The earliest writer who deserves to be called a psychologist is Hobbes; and if we consider the time when he wrote, we cannot fail to be surprised at what I may term his prevision of the most important results which have now been established by science. He was the first clearly to sound the note which has ever since constituted the bass, or fundamental tone, of scientific thought. Let us listen to it through the clear instrumentality of his own language:-.

Reproduction of the original: Mental Evolution in Man by George John Romanes.

George Santayana appears emotionally distant and personally uncommitted in many of his writings. In what may have been a related phenomenon, he does not seem to have committed to any school of philosophy, but rather to draw from many of the available schools when it suited him. In this article, we assess his constantly changing use of different philosophies and its implications for both philosophy and politics.

While rooted in careful study of Mead’s original writings and transcribed lectures and the historical context in which that work was carried out, the papers in this volume have brought Mead’s work to bear on contemporary issues in metaphysics, epistemology, cognitive science, and social and political philosophy.

The goal of this paper is twofold. First, it examines the pragmatic ramifications of recent research in certain areas of cognitive science (embodied mind theory, extended mind theory). Second, it shows how the Chicago pragmatists (George H. Mead, John Dewey) not only envisioned these findings but also how, within certain strains of cognitive science, their work is explicitly appreciated for important preliminary insights which help us interpret the outcomes of current research. The argumentative line of the paper revolves (...) around Mead’s and Dewey’s treatment of the relation between perception and action. Cognition, in the view of the Chicago pragmatists, is not divisible into atomistic, ontologically disconnected units but rather should be seen as an organic circuit within which stimuli and responses are mutually interdependent phases of an ongoing goal-directed active involvement of the organism in the environmental structures. According to Mead and Dewey, as well as the presently burgeoning branch of cognitive science called the “extended mind theory,” cognition is not something that takes place exclusively in our heads but should be rather seen as an objective relation between organism and the environment. On the background of Mead’s theory of the act (with its four stages – impulse, perception, manipulation, and consummation) the author points to certain surprising similarities between the pragmatists’ treatment of the notion of cognition and ideas recently suggested by defenders of the extended mind theory. (shrink)

In the tradition of classical pragmatism, one could contend there are two kinds of thinkers. The first kind, represented most notably by William James and John Dewey, could be labeled as enthusiastic and prolific writers to whom it posed no difficulty to articulate their ideas at remarkable length and with enviable wit. The pragmatists of the second kind like Charles S. Peirce and George H. Mead, for various reasons, never managed to put their ideas on paper in the (...) form of a longer, systematic treatise. Whereas for Peirce such an endeavor might have arguably been a drag given his rushing mind, exploding with new ideas, Mead seems to never have been quite aware of the pioneering.. (shrink)

