Farmers in developed countries have established various tillage practices for crop production. These include plowing, disking, subsoiling, harrowing, field cultivating, rotary hoeing, and row-crop cultivating. But these conventional tillage practices necessitate the use of heavy equipment that often causes soil compaction, impairs soil physical conditions, and creates conditions leading to soil erosion. Many Western countries, studying their conventional tillage systems through the new perspective of sustainable approaches to agriculture, are developing new tillage practices, called conservation tillage, which limit tillage to (...) essential operations and prevent damage to soil. The majority of the small-scale farmers in developing countries use indigenous tillage systems. These are low-cost, locally adapted technologies that reflect considerable knowledge of sustainable agriculture. Ironically, the new conservation tillage systems currently being developed in the West have many characteristics of indigenous tillage systems. This paper compares conventional, conservation, and indigenous tillage practices, using examples from the United States and India, and concludes that, for sustainable food production, indigenous tillage practices in developing countries should continue to be used. (shrink)

Revealed that Bertrand Russell's Wisdom of the West was most likely actually written by its "editor", Paul Foulkes, in view of the prominence in the text of the ideas of Foulkes' teacher, John Anderson. That suspicion later turned out to be true.

This interesting volume approaches Heidegger in a fresh and suggestive way. The author views Heidegger's thought as a confrontation with the history of metaphysics, an assumption which can hardly be contested. After a preliminary characterization of the essence of "metaphysics" as the later Heidegger understands that word, Laffoucreière reconstructs, chronologically, the history of metaphysics as Heidegger conceives it, studying in turn Heidegger's interpretation of: Parmenides, Plato, Aristotle, Descartes, Leibniz, Kant, Schelling, Hegel, and Nietzsche. She approaches Heidegger's thought through the eyes (...) of his Nietzsche-interpretation. Heidegger sees the history of the west in profoundly Nietzschean tones: it is the history of nihilism and of the domination of western thought by Christian-Platonic metaphysics whose pivotal concept, God as the first cause, has deteriorated to the point of meaninglessness. The times are needy and it is only by a new turn, a new sending of Being as Mission, that nihilism can be overcome. Laffoucreière explains clearly and forcefully that Heidegger's Seinsdenken is not atheistic, except in the sense of the theos of western metaphysics. She shows that a major concern of Heidegger's thought is to overcome the God of metaphysics in favor of the divine God to whom man can bend his knee. She argues that Heidegger's attempt to retrieve the original sense of Being and man, far from being atheistic, aims in fact at making possible a renewed sense of the living God. The interpretation is sound and for those who doubt it there is a three sentence endorsement of the work by Heidegger himself in which he welcomes the publication of "a clear and pertinent exposition of my thought."--J. D. C. (shrink)

Smart grids are rolling out internationally, with the United States nearing completion of a significant USD4-plus-billion federal program funded under the American Recovery and Reinvestment Act. The emergence of smart grids is widespread across developed countries. Multiple approaches to analyzing the benefits of smart grids have emerged. The goals of this white paper are to review these approaches and analyze examples of each to highlight their differences, advantages, and disadvantages. This work was conducted under the auspices of a joint U.S.-China (...) research effort, the Climate Change Working Group Implementation Plan, Smart Grid. We present comparative benefits assessments of smart grid demonstrations in the U.S. and China along with a BA of a pilot project in Europe. In the U.S., we assess projects at two sites: the University of California, Irvine campus, which consists of two distinct demonstrations: Southern California Edison’s Irvine Smart Grid Demonstration Project and the UCI campus itself; and the Navy Yard area in Philadelphia, which has been repurposed as a mixed commercial-industrial, and possibly residential, development. In China, we cover several smart-grid aspects of the Sino-Singapore Tianjin Eco-city and the Shenzhen Bay Technology and Ecology City. In Europe, we look at a BA of a pilot smart grid project in the Malagrotta area west of Rome, Italy, contributed by the Joint Research Centre of the European Commission. The Irvine sub-project BAs use the U.S. Department of Energy Smart Grid Computational Tool, which is built on methods developed by the Electric Power Research Institute. The TEC sub-project BAs apply Smart Grid Multi-Criteria Analysis developed by the State Grid Corporation of China based on the analytic hierarchy process with fuzzy logic. The B-TEC and TNY sub-project BAs are evaluated using new approaches developed by those project teams. JRC has adopted an approach similar to EPRI’s but tailored to the Malagrotta distribution grid. (shrink)

