In this edition of two of Nietzsche's late works, Kaufmann has written a short introduction to each work and included indices for each work. There is an appendix to the Genealogy consisting of Kaufmann's translations of the aphorisms from earlier works which Nietzsche alludes to in the Genealogy. Also included is an appendix of discarded drafts of parts of Ecce Homo. In addition to a readable translation, Kaufmann has written a running commentary in the form of short footnotes which become (...) more expansive in one section of the Genealogy which deals with intellectual conscience and with truth. The Genealogy is intended by Nietzsche to be a sequel to and clarification of Beyond Good and Evil. It deals with such themes as master morality as opposed to slave morality, bad conscience, ressentiment, and ascetic ideals. Ecce Homo is Nietzsche's commentary on himself, his books, and his intellectual development. In the introductions, Kaufmann pleas for responsible scholarship when dealing with Nietzsche and rails against what he considers to be a conspiracy of malicious misinterpretations that have sought to discredit Nietzsche. He criticizes views that would disregard Ecce Homo as an insanely disfigured self-portrait. He also rejects interpretations of the Genealogy which suppose that Nietzsche would lump together as evils slave morality, bad conscience, and ascetic ideals. Kaufmann's admiration for Nietzsche is undisguised, and he admits a special fondness for Ecce Homo.—S. O. H. (shrink)

Each group of selections in this text book is preceded by about ten pages of commentary by Harrington. These commentaries can be read either before the selections as a preparation setting forth the issues, or after the selections as an elucidation, isolating the selection's central concerns. All the selections, with the exception of Kierkegaard's, are from twentieth century thinkers. The contributors include Tillich, Herberg, G. E. Wright, Bultmann, D. M. Bailie, J. J. C. Smart, Wisdom, Hare, Sartre, Barth and Vahanian. (...) The book is divided into three main parts. The first part is basically doctrinal, exploring Biblical themes and contemporary views of revelation, God, man, Jesus, crucifixion, resurrection, and incarnation. The second part deals with aspects of the philosophy of religion including the connection between philosophy and theology, religious language, the existence of God, theistic proofs, and epistemological considerations. The third part, under the heading of "Challenges to Contemporary Man," is a potpourri of theological glamor issues including Existentialism and the death of God. Very often Harrington's commentary provides the reader with the classical aspects of the problem which the contemporary contributer is dealing with. There is a topically organized bibliography of suggested reading. There is no index.--S. O. H. (shrink)

This is a remarkably crisp and lucid comparison between Bultmann and Jaspers organized around the former's concept of Christian faith and the latter's notion of philosophical faith. Many of the issues arise from an actual dialogue between the two men over a period of years. Long's book develops some of the two men's difficulties with and misunderstandings of each other. The two men display similarities in their rejection of positivism and system-building and in their recognition of risk and commitment in (...) man's coming to know himself and his relation to the transcendent. But they also have important differences, the most significant and representative of which concerns whether or not to accept any one tradition as being central, authoritative, or exclusively helpful in the quest for self-understanding. For Jaspers, who rejects the centrality of Jesus, every tradition, whether authoritative or kerygmatic, is relative and ambiguous with no particular claim on man. In accepting one particular manifestation of truth as definitive, says Jaspers, theology has turned what is by nature incomprehensible into an object of understanding. Long traces these similarities and differences through chapters on revelation, language, science, and reason. Long's thorough grasp of the issues and the clarity and simplicity of his presentation place the usefulness and importance of this book beyond the topic of Bultmann and Jaspers. With a meta-critical perspective, Long opens up the border between Philosophy and Theology on the Existentialist front in perhaps a more promising way than similar attempts to open it up on the front of linguistic analysis.--S. O. H. (shrink)

Hamilton takes the tools of the competent New Testament scholar that he is and uses them to strip past the cultural overlays left on the New Testament by the first few centuries A.D. He does this to discover the primitive Jewish Christian Church's way of speaking about Jesus. This way of speaking, Hamilton feels, can inform our own cultural setting in a way that the less obscure, more Hellenistic New Testament traditions, with their elaborate metaphysical commitments, cannot. Basically, this primitive (...) Hebraic tradition sees Jesus as the eschatological prophet and emphasizes the fact that he was a Jew. Hamilton begins by tracing the primitive conception of "the future world," and then demonstrates its relation to the resurrection which, properly understood in that context, should serve to underscore the importance of the historical Jesus. An important part of Hamilton's project is to trace the separation of Hellenistic and Jewish cultures and to examine Christianity's unfortunate preference for the former. The book is forceful and convincing. Hamilton pays close attention to the texts, but his feeling for contemporary culture is as important a component of his persuasiveness as his dispassionate and penetrating scholarship.--S. O. H. (shrink)

