The Cultural Study of Music is an anthology of new writings that will serve as a basic textbook on music and culture. Increasingly, music is being studied as it relates to specific cultures-not only by ethnomusicologists, but by traditional musicologists as well. Drawing on writers from music, anthropology, sociology, and the related fields, the book both defines the field-i.e., "What is the relation between music and culture?"-and then presents case studies of particular issues in world musics. This book would serve (...) as an introductory textbook for the cultural study of music, an area that is increasingly being taught at the upper-level undergraduate and graduate level. Plus it would appeal to scholars in all areas of music, reflecting the latest and most up to date thinking on the complex issues surrounding how music and culture interrelate. (shrink)

Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

From the sex-free paradise of the Shakers to the worker's paradise of Marx, utopian ideas seem to have two things in common--they all are wonderfully plausible at the start and they all end up as disasters. In Visions of Utopia, three leading cultural critics--Edward Rothstein, Martin Marty, and Herbert Muschamp--look at the history of utopian thinking, exploring why they fail and why they are still worth pursuing. Edward Rothstein, New York Times cultural critic, contends that every utopia is (...) really a dystopia--a disaster in the making--one that overlooks the nature of humanity and the impossibilities of paradise. He traces the ideal in politics and technology and suggests that only in art--and especially in music--does the desire for utopia find satisfaction. Martin Marty examines several models of utopia--from Thomas More's to a 1960s experimental city that he helped to plan--to show that, even though utopias can never be realized, we should not be too quick to condemn them. They can express dimensions of the human spirit that might otherwise be stifled and can plant ideas that may germinate in more realistic and practical soil. And Herbert Muschamp, the New York Times architectural critic, looks at Utopianism as exemplified in two different ways: the Buddhist tradition and the work of visionary Viennese architect Adolph Loos. Utopian thinking embodies humanity's noblest impulses, yet it can lead to horrors such as Nazi Germany and the Soviet Regime. In Visions of Utopia, these leading thinkers offer an intriguing look at the paradoxes of paradise. (shrink)

La negativa a imaginar la "otra" sociedad más allá del capitalismo no está ajena a la prohibición judía de nombrar o describir a Dios. Cualquiera que sea la fuente del tabú, de las principales figuras relacionadas con la Escuela de Frankfurt, solo Mar- cuse se ha atrevido en los últimos años a romperlo. Solo Marcuse ha tratado de decir lo indecible en un esfuerzo cada vez más urgente por reintroducir un molde utópico a la teoría socialista.

Herbert Marcuse, Erich Fromm, Max Horkheimer, Franz Neumann, Theodor Adorno, Leo Lowenthal—the impact of the Frankfurt School on the sociological, political, and cultural thought of the twentieth century has been profound. _The Dialectical Imagination_ is a major history of this monumental cultural and intellectual enterprise during its early years in Germany and in the United States. Martin Jay has provided a substantial new preface for this edition, in which he reflects on the continuing relevance of the work of (...) the Frankfurt School. (shrink)

In dieser Arbeit, unter dem Einfluss eines Lehrers Martin Heidegger entstanden und 1932 erstmals veroffentlicht, unternimmt Marcuse den Versuch, die hegelsche Ontologie in ihrer ursprunglichen Orientierung am Seinsbegriffs des Lebens und seiner Geschichtlichkeit aufzuweisen. Mit der hegelschen Ontologie ist gemeint Hegels Ansatz des Sinns von Sein uberhaupt und die systematische Entfaltung und Auslegung dieses Seinssinns in den verschiedenen Weisen des Seins. Hegel zeigt, dass erst mit dem Sein des Lebens die Geschichte des Seienden so weit erfullt ist, dass das (...) Seiende als Seiendes in seiner Wahrheit wirklich ist. (shrink)

