Excerpt from Hegel's Doctrine of Formal Logic: Being a Translation of the First, Section of the Subjective Logic It has been my great good fortune to have freely at my disposal during the preparation of this work the wide knowledge and wise judgement of my friend Dr. James Creed Meredith. I am indeed deeply in his debt for his valuable assistance, ever ready to my call but I can console myself by reflecting that the reader is still more indebted to (...) me for the unstinted use I have made of it. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Alexander's views on universals are, it seems, quite important in the history of western philosophy. When Boethius gives in his second commentary on Porphyry's Isagoge his solution to the problem of universals as he conceived it, he claims to be adopting Alexander's approach. If true, this means that the locus classicus for all western medieval thinkers on this topic is really a rendering of Alexander's teaching. Alexander commented Aristotle’s statement in his On the Soul “The universal animal either is nothing (...) at all or is posterior if it exists”, and this commentary has been translated into Arabic several times in the classical period. In this study the anonymous Arabic translations of Alexander’s commentary has been translated into English. (shrink)

The Elementary Forms Of The Religious Life: Translated From The French By Joseph Ward Swain, M.A. This book is a result of an effort made by us towards making a contribution to the preservation and repair of original classic literature. In an attempt to preserve, improve and recreate the original content, we have worked towards: 1. Type-setting & Reformatting: The complete work has been re-designed via professional layout, formatting and type-setting tools to re-create the same edition with rich typography, graphics, (...) high quality images, and table elements, giving our readers the feel of holding a 'fresh and newly' reprinted and/or revised edition, as opposed to other scanned & printed (Optical Character Recognition - OCR) reproductions. 2. Correction of imperfections: As the work was re-created from the scratch, therefore, it was vetted to rectify certain conventional norms with regard to typographical mistakes, hyphenations, punctuations, blurred images, missing content/pages, and/or other related subject matters, upon our consideration. Every attempt was made to rectify the imperfections related to omitted constructs in the original edition via other references. However, a few of such imperfections which could not be rectified due to intentional\unintentional omission of content in the original edition, were inherited and preserved from the original work to maintain the authenticity and construct, relevant to the work. We believe that this work holds historical, cultural and/or intellectual importance in the literary works community, therefore despite the oddities, we accounted the work for print as a part of our continuing effort towards preservation of literary work and our contribution towards the development of the society as a whole, driven by our beliefs. We are grateful to our readers for putting their faith in us and accepting our imperfections with regard to preservation of the historical content. HAPPY READING! (shrink)

Dyadic semantics is a sort of non-truth-functional bivalued semantics introduced in Caleiro et al. Logica Universalis, Birkhäuser, Basel, pp 169–189, 2005). Here we introduce an algorithmic procedure for constructing conservative translations of logics characterised by dyadic semantics into classical propositional logic. The procedure uses fresh propositional variables, which we call hidden variables, to represent the indeterminism of dyadic semantics. An alternative algorithmic procedure for constructing conservative translations of any finite-valued logic into classical logic is also introduced. In this (...) alternative procedure hidden variables are also used, but in this case to represent the degree of true or falsehood of propositions. (shrink)

This paper examines the translation of literary terminology as cultural sign in the selected versions of the History of Chinese Literature in the Anglophone world. It argues that classical Chinese literary terminology with its rich connotations and strong prescriptiveness as „symbol‟ in semiotics, holds great difficulty for translators and scholars. Its inherent social and cultural elements in determining the meaning of these terms cannot be transferred across cultures, thus causing problems such as „neutralization‟ either in free or literally translation or (...) transliteration of these terms. The paper points out that an ideal way out for translation of classical Chinese literary terms should be transliteration coupled with proper notes. Although not qualified as translation in the strict sense, transliteration could, in some way, remind the readers of the heterogeneity of the term, thus offsetting the negative effect by the “neutralization” of the term. It could also guarantee the term‟s independency with the ultimate aim to make the term accepted by and integrated into the culture of the new land. (shrink)

This study examines the Korean translations of a Japanese work Joshi no rongo [女子の論語/Women’s Analects] (Yuki, Ako [祐木亜子]. 2011. 女子の論語. Tokyo: Sunmark Publishing House), a modern interpretation of the Chinese classic The Analects, with a view to identifying how the paratexts of a translated text contributed, or hindered the reception of the work in the target culture. By drawing on Gérard Genette’s (1997 [1987]. Paratexts: Threshold of interpretation, Jane E. Lewin (trans.). Cambridge: Cambridge University Press) concept of “paratexts,” this (...) study both analyses translation shifts in the peritexts (e.g., cover, foreword, table of contents) and the epitexts (reviews) of the Korean translations. The analysis shows that the additions and rearrangements of some paratextual elements in the Korean translation further reinforced the traditional view presented in the source text, which ironically brought about heavy criticisms of the original Japanese text and resulted in the Korean retranslation of the work. The scrutiny of peritexts and epitexts in this article will enhance our understanding of the interactions between the translator, the publisher, and the public readers, which jointly contextualize the production and reception of a translated work in a given culture. (shrink)

Excerpt from Scepsis Scientifica: Or, Confest Ignorance, the Way to Science; In an Essay of the Vanity of Dogmatizing, and Confident Opinion He seems to have been brought up, if not as an extreme sectary, at least in some school of Puritanism which allowed small scope for independent judgment. Thus he tells us, in his "Plus Ultra" (p. 142): "In my first education I was continually instructed into a religious and fast adherence to everything I was taught, and a dread (...) of disputing in the least article," - a mode of education which he was wont in after life vehemently to denounce. He entered the University of Oxford in 1652, and took his degree three years after. In the dearth of more direct information, his love of culture and mental independence may fairly be inferred from his associates. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