The paper proposes an outline of a reconciliatory approach to the perennial controversy between epistemological realism and anti-realism. My main conceptual source in explaining this view is the philosophy of pragmatism, more specifically, the epistemological theories of George H. Mead, John Dewey, and also William James’ radical empiricism. First, the paper analyzes the pragmatic treatment of the goal-directedness of action, especially with regard to Mead’s notion of attitudes, and relates it to certain contemporary epistemological theories provided by the (...) cognitive sciences. Against this background, the paper presents a philosophical as well as empirical justification of why we should interpret the environment and its objects in terms of possibilities for action. In Mead’s view, the objects and events of our world emerge within stable patterns of organism-environment interactions, which he called “perspectives”. According to pragmatism as well as the aforementioned cognitive scientists, perception and other cognitive processes include not only neural processes in our heads but also the world itself. Elaborating on Mead’s concept of perspectives, the paper argues in favor of the epistemological position called “constructive realism.”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:John Dewey in Chicago: Some BiographicalNotes* GEORGE DYKHUIZEN DEWEY'S REPUTATION in philosophical, psychological, and educational circles brought him many invitations to lecture at other institutions of higher learning, and he was frequently kept busy meeting these engagements. In July, 1896, for example, he headed the departments of psychology and pedagogy at the Summer Institute of Martha's Vineyard,1 and in August delivered a series of lectures on "Imagination (...) in Education" at Chatauqua. 2 During the summer of 1901, he gave courses at the University of California in Berkeley~ and in the spring of 1904 gave six lectures on "Problems of Knowledge" at Columbia University and three lectures on "Moral Education" at Brooklyn Institute3 Dewey was also very much in demand as a speaker at professional meetings of philosophers, psychologists, and educators. In the spring of 1896 he spoke at the first annual meeting of the North Central Association of Colleges and Secondary Schools.5 He was elected president of the American Psychological Association for the year 1899-1900 and gave as his presidential address, "Psychology and Social Practice." Later, in December, 1901, he addressed the Association on "Interpretation of Savage Mind." g Dewey was also an active member of the American Philosophical Association and was to become its president in 1905 He was a member of the Illinois Society for Child Study and of the National Herbart Society and frequently addressed meetings of these organizations. With so much of his spare time taken up with off-campus engagements, Dewey could not take as great a part in on-campus activities as he may have wished. Nevertheless, like other members of the faculty, he took his turn speaking at the Wednesday afternoon lecture series which the University provided for the students. The most outstanding of Dewey's talks on these occasions were the two he delivered on successive Wednesdays in the summer of 1897. These were entitled "Evolution and Ethics," and created quite a stir because in them Dewey defended evolution and attacked the dualism between the cosmic and ethical processes set up by T. H. Huxley in his Romanes lecture of 1893. Dewey argued that the ethical has its roots in the cosmic and is continuous with itY *This is the second of two articles on John Dewey'sChicago years. For the first of these articles, see my "John Dewey: The Chicago Years," Journal of the History o/ Philosophy, I1:2 (Oct., 1964),227-253. 1University Record, I (July, 1896),278. Ibid. (Aug.7, 1896),311. 81bid. VI (July 26, 1901),171. ~Ibid. IX (June, 1904),92. 51bid. I (April10, 1896),35. *Ibid. VI (March, 1902), 358. Dewey's talk appeared in Psychological Review, IX (May, 1902),217-230. Ibid. II (July, 1897),162.Dewey'stalks werepublished in the Monist, III (1898),321-341. [217] 218 HISTORY OF PHILOSOPHY There is no record of Dewey having spoken, as did many of the other faculty members, at the University Chapel services held, for a while, each noon on the campus. Indeed, during his Chicago years and thereafter, Dewey disassociated himself more and more from organized religion and instead devoted his energies to educational and social affairs. He did not join the Hyde Park Congregational Church upon surrendering his membership in the Congregational Church in Ann Arbor, and he did not require that his children do so. When his mother, a loyal and pious Congregationalist who was living with them, remonstrated and declared that the children ought to be sent to Sunday School, Dewey's reply was that in his youth he had gone to Sunday School enough to make up for his children's failure to do so. Dewey attended only irregularly the meetings of the University Senate, being present at only eleven of the nineteen meetings held during his years at Chicago. But he made his voice heard when he was present. He was one of two opposed to the establishment of a separate school of commerce and political science;s he moved to waive the requirement of Latin for graduation from the Senior College ;9 he proposed "a modification of the requirements respecting history in the undergraduate course"; 1~and he voted in favor of requiring one... (shrink)

The Hyde Amendment and Roman Catholic attempts to put restrictions on Title X funding have been criticized for being intolerant. However, such criticism fails to appreciate that there are two competing notions of tolerance, one focusing on the limits of state force and accepting pluralism as unavoidable, and the other focusing on the limits of knowledge and advancing pluralism as a good. These two types of tolerance, illustrated in the writings of John Locke and J.S. Mill, each involve an (...) intolerance. In a pluralistic context f where the free exercise of religion is respected, John Locke's account of tolerance is preferable. However, it (in a reconstructed form) leads to a minimal state. Positive entitlements to benefits like artificial contraception or nontherapeutic abortions can legitimately be resisted, because an intolerance has already been shown with respect to those that consider the benefit immoral, since their resources have been coop ted by taxation to advance an end that is contrary to their own. There is a sliding scale from tolerance (viewed as forbearance) to the affirmation of communal integrity, and this scale maps on to the continuum from negative to positive rights. Keywords: church and state, Hyde Amendment, Locke, Mill, religious liberty, Title X funding, toleration CiteULike Connotea Del.icio.us What's this? (shrink)

