Supposing that talk of a distinctively artistic type of value is warranted, what separates it from other sorts of value? Any plausible answer must explain both what is of value and what is artistic about artistically valuable properties. Flaws with extant accounts stem from neglect of one component or the other; the account offered here, based on careful attention to actual art-critical practices, brings both together. The “value” component depends on the capacity of artworks to provide subjectively valuable experiences, while (...) the “artistic” component relies on the specific norms constitutive of artworld institutions. Understanding artistic value in this way allows for progress on several persistent problems, including the ethical value of art, relativism in artistic value, and the proper boundaries of philosophical aesthetics. (shrink)

This chapter contains sections titled: Notes References.

The Journal of Aesthetics and Art Criticism, Volume 78, Issue 1, Page 97-100, Winter 2020.

John Henry Newman is widely acknowledged to be an important theologian. However Newman commentators suggest that his work has received little recognition by philosophers. The general consensus has been that until the latter part of the twentieth century Newman has been an isolated philosophical figure. This essay offers an historical re-evaluation of Newman's philosophical reception in order to explore whether or not his significance has been underestimated. The historical method is used in the analysis and assessment of this (...) question. The study therefore probes the general philosophical reaction to Newman's work in the nineteenth and early twentieth century. In doing so the essay offers an historical investigation and re-evaluation of the claims of Newman having a negligible philosophical legacy. (shrink)

John Henry Newman is widely acknowledged to be an important theologian. However Newman commentators suggest that his work has received little recognition by philosophers. The general consensus has been that until the latter part of the twentieth century Newman has been an isolated philosophical figure. This essay offers an historical re-evaluation of Newman's philosophical reception in order to explore whether or not his significance has been underestimated. The historical method is used in the analysis and assessment of this (...) question. The study therefore probes the general philosophical reaction to Newman's work in the nineteenth and early twentieth century. In doing so the essay offers an historical investigation and re-evaluation of the claims of Newman having a negligible philosophical legacy. (shrink)

It is a privilege to be invited to contribute to the Festschrift dedicated to Professor Johan Buitendag, Emeritus Dean, Faculty of Theology and Religion at the University of Pretoria, South Africa. While his own work often examined the relationship between theology and natural science, he was also passionate about ecumenism and, in that spirit, the present essay utilised what might be described as an inductive approach to an important ecumenical question, the unity between Methodists and Catholics. Ecumenical dialogue is often (...) undertaken from a theological and dogmatic perspective. This essay took a different approach in that it sought to inductively examine what might be described as the inner logic of two ecclesial systems (Methodist and Catholic). In doing so, it was premised upon an Aristotelian philosophical principle, epistemic fit, in that it presupposed that both these ecclesial bodies possess an intrinsic logic that can be brought to the surface in order to exhibit parallel contours in the wider ecclesial terrain.Contribution: This article fits well within the scope of HTS Teologiese Studies/Theological Studies in that it contributed to a new subdiscipline in epistemology, which explores the conceptual and epistemological dimensions of ecclesiology. Using the concept of epistemic fit, the article offered an inductive approach to some of the practical issues that emerge in ecumenical dialogue. (shrink)

This article investigates whether or not theories of justice from political philosophy, first, support the position that health research should contribute to justice in global health, and second, provide guidance about what is owed by international clinical research (ICR) actors to parties in low- and middle-income countries. Four theories—John Rawls's theory of justice, the rights-based cosmopolitan theories of Thomas Pogge and Henry Shue, and Jennifer Ruger's health capability paradigm—are evaluated. The article shows that three of the four theories (...) require the conduct of health research for justice in global health. The theories help identify the ends of justice to which ICR is to contribute, but they cannot tell us how to organize ICR to promote these ends. Aside from Ruger's health capability paradigm, the theories also lack an allocative principle for assigning specific duties to specific actors. This creates difficulties for establishing obligations for certain types of ICR actors. (shrink)

Written over the last two decades, John McDowell's papers, as a whole, deal with issues of philosophy. Specifically, separate groups of essays look at the ethical writings of Aristotle and Plato; moral questions regarding the Greek tradition; interpretations of Wittgenstein's work; and, finally, questions about personal identity and the character of first-person thought and speech.

In this new book, John McDowell builds on his much discussed Mind and World—one of the most highly regarded books in contemporary philosophy.

