In recent years a number of books have been published that offer short autobiographical essays of academics, focusing on their research and how their life history affected their scholarly development. These could be labeled as "intellectual journey narratives." Some volumes focus on philosophers and their religious faith or lack thereof (e.g., Clark, 1997, Antony, 2007). Psychology has its own version of the intellectual journey narrative, in T. S. Krawiec's (1972, 1974, 1978) multivolume set of autobiographical essays by contemporary psychologists. In (...) 1987, Rosemary Pilkington edited her first volume of essays entitled Men and Women of Parapsychology: Personal Reflections, Esprit Volume 1. It contains autobiographical essays by Jule Eisenbud, Montague Ullman, Jan Ehrenwald, Eileen Coly, Joseph H. Rush, Gertrude R. Schmeidler, Emilio Servadio, Renée Haynes, Hans Bender, Karlis Osis, George Zorab and Bernard Grad. The second (2013) volume contains autobiographical essays by Mary Rose Barrington, Eberhard Bauer, William Braud (now deceased), Stephen Braude, Richard S. Broughton, Larry Dossey, Sally Rhine Feather, Erlendur Haraldsson, Arthur Hastings, Stanley Krippner, Lawrence LeShan, Roger Nelson, John Palmer, Guy Leon Playfair, William G. Roll (now deceased), Serena Roney-Dougal, Stephan A. Schwartz, Rex G. Stanford, Russell Targ, Charles T. Tart, and Walter von Lucadou. Between the two volumes almost every significant contemporary parapsychologist is represented, with the major exceptions being the late John Beloff and the late Ian Stevenson. (shrink)

Anscombe guides us through the Tractatus and, thereby, Wittgenstein's early philosophy as a whole. She shows in particular how his arguments developed out of the discussions of Russell and Frege. This reprint is of the fourth, corrected edition.

Intention is one of the masterworks of twentieth-century philosophy in English. First published in 1957, it has acquired the status of a modern philosophical classic. The book attempts to show in detail that the natural and widely accepted picture of what we mean by an intention gives rise to insoluble problems and must be abandoned. This is a welcome reprint of a book that continues to grow in importance.

Mit einer Dissertation über griechische Philosophie wurde der 23-jährige Karl Heinrich Marx aus Trier 1841 an der Universität Jena mit dem Prädikat "vorzüglich würdig" promoviert.0In der vorliegenden Edition werden die örtlichen Hintergründe im Umfeld der "Hohen Schule" der Ernestiner, die Begleitumstände des amtlichen akademischen Verfahrens und die aufsehenerregende Wirkungsgeschichte im Umgang mit der Qualifikationsschrift behandelt.0Zugleich hatte sich die Alma mater Jenensis ein bleibendes Denkmal für die Förderung eines aufstrebenden und später berühmt gewordenen Nachwuchsgelehrten durch die Jenaer Bildungsstätte gesetzt. Für die (...) politische sowie Ideen- und Symbolgeschichte und die ideologischen Räderwerke des 19. Jahrhunderts bildet die deutsch-sowjetische Editionsgeschichte der Marx-Dokumente ein eindrucksvolles Exempel.0Der 200. Geburtstag 2018 des grossen und nach wie vor heftig umstrittenen Philosophen, Publizisten, Politikers und Ökonomen bot den äusseren Anlass für diese Publikation. Mit einer Zusammenfassung in Chinesisch, Englisch und Spanisch. (shrink)

This article is about ‘genogeographic’ maps produced by late-Soviet geneticists and published during post-Soviet time. It focuses on the visual and numerical techniques scientists used to project genetic data onto geographic space. Rather than discussing their representational character, I follow these visuals as ‘folded objects’, describing the layering and realigning of measurements and temporalities as well as the shifts in the practices and meanings of genetics. In the 1970s Soviet biological anthropologists transformed scattered data points by means of spatial statistics (...) into visually coherent maps for a ‘genogeographical atlas’, by interpolating data for the entire USSR territory. Computer-aided modelling rendered ‘populations’ as systemic entities and enacted specific cybernetic versions of population, evolution and difference. Tracing the history of their making helps one in understanding what these folded objects hold in store, in terms of data ranging from Russian imperial and colonial anthropology, through early Soviet traditions, to cold war technologies. Folded into those maps in intricate ways, they have co-shaped post-Soviet human genetics as an ever-active site for possible reinscriptions of difference. (shrink)