This paper discusses George John Romanes’ (1848-1894) contributions to evolution theory. In his early evolutionary work, Romanes could be regarded as a mere disciple and collaborator of Darwin. Strictly speaking, a follower of Darwin would only attempt to develop and to diffuse Darwin’s ideas, to apply them to new cases, to obtain new evidence for this theory and to answer to problems and objections against Darwin’s theory. However, after working for some time under Darwin’s guidance (for (...) instance, trying to provide an experimental foundation for the hypothesis of pangenesis), Romanes adopted another strategy. As several other so-called Darwinians of the late 19th century, he endeavored to correct and to complement Darwin’s theory, with the introduction of new concepts and hypotheses (especially his “physiological selection”). Romanes’ new attitude might be regarded as an effort to step out of Darwin’s shadow and to exhibit his own brightness. Besides that, Romanes strove to undermine the work of other Darwinians that aimed at similar goals. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:172 HISTORY OF PHILOSOPHY us," Saint-Simon wrote in 1814. Matching the development of mind of their eighteenthcentury rationalist compatriots with the development of love and action, the Saint-Simonians, Fourier and Comte saw hardly any stop to the inevitability and infinitude of progress and perfectibility. The prospect of the twentieth century, however, shows an "uneasy consensus." Manuel is not concerned to swell the flood of philosophical history but to bear (...) witness to it, and it is as a witness that he reports that man's "urge to place himself in a total time sequence" is undiminished, if anything it continues to grow and magnify. The search for a total meaning of historical existence is an apparently irrepressible drive. In this concluding chapter Manuel shows how the threads of the previously expressed ideas, particularly from French and German sources, are tied and knotted in the more familiar figures, Spengler, Sorokin, Toynbee, and a group of Christian writers and philosophers of history (de Chardin, Niebuhr, Dawson, Tillich, Pope Plus XII, and Pope John XXIII) illustrating and instantiating the vitality and longevity of the archetypal conceptions he began with. The great divide between theorists persists pretty much in the present as it did in older times. There are the progressists among whom are distinguished those still loyal to the French concept of perfectibility, a new school of philosophical life scientists writing cosmic history, and contemporary Marxists. Manuel classes the Christian theologians of history in a special category, which, although progressist in a sense, like Augustine denigrate earthly progress and restrict themselves to spiritual advance. Then there are the non- or anti-progressists, circular theorists, among whom Spengler, Sorokin, and "Toynbee I" are to be found. Having done duty for the Greeks and Romans, the Italians, French and Germans (surprisingly omitting the figure of Schopenhauer in his account) it would be a further service to have Professor Manuel's reading of English and Scottish involvement in philosophies of history of the sort he defines as "pictures of the total meaning of historical existence... (which have) included predictions of things to come as well as a reduction of the whole of the past to an order," for despite their professed empiricism it will not be denied that in figures like Hobbes, Locke, and Hume, as in some of the lesser figures of the English and Scottish Enlightenment (he mentions the "imitative works" of Price, Priestly, Spencer and Buckle), philosophies of history of the sort defined are implicit where they are not explicit and outspoken. Perhaps one day Professor Manuel will turn his illuminating searchlight to this area. While conceding Manuel's point that philosophies of history of the more distinctly speculative type have grown and even multiplied over the recent past, it should be added (what is common knowledge) that many equally responsible philosophers have tried both to discourage this growth and at the same time to make a contribution to the discipline through a more analytic approach. So far has this movement gone, indeed, that it would appear that the tide of speculative philosophies of history has ebbed greatly, and that "theories" of history are now pretty much restricted to poets, novelists, dramatists and their brethren in some of the social sciences, particularly psychology and sociology, especially in the Englishspeaking world. Whether the "analysts" are making a substantial contribution to our knowledge of historical processes (as distinguished from the language and logic of historical discourse) is still somewhat moot, but there is little doubt that the analysts are rapidly displacing the synthesists in philosophy of history. STANLEYM. DAUGERT Western Washington State College Universals: A New Look at an Old Problem. By Farhang Zabeeh. (The Hague: Martinus Nijhoff, 1966. Pp. vi -t- 68. $3.15.) In this short analysis of a perennial philosophical problem, Professor Zabeeh has taken upon himself the rather ambitious task of attempting to trace the development of the various attempts to explain the function, meaning, and ontological status of universals from Socrates BOOK REVIEWS 173 (or Plato) to Wittgenstein and Austin. In doing so, he has neglected (pace a few random references) the most fertile field for the analysis of universals, the medieval writers. To some extent, Professor Zabeeh does... (shrink)