In the eleventh of his Antiquarian Letters, Gotthold Ephraim Lessing discusses a phrase from Lucian's description of the painting by Zeuxis called A Family of Centaurs: ‘at the top of the painting a centaur is leaning down as if from an observation point, smiling’. ‘This as if from an observation point, Lessing notes, obviously implies that Lucian himself was uncertain whether this figure was positioned further back, or was at the same time on higher ground. We need to recognize the (...) logic of ancient bas-reliefs where figures further to the back look over those at the front, not because they are actually positioned above them but because they are meant to appear as if standing behind.'1 · 1. The passage is in George Lessing, Briefe, antiquarischen Inhalts, p. 81. Panofsky's discussion does not note that the original text of Lucian makes clear that what is described is a copy of the original painting. This means that some of the issues of misunderstanding situated by Lessing and Panofsky in Lucian's court may in principle be attributable to the copyist. This makes no difference to the conceptual thrust of Panofsky's case.—Trans. (shrink)

Vladimir Arnold, an eminent mathematician of our time, is known both for his mathematical results, which are many and prominent, and for his strong opinions, often expressed in an uncompromising and provoking manner. His dictum that "Mathematics is a part of physics where experiments are cheap" is well known. This book consists of two parts: selected articles by and an interview with Vladimir Arnold, and a collection of articles about him written by his friends, colleagues, and students. The book is (...) generously illustrated by a large collection of photographs, some never before published. The book presents many a facet of this extraordinary mathematician and man, from his mathematical discoveries to his daredevil outdoor adventures. (shrink)

In 1813 Isaak von Sinclair published a poem entitled “The New Acquaintance.” It recounts a meeting between himself, his friend Friedrich Hölderlin, and one other unidentified guest whom Sinclair awaited with keen anticipation. Because of Hölderlin’s well established friendship with Hegel it has been assumed in the past that the unknown acquaintance was in fact Hegel. However, at the time to which the poem refers, Hegel was a relatively obscure and unknown figure with no reputation. If we are therefore to (...) accept that the poem does indeed allude to Hegel then we must assume that Sinclair, as early as 1813, had recognized Hegel’s genius and wanted retrospectively to associate his name with the newly rising star of German philosophy. In that case we must ask why he refrained from mentioning Hegel by name or at least making the character of the unknown unambiguously clear? In translating this poem for the first time into English I offer for consideration another candidate as the “acquaintance,” namely, Wilhelm Heinse. (shrink)

Excerpt from From Passion to Peace or the Pathway of the Pure The first three parts of this book, Passion, Aspiration, and Temptation, represent the common human life, with its passion, pathos, and tragedy; the last three parts, Transcendence, Beatitude, and Peace, present the Divine Life - calm, wise, and beautiful - of the sage and Saviour. The middle part, Transmutation, is the transitional stage between the two; it is the alchemic process linking the divine with the human life. Discipline, (...) denial, and renunciation do not constitute the Divine State; they are only the means by which it is attained. The Divine Life is established in that Perfect Knowledge which bestows Perfect Peace. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

A chief aim of this paper is to provide common ground for discussion of outstanding issues between defenders of classical logic and contemporary advocates of intuitionistic logic. In this spirit, I draw upon (and reconstruct) here the relationship between dialogue and evidence as emphasized in German constructivist authors. My approach depends upon developments in the methodology of empirical linguistics. As a preliminary to saying how one might decide between these two versions of logic (this issue is most closely approached in (...) Section V. discussing the constructivist approach), it is well worth the effort to look closely at how logic is (or might be) learned and at questions concerning logic in translation, i.e., the question of how we might detect the variety of logic actually employed in a given speech community. (shrink)

In Sect. 1 it is argued that systems of logic are exceptional, but not a priori necessary. Logics are exceptional because they can neither be demonstrated as valid nor be confirmed by observation without entering a circle, and their motivation based on intuition is unreliable. On the other hand, logics do not express a priori necessities of thinking because alternative non-classical logics have been developed. Section 2 reflects the controversies about four major kinds of non-classical logics—multi-valued, intuitionistic, paraconsistent and quantum (...) logics. Its purpose is to show that there is no particular domain or reason that demands the use of a non-classical logic; the particular reasons given for the non-classical logic can also be handled within classical logic. The result of Sect. 2 is substantiated in Sect. 3, where it is shown (referring to other work) that all four kinds of non-classical logics can be translated into classical logic in a meaning-preserving way. Based on this fact a justification of classical logic is developed in Sect. 4 that is based on its representational optimality. It is pointed out that not many but a few non-classical logics can be likewise representationally optimal. However, the situation is not symmetric: classical logic has ceteris paribus advantages as a unifying metalogic, while non-classical logics can have local simplicity advantages. (shrink)

Excerpt from History of Philosophy and Philosophical Education: Under the Auspices of the Aristotelian Society of Marquette University God and Philosophy (the Powell lec tures of 1940) New Haven, Yale University Press, and Oxford, Oxford University Press, 1941, 144 pages. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original (...) format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Excerpt from Origin of History as Metaphysic The Muse Clio, carted from Pieria to the museums, can no longer be invoked without a libation to her warders, the numerous scribes, who have been busy since her fall correlating her steps, or her metamorphoses, as some say, for she has proved a difficult subject for classification: She is becoming bigger or better, nay she is growing many; she stations one foot in the beginning, but where is the other? Alas, it is (...) in Asia, and the head is a fake in need of restoration! Thus she has become Clio Tymbuchos in the professional hands of the scribes who find lively occupation exhuming and questioning her relics corked into formaldehyde and coffined into airtight compartments called historical facts. Men have speculated her into a new myth, a sepulchre of forms, and they have named the sepulchre History. But observe her resurrections! She has arisen, a mighty thing-in-herself with her own laws and growths and decays, and disembodied, dismembered, this apparition, this butterfly-concept called Clio, is expanding towards infinity. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

