This argument has emphasized the professional character of Darwin's early activities, largely in order to balance the usual portrayal of the amateurishness of his early training and field of study. Arguing this way has revealed the interplay between Darwin's personal interests and his professional obligations, the latter being particularly important for the period from October 1836 to July 1837. In several instances, notably the treatment of his collections, the progress of his thought followed the professional lead directly. In the absence (...) of such a lead Darwin did not pursue certain issues, if only for lack of time. Thus the subject of man did not figure in his initial formulation of a transmutationist position. Only after the commitment to the new point of view had been made did the issues emerge which will be treated in Part II of this article. However, we may close by noting Darwin's inherited disposition on the subject: in the summer of 1837 Darwin responded to Lyell's claim that the change from irrational animal to rational man represented “a phenomenon of a distinct kind from the passage from the more simple to the more perfect forms of animal organization and instinct” with a fanciful doodle in the margin.121 The thoughts behind the bemused scribbling were to occupy a good portion of Darwin's time for the next two years. (shrink)

The place of man in Darwin's development of a theory of transmutation has been obscured by his manner of disclosure. Comparing the 1837–1839 period to his entire career as a theorist suggests that it was Darwin's practice to present himself and his work only before the most select scientific audiences, and then in accordance with their expectations. The negative implications of this rule for his publication on man are clear enough: finding no general invitation in science to publish as a (...) theorist and no contemporary scientific audience for the sorts of inquiries he was making on man, he was silent, at least until such time as he could publish on the strength of reputation alone. Now, with the availability of manuscripts from the early period, what was once hidden stands revealed. It is clear from Darwin's notebooks that man played a dual role in the formation of his theory: as a zoological species to be incorporated into the theory and as the primary vehicle for the study of behavior. On the first score, integrating man into the theory provoked Darwin to break with the traditional view of man's place in nature and to reject a major element in the scientific notion of progressive development. On the second score, the study of behavior led Darwin outside natural history and thence, unexpectedly, to Malthus and natural selection.One is left with the certainty that the subject of man was a central element in Darwin's formulation of his species theory. To an extent, then, the public judgment of Darwin was right all along, for the public had always sensed that Darwin spoke to a larger audience than that formed around science. On the basis of new evidence, we can add that Darwin drew from that larger audience as well. There are of course ironies to this conclusion: that Darwin the professional drew so heavily from fields where he was the amateur, that as a transparent man his inner life should prove so at odds with the manner in which he presented himself, and that his arrival at a strong sense of himself—the revolutionary “I” of his notebooks—should occur just as he stepped beyond science to engage the general culture. But when one considers the inherent difficulties of Darwin's subject and the magnitude of his claims respecting man, these ironies are perhaps not surprising at all but those of a kind which might be anticipated. (shrink)

The "Darwinian revolution" remains an acceptable phrase to describe the change in thought brought about by the theory of evolution, provided that the revolution is seen as occurring over an extended period of time. The decades from the 1790s through the 1850s are at the focus of this article. Emphasis is placed on the issue of species extinction and on generational shifts in opinion.

Adaptation to novel visuomotor transformations for example when navigating a cursor on a computer monitor by using a computer mouse, can be explicit or implicit. Explicit adjustments are made when people are informed about the occurrence and the type of a novel visuomotor transformation and intentionally modify their movements. Implicit adjustments, in contrast, are made without reportable knowledge of a novel visuomotor transformation and without a change intention. The relation of implicit adjustments to explicit adjustments needs further clarification. Here we (...) show that these two types of adjustment occur at the same time and remain functionally independent. The size of total adjustment turned out to be the sum of explicit and implicit adjustments measured in isolation, even when both processes produce opposite outcomes. In perspective our results demonstrate that automatic, implicit processes of motor control are not superseded by intentional, explicit ones, but only superposed. (shrink)

