A variation of Bell's theorem that deals with the indeterministic case is formulated and proved within the logical framework of Lewis's theory of counterfactuals. The no-faster-than-light-influence condition is expressed in terms of Lewis would counterfactual conditionals. Objections to this procedure raised by certain philosophers of science are examined and answered. The theorem shows that the incompatibility between the predictions of quantum theory and the idea of no faster-than-light influence cannot be ascribed to any auxiliary or tacit assumption of either determinism (...) or the related idea that outcomes of unperformed measurements are determinate within nature. In addition, the theorem provides an example of an application of Lewis's theory of counterfactuals in a rigorous scientific context. (shrink)

The discussion of whether quantum theory is compatible with the locality idea that no causal influence can act outside the forward light cone has recently been tightly linked to the corresponding question for a much simpler model theory that enjoys all of the pertinent properties of quantum theory but is much easier to fully comprehend. It is shown here that, contrary to recent claims, the model theory is incompatible with the locality idea mentioned above. The logical structure of the argument, (...) which is similar to the one employed for quantum theory, is discussed. (shrink)

Bribery is a frequently discussed problem in international business. This article looks at the problem from the North American and from the developing country perspective. It describes and analyses specific cases and highlights recurring patterns of behavior.The article is based on the experiences of the authors who have been promoting business in the developing world. In addition to ethical considerations involved with bribery there are some very practical reasons for not engaging in the practice. There are also real barriers to (...) establishing the relationships necessary to avoid the practice yet continue doing business. (shrink)

Throughout the biological and biomedical sciences there is a growing need for, prescriptive ‘minimum information’ (MI) checklists specifying the key information to include when reporting experimental results are beginning to find favor with experimentalists, analysts, publishers and funders alike. Such checklists aim to ensure that methods, data, analyses and results are described to a level sufficient to support the unambiguous interpretation, sophisticated search, reanalysis and experimental corroboration and reuse of data sets, facilitating the extraction of maximum value from data sets (...) them. However, such ‘minimum information’ MI checklists are usually developed independently by groups working within representatives of particular biologically- or technologically-delineated domains. Consequently, an overview of the full range of checklists can be difficult to establish without intensive searching, and even tracking thetheir individual evolution of single checklists may be a non-trivial exercise. Checklists are also inevitably partially redundant when measured one against another, and where they overlap is far from straightforward. Furthermore, conflicts in scope and arbitrary decisions on wording and sub-structuring make integration difficult. This presents inhibit their use in combination. Overall, these issues present significant difficulties for the users of checklists, especially those in areas such as systems biology, who routinely combine information from multiple biological domains and technology platforms. To address all of the above, we present MIBBI (Minimum Information for Biological and Biomedical Investigations); a web-based communal resource for such checklists, designed to act as a ‘one-stop shop’ for those exploring the range of extant checklist projects, and to foster collaborative, integrative development and ultimately promote gradual integration of checklists. (shrink)

As one of the most important ethicists to emerge since the Second World War, Alan Gewirth continues to influence philosophical debates concerning morality. In this ground-breaking book, Gewirth's neo-Kantianism, and the communitarian problems discussed, form a dialogue on the foundation of moral theory. Themes of agent-centered constraints, the formal structure of theories, and the relationship between freedom and duty are examined along with such new perspectives as feminism, the Stoics, and Sartre. Gewirth offers a picture of the philosopher's theory and (...) its applications, providing a richer, more complete critical assessement than any which has occurred to date. (shrink)

This collection of essays, offered in honor of the distinguished career of prominent political philosophy professor Clifford Orwin, brings together internationally renowned scholars to provide a wide context and discuss various aspects of the virtue of “humanity” through the history of political philosophy.

This collection of essays, offered in honor of the distinguished career of prominent political philosophy professor Clifford Orwin, brings together internationally renowned scholars to provide a wide context and discuss various aspects of the virtue of “humanity” through the history of political philosophy.

Henri Lefebvre has considerable claims to be the greatest living philosopher. His work spans some sixty years and includes original work on a diverse range of subjects, from dialectical materialism to architecture, urbanism and the experience of everyday life. The Production of Space is his major philosophical work and its translation has been long awaited by scholars in many different fields. The book is a search for a reconciliation between mental space and real space. In the course of his exploration, (...) Henri Lefebvre moves from metaphysical and ideological considerations of the meaning of space to its experience in the everyday life of home and city. He seeks, in other words, to bridge the gap between the realms of theory and practice, between the mental and the social, and between philosophy and reality. In doing so, he ranges through art, literature, architecture and economics, and further provides a powerful antidote to the sterile and obfuscatory methods and theories characteristic of much recent continental philosophy. This is a work of great vision and incisiveness. It is also characterized by its author's wit and by anecdote, as well as by a deftness of style which Donald Nicholson-Smith's sensitive translation precisely captures. (shrink)