0. Introductory remarks. I assume that every serious theory of language must give some explicit account of the relationship between expressions in the language described and expressions in some interpreted language which spells out the semantics of the language.1 Let's call this relationship the translation relation. Theories differ as to how this relation is specified. In the Aspects theory of syntax, taken together with a Katz-Postal view of "semantic rules", it was assumed that the relation was defined on deep structures. (...) Serious problems led to modifications of this view in several directions. Chomsky's latest papers assume that a modified 'intermediate structure' is transformed by rules of interpretation to a level of representation called 'logical form'. Common to all of these approaches is the assumption that the translation rules are defined initially on syntactic structures of one sort or another. Let us call this assumption the configurational hypothesis: the translation rules all have the form: [183]. (shrink)

Statistical mechanics is often taken to be the paradigm of a successful inter-theoretic reduction, which explains the high-level phenomena (primarily those described by thermodynamics) by using the fundamental theories of physics together with some auxiliary hypotheses. In my view, the scope of statistical mechanics is wider since it is the type-identity physicalist account of all the special sciences. But in this chapter, I focus on the more traditional and less controversial domain of this theory, namely, that of explaining the thermodynamic (...) phenomena.What are the fundamental theories that are taken to explain the thermodynamic phenomena? The lively research into the foundations of classical statistical mechanics suggests that using classical mechanics to explain the thermodynamic phenomena is fruitful. Strictly speaking, in contemporary physics, classical mechanics is considered to be false. Since classical mechanics preserves certain explanatory and predictive aspects of the true fundamental theories, it can be successfully applied in certain cases. In other circumstances, classical mechanics has to be replaced by quantum mechanics. In this chapter I ask the following two questions: I) How does quantum statistical mechanics differ from classical statistical mechanics? How are the well-known differences between the two fundamental theories reflected in the statistical mechanical account of high-level phenomena? II) How does quantum statistical mechanics differ from quantum mechanics simpliciter? To make our main points I need to only consider non-relativistic quantum mechanics. Most of the ideas described and addressed in this chapter hold irrespective of the choice of a (so-called) interpretation of quantum mechanics, and so I will mention interpretations only when the differences between them are important to the matter discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Epigram into Lyric: Francis Bacon Translates from the Greek Anthology GORDON BRADEN If sir francis bacon did not exactly invent modern science and technology, he did predict it, with remarkable accuracy. The unfinished project of which the writings of his later years were to be component parts is a reformation of the life of the human mind from the ground up—“a complete Instauration of the arts and sciences and (...) all the learning of mankind, raised upon proper foundations ”1—and the most (arguably the only) successful such plan ever drafted. It foresaw both the previously unimaginable worldly triumph of the human race over nature in the centuries that followed and the intellectual means by which that triumph was to be achieved. He also wrote poetry. It is no surprise that someone of his time and place and station should have done so, and its existence is not in itself remarkable. Not much of it has survived, and we have no particular reason to think there was more; and, despite the extensive scholarly and critical scrutiny that Bacon’s work has received, very little attention has been given to this part of it. Still, one poem has achieved something of an afterlife and is worth attention, especially alongside the triumphalism of Bacon’s Magna Instauratio. It concerns hopelessness. Serious attention has been given to Bacon’s remarks on literature and the imagination, including his proposal, amid all his other plans, for what he calls “literary history” (historia literarum).2 But his poems are a different matter. They can be found in the great 19th-century edition of Bacon’s collected works, tucked in between his Prayers and his Christian Paradoxes.3 Most of the poems are from a small volume of psalm translations published under his own name the year before arion 27.1 spring/summer 2019 his death; these are now available in one of the published volumes of the new Oxford edition of Bacon’s works.4 There is also 12-line poem in hexameter couplets that begins sounding like a translation of Horace’s Integer vitae but goes on to be a fairly straightforward completion of its opening thesis and never gets around to sweetly laughing, sweetly speaking Lalage; a manuscript in the British Library attributes it to Bacon, though it is also printed in two of Thomas Campion’s books of airs as if it were one of his.5 My own interest is in the one remaining poem, a 32-line translation of a 10-line poem from the Greek Anthology (9.359 in the Palatine Anthology, though known in Bacon’s time from the Planudean). It first appears in print in 1626, anonymously, as “Certaine verses concerning the present estate of Man,” appended with other “characters, and many other witty conceits ” to an edition of Thomas Overbury’s poem “A Wife.”6 Three years later the classical scholar Thomas Farnaby prints it with an ascription to Bacon in a selection of poems from the Greek Anthology, along with the original text of the Greek poem, a Latin translation of it, and the editor’s facing translation of Bacon’s poem back into Greek.7 Bacon’s poem can also be found, both complete and in fragmentary form, in quite a few manuscripts, which are being collated for the first time for The Oxford Francis Bacon, though the editors have not yet decided where to put it. Isolated citations and quotations of the poem occur over the next several centuries; Francis Turner Palgrave includes it in his much-reprinted Golden Treasury, with the title “Life.”8 But there has been little discussion of the poem. It is the subject of an excellent scholarly article by Herbert Grierson, but that was over a hundred years ago.9 Paul Fussell has some sharp observations on Bacon’s use of his stanza form, but they fit onto a single page.10 Other comment is mostly incidental. I want to gather and slightly enhance what has been learned or said about the poem, and explore why it has snagged my interest. The Greek original is variously attributed; the most commonly mentioned name is Posidippus, probably the Mace50 epigram into... (shrink)

Excerpt from Primer of Logical Analysis: For the Use of Composition Students To be sure, then, that we understand a sentence, we must be able to say, when any new and equally well-understood sentence is put beside the first, whether the new sentence is in meaning equivalent to the first, or consistent with the first, or deducible from the first, or opposed to the first. Yet other questions may be asked about the relative force of two sentences; but these are (...) enough for the present. Let us explain what we mean by them. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

