this argument, viz., (i) that sometimes the exercise of one virtue can conflict with the exercise of another, and (ii) that the degree to which a person possesses a virtue correlates directly with the extent of its exercise, and defends both assumptions against a variety of objections which allege that, in different ways, they are insensitive to the complexity of the virtues. (shrink)

Ausgehend von einer postulierten Abstammung der verschiedenen Gymnospermengruppen und der Angiospermen von Progymnospermen werden die Semophylesen der Samenanlagen und deren „Hüll- und Schutzorganen” eingehend besprochen. Das innere Integument ist phylogenetisch wohl aus verwachsenen sterilen Megasporangien entstanden, das aussere ist das Homologon der Cupula der Samenfarnen und ein Achsengebilde.Die dritte Hülle — die interseminalen Schuppen bei den Bennettiteen, die Chlamys bei den Chlamydospermen, die Fruchtknotenwand bei einigen Angiospermengruppen wie Pandanaceen und Cyperaceen, und der Arillus bei Angiospermen mit karpellaten Gynoezien — ist (...) wahrscheinlich aus reduzierten Samenanlagen hervorgegangen. Die vierte, aus sterilen brakteenartigen Phyllomen entstanden, hat in verschiedenen Kombinationen mit fertilen Achsen, die karpellaten Fruchtknoten der Angiospermen gebildet.Die Herkunft der Blütenpflanzen von chlamydospermen- und bennettiteen-ähnlichen Vorfahren wird sehr wahrscheinlich da Übergänge zwischen den „nackten” Samenanlagen vomGnetum-Typ und sogenannten pseudomonomeren Griffeln von Angiospermen vorliegen.En basant la phylogénie de plusieurs groupes de Gymnospermes et d'Angiospermes sur une descente des Progymnospermes du Devonien Supérieur , les sémophylèses des ovules et de ses couches protectrices ont été discuté.Le tégument interne très probablement représente une groupe de mégasporanges stériles fusés, le tégument externe est l'homologue des cupules des ptéridospermes et d'origine axillaire. La troisième couche — les écailles interséminales chez les Bennettitales, la chlamys chez les Chlamydospermes, le paroi de l'ovaire chez quelques Angiospermes comme les Pandanacées, les Piperacées..., l'arille de l'ovule dans les ovaires carpellaires des Angiospermes — est probablement l'homologue d'un nombre d'ovules steriles. La quatrième couche, constituée de phyllomes steriles, s'est associée avec des axes ovulifères en formant les pistils carpellaires des Angiospermes. L'origine des Angiospermes des ancêtres d'un type Chlamydosperme-Bennettitale est indiqué par la morphologie transitoire de quelques ovaires soi-disant „pseudo-monomères” liant les ovules „nues” du typeGnetum avec les pistils du type des Piperacées, Chloranthacées etc. (shrink)