Medical ethics committees are increasingly called on to assist doctors, patients, and families in resolving difficult ethics issues. Although committees are becoming more sophisticated in the substance of medical ethics, little attention has been given to the processes these committees use to facilitate decision-making. In 1990, the National Institute for Dispute Resolution in Washington, D.C., provided a planning grant from its Innovation Fund to the Institute of Public Law of the University of New Mexico School of Law to look at (...) what ethics committees can learn from facilitation and mediation techniques. The study's thesis was that, if adapted for use by medical ethics committees, facilitation and mediation techniques can be helpful to those bodies in case review consultations and in other internal committee processes. This article reports on that project. (shrink)

A states the phenomenon that requires to be explained. B explains it. C justifies B. D is the furthest reach of the argument and explains C. E. begins the way back, stating the consequence of D and therefore balancing C. F is the inference from E and corresponds to B, and G brings us back to A. The logic is closely knit. And it is pointed by repeats and correspondences. In A the fire is liquidus; in E profundant, in F (...) profundunt. In B the clouds must contain permulta seeds of fire; in D they must conceive multa from the light of the sun, and the repeat of necessest, necessust hammers home the argument. (shrink)

A states the phenomenon that requires to be explained. B explains it. C justifies B. D is the furthest reach of the argument and explains C. E. begins the way back, stating the consequence of D and therefore balancing C. F is the inference from E and corresponds to B, and G brings us back to A. The logic is closely knit. And it is pointed by repeats and correspondences. In A the fire is liquidus; in E profundant, in F (...) profundunt. In B the clouds must contain permulta seeds of fire; in D they must conceive multa from the light of the sun, and the repeat of necessest, necessust hammers home the argument. (shrink)

In this re-appraisal of Philosophy and the Physicists, I want to challenge C. D. Broad’s account of what Stebbing accomplishes and show that, alongside a t...

