A consideration of the full dimensions of humanism and of the humanist dimension of law invites two questions: is “humanism” compatible with theocentric religion, and therefore, is the Renaissance compatible with the “otherworldly” Middle Ages, and, has law any humanist dimension at all? The answer to the first question provides the insights that answer the second. Fully integrated humanism includes bath the Classical immanence of humanity in the world and the value accorded to the human being by the declaration in (...) Genesis that all creation is “very good”, a principle reinforced by the Incarnation of the Logos as a man. Understood in the full range of its human relevance, from the quotidian to the transcendent, law too bas a humanist dimension. (shrink)

First published in Essays: Second Series in 1844, Ralph Waldo Emerson’s “Experience” has long been considered an enigmatic touchstone of the Emersonian corpus. This essay seems to point to many difficult—and key—questions as to the aims and implications of Emerson’s literary style, intellectual methods, and philosophical inquiries. Conventionally viewed as evidence of a hinge in Emerson’s intellectual development from youthful innocence to middle-aged experience, this essay has often been understood as an arena for the contestation of Emersonian ideas about self-reliance, (...) philosophical idealism, and self-knowledge; as with ancient gladiatorial spectacles, not all of these ideas may walk out of the arena alive.1 .. (shrink)

A Greek English Lexicon of the New Testament, being Grimm's Wilke's Clavis Novi Testamenti. Translated, Revised and Enlarged by Joseph Henry Thayer, D.D., Bussey Professor of New Testament Criticism and Interpretation in the Divinity School of Harvard University. Edinburgh, T. and T. Clark. 1886. 4to. pp. 726. 36s.Biblico Theological Lexicon to New Testament Greek. by Hermann Cremer, D.D., Professor of Theology in the University of Greifswald. Third English Edition. With Supplement. Translated from the latest German Edition by William Uewick, M.A. (...) Edinburgh, T. and T. Clark. 1886. 4to. pp. 943. 38s. (shrink)

Small-scale, artisanal livestock production is framed as “other” by conventional livestock producers, and rural communities. This alterity, although not without cost, allows women to be involved as active entrepreneurs and managers in artisanal livestock production and also allows farmers to pursue management strategies with the explicit purpose of enhancing animal welfare. The case study presented here, an artisanal goat dairy farm managed by three women, demonstrates that by embracing feminine care identities, these women carve a space for themselves within livestock (...) production in which they can pursue their own economic and affective goals. Analysis of ethnographic data also demonstrates that farmers’ decision-making regarding animal production is based on both affective and instrumental concerns. If we are to understand and operationalize the affective component of farmer decision making based on the livestock–farmer relationship, we must begin to consider to what extent livestock themselves are social actors. (shrink)

This essay argues that normative judgments, in general, and moral judgments, in particular, are "truth apt" and can be objects of belief. Other main claims are: judgments about reasons, if interpreted as true, do not have metaphysical implications that are incompatible with a scientific view of the world. Two kinds of normative claims should be distinguished: substantive claims about what reasons people have and structural claims about what attitudes people must have insofar as they are rational. Employing this distinction, the (...) practical significance of substantive normative judgments is explained, and critical analysis of expressivist and Kantian views on this question is offered. (shrink)

There are words the study of which maps out whole tracts of spiritual history. This is particularly true of the early Christian centuries. Single terms often fuse in a new unity material accumulated separately in the preceding Hebrew and Greek traditions. ‘Conversion’ is one such term—or epistrophe, to use the vulgate which the Jews took from the Greeks for the LXX, and the Christians took from both. Besides, it covers a phenomenon of some actuality, when belief is understood as more (...) than the result of abstract demonstration. C’est... un bouleversement total... le moment décisif d’une existence.... (shrink)

The author’s thesis is that the Platonism which has had most influence on religious thought represents a Plato dimidiatus. “There are important aspects of Plato’s philosophy which have not been and yet could be applied in an important way to religion…”. In philosophy Plato is not only the objective idealist for whom the ideas alone have true existence. He is also the metaphysical realist for whom the sensible is no less objectively real than the intelligible. In religion he is not (...) only the heir of Orphic and Dionysiac enthusiasm, with its transcendental emphasis and its infinite intent. He is also the inheritor of the traditional Greek Olympic and Chthonic gods, with their regard for the natural and the significance of the finite. Aristotle alone preserved this second strand in Plato’s thought. Philo, the founder of Neoplatonism, and his successor Plotinus successively depressed his naturalism in favour of an exaggerated emphasis on the supernatural. It is the second alone which has since passed as Platonism. Even the 13th century discovery of Aristotle was the discovery of a Neoplatonically interpreted Aristotle. (shrink)

This excellent volume is in the Cambridge pattern of a composite history by several contributors. Despite the title the first two chapters are on Plato and Aristotle, and so there is some chronological overlapping with W K C Guthrie’s History of Greek Philosophy, in connection with which this volume was originally planned although, as it has developed, it is an ‘independent survey’. Chronological overlapping only. For classical Greek philosophy is dealt with only in so far as it is necessary to (...) explain the genesis of the period with which the book is concerned, from Philo to St Anselm—a period within which the Neo-platonism of Plotinus is the dominant form of Greek philosophy. Within this period its purpose is to show in what form Greek philosophy was known to Jews, Christians and Moslems, and how they used it. (shrink)

Abstract I argue that the two primary motivations in the literature for positing seemings as sui generis mental states are insufficient to motivate this view. Because of this, epistemological views which attempt to put seemings to work don’t go far enough. It would be better to do the same work by appealing to what makes seeming talk true rather than simply appealing to seeming talk. Content Type Journal Article Pages 1-12 DOI 10.1007/s11406-012-9363-8 Authors T. Ryan Byerly, Department of Philosophy, Baylor (...) University, Waco, TX, USA Journal Philosophia Online ISSN 1574-9274 Print ISSN 0048-3893. (shrink)

Social aspects of science and technology; collection of articles.

Sanskrit text with Hindi verse translation of Aṣṭāvakragītā, work on Vedanta philosophy.

T. A. Cavanaugh defends double-effect reasoning (DER), also known as the principle of double effect. DER plays a role in anti-consequentialist ethics (such as deontology), in hard cases in which one cannot realize a good without also causing a foreseen, but not intended, bad effect (for example, killing non-combatants when bombing a military target). This study is the first book-length account of the history and issues surrounding this controversial approach to hard cases. It will be indispensable in theoretical ethics, applied (...) ethics (especially medical and military), and moral theology. It will also interest legal and public policy scholars. (shrink)

In this new explanationist account of epistemic justification, Poston argues that the explanatory virtues provide all the materials necessary for a plausible account of justified belief. There are no purely autonomous reasons. Rather reasons occur only within an explanatory coherent set of beliefs.

Discourses on the Bhagavadgītā, Bhakti, and Hindu ethics.