Vorlesungen über die Algebra der Logik ist ein unveränderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1890. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernährung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitäten erhältlich. Hansebooks verlegt diese Bücher neu und trägt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch für die (...) Zukunft bei. (shrink)

Die Quaestionen 84-88 enthalten zentrale Partien der thomistischen Erkenntnislehre. Hintergrund ist die mittelalterliche Kontroverse um die Einheit des Intellekts. Unveränderter Print-on-Demand-Nachdruck des durchges. Nachdr. von 1986.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Logik und Wissenschaftstheorie ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1878. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernahrung, Medizin und weiteren Genres.Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur.Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitaten erhaltlich. Hansebooks verlegt diese Bucher neu und tragt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch fur die Zukunft bei.".

The revolutionary outbreak in a variety of civilizations centered around 600 B.C.E., a period in which the great world religions as well as philosophy emerged, from Hebrew scriptures and the teachings of Buddha to the works of Greek and Chinese philosophers, has been named the Axial Age by Karl Jaspers. Yet 75 years earlier, in 1873, unknown to Jaspers and still unknown to the world, John Stuart Stuart-Glennie elaborated a fully developed and more nuanced theory of what he termed (...) The Moral Revolution to characterize the period. This book also brings to light the previously undiscussed ideas of D. H. Lawrence on the phenomenon from 20 years before Jaspers, the seldom mentioned contributions of Lewis Mumford, and proposes a new context for understanding the phenomenon. Halton rewrites the history of this fascinating theory and opens new ways of conceiving the meaning of The Moral Revolution for today. (shrink)

In his recent book, Karl Marx and the Anarchists, Paul Thomas develops a new interpretation of Marx's theory of politics by ostensibly contrasting Marx's views with those of his anarchist contemporaries and opponents, Stirner, Proudhon and Bakunin. Thomas' critique of anarchism succeeds only by seriously misrepresenting it. Thomas fallaciously ascribes many of Stirner's, Proudhon's and Bakunin's various inconsistencies, contradictions and eccentricities to anarchism as a whole, giving the impression that anarchism is nothing but “Proudhonized, Stirnerian Bakuninism.” Aldiough it is (...) unlikely that Thomas will ever be regarded as a major interpreter of Marx, there is a danger that he will be regarded as a major Marxist critic of anarchism. (shrink)

An examination of Rahner’s theology and cognitive linguistics shows that the two are basically in accord concerning sacramental efficacy. This article also puts cognitive linguistics into conversation with Rahner’s theologies of expression. In Rahner’s theology of the symbol, he argues that all beings express themselves in that which is not themselves. Furthermore, Rahner noted the existence of uniquely powerful “primordial words” , which mediate the reality to which they point. Cognitive linguistics sees all human knowing as mediated by the “embodied (...) mind,” and characterized by concept integration, wherein a given thing comes to be known in terms of another. This understanding of embodied mind, poses a significant challenge to the Christian tradition. This challenge is answered, though, by Rahner’s distinctive anthropology and christology. (shrink)

The purpose of this book is to make a contribution toward an understanding of some of the issues raised in the contemporary dialogue between philosophy and theology. I have concentrated in particular on the dialogue between Karl Jaspers, a philosopher, and Rudolf Bultmann, a theologian.