Each contributor to this volume, collected in conjunction with St. Louis University's sesquicentennial celebrations, addresses himself to the title topic in terms of his own field. The first part of the book contains essays grouped loosely under the theme "The Environment of Learning." This section is introduced by Ong with a thumbnail portrait of the knowledge explosion, its history, its technological apparatus, its social implications, and its undergirding presupposition: a faith in the intelligibility of the universe. Other essays in the (...) section cover university education, education in Africa, international politics, urban problems, and architecture. In his essay, McLuhan moves from a discussion of architecture to an explanation of a certain art form which integrates separate environmental fragments into a gestalt fusion of artist, art form, and art work. This art form, this "happening," for post-mechanical man is the environment itself plus the programmed structuring of its elements. John Macquarrie builds a doctrine of human responsibility using the creation myth and a little Heidegger to portray man not as the sovereign over creation but as its steward and guardian. The second section deals with specific areas of knowledge. J. R. Zacharias leads off with a superficial account of how scientific training, with its emphasis on objectivity, can lead to moral sureness and of how scientists make moral decisions. This ethical emphasis is maintained as other contributors in biology, law, and business discuss the impact of technology in their area and the "way out" possibilities of the future. The final three essays are moderate by comparison. J. D. Collins, speaking for philosophy, points out that philosophers are characteristically more concerned with their past than with their future, that they delay in order to reflect when others barge ahead, and that consequently for them the knowledge explosion has also been a knowledge implosion. However, he does manage a discussion of philosophy's new "developing patterns," the most significant for him being the convergence of phenomenology and language analysis. M. Eliade gives a short account of the history of religions, and Karl Rahner ends the book with a crisp essay relating Christian eschatology to secular ideologies of the future.--S. O. H. (shrink)

Montague seems to have marshalled this repetitive, overlapping collection of essays to stamp out once and for all the Hobbesian myth that man is innately aggressive and violent. He succeeds by over-kill; there are no voices for the other side. This is in part because the other side has already spoken, and to too wide an audience. The targets of this collection of diatribes are Konrad Lorentz, and Robert Ardrey. Both are repeatedly accused of over-simplification, inadequate or irresponsible research, subjectivism, (...) and particularly of making the unwarranted and poorly defended analogy between animals and men. Individually the articles are convincing: balanced and just in their criticism. The trouble is that putting them together in this one-sided barrage is like killing a sparrow with a cannon.--S. O. H. (shrink)

Capital "H" Humanism is the moving spirit behind this book, complete with its quaint, crusading anti-supernaturalism. What starts out as a propagandistic apologia for this "movement" manages to come up with some solid essays on various aspects of ethics and ethical theory. There is a star studded cast including H. J. Blackham, Marvin Farber, Hebert Feigl, Rollo Handy, Sidney Hook, A. H. Maslow, Ernest Nagel, Carl Rogers, and B. F. Skinner covering topics dealing with ethics and religion; the good life (...) ; law, the individual, and social organization; justice and society; and death. Many of the essays are reprinted from The Humanist. Some of them over-simplify the problems of philosophical ethics. Although there are some strong and interesting essays, the usefulness of the book is limited by its effort to advocate the Humanist position.--S. O. H. (shrink)

This book is an attempt to describe the interaction between the individual and his society. Miller claims that society gets its creative thrusts forward from the minds of its single individuals. Also each individual depends on feedback from his society in order to discover how his quest for the ideal self is going. The work includes a short history of the concept of individualism. There is a distinction drawn between the "open society" which provides the conditions necessary for the individual (...) to become himself and the "closed society" which stifles individual development. The author is aware that some philosophies can overstress the importance of the individual, as he is critical of some individualistic thinkers, e.g., Kierkegaard, because they neglect what he calls the social component of the self. Miller holds the view that work is important for self-actualization, but fails to mention the effect of automation and the crisis of leisure on a society dependent on this kind of self-actualization.--S. O. H. (shrink)

This book first appeared in 1950 with a second edition in 1956. Kaufmann devotes much time to discussing secondary sources, "rival interpretations," as well as Nietzsche himself and the context of his thought. This third edition represents an expansion as well as a revision of the second. The third edition takes into account work published on Nietzsche since 1956 including new editions and translations of Nietzsche's own work. The impact of these new translations and editions is also discussed. Previously unpublished (...) letters are discussed, with one letter actually reproduced in facsimile. In the expansion Kaufmann did not include anything that would duplicate his own recent publications with the exception that he has substituted his own recent translations of Nietzsche. The bibliography, which did not appear in the second edition, and the index are expanded. There is a new twenty-eight page appendix on the "supressed" [[sic]] manuscripts in which Kaufmann discusses and pans some recent German editions of Nietzsche's works. Finally, there are numerous small additions and revisions in this third edition of a standard work.--S. O. H. (shrink)