John Henry Newman was a theologian and vicar at the university church in Oxford who became a leading thinker in the Oxford Movement, which sought to return Anglicanism to its Catholic roots. Newman converted to Catholicism in 1845 and became a cardinal in 1879. He published widely during his lifetime; his work included novels, poetry and the famous hymn 'Lead, Kindly Light', but he is most esteemed for his sermons and works of religious thought. This volume, first published (...) in 1870, is an ambitious examination of the logical processes that underpin religious faith. Newman discusses how it is possible to believe what cannot be proven empirically, and postulates that the mind has the facility to bridge the logic gap to allow for humans to believe in things that they do not fully comprehend. A lucid and masterful work which remains relevant to contemporary discussions of faith. (shrink)

This is the second volume of John McDowell's selected papers.

Much as we would like to conceive empirical thought as rationally grounded in experience, pitfalls await anyone who tries to articulate this position, and ...

As he practices this method, what emerges through the volume is the unity of McDowell’s own views.

The religious autobiography of John Henry Newman (1801-1890), in which he discusses his conversion to Roman Catholicism.

But Joyce did not want his hero to be either Greek or English: he wanted him to be Jewish. To that end, a third archetype, and an actual historical person, comes in: Baruch Spinoza. That Joyce himself was acquainted with Spinoza from fairly early in his career seems indubitable. In 1903 he mentioned him twice in a review of J. Lewis McIntyre's Giordano Bruno.1 Also in 1903 Joyce met Synge in Paris, and the two argued about art. Synge finally told (...) Joyce, who was at this time forging his ironclad esthetic in Aristotelian or Thomistic terms, that he had a mind like Spinoza, a remark that Joyce passed on, presumably with some pride, to his mother and his brother. These are the only times in Joyce's life of which there is any published evidence of a connection between Spinoza and Joyce, and yet, as all readers of Ulysses know, Spinoza is Bloom's philosopher, and in Ulysses as a whole Spinoza plays a greater role than any other philosopher, including Aristotle and St. Thomas who appear, surprisingly, rarely and always, with one exception, in the Stephen Dedalus context. Spinoza is also a presence in Finnegans Wake. The appeal of Spinoza to Joyce both as a man and as a mind must have been considerable. · 1. How well Joyce knew Spinoza at this time is problematical. His review of McIntyre's book, entitled "The Bruno Philosophy," published in the Dublin Daily Express, 30 Oct. 1903 , is done in English style, that is, the reviewer makes assertions as if they were his own when in fact they come from the author of the book under review. Thus when Joyce says, "in his attempt to reconcile the matter and form of the Scholastics . . . Bruno had hardily out forward an hypothesis, which is a curious anticipation of Spinoza" , he is only saying what McIntyre himself had said, as the editors of The Critical Writings point out.In point of fact there is nothing "curious" about Bruno being a precursor of Spinoza. One of Spinoza's early mentors, Francis Van den Ende, introduced him early on to the philosophy of Bruno, who thus became one of the formative influences on Spinoza's thought. John Henry Raleigh, professor of English at the University of California at Berkeley, is the author of Matthew Arnold and American Culture; Time, Place, and Idea: Essays on the Novel; and a forthcoming book on Joyce, The Chronicle of the Blooms: "Ulysses" as Narrative. He is currently writing a book on Sir Walter Scott, "Ivanhoe" and Its Times. (shrink)

v. 1. General introduction to the study of Newman's philosophy.--v. 2. The text.

Genetic testing has historically been performed in the context of chronic disease and cancer diagnostics. The timelines for these tests are typically measured in days or weeks, rather than in minutes. As such, the concept that genetic information might be generated and then used to alter management in the acute setting has, thus far, not been feasible. However, recent advances in genetic technologies have the potential to allow genetic information to be generated significantly quicker. The m.1555A>G genetic variant is present (...) in one in 500 individuals and predisposes to profound hearing loss following the administration of aminoglycoside antibiotics. These antibiotics are used frequently in cases of neonatal sepsis and it is estimated that approximately 180 neonates in the UK are at risk of antibiotic induced hearing loss each year because of this genetic change. Knowledge of this variant in the acute setting would allow clinicians to prescribe alternative antibiotics. The Pharmacogenetics to Avoid Loss of Hearing study will implement a genetic point of care test for the m.1555A>G variant within two major UK based neonatal intensive care units. This represents the first trial of a genetic POCT aimed at altering management in the acute setting. This round table discussion outlines the novel ethical issues faced in the development of this trial and the legal barriers to implementation. We ask five stakeholders to provide their opinions on this trial and their perspectives on the concept of genetic testing in the acute setting.Trial registration numberISRCTN-13704894. (shrink)

