Peter Hare published two books about philosophy, both co-authored with his colleague Edward Madden. The first was Evil and the Problem of God, while the second was titled Causing, Perceiving and Believing: An Examination of the Philosophy of C. J. Ducasse (Dordrecht, Holland: D. Reidel), published in 97 . Hare's choice of Ducasse for extended study tells us a great deal about Hare's own interests. Ducasse was a confessedly analytic philosopher who advocated several views extending classical American themes. From metaphysics (...) and epistemology to ethics and aesthetics, Ducasse struck Hare as a philosopher worthy of promotion and preservation.Hare and Madden had an interest in Ducasse for some years.1 However, there .. (shrink)

Peter H. Hare (1935-2008) developed informed, original views about the proposition: some published (Hare 1969 and Hare-Madden 1975); some expressed in conversations at scores of meetings of the Buffalo Logic Colloquium and at dinners following. The published views were expository and critical responses to publications by Curt J. Ducasse (1881-1969), a well-known presence in American logic, a founder of the Association for Symbolic Logic and its President for one term.1Hare was already prominent in the University of Buffalo's Philosophy Department (...) in 1969 when I was appointed. Soon after, he became Chair. As his Associate Chair from 1971to 1975, I spent many hours with him in Buffalo and on professional trips .. (shrink)

Graphical AbstractScience and technology consortia provide a viable solution for the recent unsustainable academic growth in biomedical research.

Book Three of George Santayana's letters covers a period of intense intellectual activity in Santayana's life, and the correspondence reflects the establishment of his mature philosophy. Santayana becomes more permanently established in Italy, but continues to travel in France, Spain, and England. The year 1927 marks the beginning of his long friendship with Daniel Cory, who became his literary secretary and eventually his literary executor. Also, with the death of Santayana's half-brother Robert, George Sturgis, Robert's son, becomes an important part (...) of Santayana's life and letters as his financial manager. Santayana continues to write to his sister Susana, as well as to numerous friends and fellow philosophers, including Bernard Berenson, Robert Seymour Bridges, Curt John Ducasse, John Erskine, Horace Meyer Kaller, Lewis Mumford, George Herbert Palmer, John Francis Stanley Russell, Herbert Wallace Schneider, Charles Augustus Strong, Paul Weiss, and Harry Austryn Wolfson. Other correspondents include Wendell T. Bush, Alys Gregory, Marianne Moore, John Middleton Murray, and Frederick J. E. Woodbridge. (shrink)

George Santayana published The Realm of Matter and The Genteel Tradition at Bay. He continued work on Book Three of Realms of Being, The Realm of Truth, and on his novel, The Last Puritan. Citing his commitment to his writing and his intention to retire from academia, he declined offers from Harvard University for the Norton Chair of Poetry and for a position as William James Professor of Philosophy, as well as offers for positions at the New School for Social (...) Research and Brown University. The deaths of his half sisters, Susan Sturgis de Sastre and Josephine Sturgis, in 1928 and 1930, respectively, were extremely distressing to him. Santayana and Charles Strong continued their epistolary debate over the nature and perception of reality and the problem of knowledge. The book also includes letters to Robert Bridges, Cyril Clemens, Morris R. Cohen, Curt John Ducasse, Sydney Hook, Horace Meyer Kallen, Walter Lippmann, Ralph Barton Perry, William Lyon Phelps, and Herbert W. Schneider. Santayana sent many letters with articles and reviews to journalists Wendell T. Bush, Henry Seidel Canby, Wilbur Cross, and John Middleton Murry. Discussion of his novel and continuing work on Realms of Being took place with Otto Kyllmann and John Hall Wheelock, his editors at Constable and Scribner's. Although Santayana now made the Hotel Bristol in Rome his permanent residence, he continued to travel in England, France, and Italy. (shrink)

The eight books of The Letters of George Santayana bring together over 3,000 letters, many of which have been discovered in the fifty years since Santayana's death. This sixth book covers four years of Santayana's life in Rome, his permanent residence since the late 1920s. During these years, Santayana, in his seventies, saw the publication of the remaining nine volumes of the Triton Edition of his work as well as the last two books of his Realms of Being: The Realm (...) of Truth and The Realm of Spirit. In 1938 the first book-length biography of Santayana was published, and in 1940 The Philosophy of George Santayana--a collection of critical essays that included Santayana's rejoinder, "Apologia pro Mente Sua"--was published as volume two of Northwestern University Press?s Library of Living Philosophers. In 1939, when war broke out in Europe and Swiss authorities denied him a long-term visa, Santayana decided to stay in Italy, where he was to remain for the rest of his life.The letters in this book are written to such correspondents as Van Meter Ames, Curt John Ducasse, Max Forrester Eastman, Max Fisch, Sidney Hook, Horace Meyer Kallen, Christopher Janus, Milton Munitz, William Lyon Phelps, and Ezra Pound, and include discussions of the work of Henri Bergson, T. S. Eliot, William Faulkner, and Ezra Pound, among others. (shrink)

