The last decades of research have consistently found strong associations between divorce and adverse health outcomes among adults. However, limitations of a majority of this research include lack of “real-time” research, i.e., research employing data collected very shortly after juridical divorce where little or no separation periods have been effectuated, research employing thoroughly validated and population-normed measures against which study results can be compared, and research including a comprehensive array of previously researched sociodemographic- and divorce-related variables. The current cross-sectional study, (...) including 1,856 recently divorced Danes, was designed to bridge these important gaps in the literature. Mental and physical health were measured using the Short Form 36 -2. Analyses included correlational analyses, t-test comparisons, and hierarchical multiple regression analyses. The study found that the health-related quality of life of Danish divorcees was significantly worse than the comparative background population immediately following divorce. Across gender, higher levels of divorce conflict were found to predict worse mental health, and worse physical health for women, even when controlling for other socio-demographic variables and divorce characteristics. Among men, lower age and higher income predicted better physical health, while more children, more previous divorces, participant divorce initiation, new partner status, and lower levels of divorce conflict predicted better mental health. Among women, higher income, fewer previous divorces, new partner status, and lower levels of divorce conflict predicted better physical health while higher income, participant divorce initiation, new partner status, and lower levels of divorce conflict predicted better mental health. The findings underscore the relevance of providing assistance to divorcees who experience higher levels of divorce conflict immediately following divorce, in seeking to reduce potential long-term negative health effects of divorce. (shrink)

This study examines the outcomes of a four-year faculty learning community (FLC) that aimed to transform departmental ethics curriculum by supporting Earth Sciences faculty members as they ethically inquired into their teaching of ethics and refined existing courses in alignment with an Integrated Community-Engaged Learning and Ethical Reflection (ICELER) framework. We present ethnographic case studies that unpack processes through which three faculty members transformed undergraduate courses. We assembled case studies by triangulating interview data, course artifacts, and faculty reflections. We examine (...) how faculty (1) built awareness around teaching ethics, (2) took responsibility for and made judgments about teaching ethics, (3) experimented by designing and implementing ICELER-inspired courses, and (4) interrogated the outcomes of their ethics teaching, utilizing findings to enhance awareness and revise courses. The paper closes by introducing a model detailing how instructors inquire into ethics teaching and how model components might inspire future educational practice and research. (shrink)

Theories in the behavioral sciences are constrained so that stated relationships are empirically testable and explanations have predictive power. These constraints constitute the classical paradigm, and are trivial just when ?causal relationships? do not hold. It appears that such relationships do not hold for linguistic, and presumably other, behaviors, thus precluding study within the classical paradigm. This compels study of those behaviors in terms of the non?traditional approach to testability and explanation developed in Chomskyan linguistics. These constitute the grammatical paradigm. (...) The existence of two paradigms requires that any inquiry begin by determining which paradigm is appropriate. (shrink)

Controversy and activism have long been linked to the subject of primate research. Even in the midst of raging ethical debates surrounding fertility treatments, genetically modified foods and stem-cell research, there has been no reduction in the campaigns of activists worldwide. Plying their trade of intimidation aimed at ending biomedical experimentation in all animals, they have succeeded in creating an environment where research institutions, often painted as guilty until proven innocent, have avoided addressing the issue for fear of becoming targets. (...) One area of intense debate is the use of primates in stroke research. Despite the fact that stroke kills more people each year than AIDS and malaria, and less than 5% of patients are candidates for current therapies, there is significant opposition to primate stroke research. A balanced examination of the ethics of primate stroke research is thus of broad interest to all areas of biomedical research. (shrink)

Controversy and activism have long been linked to the subject of primate research. Even in the midst of raging ethical debates surrounding fertility treatments, genetically modified foods and stem-cell research, there has been no reduction in the campaigns of activists worldwide. Plying their trade of intimidation aimed at ending biomedical experimentation in all animals, they have succeeded in creating an environment where research institutions, often painted as guilty until proven innocent, have avoided addressing the issue for fear of becoming targets. (...) One area of intense debate is the use of primates in stroke research. Despite the fact that stroke kills more people each year than AIDS and malaria, and less than 5% of patients are candidates for current therapies, there is significant opposition to primate stroke research. A balanced examination of the ethics of primate stroke research is thus of broad interest to all areas of biomedical research. (shrink)

