R J Royce; Public Schools: private privilege—a reply to Brenda Cohen, Journal of Philosophy of Education, Volume 16, Issue 1, 30 May 2006, Pages 105–113, https.

R J Royce; Process and Product in Moral Education, Journal of Philosophy of Education, Volume 17, Issue 1, 30 May 2006, Pages 73–83, https://doi.org/10.1111/j.1.

R J Royce; School-based Punishment, Journal of Philosophy of Education, Volume 18, Issue 1, 30 May 2006, Pages 85–95, https://doi.org/10.1111/j.1467-9752.1984.t.

It is sometimes shocking to realize that despite the flood of monographs and books on minor figures in American intellectual history, no full-length biographies have been published of such major American philosophers as Peirce, Royce and Dewey. Of the three, we perhaps know least about Royce. Yet Royce who was born in California when it was still a frontier and became the leading idealist philosopher in America provides a fascinating chapter in American intellectual life during the latter (...) part of the nineteenth century and the early twentieth century. These letters which cover the period from 1875 until 1916 not only help tell the story of Royce's life but also of what American intellectual life was like during this creative period. Unlike James and Peirce who used their letters to expound and develop their philosophic ideas and to criticize the views of others, we learn much less about Royce's philosophy from these letters. They do help to create a vivid portrait of his many faceted personality. Clendenning's introduction helps to present the essentials of Royce's life and thereby places these letters in their historical context.--R. J. B. (shrink)

John J. McDermott, who has already distinguished himself by publishing the best available selection of William James' writings, has now performed the same task for Josiah Royce. Although Josiah Royce is normally classified as one of the American "classical" philosophers, he is probably the least read of these philosophers. These skillfully edited volumes may go a long way to making Royce's comprehensive and complex thought available. There is a brief introduction in which McDermott nicely conveys a "feel" (...) for the man and his thought, especially as it manifests the spirit of American philosophy. The selections are grouped under a number of headings, each preceded with a short commentary. McDermott has deliberately aimed at comprehensiveness, and I suspect even those familiar with some of Royce's work may be surprised by the variety of his investigations. There is a sixty-page annoted bibliography prepared by Ignas K. Skrupsklelis which is the most complete bibliography of Royce's writings available. Although there are no selections from The Problem of Christianity, the University of Chicago Press has recently published this book with a new introduction by John E. Smith. The Letters of Josiah Royce is also being published by Chicago. Painstaking, intelligent editing of philosophic texts is all too rare in our time. McDermott is to be congratulated on a superb job, and the University of Chicago Press is to be praised for undertaking this extensive publication of Royce's work.--R. J. B. (shrink)

Einleitung, von A. Ruge.--Die prinzipien der logik, von W. Windelband.--Prinzipien der logik, von J. Royce.--Die prinzipien der logik, von L. Couturat.--Die aufgabe der logik, von B. Croce.--Die probleme der logik, von F. Enriques.--Die umgestaltung der bewusstseinsbegriffes in der modernen erkenntnistheorie und ihre bedeutung für die logik, von N. Losskij.

This survey of American philosophy first presents the classical "Golden Age of American Philosophy" with selections from Peirce, James, Dewey, Santayana, Whitehead, and Mead. This first part also includes selections from the schools of new and critical realism with R. B. Perry, A. O. Lovejoy, R. W. Sellars among the representatives. Part Two is entitled "The Contemporary Philosophical Scene" and has selections from the works of C. I. Lewis, Carnap, C. L. Stevenson, Quine, M. Black, B. Blanshard, Tillich, S. Hook, (...) and E. Nagel. Anthologies rarely please everyone. Some may feel that Josiah Royce should have been included in the "Golden Age" section. There are two good features of this volume, however, that make it suitable as either a text for a seminar in American philosophy or as a research manual or both. Each philosopher or philosophical movement is adequately introduced by the editor, and each section is concluded with a rather complete bibliography.—J. J. R. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Like Caesar's Gaul, my essay is divided into three parts, according to the subjects mentioned in the subtitle. The “crisis consciousness” of the main title forms less a subdivision of the essay than a leitmotif accompanying all the parts as well as the whole.

A poetry anthology in which fourteen American poets of varied ethnic backgrounds explore their own origins and the process of assimilation that has helped shape this country.