Few books have so firmly established their place in American literature as The Education of Henry Adams. When it was first published in 1918, it became an instant bestseller and went on to win the Pulitzer Prize. More than eighty years later, in an age of self-reflection and exhaustive memoirs, The Education still stands as perhaps the greatest American autobiography. The son of a diplomat, the grandson and great-grandson of two American presidents, a man of extraordinary gifts and learning (...) in his own right, Henry Adams recounts his life from his birth in 1838 and upbringing as a Boston Brahmin, through the Civil War, the nation's industrial expansion, and its emergence as a world power. In the process, he gives us a brilliant history of a changing country as well as a thoughtful, humane, often tender exploration of himself. From the original publisher, this edition of The Education of Henry Adams, newly introduced by Donald Hall, celebrates and honors this classic work on what it means to be an American. (shrink)

With the election of Donald Trump to the presidency of the United States, the discourse of an authoritarianism and the echoes of a fascist past have moved from the margins to the center of American politics. A culture of war buttressed by the forces of white supremacy and militarization has been unleashed in a series of policies designed to return the United States to a history in which the public sphere was largely white and Christian, and the economy and (...) the state were governed by a ruling corporate elite. Militarization and a war culture have become normalized in the United States and this article explores the ways in which a neo-fascism has emerged that furthers war not only abroad but also at home, especially with regards to the ongoing assaults waged by the state against Muslims, immigrants, women’s reproductive rights, and poor minorities of class and color. Against the rise of neo--fascism, this article advances the idea that education is central to any viable notion of politics, that progressives... (shrink)

The late Frank M. Turner’s revisionist biography, John Henry Newman: The Challenge to Evangelical Religion has caused controversy. This essay considers one of Turner’s controversial contentions, namely, that Newman’s Essay on the Development of Christian Doctrine is a naturalistic account of the history of the Christian church—an account devoid of the presence of Providence.

For many years, Henry Stapp and I have been working separately and independently on mind-centered interpretations of quantum theory. In this review, I discuss his work and contrast it with my own. There is much that we agree on, both in the broad problems we have addressed and in some of the specific details of our analyses of neural physics, but ultimately we disagree fundamentally in our views on mind, matter, and quantum mechanics. In particular, I discuss our contrasting (...) opinions about the nature and randomness of quantum events, about relativity theory, and about the many-minds idea. I also suggest that Stapp’s theories are inadequately developed. (shrink)

After my review of his work appeared on quant-ph, Henry Stapp posted a reply on his web site . I reproduced that reply, quoting the points to which he had replied and giving my subsequent responses to him. Following correspondence, and with some editing from us both, this has now developed into the multi-stage debate which is presented here. Some discussion of my 1999 paper is included.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 197-201 [Access article in PDF] An Interview with Donald Mitchell and James Wiseman The 2002 Fred Streng Book Award has been given to Donald W. Mitchell and James Wiseman for their edited collection, The Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics. Donald W. Mitchell is professor of comparative philosophy at Purdue University and a member of (...) the editorial advisory board of Buddhist-Christian Studies. James Wiseman is a member of the Benedictine community of St. Anselm's Abbey in Washington, D.C., and is an associate professor of theology at the Catholic University of America. Following is an edited interview with both.DONALD MITCHELL How long have Buddhist and Christian monastics been in dialogue? In 1978 the Benedictine Confederation founded what is now named the Monastic Interreligious Dialogue (MID) in order to develop intermonastic dialogue, especially with Buddhism. MID has been in dialogue with Buddhism in Europe, Asia, Australia, and North America. Numerous MID spiritual exchanges and hospitality programs have taken place between Buddhist and Christian monastics over the years. How did the Dalai Lama get involved? His Holiness the Dalai Lama met with Thomas Merton in 1968, and from then on has been interested in Christian monasticism. He first got involved with MID when several of their members spoke with him at an East-West conference at the Naropa Institute in Boulder, Colorado, in 1981. This was the beginning of a series of intermonastic hospitality exchanges, with Tibetan Buddhist monks and nuns visiting Christian monasteries in the United States and Christian monastics being hosted at Tibetan Buddhist sites in India. Years later, at the Parliament of World's Religions in 1993, MID hosted a Buddhist-Christian dialogue on "Emptiness and Kenosis." The Dalai Lama took part in the dialogue and afterward told MID that he felt its dialogue with Buddhism had matured to the point [where] it would be helpful to have a weeklong retreat dialogue on the spiritual life in Buddhism and Christianity. Where did Gethsemani enter the picture? The Dalai Lama asked if it would be possible to hold the spiritual dialogue at Gethsemani Abbey, home of his friend Thomas Merton. In 1994 MID sent a delegation [End Page 197] to Dharamsala to discuss the proposal in more depth with the Dalai Lama. An agreement was reached to hold a retreat dialogue at Gethsemani Abbey with Buddhist and Christian teachers of spirituality coming from around the world. You're not a monk. How did you get involved? Good question. A year later, Sister Mary Margaret Funk, executive director of MID, met with me to request that I help organize the encounter as a lay advisor to MID. MID had used my book, Spirituality and Emptiness: The Dynamics of Spiritual Life in Buddhism and Christianity, to prepare for the Parliament dialogue on kenosis and emptiness. I agreed to help with inviting the Buddhist participants, crafting the program, and editing the proceedings. What developments in the dialogue have you seen occurring over the years? Many developments. As you can imagine, the Gethsemani Encounter in 1996 was itself a spiritual experience. As Ewert Cousins put it, there seemed to be two treasure boxes—Buddhism and Christianity—set before us in a spiritual atmosphere that enabled us to appreciate the gems of spiritual living shared by the participants. So the encounter itself brought the dialogue to a new stage of trust, understanding, and appreciation. This development can be seen in the fact that Buddhist participants suggested a project be undertaken to produce a Buddhist commentary on the Rule of St. Benedict. The result is Benedict's Dharma: Buddhists Reflect on the Rule of Saint Benedict, edited by Patrick Henry and published by Riverhead Books in 2001. What else? A small group of American Buddhist leaders and MID members met in 1999 to discuss the possibility of holding a Gethsemani Encounter II. It was decided to bring the dialogue ahead by focusing on one of the major topics that came up again and again at Gethsemani I—namely, the... (shrink)