Edited by Douglas Kellner and Clayton Pierce, Philosophy, Psychoanalysis and Emancipation is the fifth volume of Herbert Marcuse's collected papers. Containing some of Marcuse’s most important work, this book presents for the first time his unique syntheses of philosophy, psychoanalysis, and critical social theory, directed toward human emancipation and social transformation. Within philosophy, Marcuse engaged with disparate and often conflicting philosophical perspectives - ranging from Heidegger and phenomenology, to Hegel, Marx, and Freud - to create unique philosophical insights, (...) often overlooked in favor of his theoretical and political interventions with the New Left, the subject of previous volumes. This collection assembles significant, and in some cases unknown texts from the Herbert Marcuse archives in Frankfurt, including: critiques of positivism and idealism, Dewey’s pragmatism, and the tradition of German philosophy philosophical essays from the 1930s and 1940s that attempt to reconstruct philosophy on a materialist base Marcuse’s unique attempts to bring together Freud and philosophy philosophical reflections on death, human aggression, war, and peace Marcuse’s later critical philosophical perspectives on science, technology, society, religion, and ecology. A comprehensive introduction by Douglas Kellner, Tyson Lewis and Clayton Pierce places Marcuse’s work in the context of his engagement with the main currents of twentieth century politics and philosophy. An Afterword by Andrew Feenberg provides a personal memory of Marcuse as scholar, teacher and activist, and summarizes the lasting relevance of his radical thought. (shrink)

Herbert Marcuse is one of the most influential thinkers of our time. Born in Berlin, Marcuse studied philosophy with Husserl and Heidegger at the Universities of Freiburg and Berlin. Marcuse's critical social theory ingeniously fuses phenomenology, Freudian thought and Marxist theory; and provides a solid ground for his reputation as the most crucial figure inspiring the social activism and New Left politics of the 1960s and 1970s. The largely unpublished work collected in this volume makes clear the continuing relevance (...) of Marcuse's thought to contemporary issues. The texts published here, dealing with concerns during the period 1942-1951, exhibit penetrating critiques of technology and analyses of the ways that modern technology produces novel forms of society and culture with new modes of social control. The material collected in Technology, War and Facism provides exemplary attempts to link theory with practice, to develop ideas that can be used to grasp and transform existing social reality. Technology, War and Fascism is the first of six volumes of Herbert Marcuse's Collected Papers to be edited by Douglas Kellner. Each volume is a collection of previously un-published or uncollected essays, unfinished manuscripts and letters by one of the greatest thinkers of our time. (shrink)

Herbert Marcuse is one of the most influential thinkers of our time. Born in Berlin, Marcuse studied philosophy with Husserl and Heidegger at the Universities of Freiburg and Berlin. Marcuse's critical social theory ingeniously fuses phenomenology, Freudian thought and Marxist theory; and provides a solid ground for his reputation as the most crucial figure inspiring the social activism and New Left politics of the 1960s and 1970s. The largely unpublished work collected in this volume makes clear the continuing relevance (...) of Marcuse's thought to contemporary issues. The texts published here, dealing with concerns during the period 1942-1951, exhibit penetrating critiques of technology and analyses of the ways that modern technology produces novel forms of society and culture with new modes of social control. The material collected in Technology, War and Facism provides exemplary attempts to link theory with practice, to develop ideas that can be used to grasp and transform existing social reality. Technology, War and Fascism is the first of six volumes of Herbert Marcuse's Collected Papers to be edited by Douglas Kellner. Each volume is a collection of previously un-published or uncollected essays, unfinished manuscripts and letters by one of the greatest thinkers of our time. (shrink)

John Searle sees previous philosophers as failing to distinguish between "intention-with-a-t" and "intension-with-an-s". This, he believes, leads them to mistake properties of reports for properties of things reported, in their discussions of intentionality, since reports may be "intensional" while what is reported is "extensional". Thus, speaking about John's belief that King Arthur killed Sir Lancelot, he says: "It is completely extensional: it is true if there is a unique x such that x = King Arthur and there is a unique (...) y such that y = Sir Lancelot and x killed y. That is as extensional as anything can get." But all Searle means by the claim that "the belief", as opposed to "the report" of it, is completely extensional is that one gives the "truth condition" for "the belief", by giving the truth condition for the sentence King Arthur killed Sir Lancelot'. Put simply, the sentence King Arthur killed Sir Lancelot' does not raise the familiar issues about substitution raised by John believes that King Arthur killed Sir Lancelot'. While this is true, the analysis of intentional contexts that lies behind it fails to adequately take up, let alone resolve, the familiar logical and ontological problems of intentionality that Searle purports to solve.(edited). (shrink)

