Henry Nelson Wieman’s most distinctive philosophical contributions are his identification of creative interchange as the ultimate process in human experience through which people and their institutions are able to create, sustain, improve, and cor­rect their value perspectives and, equally important, his description of creative inter­change in psychological, sociological, histor­ical, religious, and institutional contexts as subject inquiry and the experimental test of consequences. This massive collection, thirty-three orig­inal essays with an appendix and index, rep­resents the first formal attempt to consider fully (...) the interdisciplinary implications of creative interchange. Following an introduc­tion, the book is structured into six sections, beginning with historical studies on the de­velopment of Wieman’s philosophy of creativity. With this information as a base the subsequent five sections treat: _ _his metaphysics and theory of knowledge; _ _his the­ory of value; _ _creative interchange in the context of rhetoric and literary criticism; _ _creative interchange as a guide for social phi­losophy; and creative interchange as re­lated to current philosophic trends. The essayists include prominent philosophers, such as Charles Hartshorne, Lewis E._ _Hahn, and S. Morris Eames, as well as emerging scholars who have responded to Wieman’s conception of creative interchange. (shrink)

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

Sarah McGrath (2008; 2011) argues that, when it comes to our controversial moral views, we have no reason to think we are less likely to be in error than those who disagree with us. I refer to this position as the Moral Peer View (MPV). Under pressure from Nathan King (2011a; 2011b), McGrath admits that the Moral Peer View need not always have been true, though she maintains it is true now. Although King seems to think there should be current (...) counterexamples to the Moral Peer View, he holds back from actually proposing any. I argue that those of us who favor marriage equality and gender equality are currently in a position to reject the Moral Peer View with regard to these issues, and I propose conditions under which people can reasonably take their moral beliefs to be epistemically advantaged. King and McGrath agree that opponents of slavery like William Wilberforce could reasonably believe they enjoyed an epistemic advantage over proponents of slavery, and I suggest that proponents of marriage equality and gender equality might make similar claims. I propose that we can make additional claims to epistemic advantages if we believe that (1) almost everyone that considers the matter admits they are advantages, (2) those who disagree with use would admit they are advantages, and (3) we can give a plausible explanation as to why those that we think are epistemically disadvantaged have not noticed that they are disadvantaged. Finally, I argue that it reasonable to think our controversial beliefs are justified if we can find reasons to think our opponents are mistaken, and do not see similar reasons to think ourselves mistaken. This is a better policy than supposing we are just as prone to make mistakes as our opponents, as the latter is both less defensible in theory, and more likely to stifle intellectual progress. (shrink)

Sarah McGrath argues that, when it comes to our controversial moral views, we have no reason to think that we are less likely to be in error than those who disagree with us. I refer to this position as the Moral Peer View. Under pressure from Nathan King, McGrath admits that the MPV need not always have been true, though she maintains it is true now. Although King seems to think that there should be current counterexamples to the MPV, he (...) holds back from actually proposing any. I argue that those of us who favor marriage equality and gender equality are currently in a position to reject the MPV with regard to these issues, and I propose conditions under which people can reasonably take their moral beliefs to be epistemically advantaged. King and McGrath agree that opponents of slavery like William Wilberforce could reasonably believe that they enjoyed an epistemic advantage over proponents of slavery, and I suggest that proponents of marriage equality and gender equality might make similar claims. I propose that we can make additional claims to epistemic advantages if we believe that almost everyone who considers the matter admits that there are advantages, those who disagree with us would admit that there are advantages and we can give a plausible explanation as to why those who we think are epistemically disadvantaged have not noticed that they are disadvantaged. Finally, I argue that it is reasonable to think that our controversial beliefs are justified if we can find reasons to think that our opponents are mistaken, and do not see similar reasons to think ourselves mistaken. This is a better policy than supposing that we are just as prone to mistakes as our opponents, as the latter is both less defensible in theory, and more likely to stifle intellectual progress. (shrink)