'Het is wreed, weet je, dat muziek zo mooi kan zijn. Ze heeft de schoonheid van de eenzaamheid & van pijn; van kracht & vrijheid. De schoonheid van de teleurstelling & de nimmer verzadigde liefde. De wrede schoonheid van de natuur, en de eeuwigdurende schoonheid van de monotonie.'.

Oxford Studies in Early Modern Philosophy is an annual series, presenting a selection of the best current work in the history of early modern philosophy. It focuses on the seventeenth and eighteenth centuries—the extraordinary period of intellectual flourishing that begins, roughly, with Descartes and his contemporaries and ends with Kant. It also publishes work on thinkers or movements outside of that framework, provided they are important in illuminating early modern thought. The core of the subject matter is philosophy and its (...) history. But the volume’s chapters reflect the fact that philosophy in the early modern period was much broader in scope than it is currently taken to be and included a great deal of what now belongs to the natural sciences. Furthermore, philosophy in the period was closely connected with other disciplines, such as theology, law, and medicine, and with larger questions of social, political, and religious history. Volume XI includes chapters dedicated to a wide set of topics in the philosophies of René Descartes, Johann Clauberg, Louis de La Forge, Benedict Spinoza, Margaret Cavendish, Henry More, Ralph Cudworth, Mary Astell, and Damaris Masham. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Cambridge History of Seventeenth-Century Philosophy by Daniel Garber, Michael AyersDonald RutherfordDaniel Garber, Michael Ayers, editors. The Cambridge History of Seventeenth-Century Philosophy. 2 vols. Cambridge: Cambridge University Press, 1998. Pp. xii + 1616. Cloth, $175.Over a decade in preparation, this latest addition to the Cambridge History of Philosophy is an enormous achievement—both in its size and the contribution it makes to redefining [End Page 165] the landscape of (...) seventeenth-century philosophy. The editors make no bones about their intention to rewrite the history of early modern philosophy, reversing the trend dominant through much of this century of reading seventeenth-century philosophers in the light of twentienth-century “interests and preconceptions” (4). As they note, the movement to historicize our understanding of seventeenth-century philosophy has been underway for some time in the English-speaking world, furthered in many cases by contributors to these volumes. From this perspective, the present work represents, if not the culmination, at least a progress report on these efforts and the success they have achieved.As in previous volumes of the Cambridge History, the subject matter is treated thematically. Consistent with their larger goal, the editors have further attempted to organize the volumes in a way that remains faithful to the expectations of the period. Part I sets the stage with chapters that establish the larger social and historical context: “The institutional setting” (Richard Tuck); “The intellectual setting” (Stephen Menn); and “European responses to non-European culture: China” (D.E. Mungello). For the rest, the editors write, “the structure of the collection corresponds to one way, at any rate, in which an educated European of the seventeenth century might have organized the domain of philosophy” (2). First comes logic (including method and general ontology); then, the primary categories of being (God, body, soul); finally, the basic operations of the soul (understanding, will, action), whose treatment comprehends the topics of epistemology and ethics.Part II, “Logic, Language, and Abstract Objects,” opens with three short chapters by Gabriel Nuchelmans that survey the terrain of seventeenth-century logic according to the traditional divisions of term, proposition/judgment, and argument. These are followed by contributions on “Method and the study of nature” (Peter Dear); “Universal, essences, and abstract entities” (Martha Bolton); and “Individuation” (Udo Thiel).The discussion of metaphysics proper begins in Part III with the most fundamental being: God. Included here are chapters that examine specific theological issues—“The idea of God” (Jean-Luc Marion); “Proofs of the existence of God” (Jean-Robert Armogathe); “The Cartesian dialectic of creation” (Thomas M. Lennon)—as well as ones that deal more broadly with the crucial connection between philosophy and religion: “The relation between theology and philosophy” (Nicholas Jolley) and “The religious background of seventeenth-century philosophy” (Richard Popkin).Part IV, “Body and the Physical World,” forms the single largest part of the book and its intellectual core. It opens with two chapters—“The scholastic background” (Roger Ariew and Alan Gabbey) and “The occultist tradition and its critics” (Brian Copenhaver)—that effectively mark out the boundaries of the “new philosophy” that emerges in conjunction with the development of seventeenth-century science. These are followed by a series of chapters that examine particular features of that philosophy: “Doctrines of explanation in late scholasticism and in the mechanical philosophy” (Steven Nadler); “New doctrines of body and its powers, place, and space” (Daniel Garber, John Henry, Lynn Joy, and Alan Gabbey); “Knowledge of the existence of body” (Charles McCracken); “New doctrines of motion” (Alan Gabbey); “Laws of nature” (J.R. Milton); and “The mathematical realm of nature” (Michael Mahoney). [End Page 166]The final section of Volume I takes up the third main category of being: “Spirit.” It begins with Daniel Garber’s overview of the positions of the major figures, “Soul and mind: Life and thought in the seventeenth century,” followed by chapters on “Knowledge of the soul” (Charles McCracken); “Mind-body problems” (Daniel Garber and Margaret Wilson); “Personal identity” (Udo Thiel); and “The passions in metaphysics and the theory of action” (Susan James).Volume II of the History is devoted to topics that, in one way or another, elaborate operations of the soul. Part V, “The... (shrink)