A book like this has been needed for some time. Gill has set up an anthology to show students the current state of the philosophy of religion without first leading them through the labyrinth of history and loosing their interest along the way. Gill sees five major areas of focus, five "perspectives," on the problems of the philosophy of religion. These five perspectives are Existentialism ; Humanist Perspective ; Process Thought ; The Analytic Perspective ; The Neo-Catholic Perspective. On the (...) whole the readings are provocative and, together with supplementary materials, can easily illuminate the contemporary scene in the philosophy of religion.--S. O. H. (shrink)

There are sixty-two selections in this anthology. Most of them are around eight pages, none of them over eighteen pages, and a few running less than three. Although the passages are short, they are well selected. Each presents one or two provocative ideas without the laborious development and defense that so often discourages, bores, or stifles the enthusiasm of the student coming to the material for the first time. Practically all the selections are from nineteenth and twentieth century thinkers, although (...) Hume, Kant, Aquinas, Augustine, Anselm, Leibniz, and Spinoza are represented. There are seven main parts, each with a too brief introduction by the editors attempting to introduce and integrate the various selections within it. These parts cover the nature of religion, its relation to philosophy, the existence of God, the knowledge of God, religious language, the problem of evil, immortality and eschatology. Existential, analytic, confessional, and process thought are all represented. This second edition is larger and more up-to-date than the 1962 edition, with the nine deletions replaced with selections by Whitehead, Otto, van Buren, Kai Nielsen, and Ninian Smart. More attention is paid to the ontological argument. Schleiermacher's contribution has been changed, and Feuerbach's enlarged. Hartshorne now has an additional entry. The critical bibliographies of suggested readings after each section have been expanded and brought up to date.--S. O. H. (shrink)

Reprinted from the winter, 1966 issue of Religion in Life this little book contains essays by Nels Ferré, Charles Hartshorne, John Dillenberger, James C. Livingston, and Joseph Haroutunian. Ferré's article explores the strengths and weaknesses of Tillich's attitude toward the transcendent. He holds that much of Tillich's quarrel with traditionalistic theology was really a quarrel with substance metaphysics. Hartshorne examines Tillich's language especially his ascribing nontheological meaning to theological terms. Hartshorne insists that where terms like 'shepherd' and 'father' are obviously (...) symbolic, terms like 'absolute', 'relative', 'infinite', 'finite', 'contingent', 'necessary', 'omnipotent', etc. have no useful symbolic meaning but can only be understood literally. In this light he explores Tillich refusal to assert the "existence" of God. Dillenberger uses the fact that Tillich sees religion as the ultimate concern that "informs the heart of a culture" to show that for Tillich, theology cannot be done in isolation; there can only be theology of culture. Therefore, much of Tillich's work can be seen as building a theory of culture. Livingston writes on Tillich's christology and historical research. Haroutunian ends the book with a discussion of Tillich's dealings with the questions of being, finitude, and anxiety.--S. O. H. (shrink)

This series of character sketches is disappointing to the reader expecting an interpretive historical document. The bulk of the book is taken up with reflections about the author's mother, who died when Svetlana was only six, her mother's family, her brothers, and her sweethearts. Many readers are naturally interested in the figure of Stalin, but he is treated directly only in small and scattered portions of the book with much of the information repeated. It becomes evident that the author knew (...) her father primarily through his impact on the people she loved. Consequently, the figure of Stalin emerges as somewhat enigmatic and mysterious, a combination god and devil. It is apparent that she did not really know him very well, see him very often, or think about him very much. The book is not really about Stalin at all. It is an enjoyable combination of behind-the-scenes gossip, and engrossing narrative fragments.—S. O. H. (shrink)

These essays were delivered at the Fourth East-West Philosophers conference at the University of Hawaii in 1964. Because the audience was of various traditions, most of the papers contain instruction in rudiments as well as points of more technical interest. The oriental speakers especially take pains not to spring their special terminology on the western listener. The book systematically and thoroughly works through the themes of the individual in Chinese, Indian, Japanese, and western metaphysics, methodology, religion, and ethics. Social, political, (...) and legal thought and practice are also covered. Some of the papers are followed by transcripts of questions and answers. These are often very helpful and revealing as they focus the issues and require the speaker to be specific in summarizing his points. Altogether there are thirty-three contributors, only a minority of whom are westerners. These include: Charles Moore, Wm. E. Hocking, H. E. McCarthy, John Smith, W. H. Werkmeister, E. W. Strong, R. Polin, and R. McKeon. Again and again both East and West stressed the interconnection and interdependence of the individual and the universal, the individual and the community. There is an appendix containing the conference's public lectures, which were given by S. M. McMurrin, C. Regamey, and D. T. Suzuki. The book and the conference end with Moore citing highlights and provocative points from virtually all the lectures. This provides a useful summary and synthesis of what would otherwise be an overwhelming deluge of intellection. There are notes on contributors and an index.--S. O. H. (shrink)