" John McDowell is one of the most influential philosophers writing today. His work, ranging from interpretations of Plato and Aristotle to Davidsonian semantics, from ethics to epistemology and the philosophy of mind, has set the agenda for many recent philosophical debates. This volume contains the proceedings of the third Münsteraner Vorlesungen zur Philosophie which McDowell delivered in 1999: A lecture, entitled ""Experiencing the World"", introduces into the set of ideas McDowell developed in his groundbreaking book Mind and World. (...) The lecture is followed by ten brief essays, both interpretative and critical, in which students and faculty from the Department of Philosophy at the University of Münster discuss various aspects of McDowell's philosophy. The volume ends with responses by John McDowell. ". (shrink)

Very few biographies of Kant exist. The Neo-Kantian movement renewed interest in his life. During the last half of the 19th century, John Henry Wilbrandt Stuckenberg provided an eminently readable biography of Kant, as seen from a sympathetic, yet detached viewpoint.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

CHAPTER I1 BIOLOGY i BICHAT" Six months have passed since the centenary of the death of Bichat, which took place, in his thirty-first year, on July 22, ...

Though physicalism remains the most popular position in the metaphysics of mind today, there is still considerable debate over how to retain a plausible account of mental concepts consistently with a physicalistic world view. Philip Goff (Australasian Journal of Philosophy 89(2), 191–209, 2011) has recently argued that physicalism cannot give a plausible account of our phenomenal concepts, and that as such, physicalism should be rejected. In this paper I hope to do three things, firstly I shall use some considerations from (...) ontology to rebut Goff’s argument and consider some objections and replies. Secondly, I shall outline a version of a posteriori physicalism about phenomenal consciousness which draws on this particular ontology. Thirdly, I shall give support to this version of physicalism by arguing that it marries well with prominent theories in cognitive science, and has important advantages over other versions of a posteriori physicalism. (shrink)

Throughout his career as a theologian, deacon, priest and cardinal, John Henry Newman remained a committed believer in the value of education. A graduate of Trinity College, Oxford, his own academic experiences shaped his friendships, politics and faith. His Discourses, delivered initially as a series of lectures when he was rector of the newly-established Catholic University of Ireland, inspired a generation of young and talented Catholic scholars. Providing an intelligent but accessible analysis of the relationship between theology and (...) other academic disciplines, the lectures were celebrated in the popular press for dispensing instruction to those who 'had no traditions to guide them in forming a correct estimate of what a university ought to be'. Newman argued that a university should foster the 'diffusion and extension of knowledge' rather than religious or moral training, and that it should prepare students for life in the world. (shrink)

The essays in this volume were written when John Henry Newman was a Fellow of Oriel College, Oxford. He wrote the first, on biblical miracles "The Miracles of Scripture," in 1825-26, as a relatively young man; the other, "The Miracles of Early Ecclesiastical History," was written in 1842-43. A comparison of the two essays displays a shift in Newman's theological stances. In the earlier essay, Newman argues in accordance with the theology of evidence of his time, maintaining that (...) the age of miracles was limited to those recorded in the Old Testament scriptures and in the Gospels and Acts. He asserts that biblical miracles served to demonstrate the divine inspiration of biblical revelation and to attest to the divinity of Christ. However, with the end of the apostolic age, the age of miracles came to an end; miracles reported from the early ages of the Church Newman dismissed as suspicious and possibly fraudulent. With this view, Newman entered into an ongoing debate between the skepticism of Hume and Paine and its continuation in the utilitarianism of Bentham, on the one hand, and the views of Christian apologists rebutting Hume's arguments, on the other. In "The Miracles of Early Ecclesiastical History," Newman can be seen as coming closer to accepting the doctrines of the Catholic Church. He rejects the stance he took in "The Miracles of Scripture," now arguing for a continuity of sacred history between the biblical and ecclesiastical periods. He had clearly abandoned the position of "evidence theologians" that miracles ended after the time of the Apostles. Newman's movement between the writing of the two essays is essentially a growing into a deeper awareness of the Church as a divine society in whose life miracles and supernatural gifts were to be expected. (shrink)

This classic of Christian apologetics seeks to persuade the skeptic that there are good reasons to believe in God even though it si impossible to understand the Deity fully. First written over a century ago, the _Grammar of Assent _speaks as powerfully to us today as it did to its first readers. Because of the informal, non-technical character of Newman's work, it still retains its immediacy as an invaluable guide to the nature of religious belief. An introduction by Nicholas Lash (...) reviews the background of the _Grammar, _highlights its principal themes, and evaluates its philosophical originality. (shrink)