The issue of socio-economic inequality has after many decades of benign neglect, in both the academy and journalism, become an increasingly important question. The economic crisis, beginning in 2007/2008 and followed by years of austerity has exasperated class and regional division. There have been numerous socio-economic and political outcomes from this; not least the Brexit vote in the UK and the election of Donald Trump, both unimaginable a decade ago. The role of journalism and the wider media in the (...) production and reproduction of inequality is an increasingly important issue. Has journalism treated the issue of inequality in a satisfactory fashion? Has journalism challenged powerful interests, or has journalism itself played an ideological role in the reproduction of structures of inequality? This special edition includes eight papers concerned around the area of socio economic inequality and media treatment; including investigations of discourses defending growing economic inequality and discourses... (shrink)

Engaging Eriugena, Eckhart and Cusanus contains two new essays and nine others published between 2005 and 2019. The essays explore Eriugena, Eckhart and Cusanus as bold thinkers deeply engaged with their times and culture. John Scottus Eriugena, Meister Eckhart and Nicholas of Cusa are key figures in the medieval Christian Neoplatonic tradition. This book focuses on their engagement with practical, experiential issues and controversies. Eriugena revises Genesis' Adam and Eve narrative and makes sexual difference and overcoming it central to his (...) Periphyseon. Eckhart's Annunciation sermons urge his hearers to give birth to God's son within their lives, and he develops a distinctive approach to pain and suffering. His radical preaching on the Eucharist and mystical union was judged heretical, but was later taken up by Nicholas of Cusa. Coins and banking became key symbols in Cusanus' exploration of humanity as created in God's image, and he used mechanical clocks in reflecting on time and eternity. 'Engagement' also describes these thinkers' reception of their predecessors and how later readers appropriated their works. Eriugena struggled with the legacy of Augustine and the Greek Fathers. Eckhart's theology of suffering provoked varied responses from his students Henry Suso and Johannes Tauler, and the twentieth-century therapist Ursula Fleming. Cusanus provides the volume's lynchpin as two articles analyse his reading of Eriugena and Eckhart, and a third discusses how he deftly countered Johannes Wenck's accusations of heresy. The book will be of interest to students of Medieval Philosophy, Theology, Spirituality and their place within Cultural History. (shrink)

Henry Sedgewick's The Methods of Ethics challenges comparison, as no other work in moral philosophy, with Aristotle's Ethics in the depth of its understanding of practical rationality, and in its architectural coherence it rivals the work of Kant. In this historical, rather than critical study, Professor Schneewind shows how Sidgewick's arguments and conclusions represent rational developments of the work of Sidgewick's predecessors, and brings out the nature and structure of the reasoning underlying his position.