The intentionality of sensation -- The first person -- Substance -- The subjectivity of sensation -- Events in the mind -- Comments on Professor R.L. Gregory's paper on perception -- On sensations of position -- Intention -- Pretending -- On the grammar of "Enjoy" -- The reality of the past -- Memory, "experience," and causation -- Causality and determination -- Times, beginnings, and causes -- Soft determinism -- Causality and extensionality -- Before and after -- Subjunctive conditionals -- "Under a (...) description" -- Analysis competition--tenth problem -- A reply to Mr. C.S. Lewis's argument that "naturalism" is self-refuting. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 183-186 [Access article in PDF] Zen Gifts to Christians. By Robert Kennedy. New York: Continuum, 2000. 131 pp. Though Robert Kennedy's recent book Zen Gifts to Christians (2000) is intended for Christian readers who may be "temperamentally inclined" (i) to learn about Zen to spiritually augment their lives, it also succeeds as a work that defines the Western Buddhist community and as an introductory text (...) for those interested in Zen Buddhism. Drawing on his experiences as a Catholic priest and Zen master, Kennedy's work contributes much to the ideals expressed in the Second Vatican Council's conciliar decree Nostra Aetate (as well as the Thirty-fourth General Congregation of the Society of Jesus): to preserve and promote those universal elements of truth that manifest themselves in different cultures and societies, through dialogue and collaboration with followers of other religions. Kennedy achieves this monumental goal by organizing the book around the ten ox-herding pictures of Zen Buddhism (also known as the ten bulls) so as to better illustrate to Christians what Zen Buddhism has to offer through the narrative of spiritual growth common to all Zen Buddhists. Each ox-herding picture (or "bull") is elegantly expanded into a chapter detailing each step in the path of the spiritual quest. Kennedy richly supplements the lessons and ideas contained in each bull with references to Western poetry and prose, making the bulls more accessible to the reader by presenting the information in different ways.For both Christian and non-Christian readers, Kennedy's introduction to Zen may come as somewhat of a surprise, because he begins with the lived components of Zen Buddhism: discipline and practice. Though Zen does have speculative features and theories (as evidenced by koans), it is primarily concrete in its approach. Unlike Christianity, Zen is also a physical skill: it must be attentively practiced for enlightenment to occur. As Kennedy notes, if it is practiced sporadically or by rote, the student cannot make any spiritual progress, thus destroying the goal of the exercise. Moreover, Kennedy indirectly echoes a Platonic critique when he warns the [End Page 183] prospective student that time alone will not produce results, let alone Enlightenment! As with the perfection of any skill, discipline requires that the student give up strengths to concentrate on weaknesses. Kennedy's anecdotes and citations beautifully illustrate the points he wishes to make. However, he is cognizant of the fact that failure is part of any spiritual growth (in fact, it is the hallmark of discipline!) and is careful not to paint Zen in overly rosy colors.While the first chapter (Kennedy's commentary and explanation of the first bull) introduces readers to the concrete aspects of Zen, the second chapter on "not-knowing" explores the application of the abstract or mental component of Zen in one's attitude toward daily circumstances. Kennedy skillfully builds on the lessons he presented in the first chapter to express several ideas, many with implications for Christianity today.Two of these ideas are "letting go" and "the loss of God."Though Zen Gifts to Christians was written well before September 2001, these twin themes have become applicable to the contemporary situation for Christians and Buddhists alike. The theme of"letting go" allows Kennedy to subtly explore how old habits (characteristic of rigidness and inflexibility) not only prevent students from realizing their Buddha-nature, but also destroy the possibility for spiritual growth and progress of any sort. This serves to highlight the second theme: the loss of God. Though the book is open and inclusive, the reader is reminded anew that Kennedy wrote the book with a Christian audience in mind. While Kennedy holds that the experience of "losing" God is common to fervent Christians (30), the student, rather than focusing on how distressing that can be, should take it as a reminder of the most primal Christian belief—namely, that a person need not adhere to any single doctrine to be able to accept God. Moreover, such an experience should jar students out of their complacency and allow them to grow further.This point... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 183-186 [Access article in PDF] Zen Gifts to Christians. By Robert Kennedy. New York: Continuum, 2000. 131 pp. Though Robert Kennedy's recent book Zen Gifts to Christians (2000) is intended for Christian readers who may be "temperamentally inclined" (i) to learn about Zen to spiritually augment their lives, it also succeeds as a work that defines the Western Buddhist community and as an introductory text (...) for those interested in Zen Buddhism. Drawing on his experiences as a Catholic priest and Zen master, Kennedy's work contributes much to the ideals expressed in the Second Vatican Council's conciliar decree Nostra Aetate (as well as the Thirty-fourth General Congregation of the Society of Jesus): to preserve and promote those universal elements of truth that manifest themselves in different cultures and societies, through dialogue and collaboration with followers of other religions. Kennedy achieves this monumental goal by organizing the book around the ten ox-herding pictures of Zen Buddhism (also known as the ten bulls) so as to better illustrate to Christians what Zen Buddhism has to offer through the narrative of spiritual growth common to all Zen Buddhists. Each ox-herding picture (or "bull") is elegantly expanded into a chapter detailing each step in the path of the spiritual quest. Kennedy richly supplements the lessons and ideas contained in each bull with references to Western poetry and prose, making the bulls more accessible to the reader by presenting the information in different ways.For both Christian and non-Christian readers, Kennedy's introduction to Zen may come as somewhat of a surprise, because he begins with the lived components of Zen Buddhism: discipline and practice. Though Zen does have speculative features and theories (as evidenced by koans), it is primarily concrete in its approach. Unlike Christianity, Zen is also a physical skill: it must be attentively practiced for enlightenment to occur. As Kennedy notes, if it is practiced sporadically or by rote, the student cannot make any spiritual progress, thus destroying the goal of the exercise. Moreover, Kennedy indirectly echoes a Platonic critique when he warns the [End Page 183] prospective student that time alone will not produce results, let alone Enlightenment! As with the perfection of any skill, discipline requires that the student give up strengths to concentrate on weaknesses. Kennedy's anecdotes and citations beautifully illustrate the points he wishes to make. However, he is cognizant of the fact that failure is part of any spiritual growth (in fact, it is the hallmark of discipline!) and is careful not to paint Zen in overly rosy colors.While the first chapter (Kennedy's commentary and explanation of the first bull) introduces readers to the concrete aspects of Zen, the second chapter on "not-knowing" explores the application of the abstract or mental component of Zen in one's attitude toward daily circumstances. Kennedy skillfully builds on the lessons he presented in the first chapter to express several ideas, many with implications for Christianity today.Two of these ideas are "letting go" and "the loss of God."Though Zen Gifts to Christians was written well before September 2001, these twin themes have become applicable to the contemporary situation for Christians and Buddhists alike. The theme of"letting go" allows Kennedy to subtly explore how old habits (characteristic of rigidness and inflexibility) not only prevent students from realizing their Buddha-nature, but also destroy the possibility for spiritual growth and progress of any sort. This serves to highlight the second theme: the loss of God. Though the book is open and inclusive, the reader is reminded anew that Kennedy wrote the book with a Christian audience in mind. While Kennedy holds that the experience of "losing" God is common to fervent Christians (30), the student, rather than focusing on how distressing that can be, should take it as a reminder of the most primal Christian belief—namely, that a person need not adhere to any single doctrine to be able to accept God. Moreover, such an experience should jar students out of their complacency and allow them to grow further.This point... (shrink)

