The critical attacks of Philosophy upon the Catholic Faith which have developed since the eighteenth century have at last forced the defenders of that religion to consider the metaphysical foundations of their belief. This is all to the good; the disastrous attempt to separate belief from the searching questions of Reason has resulted in confusion and embarrassment both to Faith and Philosophy.

SUMMARYHistorians of historiography have recently adopted the language of ‘epistemic virtues’ to refer to character traits believed to be conducive to good historical scholarship. While ‘epistemic virtues’ is a modern philosophical concept, virtues such as ‘objectivity’, ‘meticulousness’ and ‘carefulness’ historically also served as actors' categories. Especially in the late nineteenth and early twentieth centuries, historians frequently used virtue language to describe what it took to be a ‘good’, ‘reliable’ or ‘professional’ scholar. Based on three European case studies—the German historian Georg (...) Waitz, his French pupil Gabriel Monod and the Belgian historian Henri Pirenne —this article argues that such virtues cannot neatly be classified as ‘epistemic’ ones. For what is characteristic about virtue language in historical scholarship around 1900 is an overlap or entanglement of epistemic, moral and political connotations. The virtues embodied by, or attributed to, Waitz, Monod and Pirenne were almost invariably aimed at epistemic, moral and political goods at once, though not always to the same degrees. Consequently, if ‘epistemic virtues’ is going to be a helpful category, it must not be interpreted in a strong sense, but in a weak one. (shrink)

I entitled the paper ‘An Essay in Speculative Mysticism’ because it undertakes, in the tradition of such ancient and mediaeval mystics as Plotinus, Pseudo-Dionysius, Hugh and Richard of St Victor, Nicholas of Cusa, Ruysbroeck, and Meister Eckhart, to mate psychological introspection with ontological speculation, focusing on the rather fundamental themes of Identity, Alterity, Transcendant Identity , and Illusion . I acknowledge my more recent, general indebtment to the rich reservoir of contemporary research in the area of Transpersonal Psychology, a research (...) amply documented in the journal of Transpersonal Psychology , as well as in the bibliographies, most notably provided among others, in the respective works of Charles Tart, John White, and Ken Wilber. Since Transpersonal Psychology embraces within its attempts at controlled studies such sundries as altered states of consciousness, parapsychological phenomena, yoga, as well as doctrines which skirt the very frontiers of psychology's experimental ingenuity, namely the tenets of G. I. Gurdjieff, P. D. Ouspensky, H. P. Blavatsky, Oscar Icazo, John Lilly, Roberto Assagioli, and many others, the rapport between a speculative study in mysticism and the background data supplied by Transpersonal Psychology becomes readily apparent. Furthermore, I accede to any reader's deft detection in my essay of a rather uncommon medley of remnants from Thomism, German Romanticism, British Neo-Hegelianism, Vitalism, and Structuralism. If, at last, I were to be questioned on the methodology of my paper, I would have to respond that it probably resembles most closely the methodology of two French Reflective thinkers, viz., Jean Nabert and Henry Duméry, and the French existential metaphysician, Jean Wahl. Since I owe so much to so many, I simply acknowledge my general indebtedness at the beginning and allow the essay to emerge with its own internal cogency. The paper's rationale should, therefore, emanate from a clear inner coherence of its ideas as these reflect communicable psychological experience and unfold some of the latter's ontological implications. (shrink)