In recent years many historical myths about the relations between science and religion have been corrected but not always with sensitivity to different types and functions of “myth.” Correcting caricatures of Darwin's religious views and of the religious reaction to his theory have featured prominently in this myth‐busting. With the appearance in 2017 of A. N. Wilson's depiction of Darwin himself as a “mythmaker,” it is appropriate to reconsider where the myths lie in discourse concerning Darwin and Christianity. Problems with (...) Wilson's account are identified and his provocative demeaning of Darwin is contrasted with an image gleaned from Darwin's friend and colleague George Romanes. The article concludes with a brief reference to the problem of suffering and to the work of Christopher Southgate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:172 HISTORY OF PHILOSOPHY us," Saint-Simon wrote in 1814. Matching the development of mind of their eighteenthcentury rationalist compatriots with the development of love and action, the Saint-Simonians, Fourier and Comte saw hardly any stop to the inevitability and infinitude of progress and perfectibility. The prospect of the twentieth century, however, shows an "uneasy consensus." Manuel is not concerned to swell the flood of philosophical history but to bear (...) witness to it, and it is as a witness that he reports that man's "urge to place himself in a total time sequence" is undiminished, if anything it continues to grow and magnify. The search for a total meaning of historical existence is an apparently irrepressible drive. In this concluding chapter Manuel shows how the threads of the previously expressed ideas, particularly from French and German sources, are tied and knotted in the more familiar figures, Spengler, Sorokin, Toynbee, and a group of Christian writers and philosophers of history (de Chardin, Niebuhr, Dawson, Tillich, Pope Plus XII, and Pope John XXIII) illustrating and instantiating the vitality and longevity of the archetypal conceptions he began with. The great divide between theorists persists pretty much in the present as it did in older times. There are the progressists among whom are distinguished those still loyal to the French concept of perfectibility, a new school of philosophical life scientists writing cosmic history, and contemporary Marxists. Manuel classes the Christian theologians of history in a special category, which, although progressist in a sense, like Augustine denigrate earthly progress and restrict themselves to spiritual advance. Then there are the non- or anti-progressists, circular theorists, among whom Spengler, Sorokin, and "Toynbee I" are to be found. Having done duty for the Greeks and Romans, the Italians, French and Germans (surprisingly omitting the figure of Schopenhauer in his account) it would be a further service to have Professor Manuel's reading of English and Scottish involvement in philosophies of history of the sort he defines as "pictures of the total meaning of historical existence... (which have) included predictions of things to come as well as a reduction of the whole of the past to an order," for despite their professed empiricism it will not be denied that in figures like Hobbes, Locke, and Hume, as in some of the lesser figures of the English and Scottish Enlightenment (he mentions the "imitative works" of Price, Priestly, Spencer and Buckle), philosophies of history of the sort defined are implicit where they are not explicit and outspoken. Perhaps one day Professor Manuel will turn his illuminating searchlight to this area. While conceding Manuel's point that philosophies of history of the more distinctly speculative type have grown and even multiplied over the recent past, it should be added (what is common knowledge) that many equally responsible philosophers have tried both to discourage this growth and at the same time to make a contribution to the discipline through a more analytic approach. So far has this movement gone, indeed, that it would appear that the tide of speculative philosophies of history has ebbed greatly, and that "theories" of history are now pretty much restricted to poets, novelists, dramatists and their brethren in some of the social sciences, particularly psychology and sociology, especially in the Englishspeaking world. Whether the "analysts" are making a substantial contribution to our knowledge of historical processes (as distinguished from the language and logic of historical discourse) is still somewhat moot, but there is little doubt that the analysts are rapidly displacing the synthesists in philosophy of history. STANLEYM. DAUGERT Western Washington State College Universals: A New Look at an Old Problem. By Farhang Zabeeh. (The Hague: Martinus Nijhoff, 1966. Pp. vi -t- 68. $3.15.) In this short analysis of a perennial philosophical problem, Professor Zabeeh has taken upon himself the rather ambitious task of attempting to trace the development of the various attempts to explain the function, meaning, and ontological status of universals from Socrates BOOK REVIEWS 173 (or Plato) to Wittgenstein and Austin. In doing so, he has neglected (pace a few random references) the most fertile field for the analysis of universals, the medieval writers. To some extent, Professor Zabeeh does... (shrink)