It has seemed to me since, from reviewers' comments, and from my own reactions, that while today we all appreciate the discovery of new sources, philosophers whose central interest is in general practice or in specialties other than classics have not recognized nor appreciated the importance of the textual dimension of such works as Plato Latinus III. I hope to show, in the present critical study of the Latin version of the first part of the Parmenides which forms one (...) section of the complete book, first, that the history of Plato's text should be a topic of general interest to philosophers at large; second, as a case in point, what the Latin Parmenides shows and suggests about that textual history. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Victorian Translation of China: James Legge's Oriental PilgrimageRoger CorlessThe Victorian Translation of China: James Legge's Oriental Pilgrimage. By Norman J.Girardot. Berkeley, Los Angeles, London: University of California Press, 2002. xxx + 780 pp.Don't make the mistake I made and allow the size of this book intimidate you. I let it sit around for many months, fearing, as did the author, to "[row] out over the great ocean (...) of material" (pp. xix-xx), but once I had set sail I found myself in enjoyable, if sometimes irascible, company and I was unwilling to jump ship. Girardot is in full command of his ark of fascinating and diverse creatures, and his main argument is never lost in the details. His writing is lucid and the text is broken up into manageable blocks by subheadings with intriguing titles, rendering each segment ehipassiko, encouraging us to keep reading.A book of this importance and weight (about 1.5 kg) deserves a review article more than just a review, or, better, a discussion panel at a major academic conference. This journal is notorious for reviews of astonishing length, but I would like my review to be short enough that it will actually be read, so that it will entice you to read the book. I will not attempt a summary nor will I critically address all the issues that are brought up. Instead, I will try to show why I regard this book as an instant classic and even, I would say, a watershed in the meta-science of sinological and Religionswissenschaftlich self-reflection.We all know James Legge as the perpetrator of The Chinese Classics, the multivolume opus that, in the 1960 Hong Kong University Press revision, dominates the Chinese religion(s) section of our personal libraries. Since there is nothing like it, we consult it, but we pretend we do not, for, after all, it's out of date, surely, and Legge was an old fuddy-duddy—Scottish, a Protestant missionary, and, worst of all, a Victorian. Girardot seems to have had somewhat this opinion of Legge when he assayed a brief biography of him, but he discovered that his "Legge work" (as he calls it) opened the door to a pivotal era in academe and world culture. Once the door to the long-neglected cupboard had been opened, all kinds of fascinating objects came tumbling out. "Oh, so that's how it used to be, and that's why it's like this today!" No scholar of Chinese religion(s) can afford to ignore Girardot's extensive and insightful ruminations on the state of the field then and now.The point of the book is summed up on page 531: "[Legge] is an outstanding [End Page 276] example of the difficult nineteenth-century passage from religious discourse to what Edward Said calls the 'secular criticism' of the modern world." To study Legge is to study the origins of our discipline. He may have been a fuddy-duddy; he was certainly a workaholic, putting his Sassenach colleagues at Oxford to shame by sleeping little and rising in the middle of the night to persist in his hermeneutic labors. But he was also a student of the heathen land he went to convert, and he tried his best not only to see (the presumed universal) God in the ancient texts but also to find something noble in apparent atheists and agnostics such as Confucius. In his interaction with Max Mueller (and this book is as much about Mueller as it is about Legge) he both agreed and disagreed, in a complex choreography, with the comparative method underpinning The Sacred Books of the East. He was a Scotsman's Scotsman, a stag at bay, dourly standing his ground (as a Congregationalist, and therefore a nonconformist both north and south of the border) against, first, the London Missionary Society and, later, the prevailing academic and ecclesiastical climate at Oxford.No armchair orientalist, as were some of his colleagues across the Channel, he befriended native informants and studied the indigenous commentaries (mostly Qing) to which they referred him, so that his translations, although not as fluid as Waley... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Readings in Classical Chinese Philosophy, and: Classic Asian Philosophy: A Guide to the Essential TextsRonnie LittlejohnReadings in Classical Chinese Philosophy. Edited by Philip J. Ivanhoe and Bryan Van Norden. Indianapolis: Hackett Publishing Co., 2003. Pp. xviii + 362. Paper $24.95.Classic Asian Philosophy: A Guide to the Essential Texts. By Joel J. Kupperman. Oxford: Oxford University Press, 2001. Pp. x + 159. Hardcover $50.00. Paper $21.00.Readings in Classical Chinese (...) Philosophy, an anthology edited by Philip J. Ivanhoe and Bryan Van Norden, contains introductions to and translations of seven important Chinese philosophical works from the sixth to the end of the third centuries B.C.E. The figures included are Kongzi (the Analects), Mozi, Mengzi, Laozi (the Daodejing), Zhuangzi, Xunzi, and Han Feizi. Each selection is about fifty pages in length, including the introductory remarks, which are typically very concise. The translation is followed by a short and briefly annotated bibliography that is divided into two parts: other translations and secondary works. The volume was originally published in 2001 by Seven Bridges Press, but it is now reprinted by Hackett Publishing.A usual worry one has when using an anthology of translations in which works are not rendered in their entirety is that principal passages might be omitted. It cannot always be the case that one's favorite passages will make it into a condensation of a work, but one does expect to find the major component passages available to the reader. With regard to this collection, I must say that while there can be no guarantee that these translators have included everything that everyone will think is important, nonetheless, as I will try to show in what follows, the selections are very well chosen and ably translated.The first selection is taken from the Analects. Edward Slingerland is the translator. Subsequent to his work in this readings collection, Slingerland has recently published an entire translation of the Analects including a robust collection of the commentarial tradition on that work. What few differences I have been able to notice between this version and the publication of the entire translation seem to be inconsequential. In this readings collection, all twenty chapters of the Analects are represented. [End Page 687] Chapter 4, widely regarded as the centerpiece of sayings reliably traceable to Kongzi himself, is translated in its entirety.Slingerland uses several conventions for dealing with the concepts regarded as fundamental to a Confucian lexicon. For example, he leaves ren untranslated. And a few scholars will be troubled by his decision to translate junzi as "gentleman." As an aid to the reader, he often uses pinyin and gives the Chinese character for other strategic terms, but he does not allow the translation to be cluttered with too many characters. He seems to stay always consistent with the overall intention of the editors of the collection to use characters only as an aid to the beginning student and nonspecialist. What one needs to introduce key Confucian concepts and Kongzi's way of dealing with his students is available here.Philip J. Ivanhoe's translation of Mozi follows next. What struck me in the beginning was Ivanhoe's fine introductory essay on Master Mo, and I think it will be of benefit to students and nonspecialists alike. This is especially true if one is considering this anthology for a first course in Chinese philosophy or comparative philosophy. Some scholars will think that Ivanhoe's translation of jian ai as "impartial care" instead of "universal love" is not adequately explained in the introductory remarks and even somewhat problematic. But this could provide a point of conversation in the study of the text.Ivanhoe bases his translation on his own selections from the various versions available of the central chapters of the Mozi but the result is relatively uncontroversial. He includes the important eighth and eleventh chapters, concerned with worthy ministers, and chapter 16 on jian ai. The inclusion of Mozi's remarks on funerals, ghosts, and spirits demonstrates Ivanhoe's claim that Mozi is the first philosopher of China to exhibit a sustained interest in argumentation and debate. These sections should be read carefully, not only for what they tell... (shrink)