This book is an expanded catalogue of an exhibit of mid‐fifteenth‐ through seventeenth‐century drawings, woodcuts, engravings, and etchings emphasizing hands as objects of study, as teaching tools, and as reflections of the human being. In addition, it contains an extended introduction by the curator of the exhibit, Claire Richter Sherman, and four essays by other contributors on pertinent topics: the hand as an instrument of the intellect, manual reckoning, music, and chiromancy . These essays, which precede the catalogue itself, (...) are only loosely connected to the exhibit, but each deals with its subject clearly and crisply.In his composition on the hand as a means of expression, Martin Kemp traces the legacy of ancient thought as reflected in the various anatomical drawings from Leonardo through the detailed Bidloo prints. Kemp concludes that the hand remains “a prime mechanism for personal expression—for the manifestation of individual character and identity.” In the following essay Sachiko Kusukawa provides a succinct sketch of finger numeration, noting that a system alluded to by ancient authors was fully described by the Venerable Bede in the eighth century. Bede also wrote of a method of using the hand as a mnemonic aid in determining the proper date for Easter and other movable feasts. Finger counting remained popular throughout the Middle Ages but gradually fell into disuse in the West by the sixteenth century and was merely quaint by the eighteenth. Kusukawa does not, unfortunately, suggest a reason for the decline, but the spread of computation with Arabic numerals was surely a major factor.Next, Susan Forscher Weiss discusses the use of the hand in teaching music theory and scales. Although there are some indications of this practice in antiquity, variations on a system developed in the eleventh century by Guido of Arezzo were used to teach music through the sixteenth century. Finally, Brain P. Copenhaver discusses the history of the pseudoscience chiromancy . Already in existence in antiquity, palmistry, and other forms of divination, flourished despite the prohibitions of the church. Copenhaver concludes with a witty discussion of the hard times on which palmistry has fallen recently in California.As for the catalogue, it consists of eighty‐three monochrome illustrations, each with an extensive commentary about the artist, the subject, and the reason the item was included in the exhibit. These descriptions are frequently fascinating short essays in themselves, enticing the reader to investigate further. The organization is thematic rather than chronological, with six divisions : “Reading the Writing on Hands,” “Handiwork of the Creator,” “Messengers of the World,” “Knowledge on Hand,” “Whole World in the Hand,” and “Guiding Hands.” The faults are minor. Although the themes of the divisions themselves are clearly described in Sherman's introduction, several of the illustrations seem to have only a general association with the stated theme. A few are filled with details too small to be legible in the necessary reduction of plates to fit the book. Most of the illustrations, however, are excellent examples of the main subject of the exhibit and are fascinating studies in their own right.Generally, this volume is a valuable work for anyone interested in the history of the hand in science and the arts. The four prefatory essays are particularly instructive, and the prints are reproduced clearly, with elaborate descriptions of their historical context and their meaning. Accordingly, this book is much more than merely a catalogue; it is an important work in its own right. Throughout, the substantial references to other works indicate directions for further study. One only regrets that the exhibit itself was shown in only two venues. (shrink)

In this article, I argue that the principle of benevolence occupies a unique place in moral theory where duty and emotion both have equal importance, and moral philosophers generally are divided into two camps regarding the role of emotion in morality. Kant clarifies his position while introducing the deontic notion of benevolence. He only regards the moral value in which the duty of benevolence has been performed with ‘good will’. Some defenders of Kant’s ethics are Herman, McMurray, Meyers, and Tannenbaum (...) who argue that acting purely based on duty is far more superior to acting from emotions. On the other hand, several contemporary theorists such as Bernard Williams, Blum, Oakley, Stocker, Stohr, Foot, Korsgaard, Hursthouse, and Sherman refute Kant’s views towards emotion in the domain of morality. Following this Kantian and Non-Kantian debate, this article aims to explore the role of emotion and rationality in the moral context of benevolence. (shrink)

To date, there have been only two scholarly papers devoted to a comparison of Gestalt psychology with the psychology of William James. An early paper by Mary Whiton Calkins called attention to numerous similarities between these two schools of thought. However, a more recent paper by Mary Henle argues that the ideas of William James, as presented in The Principles of Psychology, are irrelevant to Gestalt psychology. In what follows, this claim is evaluated both in terms of The (...) Principles and Jamesís larger vision as set forth in his mature philosophical works. Although there are important differences between James and the Gestalt psychologists, there are also striking similarities particularly when the two schools are examined in the light of Jamesís mature philosophical perspectives. (shrink)

The Gifford Lectures were established in 1885 at the universities of St Andrews, Glasgow, Aberdeen and Edinburgh to promote the discussion of 'Natural Theology in the widest sense of the term - in other words, the knowledge of God', and some of the world's most influential thinkers have delivered them. The 1901–2 lectures given in Edinburgh by American philosopher William James are considered by many to be the greatest in the series. The lectures were published in book form in (...) 1902 and have been reprinted many times. James, who was educated in the United States and Europe, and spent much of his career teaching philosophy at Harvard, was very influential in the development of modern psychology, and in these twenty lectures he explores the personal experience of religion. Some of the topics include religion and neurology, 'the sick soul', saintliness, and mysticism. (shrink)

Animal behaviour and welfare research are part of a wider endeavour to optimize the health and wellbeing of humans, animals and ecosystems. As such, it is part of the One Health research agenda. This article applies ethical principles described by the One Health High Level Expert Panel to animal behaviour and welfare research. These principles entail that animal behaviour and welfare research should be valued equitably alongside other research in transdisciplinary and multisectoral collaboration. It should include and promote a multiplicity (...) of marginalized voices, including those of animals, and it should apply and describe a harmonious balance between human—animal-environment interactions. Lastly, it should describe how humans need to change behaviour, adopt sustainable solutions and recognize the importance of animal welfare and the integrity of the whole ecosystem. (shrink)

