Until fairly recently a common way of doing history of science was to pick up an important strand of contemporary scientific thought and to trace its origin back to the philosophical tangle of the scientific revolution. This approach conveniently by-passed the breakdowns of once useful and pervasive theories, and neglected the long intellectual journeys along devious routes. History of science read like a success story; the pioneers who failed were neither dismissed nor excused; they were simply ignored. The historian knew (...) what he was hunting for and he was careful to limit his search to areas where his quarry was sure to be found. This method, which has been dubbed the precursor-view, stands in contrast—albeit, not in opposition—to the contextual method, which aims at a better understanding of the actual thought-processes of the early scientists. On this second view, history of science must not only account for present theories in the light of past developments, it must also assess old theories in terms of the scientist's conceptual framework, and judge them against the background of the world picture of his age. This may lead the historian down the blind alleys of the past, chasing spurious attempts at explaining the nature of physical reality, but it can clear the ground for a less anachronistic interpretation of the emergence of modern science and the actual process of discovery. History of science acts as a winnowing fork, but we cannot suppose that the discoverer himself always separated the wheat from the chaff, and we must be ever wary of equating the dream with the task. (shrink)

The authors have attempted a sustained exploration of the cluster of problems involved in the relationship between Christian faith and intellectual integrity. They alternate brief essays, each picking up where the other left off. The latter sections tend to become somewhat technical for a book intended for use by undergraduate students, but there is some fruitful philosophical encounter which could make this book useful in courses in the philosophy of religion.--R. J. W.

We tested the hypothesis that perception of an alternative image in ambiguous figures would be manifest as high-frequency (gamma) components that become synchronized over multiple scalp sites as a ''cognitive binding'' process occurs. For 171 combinations of data from 19 electrodes, obtained from 17 subjects and 10 replicate stimuli, we calculated the difference in correlation between the response to first seeing an ambiguous figure and when the alternative percept for that figure became consciously realized (cognitively bound). Numerous statistically significant correlation (...) differences occurred in all frequency bands tested with ambiguous-figure stimulation, but not in two kinds of control data (a reaction-time test to sound stimuli and a no-task, mind-wandering test). Statistically significant correlation changes were widespread, involving frontal, parietal, central, and occipital regions of both hemispheres. Correlation changes were evident at each of five frequency bands, ranging up to 62.5 Hz. Most of the statistically significant correlation changes were not between adjacent sites but between sites relatively distant, both ipsilateral and contralateral. Typically, these correlation changes occurred in more than one frequency band. These results suggest that cognitive binding is a distinct mental state that is reliably induced by ambiguous-figure perception tasks. Coherent oscillations at multiple frequencies may reflect the mechanism by which such binding occurs. Moreover, different coherent frequencies may mediate different components of the total cognitive-binding process. (shrink)

These volumes contain a selection of Morgenthau's articles, speeches, etc., written over the past two decades. Some of the material has been re-written, either to bring it up to date or to fit it better into the plan of this work. Morgenthau has not simply collected some old essays; he has coherently combined essays on political philosophy with comment on concrete political issues in which the practical consequences of his theory are spelled out. His version of political realism is clearly (...) stated and defended, especially in the opening essays of the first and third volumes, and his discussions of specific problems speak relevantly to contemporary political issues.--R. J. W. (shrink)

A clear, well-written, but overly rapid introduction to Kroner's philosophical system. There is a brief biography and a good bibliography. The exposition proper is done in only eighty-eight pages, and in spite of good organization and careful writing gives a skeletal structure without sufficient flesh. Read along with one or more of Kroner's works, this book would help one to see how particular ideas fit into the larger system.--R. J. W.

The author maintains that for each of these religions, the present tendency toward a global culture requires: 1) a return to fundamental themes, distinguishing these from cultural accretions, and 2) the exploration of the extent to which these four religions share themes, e.g., the idea of the revelation of the Divine in all of human history. Unfortunately, this book does not contribute much to this project. The separate discussions of each religion do not give enough of the content of the (...) thought of each to make clear its fundamental themes. Redundancies are frequent, and there is a tendency to substitute a list of theologians for summaries of their thought.--R. J. W. (shrink)

The author of Plato's Use of Fallacy has provided a felicitous new translation of the Euthydemus. Notes are supplied to explain arguments which depend on peculiarities of Greek. The introduction points out, but deliberately avoids settling, questions raised by the dialogue, allowing Plato to speak for himself.—R. J. W.