The New Left and the 1960s is the third volume of Herbert Marcuse's collected papers. In 1964, Marcuse published a major study of advanced industrial society, One Dimensional Man , which was an important influence on the young radicals who formed the New Left. Marcuse embodied many of the defining political impulses of the New Left in his thought and politics - hence a younger generation of political activists looked up to him for theoretical and political guidance. The material (...) collected in this volume provides a rich and deep grasp of the era and the role of Marcuse in the theoretical and political dramas of the day. This volume contains articles, letters, talks, and interviews including: "On the New Left," a transcription of the 1968 talk at the Guardian newspaper's twentieth anniversary; "Reflections on the French Revolution," which contains comments on the 1968 French student and worker uprising; "Liberation from the Affluent Society," which presents Marcuse's contribution to the 1967 Dialectics of Liberations conference; and "United States: Questions of Organization and the Revolutionary Subject," a conversation between Marcuse and the German writer Hans Magnus Enzenberger, published here in English for the first time. Edited by Douglas Kellner, this volume will be of interest to all those previously unfamiliar with Herbert Marcuse, generally acknowledged as a major figure in the intellectual and social mileux of the 1960s and 1970s, as well as to specialists, who will here have access to papers and articles collected in one volume for the first time. (shrink)

Constructing Funerary Rituals in the Ancient Near East. Proceedings of the First International Symposium of the Tübingen Post-Graduate School “Symbols of the Dead” in May 2009. Edited by Peter Pfälzner; Herbert Niehr; Ernst Pernicka; and Anne Wissing. Qaṭna Studien Supplementa, vol. 1. Wiesbaden: Harrassowitz Verlag, 2012. Pp. ix + 312, illus. €92.

The history of science and technology has been a scholarly discipline with little attention given to the special needs of undergraduate teaching. What needs to be done to transform a discipline to an undergraduate subject? Suggestions include using the relation between science and technology as well as the role of interpreters in formulation of the popular world view. Relations with science and history departments are considered. Curriculum materials are surveyed with some recommendations for correcting deficiencies.

With a new chapter This new edition of Herbert Fingarette's classic study in philosophical psychology now includes a provocative recent essay on the topic by ...

The Mental and the Physical was first published in 1967. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. Professor Feigl's essay "The 'Mental' and the 'Physical'" has provoked a great deal of comment, criticism, and discussion since it first appeared as a part of the content of Volume II of the Minnesota Studies in the Philosophy of Science about ten years ago. Now Professor (...) Feigl takes account of the critical discussions and presents his own comments with respect to the most important points raised in the criticisms. The essay itself is presented here in full, along with the postscript. The British Journal for the Philosophy of Science has called the essay "a 'super-colossal' survey of the mind-body problem." In its review of the earlier book containing the essay, Thought said: "This essay deserves careful reading by every philosopher concerned with genuine philosophical dialogue.". (shrink)

"Human relations? Discovery learning? Community involvement? What would education be like if it were based on what we know about man, and the operation of society? In a major step toward bridging the gap between what we profess philosophically and what we do technically to advance the child's quest for knowledge, Herbert Thelen presents four learning experiences that he believes a child must have to become educated--personal inquiry, group investigation, reflective action, and skill development. He explores the ways in (...) which these experiences can be made educative--can do more, as Thelen says, than housebreak the child or make him clever. Upon publication of the clothbound edition in 1960, Education and the Human Quest was selected by the American Library Association as one of the most significant books of the year"--Cover. (PsycINFO Database Record (c) 2013 APA, all rights reserved). (shrink)