Books Reviewed in this Article: Transforming Bible Study. By Walter Wink. Pp.175, London, SCM Press, 1981, £3.50. Isaiah 1–39. By R.E. Clements. Pp.xvi. 301, London, Marshall, Morgan and Scott, 1980, £3.95. Isaiah 40–66. By R.N. Whybray. Pp.301, London, Marshall, Morgan and Scott, 1975, Reprinted 1981, £3.95. Die Gestalt Jesu in den synoptischen Evangelien. By Heinrich Kahlefeld. Pp.264, Frankfurt, Verlag Josef Knecht, 1981, no price given. Following Jesus: Discipleship in the Gospel of Mark. By Ernest Best. Pp.283, Sheffield, JSOT Press, 1981, (...) £15.00, £5.95. The Origin of Paul's Gospel. By Seyoon Kim. Pp.xii, 391, Tübingen, J.C.B. Mohr, 1981, 78 DM. An die Römer. By Ernst Käsemann. Pp.xvi, 411, Tübingen, J.C.B. Mohr, 1980, 48 DM. Les Récits de Resurrection des Morts dans le Nouveau Testament. By Gerard Rochais. Pp.xv, 252, Cambridge, Cambridge University Press, 1981, £15.00. Prêtres Anciens, Prétre Nouveau selon le Nouveau Testament. By Albert Vanhoye. Pp.366, Paris Editions du Seuil, 1980, no price given. Woman in the World of Jesus. By Evelyn and Frank Stagg. Pp.292, Edinburgh, The St Andrew Press, 1981, no price given. Jesus, Man and the Church. By Karl Rahner. Pp.260, London, Darton Longman & Todd, 1981, £14.50. Jesus Lord and Savior: A Theopathic Christology and Soteriology. By William M. Thompson. Pp.ix, 287, Leominster, Fowler Wright, 1981, £7.45. God and World in Schleiermacher's ‘Dialektik’ and ‘Glaubenslehre’. Criticism and the Methodology of Dogmatics. By John E. Thiel. Pp.xiv, 239, Bern, Frankfurt and Las Vegas, Peter Lang, 1981, SF 49.50. Ministry: A Case for Change. By Edward Schillebeeckx. Pp.ix, 165, London, SCM Press, 1981, £4.95. The Sacraments: Readings in Contemporary Sacramental Theology. Edited by Michael J. Taylor. Pp.274, New York, Alba House, 1981, $7.95. Believing in the Church: The Corporate Nature of Faith. A Report by the Doctrine Commission of the Church of England. Pp.ix, 310, London, SPCK, 1981, £8.50. Confessing the Faith in the Church of England Today. By R.T. Beckwith. Pp.36, Oxford, La timer House, 1981, £1.00. A Kind of Noah's Ark? The Anglican Commitment to Comprehensiveness. By J.I. Packer. Pp.39, Oxford, Latimer House, 1981, £1.00. Reasonable Belief: A Survey of the Christian Faith. By Anthony Hanson and Richard Hanson. Pp.xii, 283, Oxford University Press, 1981, £8.50. Doctrine in the Church of England. The 1938 Report with a new introduction by G.W.H. Lampe. Pp.lx, 242, London, SPCK, 1982, £8.50. The Divine Right of the Papacy in Recent Ecumenical Theology. By J. Michael Miller. Pp.xvi, 322, Rome, Università Gregoriana Editrice, 1980, 18,000 Lire. Der heilige Geist in der Theologie von Heribert Mühlen: Versucheiner Darstellung und Würdigung. By John B. Banawiratma. Pp.ix, 310, Frankfurt and Bern: Peter D. Lang, 1981, SFr. 60.00. Standing Before God: Studies on Prayer in Scriptures and Tradition with Essays in Honor of John M. Oesterreicher. Edited by Asher Frinkel and Lawrence Frizzell. Pp.410, New York, Ktav Publishing House, 1981, $29.50. Judaism and Healing. By J. David Bleich. Pp.xiii, 199, New York, Ktav, 1981, $15.00. The Diversity of Moral Thinking. By Neil Cooper. Pp.x, 303, Oxford, Clarendon Press: Oxford University Press, 1981, £15.00. L'Homme: Sujet ou Objet? By Jacques Croteau. Pp.260, Montreal, Bellarmin: Tournai, Desclée et Cie, 1981, $15.00. The Texture of Knowledge: An Essay on Religion and Science. By James W. Jones. Pp.97, Washington, University Press of America, 1981, no price given. Cosmos and Creator. By Stanley L. Jaki. Pp.xii, 168, Edinburgh, Scottish Academic Press, 1980, £6.75. Dante, Philomythes and Philosopher: Man in the Cosmos. By Patrick Boyde. Pp.vii, 408, Cambridge, Cambridge University Press, 1981, £30.00. Dissidence et Philosophie au Mayen Âge. By E.L. Fortin. Pp.201, Montreal, Bellarmin, 1981, $12.00. The Philosophy of John Norris of Bemerton. By Richard Acworth. Pp.x, 388, Hildesheim, Georg Olms, 1979, 74 DM. Philosophy and Ideology in Hume's Political Thought. By David Miller. Pp.xii, 218, Oxford, Clarendon Press, 1981, £15.00. Hegelianism. By John Edward Toews. Pp.x, 450, Cambridge, Cambridge University Press, 1980, £25.00. One Hundred Years of Thomism. Edited by V.B. Brezik. Pp.210, Houston, Centre for Thomistic Studies, 1981, no price given. Gramsci's Political Thought: Hegemony, Consciousness and the Revolutionary Process. By J.V. Femia. Pp.xiii, 303, Oxford, Clarendon Press, 1981, £17.50. Greek and Roman Slavery. By Thomas Wiedemann. Pp.xvi, 284, London, Croom Helm, 1981, £10.95, £5.95. Prophecy and Millenarianism. Essays in Honour of Marjorie Reeves. Edited by Ann Williams. Pp.x, 355, London, Longman, 1980, £25.00. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. By Felicity Heal. Pp.xv, 353, Cambridge, Cambridge University Press, 1980, £17.50. Radical Religious Movements in Early Modern Europe. By Michael Mullett. Pp.xxiv, 193, London, George Allen & Unwin, 1980, £10.50. The Jesuits. By J.C.H. Aveling. Pp.390, London, Blond and Briggs, 1981, £16.95. The Beginnings of Ideology. By Donald R. Kelley. Pp.xv, 351, Cambridge, Cambridge University Press, 1981, £24.00. Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700. By J.C. Davis. Pp.x, 427, Cambridge, Cambridge University Press, 1981, £25.00. Eastern Politics of the Vatican 1917–1979. By Hansjakob Stehle. Pp.466, Athens, Ohio University Press, 1981, £16.20, £8.10. Structuralism or Criticism? By Geoffrey Strickland. Pp.viii, 209, Cambridge, Cambridge University Press, 1981, £17.50. The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. By Robert B. Shaw. Pp.xiii, 123, Cambridge, Mass., Cowley Publications, 1981, $5.00. John and Charles Wesley: Selected Prayers, Hymns, Journal Notes, Sermons, Letters and Treatises. Edited by Frank Whaling. Pp.xx, 412, London, SPCK, 1981, £8.95. The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. By Robert D. Pelton. Pp.312, Berkeley, University of California Press, 1980, £15.00. (shrink)