VAN PRAAG (Paul), Introduction : le Père Henri Bosmans, histo­rien des mathématiques (pp. 7-16). SAUVAGE (Pierre), Notice biographique du Père Henri Bosmans (pp. 17-25). HERMANS (Michel), Henri Bosmans : sa formation et ses réseaux de rela­tions (pp. 27-72). DELANGHE (Richard), Quelques aspects de la vie et de l’œuvre de Paul Mansion (1844-1919) (pp. 73-82). BRIGAGLIA (Aldo), Saccheri vu par Corrado Segre en Italie et par Mansion et Bosmans en Belgique / traduit de l’italien par Bruna GAINO et Patricia RADELET-DE GRAVE (...) (pp. 83-104). MAWHIN (Jean), La tentative belge d’édition des œuvres complètes d’Euler vue par Henri Bos­mans (pp. 105-133). GOLVERS (Noël), Henri Bosmans, s.j., et la mission jésuite en Chine / traduit du néerlandais par Anne-Sophie MEURICE (pp. 135-152). ROMANO (Antonella), Henri Bosmans, jésuite et historien des mathéma­tiques dans la Belgique du premier XXe siècle (pp. 153-168). SAUVAGE (Pierre), Le Père Henri Bosmans et l’historiographie au tournant du XXe siècle (pp. 169-187). RADELET-DE GRAVE (Patricia), Le fonds Henri Bos­mans / avec un ajout de Michel HERMANS (pp. 189-215). MANSION (Paul), Correspondance de Paul Mansion adres­sée à Henri Bosmans / introduction, trans­cription et annotation par Michel HERMANS (pp. 217-251). HEEFFER (Albrecht) – HERMANS (Michel) – STOFFEL (Jean-François), Bibliographie d’Henri Bosmans (pp. 253-298). (shrink)

Philosopher, poet, literary and cultural critic, George Santayana is a principal figure in Classical American Philosophy. His naturalism and emphasis on creative imagination were harbingers of important intellectual turns on both sides of the Atlantic. He was a naturalist before naturalism grew popular; he appreciated multiple perfections before multiculturalism became an issue; he thought of philosophy as literature before it became a theme in American and European scholarly circles; and he managed to naturalize Platonism, update Aristotle, fight off idealisms, and (...) provide a striking and sensitive account of the spiritual life without being a religious believer. His Hispanic heritage, shaded by his sense of being an outsider in America, captures many qualities of American life missed by insiders, and presents views equal to Tocqueville in quality and importance. Beyond philosophy, only Emerson may match his literary production. As a public figure, he appeared on the front cover of Time (3 February 1936), and his autobiography (Persons and Places, 1944) and only novel (The Last Puritan, 1936) were the best-selling books in the United States as Book-of-the-Month Club selections. The novel was nominated for a Pulitzer Prize, and Edmund Wilson ranked Persons and Places among the few first-rate autobiographies, comparing it favorably to Yeats's memoirs, The Education of Henry Adams, and Proust's Remembrance of Things Past. Remarkably, Santayana achieved this stature in American thought without being an American citizen. He proudly retained his Spanish citizenship throughout his life. Yet, as he readily admitted, it is as an American that his philosophical and literary corpuses are to be judged. Using contemporary classifications, Santayana is the first and foremost Hispanic-American philosopher. (shrink)

The Diagnostic and Statistical Manual of Mental Disorders (5th ed.; DSM–5; American Psychiatric Association [APA], 2013) defines melancholia as “A mental state characterized by very severe depressi...