Current Wittgenstein scholarship is marked by a striking discrepancy. The Bergen electronic edition, which has been published starting in 1998, is now completed and has dramatically changed the field of Wittgenstein philology. Wittgenstein's entire writings are available in easily accessible facsimiles as well as in carefully prepared diplomatic and normalized transcriptions. This is nothing less than a quantum leap for anyone involved in going beyond the surface of the volumes published from the "Nachlass" by the Trustees, some of which have (...) been shown to require philological revision. The search facilities included in the Bergen edition are unique in providing almost instant access to all the data parsed by arbitrary queries. The very scope of the enterprise, offering a comprehensive, multi-layered digital rendition of the Wittgenstein corpus goes far beyond anything we can expect from traditional editions, including Michael Nedo's "WienerAusgabe", in our lifetime. And yet -- this is the discrepancy alluded to -- a significant number of recent books on Wittgenstein does not even mention the Bergen edition. "The New Wittgenstein", a collection of essays published in 2000 contains a bibliography faithfully reproducing all "primary sources", but lacking any reference to the digitized Nachlass. "Wittgenstein in America", a prestigious collection from 2001 -- ironically published by Oxford University Press -- does not do better and the same situation holds for the German language literature. To pick just two examples: neither Eike von Savigny's reader on the "Philosophische Untersuchungen", nor Wilhelm Vossenkuhl's corresponding volume on the "Tractatus" contain any pointer to the Bergen project. Something strange is, clearly, going on here. (shrink)

"Human relations? Discovery learning? Community involvement? What would education be like if it were based on what we know about man, and the operation of society? In a major step toward bridging the gap between what we profess philosophically and what we do technically to advance the child's quest for knowledge, Herbert Thelen presents four learning experiences that he believes a child must have to become educated--personal inquiry, group investigation, reflective action, and skill development. He explores the ways in (...) which these experiences can be made educative--can do more, as Thelen says, than housebreak the child or make him clever. Upon publication of the clothbound edition in 1960, Education and the Human Quest was selected by the American Library Association as one of the most significant books of the year"--Cover. (PsycINFO Database Record (c) 2013 APA, all rights reserved). (shrink)