1. Deductive and Inductive Inference. Within the traditional treatments of scientific method, e.g., in and, it was customary to divide scientific inference into two parts: deductive and inductive. Deductive inference was taken to mean the activity of deducing theorems from postulates and definitions, whereas inductive inference represented the activity of constructing a general statement from a set of particular “facts.” Deductive inference was relegated to the mathematical sciences, and inductive inference to the empirical sciences. As a consequence, the whole of (...) science was split into two quite distinct parts: deductive science was conceived to start with precise axioms, postulates, and definitions, and its method consisted in drawing inferences from these “givens” in such a way that if the original assumptions are taken as true, then the theorems must be taken as true also. The obligation behind this “must” of the mathematical sciences was an obligation based on strict rules of deductive inference; in the earlier analyses, it was supposed that these rules were all aspects of the general theory of the syllogism, as it was described in an almost complete form in but in later work the rules have been formalized in more general terms. Inductive inference, on the other hand, was supposed to start with observed facts; these facts, or “data,” were presumably given by the senses, and described particular aspects of the external world. If the facts were given in a certain way, then the empirical scientist could “infer” a generalized description; this generalization had the characteristic that if it were granted as true, then all the facts could be deduced as consequences. The inductive process admittedly does not lead to unique generalizations, and the philosopher of science searched for other defining characteristics of good inference, such as “simplicity” and “convenience.” These empirical generalizations were taken to be “descriptions of the phenomenal world of the scientist”; a further inductive step might be taken by constructing a set of very general principles out of the more specialized generalizations within specific research problems. These “higher” inductive inferences were regarded as “theories,” which could be studied by themselves within the method of deductive inference. The scientist was then described as “checking” theory by determining whether or not the predicted consequences deduced from theory actually hold in the phenomenal world. (shrink)

The problem. The model. Inventory models. Allocation models. Waiting-time models. Replacement models. Competitive models. Testing, control and implementation. Administration of operations research. Index.