In lieu of an abstract, here is a brief excerpt of the content:488 HISTORY OF PHILOSOPHY most extensive study of this aspect of Schelling's thought, at least until 1806. However, even if Schelling was not, as it is frequently stated, indifferent to the problems and the vicissitudes of politics, his theoretical thinking on this subject never went beyond temporary systematizations, to be given up, or modified, after a while. The author shows how Schelling, especially in this fieM, was influenced either (...) by his environment in general, or by some personalities he happened to contact: first his "republican" and francofile friends of the Ttibingen Stilt, afterwards the romantic circle of Jena, and, between 1801 and 1803, Hegel. The author studies in his first chapter, devoted tO the non-philosophic writings of the TUbingen period (1790-1795), not only Kant's and Herder's influence on Schelling, which are usually taken for granted, but also the impact of C. G. Heine and of other GSttingen scholars. This is a stimulating suggestion, showing the need for a more detailed study on the diffusion of the "historicocritical" method in circles, as the Ttibingen school, dominated rather by philosophical and theological than by philological and historical interests. In the following chapters, Schelling is closely related again to the intellectual history of his time; Schelling's relationship to the Aufkliirer Nicolai produces some surprises, and the same may be said about some new particulars (implementing F. Rosenzweig's and F. Bthm's research) on the close connection between Schelling and Htlderlin in 1795-1796. The fourth chapter is devoted to the correlation between theories on "natural philosophy" and moral political theories. The fifth concerns the philosophy of history and of government. This remarkable study, founded on sound scholarship, and conducted with a sharp historical mind, is to be recommended not only to students of Schelling, but to all those who have some interest in early XIXth Century German political thought. GIORGIO TONELLI State University of New York at Binghamton Gesammelte Werke, Vol. IV. By Georg Wilhelm Friedrich Hegel. Ed. Hartmut Buehner and Otto Ptggeler. (Hamburg: Felix Meiner, 1968. Pp. 622. DM 86.00) Despite the high reputation Germany has long enjoyed with regard to its scientifically reliable editions, up to this very moment, a historic-critical edition of the totality of Hegel's works has not existed. There were only provisional texts of single works available whose philological reliability differed in its sometimes doubtful variety. This is a rather strange fact, considering that Hegel died in 1831. It can be explained only by a phenomenon peculiar to this philosopher: at the peak of his fame, numerous students from all countries of the world attended Hegel's lectures, assiduously taking notes and frequently publishing as authentic what they had understood and jotted down. The philosopher was very generotis in authorizing various versions of his lectures and thus, the international market was swamped with quite incongruous editions of some of his writings at the moment of Hegel's death. Despite this rather confused state of affairs, distinguished scholars have tried, for BOOK REVIEWS 489 more than six decades, to bring order into the posthumous manuscripts of the philosopher, and these efforts were successful, but only to a certain extent. Next to the pioneering publications of Wilhelm Dilthey, Herman Nohl and Frans Rosenzweig, lesser known savants, in the first place, Georg Lasson and Johannes Hoffmeister have devoted many years of self-denying efforts to make /mportant parts of Hegel's manuscripts available to the public and looked for new possibilities to edit the large body of lectures. But the task proved too difficult for individual scholars. For this reason, the Deutsche Forschungsgemeinschaft, a government-sponsored organization, has commissioned the publication of an all-encompassing historic-critical edition of Hegel's works and arranged for the appointment of a senatorial commission for advising the editors of such a mammoth undertaking. Members of the commission were the aforementioned scholars (see title) and W. Wieland. The Ministry of Education of the State of Nordrhein-Westfalen has opened a research center, originally directed by F. Nicolin, since 1968 by O. Ptggeler. Thus the edition can now be published continuously. Before discussing the contents of volume four, the only volume hitherto published, let's take... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 249 larger sections of the work will be translated-preferably not from the Latin, but from the Arabic original. JOSEPHL. B~u Columbia University Commentary on the Metaphysics of Aristotle. By St. Thomas Aquinas. Trans. by John P. Rowan. (Chicago, Illinois: Henry Regnery Company, 1961. Pp. xxiii + 955.2 vols., boxed, $25.00.) Generally speaking, the two Summae of St. Thomas, long available in English translation, contain all that (...) is most personal and most profound in his philosophical thought. Nonetheless, it is quite impossible to get a fully adequate conception of St. Thomas' place in the history of western thought from a consideration of his theological writings alone. Hence, by translating St. Thomas' Commentary on the Metaphysics of Aristotle into English, Professor J. P. Rowan has provided the non-Latin reading student of the history of philosophy an invaluable service. For it is in his r61e as Aristotelian commentator that we see St. Thomas creating for the Schoolmen a version of Aristotle which served to render the Stagirite's thought into terms which became fundamental to the philosophical defense of Christianity. Further, by keeping in mind the fully-developed notions of St. Thomas on the existence of God and the nature of being as these are given us to understand in the Summae, the reader becomes better enabled, by a critical reading of Thomas' Commentary, to grasp the sense in which the Saint's theological writings are said by his enthusiasts to represent a "completing" and "perfecting" of Aristotle's thought. Professor Rowan's translation is based upon the Turin, 1950, edition of R. M. Spiazzi. This edition is itself fundamentally the older edition of M. R. Cathala, containing but few emendations. Although the translator was obliged to check Spiazzi occasionally against the Parma and Viv6s editions of Thomas' Opera Omnia, the usefulness of such consultation was, as Professor Rowan himself states, "limited inasmuch as both the editions of Viv~s and that of Cathala use Parma as their basic text" (p. vii). Further, since the edition from which he worked was not critical, Professor Rowan found it necessary in some instances to himself emend the reading of the Spiazzi text. However, where such alterations were made, and where indeed they were not obviously required, Professor Rowan indicated his iustification for the change in a footnote. It is unfortunate that no critical edition of Thomas' work was available to his translator; still, although a final evaluation of his emendations must, of course, attend the future appearance of a critical edition of Thomas' work, so far as we were able to judge, Professor Rowan's 250 HISTORY OF PHILOSOPHY changes were in all instances quite reasonable and well ]ustified. Professor Rowan has wisely included a translation of that version of the Aristotelian text upon which St. Thomas (in all probability) based his commentary. As this Latin version frequently departs from such currently available English translations as those of W. D. Ross, H. Tredennik, and others which are based upon Greek sources, a good deal of confusion as to Thomas' actual point of departure would have been introduced had this inclusion not been made. The general value and utility of Professor Rowan's work is further increased by his footnoted indications of the more important variations obtaining between the Greek text (as given in Bekker), and the Latin version employed by St. Thomas. For the reader who wishes to compare the Latin version, the Greek text, and the English translations, Professor Rowan has provided the standard Bekker reference numbers at the beginning of each of Thomas' Lectiones. To further simplify the whole matter of reference and cross-reference, Professor Rowan has used the letter C, followed by a numeral, to designate sections of Thomas' Commentary. These sections are the same as those established originally by Cathala. Numbers not preceded by C designate the appropriate sections of the Latin version of Aristotle's text, and correspond with those given by Spiazzi in his revision of the Cathala edition. Thus, as example, in such a reference as (241:C345), the first number designates the section of the version of Aristotle employed by St. Thomas, and the second, the section of St. Thomas... (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)