This book is an anthology with the following themes. Non-European Tradition: Bussanich interprets main themes of Hindu ethics, including its roots in ritual sacrifice, its relationship to religious duty, society, individual human well-being, and psychic liberation. To best assess the truth of Hindu ethics, he argues for dialogue with premodern Western thought. Pfister takes up the question of human nature as a case study in Chinese ethics. Is our nature inherently good (as Mengzi argued) or bad (Xunzi’s view)? Pfister ob- (...) serves their underlying agreement, that human beings are capable of becoming good, and makes precise the disagreement: whether we achieve goodness by cultivating autonomous feelings or by accepting external precepts. There are political consequences: whether government should aim to respect and em- power individual choices or to be a controlling authority. Early Greek Thinking: Collobert examines the bases of Homeric ethics in fame, prudence, and shame, and how these guide the deliberations of heroes. She observes how, by depending upon the poet’s words, the hero gains a quasi- immortality, although in truth there is no consolation for each person’s inevi- table death. Plato: Santas examines Socratic Method and ethics in Republic 1. There Socrates examines definitions of justice and tests them by comparison to the arts and sciences. Santas shows the similarities of Socrates’ method to John Rawls’ method of considered judgments in reflective equilibrium. McPherran interprets Plato’s religious dimension as like that of his teacher Socrates. McPherran shows how Plato appropriates, reshapes, and extends the religious conventions of his own time in the service of establishing the new enterprise of philosophy. Ac- cording to Taylor, Socrates believes that humans in general have the task of helping the gods by making their own souls as good as possible, and Socrates’ unique ability to cross-examine imposes on him the special task of helping others to become as good as possible. This conception of Socrates’ mission is Plato’s own, consisting in an extension of the traditional conception of piety as helping the gods. Brickhouse and Smith propose a new understanding of Socratic moral psychology—one that retains the standard view of Socrates as an intellectualist, but also recognizes roles in human agency for appetites and passions. They compare and contrast the Socratic view to the picture of moral psychology we get in other dialogues of Plato. Hardy also proposes a new, non-reductive understanding of Socratic eudaimonism—he argues that Socrates invokes a very rich and complex notion of the “Knowledge of the Good and Bad”, which is associated with the motivating forces of the virtues. Rudebusch defends Socrates’ argument that knowledge can never be impotent in the face of psychic passions. He considers the standard objections: that knowledge cannot weigh incom- mensurable human values, and that brute desire, all by itself, is capable of moving the soul to action. Aristotle: Anagnostopoulos interprets Aristotle on the nature and acquisition of virtue. Though virtue of character, aiming at human happiness, requires a complex awareness of multiple dimensions of one’s experience, it is not properly a cognitive capacity. Thus it requires habituation, not education, according to Aristotle, in order to align the unruly elements of the soul with reason’s knowledge of what promotes happiness. Shields explains Aristotle’s doctrine that goodness is meant in many ways as the doctrine that there are different analyses of goodness for different types of circumstance, just as for being. He finds Aristotle to argue for this conclusion, against Plato’s doctrine of the unity of the Good, by applying the tests for homonymy and as an immediate cons- equence of the doctrine of categories. Shields evaluates the issue as unresolved at present. Russell discusses Aristotle’s account of practical deliberation and its virtue, intelligence (phronesis). He relates the account to contemporary philo- sophical controversies surrounding Aristotle’s view that intelligence is neces- sary for moral virtue, including the objections that in some cases it is unnecessary or even impedes human goodness. Frede examines the advantages and disadvantages of Aristotle’s virtue ethics. She explains the general Greek con- ceptions of happiness and virtue, Aristotle’s conception of phronesis and compares the Aristotle’s ethics with modern accounts. Liske discusses the question of whether the Aristotelian account of virtue entails an ethical-psy- chological determinism. He argues that Aristotle’s understanding of hexis allows for free action and ethical responsibility : By making decisions for good actions we are able to stabilize our character (hexis). Hellenistic and Roman: Annas defends an account of stoic ethics, according to which the three parts of Stoicism—logic, physics, and ethics—are integrated as the parts of an egg, not as the parts of a building. Since by this analogy no one part is a foundation for the rest, pedagogical decisions may govern the choice of numerous, equally valid, presentations of Stoic ethics. Piering interprets the Cynic way of life as a distinctive philosophy. In their ethics, Cynics value neither pleasure nor tradition but personal liberty, which they achieve by self-suffi- ciency and display in speech that is frank to the point of insult. Plotinus and Neoplatonism: Gerson outlines the place of ordinary civic virtue as well as philosophically contemplative excellence in Neoplatonism. In doing so he attempts to show how one and the same good can be both action-guiding in human life and be the absolute simple One that grounds the explanation of everything in the universe. Delcomminette follows Plotinus’s path to the Good as the foundation of free will, first in the freedom of Intellect and then in the “more than freedom” of the One. Plotinus postulates these divinities as not outside but within each self, saving him from the contradiction of an external foundation for a truly free will. General Topics: Halbig discusses the thesis on the unity of virtues. He dis- tinguishes the thesis of the identity of virtues and the thesis of a reciprocity of virtues and argues that the various virtues form a unity (in terms of reciprocity) since virtues cannot bring about any bad action. Detel examines Plato’s and Aristotle’s conceptions of normativity : Plato and Aristotle (i) entertained hybrid theories of normativity by distinguishing functional, semantic and ethical normativity, (ii) located the ultimate source of normativity in standards of a good life, and thus (iii) took semantic normativity to be a derived form of normativity. Detel argues that hybrid theories of normativity are—from a mo- dern point of view—still promising. Ho ̈ffe defends the Ancient conception of an art of living against Modern objections. Whereas many Modern philosophers think that we have to replace Ancient eudaimonism by the idea of moral obligation (Pflicht), Ho ̈ffe argues that Eudaimonism and autonomy-based ethics can be reconciled and integrated into a comprehensive and promising theory of a good life, if we enrich the idea of autonomy by the central elements of Ancient eudaimonism. Some common themes: The topics in Chinese and Hindu ethics are perhaps more familiar to modern western sensibilities than Homeric and even Socratic. Anagnostopoulos, Brickhouse and Smith, Frede, Liske, Rudebusch, and Russell all consider in contrasting ways the role of moral character, apart from intellect, in ethics. Brickhouse / Smith, Hardy, and Rudebusch discuss the Socratic con- ception of moral knowledge. Brickhouse / Smith and Hardy retain the standard view of the so called Socratic Intellectualism. Shields and Gerson both consider the question whether there is a single genus of goodness, or if the term is a homonym. Bussanich, McPherran, Taylor, and Delcomminette all consider the relation between religion and ethics. Pfister, Piering, Delcomminette, and Liske all consider what sort of freedom is appropriate to human well-being. Halbig, Detel, and Ho ̈ffe propose interpretations of main themes of Ancient ethics. (shrink)