The boundaries of psychology have never been very distinctly defined and, as a consequence, science has witnessed frequent border incidents. But it obviously is not psychology alone which suffers from such lack of delineation, but its neighbors, the biological and social sciences, do as well. Cooperation between sciences becomes difficult under these conditions. All agree that psychology is the science of mind, but few agree to what “mind” is. At least within our century “mind” has been taken to be “behavior”, (...) for the present day outlook is that mind is behavior rather than that which is responsible for behavior. The metaphysical dynamism of a prime mover has been replaced by an experimental concept, i.e., one that is susceptible to scientific investigation. There is no need to review the complex history of behavioristic psychology in its many ramifications, ranging from Watson's mechanism to the various vitalistic teleologies. We turn instead to a fundamental problem on which there is little agreement: “What kind of behavior should be called mind?”. (shrink)

Mencius, who lived in the 4th century B.C., is second only to Confucius in importance in the Confucian tradition. The _Mencius_ consists of sayings of Mencius and conversations he had with his contemporaries. When read side by side with the _Analects_, the _Mencius_ throws a great deal of light on the teachings of ConfuciusMencius developed many of the ideas of Confucius and at the same time discussed problems not touched upon by Confucius. He drew out the implications of Confucius' moral (...) principles and reinterpreted them for the conditions of his time. As the fullest of the four great Confucian texts, the _Mencius_ has been the required reading amongst Chinese scholars for two thousand years, and it still throws considerable light on the character of the Chinese people. (shrink)

A record of the words and teachings of Confucius, _The Analects_ is considered the most reliable expression of Confucian thought. However, the original meaning of Confucius's teachings have been filtered and interpreted by the commentaries of Confucianists of later ages, particularly the Neo-Confucianists of the Song dynasty, not altogether without distortion.In this monumental translation by Professor D. C. Lau, an attempt has been made to interpret the sayings as they stand. The corpus of the sayings is taken as an organic (...) whole and the final test of the interpretation rests on the internal consistency it exhibits. In other words, _The Analects_ is read in the light of _The Analects._This results in a truer understanding of Confucius' thought than the traditional interpretation and paves the way for a re-assessment of its importance in the history of Chinese thought and its relevance to the present day world.This volume also contains an introduction to the life and teachings of Confucius, and three appendices on the events in the life of Confucius, on his disciples, and on the composition of _The Analects._. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Zhuangzi:Personal Freedom and/or Incongruity of Names?Paul J. D'Ambrosio (bio)Tao Jiang's Origins of Moral-Political Philosophy in Early China: Contestation of Humaneness, Justice, and Personal Freedom (hereafter Origins) has sparked much scholarly debate. Already numerous presentations, various types of discussions, and reviews have appeared based on Origins. The present review focuses specifically on the Zhuangzi chapter. The entire project actually began, Jiang writes, fifteen years ago as a book on (...) the Zhuangzi. Through his research Jiang realized he needed to learn more about the objects of philosophical ridicule and critique in the Zhuangzi. Origins is the result of this decade-and-a-half study.Origins provides a somewhat novel framework for reading Warring States period philosophy. Summarizing the basic structure of his project Jiang writes: "I make the case that the philosophical dialectics between the partialist humaneness and imperialist justice formed the fundamental dynamics underlying the mainstream moral-political project during the classic period, with the musing on personal freedom as the outlier" (p. 35). As Karyn Lai puts it, Origins revolves around a "predictable set of inherited pre-Qin texts associated with key figures, traditionally called the "Masters" (zi 子) text" (Lai 2022, p. 181). Some models inherited by the "masters," such as yinyang 陰陽 thinking or ming 名 (names) and shi 實 (actualities), are nearly absent in Origins and would cast new light on the project as well [End Page 458] as the tradition. In this review I will first outline Jiang's reading of the Zhuangzi before considering how a richer appreciation of the Chinese tradition, especially its own methodological tools, frameworks, and concepts, could bolster the exciting contributions Origins stands to make. We will start with Jiang's big picture view of the Zhuangzi.In Origins the Zhuangzi is taken to be a completely unique text. It does not engage in the moral and political discourse the other "masters" texts are subsumed by, and instead of supporting either partialist humaneness or impartialist justice it "muses" on personal freedom. Jiang defines: "Personal freedom is understood as the appreciation and cultivation of personal space wherein one can be left alone and enjoy the company of like-minded friends without being entangled in the sociopolitical world" (p. 36). There are two significant points to note about Jiang's understanding of freedom. First, it is almost a word-for-character definition of how the "Seven Worthies of the Bamboo Grove" have been described by many. Research on these philosophical works could significantly enrich Jiang's reading, albeit from a different angle. Second, Guo Xiang's 郭象 (d. 312) emphasis on, and philosophical explorations of, du 獨 (an interconnected type of "lone") would further fill out how freedom and relationality—which are both attributed to the Zhuangzi by Jiang—are connected.In addition to a "fierce advocacy for personal freedom" Jiang classifies the Zhuangzi as a "singular outlier" for ridiculing the "misguided character of [the contestations between humaneness and justice] and warn[ing] against their potential for inhumanity and injustice" (p. 49). Indeed, the Zhuangzi does demonstrate that these discussions can elicit "the very opposite of what was intended by the participants of the mainstream discourse" (p. 49). Its criticisms are even more penetrating when we appreciate its deeper point about "names being the guests of actualities" (Zhuangzi 1:4). From this perspective the Zhuangzi is not against systems of humaneness or justice as such. It rather points out that humaneness does not have a single referent, nor could that referent be reliably distinguished. The name "humane" does not guarantee humane action, or really anything in particular. The same is true for "justice." We will return to these points below.Jiang's chapter on the Zhuangzi begins by defending moral and political readings of the text. It is an outlier from the perspective of the "humanity-justice" framework, but this only means that the moral-political discourse Zhuangists were engaged in was different. The result was that already by the early Han and by the time of Sima Qian 司馬遷 (d. 86 b.c.e.) "Zhuangzi's teachings were … of little use to contemporary political discourse" (p. 288). Jiang should be delighted to know that the Wei-Jin period, which had inestimable... (shrink)