Published in 1935, George Santayana's The Last Puritan was the American philosopher's only novel. It became an instant best-seller, immediately linked in its painful voyage of self discovery to The Education of Henry Adams. It is essentially a novel of ideas, expressed in the birth, life, and early death of Oliver Alden.The Last Puritan is volume four in a new critical edition of The Works of George Santayana that restores Santayana's original text and provides important new scholarly information. Books (...) in this series - the first complete publication of Santayana's works - include an editorial apparatus with notes to the text, textual commentary, discussions of adopted readings, lists of variants and emendations, and line-end hyphenations. Irving Singer's new introduction to this edition takes up Santayana's philosophical and artistic concerns, including issues of homosexuality raised by the depiction of the novel's two protagonists, Oliver and Mario, and of the relationship between Oliver and the rogue character Jim Darnley. In his thoughtful analysis Singer finds the term "homosexual novel" too reductionist and imprecise for what Santayana is trying to achieve. Singer brings to light the author's skillful and inventive methods for perceiving and interpreting reality, including ideal forms of friendship, and his success in exploring the pervasive moral problems that people face throughout their existence. (shrink)

A growing number of philosophers and linguists have argued that many, if not most, terms in our language should be understood as semantically context sensitive. In opposition to this trend, Herman Cappelen and Ernie Lepore defend a view they call "Semantic Minimalism", which holds that there are virtually no semantically context sensitive expressions in English once you get past the standard list of indexicals and demonstratives such as "I", "you", "this", and "that". While minimalism strikes many as obviously false, (...) it will be argued here that the view is more plausible than commonly assumed if one accepts the 'normative' conception of the relation between meaning and use characteristic of the literature on semantic externalism. That said, it is not clear that Cappelen and Lepore always conceive of their minimal semantic contents in this more normative fashion, and once this framework is place, a version of 'moderate contextualism' that they do not consider comes into view. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:488 HISTORY OF PHILOSOPHY most extensive study of this aspect of Schelling's thought, at least until 1806. However, even if Schelling was not, as it is frequently stated, indifferent to the problems and the vicissitudes of politics, his theoretical thinking on this subject never went beyond temporary systematizations, to be given up, or modified, after a while. The author shows how Schelling, especially in this fieM, was influenced either (...) by his environment in general, or by some personalities he happened to contact: first his "republican" and francofile friends of the Ttibingen Stilt, afterwards the romantic circle of Jena, and, between 1801 and 1803, Hegel. The author studies in his first chapter, devoted tO the non-philosophic writings of the TUbingen period (1790-1795), not only Kant's and Herder's influence on Schelling, which are usually taken for granted, but also the impact of C. G. Heine and of other GSttingen scholars. This is a stimulating suggestion, showing the need for a more detailed study on the diffusion of the "historicocritical" method in circles, as the Ttibingen school, dominated rather by philosophical and theological than by philological and historical interests. In the following chapters, Schelling is closely related again to the intellectual history of his time; Schelling's relationship to the Aufkliirer Nicolai produces some surprises, and the same may be said about some new particulars (implementing F. Rosenzweig's and F. Bthm's research) on the close connection between Schelling and Htlderlin in 1795-1796. The fourth chapter is devoted to the correlation between theories on "natural philosophy" and moral political theories. The fifth concerns the philosophy of history and of government. This remarkable study, founded on sound scholarship, and conducted with a sharp historical mind, is to be recommended not only to students of Schelling, but to all those who have some interest in early XIXth Century German political thought. GIORGIO TONELLI State University of New York at Binghamton Gesammelte Werke, Vol. IV. By Georg Wilhelm Friedrich Hegel. Ed. Hartmut Buehner and Otto Ptggeler. (Hamburg: Felix Meiner, 1968. Pp. 622. DM 86.00) Despite the high reputation Germany has long enjoyed with regard to its scientifically reliable editions, up to this very moment, a historic-critical edition of the totality of Hegel's works has not existed. There were only provisional texts of single works available whose philological reliability differed in its sometimes doubtful variety. This is a rather strange fact, considering that Hegel died in 1831. It can be explained only by a phenomenon peculiar to this philosopher: at the peak of his fame, numerous students from all countries of the world attended Hegel's lectures, assiduously taking notes and frequently publishing as authentic what they had understood and jotted down. The philosopher was very generotis in authorizing various versions of his lectures and thus, the international market was swamped with quite incongruous editions of some of his writings at the moment of Hegel's death. Despite this rather confused state of affairs, distinguished scholars have tried, for BOOK REVIEWS 489 more than six decades, to bring order into the posthumous manuscripts of the philosopher, and these efforts were successful, but only to a certain extent. Next to the pioneering publications of Wilhelm Dilthey, Herman Nohl and Frans Rosenzweig, lesser known savants, in the first place, Georg Lasson and Johannes Hoffmeister have devoted many years of self-denying efforts to make /mportant parts of Hegel's manuscripts available to the public and looked for new possibilities to edit the large body of lectures. But the task proved too difficult for individual scholars. For this reason, the Deutsche Forschungsgemeinschaft, a government-sponsored organization, has commissioned the publication of an all-encompassing historic-critical edition of Hegel's works and arranged for the appointment of a senatorial commission for advising the editors of such a mammoth undertaking. Members of the commission were the aforementioned scholars (see title) and W. Wieland. The Ministry of Education of the State of Nordrhein-Westfalen has opened a research center, originally directed by F. Nicolin, since 1968 by O. Ptggeler. Thus the edition can now be published continuously. Before discussing the contents of volume four, the only volume hitherto published, let's take... (shrink)