Intended to complement the reading of Hume's own works in a philosophy course, this is a collection of recent journal articles on Hume's thought and relevant philosophical problems. Included are essays by Flew, Price, Strawson, Broad, Gasking, Penelhum, and Popper. This book should prove useful in making readily available discussions relating Hume's philosophy to contemporary problems.—R. J. W.

A collection of discussions of Descartes' philosophy, ranging from Gassendi to Ryle. Since it brings together a considerable amount of relevant material, it may prove useful as a pedagogical supplement to the Meditations.—R. J. W.

A collection of Bainton's shorter papers on the Reformation period, some extensively revised. Most of the essays deal with either Luther or the "Left Wing" of the Reformation. Whether the topic is "The Struggle for Religious Liberty," or "Luther on Birds, Dogs, and Babies," Bainton maintains a high level of scholarship and style.—R. J. W.

An excellent collection of Newman's writings, especially his late works on education, philosophy and theology. A few of his Anglican works and some autobiographical material are included, but only enough to give a sketch of his development.—R. J. W.

An examination of secular attempts—literary, psychiatric, and philosophical—to come to terms with death. The author assumes that for most moderns, apparently including himself, religious solutions are not viable alternatives. His knowledge of Western literature on the subject is vast, and he provides extensive bibliography and notes. Critical analysis is often schematic, however. There is also an inclination to substitute psychoanalysis of an author for argument against his theories. Ironically, the primary impressions left by this book are, first, the inadequacy of (...) most secular views, and second, the proximity of the author's conclusion to that of many theologians, a relationship of which he seems unaware.—R. J. W. (shrink)

A readable new translation of commentaries of interest to Biblical exegetes as well as Calvin scholars. Calvin's own doctrine is often more clearly stated here than in the Institutes, and in spite of his polemical situation, much of the commentary is fresh and interesting.—R. J. W.

A survey of the history of the ideal of a balance between man and nature in America, this book outlines the development of the conservation movement and summarizes the thinking of such men as Thoreau. One misses a critical discussion of the men and ideas opposed by the conservationists, e.g., Carnegie. The discussion of contemporary problems, the population-explosion and the arms race, is provocative but less careful and well-documented than the rest of the book.—R. J. W.

A popular and, on the whole, sympathetic introduction to Kierkegaard. The author, a leading evangelical theologian, tries to separate criticism from exposition. His interest is clearly in Kierkegaard as theologian, not as philosopher.—R. J. W.

In this, the 1965 Aquinas Lecture, Dr. Riedl examines the future of universities in the light of three basic discrepancies between their historical functions and present roles: loss of their status as sole agency for the advancement of learning, loss of their function as educator of clerics, and loss of their role as sole arbiters of professional education and standards. He concludes that we need a theory of administration that allows decentralization of control without compartmentalization, a theory of creativity in (...) research and teaching, and a theory of colleagueship that does justice to the realities of institutional and professional loyalties.—R. J. W. (shrink)

Here is Plotinus in a truly useful form; useful, that is, for teachers of the history of philosophy who have felt uneasy at having to omit one of the seminal figures in its development. Ten treatises are included, each in its entirety, conveying the complexity of Plotinus' thought surprisingly well. One can find little fault with either selection or translation. In addition, the editor has provided a good introduction, notes on Plotinus' sources, an appendix of related readings, a glossary, and (...) an annotated bibliography.—R. J. W. (shrink)

While in principle probabilistic logics might be applied to solve a range of problems, in practice they are rarely applied at present. This is perhaps because they seem disparate, complicated, and computationally intractable. However, we shall argue in this programmatic paper that several approaches to probabilistic logic into a simple unifying framework: logically complex evidence can be used to associate probability intervals or probabilities with sentences.

