This book offers both theoretical overviews and practical approaches for educators, academics, education students and parents who are interested in transforming schools. It encourages reinvigorating approaches to learning and teaching that can easily be integrated into both public and private K-12 school classrooms, with many ideas also applicable to higher education. It supports an educational system based on the beliefs that heart and spirit are intertwined with mind and intellect, and that inner peace, wisdom, compassion, and conscience can be developed (...) together with academic content and skills. (shrink)

"Faith Has Its Reasons" shows readers how struggles, heartache, and tears can transform from a nightmare into a ministry. This book contains the encouragement to take the first steps out of grief and climb the mountain out of the valley of the shadow of death. This book will also inspire those that may question heaven. A child's amazing visits to heaven gave him the courage to tell others about Jesus. His bravery and boldness after dying and losing his father will (...) open your eyes to how God can use an unthinkable tragedy for His glory. If you have endured a catastrophic loss and questioned God, this book will show you how to persevere and find happiness again. (shrink)

Originally published in 1964, this book critically examines some philosophical theories of the relation between reason and morality, with particular reference to the writings of Cudworth, Locke, Clarke, Hume and Kant. It also discusses the ways in which conduct may be assessed or criticised, and of the extent to which these ways of assessment may amount to, or be connected with, moral assessment. The conclusion shows how far and in what ways rational moral judgment is possible and what are its (...) inevitable limitations. (shrink)

Originally published in 1964, this book critically examines some philosophical theories of the relation between reason and morality, with particular reference to the writings of Cudworth, Locke, Clarke, Hume and Kant. It also discusses the ways in which conduct may be assessed or criticised, and of the extent to which these ways of assessment may amount to, or be connected with, moral assessment. The conclusion shows how far and in what ways rational moral judgment is possible and what are its (...) inevitable limitations. (shrink)

First published in 1949. This title provides an introduction into the subject of aesthetics, and the problems associated with it. Aesthetics is not strictly a criterion or rule for production or appreciation, and cannot directly alter our aesthetic experiences, but only helps us to understand them. _An Introduction to Aesthetics _explores this theory, and will be of interest to students of both art and philosophy.

It would be an exaggeration to say that the Victorian age in England was philosophically barren; but it would not be a great exaggeration. By this somewhat uncomplimentary opening, I do not mean to imply that Victorian England contained no competent philosophers at all. Indeed, if one considers thinkers of the second and lower ranks only, their literary productivity was probably greater than those of any previous period in English, or even British, history, even if in sheer numbers they can (...) hardly compete with the prolific hordes of our own century. It is at the very highest level of philosophical greatness and originality that one finds the Victorian age wanting. The great period of British philosophy, which runs roughly from the 1630s to the 1770s, contains at least three thinkers who cannot be matched in the succeeding 140 years, Hobbes, Locke and Hume. (shrink)

I agree with most of Mr. Kemp's paper, “Generalization in the Philosophy of Art” but on his position at one point I should like briefly to comment.

It would be an exaggeration to say that the Victorian age in England was philosophically barren; but it would not be a great exaggeration. By this somewhat uncomplimentary opening, I do not mean to imply that Victorian England contained no competent philosophers at all. Indeed, if one considers thinkers of the second and lower ranks only, their literary productivity was probably greater than those of any previous period in English, or even British, history, even if in sheer numbers they can (...) hardly compete with the prolific hordes of our own century. It is at the very highest level of philosophical greatness and originality that one finds the Victorian age wanting. The great period of British philosophy, which runs roughly from the 1630s to the 1770s, contains at least three thinkers who cannot be matched in the succeeding 140 years, Hobbes, Locke and Hume. (shrink)