How much violence can a society expect its members to accept? A comparison between the language theories of Julia Kristeva and Jacques Lacan is the starting point for answering this question. A look at the early stages of language acquisition exposes the sacrificial logic of patriarchal society. Are those forces that restrict the individual to be conceived in a martial imagery of castration or is it possible that an existing society critically questions those points of socialization that leave their members (...) in a state of homelessness? The following considerations should help to distinguish between unavoidable and avoidable forms of violence. (shrink)

Despite the overuse of the word in movies, political speeches, and news reports, "evil" is generally seen as either flagrant rhetoric or else an outdated concept: a medieval holdover with no bearing on our complex everyday reality. In _A Philosophy of Evil_, however, acclaimed philosopher Lars Svendsen argues that evil remains a concrete moral problem: that we're all its victims, and all guilty of committing evil acts. "It's normal to be evil," he writes -- the problem is, we have lost (...) the vocabulary to talk about it. Taking up this problem -- how do we speak about evil? -- _A Philosophy of Evil_ treats evil as an ordinary aspect of contemporary life, with implications that are moral, practical, and above all, political. Because, as Svendsen says, "Evil should neither be justified nor explained away -- evil must be fought.". (shrink)

The Cambridge History of Classical Literature provides a comprehensive, critical survey of the literature of Greece and Rome from Homer till the Fall of Rome. This is the only modern work of this scope; it embodies the very considerable advances made by recent classical scholarship, and reflects too the increasing sophistication and vigour of critical work on ancient literature. The literature is presented throughout in the context of the culture and the social and hisotircal processes of which it is an (...) integral part. The overall aim is to offer an authoritative work of reference and appraisal for one of the world's greatest continuous literary traditions. The work is divided into two volumes, each with a similar and broadly chronological structure. Among the special features are important introductory chapters by the General Editors on 'Books and Readers', discussing the conditions under which literature was written and read in antiquity. There are also extensive Appendices or Authors and Works giving detailed factual information in a convenient form. Technical annotation is otherwise kept to a minimum, and all quotations in foreign languages are translated. (shrink)

In European culture the sacred and the secular have existed in a dialectical relationship. Prodi sees the fifteenth-century crisis of Christianity as opening up three paths that eroded this dualism and tended towards modernity: civic-republican religion, sacred monarchy, and the territorial churches. Important counter-forces, which sought to maintain dualism, included the Roman-Tridentine Compromise, and those forms of Radical Christianity which rejected confessionalisation outright. During the Eighteenth Century, all these phenomena tended to contribute to one of two tendencies: towards civic religion, (...) or towards political religion. The former preserved a distinction between conscience and law; the latter comprised a state religion which sought to perfect all of human nature. It was civic religion which become embodied in the early USA, alienating God from worldly power, but leaving him as the guarantor of agreements between humans. Back in Europe, Prodi tracks the relationship between the Catholic Church and the new national states. He then turns to the political religions of the Twentieth Century. Prodi concludes by emphasising that this dualism of sacred and secular power lay at the centre of Western modernity, and expresses his fears about the collapse of civic religion into political religion, especially in the USA. (shrink)

At this historical moment, few terms are as charged and powerful as the omnipresent term environment. It has become a strategic tool for politics and theories alike, crossed the borders of the disciplines of biology and ecology, and left the manifold field of environmentalism. This article explores the first steps on this path of expansion, in which the term becomes an argumentative resource and achieves a plausibility that transforms it into a universal tool. It is not self-evident to describe ubiquitous (...) media, cinematic spaces, or augmented realities as environments. To understand how the term gained this plausibility, it is necessary to distinguish it from two other terms: the French milieu and the German Umwelt. When these three terms substitute one another and are used as translations, they lose their historical specificity and depth, and three different theoretical and philosophical traditions merge into indifference. Consequently, a conceptual history of the term environment and its relation to milieu and Umwelt—as well as terms such as medium, atmosphere, ambiance, and climate—can help us to understand the potentials and dangers of the term’s plausibility. In this sense, the article argues for a new perspective on epistemologies of surrounding that relate that which surrounds to that which is surrounded. (shrink)

In "On Variations of Classical Chinese Literary Theory for a Framework of Global Literary History" Peina Zhuang discusses texts of classical Chinese literary theory as a reservoir for philosophical reflections on literary art. The aesthetics of Chinese literature originate in Confucianism and Taoism and hence represent an important background for any discussion of ancient, modern, or contemporary Chinese literature and literary history. Zhuang analyzes texts of classical Chinese literary theory within such a framework of a literary history and aims at (...) furthering Chinese literature to become an integral part of world literatures. Further, Zhuang argues that "history" and "literary history" present a different picture of works on classical Chinese literary theory owing to the variation caused in representing their literary and aesthetic features. Zhuang also posits that the translation of Chinese literary texts to Western languages, while relevant and important, is not enough to advance Chinese literature from a peripheral status to a status of recognition hence the importance of scholarship with regard to literary history specifically. (shrink)