Excerpt from Passages From the Philosophy of Herbert Spencer Perhaps to the average reader these lines from T be Foundations of Belief, by Arthur James Bal four, would seem to characterize the doctrine of Herbert Spencer. But the real student of his Philosophy Would resent the injustice of such an in terpretation. As though from a glance at a figure upon the border of an intricate piece Of tapestry, one could conceive the design and colour scheme of the (...) whole. Herbert Spencer could not avoid the conviction that there exists no rational foundation for the be lief in the continuance of conscious personality after death. He believed that the human intellect in its present state of development, could offer no solution to the great problem of identity. He neither af firmed nor denied but with unremitting labour and his life's devotion he produced a Philosophy which gave an inestimable impulse to modern thought if not to Science. In his Syntlzetic Pbilosopliy he revealed the mysterious unity of all existence he traced the progress of Evolution in life, mind, society and morality. 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:The Annual Meeting of the Society for Buddhist-Christian StudiesMontreal, Quebec, Canada, 6 –7 November 2009Sandra Costen Kunz and Amos YongThe Society for Buddhist-Christian Studies (SBCS) sponsored two sessions in conjunction with the 2009 annual meeting of the American Academy of Religion. The first session was titled “The Boundaries of Knowledge in Buddhism, Christianity and Science.” The theme for the second session was “Buddhist-Christian Dialogue in an Age of Science.”The (...) first session, a panel discussion of The Boundaries of Knowledge in Buddhism, Christianity and Science, edited by Paul Numrich (Göttingen: Vandenhouek and Rupricht, 2008), considered the epistemological questions raised by Buddhist, Christian, and scientific insights on the inadequacies of conceptualization and language for understanding reality. The project that produced the book was funded by the Templeton Foundation, which also generously supported this panel.After a welcome by moderator Miriam Levering (University of Tennessee), the book’s editor, Paul Numrich (Theological Consortium of Greater Columbus), gave a brief overview of the volume, followed by reflections on their chapters by two contributors: Dennis Hirota (Ryukoku University) and Paul Ingram (Pacific Lutheran University). Amos Yong (Regent University School of Divinity) responded to Hirota’s chapter, and Sandra Costen Kunz (Phillips Theological Seminary) responded to Ingram’s. Hirota and Ingram each made a few remarks on these responses, leading into an open discussion including other contributors to the book: John Albright (Lutheran School of Theology), Roger Blomquist (Argonne National Laboratory), Tom Christenson (Capital University), and David McMahan (Franklin and Marshall College).Hirota’s paper, based on his chapter “Shinran and Heidegger on Truth,” examined the epistemology of Shinran (1173–1263), founder of the Japanese Shin Pure Land Buddhist tradition. Hirota noted that for both Shinran and Martin Heidegger (1889–1976) [End Page 197] truth is less a matter of asserting propositions and more a matter of the recognition and turning away from prior perceptual distortion. This permits the emergence of a new structure of awareness, an emergence that parallels Thomas Kuhn’s paradigm shifts in scientific understanding.In his response, Yong called for a greater role for different “particularistic or even confessional approaches” within “the religion-science discussion.” He thus noted with appreciation the grounding of Hirota’s paper in a Buddhist tradition that is not “broadly Tibetan,” like much work in Buddhist-science dialogue. He compared and contrasted Shinran’s teachings about the corruption and purification of human reason with those of the Council of Dordt’s five-point condensation of Protestant reformer John Calvin’s soteriology, pointing out that both have a salvific intention.Ingram argued that while science has amassed reliable information about physical reality, and Buddhist and Christian practitioners have amassed reliable knowledge about the structures of human experience, all three traditions confront epistemological boundaries imposed by their methods of inquiry. Questions arising at these boundaries form the foundation for a science-Buddhism-Christianity trialogue. Noting that science demonstrates that “nature is rooted in a realm... only half-translated into our phenomenal experience,” Ingram reviewed how scientists and Buddhist and Christian practitioners “work back from relevant experiences on the phenomenal level, and then ask what hypothetical reality might constructively explain these experiences.”Kunz pointed out that in his examples of “working back” from experience toward hypotheses, Ingram cites many reasons for epistemological humility. Noting her research on how methods of Christian spiritual discernment might yield hypotheses for reducing the ecological crisis, she argued that Christians who have ignored the boundaries of human knowledge have contributed to this crisis. She suggested that if Western Christians who teach spiritual discernment took Buddhist and current neuroscience insights about human knowing more seriously, their teaching practices might differ less from those of non-Western Christians.The second session, chaired by Amos Yong (Regent University), was a roundtable discussion of Paul O. Ingram’s book Buddhist-Christian Dialogue in an Age of Science (Rowman and Littlefield, 2008). Respondents included Mark Unno, associate professor of East Asian religions at the University of Oregon; Nancy Howell, professor of theology and philosophy of religion at Saint Paul School of Theology in Kansas City, Missouri; Benjamin Chicka, PhD candidate in the philosophy of religion and theology at Claremont Graduate University; and former... (shrink)

With a new chapter This new edition of Herbert Fingarette's classic study in philosophical psychology now includes a provocative recent essay on the topic by the author. A seminal work, the book has deeply influenced the fields of philosophy, ethics, psychology, and cognitive science, and it remains an important focal point for the large body of literature on self-deception that has appeared since its publication. How can one deceive oneself if the very idea of deception implies that the deceiver (...) knows the truth? The resolution of this paradox leads Fingarette to fundamental insights into the mind at work. He questions our basic ideas of self and the unconscious, personal responsibility and our ethical categories of guilt and innocence. Fingarette applies these ideas to the philosophies of Sartre and Kierkegaard, as well as to Freud's psychoanalytic theories and to contemporary research into neurosurgery. Included in this new edition, Fingarette's most recent essay, "Self-Deception Needs No Explaining (1998)," challenges the ideas in the extant literature. (shrink)