The first issue of the International Journal for the Philosophy of Religion appeared in the Spring, 1970. This collection of essays is presented in cele bration of the twenty-fifth anniversary of the journal. Contributors to the volume are to be counted among today's leading philosophers of religion. They represent different approaches to the philosophical consideration of religion and their published work is helping shape discussions of the philos ophy of religion as we approach the beginning of the twenty-first century. Considered (...) by some to be terminal at mid-century, the philosophy of reli gion has undergone a renaissance during the second half of the century. And the journal may be said to provide some of the explanation for this develop ment. A special debt of gratitude is owed to Edgar Henderson, Robert Leet Patterson and Henry Sprinkle, founders of the journal. Without their vision and determination it would not have come into existence. (shrink)

This anthology contains revised versions of selected papers presented at the fourth bi-annual international deontic logic conference, DEON’98. This volume includes our substantial introduction, and an article from me as a contributor. The volume includes papers from all four distinguished invited speakers, David Makinson, Donald Nute, Claudio Pizzi, and the founder of deontic logic, Georg Von Wright. Other notables among the authors are Dov Gabbay (co-editor of the Handbook on Philosophical Logic vols.1-4, and editor of a number of logic (...) book series); Lars Lindahl (author of Position and Change: A Study in Law and Logic); Andrew Jones (past editor of the Norwegian Journal of Philosophical Logic, and the co-author of the entry “Deontic Logic and Contrary-to-Duties” in the 2nd edition of Handbook on Philosophical Logic); and Marek Sergot (a leading researcher at the interface of deontic logic and computer science.). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:246 HISTORY OF PHILOSOPHY f~ntlSetifr ~uftanbebrtn~en, [o,ba{~hie @i~e~t heeler~anbluu~ ~uaIet~ bee ~[u~e[t bee ~emu~tfein~ (~m ~e~riffe eiuer ~inie)i[t, u,b baburd~a[rerer[t em Dbieft (el, be[timmter ~a,,m) erfannt r0irb.") The notion of constructing a concept is a technical one for Kant ("r ~e@rlffabet f on ft r u i r en, beiflt: hie i~m focre[p0nblereube ~In [ c @a u u,@ a ~ c i o ~i bar[tdlen." Op. cit., B741)--to (...) construct a concept of space would be to produce a representation of a determinate region of space in accordance with some determining principle. 9Maimon, Salomon (1753-1800): Self-educated philosopher from Lithuania who appeared on the Berlin scene in the later 1780's. His Versuch ~ber die Transzendentalphilosophie (1790) was a critical study of the Kritik der reinen Vernunft; Kant had already seen some of it in manuscript, sent to him by Marcus Herz. In his letter of May 26, 1789 (~362), he describes to Herz how he had been on the point of returning the manuscript unread, with a note saying that he was too busy, but that on glancing at it he had realized its quality and had seen that none of his opponents had understood the Kritilc as well as had M. u Herz, Marcus (1747-1803): Student and subsequently close friend of Kant's. Medical doctor and, from 1786, Professor of Philosophy in Berlin. i Selle, Christian Gottlieb (1748-1800) : Medical doctor in Berlin, involved in experiments in animal magnetism. Kiesewetter regarded the experiments as fraudulent, but absolved S. of complicity. J Berlinische Monatr A liberal journal, founded in 1783, in which Kant frequently published. The editor in question was Johann Erich Biester (1749-1816), who was also Librarian of the Royal Library inBerlin. k Elsner, Christoph Friedrich (1749-1820): Professor of Medicine at K6aigsberg, who attended Kant in his final illness. A FURTHER NOTE ON PAUL MARHENKE'S "THE PHENOMENALISTIC INTERPRETATION OF KANT'S THEORY OF KNOWLEDGE" IN AN INTRODUCTORY NOTE to a paper, "The Phenomenalistic Interpretation of Kant's Theory of Knowledge," which was found in the effects of the late Paul Marhenke, Professor of Philosophy at the University of California, Berkeley, and which was printed in the April, 1964 issue of this Journal I mentioned that an intensive inquiry failed to reveal when this paper was written or for what occasion. I have recently received a note from Professor Jacob Loewenberg, Professor Emeritus in the Department of Philosophy at Berkeley, informing me that the paper was written while Paul Marhenke was a student at Berkeley and was written for Professor Loewenberg's Seminar on Kant, during the session of 192526. Professor Loewenberg writes that "the seminar dealt with certain selected topics crucial in or growing out of the Critique of Pure Reason. Among those who in addition to Paul were in the seminar, I remember distinctly (largely because of their superior performance) Donald C. Williams and the late A. P. Ushenko. I am not quite sure whether or not Philip Wiener was also enrolled." University o] California, San Diego A YRD-~[STROLL A I~EPLY TO WALTER KAUFMANN WALTER KAUFMANN,in his article, "Nietzsche in the Light of his Suppressed Manuscripts" 1 converts a review of Erich F. Podach's book, Friedrich Nietzsche's 1This Journal, II, 2 (Oct., 1964), pp. 205-225. NOTES AND DISCUSSIONS 247 Werke des Zusammenbruchs into a bitter personal attack on Podach and an even more vitriolic assault on me. Every author and scholar is entitled to his own opinion, and had Kaufmann soberly stated his case by simply announcing that, to his mind, the re-editing of Nietzsche's works according to the genuine manuscripts now available in Weimar has not changed one iota of the true character of the philosopher's last books, then his efforts would certainly have been unexceptionable. Prof. Kaufmann could simply have said, "Much ado about nothing! Podach's findings will, by no means, alter the image of Nietzsche among philosophers. Period." Indeed, this is precisely what Kaufmann's elaborate tirades and invectives come to if one reduces them to their... (shrink)