“Unification of Science” is probably the most popular slogan in contemporary philosophy. This phrase has not only become the cry of a specific group of philosophers, but it is now accepted as one of the aims of philosophy by most of the contemporary philosophic schools, with but few exceptions. Each particular school believes that it has found the way of effecting such a unification, implicitly assuming that it knows the conditions for a unified science. One who concerns himself with the (...) literature of the movements soon becomes aware of current confusion in the meaning of the expression, “Unification of Science“. The observer begins to wonder whether “Unity of Science” has not become a philosophic stereotype, designed to evoke feeling rather than thought. (shrink)

The Hwa Yen school of Mah&āy&āna Buddhism bloomed in China in the 7th and 8th centuries A.D. Today many scholars regard its doctrines of Emptiness, Totality, and Mind-Only as the crown of Buddhist thought and as a useful and unique philosophical system and explanation of man, world, and life as intuitively experienced in Zen practice. For the first time in any Western language Garma Chang explains and exemplifies these doctrines with references to both oriental masters and Western philosophers. The Buddha's (...) mystical experience of infinity and totality provides the framework for this objective revelation of the three pervasive and interlocking concepts upon which any study of Mah&āy&āna philosophy must depend. Following an introductory section describing the essential differences between Judeo-Christian and Buddhist philosophy, Professor Chang provides an extensive, expertly developed section on the philosophical foundations of Hwa Yen Buddhism dealing with the core concept of True Voidness, the philosophy of Totality, and the doctrine of Mind-Only. A concluding section includes selections of Hwa Yen readings and biographies of the patriarchs, as well as a glossary and list of Chinese terms. (shrink)

1. Outline of the Project. This paper is intended to be a progress report on a project in philosophy of science. The immediate stimulus of this report is the eightieth birthday of E. A. Singer, Jr., who was the inspiration of the project, and, needless to say, though responsible for the whole is not responsible for the misconceptions in the specific parts.

Mr. Wisdom, as a philosopher, wants to tell philosophers that they should not use an inductive schema to talk about science. Mr. Bridgman wants to tell scientists they should be more cautious in the use of concepts. Mr. Hempel wants to tell scientists, and I presume social scientists especially, that defining is a tricky matter and should not be indulged in lightly. And finally, Mr. Brain wants to tell philosophers how to talk a bit more sensibly about brains, sense data (...) and minds. Thus every combination of teacher and pupil in the philosopher-scientist domain seems to have been covered in these four efforts. (shrink)