To localize wheat ESTs on chromosomes, 882 homoeologous group 6-specific ESTs were identified by physically mapping 7965 singletons from 37 cDNA libraries on 146 chromosome, arm, and sub-arm aneuploid and deletion stocks. The 882 ESTs were physically mapped to 25 regions flanked by 23 deletion breakpoints. Of the 5154 restriction fragments detected by 882 ESTs, 2043 were localized to group 6 chromosomes and 806 were mapped on other chromosome groups. The number of loci mapped was greatest on chromosome 6B and (...) least on 6D. The 264 ESTs that detected orthologous loci on all three homoeologs using one restriction enzyme were used to construct a consensus physical map. The physical distribution of ESTs was uneven on chromosomes with a tendency toward higher densities in the distal halves of chromosome arms. About 43% of the wheat group 6 ESTs identified rice homologs upon comparisons of genome sequences. Fifty-eight percent of these ESTs were present on rice chromosome 2 and the remaining were on other rice chromosomes. Even within the group 6 bins, rice chromosomal blocks identified by 1-6 wheat ESTs were homologous to up to 11 rice chromosomes. These rice-block contigs were used to resolve the order of wheat ESTs within each bin. (shrink)

This is primarily a sociological study of the impact on the viewer of television coverage of particular key events. Singled out especially are: MacArthur day in Chicago in 1951, the 1952 political conventions, and the Kennedy-Nixon debates of 1960. The impact of television on political opinion and the effect of nationally televised voting returns on late voters are also explored. Relying on the method of questionnaires and interviews with strategically placed eye-witnesses and television watchers, the Langs discovered: that there is (...) a difference between being there in person and "being there" via T.V., that the major networks differ, often markedly, with respect to the impression of the event conveyed, and that in spite of seeming to be a "see for yourself" news medium, T.V. can't help but introduce some "refraction," some inadvertent bias, into the actuality it conveys. Although there is occasional passing reference to McLuhan, there is little discussion of T.V. as medium. Rather, content, and content of news coverage specifically, is the primary focus. However, in the last chapter, and here and there throughout the book, there are more speculative reflections on what the authors have discovered. For example, they speculate on the way television coverage becomes an event in its own right and on the way television "manufactures" actuality, transforming the viewers' quest for truth into a quest for trust. The book is a helpful, feet-on-the-ground reference point for the exploration of the problems of media and messages.--S. O. H. (shrink)

This is a very useful collection of important, standard, primary sources. Two-thirds of volume one is taken up with Plato and Aristotle with the rest of the volume evenly divided among the Presocratics, Hellenistic philosophers and Medieval philosophers. Four of the Platonic dialogues are complete. Second edition changes in the first volume include: changes in translators and new entries. In both volumes Kaufmann's prefaces are very brief and mainly biographical. He consistently ties in information about each thinker's contemporaries. The second (...) volume has readings from Bacon, Descartes, Hobbes, Spinoza, Locke, Leibniz, Berkeley, Hume, and Kant. Almost half the second volume is taken up with Hume and Kant. The second edition changes in volume II are: expansion of Spinoza's Ethics, Locke's Essay, Berkeley's Principles; and additions of Descartes' correspondence with Princess Elizabeth, and a short Leibniz essay translated especially for this volume by M. Furth. The selections are adequately long and representational. The volumes contain double columns, no index, no bibliographies, no "Study Guides," just solid and important reading.--S. O. H. (shrink)

These volumes are reprinted without change, revision, or comment from the 1928 edition. Tennant set out with a largely empirical method to investigate the presuppositions of Christian theology. In the back of his mind was an arbitration between theology and science. His ethical theism makes room for a purposive creator and sustainer of the world. It makes room for an enduring soul but not for original sin. In a scheme that brings to mind some modern efforts at "natural theology," he (...) sees God, man, and the world as mutually requisite.--S. O. H. (shrink)

Jonathan and Paul Weiss, obviously enjoying themselves, spar with one another over everyday problems of ethical decisions and principles--problems which they have obviously discussed before and which they now air for our benefit, taking advantage of their prolonged and special relationship to avoid haggling over banalities and to present the fruits of dialogue without its heavy stalks. Although the two men are enjoying their talk, their tone is not frivolous. They reveal a deep and human concern with the issues they (...) are discussing. They are aware of their presuppositions but conscientiously avoid any philosophically compulsive examination of them. The result is that the lay reader is rewarded with strong substantive positions that deal squarely, even if not definitively, with the practical issues at hand. The format of the book is what appears to be a transcription of actual conversations about the individual, his obligations, the family, the state, society, and the universe. The conversations often seemed to be "staged," however, with one of them playing devil's advocate. They stick to the agenda and leave each issue when the time is up or when the discussion becomes unfruitful.--S. O. H. (shrink)