In this book, J. L. Mackie makes a careful study of several philosophical issues involved in his account of causation. Mackie follows Hume's distinction between causation as a concept and causation as it is ‘in the objects’ and attempts to provide an account of both aspects. Mackie examines the treatment of causation by philosophers such as Hume, Kant, Mill, Russell, Ducasse, Kneale, Hart and Honore, and von Wright. Mackie's own account involves an analysis of causal statements in terms of counterfactual (...) conditionals though these are judged to be incapable of giving a complete account of causation. Mackie argues that regularity theory too can only offer an incomplete picture of the nature of causation. In the course of his analysis, Mackie critically examines the account of causation offered by Kant, as well as the contemporary Kantian approaches offered by philosophers such as Bennett and Strawson. Also addressed are issues such as the direction of causation, the relation of statistical laws and functional laws, the role of causal statements in legal contexts, and the understanding of causes both as ‘facts’ and ‘events’. Throughout the discussion of these topics, Mackie develops his own complex account of the nature of causation, finally bringing his analysis to bear in regard to the topic of teleology and the question of whether final causes can be justifiably reduced to efficient causes. (shrink)

Excerpts and paraphrases of this memoir appeared in 2008 and 2009. I posted it in full here in happy memory of Peter Hare and my joyful years with him. -/- 2008. Remembering Peter Hare 1935–2008. Philosophy Now. Co-authors: T. Madigan and A. Razin. Issue 66 March/April 2008. Pages 50–2. PDF -/- 2009. Remembering My Life with Peter Hare. Remembering Peter Hare 1935–2008. Ed. J. Campbell. Society for the Advancement of American Philosophy. pp. 9–16. http://american-philosophy.org/documents/RememberingPeterHare_final.pdf -/- Peter H. Hare, Distinguished Professor (...) Emeritus of Philosophy at the University of Buffalo (SUNY at Buffalo), died peacefully in his sleep on Thursday, January 3, 2008. I would like to share my memories of my life with him. Others have eulogized him, enumerated his virtues and accomplishments, and written his obituaries. I am revisiting my personal relationship with him. These memories are as much about me as about him. (shrink)

Art as communication, by L. Tolstoi.--Art, intuition, and expression, by B. Groce.--Art as expression, by R. G. Collingwood.--The Groce-Collingwood theory of art, by J. Hospers.--The act of expression, by J. Dewey.--Art and the language of the emotions, by C. J. Ducasse.--Music as impressive and music as expressive, by E. Gurney.--Expression, by G. Santayana.--The expressiveness of colors, by W. Kadinsky.--Expression and association, by C. Hartshorne.--Expressiveness, by R. Arnheim.--The expression theory of art, by O, K. Bouwsma.--The concept of expression in art, by (...) V. Tomas, D. Morgan and M. Beardsley.--Musical expression, by M. Beardsley.--Expressive predicates of art, by G. Sircello. (shrink)

The recent historical commentary on Curtius’ Hi storiae book X by JOHN E. ATKINSON (2009) points out that the account of the expedition at the mouth of the Indus given by Nearchus and Onesicritus to Alexander coheres with the one presented by Diodorus in book 17 of his Historiae in many respects. So ATKINSON believes that Diodorus and Curtius may have used the same source, probably Clitarchus. However, LUISA PRANDI in her study on the reception of Clitarchus’ work by (...) later authors, has recognized nothing but generic similarities between Curtius’ and Diodorus’s accounts; she believes that both authors used a different source. In this paper, the issue is examined again, and Curtius’ account is compared with all the other sources for the same topic. (shrink)

The secondary literature on Rawls is vast, but little of it is historical. Relying on the archival materials he left to Harvard after his death, we look at the historical contexts that informed Rawls's understanding of political philosophy and the changes in his thinking up to A Theory of Justice. We argue that Rawls's classic work reveals positivist aspirations that were altered and frayed by various encounters with postanalytic naturalism. So, we begin in the 1940s, showing the influence of other (...) positivist projects, such as those of Popper and Ducasse. Thereafter, we explore how Rawls's encounter with Wittgenstein and Quine in the 1950s and 1960s led him to introduce the post-analytic features evident in A Theory of Justice. Our historical narrative challenges commonplace folk-understandings that portray Rawls as either wholly committed to positivism or as its principal slayer. (shrink)

John Stuart Mill (1806-1873) was a British philosopher, political economist, civil servant, and Member of Parliament.