When worldviews clash, the world reverberates. Now a distinguished scholar who has written widely on thinkers ranging from Samuel Beckett to Eric Voegelin inquires into the sources of religious conflict—and into ways of being religious that might diminish that conflict. _Worldview and Mind_ covers a wide range of thinkers and movements to explore the relation between religion and modernity in all its complexity. Eugene Webb invokes a number of topical issues, including religious terrorism, as he unfolds the phenomenon of religion (...) in all its complications, from the difference between faith and belief to the diversities among—and within—religions. Building on Karl Jaspers’s psychology of worldviews and Jean Piaget’s developmental psychology, Webb looks at a broad spectrum of religions—especially the history of Christianity, Judaism, and Islam in their various forms—to explore the subjective factors that sometimes render religions conflictual and aggressive and to consider conditions that might foster more helpful and reconciling forms of religiousness. He explores what psychological analysis reveals about the relationship between stages of psychological development and ways of being religious—ways that range from closed-minded literalism to open-minded tolerance. He also identifies unconscious and developmental obstacles to religious maturity and depicts the mature person as one who participates in the mystery of self-transcending love. Webb argues that authentic religion need not succumb to dogmatism, or support fanaticism, or be consigned to the stages of immature culture. Responding to critics of religion, from Sigmund Freud to Daniel Dennett, he demonstrates that religious traditions have more spiritual depth than these critics have granted and a greater potential for development than they believe, along lines they might even favor. His insightful book proposes that, if religious people can step back from their traditions and consider them as partial ways of relating to transcendent ultimacy, the world’s religions might manage to develop a way of living together with mutual appreciation and respect. (shrink)

Karl Barth leaves room by his own principles for further, even different thinking about Jews and gender than he records in the Dogmatics. Now that Marquardt, Klappert, Sonderegger, Soulen, and others have offered sympathetic critiques from a generally Barthian point of view, and Eberhard Busch has exhaustively laid to rest any biographical questions of Barth’s relation to the Jewish people in his 1996 book, Unter dem Bogen des einen Bundes: Karl Barth und die Juden 1933–1945, the way lies (...) open to carry forward Barth’s theological critique of nineteenth century theology and of abstraction further into the areas of Jews and gender, and to propose constructive pneumatological and exegetical supplements to his thinking. Barth’s thinking on women and men, like his thinking on Jews, labors, for all its promise in its time, under a defect he calls abstraction. Barth faulted Calvin for abstracting both elect human beings and the electing God from Jesus Christ, whom Barth called the elect human being and the electing God in one. Yet on the election of the community Barth did not entirely escape the abstraction. In the manner of Augustine’s Retractions, Barth wrote to Maruardt toward the end of his life that he had been so busy with Israel that he had had no time for the Jews. Does Barth, as Marquardt and Sonderegger suggest, throw up despite himself a conceptual screen onto which he at once projects an abstraction and behind which he hides actual human beings , a screen resistant to the blowing of the Spirit? Do the concepts “ man” and “ woman” form a similar conceptual screen, dating from Schleiermacher’s dialogue Christmas Eve, in which men and women have essentially different responses to the incarnation of Jesus Christ? Das ewig M??nnliche and das ewig Weibliche, inherited from German romanticism, see to run afoul of Barth’s trinitarian particularism, as does “ Israel”. Yet further application of Barth’s own principles, including more attention to the Spirit, leaves him more options in his treatment of Jews and gender, and richer exegesis – including exegesis by anagogy. (shrink)

In 1873, 75 years before Karl Jaspers published his theory of the Axial Age in 1949, unknown to Jaspers and to contemporary scholars today, Scottish folklorist John Stuart Stuart-Glennie elaborated the first fully developed and nuanced theory of what he termed “the Moral Revolution” to characterize the historical shift emerging roughly around 600 BCE in a variety of civilizations, most notably ancient China, India, Judaism, and Greece, as part of a broader critical philosophy of history. He continued to write (...) on the idea over decades in books and articles and also presented his ideas to the fledgling Sociological Society of London in 1905, which were published the following year in the volume Sociological Papers, Volume 2. This article discusses Stuart-Glennie’s ideas on the moral revolution in the context of his philosophy of history, including what he termed “panzooinism”; ideas with implications for contemporary debates in theory, comparative history, and sociology of religion. It shows why he should be acknowledged as the originator of the theory now known as the axial age, and also now be included as a significant sociologist in the movement toward the establishment of sociology. (shrink)

