One of Hume's most well-known works and a masterpiece of philosophy, A Treatise of Human Nature is indubitably worth taking the time to read.

Dr Casey argues that the classical virtues of courage, temperance, practical wisdom and justice, which are largely ignored in modern moral philosophy, centrally define the good for Man. Success, pride and worldliness remain part of our moral thinking. The conflict between these values leads to contradictions in our understanding of the moral life.

Originally published 1970.This book traces the history of the sixth form in Britain from the first decade of this century and follows the continuing debate over its function to the present day. It analyzes what kind of organisation is required to meet the demands of rising numbers and questions whether the needs of older adolescents can be better met in the "new" sixth form of the comprehensive school or in a separate type of sixth-form college. The book also discusses the (...) balance between general and specialized courses. (shrink)

The article presents the results of research activities which were undertaken in Volgograd Medical University to celebrate the World Bioethics Day. The theme of scientific events organized on the basis of the Department of Bioethics, Philosophy and Medical Law with a course of the sociology of medicine with the participation of the Department of Ethical, Legal and Sociological Expertise in Medicine of Volgograd Medical Scientific Center is “Benefit and Harm”. The article presents the Program of holding a scientific online conference (...) with international participation and the results of the essay competition among students and young scientists. (shrink)

A. D. M. Walker; III*—Gratefulness and Gratitude, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 39–56, https://doi.org/10.1093.

This very impressive biographical-doctrinal-critical account of almost 3100 philosophers and theoreticians, from Anathon Aall to Huldrych Zwingli, will doubtless merit a unique place among reference titles.

Since Vatican II a new breed of Thomism has emerged on the scene, in effect superseding the two streams of neo-Thomistic thought which blossomed in the wake of Leo XIII’s encyclical Aeterni Patris, namely, Aristolelian Thomism, a movement which remains within the conceptual horizon of form and matter, and Existential Thomism, which insists upon pushing beyond hylomorphism to the ontological depth dimension of the actus essendi, the nonformal act responsible for suffusing the composite being with real existence. Taking its inspiration (...) from Kant, the ascendancy of Transcendental Thomism seemed to be the logical response to the inadequacies of neo-Thomism, mired as it was in naive realism and furthermore incapable of rising to the Infinite Being on the basis of a scrutiny of finite sensible composites. But this transformation of the Thomistic landscape, Knasas warns us, “is a disaster for Thomism itself”. We would be better off to return to the Existential Thomism proffered by Gilson, Maritain, and Owens. (shrink)

Linguistics; Arab languages; teaching and learning.

The paper examines a single, apparently simple argument for the existence of incompatibilities between the virtues as traits of character. This argument appeals not to empirical truths about human psychology or human nature but to the possibility of conflict between the exercise of different virtues in action. There are, for example, situations in which we can exercise the virtue of truthfulness only at the expense of not exercising the virtue of tact, as when we are asked a question to which (...) the straightforward answer will pain our questioner. The person who in these situations would give a straightforward answer possesses the virtue of truthfulness to a higher degree than the person who would respond more evasively, whereas the latter person possesses the virtue of tact to a higher degree than the former. But since the two responses are mutually exclusive, it follows that the degree to which we possess the virtue of truthfulness must, at least in some measure, correlate inversely with the degree to which we possess the virtue of tact. And similarly for many other pairs of virtues. My paper focusses on the two cardinal assumptions of this argument, viz., (i) that sometimes the exercise of one virtue can conflict with the exercise of another, and (ii) that the degree to which a person possesses a virtue correlates directly with the extent of its exercise, and defends both assumptions against a variety of objections which allege that, in different ways, they are insensitive to the complexity of the virtues. (shrink)

At the risk of proving myself such a caviller, I want to ask a question which I have seldom heard raised, and which I have never seen discussed in anything that I have read about Berkeley. If I am right, it poses a problem for his immaterialism, not only different, but coming from a different direction, from those objections that are commonly levelled against him. If I am wrong, it will show how right Berkeley was to stress the difficulty of (...) using for one purpose our language which has become fashioned for another. At least, I hope that I shall not fail to be the ‘fair and ingenuous reader’for whom he asked. (shrink)

The author has recently shown that a mathematical question regarding the fundamental constituents of hardrons cannot be resolved unless the classical axioms of nonfinite mathematics are revised in such a way as to produce a new theory of particle motion in continuous space-time. Under this new theory, the instantaneous position of a moving object has a magnitude that is increasing as the object's velocity. The purpose of this paper is to show that, quite apart from the question of Cantorian axiomatics, (...) the new theory of motion is more consistent with what physicists really believe than the traditional theory of motion. (shrink)

Volume 46, Issue 6, November 2020, Page 727-743.