Excerpt from The Various Theories of the Relation of Mind and Brain Reviewed The following short treatise was originally delivered in the form of two lectures to the "Glasgow Psychological Society." It is a work, therefore, more suggestive than exhaustive - its principal aim being to show the insufficiency of any physiological theory to explain the co-relation of mind and brain. This is a subject of vast importance, and ought to be studied calmly, earnestly, and perseveringly, unhampered by any preconceptions. (...) I need scarcely add that the subject is as difficult as it is vast - is even mysterious at every step - and has puzzled the greatest minds in all ages; yet let us hope that it is not insolvable, but that erelong we shall be able to explain in a satisfactory manner the various phases of mental phenomena, and their material correlate, if such relation there is. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Excerpt from An Estimate of the Manners and Principles of the Times Quamvis Pontica Pinus, Silqilia nobilis, Jae'tcs 8c Genus 8: Nomcn inutile. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, (...) such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

A critical edition with facing-page translation, of Guglielmo Ebreo's treatise of 1463. It also contains dance tunes in facsimile and in annotated transcriptions based on the choreographies.

Excerpt from A Defence of Philosophic Doubt: Being an Essay on the Foundations of Belief What is meant by Ethics I have Shown at length in the Appendix which will be found at the end of the volume. Here it is only necessary to say that it includes, not only what are commonly called moral systems, but also some analogous systems not usually so described. Multitudes of propositions, all professing to em body knowledge belonging to one or other of these (...) departments, are being continually put forward for our acceptance. And as no one believes all of them, so those who profess to act rationally must hold that there are grounds for rejecting the propositions they disbelieve, and for accepting those they believe. The systematic account of. These grounds of belief and disbelief makes up the fourth of the Classes into which possible knowledge is divided, and is here always called Philosophy. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

In the middle of the sixteenth century, Bernardo Segni (Florence, 1504 – Florence, 1588) published some Italian translations with commentaries on some works of Aristotle. He was not a scholar nor did he have a university affiliation nor could he boast a deep knowledge of Greek language, but he worked in the cultural climate of Duke of the Florentine Republic Cosimo I (Florence, 1519 – Florence, 1574) and of the Florentine Academy, whose aim was to raise the cultural centrality (...) of Florence and its dialect. In this paper I analyze some passages of his translation and commentary on Aristotle’s Ethica Nicomachea (Florence 1550; reprint Venice 1551). Through this examination some characteristics of the author’s work emerge, such as his didactic purposes, which may be related to the type of his audience, his (poor) knowledge of classical authors and sources, and his tendency towards continuous dialogue with the present. (shrink)

Excerpt from The Heaven of Invention My general purpose has been to indicate some of the questions which a critic should take into consideration before passing judg ment on either artistry or works of art and which, I feel, have been neglected by them. In two earlier books, A Primer for Critics and Wingless Pegasus, I tried to analyze some of these, though with no appreciable effect. Now some twenty years later I return to the problem and tackle it from (...) a somewhat different point of view. Whether this will prove to be an advantage or not remains to be seen, but I have been encouraged to re-enter the field by friends who seemed to be interested in my arguments. All that is needed for a man enamored of writing is but the slightest tap on the shoulder to send him back to his typewriter. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Excerpt from In Quest of Value: Readings in Philosophy and Personal Values This book of readings purposes to provide the student of philosophy, on whatever level of college or university study, with source selections that will familiarize him with the dominant philosophical and ideological trends in today's Western world. The selections are drawn from essays that consider Science and Human Values, from Existentialist writings, from the works of Ethical Relativists, Linguistic Analysts, Liberals, Pragmatists, Naturalists, Psychoanalysts, neo-thomists, and Marxists. About the (...) Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Maxwell’s Demon is a thought experiment devised by J. C. Maxwell in 1867 in order to show that the Second Law of thermodynamics is not universal, since it has a counter-example. Since the Second Law is taken by many to provide an arrow of time, the threat to its universality threatens the account of temporal directionality as well. Various attempts to “exorcise” the Demon, by proving that it is impossible for one reason or another, have been made throughout the years, (...) but none of them were successful. We have shown (in a number of publications) by a general state-space argument that Maxwell’s Demon is compatible with classical mechanics, and that the most recent solutions, based on Landauer’s thesis, are not general. In this paper we demonstrate that Maxwell’s Demon is also compatible with quantum mechanics. We do so by analyzing a particular (but highly idealized) experimental setup and proving that it violates the Second Law. Our discussion is in the framework of standard quantum mechanics; we give two separate arguments in the framework of quantum mechanics with and without the projection postulate. We address in our analysis the connection between measurement and erasure interactions and we show how these notions are applicable in the microscopic quantum mechanical structure. We discuss what might be the quantum mechanical counterpart of the classical notion of “macrostates”, thus explaining why our Quantum Demon setup works not only at the micro level but also at the macro level, properly understood. One implication of our analysis is that the Second Law cannot provide a universal lawlike basis for an account of the arrow of time; this account has to be sought elsewhere. (shrink)