In this study William Lyons presents a sustained and coherent theory of the emotions, and one which draws extensively on the work of psychologists and physiologists in the area. Dr Lyons starts by giving a thorough and critical survey of other principal theories, before setting out his own 'causal-evaluative' account. In addition to giving an analysis of the nature of emotion - in which, Dr Lyon argues, evaluative attitudes play a crucial part - his theory throws light on the (...) motivating role of emotions in our lives, our attitudes towards our emotions and our responsibility for them. (shrink)

Though coming from different and distinct intellectual traditions, Richard Rorty and Gianni Vattimo are united in their criticism of the metaphysical tradition. The challenges they put forward extend beyond philosophy and entail a reconsideration of the foundations of belief in God and the religious life. They urge that the rejection of metaphysical truth does not necessitate the death of religion; instead it opens new ways of imagining what it is to be religious -- ways that emphasize charity, solidarity, and irony. (...) This unique collaboration, which includes a dialogue between the two philosophers, is notable not only for its fusion of pragmatism and hermeneutics but also for its recognition of the limits of both traditional religious belief and modern secularism. In "Anticlericalism and Atheism" Rorty discusses Vattimo's work _Belief_ and argues that the end of metaphysics paves the way for an anti-essentialist religion. Rorty's conception of religion, determined by private motives, is designed to produce the gospel's promise that henceforth God will not consider humanity as a servant but as a friend. In "The Age of Interpretation," Vattimo, who is both a devout Catholic and a frequent critic of the church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, interpretation is central to Christianity, which introduced the world to the principle of interiority, dissolving the experience of objective reality into "listening to and interpreting messages." The lively dialogue that concludes this volume, moderated and edited by Santiago Zabala, analyzes the future of religion together with the political, social, and historical aspects that characterize our contemporary postmodern, postmetaphysical, and post-Christian world. (shrink)

This book traces the development of formal logic from its origins inancient Greece to the present day. The authors first discuss the work oflogicians from Aristotle to Frege, showing how they were influenced by thephilosophical or mathematical ideas of their time. They then examinedevelopments in the present century.

Though coming from different and distinct intellectual traditions, Richard Rorty and Gianni Vattimo are united in their criticism of the metaphysical tradition. The challenges they put forward extend beyond philosophy and entail a reconsideration of the foundations of belief in God and the religious life. They urge that the rejection of metaphysical truth does not necessitate the death of religion; instead it opens new ways of imagining what it is to be religious -- ways that emphasize charity, solidarity, and irony. (...) This unique collaboration, which includes a dialogue between the two philosophers, is notable not only for its fusion of pragmatism and hermeneutics but also for its recognition of the limits of both traditional religious belief and modern secularism. In "Anticlericalism and Atheism" Rorty discusses Vattimo's work _Belief_ and argues that the end of metaphysics paves the way for an anti-essentialist religion. Rorty's conception of religion, determined by private motives, is designed to produce the gospel's promise that henceforth God will not consider humanity as a servant but as a friend. In "The Age of Interpretation," Vattimo, who is both a devout Catholic and a frequent critic of the church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, interpretation is central to Christianity, which introduced the world to the principle of interiority, dissolving the experience of objective reality into "listening to and interpreting messages." The lively dialogue that concludes this volume, moderated and edited by Santiago Zabala, analyzes the future of religion together with the political, social, and historical aspects that characterize our contemporary postmodern, postmetaphysical, and post-Christian world. (shrink)

William Uttal is concerned that in an effort to prove itself a hard science, psychology may have thrown away one of its most important methodological tools—a critical analysis of the fundamental assumptions that underlie day-to-day empirical research. In this book Uttal addresses the question of localization: whether psychological processes can be defined and isolated in a way that permits them to be associated with particular brain regions. New, noninvasive imaging technologies allow us to observe the brain while it is (...) actively engaged in mental activities. Uttal cautions, however, that the excitement of these new research tools can lead to a neuroreductionist wild goose chase. With more and more cognitive neuroscientific data forthcoming, it becomes critical to question their limitations as well as their potential. Uttal reviews the history of localization theory, presents the difficulties of defining cognitive processes, and examines the conceptual and technical difficulties that should make us cautious about falling victim to what may be a "neo-phrenological" fad. (shrink)

This massive two-volume reference presents a comprehensive selection of the most important works on the foundations of mathematics. While the volumes include important forerunners like Berkeley, MacLaurin, and D'Alembert, as well as such followers as Hilbert and Bourbaki, their emphasis is on the mathematical and philosophical developments of the nineteenth century. Besides reproducing reliable English translations of classics works by Bolzano, Riemann, Hamilton, Dedekind, and Poincare, William Ewald also includes selections from Gauss, Cantor, Kronecker, and Zermelo, all translated here (...) for the first time. (shrink)

In parallel it looks at the cinematic in the work of photographers and artists that include Germaine Krull, William Klein, John Baldessari, Jeff Wall, Victor Burgin and Cindy Sherman.

A Persian translation of William Shakespeare's Hamlet along with the original text.