There have been a number of studies examining the attitudes of librarians to ethical dilemmas, but few examining them in comparison with Library and Information Science students as we did in our study. According to that UK librarians and students in general hold surprisingly similar ethical attitudes. We expected the students to be more liberal, more willing to uphold idealistic principles, and given their student status, with attitudes balanced in favour of other students' and patrons' rights in terms of fees, (...) and accessibility, and copyright law. On the contrary, in many areas such as Internet filtering, looking at online erotic images, and removing books at the request of patrons, we found practitioners more liberal than the students. A reason for that might be that the students are keen to emulate what they perceive to be a conservative and mature outlook, i.e., a stance of responsibility, as a pressing concern for ILS students is likely to be the establishment of a career. Though there is a fair level of teaching ethical issues it seems to lead into a mediocre level of student awareness of basic issues or of the CILIP Code which is meant as a 'framework' to help information professionals 'manage the responsibilities and sensitivities which figure prominently in their work'. (shrink)

Courteously, Professor Jacquelyn Kegley, in her helpful and balanced book Josiah Royce in Focus, allocates her summary of responses to my 1976 hypothesis.2 My hypothesis stated that Royce’s intellectual development from 1875 to 1916 was aptly imagined as a triple-peaked affair.3 The jagged line of the Sierras’ peaks with its three highest may unduly distract from the emphasis also needed on the continuity and unique identity of the whole course of Royce’s thought and of the entire range of the Sierras (...) in the United States.Kegley draws upon Royce’s own image of new growth with distinct yet consistent additions.4 I now see both of these starting images as helpful yet limited for the whole of... (shrink)

This article discusses and describes the contents of a large newly acquired addition to the Papers of Josiah Royce, Harvard University Archives. The material includes Royce unpublished manuscripts (1 box), incoming correspondence (4 boxes), logicalia (1 box), correspondence of Royce and Head families (5 boxes), family photographs (1 box), manuscripts of Katherine Royce (1 box), notebooks, diaries, etc. (1 box), Royce's published work (2 boxes), miscellanea (4 boxes). Appendix A lists Royce's correspondents alphabetically. Appendix B prints letters by Royce and (...) Peirce. (shrink)

: This article aims: 1) to review several, key, earlier studies of Josiah Royce's relations to Asian thinkers (mainly Indian); 2) to discover through a survey of Royce's writings how widely and deeply Royce familiarized himself with, and employed Hindu, Buddhist, and other Asian traditions; and, 3) to measure how relevant Royce's most mature philosophy (1912–1916) is for the currently needed inter-cultural, inter-religious, and inter-faith dialogues. Parts One and Two supply foundations which reveal Royce's lifelong commitment to open "windows" to (...) Eastern thought, in order to dialogue with Asian thinkers and invite other Westerners to do the same. The article climaxes in Part Three by revealing the relevance of the late Royce's "philosophy of the 'Spirit,' his "philosophical pneumatology." I trace ten of its implied positions, significant for contemporary philosophers of religion and theologians. I conclude by showing that Royce's "philosophy of the 'Spirit"' and its implied positions are all rooted in Royce's view of a "middle faith." Such a faith supports his view of the "invisible church," his "Beloved Community of all "Christians"—"Christians" taken in his wider sense of "all genuine loyalists who are members of a Beloved Community.". (shrink)

Some underlying issues of modern Jewish philosophy -- Does Judaism have universal significance? -- Death and the fear of death in Franz Rosenzweig's The star of redemption -- The Halevi book -- Into life : Rosenzweig's essays on God, man and the world -- The meaning of Hasidism : Martin Buber and Gershom Scholem -- Autobiography and the becoming of the self : Martin Buber and Joseph Campbell -- Franz Rosenzweig and Emmanuel Levinas : a midrash or thought-experiment -- Welcoming (...) the other : the philosophical foundation for pluralism in the works of Charles Davis and Emmanuel Levinas -- Joseph B. Soloveitchik and Soren Kierkegaard : reflections on "The lonely man of faith" -- Eliezer Schweid : the first Israeli philosopher -- Can we still stay with him? : two Jewish theologians confront the Holocaust (Emil Fackenheim and Arthur Cohen) -- Theology and community : the work of Emil Fackenheim -- Irving Greenberg : a Jewish dialectic of hope -- Feminist Jewish philosophy : a response. (shrink)