It is not the purpose of this short essay to try the impossible and give an adequate historical survey of the Western image (or rather images) of China. There is, moreover, a vast literature on the subject to which both sinologists and historians of European culture have contributed. The following paragraphs will restrict themselves to two poles in this history: the perception and reception of China in the 17th century (with Leibniz as the most significant and impressive representative of the (...) period)—in other words the image of China as current among the philosophes i.e., the pre-enlightenment, still Christian humanists, none of which was (or could have been) a sinologist properly speaking—and again at the end of the 19th century, when academic sinology began to get into stride. Without in any way detracting from the significance of his great predecessors and contemporaries, especially Marcel Granet, we shall limit our discussion to J.J.M. de Groot (Leiden and Berlin, d. 1921). (shrink)

Trope theory is a leading metaphysical theory in analytic ontology. One of its classic statements is found in the work of Donald C. Williams who argued that tropes qua abstract particulars are the very alphabet of being. The concept of an abstract particular has been repeatedly attacked in the literature. Opponents and proponents of trope theory alike have levelled their criticisms at the abstractness of tropes and the associated act of abstraction. In this paper I defend the concept of a (...) trope qua abstract particular by rejecting arguments that purport to show that tropes should not be understood as abstract and by arguing that the abstractness of tropes plays an indispensable role in one of our more promising trope-theoretic analyses of universals and of concrete objects. (shrink)

The problems and the history of contacts between distant continents in bygone ages and long before the age of fast and easy travel, have always fascinated both professional scholars and the interested public. Was ancient history really nothing but the history of co-existing and isolated geographic, cultural and political “islands?” Already at school we learned too much about migrations of peoples, economic contacts, influences on art styles, conquests, and the rise, expansion and fall of empires to believe that. The (highly (...) improbable) theory that certain archaeological finds in America suggest, or even prove, Mediterranean influence (e.g., the arrival of Phoenician ships), or the alleged Viking discovery of America centuries before Columbus, or Thor Heyerdahl's adventurous journey to prove South American influence on remote Pacific islands did not fail to cause widespread interest and even excitement (although many scholars still feel that Heyerdahl's epic adventure, thrilling as it is, failed to prove what it set out to prove). The island of Madagascar is pretty close to the African continent, but its language exhibits more points of contact with Polynesian than with African tongues. And the blow-bellows used by Malagache smiths are similar to those used in Malaysia and unlike those known to African metalworkers. Clearly the Polynesians, those great ancient mariners, sailed further than originally seemed likely. Musicologists studying the cantillation of the Hebrew Bible in the liturgy of the ancient Jewish communities on the Malabar coast in India discovered to their surprise that it was similar to the cantillation not of the Babylonian but of the Yemenite Jews! This surprise was, of course, no surprise to those who knew anything about trade-winds and shipping routes between South Arabia and the Indian coast. Historians of religion, even more than general historians, studying the spread and expansion of religious ideas and movements have realised long ago that the beginning of all wisdom is a basic knowledge of economic geography. (shrink)

This book examines how enlightened Scottish social theorists c.1740 to c.1800 understood the origin and development of religion. Challenging scholarly disregard for the topic, it shows how most prominent thinkers of the Scottish Enlightenment thought deeply about the relationship between religion, human nature and historical change. The Scots viewed this relationship as an important strand within the study of the 'science of human nature' and the 'history of man.' The fruits of this investigation were a sophisticated and innovative account of (...) religious change that is characterized by a striking modernity and naturalism, even by the more devout theorists. The views of the literati surveyed here need to be incorporated into our larger histories of the 'science of religion' as much as they do into our understanding of the social theory of the Scottish Enlightenment. (shrink)

Study of the European Enlightenment could do with a fillip. Perhaps the best tonic we have is combining the close reading of significant works with the study of print history and reader reception....

Study of the European Enlightenment could do with a fillip. Perhaps the best tonic we have is combining the close reading of significant works with the study of print history and reader reception....