Some members from the cast of New Essays in Philosophical Theology set the tone of this anthology, although with essays not included in that volume. The Flew-Hare-Mitchell-Crombie discussion on falsifiability is the only selection from that volume included here. Also included in the same section are Wisdom's "Gods," much of Braithwaite's Empiricist's View of the Nature of Religious Belief, and selections by Diogenes Allen and John Hick. The opening section of the book is on the logical status of religious language. (...) Besides essays by MacIntyre, McPherson, and Crombie, it contains William Christian's article on truth-claims in religion and also a clear, sympathetic account by Father Bochenski on the formal structure of religious discourse. The section of the book on the question of literalness includes selections from Ayer, Tillich, Mascall, Buber, and Bultmann. The section on the possibility of religious knowledge includes essays by Calvin O. Schrag, Paul F. Schmidt, and Kierkegaard. Santoni's introduction discusses all the essays, ties them together, and consequently gives a rationale for their inclusion. On the whole, the anthology is thorough, unified, and, in spite of its restricted and well-worn theme, remarkably nonrepetative.--S. O. H. (shrink)

What starts out as a run-of-the-mill denunciation of mechanism and behaviorism in the physical and social sciences ends up with some exciting, if sketchy, suggestions for new conceptions of man and his world. The key words for Bertalanffy's psychology are symbolism and system. The former delimits what is uniquely human in human behavior; the latter replaces man as stimulus-response robot with man as "active personality system." After discussing the advantages and drawbacks of man's propensity for the symbolic construction of reality, (...) the author turns his attention to the systems approach to an understanding of man. He warns against the common error of identifying cybernetics with general systems theory. The cybernated system, he feels, is still basically mechanistic, distinguishing itself only by the addition of a feed-back loop to make it self-regulative. It is still closed with respect to the introduction of matter or energy from outside the system, even though it is open to the introduction of information from outside. That is, no matter how complex the cybernetic system, it "can always be resolved into feedback circuits" and thought of in terms of "linear causality." The regulative behavior of general systems, on the other hand, is determined by goal-directed, dynamic interaction between many forces and variables in an open system. Bertalanffy points out that "no comprehensive theory of systems exists today." However, as a model the approach has many advantages, such as obviating the need for the "ghost in the machine" and suggesting some solutions to the mind-body problem. The book, originally the Heinz Werner Lectures at Clark University, is a provocative introduction to systems theory, and the bibliography is especially useful in suggesting further steps in the exploration of this exciting idea.--S. O. H. (shrink)

Wicker's concern is to build a philosophical and justificational foundation for a "Christian radicalism" which can serve to synthesize the two modern secular themes of self-determination and communalism. He explores particular secular theories of perception, language, and society and rejects them as irrelevant to modern realities. He then constructs in their place three sacred theories, where "sacred" is to be understood not as a sheltered corner of our experience but rather as the basis of the more general intersubjectivity which defines (...) man-in-society. He draws on Merleau-Ponty for a theory of perception, Wittgenstein for a theory of language, and Marx for a theory of society. All three theories find man in a closer participating relation with his world environment than do their rejected alternatives. These three theories suggest three modes of being-in-the-world: the bodily, the linguistic, and the economic, all of which are expressive—the latter in the sense that it involves the transformation of environment into expressiveness. The conjunction of the three modes, then, defines our community life. Wicker uses George Eliot, Dickens, Orwell, and William Golding to show how various human attitudes toward environment are manifest in literature. These attitudes are classifiable into the secular—environment as passive context for human life—and the sacred—environment as fraught with primordial significance which man shares and of which he is part. Wicker further justifies his vision of Christianity with the aid of Levy-Bruhl, van der Leeuw, and Eliade whose studies in primitive religions fructify Wicker's notion of the sacred. The book ends with a theological formulation of its main themes involving new translations of old doctrines. The book is a brave effort to revitalize with secular insights a moribund Christianity and to point it to its own roots in the foundations of man.—S. O. H. (shrink)

In 1963-1964 the Carnegie Corporation awarded Grinnell College a grant to support new interdisciplinary programs. One of these was the "Interdisciplinary Seminar on Order." Scholars came from all over the country to lead discussions and read papers on some aspect of order as it related to their field. Various philosophers, historians, political scientists, psychologists, and people in religion, philosophy, and literature all took part. Philosophers show up under several of the book's headings. Paul Weiss has a short paper on some (...) paradoxes relating to order. Feibleman speaks on disorder. Ernan McMullin kicks off the history of science section discussing cosmic order in Plato and Aristotle. Monroe Beardsley has a paper on order and disorder in art. Hartshorne discusses, among other things, the reality of chance in his essay on order and chaos in the section on Religion and Ethics. Voegelin and Toynbee are naturals in this volume. They comprise the whole section on history. Among the twenty-two other contributors are Talcott Parsons and J. M. Kitagawa on world religions. There is an enterprising introduction by Kuntz in which he brings an historical approach to the problem of order. Somehow, in the process, he manages to tie in most of the other papers.--S. O. H. (shrink)