While holism and atomism are often treated as mutually exclusive approaches to semantic theory, the apparent tension between the two usually results from running together distinct levels of semantic explanation. In particular, there is no reason why one can’t combine an atomistic conception of what the semantic values of our words are (one’s “descriptive semantics”), with a holistic explanation of why they have those values (one’s “foundational semantics”). Most objections to holism can be shown to apply only to holistic version (...) of descriptive semantics, and do not tell against any sorts of holistic foundational semantics. As Davidson’s work will be used to illustrate, by clearly distinguishing foundational and descriptive semantics, one can capture the most appealing features of both holism and atomism. (shrink)

This chapter examines the views of seventeenth-century British philosophers on the relation between virtue and hedonism, explaining that many philosophers believed that a defense of virtue required rejection of hedonism. It discusses the reformulation of moral philosophy proposed by Thomas Hobbes, and analyzes the reactions of Richard Cumberland and Cambridge Platonists Ralph Cudworth and Henry More. The chapter also considers the revival of Epicureanism and early modern natural law theory.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 489 right; and it will be of interest to students of modern aesthetics. But compared with Rudolf Makkreel's ground-breaking study, Dilthey, Philosopher of the Human Studies (Princeton, 1975), it is handicapped by an exasperating vagueness. This is mainly because Heinen does not go more deeply into Dilthey's profuse aesthetic writings from a historical perspective and on the basis of a commitment to an appropriate methodology. What we (...) get, instead, is a rather one-sided reflection on several important aspects of Dilthey's aesthetic writings. ROLF-DIETERHERRMANN University of Tennessee Young John Dewey: An Essay in American Intellectual History. By Nell Coughlan. (Chicago and London: University of Chicago Press, 1975. Pp. xii + 187) The author's aim in this carefully researched volume is to examine the early development of Dewey's character, primarily as it is expressed in the changes in his philosophical development from the time he was a student at the University of Vermont until he left the University of Michigan to go to Chicago in 1894. The account is at its best in relating the common problems shared by Dewey, his teachers George Sylvester Morris and G. Stanley Hall and his younger colleague George Herbert Mead. All were conscientious men, concerned to develop an account of the world and of society that does not fall back on religion as a crutch, that could give some accounting of or even take advantage of new developments in empirical psychology yet still provide a role for the philosopher as a moral leader. Where in the America of the 1870s and 1880s could such a person turn? Aside from Harvard and Johns Hopkins, there was no place for the independent, secular philosopher in American colleges and universities. The safe clergyman was typically given employment; the free thinking agnostic was considered dangerous. Further, there was the problem of intellectual isolation. Coughlan brilliantly contrasts the tight knit intellectual community of Victorian England with the struggles of individual American thinkers, scattered around the United States, to find like-minded intellectual companionship. Morris tried to resolve these problems by embracing the idealism of T. H. Green and hoping for a full-time chair at Hopkins. Hall, who eventually got the chair, went into empirical psychology. His choice was safe and intellectually respectable but ignored moral matters. Mead and a young friend named Henry Castle went through a long struggle to develop a satisfactory world view. Castle never achieved success and died in a shipwreck at age 32. Mead's correspondence with Castle reveals that he endured a number of acute personal crises before becoming Dewey's colleague at Michigan and discovering the latter's newly developing "organic circuit" theory with all its implications for the development of social psychology. Dewey was the most successful of the lot. It would be easy to construe a scenario wherein the young Dewey became skeptical about Green's idealism and underwent an acute personal crisis at the prospect of a world no longer glued together by the universal mind. This apparently never happened. By his own account, Dewey's "drift" from idealism took fifteen years, 1and I suspect that this gradual disengagement served as an effective buffer against the shock of having to develop an experimental naturalism all of a sudden. At any rate, Coughlan gives the most thorough account available of the evolution of Dewey's thought during the Michigan years. Coughlan is on solid ground so long as he treats Dewey as a person who shared common intellectual problems with like-minded colleagues and teachers. But how can one reconstruct his personal life? The difficulties are real. Dewey's published writings of the period reveal little John Dewey, "From Absolutism to Experimentalism," in John Dewey on Experience, Nature, and Freedom, ed. Richard J. Bernstein (New York: Liberal Arts Press, 1960), p. 12. 490 HISTORY OF PHILOSOPHY of his personality. Indeed, one is moved to ask whether his personality was almost entirely submerged in his work. Colleagues, friends and students are no longer available to tell their story. There is little in the way of revealing personal correspondence that is available. Dewey was not inclined to reminisce.2 About all we have from him... (shrink)