The interaction between American pragmatism and German critical theory has a long history. While Horkheimer and Adorno, the founding fathers of critical theory, were quite critical of the native American philosophy they encountered when they fled from Nazi Germany, American pragmatism has had a considerable influence on both Jürgen Habermas and Axel Honneth—the two most prominent thinkers within critical theory’s 2nd and 3rd generations. As is well known, however, their prime inspiration has been George Herbert Mead’s symbolic interactionist sociology (...) as well as Peirce’s theory of signs, while James’ and Dewey’s thinking has played a minor role for them. However, in Axel Honneth’s most recent book, The idea of... (shrink)

Charts the flight of some of this century's most important thinkers from Nazi Germany to the United States. Jay explores the theories of The Frankfurt School -- among them, the work of Theodor Adorno, Leo Lowenthal and Herbert Marcuse -- as well, such as George Lichtheim, Hannah Arendt, and Henry Pachter.

Michel Haar argues that Heidegger went too far in transferring all traditional properties of man to being.

This paper traces the history of artificial insemination by selected donors as a strategy for positive eugenic improvement. While medical artificial insemination has a longer history, its use as a eugenic strategy was first mooted in late nineteenth-century France. It was then developed as ‘scientific motherhood’ for war widows and those without partners by Marion Louisa Piddington in Australia following the Great War. By the 1930s AID was being more widely used clinically in Britain as a medical solution to male (...) infertility for married couples. In 1935 English postal clerk, Herbert Brewer, promoted AID as the socialization of the germ plasm in a eugenic scheme. The next year Hermann Muller, American Drosophila geneticist and eugenicist, presented his plan for human improvement by AID to Stalin. Some twenty years later, Muller, together with Robert Klark Graham, began planning a Foundation for Germinal Choice in California. This was finally opened in 1980 as the first practical experiment in eugenic AID, producing some 215 babies over the twenty years it functioned. While AID appeared to be a means of squaring a eugenic circle by separating paternity from love relationships, and so allowing eugenic improvement without inhibiting individual choice in marriage, it found very little favour with those who might use it, not least because of a couple’s desire to have their ‘own’ children has always seemed stronger than any eugenic aspirations. No state has ever contemplated using AID as a social policy. (shrink)

Herbert, Dilinie This article reviews Exploring the Connections: Catholic social teaching and the social determinants of health, edited by Martin Laverty and Liz Callaghan. The social determinants of health are "those conditions in which we live, grow and age, that can affect our health and well-being." Catholic social teaching is "the Church's teaching about the ordering of life in society and about the attainment of individual and social justice." "It comprises theological and philosophical traditions from biblical and ancient (...) sources taken up and developed throughout the Christian era." This book draws on both concepts to fashion a health care resource that will add to our knowledge and understanding of the lived experiences of disadvantaged people, and - more importantly - our appreciation of ways in which this disadvantage can be overcome. (shrink)

Formułowane w ostatnim czasie przez postępowych Amerykanów zarzuty wobec cynicznej, konserwatywnej „weaponizacji” wolności słowa trafnie zwracają uwagę na tkwiący w niej aspekt hipokryzji. Przesłankę tych oskarżeń często stanowi jednak wolność słowa rozumiana „absolutystycznie” jako bezwzględne dobro. W istocie należy ją zawsze rozumieć jako coś, co prowadzi do innego celu: mającego wymiar obiektywny, subiektywny bądź intersubiektywny. Najczęstszą funkcją wolności słowa jest tworzenie warunków dla epistemologicznego poszukiwania prawdy. Zwracali na to uwagę liberałowie, tacy jak John Stuart Mill, oraz marksiści, tacy jak (...) class='Hi'>Herbert Marcuse – twierdzący, że realizację tego celu utrudnia „represywna tolerancja” dla szkodliwych lub błędnych idei. Wolności słowa można bronić również ze względu na wpisaną w nią możliwość wyrażania indywidualnych opinii i uczuć, bez której nie ma mowy o jednostkowej autonomii. Trzecia funkcja wolności słowa ma charakter performatywny: język może służyć do działania w świecie. Współcześnie najczęściej mówi się w tym kontekście o ograniczaniu „mowy nienawiści” jako aktu przemocy symbolicznej, jednak konsekwencje tak rozumianej wolności słowa mogą być również pozytywne. Czwarty telos wolności wypowiedzi – semantyczny raczej niż epistemologiczny, ekspresywny czy performatywny – to tworzenie nowych znaczeń kulturowych bądź krytyka konwencjonalnych. Ponieważ wolność słowa może służyć jednej lub większej liczbie z tych funkcji, warto jej bronić również w niedoskonałym społeczeństwie, niezależnie od tego (przy całym szacunku dla Marcusego), że nie ma ona wartości bezwzględnej. (shrink)