As "dialogue" tends to suggest an implicit dispute between the parties involved, this book is mistitled. What we see here is the co-operation of the resources of psychology and theology in the common quest for a unified theory of man. However, although they are co-operative, the two fields do maintain their identity throughout the studies. Very often the attempt is made to find the differences and to show the relation between theological and psychological theories of man. As with the other (...) volumes of this series, all the contributors are associated with the Chicago Divinity School, either as alumni or as faculty. The entries cover such topics as sin, Freud and Tillich, various aspects of the dynamics of knowing and of faith, dream and myth, Jung, Pastoral counseling, group therapy.--S. O. H. (shrink)

The theme of the church's impact on culture does not ignore, but rather rounds out the Chicago school's earlier and opposite preoccupation with the cultural-environmental factors in the development of the church. Brauer sees the socio-historical method which is identified with the Chicago school as "the first serious attempt in America to make church history a responsible scientific discipline at home in the university." These essays by faculty and alumni of Chicago Divinity School are presented chronologically and cover ancient, medieval, (...) reformation, and modern church history. Specifically, the essays cover: the use of the prefix auto- in early Christian Theology; the period of Constantine; the fourth and fifth century relation between Christianity and Judaeism; some medieval reforming critiques; the importance of the church in the rise of Moscow; a new line on the problem of the sources of conciliarism in the fifteenth century; and various reformation essays including one by J. T. McNeil, one on Anabaptism, one on religion and science in the reformation, and one on reformation humanism. The final essays include studies of Oliver Cromwell, Schleiermacher, Joseph Miloslav Hurban, and one on Harnack.--S. O. H. (shrink)

Yarnold is motivated by the thesis that theology must interpret science. It does so presumably for the benefit of the religious community, being careful that the formulations emanating from such an interpretation are "true to the facts of biblical and Christian experience." Yarnold's main focus is the distinction between time and eternity, or between the temporal world and the eternal world. The book is a valiant attempt to explore post-Newtonian concepts of space and time and space-time, and to relate them (...) to the traditional theological notion of eternity. After exploring our biological and physical awareness of time and relating that awareness with the law of entropy and after exploring some biblical concepts of time, Yarnold reaches the formula that we in the temporal world experience successiveness, while God in the eternal realm experiences everything all at once. "The space-time continuum may be regarded as a valid representation of the external world as apprehended by Deity." Unfortunately, when he is through investigating the dynamism of modern science, he continues to cling to a basically static and traditional theology which seems to ignore that dynamism.—S. O. H. (shrink)

This collection of essays was originally designed as an anthology of Lamprecht's earlier articles. However, about one third of the essays collected here are new for this volume and serve to integrate the old essays so that the volume has become "a record of the course of his thought... and a kind of epilogue to his career of philosophical speculation." For Lamprecht, naturalism is a "philosophical position, empirical in method, that regards everything that exists or occurs to be conditioned in (...) its existence or occurrence by causal factors within one all encompassing system of nature." The author seems to be uncomfortable in the face of extreme solutions to philosophic problems. He takes a mediating position between "determinacy and indeterminacy," "causality and contingency," the primacy of "subject-matter" and the primacy of "method." Lamprecht is at his best when exploring the implications of his theories rather than when defending them. His observations on freedom and necessity, the nature of man, the role of historiography in philosophy, and the question of religion bear a richness of insight that must be appreciated regardless of the reader's attitude toward the author's philosophical position.—S. O. H. (shrink)

This is the saga of J. Loewenberg. Although an autobiography, it is written in the third person about one Leo Berg. It follows his life from Russia, through his active retirement, to the present. In between we see the steerage trip from Europe to Harvard, the student days with interesting anecdotes about Royce and other prominent academic figures, early teaching assignments, a return visit to Europe, the move to Berkeley, and various visiting professorships. Building on James's image, the three births (...) are Loewenberg's emergence from the womb, his emergence at Harvard, and his emergence at Berkeley. Although the author insists that the latter two are demarcations of great changes in his life and character, the underlying and perhaps more convincing theme of the book is that of continuity. The book is less a history of the author's intellectual development than a home-movie account of the key events of living and reminiscences on the friendships and associations of learning. The book would be of more interest to Loewenberg's students and friends than to the general philosophical reader.--S. O. H. (shrink)