The debate on the foundations of knowledge and meaning has gained particular attention in recent philosophical discourse. A number of commentators, including Richard Rorty, have categorized leading contemporary philosophers such as Wittgenstein as being 'anti-foundationalist". In this comprehensive analysis of Wittgenstein's concept of the form of life and its implications, Professor Conway takes issue with this characterization of Wittgenstein. Instead, the author interprets Wittgenstein as continuing the discussion of foundations, while radically transforming the very understanding of foundations.

I IT is often declared or evidently assumed that causality is some kind of necessary connexion, or alternatively, that being caused is — non-trivially ...

-- v. 2. Metaphysics and the philosophy of mind.

Feminist scholars reacted to news of Beauvoir's death in 1986 by initiating a reevaluation of her life's work, a task encouraged by Sylvie Le Bon de Beauvoir, her adopted daughter, who edited for posthumous publication many of Beauvoir's personal notebooks and letters to Sartre. Some of the most exciting new interpretations of Beauvoir's philosophy that have resulted are brought together here for the first time; many of them, indeed, were written expressly for this first volume of essays on Beauvoir's philosophy (...) written since her death. (shrink)

Heft 1. Über Intention, reine Absicht und Wahrhaftigkeit.--Heft 2. Von der Ehe.--Heft 3. Erlaubtes und verbotenes Gut.--Heft 4. Vom Gottvertrauen.

Third World debt, seen as distant from the realm of international affairs and ethics, is often subject to abstract economic analysis. Bauer argues that the way in which debt is addressed by debtors and lenders is heavily politicized and should be subjected to ethical scrutiny.

Recently some bioethicists and neuroscientists have argued for an imperative of chemical cognitive enhancement. This imperative is usually based on consequentialist grounds. In this paper, the topic of cognitive self-enhancement is discussed from a Kantian point of view in order to shed new light on the controversial debate. With Kant, it is an imperfect duty to oneself to strive for perfecting one’s own natural and moral capacities beyond one’s natural condition, but there is no duty to enhance others. A Kantian (...) approach does not directly lead to a duty of chemical cognitive self-enhancement, but it also does not clearly rule out that this type of enhancement can be an appropriate means to the end of self-improvement. The paper shows the benefits of a Kantian view, which offers a consistent ideal of self-perfection and teaches us a lesson about the crucial relevance of the attitude that underlies one’s striving for cognitive self-improvement: the lesson of treating oneself as an end in itself and not as mere means to the end of better output. (shrink)

