Concepts and problems; The calculus of inductive probability; Alternative inductive logics and the justification of induction; Probability and action; The pragmatic theory of inductive probability; The logic of causal statements as a formal language; The logic of causal statements as a model of natural language; The dispositional theory of empirical probability; Cause and chance in space - time systems; The presupposition of theory induction; Chance, cause, and reason.

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ANNOUNCEMENT has just recently come from the University of Pennsylvania that one of the professors in the University is preparing the first English translationof the eminent Franciscan's "opus magniam". The Editor.

Atlas, S. On the relation between subject and object.--Bamberger, B. Religion and the arts.--Bemporad, J. Man, God, and history.--Braude, W. C. The two lives of Hillel's sandwich.--Chapman, C. B. The health guilds, the public interest and the malpractice dilemma.--Feuer, L. Influence of Abba Hillel Silver on the evolution of Reform Judaism.--Hackerman, N. Ignorance, the motivation for understanding.--Hartshorne, C. Whitehead's metaphysical system.--Ogden, S. M. Prolegomena to a Christian theology of nature.--Sandmel, S. The rationalist denial of Jewish tradition in Philo.--Shakow, D. Educating (...) the mental health researcher for potential development in man.--Turner, D. An Ashendene dozen from the Levi A. Olan collection of fine books.--Olan, L. A. A preliminary summing up. (shrink)

Few accounts have survived detailing the techniques employed for the production of optical glass for astronomical and microscopical instruments during the seventeenth century in Italy; the period during which the art was being developed in the shops of Eustachio Divini and Giuseppe Campani, and other optical instrument-makers. Indeed, few of the tools of the lens-makers have been described in any detail, and few if any have survived. Consequently, the discovery of a hitherto apparently unknown Italian treatise, or what appears to (...) have been notes for a shop manual of the period, is a contribution to present knowledge of lens-making technology even though the identity and region of the author remain unknown. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

Bioregionalists have championed the utility of the concept of the watershed as an organizing framework for thought and action directed to understanding and implementing appropriate and respectful human interaction with particular pieces of land. In a creative analogue to the watershed, permaculturist Arthur Getz has recently introduced the term “foodshed” to facilitate critical thought about where our food is coming from and how it is getting to us. We find the “foodshed” to be a particularly rich and evocative metaphor; (...) but it is much more than metaphor. Like its analogue the watershed, the foodshed can serve us as a conceptual and methodological unit of analysis that provides a frame for action as well as thought. Food comes to most of us now through a global food system that is destructive of both natural and social communities. In this article we explore a variety of routes for the conceptual and practical elaboration of the foodshed. While corporations that are the principal beneficiaries of a global food system now dominate the production, processing, distribution, and consumption of food, alternatives are emerging that together could form the basis for foodshed development. Just as many farmers are recognizing the social and environmental advantages to sustainable agriculture, so are many consumers coming to appreciate the benefits of fresh and sustainably produced food. Such producers and consumers are being linked through such innovative arrangements as community supported agriculture and farmers markets. Alternative producers, alternative consumers, and alternative small entrepreneurs are rediscovering community and finding common ground in municipal and community food councils. Recognition of one's residence within a foodshed can confer a sense of connection and responsibility to a particular locality. The foodshed can provide a place for us to ground ourselves in the biological and social realities of living on the land and from the land in a place that we can call home, a place to which we are or can become native. (shrink)

In his review, Walter (2012) links conceptual perspectives on empathy with crucial results of neurocognitive and genetic studies and presents a descriptive neurocognitive model that identifies neuronal key structures and links them with both cognitive and affective empathy via a high and a low road. After discussion of this model, the remainder of this comment deals more generally with the possibilities and limitations of current neurocognitive models, considering ways to develop process models allowing specific quantitative predictions.

Logic and Reality is a collection of essays by philosophers, logicians, mathematicians, and computer scientists, celebrating the work of the late distinguished philosopher Arthur Prior on the eightieth anniversary of his birth. Topics range from philosophical discussions of the nature of time and of the nature of logic itself, to descriptions of computer systems that can reason and take account of the fact that they exist in a temporal world.

These essays in aesthetics by the philosopher Ernst Bloch belong to the tradition of cultural criticism represented by Georg Lukács, Theodor Adorno, and Walter Benjamin. Bloch's fascination with art as a reflection of both social realities and human dreams is evident in them. Whether he is discussing architecture or detective novels, the theme that drives the work is always the same - the striving for "something better," for a "homeland" that is more socially aware, more humane, more just.The book (...) opens with an illuminating discussion between Bloch and Adorno on the meaning of utopia; then follow 12 essays written between 1930 and 1973, on topics as diverse as aesthetic theory, genres such as music, painting, theater, film, opera, poetry, and the novel, and perhaps most important, popular culture in the form of fairy tales, detective stories, and dime novels.Ernst Bloch was a profoundly original and unorthodox philosopher, social theorist, and cultural critic. The MIT Press has previously published his Natural Law and Human Dignity and his magnum opus, The Principle of Hope. The Utopian Function of Art and Literature is included in the series Studies in Contemporary German Social Thought, edited by Thomas McCarthy. (shrink)

Current and recent philosophy of history contemplates a deep change in fundamental notions of the presence of the past. This is called breaking up time. The chief value for this change is enhancing the moral reach of historical research and writing. However, the materialist view of reality that most historians hold cannot support this approach. The origin of the notion in the thought of Walter Benjamin is suggested. I propose a neo-idealist approach called perennialism, centered on recurrent moral dilemmas (...) and choices. This suggests a view of the relations of moral thought and ontology placed in the diachronic context that historians study. (shrink)

Arthur I. Miller is a master at capturing the intersection of creativity and intelligence. He did it with Einstein and Picasso, and now he does it with Pauli and Jung. Their shared obsession with the number 137 provides a window into their genius. --Walter Isaacson.