This chapter focuses on Martin Heidegger, who describes people's lives as “indifferent” until they experience angst, the genuine fear resulting from the realization that death is inevitable. There are many ways to experience angst. It could result from a near‐death experience (like Doctor Stephen Strange's car accident), the death of a loved one, or even from exposure to a work of art—such as the film Doctor Strange. Philosophers have argued for decades about Heidegger's affiliation with the Nazis, some claiming (...) that one should not read his philosophy because of this taint. A similar issue also arises when Strange discovers that the Ancient One had been drawing power from the Dark Dimension to extend her life. Once the Ancient One recognizes that Doctor Strange could replace her, she is ready to accept death, even though she prolongs the final moment to enjoy her last sight of snow. (shrink)

The auteur theory of film-making (usually attributed in film to the French director Francais Truffaut) is explored with specific reference to the films of Alfred Hitchcock. It is argued that Hitchcocks’s films, in particular his later films, present a common theme which is in fact quite consistent with the outlook of Phenomenological Existentialism, especially as it was espoused by the philosophers Jean-Paul Sartre and Martin Heidegger.To support this position, textual analyses of various films directed and produced by Hitchcock are (...) presented, including Rear Window, The Trouble with Harry, The Wrong Man, and Vertigo. The effects of this approach and its philosophical implications far the film-going audience are also examined. (shrink)

The auteur theory of film-making (usually attributed in film to the French director Francais Truffaut) is explored with specific reference to the films of Alfred Hitchcock. It is argued that Hitchcocks’s films, in particular his later films, present a common theme which is in fact quite consistent with the outlook of Phenomenological Existentialism, especially as it was espoused by the philosophers Jean-Paul Sartre and Martin Heidegger.To support this position, textual analyses of various films directed and produced by Hitchcock are (...) presented, including Rear Window, The Trouble with Harry, The Wrong Man, and Vertigo. The effects of this approach and its philosophical implications far the film-going audience are also examined. (shrink)

English summary: The question of how to determine the relationship between faith and knowledge is still one of the key questions in theology as well as in the philosophy of religion. Martin Schmuck suggests an answer to this question by illustrating Charles Sanders Peirce's philosophy of religion, which is based upon experience, common sense and pragmatism, in the sense of a strong interdependency of the religious and the scientific approach to one single reality. German description: Die Frage nach der (...) Bestimmung des Verhaltnisses von Glaube und Wissen gehort noch immer zu den zentralen Fragen der Theologie und Religionsphilosophie. Auf diese Frage gibt Martin Schmuck eine Antwort, indem er die auf Erfahrung, common sense und Pragmatismus aufbauende Religionsphilosophie von Charles Sanders Peirce im Sinne einer strengen Komplementaritat des religiosen und (natur-) wissenschaftlichen Zugangs zur einen Wirklichkeit entfaltet. Aus der Kritik an Peirces indeterministischer Metaphysik entwickelt er die Alternative einer naturalistischen Ontologie auf dem Stand der aktuellen wissenschaftlichen Diskussion um Dispositionen und Naturgesetze, die wichtige Aspekte der Philosophie Peirces - insbesondere den objektiven Idealismus, die Modalontologie und die Kontinuumsphilosophie - in neuer Weise zur Geltung bringt. 'Religion of Science' und Ontologie werden anschliessend fur das Projekt einer modernen Theologie des christlichen Glaubens fruchtbar gemacht, welche die christlichen Glaubensaussagen konsequent naturalistisch interpretiert. (shrink)

George Berkeley's apparently strange view – that nothing exists without a mind except for minds themselves – is notorious. Also well known, and equally perplexing at a superficial level, is his insistence that his doctrine is no more than what is consistent with common sense. It was every bit as crucial for Berkeley that it be demonstrated that the colors are really in the tulip, as that there is nothing that is neither a mind nor something perceived by a mind. (...) In what follows, I shall attempt to re-examine Berkeley's argument in terms of what it appears to have meant to him. I am especially interested in the connection between Berkeley's thought concerning the relation between perception and metaphysics and that of Maurice Merleau-Ponty, with whom, perhaps surprisingly, Berkeley shared a great many intuitions and concerns. Thus part of my objective is to compare and contrast the work of two thinkers who had many common interests, and whose thought frequently led them down similar paths. I shall be especially interested in apparent points of departure, both those that turn out to reflect real divergences and those which reflect confusions of one kind or another. My main objective, however, is not mere textual analysis. Like both Berkeley and Merleau-Ponty, my main hope is to make progress in clarifying how things are. As odd as some of Berkeley's pronouncements may sound to contemporary ears – concerning especially the metaphysical consequences of what he regarded as perceptual facts – I shall argue that, in substance, he was often not far wrong at all – at least as measured by important strands of more contemporary work on the subject. More particularly, I shall contend that for going a long way down an extraordinarily fruitful path which has been subsequently explored more fully by (especially) Martin Heidegger, Merleau-Ponty, Nelson Goodman and Hilary Putnam, Berkeley deserves considerably more credit than he is usually accorded as a progenitor of contemporary approaches to metaphysical issues. (shrink)