This text gives an account of the experience of reading Clarice Lispector’s Água Viva in the form of a brief dialogue with the text. It foregrounds the writing voice’s address of a second person and the attention this address brings to the acts of writing and reading that hold the two pronouns in relation, producing at once an infinite and nonexistent distance from being to being. The dialogue observes Lispector’s insistent return to the formulation “atrás do pensamento,” which has been (...) translated into English as “beyond thought” and can also be translated as “behind-thought” or as the background of thought, in a more spatial sense. Nancy reads the translation into French, where this spatial nuance is preserved, in consultation with Lusophone interlocutors about the specificities of the Portuguese original. The dialogue interrogates the link across this dimension, the recurrence of the pronoun it in the original Portuguese version of Água Viva, and the acts of writing and reading a text that brings awareness to a living, pulsing, ongoing, and escaping instant beyond meaning that is nonetheless the cause of the address in the first place. The dialogue follows the thread of this movement as it slips out behind thought, where Água Viva meets other books attuned to the instant and in which the dialogue’s “I” feels their vitalizing effects. (shrink)

Excerpt from Genetic Philosophy of Education: An Epitome of the Published Educational Writings, of President G Stanley Hall, of Clark University All must admit that there is a lack at the present time, at least among the rank and file of teachers, and in the public mind generally, of any adequate philoso phy of education, or even Of a point of view from which the themes of school and home can be dis cussed broadly and intelligently. The older philoso phies (...) of F roebel, Hegel, and Herbart are certainly in sufficient to meet present needs, and especially in the training of teachers is this painfully felt. They are not only obscure, and little inspiring, either Of breadth of thought or intelligent practice but they fail en tirely to connect with the teacher 3 daily life, unless they be taught in a very shallow and formal way. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

The processes associated with globalization have reinforced and even increased prevailing conditions of inequality among human beings with respect to their political, economic, cultural, and social opportunities. Yet-or perhaps precisely because of this trend-there has been, within political philosophy, an observable tendency to question whether equality in fact should be treated a as central value within a theory of justice. In response, I examine a number of nonegalitarian positions to try to show that the concept of equality cannot be dispensed (...) with in any adequate consideration of justice. (shrink)