: Josiah Royce, a Johns Hopkins Fellow (1876–1878), polished two manuscripts for publication: "The Spirit of Modern Philosophy" (SMP; 62 pp.), and his dissertation, "The Interdependence of the Principles of Knowledge" (IPK; xi + 332 pp.). Although he penned the texts in blue ink and headers and footnotes in red, he never published either work. SMP—not Royce's 1892 work of the same title—critiqued Francis Bowen's Modern Philosophy from Descartes to Schopenhauer and Hartman, and created a new epistemology. My essay ventures (...) the hypotheses that Royce prudently abstained from publishing SMP to avoid alienating Bowen, a Harvard board-member for faculty admissions, and IPK to avoid advancing an interpretation of Kant he felt unsure of and would later publicly disown. Mainly, however, this paper inquires whether, in drafting SMP, Royce created an outline for IPK. I sketch Royce's life at Hopkins and present context and content of these two MSS. From these I unearth seven philosophical themes running parallel in SMP and IPK. This grounds the paper's major hypothesis that Royce's overriding aim in SMP was less to critique Bowen than to create an outline for the long Introduction and Part One of IPK. (shrink)

Josiah Royce, a Johns Hopkins Fellow (1876–1878), polished two manuscripts for publication: "The Spirit of Modern Philosophy" (SMP; 62 pp.), and his dissertation, "The Interdependence of the Principles of Knowledge" (IPK; xi + 332 pp.). Although he penned the texts in blue ink and headers and footnotes in red, he never published either work. SMP—not Royce's 1892 work of the same title—critiqued Francis Bowen's Modern Philosophy from Descartes to Schopenhauer and Hartman, and created a new epistemology. My essay ventures the (...) hypotheses that Royce prudently abstained from publishing SMP to avoid alienating Bowen, a Harvard board-member for faculty admissions, and IPK to avoid advancing an interpretation of Kant he felt unsure of and would later publicly disown. Mainly, however, this paper inquires whether, in drafting SMP, Royce created an outline for IPK. I sketch Royce's life at Hopkins and present context and content of these two MSS. From these I unearth seven philosophical themes running parallel in SMP and IPK. This grounds the paper's major hypothesis that Royce's overriding aim in SMP was less to critique Bowen than to create an outline for the long Introduction and Part One of IPK. (shrink)

This article aims: 1) to review several, key, earlier studies of Josiah Royce's relations to Asian thinkers ; 2) to discover through a survey of Royce's writings how widely and deeply Royce familiarized himself with, and employed Hindu, Buddhist, and other Asian traditions; and, 3) to measure how relevant Royce's most mature philosophy is for the currently needed inter-cultural, inter-religious, and inter-faith dialogues. Parts One and Two supply foundations which reveal Royce's lifelong commitment to open "windows" to Eastern thought, in (...) order to dialogue with Asian thinkers and invite other Westerners to do the same.The article climaxes in Part Three by revealing the relevance of the late Royce's "philosophy of the 'Spirit,' his "philosophical pneumatology." I trace ten of its implied positions, significant for contemporary philosophers of religion and theologians. I conclude by showing that Royce's "philosophy of the 'Spirit"' and its implied positions are all rooted in Royce's view of a "middle faith." Such a faith supports his view of the "invisible church," his "Beloved Community of all "Christians"—"Christians" taken in his wider sense of "all genuine loyalists who are members of a Beloved Community.". (shrink)

In Time, Will, and Purpose, Randell Auxier seeks to revise John E. Smith's account of the Peirce-Royce relationship, which he sees as onesided—showing only Peirce's influence upon Royce. Instead, he wants to modify this story into one that describes this relationship as bidirectional. Their relationship saw sawed back and forth, up and down. Sometimes Peirce played the influencer and Royce the receiver; at other times Peirce was the receiver of Royce's influence. Moreover, during its more than forty years, the affective (...) tones of this relationship also saw sawed. Sometimes their relationship grew cold and distant, at other and more peaceful times, their relationship waxed warm and supportive with the fellowship of... (shrink)

In [2] Hempel and Oppenheim give a definition of “explanation” for a certain formal language. In [1] Eberle, Kaplan, and Montague prove five theorems demonstrating that the Hempel and Oppenheim definition is not restrictive enough. In [3] Kim proposes two further conditions to supplement the Hempel and Oppenheim definition in order to avoid the objections posed in [1]. In this paper it is shown that the definition of Hempel and Oppenheim supplemented by Kim's conditions is open (...) to a trivialization very analogous to that given in [1]. (shrink)