This article explores the role of financial markets for sustainable development. More specifically, the authors ask to what extent financial markets foster and facilitate more sustainable business practices. The authors highlight that their current role is rather modest and conclude that, on the old paths, a paradoxical situation exists. On one hand, financial market participants increasingly integrate environmental, social, and governance criteria into their investment decisions, whereas on the other hand, in terms of organizational reality, there seems to be no (...) real shift toward more sustainable business practices. The authors identify two main challenges within the field of sustainable investments that are relevant for entering new avenues that may help overcome this situation. First, a reorientation toward a long-term paradigm for sustainable investments is important. Second, ESG data must become more trustworthy. From a theoretical point of view, the authors finally highlight the potential market consequences when ESG investment criteria are used. (shrink)

Cognitive values like simplicity, broad scope, and easy handling are properties of a scientific representation that result from the idealization which is involved in the construction of a representation. These properties may facilitate the application of epistemic values to credibility assessments, which provides a rationale for assigning an auxiliary function to cognitive values. In this paper, I defend a further rationale for cognitive values which consists in the assessment of the usefulness of a representation. Usefulness includes the relevance of a (...) representation regarding the investigation of a given problem and its practicability for the users. This rationale builds on the claim that any evaluation of scientific representations should pursue two aims: providing information about their credibility and providing information about their usefulness. Cognitive values relating to the usefulness of a representation and epistemic values relating to its credibility both perform a first-order function. Cognitive values are abstract, and several values with first-order functions may conflict in their application. Thus, in order for cognitive values to account for the sort of problem that is to be investigated by means of a representation, they need to be appropriately specified and weighed. Comprehensiveness, complexity, high resolution, and easy handling, for instance, may be required in a first-order function for model-based prediction of regional climate impacts but not for explaining how the global climate system works. Specifying and weighing cognitive and epistemic values relative to a given problem is a legitimate second-order function of social values. (shrink)

This book brings to the modern age wisdom on the topic of anger by four ancient authors: Seneca, Evagrius Ponticus, Cassian, and Augustine. These authors broadly represent the classic views on anger and focus on how anger inhibits spiritual growth of the soul and its relationship with God.

Meeting appropriate ethical standards for research involving human participants, mean ensuring confidentiality. It is assumed that the research participant will accept the safeguarding protocols necessary to ensure confidentiality. This assumption however oversimplifies the variation of motivations that goes into participants’ decisions to participate in research. Drawing on reflections from my fieldwork experience in Ghana, I answer the questions: Why do research participants reject confidentiality? What ethical position can one take when the researcher and the researched have conflicting perspectives about confidentiality? (...) I contend that participants with personal stake refuse confidentiality when they want to be acknowledged for their data. Rejecting confidentiality is however, embedded in the individual perspective, cultural, and political context of the study area. The ethical concerns of such refusal can be ameliorated if confidentiality is nuanced to include six categorically distinct but mutually non-exclusive stages: research-planning, ongoing-information, writing-up, reality-after-research, differential-disseminations, and no-confidentiality-clause. The paper further argues that whilst maintaining institutional allegiance in this matter is crucial, employing confidentiality should lie at the intersection of participants’ motivation for taking part in the research, the socio-cultural-specific-context of the study location and the nature of the topic being explored. (shrink)

Based on a framework that distinguishes several types, roles and functions of values in science, we discuss legitimate applications of values in the validation of computer simulations. We argue that, first, epistemic values, such as empirical accuracy and coherence with background knowledge, have the role to assess the credibility of simulation results, whereas, second, cognitive values, such as comprehensiveness of a conceptual model or easy handling of a numerical model, have the role to assess the usefulness of a model for (...) investigating a hypothesis. In both roles, values perform what we call first-order functions. In addition, cogni¬tive values may also serve an auxiliary function by facilitating the assessment of credibility. As for a third type of values, i.e. social values, their legitimate role consists in specifying and weighing epistemic and cognitive values with respect to practical uses of a simulation, which is considered a second-order function. Rational intersubjective agreement on how to specify and weigh the different values is supposed to ensure objectivity in simulation validation. (shrink)

Transcending all ideological differences, the Book of Metamorphoses (Yijing, I-Ging) has been viewed in traditional Chinese culture as a basic work not only of the art of sooth-saying, but of an understanding of the world as a whole. Among the 64 situations described therein, the 56th deals with the constellation of ‘the wanderer’ (Lü). It is symbolized by the ‘fire’ above the ‘mountain’, i.e., a fleeting phenomenon whose ephemeral character is highlighted by the fact that it appears above something as (...) solid and immovable as a mountain. (shrink)