INTRODUCTION: In accounts of the two-factor theory of delusional belief, the second factor in this theory has been referred to only in the most general terms, as a failure in the processes of hypothesis evaluation, with no attempt to characterise those processes in any detail. Coltheart and Davies attempted such a characterisation, proposing a detailed eight-step model of how unexpected observations lead to new beliefs based on the concept of abductive inference as introduced by Charles Sanders Peirce. METHODS: In this (...) paper, we apply that model to the explanation of various forms of delusional belief. RESULTS: We provide evidence that in cases of delusion there is a specific failure of the seventh step in our model: the step at which predictions from hypotheses are considered in the light of relevant evidence. CONCLUSIONS: In the two-factor theory of delusional belief, the second factor consists of a failure to reject hypotheses in the face of disconfirmatory evidence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:246 HISTORY OF PHILOSOPHY lish a line of succession from Schleiermacher to Stenzel and further on to some of the most recent Platonic scholars in Germany. In this connection the peculiar character of Platon der Erzieher is a side issue. Gaiser seems only moderately interested in paideia and even tries to free Stenzel from the suspicion that he should have considered paideia as the essence of Platonism. Some (...) sentences in Stenzel's book which might suggest such an opinion are said to be "consciously one-sided formulations" (p. viii, note 7). Gaiser's true interest is Plato's ontology. Nothing explains his stand better than his endorsement of H. J. Kr~imer's representative work Arete bei Platon und Aristoteles. Kr~imer, whose major objective is a reconstruction of what he thinks was Plato's esoteric philosophy, has emphatically declared that he arrived at his results by pursuing the method and the factual interests of Stenzel. Gaiser's attempt to locate Stenzel's position must be understood in the light of this and perhaps similar declarations.1 This is not the place to discuss those of Stenzel's theories which are at best touched upon in Platon der Erzieher or even the theories of those who proclaim to be his heirs. There is, however, one point on which I insist. Gaiser tries to link Stenzel with Heidegger and points to the interest which Stenzel took in Heidegger in his later years. Platon der Erzieher appeared in the same year as Sein und Zeit. I believe that the two works belong to entirely different worlds. Whereas Heidegger powerfully broke up new dimensions of thought, the philosopher Stenzel, for better or worse, represents a period which had reached its end when he died in 1934. ERNST MORITZ MANASSE North Carolina College at Durham Anonymous Prolegomena to Platonic Philosophy. Introduction, Text, Translation and Indices by L. G. Westerink. (Amsterdam: North-Holland Publishing Co., 1962. Pp. lii + 69.) L. G. Westerink, whose interest in the Alexandrian commentators on Plato has already borne ample and distinguished fruit in his editions of the Alcibiades commentaries of Olympiodorus and Proclus and of Damascius' lectures on the Philebus, has now further enriched our knowledge of Platonic studies in the sixth century A.D.by publishing a new critical text of a little-known set of introductory lectures to Plato, which originated in the Alexandrian school. The importance of the present work is indicated by the facts that the last critical text of these prolegomena, which forms part of a tenth-century manuscript in the Vienna National Library (Vindob. 1Cf. also Gaiser's new book Platons Ungeschriebene Lehre (Stuttgart, 1963), which appeared after this review was written. BOOK REVIEWS 247 phil. gr. 314), was published over a century ago by K. F. Hermann in his Appendix Platonica, and that the most recent commentary is that of L. Skowronski in a dissertation published in 1884. In other words, nothing substantial had appeared on the Prolegomena after the publication of the Commentaria in Aristotelem Graeca, and Westerink's great merit consists in bringing to bear upon the present work the insights gained from a study of these Aristotelian commentaries. For the same professors taught both Plato and Aristotle at Alexandria, and not only did their teaching of one color their views on the other, but they frequently borrowed ideas, quotations, stories, and even phrases from one another. The chief aim of the Introduction (pp. ix-l) is to investigate the authorship of the Prolegomena, which the almost unanimous agreement of scholars since 1675 (the one exception is Beutler in RE s.v. "Olympiodorus") had attributed to Olympiodorus. W. begins by establishing the Alexandrian background of these lectures and by discussing, one by one, the characteristic beliefs of the various members of the school and the way in which these are reflected in introductory lectures to Aristotle. This is followed by a painstaking analysis of the sources of the Prolegomena and finally the conclusion that the present text belongs "in the immediate surroundings of Olympiodorus and Elias" (p. xlix). Discrepancies between the biography of Plato here and in Olympiodorus' commentary on the A lcibiades militate, according to W., against Olympiodorus' authorship, although... (shrink)