This introduction to quantum mechanics requires little previous knowledge of physics. The book consists of three separate projects completed with varying degrees of success. The first chapters discuss classical physics with special attention to the concepts of matter and light. The middle chapters are devoted to quantum physics itself and how it developed from, and accounted for, problematic phenomena of earlier physics. Detailed, although not heavily mathematical, attention is given to the key experiments of quantum physics. These chapters go on (...) to discuss the so-called elementary particles, conservation laws, "strangeness," spin, various field theories, and other topics of current research. The final chapters are devoted to the philosophical implications of quantum mechanics. This section, focused mainly on causality and free will, is superficial and disappointing--of more interest to ethics and theology than to the philosophy of science. The philosophical remarks which were made parenthetically in the first two sections of the book were more provocative and might well have been expanded in this section. If this last section were eliminated, the first section abbreviated, and the book released in paperback, the book would be a better buy as informative introduction to quantum mechanics. There are many diagrams, tables, illustrations, and photographs, as well as a glossary of technical terms and a critical bibliography.--S. O. H. (shrink)

"What is most thought-provoking in our thought-provoking time is that we are still not thinking." Thus Heidegger sets the tone for these 1951 lectures indicating that he has in mind a special and lofty notion of thinking--a notion that can be understood only by following the master as he demonstrates how to think by showing what it is, after all, that calls for thinking. Heidegger sees thinking and Being as inextricably related, each the key to the other. Thinking is "relatedness (...) to Being." Furthermore, "only when man speaks does he think." Thus we must learn to listen, really listen, if we are to know what thinking is. Nietzsche looms as an important figure in this discussion, and the key to the understanding of Nietzsche, says Heidegger, is the concept of revenge. For Nietzsche, the bridge to the highest hope for man is his deliverance from revenge. Heidegger interprets this to mean that because revenge tries to affect the past and thus cannot understand time as a passing away, it is only through deliverance from revenge that man can be in proper orientation to time and thus to Being. The awkward translation of the title, Was Heisst Denken?, is justified by the text because Heidegger closely examines the German wording of the question--an examination which involves philosophical discussion of the notions of calling and naming. The latter sections of the book are an exhaustive--or should I say exhausting--exegesis of Parmenides' fragment 6: χρὴ τὸ λέγειν τε νοεῖν τ'ἒον ἔμμεναι. The translation starts out as the traditional "One should both say and think that Being is," and ends up through Heidegger's characteristic brand of creative etymology, as "useful is the letting-lie-before-us, so taking-to-heart, too: beings in being." That is, in order to think, we should allow things to be as they are, pay attention to what they are, and know that we are related to them.--S. O. H. (shrink)

The bulk of this work is a responsible and well documented exposition of Whitehead's major themes with emphasis on how they contribute to his theory of perception and how his developing theory of perception contributes to them. Although Schmidt divides Whitehead's development into three parts, the important part of the project, and obviously his favorite, is the elucidation of Whitehead's "mature theory of perception" and the demonstration that it provides a foundation for the cosmological system and his philosophy of science. (...) Throughout, Whitehead is presented as an empiricist, although not in the usual sense. Perception and immediate experience are his starting point, but "perception" is used in a more basic, generic sense than is customary. It includes conception as well as sense-presentation. Schmidt pays prolonged and welcome attention to presentational immediacy, causal efficacy, and symbolic reference. The book contains some useful expansions of underdeveloped Whiteheadian doctrines, elucidations of Whiteheadian obscurities, and a number of interpretive distinctions, all of which serve to make it a useful new commentary as well as a proposal of an important thesis.--S. O. H. (shrink)

With a few exceptions all the essays in this issue of Daedalus are biographies of world intellectual and political leaders. Erik Erikson's "psycho-historical" examination of Gandhi is followed by sketches of Nkrumah, Ataturk, de Gaulle, Bismarck, Andrew Johnson, Newton, James Mill, and William James. There are three exceptions to the biographical motif: 1) an essay on charisma which, although it does not go much beyond Weber, does offer a concise anatomy of the various dimensions of this slippery category which is (...) an underlying theme throughout many of the biographies; 2) a short essay proposing that obstacles to change in underdeveloped countries are connected with obstacles to the perception of change; and 3) an essay which examines the relation of the American intellectual-academic community to government during the first half of this century. Dankwart Rustow's introductory essay consists of "scattered remarks" on various methodologies for the exploration of the anatomy of leadership. His organizing themes are leadership as communication, leadership as learning process, and leadership as sense of timing.--S. O. H. (shrink)

This book is much in the tradition of Paul Goodman and Edgar Friedenberg in that it accepts their critique of what is wrong with American education. But then it goes on to share a utopian vision of how it could and should be--a vision featuring a Summerhill-like, multi-media, "total environment" approach where life from birth to death is dedicated to the joys of learning. Leonard is currently vice-president of Esalen Institute and a veteran magazine journalist on education. He has written (...) with considerable skill and passion a book that is as engrossing as a good novel. The book is intoxicating in its suggestion that perhaps there is some way to preserve and kindle the creative zest which all children are born with, without killing it as we do now by regimentation. Leonard not only spins out his own vision of the future, but does some first class reporting on current experiments which point the way to it and on current policies which block it. No educator, could fail to enjoy or benefit from this book.--S. O. H. (shrink)