This chapter examines the lost legacy of John Stuart-Glennie (1841-1910), a contributor to the founding of sociology and a major theorist, whose work was known in his lifetime but disappeared after his death. Stuart-Glennie was praised by philosopher John Stuart Mill, was a friend of and influence upon playwright George Bernard Shaw, and was an active contributor to the fledgling Sociological Society in London in the first decade of the twentieth century. Stuart-Glennie’s most significant idea in hindsight was his theory (...) of what he termed in 1873, “the moral revolution,” delineating the revolutionary changes across different civilizations in the period 2,500 years ago, roughly centered around 500-600 BCE. This is the era currently known as “the axial age,” after Karl Jaspers coined that term in 1949. Stuart-Glennie’s theory of the moral revolution is framed within a three-stage view of history, the first of which involved an outlook he characterized as “panzooinism,” and sometimes as “naturianism.” This theory of aboriginal and early civilizational outlooks is also notable and worthy of consideration in contemporary context, and as a contribution to “the new animism.” The chapter concludes by considering whether the moral revolution/axial age, whose effects have continued for the past 2500 years, is sustainable in the age of the unsustainable Anthropocene. (shrink)

The rise and legacy of world religions out of that period centered roughly around 500-600 BCE, what John Stuart-Glennie termed in 1873 the moral revolution, and Karl Jaspers later, in 1949, called the axial age, has been marked by heightened ideas of transcendence. Yet ironically, the world itself, in the literal sense of the actual earth, took on a diminished role as a central element of religious sensibility in the world religions, particularly in the Abrahamic religions. Given the issue (...) today of ecological unsustainability, including massive die-offs of wildlife and ever-increasing global human population and consumption, the legacy of those world religions face the question I consider here: Can religion transcend the earth in the long run? With the Axial Age/Moral Revolution, comes the possibility of transcendence of the world per se. The moral revolution/Axial Age represented significant changes in civilization, to be sure, but it can also be taken, as I do, as a second phase in the radical shift to anthropocentric mind already begun with the advent of agriculturally based civilization. The axial ideal of transcendence connects to a larger ideal, manifest not only in the legacies of the world religions but in contemporary science and technology, of a philosophy of escape from the earth. I show how ideas of axial transcendence, celebrated by scholars such as Jaspers and Bellah, nevertheless involve an unacknowledged tragic cost, the forgetting of the earth and its lessons and limits as central to what I have termed elsewhere, “sustainable wisdom.” . (shrink)

In the writings of both C. S. Peirce and Sir Karl Popper, we can find “objectivity” defined in the pragmatic sense as being in essence “intersubjective agreement.” The present paper is focused on the general relationship between the conception of objectivity in the above pragmatic sense, and the conception of objectivity in the classical realistic sense of “nonsubjectivity,” or brute otherness, as expressed by Peirce in its purest form in his category of secondness.

Thus far most of the scholarship on the axial age has followed Karl Jaspers’ denial that nature could be a significant source and continuing influence in the historical development of human consciousness. Yet more than a half century before Jaspers, the originator of the first nuanced theory of what Jaspers termed the axial age, John Stuart-Glennie, mapped out a contrasting philosophy of history that allowed a central role to nature in historical human development. This essay concerns issues related to (...) my book, From the Axial Age to the Moral Revolution, and begins with a discussion of how I came to uncover the forgotten work of John Stuart-Glennie. Although Jaspers and Stuart-Glennie each drew similar conclusions regarding many of the facts of the moral revolution respectively the Axial Age, there are significant differences in their philosophies of history, concerning, for example the problem, whether history can be regarded deterministically or as an open whole, and whether nature can be a source of profound spiritual significance and even transcendence or whether that realm is limited to historical consciousness. I also briefly discuss two other overlooked contributors, namely D. H. Lawrence, who wrote on the phenomena twenty years before Jaspers, and Lewis Mumford, who is one of the first writers to draw from Jaspers' work. I then respond to four diverse scholarly essays on my book, delineating in the process my own philosophy of history as a progress in precision, paradoxically counteracted by a regressive contraction of mind. (shrink)