This article examines the implications for the notion of scientific vocation of the modern intersection between science and violence, realized most powerfully in the atomic bomb. Tracing the career and political trajectory of atomic physicist J. Robert Oppenheimer and drawing on the theories of Max Weber, Julien Benda and Michel Foucault, the article addresses ethical ambiguities and tensions in the modern scientific vocation. I argue that Oppenheimer’s moral and political struggles in relation to nuclear weapons were attempts to come to (...) terms with the collapse of legitimacy of the role of ‘universal intellectual’ and with the limitations of the more contemporary role of ‘specific intellectual’. Oppenheimer was faced with the problem of handling the relationship between scientific expertise and moral and political responsibility. His struggles demonstrate the continuing relevance of Weber’s conception of political responsibility for conceptualizing the ethical dilemmas inherent in the modern relationship between science, the state and violence. (shrink)

An edited transcript of the great Harvard philosopher Josiah Royce's last year-long course in metaphysics, given at Harvard in 1915-1916.

The authors investigated the ontological argument computationally. The premises and conclusion of the argument are represented in the syntax understood by the automated reasoning engine PROVER9. Using the logic of definite descriptions, the authors developed a valid representation of the argument that required three non-logical premises. PROVER9, however, discovered a simpler valid argument for God's existence from a single non-logical premise. Reducing the argument to one non-logical premise brings the investigation of the soundness of the argument into better focus. Also, (...) the simpler representation of the argument brings out clearly how the ontological argument constitutes an early example of a ?diagonal argument? and, moreover, one used to establish a positive conclusion rather than a paradox. (shrink)

Though Frege was interested primarily in reducing mathematics to logic, he succeeded in reducing an important part of logic to mathematics by defining relations in terms of functions. By contrast, Whitehead & Russell reduced an important part of mathematics to logic by defining functions in terms of relations (using the definite description operator). We argue that there is a reason to prefer Whitehead & Russell's reduction of functions to relations over Frege's reduction of relations to functions. There is an interesting (...) system having a logic that can be properly characterized in relational but not in functional type theory. This shows that relational type theory is more general than functional type theory. The simplification offered by Church in his functional type theory is an over-simplification: one can't assimilate predication to functional application.<br>. (shrink)

The authors investigated the ontological argument computationally. The premises and conclusion of the argument are represented in the syntax understood by the automated reasoning engine PROVER9. Using the logic of definite descriptions, the authors developed a valid representation of the argument that required three non-logical premises. PROVER9, however, discovered a simpler valid argument for God's existence from a single non-logical premise. Reducing the argument to one non-logical premise brings the investigation of the soundness of the argument into better focus. Also, (...) the simpler representation of the argument brings out clearly how the ontological argument constitutes an early example of a ‘diagonal argument’ and, moreover, one used to establish a positive conclusion rather than a paradox. (shrink)

Human beings have to ask how faith is possible, in this mixed world of trouble and joy. A safe universe with no scope for adversity would be a mechanical toy, not a creation. A glorious universe will be a place where troubles have eventually been overcome. Christians believe in one God, who is three Persons. God the heavenly Father took the risk of making a real world, full of living people capable of happiness. Jesus Christ, God the Son, came as (...) a human being to take responsibility for creation. He suffered and died; and he rose from death to vindicate the whole enterprise and show that creation can and will be made good. People are not left to work out their own faith but are invited to belong to the church, in order to keep in touch with God the Spirit. They are to behave as God's children, not by rule-bound conformity but by grateful response to the glory of God the Holy Trinity. (shrink)

Formulations of Anselm’s ontological argument have been the subject of a number of recent studies. We examine these studies in light of Anselm’s text and (a) respond to criticisms that have surfaced in reaction to our earlier representations of the argument, (b) identify and defend a more refined representation of Anselm’s argument on the basis of new research, and (c) compare our representation of the argument, which analyzes that than which none greater can be conceived as a definite description, to (...) a representation that analyzes it as an arbitrary name. (shrink)

What are the characteristics to be included in a fruitful definition of democracy? More important still, which of the features commonly considered democratic had better be excluded from the dinning characteristics?

Resolution is the most widely studied approach to propositional theorem proving. In developing efficient resolution-based algorithms, dozens of variants and refinements of resolution have been studied from both the empirical and analytic sides. The most prominent of these refinements are: DP (ordered). DLL (tree), semantic, negative, linear and regular resolution. In this paper, we characterize and study these six refinements of resolution. We give a nearly complete characterization of the relative complexities of all six refinements. While many of the important (...) separations and simulations were already known, many new ones are presented in this paper: in particular, we give the first separation of semantic resolution from general resolution. As a special case, we obtain the first exponential separation of negative resolution from general resolution. We also attempt to present a unifying framework for studying all of these refinements. (shrink)