Excerpt from Some Principles of Moral Theology: And Their Application The present book is an attempt to bring together, from the Bible and from Christian experience, the principles which have guided the Church in dealing with individual souls; to test those principles by the light of modern knowledge; and to apply them to present-day conditions and needs. Some of the traditional terminology of moral theology has been discarded; much has been retained, either because it seemed the best medium for expressing (...) what had to be expressed, or because it would have been impossible otherwise to indicate the development and formulation of Christian thought on the subject. Thus the book may prove of interest not merely to the clergy and others who are confronted by the practical problems of conduct and morality, but also to students entering upon the study of moral theology for its own sake. The Church of England affords her clergy singularly little expert guidance in this matter of the direction of souls. Two branches of the subject - those which go by the names of Christian ethics and the theory and practice of the confessional respectively - have indeed been systematically and fully treated by recent writers and there is a wealth of practical experience to be drawn both from manuals of pastoral theology and from biographies. Moral theology, however, as will appear, com prises much more than the two topics just mentioned. Yet within the last fifty years, apparently, only three books have attempted to present the whole content of moral theology in such a form as should guide the theory and practice of the Church of England, and all three are out of print and consequently difficult of access. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Excerpt from The Anatomy of Modern Science: An Introduction to the Scientific Philosophy of to-DayIt was clear to me from the start that this need could be met in a way that would satisfy men of science only if the presentation dealt in the first place with the scientific results and not the philosophic problems. This book therefore deals with Inductive Philosophy, so to speak: the philosophic questions grow naturally out of the results and problems of science. I confidently believe (...) that this method is the one that will commend itself to English scientists.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Cardinal Etchegaray argues here that the dialogue between church and state, with both parties rooted in sometimes conflicting absolute claims and values, has become more recently a wider-ranging dialogue between the church and a pluralist, relativist liberal society. The very definition of “liberal society” is open to argument, and the church may find elements to commend or oppose in any given definition. Since the nineteenth century the church has often found itself in opposition to various ideas of “liberty,” especially those (...) that represent an idolatry of absolute rights that push aside Christian spiritual and moral concerns. Now that liberalism has become the pervasive model for society, the church finds it may more easily express its critique, with the aim of making society more conducive to allowing people to become fully human. Indeed, the church provides a necessary check on the excesses of liberal society, particularly those of capitalism and democratic populism. Its essential point is the transcendent dimension of the human person—our connection with the divine. The pursuit of economic and political ends needs to be governed by a concern for the ethical, itself founded on the divine. Liberal society will only live up to its own highest aspirations through promoting self-mastery and an awareness that humanity’s freedom is ultimately found only in God. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Microscope of Experience: Christian Garve’s Translation of Cicero’s De Officiis (1783)Johan van der ZandeDuring the negotiations leading to the Treaty of Teschen of 1779, ending the phony War of Bavarian Succession, Frederick II and his court stayed in Breslau, the capital of Silesia. There, in conversation with Christian Garve, the city’s most famous son, the king strongly recommended a new German translation of Cicero’s On Moral Duties (De (...) Officiis), one of the classical texts of humanist philosophy and his favorite book. Frederick’s faithful subject dutifully obliged his sovereign. Four years later, in the subservient language of a dedication to a royal patron, Garve offered in due obedience to Frederick a result that, “perhaps flawed,” was “vindicated by the efforts directed toward the execution of the command.” 1Yet Garve’s interest in Cicero differed markedly from that of Frederick. After all, as Garve wrote in the preface to the philosophical commentary on his translation, Cicero’s book was written for “persons of the higher classes who participated in the affairs of state” and for whom “moral prescription often transformed into political instruction.” Clearly that was not the world in which Garve lived. The son of an artisan, Garve, after a brief stint as a professor of philosophy in Leipzig in the early 1770s, was forced by his illness to spend the rest of his life as a reclusive private scholar in his hometown. He admitted that Cicero sometimes “condescended to deal with those classes who occupy themselves as educators and scholars.” The producing classes, however, “this vast, indispensable, and valuable part of humankind,” could only find prescriptions [End Page 75] for the virtuous life in Cicero’s work insofar as they were human beings, not in relation to their station in life. In general terms Garve thought that Cicero had neglected to deal sufficiently with domestic duties, a reproach which he also leveled against another intellectual pedigree, Adam Ferguson. This did not mean, however, that Garve reduced the citizen’s actions to the private sphere, where they could be productive economically and concerned only with their own Bildung. On the contrary, for Garve useful citizens were those who committed themselves to sociability and to political engagement. Moral actions were not only to be judged according to their motivation (as Kant asserted) but also on their effects on society at large.This different emphasis, I suggest, was typical of the German popular philosophers, who in the time span between Christian Wolff and Immanuel Kant formulated a philosophy of life and among whom Garve emerged as the foremost representative. As a group they constituted a philosophical movement in their own right and were not merely, as they are usually described, the popularizers of Wolff’s philosophy. Rather, popular philosophy was a characteristic compound of Wolffian rationalism and British empiricism. Some popular philosophers, mostly the older generation, were more inclined to the rationalist and others, among them Garve, to the empirical end of this spectrum. Little concerned with epistemological problems or with the irrational cult of life as were the life philosophies of the nineteenth century, the popular philosophers were primarily interested in the virtuous life, in a philosophical theory of moral and aesthetic action. Theirs was a “science of man,” that is, a combination of practical philosophy and literary skills with the goal of morally educating a literate but non-specialized public to be useful citizens of the absolute state. They wanted to speak with propriety on all themes of human existence rather than pursue those philosophical questions not directly related to human life. 2 I entirely agree with a recent commentator who describes Garve’s concerns as non-bourgeois, or better, pre-bourgeois and deeply rooted in humanist values. 3This approach shows in Garve’s Cicero translation and commentary. In Leipzig he had attended the lectures of the classical philologist Friedrich Wilhelm Reiz, who trained his students in precise, critical scholarship. When Garve became a professor himself, he and Reiz anonymously published a Latin edition of Aristotle’s Rhetoric. Later, Garve wrote that his own philosophy was indebted to Reiz who had pointed out to him the close relationship between linguistic and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reply to Vaidya, Guhe, and Williams on the Bloomsbury Translation of the Tattva-cintā-maṇi of GaṅgeśaStephen Phillips (bio)More or less happy with the reviews, I would like mainly, in response, to identify advances made in the study of Gaṅgeśa. Anand Vaidya articulates a clearer overview of Gaṅgeśa's theory of knowledge; Eberhard Guhe shows a better way to render the notion of vyāpti, "pervasion," which is central in the theory of (...) inference as a knowledge source; and Michael Williams, too, shows need for improvement on that score as well as for elaboration of matters taken up by classical commentators that are given short shrift in my running comments. For example, whereas long discussions are provoked by Gaṅgeśa's definition of "knowledge," pramā, major points in the purvapakṣa in the section on proving the existence of an īśvara, a "Lord," seem, as Williams says, "threadbare."Vaidya, following Burge (2003), introduces a distinction between entitlement and justification: entitlement is the kind of unreflective epistemic warrant delivered by Gaṅgeśa's pramāṇa, "knowledge sources," working automatically in our everyday lives, whereas justification requires self-conscious certification, prāmāṇya-jñapti. Thereby splitting the horns of a dilemma posed by internalist accounts of knowledge in opposition to externalist ones, Burge and Vaidya are able to incorporate the most [End Page 519] attractive features of each approach. The entitlement/justification distinction cashes out, I may add, to Vaidya's elucidation, Nyāya's deeply held doctrine of parataḥ-prāmāṇya, "certification by another," against the view of "intrinsic certification," svataḥ-prāmāṇya, of Prabhākara and others. As Williams notes, Prābhākara positions, for which Gaṅgeśa sometimes shows sympathy, may have led him to presume that an anubhava—"awareness" or "presentational experience" in my translation, "fresh news" in Matilal's snappy rendering—is an episode of knowledge, pramā, "unless one knows otherwise," bādhakam vinā.On reflection, one sees that such a presentation (it could be perceptual, inferential, analogical, or testimonial) has been produced by a pramāṇa, or, in abnormal cases, not, and so by a "pramāṇa-pretender," a pramāṇaābhāsa, as in seeing a mirage. Again, an anubhava is not just any old cognition or "thought" (pace Das 2021, p. 162); it is defined as nonrecollective. Unlike a deliverance of a genuine pramāṇa, some instances may, on examination, prove to be a-pramā, "non-knowledge," but are, nevertheless, at the animal level, sufficient to provoke and guide action that would not be unhesitating were there doubt in any way. A thirsty Maya, in Vaidya's example, would naturally move in the direction of the water she "sees." But she would hesitate were she to learn from her friend about the unreliability of water-perception in the current circumstances. At the reflective level, where she is unsure whether the anubhava she apperceives is pramā or apramā, her action, including speech (implying assertability), is altered.So far so good in Vaidya's reconstruction. But Gaṅgeśa does not himself pronounce on the question of whether, after learning about the defeater, Maya would still be entitled to her perceptual belief that there is water in the distance. In the volumes under review, I assumed that she would not be "justified" and indeed that she would no longer have the belief (if we may speak about "beliefs"). The defeater grasped at the reflective level would mean not only that she could not certify the perceptual deliverance but also that there would be no knowledge. Clearly, she can't certify it, and thus, as Vaidya reasons, loses the right to assert. But maybe he's correct that, according to Gaṅgeśa's sensibilities, she does not lose the perceptual knowledge. She would remain entitled to her belief.Personally, I think this is wrong, but Vaidya's understanding does have the merit of explaining why some later Naiyāyikas apparently took absurd positions on epistemic luck (Bhattacharya 1996, p. ix). I think that Maya would lose her entitlement, too, but what if, after being informed of the unreliability of water-perception... (shrink)

Excerpt from Bacon's Advancement of Learning and the New Atlantis To the King: acts performed by Kings and others for the advancement of learning (p. Three parts of human learning (p. 75) About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged (...) copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)