We will next speak of Liberality. Now this is thought to be the mean state, having for its object-matter Wealth: I mean, the Liberal man is praised not in the circumstances of war, nor in those which constitute the character of perfected self-mastery, nor again in judicial decisions, but in respect of giving and receiving Wealth, chiefly the former. By the term Wealth I mean all those things whose worth is measured by money.

Loneliness in medicine is a serious problem not just for patients, for whom illness is intrinsically isolating, but also for physicians in the contemporary condition of medicine. We explore this problem by investigating the ideal physician-patient relationship, whose analogy with friendship has held enduring normative appeal. Drawing from Talbot Brewer and Nir Ben-Moshe, we argue that this appeal lies in a dynamic form of companionship incompatible with static models of friendship-like physician-patient relationships: a mutual refinement of embodied virtue that draws (...) both persons together. The ideal physician-patient relationship has a dialectical character that fosters each member's improvement of phenomenologically recognizing and embodying moral virtues. A key component of this dynamic is a commitment to the common goal of the patient's health, realized through joint interactivities and conversations over time. The physician's presence to the patient's suffering—understood best as an alienating phenomenological condition for the patient—orients and discloses possibilities for virtuous caregiving by structuring the meanings of the goals, conversations, and joint narrative constitutive of their relationship. Presence to suffering, paradoxically, is perhaps an important prerequisite for this dynamic partnership. These activities dialectically build an interpretive horizon of understanding through which moral goods and character refinement—in and for the other—may become revealed for both persons in their shared being-in-the-world. This analysis of suffering, mood, and revealing of (possible) moral goods has implications for addressing the modern problem of loneliness for patients and physicians, who are increasingly inhibited from building flourishing relationships with each other. (shrink)

At his death in 2010, the Anglo-American analytic philosopher John Haugeland left an unfinished manuscript summarizing his life-long engagement with Heidegger’s Being and Time. As illuminating as it is iconoclastic, Dasein Disclosed is not just Haugeland’s Heidegger—this sweeping reevaluation is a major contribution to philosophy in its own right.

From 1942 to 1952, a programme took place at Johns Hopkins to devise new methods of controlling Baltimore’s rat population. This article focuses on three individuals closely connected to this project at various stages of its development: psycho-biologist Curt Richter, animal ecologist David E. Davis, and ecologist and psychologist John B. Calhoun. For all three, the challenges of controlling rat numbers highlighted the significance of stress – a homeostatic mechanism critical to the survival of the animal. This was (...) a process that was analyzed and manipulated by (re)introducing the wild rat into the laboratory. Here the rat not only contributed to new methods of rodent control, but offered new possibilities for the control and improvement of humankind. Yet it was not just the animal, but the physical structure of the laboratory that came to model the world outside. Through examining the experimental systems of the three scientists, this article will trace a series of transgressions between laboratory and field, urban and wild, animal and human. The result was that while animals were used to model the behaviour and pathologies of human city dwellers, the laboratory spaces in which they existed came to model the urban environment. We shall also see how differing perspectives on the value and uses of animal models and environments encouraged and reinforced alternative visions as to the role of science in the service of the city. (shrink)

Many real-world agents recognise that they impose harms by choosing to emit carbon, e.g., by flying. Yet many do so anyway, and then attempt to make things right by offsetting those harms. Such offsetters typically believe that, by offsetting, they change the deontic status of their behaviour, making an otherwise impermissible action permissible. Do they succeed in practice? Some philosophers have argued that they do, since their offsets appear to reverse the adverse effects of their emissions. But we show that (...) they do not. In practice, standard carbon offsetting does not reverse the harms of the original action, nor does it even benefit the same group as was harmed. Standard moral theories hence deny that such offsetting succeeds. Indeed, we show that any moral theory that allows offsetting in this setting faces a dilemma between allowing any wrong to be offset, no matter how grievous, and recognising an implausibly sharp discontinuity between offsettable actions and non-offsettable actions. The most plausible response is to accept that carbon offsetting fails to right our climate wrongs. (shrink)