Excerpt from The Appeal to Immediate Experience: Philosophic Method in Bradley Whitehead and Dewey The insight and guidance of Professor John Herman Randall, Jr. have made this book possible. Rather than merely acknowledge my debt to him I would like to express my gratitude here for his unfailing kindness, his penetrating criticism of my efforts, and the help he has given me in clarifying the complex problems of this subject-matter. I wish also to acknowledge the kindness of the following publishers (...) in permitting me to quote from their publications: F. H. Bradley, Appearance and Reality, by Allen and Unwin Ltd.; J. H. Randall, Jr. and J. Buchler, Philosophy: An Introduction, by Barnes Noble, Inc.; F. H. Bradley, Appearance and Reality and Essays on Truth and Reality, by Clarendon Press, Oxford; F. J. E. Woodbridge, Nature and Mind, by Columbia University Press; R. W. Church, Bradley's Dialectic, by Cornell University Press; John Dewey, The Man and His Philosophy, by Harvard University Press; J. Dewey, Logic and Influence of Darwin on Philosophy, by Henry Holt Company; R. Kagey, F. H. Bradley's Logic, by R. Kagey; J. Dewey, Nature in Experience and Whitehead's Philosophy, by Longmans, Green & Co.; A. N. Whitehead, Symbolism, Modes of Thought, Adventures of Ideas, Process and Reality, T. M. Forsyth, English Philosophy, and J. H. Muirhead, Bradley's Place in Philosophy, by the Macmillan Company; A. N. Whitehead, The Concept of Nature-and An Equiry Concerning the Principles of Natural Knowledge, by the Macmillan Company and the Cambridge University Press; H. B. Haldane, Human Experience, by John Murray Ltd.; J. Goheen, Whitehead's Theory of Value, by Northwestern University Press; J. Dewey, Experience and Nature, by Open Court Publishing Co.; G. Santayana, Realm of Essence and Scepticism and Animal Faith, by Charles Scribner's Sons; and J. Dewey, "How is Mind to be Known?" The Objectivism-Subjectivism of Modern Philosophy," M. Gross, The Philosophy of A. N. Whitehead," and M. C. Otto, The Journal of 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)