Lockheed Martin Corp. has funded research to generate a framework and methodology for developing semantic reasoning applications to support the discipline oflntelligence Analysis. This chapter outlines that framework, discusses how it may be used to advance the information sharing and integrated analytic needs of the Intelligence Community, and suggests a system I software architecture for such applications.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 303 philosophical, artistic) forms as a vivid protest "from within." If, on the contemporary scene, religion wants to actualize itself and the Church "to answer the question implied in man's very existence" (p. 49), then theology has to use the material of an "existential analysis" of the various cultural realms, confronting this material "with the answer implied in the Christian message" (p. 49). Part II gives so (...) to say instances of such a theological appreciation of cultural expressions. Successively passed in review are: religious "language" (signs and symbols), artistic "style," existential philosophy, psychoanalysis, science, morality, and education. Though each essay is illuminating, those on Existential Philosophy: its historical meaning (1944) and The Theological Significance o/Existentialism and Psychoanalysis (1955) may be called brilliant. Part III contains comparisons of theological thought in Germany and America (in which the author gives some personal reminiscences), and of religion in America and Russia, together with An Evaluation o/Martin Buber (1948). The book concludes with Part IV: Communicating the Christian Message: a Question to Christian Ministers and Teachers (1952), which appears to be relevant to Christians in general. It may be said that it has been a privilege for America to have received among the intellectual refugees of the "catastrophe" of 1933 this powerful German thinker, just as it must have bcen a privilege for Dr. Tillich to be able to elaborate his thought in a country where it received such great response in thoughtful circles. One recognizes behind this thinking the essential continental problems of the relation between philosophy of religion and theology, between religion and culture, between personal existence and industrial society: questions becoming American problems as well. In all his work, the role of religion is positively appreciated, and an appeal is made to a religious "courage to be," reminding man in his estranged life situation of his essential nature and his final destiny. It is not with the deus est esse, neither the certitudo ex se ipsis, nor the ultimate concern, nor the unconditional, that we should like to voice here some questions with regard to the author's views. Rather it is with two seemingly minor questions. Accepting his circumscription of religion as "the dimension of depth," we would be interested to see if within or beside a Theology o] culture, a Theology o] religion would also be possible, having as its subject religious expressions under and outside the authority of the Gospel. A second question arises from the author's statement: "Self is good, self-affirmation is good, self-acceptance is good, but selfishness is bad because it prevents both self-affirmation and self-acceptance" (p. 145). Although this phrase may have its particular context in Moralisms and Morality (1955), I personally wonder if the deflated Self does not risk becoming the essential prison of industrial society, in which, unfortunately, there is no Nirwana.... JACQUES WAA_RDENB URG University o[ California, Los Angeles BOOK NOTES John A. Mourant, ed., Introduction to the Philosophy oI Saint Augustine. Selected Readings and Commentaries. University Park, Pa., Pennsylvania State University Press [1964]. Pp. ix + 366. $7.50. This is an excellent introduction to the philosophy of Augustine as well as to the general Romanizing of the Platonic tradition. Professor Mourant's thirty pages of Introduction (supplemented appropriately by the great "Prayer" in which the Saint explains the world to his Creator), the bibliographical references, and the critical comments, all provide a concise exposition of the varioua ways in which Augustine attempted to organize his faith into a system of thought. The selections from the treatises, sermons, and letters are well arranged and contain several new translations into English by competent scholars. Both the editor's exposition and Augustine's own efforts to face the basic issues created by the meeting of diverse systems of doctrine and language enable the student to become aware of the amazing range of Christian philosophy created by a man who was both a busy bishop and an inquisitive truth-seeker. The reader can follow Augustine himself in dealing with his problems, instead of being confronted with the literature and context of modernization or of apologetics. 304 HISTORY OF PHILOSOPHY Since this volume is evidently and... (shrink)