One finds here a collection of what theologians, philosophers, poets, and biblical writers have had to say about omnipotence, with the conclusion that Jonathan Edwards was correct.—R. J. W.

This new translation makes Xenophon's interpretation of Socrates readily available for the first time in a low-priced edition. With the exception of unnecessarily literal repetitions of "by Zeus," the translation is smooth. The introduction is somewhat restricted in its usefulness by the assumption that those who condemned Socrates could not have understood what they were doing and by a tendency to blur differences between Plato's and Xenophon's portraits of Socrates.—R. J. W.

Mourant has provided a carefully edited, topically organized anthology. The introductions are clearly written. One still waits, however, for an Augustinian anthology which reveals, rather than conceals Augustine's development.—R. J. W.

ABSTRACT Joseph Addison played a key role in Nicholas Phillipson's pioneering studies of eighteenth-century Scottish culture and philosophy. Post-Union Scots were in search of renewed civic purpose now political power had headed to Westminster. They found it in Addison's Spectator essays discussing virtuous living. This article pays homage to Phillipson's work by expanding the scope of the study of Addison's reception in eighteenth-century Scotland. A survey of the publishing history of Addison's works north of the border indicates additional roles for (...) the English essayist in Scotland. Addison's political works, especially his tragedy Cato, were drawn on by pro-Unionists and anti-Jacobites. His religious writings were held in high regard, while both High Flying and Moderate churchmen imitated his style. Addison was important as important within Scottish aesthetics as he was within the Humean discourse of civic morality, though, as with Hume's and Smith's treatment of Addison, Scottish aestheticists quickly superseded Addison's discussion of the ‘pleasures of the imagination’. There are, then, several additional ‘Addisons’ on top of those identified by Phillipson. (shrink)

The Bible has influenced contemporary culture both positively and negatively. The present volume is a collection of papers that were discussed at an international colloquium on the use of the Bible in Ethics in the Department of Biblical Studies at the University of Sheffield in April 1995. Participants came from many parts of the world and from different backgrounds, and the papers reflect their varied interests and the contexts in which they work. The contributors, in addition to the three editors, (...) are John Barton, Bruce Birch, Mark Brett, Mark Chapman, David Clines, Philip Davies, Cheryl Exum, Stephen Fowl, Norman Gottwald, John Haldane, Walter Houston, Sharon Ringe, Chrisopher Rowland, Lisa Sowle Cahill and Gerald West. (shrink)

This volume is based on a sharp distinction between the history of philosophy and the history of ideas. Its essays on the major philosophers of past and present make little attempt to trace historical connections, but rather concentrate on exposition and criticism. In general the individual authors are experts on the philosophers they discuss, and the level of the exposition is high. Most of the contributors are British, and practitioners of the method of linguistic analysis. This gives the volume a (...) rather tendentious tone.—R. J. W. (shrink)

Those who find Buber's mature works, especially I and Thou, difficult will benefit from this early book. In it one can see Buber struggling with the same problems in a way which focuses them more clearly than in later works, even if the solution is less satisfactory. The translation is lucid, and the introduction is a substantial essay which provides an excellent entrée to Buber's thought, as well as to this book.—R. J. W.

The first of a series of volumes containing Albright's shorter writings, some never before published, and the rest revised. In this volume Albright develops his philosophy of history more explicitly than elsewhere, elaborating his distinction between proto-logical, empirico-logical and logical levels of thought. He is very critical of philosophical system-building, especially of the idealistic type, and he sharply contrasts post-Kantian developments in epistemology with what he regards to be the correct epistemology of history. In addition to these broad considerations, there (...) are more technical discussions of Near Eastern religions, review articles of philosophical historians, and an autobiographical sketch. This volume reflects the great range and quality of scholarship which have made its author one of America's most famous scholars.—R. J. W. (shrink)

A wide-ranging anthology intended for introductory courses in philosophy. This book is arranged by topics, which include the nature of philosophy, ethics, epistemology, metaphysics, philosophy of religion, social philosophy, aesthetics and the philosophy of science. At least one contemporary philosopher is represented within almost every category. The readings are brief, and are chosen more to bring specific problems into focus than to be representative of their authors.—R. J. W.