The large-scale and intensive collection and analysis of digital data (commonly called “Big Data”) has become a common, popular, and consensual research method for the social sciences, as the automation of data collection, mathematization of analysis, and digital objectification reinforce both its efficiency and truth-value. This article opens with a critical review of the literature on data collection and analysis, and summarizes current ethical discussions focusing on these technologies. A semiotic model of data production and circulation is then introduced to (...) problematize the view that digital data has ceased to stand for a formalization method (a possible kind of representation among others), and effectively “becomes the world itself” (a direct presentation of the world outperforming all other modes of representation). Following Charles Sanders Peirce’s semiotics and pragmaticist philosophy, we characterize digitalization as a hypersymbolic semiotic process, and we highlight the naturalization of meaning, the illusion of iconicity, and rhetorical efficiency on which data’s truth value relies within the context of its large-scale, profit-driven, and results-oriented research uses. This outlines some epistemological and ethical implications of data’s visualization, use, and authority, and indicates avenues for critical semiotics of contemporary data science and analysis. (shrink)

Susanne Langer was a student at Radcliffe College between 1916 and 1926---a highly transitional period in the history of American philosophy. Intellectual generalists such as William James, John Dewey, and Josiah Royce had dominated philosophical debates at the turn of the century but the academic landscape gradually started to shift in the years after World War I. Many scholars of the new generation adopted a more piecemeal approach to philosophy---solving clearly delineated, technical puzzles using the so-called “method of logical analysis”. (...) Especially at Harvard, the intellectual climate rapidly changed. The department hired several philosophers who had contributed to the development of symbolic logic---H. M. Sheffer, C. I. Lewis, and A. N. Whitehead---and Harvard quickly began to be viewed as a central hub for analytic philosophy in the United States. This chapter contextualizes Langer’s earliest work by reading it through the lens of this shifting academic environment. Though Harvard did not allow women to take its courses until 1943, Langer is one of the most significant fruits of this period. Her dissertation “A Logical Analysis of Meaning” and her first publications are all illustrations of the approach that came to dictate the American philosophical conversation. By exploring the increased focus on the logical-analytic method and Langer’s attempts to expand the new approach to what she later called “non-discursive” symbolisms, I situate her publications in the intellectual context of the 1920s. (shrink)

Robert Sinclair’s *Quine, Conceptual Pragmatism, and the Analytic-Synthetic Distinction* persuasively argues that Quine’s epistemology was deeply influenced by C. I. Lewis’s pragmatism. Sinclair’s account raises the question why Quine himself frequently downplayed Lewis’s influence. Looking back, Quine has always said that Rudolf Carnap was his “greatest teacher” and that his 1933 meeting with the German philosopher was his “first experience of sustained intellectual engagement with anyone of an older generation” (1970, 41; 1985, 97-8, my emphasis). Quine’s autobiographies contain only a (...) handful of biographical references to Lewis and he regularly soft-pedaled the latter’s influence in private correspondence. In this note, I discuss some archival evidence that helps us better understand Quine’s reluctance to acknowledge Lewis’s influence. I contextualize the relation between Lewis and Quine and argue that the latter viewed his teacher as a retrograde force in modern epistemology, impeding the more rigorous approach that Carnap had been developing in Europe. Next, I briefly discuss Lewis’s contribution to the development of scientific philosophy in the United States and argue that Quine underestimated his teacher’s role in this process. In doing so, I hope to show that Quine’s zealous commitment to Carnap’s approach negatively affected his assessment of Lewis’s influence, thereby supplementing Sinclair’s praiseworthy reconstruction with an explanation of why Quine himself underestimated Lewis’s role. (shrink)