The rise and legacy of world religions out of that period centered roughly around 600-500 BCE, what John Stuart-Glennie termed in 1873 the moral revolution, and Karl Jaspers later, in 1949, called the axial age, has been marked by heightened ideas of transcendence. Yet ironically, the world itself, in the literal sense of the actual earth, took on a diminished role as a central element of religious sensibility in the world religions, particularly in the Abrahamic religions. Given the issue (...) today of ecological unsustainability, including massive die-offs of wildlife and ever-increasing global human population and consumption, the legacy of those world religions face the question I consider here: Can religion transcend the earth in the long run? With the Axial Age/Moral Revolution, comes the possibility of transcendence of the world per se. The moral revolution/Axial Age represented significant changes in civilization, to be sure, but it can also be taken, as I do, as a second phase in the radical shift to anthropocentric mind already begun with the advent of agriculturally based civilization. The axial ideal of transcendence connects to a larger ideal, manifest not only in the legacies of the world religions but in contemporary science and technology, of a philosophy of escape from the earth. I show how ideas of axial transcendence, celebrated by scholars such as Jaspers and Bellah, nevertheless involve an unacknowledged tragic cost, the forgetting of the earth and its lessons and limits as central to what I have termed elsewhere, “sustainable wisdom.”. (shrink)

Eugene d’Aquili and Andrew B. Newberg in their book The Mystical Mind suggest that their neurotheology is both a metatheology and a megatheology. In this commentary I question whether neurotheology is comprehensive enough and suggest that it needs to and possibly can take into account the moral and social dimensions of religion. I then propose an alternative metatheology and megatheology: evolutionary theology grounded in the science of biocultural evolution and focusing on ultimate reality as creatively immanent in natural and human (...) history. Neurotheology and evolutionary theology may complement one another. Evolutionary theology accounts for both the neurology of the brain and culturally evolved ideas and practices of particular religions and their theologies. Hence it seems more comprehensive than neurotheology. However, because ultimate reality in evolutionary theology is immanent in the world of space and time, of baseline experience, it cannot account for the mystic experience of absolute unitary being. In accounting for this transcendent experience and its reality, neurotheology is more comprehensive. However, neither theology can account for how transcendent ultimate reality, experienced by the mystic as absolute unitary being, gives rise to the changing world experienced as baseline reality. (shrink)

Many readers of this review will be aware that Karl Barth, like Rudolf Bultmann, was a student of Wilhelm Herrmann and that Barth was both indebted to and critical of aspects of Herrmann's thought. Fewer, however, will have much familiarity with the Marburg school of Neo-Kantianism and its influence on the thought of Herrmann and Barth. This study is intended to fill that gap. During the time that Herrmann taught at Marburg, the theological school changed from a rather provincial (...) academic setting to an international center with such distinguished teachers as Weiss, Jülicher, and Otto. At the same time the Marburg philosophical faculty became one of the leading centers for the study of Neo-Kantianism and counted among its leading scholars Hermann Cohen and Paul Natorp. Although Fisher believes that a case could be made for showing an enduring influence of the Marburg Neo-Kantian philosophy on Barth's theology, it is his intent in this book to trace the influence of this school on Barth's earliest theology, that written during the brief period that he was a pastor in Geneva immediately following his theological studies at Marburg, and before his break with theological liberalism. The first two chapters of the book are devoted to a study of Marburg Neo-Kantianism with particular reference to Cohen and Natorp, who tried to make a place for religion within the confines of a way of thinking that tended to limit knowledge claims to three spheres, logico-scientific, ethical, and aesthetic. Initially Cohen reduced religion to ethics but later sought to make a special place for religion. Natorp proposed a religion without God in which religious feeling was identified with the hidden psychic motivation of all human and cognitive striving. Herrmann, who is discussed in the third chapter, regarded his own work as complementary to Cohen and Natorp and sought to mediate between knowledge of the world represented by the Marburg philosophers and the Protestant tradition of Christian faith. Following the discussion of Neo-Kantianism and Herrmann, Fischer provides an extended analysis of Barth's early work, including two unpublished manuscripts, showing the influence of the Marburg philosophers on Barth through Herrmann and at times directly through Barth's study of the works of Cohen and Natorp. (shrink)