The moral and political thought of Herbert Spencer is usually associated with some form of evolutionism. This is unsurprising, since Spencer himself thought of his ideas as founded on evolutionary theory. But it is regrettable, because no one believes in Spencer's form of evolutionism any more, and even if they did, they would not think that it supported his views in the way that he confidently believed. And so Spencer has been largely neglected since his death. His libertarianism is (...) thought to be without foundation, and so few have thought it worth study. But in this paper I try to show that Spencer's moral and political conclusions can be based on some of the non-evolutionary arguments that he offered. Although these arguments are not entirely compelling, they have force in a way that his evolutionary claims do not. (shrink)

Este artículo analiza la recepción de Nietzsche de la teoría social de Spencer a partir de dos fragmentos póstumos de 1881. El objetivo será, a través de una investigación de fuentes y siguiendo las anotaciones de Nietzsche en los libros conservados en su biblioteca personal, mostrar el modo característico de Nietzsche de experimentar con las tesis de sus contemporáneos. Estas tentativas lo conducirán a una instrumentalización estratégica de las ideas de Spencer para postular, apoyándose en la fisiología y la teoría (...) del derecho de Post, modelos originales de individualidad que se encuentran en las antípodas del organicismo. (shrink)

This collection - assembled by the author in 1995 - includes all his articles then published that he thought worthy of preserving. Contents. 1. Hutcheson, Hume and the Ontology of Morals. (1985) - A critique of David Norton's 1982 book David Hume - Common Sense Moralist, Sceptical Metaphysician. 2. Hume, Spencer and the Standard of Morals. (1983) 3. Egoism and Rigorism: Spencer's Resolution of a Moral Paradox. (1995) - not previously published. 4. On distinguishing between Love and Lust. (1977) 5. (...) Love and Lust revisited: Intentionality, Homosexuality and Moral Education. (1988) - A critique of aspects of Roger Scruton's 1986 book Sexual Desire. 6. In Defence of Gay Lessons. (1988) 7. Homosexuality and Education: a reply to Jim Ferguson. (1990) 8. The Two Minds of Roger Scruton. (1991) 9. Public Schools, Private Privilege and Common Sense. (1985) - A defence of independent education. 10. Was Hume's Natural History of Religion inspired by Mandeville's Fable of the Bees Part II? (1995). The clear textual parallels here noted were not noticed by Tom Beauchamp in his 2007 text of NHR for the Clarendon Edition of Hume's works. (shrink)

This is merely a non-commercial limited reprint of two previously published essays. No ISBN. It includes 'Hutcheson, Hume and the Ontology of Morals' (1985) and 'Hume, Spencer and the Standard of Morals' (1983). It was superseded in 1995 by the author's collected ESSAYS ON SEXUALITY AND ETHICS - ISBN 095125944X, which includes these two plus eight other articles.

It is now commonplace to call persons sick when their wrongdoing becomes entrenched, extensive, and extreme. This mixing of moral and therapeutic categories seems incoherent if we uncritically embrace a morality-therapy dichotomy: Behavioral problems like alcoholism are either moral or therapeutic matters, but not both. This paper dissolves the dichotomy by arguing that chronically abusive drinking is simultaneously a sickness and wrongdoing. Alcoholism is at least partly a self-inflicted impairment of responsible agency that has unhealthy consequences and usually requires therapeutic (...) interventions. Morality and therapy are not inherently opposed. Morality enjoins compassionate helping and nonjudgemental therapy, and therapy is rooted in moral values of caring and respect. The polarized positions of Herbert Fingarette in Heavy Drinking and George E. Vaillant in The Natural History of Alcoholism are reconciled by paying close attention to their accounts of the condition, causes, consequences, and cure of alcoholism. (shrink)