The author argues that there is no such thing as a unique and general taxonomy of non-at-issue contents. Accordingly, we ought to shun large categories such as “conventional implicature”, “F-implicature”, “CI”, “Class B” or the like. As an alternative, we may, first, describe the “semantic profile” of linguistic devices as accurately as possible. Second, we may explicitly tailor our categories to particular theoretical purposes.

A Lost Book from J. Oswald Sanders Now Re-Released with a Beautiful New Cover "The complex strains and problems which the Christian encounters in the contemporary world find their answer, not in tranquilizers or stimulants, but in a correct understanding and application of scriptural principles." -J. Oswald Sanders, from the introduction J. Oswald Sanders (best known for his book Spiritual Leadership, which has sold over a million copies), touched hundreds of thousands of lives in his lifetime and continues to inspire (...) Christians today. His books Spiritual Leadership, Spiritual Maturity, and The Incomparable Christ are beloved and well-read to this day. But there are two of his books that readers haven’t had access to in over 30 years. A Spiritual Clinic is one of them. Life wears on us, we go through seasons of fatigue, strain and tension that take their toll, and we can easily fall into apathy. Sanders prescribes a powerful tonic of scriptural principles that lead to recovery and growth. For anyone who feels worn out from their Christian life and could use a little spiritual doctoring, A Spiritual Clinic is for you. (shrink)

This chapter contains sections titled: Lactational Burkas, Lactational Burdens Breastfeeding as Obscene The Intimacy of Breastfeeding “Breast is Best” Milkmen Conclusion Notes.

“If anthropology and history once begin to collaborate in the study of … societies, it will become apparent that the one science can achieve nothing without the help of the other,” said Claude Levi-Strauss. This statement is so immediately sensible in a plain, common-sense way, that only an examination of historical and anthropological practices reveal that such a collaboration is neither as frequent nor as complete as it ought to be.Anthropologists traditionally studied preliterate societies, historians, literate ones. Preliterate societies lack (...) written documents (or such documents are rare and often unreliable since they are usually written by untrained observers from outside the culture) and anthropologists found themselves with only oral traditions from which to reconstruct the past. Oral traditions, myths, tales, legends and so on are part of every culture; but the value of such traditions as a source of historical information was considered doubtful by most anthropologists, and historians seemingly had no need of them. The functionalist school of anthropology contributed to our understanding by recognizing the value and importance of oral histories in terms of the functions such tales fulfill in a given society. (shrink)

This book helps you view your calling as ongoing and dynamic. God has ordained six seasons as your life unfolds: childhood, adolescence, early career, mid-career, late career, and transition. Instead of wandering aimlessly through life, let the six seasons of calling provide structure for the life God has for you.

Focusing on the United Kingdom, this paper examines the mechanisms of 2020’s ‘lockdown’ strategy from a governmental perspective, with ‘governmentality’ being defined as the art of, or rationale behind, governing populations at a given time. By investigating a series of recent imperatives given to the population by the UK government, and comparing these with the previously dominant form of governmentality (neoliberalism), I hope to shed light on some new features of the current art of government. Indeed, the paper argues that (...) neoliberalism is no longer the dominant form of governmentality in the UK, although some important legacies remain. I therefore argue that new forms of governmentality have risen to prominence. In particular, I use the concept of ‘algorithmic governmentality’ to address features of lockdown subjectivity and economy, such as the ‘doppelgänger logic’ of consumption and production, as well as the government’s attempts to continuously manage and re-manage the population based on biometric data. However, I also show that this concept does not adequately encompass contemporary realities of surveillance, exposition and coercion. As such, I introduce ‘instrumentarian governmentality’ to denote the use of digital surveillance instruments to control the behaviour of the population. Additionally, the term is intended to denote an ‘authoritarian’ turn in the ways in which people are governed. Overall, what it means to govern in 2020 is posited as a fluctuating composite of three key forms of governmentality: neoliberal, algorithmic, and instrumentarian. (shrink)