Here New Blackfriars is publishing for the first time a set of three talks given in 1979 by the distinguished Dominican theologian Herbert McCabe (1926-2001). It appears that the talks were delivered in Leeds, UK, during a Holy Week retreat (or something like that). The text below derives from a typescript put together by someone unknown on the basis of what seems to have been an audio recording. McCabe is clearly drawing on these talks in Chapters 7 to 9 (...) of his 1987 book God Matters (chapters which are reprints of articles published in New Blackfriars in 1986). However, the original talks as they appear below have the brevity, freshness, informality, spontaneity, and blemishes characteristic of a ‘live performance’ rather than a reworking and development of them for publication coming seven years after they were delivered. That is why New Blackfriars is now publishing them in the hope that they might interest readers of the journal, which McCabe edited for many years. New Blackfriars is grateful to Marie Turner for drawing its attention to them and for sending it a copy of the typescript of the 1979 talks. (shrink)

Gender Hierarchy in the Qurʾān: Medieval Interpretations, Modern Responses. By Karen Bauer. Cambridge Studies in Islamic Civilization. New York: Cambridge University Press, 2015. Pp. xi + 308. $99.99, £64.99. Gender and Muslim Constructions of Exegetical Authority: A Rereading of the Classical Genre of Qurʾān Commentary. By Aisha Geissinger. Islamic History and Civilization, vol. 117. Leiden: Brill, 2015. Pp. xi + 319. $163, €126. Tafsīr and Islamic Intellectual History: Exploring the Boundaries of a Genre. Edited by Andreas Görke and Johanna (...) Pink. Qur’anic Studies Series. New York: Oxford University Press, in association with the Institute of Ismaili Studies, London, 2014. Pp. xxi + 547. $99. (shrink)

First published in 1889. This re-issues the second, revised edition of 1926. Chuang Tzu was to Lao Tzu, the author of Tao Tê Ching, as Hui-neng, the sixth Patriarch of Zen Buddhism, was to Bodhidharma, and in some respects St.Paul to Jesus; he expanded the original teaching into a system and was thus the founder of Tao-ism. Whereas Lao Tzu was a contemporary of Confucius in the sixth century B.C, Chuang Tzu lived over two hundred years later. He was one (...) of the greatest minds produced by China; philosopher, metaphysician, moralist and poet. It is impossible to understand the spiritual depth of the Tao Tê Ching without the aid of Chuang Tzu. (shrink)

Acclaimed throughout the world as a philosopher of liberation and revolution, Herbert Marcuse is one of the most influential thinkers of the twentieth century. His penetrating critiques of the ways modern technology produces forms of society and culture with oppressive modes of social control indicate his enduring significance in the contemporary moment. This collection of unpublished or uncollected essays, unfinished manuscripts, and correspondence between 1942 and 1951, provides Marcuse's exemplary attempts to link theory with practice, and develops ideas that (...) can be used to grasp and transform existing social reality. These papers vividly chronicle Marcuse's increasing, yet reluctant estrangement from Max Horkeimer, director of the Institute for Social Research and his years as an analyst with various U.S. government agencies. Marcuse's later attempts to link theory and practice in the 1960s and 1970s in regard to the New Left, National Liberation Movements and other new social movements were grounded in his work from the 1940s. As the 1940s witnessed the rise to global prominence of German fascism and its defeat in World War Two, and the emergence of the Cold War, Marcuse strived to preserve the radical vision of his youth during a difficult historical period while many turned toward more conservative positions. Precisely the sort of broad theoretical and political theorizing that Marcuse undertook througout his life is needed today to analyze the momentous changes that we are currently undergoing. Excerpt: Personal history is interwoven with intellectual and political events in these papers. We debated whether letters belonged here: whether some should be published at all. My father had a deep sense of personal privacy, both as a character trait and as a political expression of resistance to the commodification of the private. Yet the letters contain substantive discussions also. We could have edited out, expurgated some of the material. While not publishing every letter my father wrote, our selection was based on interest, and every letter that is included is included in full. That decision was in part painful for me personally. The juxtaposition of the letters to Horkeimer and the exchange with Heidegger highlights the point. --from the Foreword by Peter Marcuse. (shrink)

Essays, previously published in somewhat different form by Milkweed Editions, Minneapolis.