Henri de Lubac’s treatment of the relationship between nature and grace will be critiqued by Herman Bavinck’s ‘grace restores nature’ theme. In two significant addresses, Bavinck critiqued a Roman Catholic approach to nature and grace. De Lubac’s influence upon Roman Catholic thinking addressing nature and grace occurred post-Bavinck and has altered Catholic thinking on the subject. Neo-Calvinist scholar, Wolter Huttinga admits that Bavinck and de Lubac offer similar critiques of Roman Catholicism. The question remains then, do Bavinck’s critiques still (...) hold? I propose that Bavinck’s account of grace restores nature still makes valid critiques of a post-Vatican II construction of nature and grace. The paper is broken into three sections: an exploration of de Lubac’s nature and grace theme, the framework of Bavinck’s ‘grace restores nature’ theme, and a Bavinckian critique of de Lubac’s nature and grace theme. (shrink)

Of all the developments in twentieth century physics, none has given rise to more heated debates than the changes in our understanding of science precipitated by the quantum revolution''. In this revolution, Niels Bohr's dramatically non-classical theory of the atom proved to be the springboard from which the new atomic physics drew it's momentum. Furthermore, Bohr's contribution was crucial not only because his interpretation of quantum mechanics became the most widely accepted view but also because in his role as educator (...) and spokesman for atomic physics Bohr was very much the patron spirit of the entire quantum revolution. The conceptual framework which he proposed to provide a new viewpoint for understanding the quantum theoretical description of atomic systems became for most of this century the dominant outlook of countless productive experimental and theoretical physicists. He called this new framework complementarity''. (shrink)

Herman Cappelen investigates how language and other representational devices can go wrong, and how to fix them. We use language to understand and talk about the world, but what if our language has deficiencies that prevent it from playing that role? How can we revise our concepts, and what are the limits on revision?

The standard view of philosophical methodology is that philosophers rely on intuitions as evidence. Herman Cappelen argues that this claim is false: it is not true that philosophers rely extensively on intuitions as evidence. At worst, analytic philosophers are guilty of engaging in somewhat irresponsible use of 'intuition'-vocabulary. While this irresponsibility has had little effect on first order philosophy, it has fundamentally misled meta-philosophers: it has encouraged meta-philosophical pseudo-problems and misleading pictures of what philosophy is.

Cappelen and Dever present a forceful challenge to the standard view that perspective, and in particular the perspective of the first person, is a philosophically deep aspect of the world. Their goal is not to show that we need to explain indexical and other perspectival phenomena in different ways, but to show that the entire topic is an illusion.

We give a precis of our book Insensitive Semantics.

_Insensitive Semantics_ is an overview of and contribution to the debates about how to accommodate context sensitivity within a theory of human communication, investigating the effects of context on communicative interaction and, as a corollary, what a context of utterance is and what it is to be in one. Provides detailed and wide-ranging overviews of the central positions and arguments surrounding contextualism Addresses broad and varied aspects of the distinction between the semantic and non-semantic content of language Defends a distinctive (...) and explanatorily powerful combination of semantic minimalism and speech act pluralism Confronts core problems which not only run to the heart of philosophy of language and linguistics, but which arise in epistemology, metaphysics, and moral philosophy as well. (shrink)

This work, edited by Henry Rosemount, Jr, is Volume I in the series of "Critics and Their Critics". Angus C. Graham is the leading translator and interpreter of Chinese philosophical texts; he has written philosophical works of his own, he has written at length and in detail on early Chinese grammar and philology, he has translated Chinese poetry, and he has published some of his own poetry. Graham's polymathic achievement explains the polygenous nature of his collection, which has some (...) essays ranging broadly over aesthetics, ethics, religion, and epistemology; others providing concentrated discussion of specific problems in early Chinese syntax, semantics, etymology, and paleography; and yet others being admixtures, moving by turns through etymology, epistemology, and problems of the translation, interpretation, and dating of Chinese texts. (shrink)

Cappelen and Hawthorne present a powerful critique of fashionable relativist accounts of truth, and the foundational ideas in semantics on which the new relativism draws. They argue compellingly that the contents of thought and talk are propositions that instantiate the fundamental monadic properties of truth and falsity.

Cappelen and Hawthorne present a powerful critique of fashionable relativist accounts of truth, and the foundational ideas in semantics on which the new relativism draws. They argue compellingly that the contents of thought and talk are propositions that instantiate the fundamental monadic properties of truth and falsity.