The present article reviews modern research on the psychology of emotion regulation. Emotion regulation determines the offset of emotional responding and is thus distinct from emotional sensitivity, which determines the onset of emotional responding. Among the most viable categories for classifying emotion-regulation strategies are the targets and functions of emotion regulation. The emotion-generating systems that are targeted in emotion regulation include attention, knowledge, and bodily responses. The functions of emotion regulation include satisfying hedonic needs, supporting specific goal pursuits, and facilitating (...) the global personality system. Emotion-regulation strategies are classified in terms of their targets and functions and relevant empirical work is reviewed. Throughout this review, emotion regulation emerges as one of the most far-ranging and influential processes at the interface of cognition and emotion. (shrink)

Die klassische Basis des Bewusstseins ist unzureichend, um seine gesamte Spannbreite zu erfassen: das Gruppenbewusstsein auf der natürlichen Basis der Energie, das Wir-Subjekt und das Historische Subjekt. Die sich ergebenden Beziehungen sind vor allem polar zu begreifen, ihre Logik entfaltet sich bis in das Problem der modernen Antinomien.

Logical positivism is often characterized as a set of naive doctrines on meaning, method, and metaphysics. In recent decades, however, historians have dismissed this view as a gross misinterpretation. This new scholarship raises a number of questions. When did the standard reading emerge? Why did it become so popular? And how could commentators have been so wrong? This essay reconstructs the history of a “caricature” and rejects the hypothesis that it was developed by ill-informed Anglophone scholars who failed to appreciate (...) the subtleties of European scientific philosophy. It argues that the received view has a more complicated history and was frequently promoted by the European positivists themselves. The essay shows that the view has roots in both American and European scientific philosophy and emerged as a result of the complex interplay between the two communities in the years before the intellectual migration. (shrink)

This paper reconstructs the origins of Gettier-style epistemology, highlighting the philosophical and methodological debates that led to its development in the 1960s. Though present-day epistemologists assume that the search for necessary and sufficient conditions for knowledge began with Gettier’s 1963 argument against the JTB-definition, I show that this research program can be traced back to British discussions about knowledge and analysis in the 1940s and 1950s. I discuss work of, among others, Bertrand Russell, G. E. Moore, A. J. Ayer, Norman (...) Malcom, and A. D. Woozley, showing how exchanges between different schools of analytic philosophy gave rise to new ideas about the nature of knowledge and analysis. Finally, I turn to Gettier's intellectual development and argue that his paper was influenced by some of these debates, suggesting that even his interpretation of Plato’s definition of knowledge can be traced back to discussions in this period. (shrink)

In this paper we present a new proposal for defining actual causation, i.e., the problem of deciding if one event caused another. We do so within the popular counterfactual tradition initiated by Lewis, which is characterised by attributing a fundamental role to counterfactual dependence. Unlike the currently prominent definitions, our approach proceeds from the ground up: we start from basic principles, and construct a definition of causation that satisfies them. We define the concepts of counterfactual dependence and production, and put (...) forward principles such that dependence is an unnecessary but sufficient condition for causation, whereas production is an insufficient but necessary condition. The resulting definition of causation is a suitable compromise between dependence and production. Every principle is introduced by means of a paradigmatic example of causation. We illustrate some of the benefits of our approach with two examples that have spelled trouble for other accounts. We make all of this formally precise using structural equations, which we extend with a timing over all events. (shrink)

During the past few decades, a radical shift has occurred in how philosophers conceive of the relation between science and philosophy. A great number of analytic philosophers have adopted what is commonly called a ‘naturalistic’ approach, arguing that their inquiries ought to be in some sense continuous with science. Where early analytic philosophers often relied on a sharp distinction between science and philosophy—the former an empirical discipline concerned with fact, the latter an a priori discipline concerned with meaning—philosophers today largely (...) follow Willard Van Orman Quine (1908-2000) in his seminal rejection of this distinction. -/- This book offers a comprehensive study of Quine’s naturalism. Building on Quine’s published corpus as well as thousands of unpublished letters, notes, lectures, papers, proposals, and annotations from the Quine archives, this book aims to reconstruct both the nature (chapters 2-4) and the development (chapter 5-7) of his naturalism. As such, this book aims to contribute to the rapidly developing historiography of analytic philosophy, and to provide a better, historically informed, understanding of what is philosophically at stake in the contemporary naturalistic turn. (shrink)