Excerpt from The Appeal to Immediate Experience: Philosophic Method in Bradley Whitehead and Dewey The insight and guidance of Professor John Herman Randall, Jr. have made this book possible. Rather than merely acknowledge my debt to him I would like to express my gratitude here for his unfailing kindness, his penetrating criticism of my efforts, and the help he has given me in clarifying the complex problems of this subject-matter. I wish also to acknowledge the kindness of the following publishers (...) in permitting me to quote from their publications: F. H. Bradley, Appearance and Reality, by Allen and Unwin Ltd.; J. H. Randall, Jr. and J. Buchler, Philosophy: An Introduction, by Barnes Noble, Inc.; F. H. Bradley, Appearance and Reality and Essays on Truth and Reality, by Clarendon Press, Oxford; F. J. E. Woodbridge, Nature and Mind, by Columbia University Press; R. W. Church, Bradley's Dialectic, by Cornell University Press; John Dewey, The Man and His Philosophy, by Harvard University Press; J. Dewey, Logic and Influence of Darwin on Philosophy, by Henry Holt Company; R. Kagey, F. H. Bradley's Logic, by R. Kagey; J. Dewey, Nature in Experience and Whitehead's Philosophy, by Longmans, Green & Co.; A. N. Whitehead, Symbolism, Modes of Thought, Adventures of Ideas, Process and Reality, T. M. Forsyth, English Philosophy, and J. H. Muirhead, Bradley's Place in Philosophy, by the Macmillan Company; A. N. Whitehead, The Concept of Nature-and An Equiry Concerning the Principles of Natural Knowledge, by the Macmillan Company and the Cambridge University Press; H. B. Haldane, Human Experience, by John Murray Ltd.; J. Goheen, Whitehead's Theory of Value, by Northwestern University Press; J. Dewey, Experience and Nature, by Open Court Publishing Co.; G. Santayana, Realm of Essence and Scepticism and Animal Faith, by Charles Scribner's Sons; and J. Dewey, "How is Mind to be Known?" The Objectivism-Subjectivism of Modern Philosophy," M. Gross, The Philosophy of A. N. Whitehead," and M. C. Otto, The Journal of 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 lieu of an abstract, here is a brief excerpt of the content:March 13, 2008 (7:35 pm) G:\WPData\TYPE2702\russell 27,2 054.wpd 272 Reviews 1 See Brian J.yL. Berry and Donald C. Dahmen, “Paul Wheatley, 1921–1999”, Annals of the Association of American Geographers 91 (2001): 734–47. THE LIVES OF THOSE WHO WOULD BE IMMORTAL Richard Henry Schmitt U. of Chicago Chicago, il 60637, usa [email protected] David Leavitt. The Indian Clerk: a Novel. London: Bloomsbury, 2008; New York: Bloomsbury, 2007. Pp. 485. (...) isbn 1-59691-040-2. £16.99; us$24.95 (hb). From the start, this novel interested me for two reasons. First, it attempts to tell us the personal stories of two individuals who were working at the highest level in a very abstract Weld, namely G.yH. Hardy (1877–1947) and Srinivasa Ramanujan (1887–1920) during their collaboration on pure mathematics between spring 1914 and spring 1919. Obviously the same problems would arise in trying to tell the personal story of Bertrand Russell’s supervision of Ludwig Wittgenstein in mathematical logic, which occurred at Cambridge University in the years just before the start of the Great War. It is a great challenge to try to tie personal dynamics and abstract thought into a single coherent narrative. There are implications for the philosophy of mathematics and the history and sociology of science. So, of course, we have to ask: how does author David Leavitt rise to this challenge? Second, a more personal reason: Paul Wheatley1 told me shortly before his death that he thought this period at Cambridge represented the highest accom- March 13, 2008 (7:35 pm) G:\WPData\TYPE2702\russell 27,2 054.wpd Reviews 273 2 G.yH. Hardy, Ramanujan: Twelve Lectures on Subjects Suggested by His Life and Work (Cambridge: Cambridge U. P., 1940). Two lectures were presented at Harvard in 1936; the Wrst, a more personal recollection, was printed unchanged. The quote is from p. 2. The second lecture was expanded into the remaining published lectures, all considering speciWc mathematical topics. plishment possible for an academic institution: its fellows and masters had managed to attract and then recognize the genius of Ramanujan and Wittgenstein and to admit them to advanced studies without any real academic credentials. Wheatley had been the chair of the Committee on Social Thought at the University of Chicago; so, he knew something about such matters, as he did about many things involving humans, human settlements, and their arrangement in the world. Incidentally, Wheatley himself appeared as a character, Battle, in Ravenstein, Saul Bellow’s roman à clef about Allan Bloom. So, to the extent that Cambridge University just before and during the Great War plays a role here, we want to learn as much as we can about the atmosphere of the place. The Indian Clerk is a historical novelz—zin this case naming actual names, elaborating what we know about real people and occasionally adding Wctional charactersz—zall centered on the extraordinary mathematical genius Ramanujan and his equally extraordinary importation from India to Cambridge. The story is told largely in the third person, by an omniscient narrator, but repeatedly we also have the inner voice of G.yH. Hardy: there are a number of chapters with the indication “New Lecture Hall, Harvard University”, dated 1936, in which Hardy speaks in the Wrst person. In these passages David Leavitt uses parts of the published lectures, along with G.yH. Hardy’s private thoughtsz—zas imagined by Leavittz—zabout this “one romantic incident in my life” and about other matters that still haunt him.2 The novel is thus in some sense more about G.yH. Hardy and his inner life than it is about Srinivasa Ramanujan. The triumph of the novel is its ability to reconstruct and convey in a lively manner the circumstances of the time, the look and smell of the place, the crosscurrents, dynamics, and dislocations of people during these years. Leavitt has woven together a great deal, from many diTerent realms: pre-war meetings of the Apostles, the high table, the pre-war mathematics tripos, the method of collaboration between Hardy and J.yE. Littlewood, Cambridge as military training grounds and as hospital for the wounded, vegetarian cookery, feminism, Hindu... (shrink)

This anthology contains revised versions of selected papers presented at the the fourth bi-annual international deontic logic conference, DEON’06. There is a substantial introduction (see separate entry), papers from all four invited speakers, David Makinson, Donald Nute, Claudio Pizzi, and Georg Von Wright. After the introduction and lead chapter "Deontic Logic - as I See It" by G.H. von Wright, there are nineteen articles grouped under six headings, "Norms and Truth", "Agency and Time", "Analysis of Normative Conflicts", "Defeasibility and (...) Norm Conflicts", Computer System Applications", and "Combinations of Logics". The collection contains a number of influential articles and a large array of key authors in deontic logic contribute. (shrink)