We provide a justification for political liberalism’s Reciprocity Principle, which states that political decisions must be justified exclusively on the basis of considerations that all reasonable citizens can reasonably be expected to accept. The standard argument for the Reciprocity Principle grounds it in a requirement of respect for persons. We argue for a different, but compatible, justification: the Reciprocity Principle is justified because it makes possible a desirable kind of political community. The general endorsement of the Reciprocity Principle, we will (...) argue, helps realize joint political rule and relationships of civic friendship. The main obstacle to the realization of these values is the presence of reasonable disagreement about religious, moral, and philosophical issues characteristic of liberal societies. We show the Reciprocity Principle helps to overcome this obstacle. (shrink)

Philosophy &Public Affairs, Volume 47, Issue 1, Page 72-103, Winter 2019.

Political liberals ask citizens not to appeal to certain considerations, including religious and philosophical convictions, in political deliberation. We argue that political liberals must include a demanding requirement of intellectual modesty in their ideal of citizenship in order to motivate this deliberative restraint. The requirement calls on each citizen to believe that the best reasoners disagree about the considerations that she is barred from appealing to. Along the way, we clarify how requirements of intellectual modesty relate to moral reasons for (...) deliberative restraint. And we argue against attempts to weaken our requirement of intellectual modesty by emphasizing those moral reasons. (shrink)

The Routledge Handbook of Properties is an outstanding reference source to this perennial topic and is the first major volume of its kind. Essential reading for anyone studying and researching metaphysics, metametaphysics, and ontology.

R. J. Hankinson traces the history of ancient Greek thinking about causation and explanation, from its earliest beginnings through more than a thousand years to the middle of the first millennium of the Christian era. He examines ways in which the Ancient Greeks dealt with questions about how and why things happen as and when they do, about the basic constitution and structure of things, about function and purpose, laws of nature, chance, coincidence, and responsibility.

This is a new release of the original 1960 edition.

Vier opstellen over rechtssociologie en criminologie, vanuit fenomenologische invalshoek bezien.

Psychopaths continue to be demonised by the media and estimates suggest that a disturbing percentage of the population has psychopathic tendencies. This timely and controversial new book summarises what we already know about psychopathy and antisocial behavior and puts forward a new case for its cause - with far-reaching implications. Presents the scientific facts of psychopathy and antisocial behavior. Addresses key questions, such as: What is psychopathy? Are there psychopaths amongst us? What is wrong with psychopaths? Is psychopathy due to (...) nature or nurture? And can we treat psychopaths? Reveals the authors' ground-breaking research into whether an underlying abnormality in brain development leaves psychopaths with an inability to feel emotion or fear. The resulting theory could lead to early diagnosis and revolutionize the way society, the media and the state both views and contends with the psychopaths in our midst. (shrink)

In our pursuit of a good life (eubios), both individuals and societies, need to educate themselves on the pursuit of love of life in all domains, self-love, love of others, loving good and love of life. In this paper I reflect on my own journey through growing up in Christchurch, and experiences around the world, that are the basis for that conclusion. In our efforts to pursuit bioethics education we can enhance peaceful and harmonius coexistence in our world, through nurturing (...) good decisions that we should all make. (shrink)

Empathy is a lay term that is becoming increasingly viewed as a unitary function within the field of cognitive neuroscience. In this paper, a selective review of the empathy literature is provided. It is argued from this literature that empathy is not a unitary system but rather a loose collection of partially dissociable neurocognitive systems. In particular, three main divisions can be made: cognitive empathy , motor empathy, and emotional empathy. The two main psychiatric disorders associated with empathic dysfunction are (...) considered: autism and psychopathy. It is argued that individuals with autism show difficulties with cognitive and motor empathy but less clear difficulties with respect to emotional empathy. In contrast, individuals with psychopathy show clear difficulties with a specific form of emotional empathy but no indications of impairment with cognitive and motor empathy. (shrink)

In this paper I argue that human pattern recognition can be simulated by automata. In particular, I show that gestalt recognition and recognition of family resemblances are within the capabilities of sufficiently complex Turing machines. The argument rests on elementary facts of automata and computability theory which are used to explicate our preanalytic, informal concepts concerning gestalt patterns and recognition. The central idea is that of a machine which "knows" its own structure. Although the paper thus aims to support mechanism, (...) especially as a framework hypothesis for perception, it contains suggestions for philosophy of science and philosophy of language as well. Some of these suggestions are sketched in the final section. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

_Fugitive Images: From Photography to Video_ Edited by Patrice Petro Bloomington: Indiana University Press, 1995 ISBN 0-253-20890-4 314 pp.