The revolution in science inaugurated by quantum physics has made us aware of the role of observation in the construction of data. Eugene Wigner remarked that in quantum physics we no longer have observables (invariants), only observations. Tongue in cheek, I asked him whether that meant that quantum physics is really psychology, expecting a gruff reply to my sassiness. Instead, Wigner beamed understanding and replied "Yes, yes, that's exactly correct." David Bohm pointed out that were we to look at the (...) cosmos without the lenses of our telescopes we would see a hologram. I extend Bohm's insight to the lens in the optics of the eye. The receptor processes of the ear and skin work in a similar fashion. Without these lenses and lenslike operations all of our perceptions would be entangled as in a hologram. Furthermore, the retina absorbs quanta of radiation so that quantum physics uses the very perceptions that become formed by it. In turn, higher-order brain systems send signals to the sensory receptors so that what we perceive is often as much a result of earlier rather than just immediate experience. This influence from inside out becomes especially relevant to our interpretation of how we experience the contents and bounds of cosmology that come to us by way of radiation. (shrink)

This book is the first monograph in German dealing exclusively with F.C.S. Schiller, until now and even given today‘s "Renaissance of Pragmatism" the most neglected of the classical pragmatists. It tries for the first time to analyse aspects of his oeuvre as a "twofold Humanism": consisting of a more descriptive "methodical humanism" on the one side and a more normative "prophetic humanism" on the other side. These two and irreducible perspectives of Schiller's writing allow him to take into account the (...) human condition not, as most of the interpreters suggest, in a radical but in a holistic manner: man existing as an individual and as a member of society, as an I in relation to God, as a biological fact and as a still not yet realized ideal in the light of multiple forms of criticism and reform. Thus it becomes clear that Schiller's complex thought - logical, ethical, social, educational and metaphysical - cannot be confined to individual aspects, particularly not to the topos of the "theory of truth" as the common "reading" of his writing stereotypically insinuates. Rather, it revolves around the most fundamental question of philosophy as such: concerned with the meaning of life in its entirety, especially in the light of the modern threat of nihilism and pessimism. -/- Table of Contents (translated) -/- 1. Oversight 2. The Philosophically Designated Path into the Abyss 2.1. Agnosticism 2.2. Scepticism 2.3. Pessimism 3. The Methodical Humanism as Possibilism – The Conversion of Thought from Destinity to Possibility 3.1. In the Antechamber of Practice 3.2. Excursion: William James' Concept of the "Will to Believe" 3.3. "All that has become has History" 3.4. The Ethical Unmasking of Knowledge 3.5. Bertrand Russell's Critique of Pragmatism – Ennobling the Human by Degrading him 3.6. "Problems of Belief" – The Complexity of the Person 3.7. The Bilocal Fixation of Philosophy – as Public Office and Private Poetry 3.8. On the Half-Way – Retrospect and Prospect 4. The Prophetic Humanism Consisting in Personalistic Speculation and Genetic Manipulation 4.1. The Speculative Humanism 4.1.1. Naturalizing the Human as Humanizing the Nature 4.1.2. Excursion: The "Personal Idealism" of George Holmes Howison 4.1.3. Schiller's Theatrum Mundi – The World as a Pedagogical Play between God and Man 4.2. The Eugenical Humanism 4.2.1. Putting it on its Feet – Schiller's Political Diagnosis 4.2.2. The Eugenically Reformist March Through the Institutions 4.2.3. Excursion: The Humanistic Mobilization of Religious Reserves in John Dewey's "A Common Faith" 5. Follow-up. (shrink)

Karl Eugen Müller's contribution to the development of the algebra of logic is perhaps the most important part of his scientific work. Müller, who became Gymnasialprofessor after his university studies, was a student of Ernst Schröder's friend, the mathematician Jakob Lüroth. As a result of publishing two papers on problems related to Schröder's monumental Vorlesungen iiber die Algebra der Logik, Müller was commissioned by the Deutsche Mathematiker- Vereinigung with the editing of the unpublished parts of the Vorlesungen from (...) Schröder's Nachla?. Müller worked on Schröder's papers until 1910, but did not bring this work to a conclusion. Müller's own Nachla?, including those parts of Schröder's papers still in his possession, was destroyed in Frankfurt a.M. in 1943, so there remains no hope of finding through Müller any part of the missing Nachla? of Schröder. (shrink)

Reden Gotama Buddhas aus der Mittleren Sammlung. Ausgewählt und erläutert von Hellmuth Hecker. Übertragen von Karl Eugen Neumann. R. Piper Verlag, Munich-Zürich 1987. 536pp. DM 24.80.