Man's ultimate end, by the Rev. Father James.--Free will and responsibility, by H. Pope.--The criteria of morality, by the Rev. Father James.--Law and its obligations, by T. Flynn.--Conscience, by B. Grimley.--The natural virtues, by H. Carpenter.--The supernatural virtues, by H. Carpenter.--Merit and demerit, by H. Pope.--Rights natural and civil, by T. E. Flynn.--The right to private property, by L. Watt.--Marriage and conjugal duties, by H. Davis.--The duties of parents, by H. Davis.--The purpose and authority of civil society, by B. Grimley.--International (...) relations, by J. Keating. (shrink)

Introductory -- The study of nature and the vision of God -- The metaphysic of Spinoza -- Plato and the founding of idealism -- The completing of idealism -- Erigena : the division of nature -- The theism of St. Thomas --Conclusion.

the midrash, the advisability of staying at home during this festival is promoted through the dictum, “When you bind your lulav, bind your feet (restrain ...

Creative Intelligence: Essays in the Pragmatic Attitude represents an attempt at intellectual cooperation. No effort has been made, however, to attain unanimity of belief nor to proffer a platform of "planks" on which there is agreement. The consensus represented lies primarily in outlook, in conviction of what is most likely to be fruitful in method of approach. As the title page suggests, the volume presents a unity in attitude rather than a uniformity in results. Consequently each writer is definitively responsible (...) only for his own essay. The reader will note that the Essays endeavor to embody the common attitude in application to specific fields of inquiry which have been historically associated with philosophy rather than as a thing by itself. Beginning with philosophy itself, subsequent contributions discuss its application to logic, to mathematics, to physical science, to psychology, to ethics, to economics, and then again to philosophy itself in conjunction with esthetics and religion. The reader will probably find that the significant points of agreement have to do with the ideas of the genuineness of the future, of intelligence as the organ for determining the quality of that future so far as it can come within human control, and of a courageously inventive individual as the bearer of a creatively employed mind. (shrink)