The influence of personal opinions and biases on scientific conclusions is a threat to the advancement of knowledge. Expertise and experience does not render one immune to this temptation. In this work, one of the founding fathers of statistics, Karl Pearson, is used as an illustration of how even the most talented among us can produce misleading results when inferences are made without caution or reference to potential bias and other analysis limitations. A study performed by Pearson on British (...) Jewish schoolchildren is examined in light of ethical and professional statistical practice. The methodology used and inferences made by Pearson and his coauthor are sometimes questionable and offer insight into how Pearson’s support of eugenics and his own British nationalism could have potentially influenced his often careless and far-fetched inferences. A short background into Pearson’s work and beliefs is provided, along with an in-depth examination of the authors’ overall experimental design and statistical practices. In addition, portions of the study regarding intelligence and tuberculosis are discussed in more detail, along with historical reactions to their work. (shrink)

The bitterness and protracted character of the biometrician–Mendelian debate has long aroused the interest of historians of biology. In this paper, we focus on another and much less discussed facet of the controversy: competing interpretations of the inheritance of mental defect. Today, the views of the early Mendelians, such as Charles B. Davenport and Henry H. Goddard, are universally seen to be mistaken. Some historians assume that the Mendelians' errors were exposed by advances in the science of genetics. Others believe (...) that their mistakes could have been identified by contemporaries. Neither interpretation takes account of the fact that the lapses for which the Mendelian eugenicists are now notorious were, in fact, mostly identified at the time by the biometricians David Heron and Karl Pearson. In this paper we ask why their objections had so little impact. We think the answer illustrates an important general point about the social prerequisites for effective scientific critique. (shrink)

Friedrich Engels: Herrn Eugen Dührings Umwälzung der Wissenschaft. (Anti-Dühring) Lesefreundlicher Großdruck in 16-pt-Schrift Großformat, 210 x 297 mm Berliner Ausgabe, 2019 Durchgesehener Neusatz mit einer Biographie des Autors bearbeitet und eingerichtet von Theodor Borken Erstdruck in: Vorwärts (Leipzig), 3.1.1877 - 7.7.1878. Erste Buchausgabe, Leipzig 1878. Der Text folgt der letzten von Engels durchgesehenen und vermehrten Ausgabe, Stuttgart (J.H.W. Dietz) 1894. Textgrundlage ist die Ausgabe: Karl Marx, Friedrich Engels: Werke. Herausgegeben vom Institut für Marxismus-Leninismus beim ZK der SED, 43 (...) Bände, Band 20, Berlin: Dietz-Verlag, 1962. Umschlaggestaltung von Thomas Schultz-Overhage. Gesetzt aus der Minion Pro, 16 pt. Henricus Edition Deutsche Klassik UG (haftungsbeschränkt). (shrink)

Karl Pearson is a figure of interest to historians of many areas. The historian of mathematical statistics knows the inventor of the product-moment correlation coefficient and the chi square test; the historian of philosophy knows the author of the Grammar of science; the historian of genetics knows the opponent of Mendelism; the political historian knows the ‘social-imperialist’ political thinker; the historian of feminism knows the early supporter of the women's movement and friend of Olive Schreiner; and, of course, the (...) historian of eugenics knows the first occupant of the only chair of eugenics in a British university. This paper does not attempt a biography of Pearson, but simply raises and tries to answer one question. To what extent can the sociology of knowledge throw light on Pearson's varied and many-sided thought? It concludes that there is a good case for seeing this thought as reflecting with exceptional clarity the social interests of the professional middle class to which he belonged. (shrink)