In a style that is as straight-forward as it is dry, Banner introduces philosophy's fundamental and recurring ethical questions. As the subtitle might imply, he makes no distinction between ethics and morality. The opening chapter explores the context of ethical inquiry, or "The Realm of Morals," discussing questions of virtue and responsibility, reflection and choice, as distinct dimensions of human experience. The author's existentialist bias is evident in what he chooses to discuss in the introductory chapters, but he keeps it (...) in check in the exposition which follows them. The second chapter is methodological, showing the problems preliminary to systematic ethical inquiry and to individual moral reflection. The rest of the book is taken up with summaries of the ethical positions of Plato, Aristotle, Augustine, Aquinas, Reinhold Niebuhr, Bentham, Mill, Kierkegaard, Sartre, and Camus. In a short epilogue, Banner makes an effort to recapitulate the main themes that run through these thinkers. These concern the distinction between the good and the right, and deal with the relation of the individual to the community and its regulative officials. Greater effort is made to contrast the thinkers here in the epilogue than in the exposition. As an introduction the book does the job, but it is not inspired.--S. O. H. (shrink)

Taken as a whole this book is not by Collingwood as much as it is about him. The selections read like extended quotations marshalled to defend and justify Rubinoff's interpretation of Collingwood which he sets forth in the introductions. Rubinoff admits, however, that the selections are arranged according to his interpretation of Collingwood which is roughly as follows: religion begins its development in a dogmatic stage characterized by feeling and emotion in which it views itself as a separate and autonomous (...) form of life claiming absolute truth for itself. From this stage of pure faith it passes to a stage of reason, the transition offering the possibility of a "philosophical rapprochement between faith and reason." In the process it turns out that art and philosophy are also engaged in this effort of mind-trying-to-know-itself and thus become identified with one another in that respect. The rapprochement between faith and reason is still inadequate at this stage as it over-emphasizes the identity of faith and reason while underplaying their differences. Thus a dialectical theory of truth and reality as overlapping modes of being is needed to show that faith and reason are distinct but not separate areas. The whole process sees religion as first a form of self-making, then in terms of the self constituting itself as a self, and finally as a form of absolute self-making. The book should not be considered as other than an exercise in historical theology. Collingwood has little to bring to current theological discussion. In fact Rubinoff's comments are often more provocative than Collingwood's, presenting what is important in Collingwood and offering interpretations that charitably enhance his relevance.--S. O. H. (shrink)

The journal begins with random memories and reflections on Ionesco's childhood. These soon blend into adult reflections on dreams and other situations which make the reader wonder if the childhood was not a dream also. Ionesco's preoccupation with his dreams and his belief that they hold the key to ultimate truth is one of the organizing principles of the book. The main secondary theme is his preoccupation with death and with his goal: to learn how to die. Ionesco claims not (...) to take himself too seriously, but the tone of this journal is often one of grim earnestness. Granted, there are some lighter moments, but even these reveal a very deep self concern and more than a frivolous insight--"Is life worth dying for?" There are also the reductionisms of wishing, which only the journal style, with its exemption from the need for development, can produce. Basically what we have here is an anxious, neurotic, insightful man graciously sharing his anxieties, his neuroses, and his insights. The work is catalytic for philosophical reflection.--S. O. H. (shrink)

Responsible efforts by theologians to deal with the problem of language have been too few. Perhaps frightened by growling and unyielding logical positivists, theologians, with a few notable exceptions, have been generally reluctant to do the linguistic housecleaning necessary to keep up with the philosophical Joneses. However, the tempest of logical positivism has pretty well past, and theologians are beginning to poke their heads out and to clear away some of the linguistic debris. Although Macquarrie is not deluded into "thinking (...) that the retreat from an iconoclastic positivism leads automatically to a situation in which analysis makes a constructive contribution to the problems of theology," he does see five findings of the methodology of analysis that make for a more hospitable environment for reflections on theological discourse: The recognition of a multiplicity of languages. The distrust of reductionism that sanctions one single kind of language. The recognition of a diversity of meaning. The recognition of the efficacious use of indirect language. Recognition of the importance of the context of the situation out of which language arises. Macquarrie's intent is to explore the characteristics, the "logic," of uniquely theological language, and to see how such a language manifests the three characteristics of a discourse-situation in any language: expression, representation, communication. The situation out of which theological language grows and the key to its logic is the human discovery of human finitude and the encounter with Being precipitated by the discovery of the possibility of nonbeing. Macquarrie's debt to Heidegger is heavy and acknowledged. He discusses at length mythology, symbolism, analogy, empirical language, and the Heideggerian language of existence and being, as modes and types of theological language. One of the strengths of the book is Macquarrie's willingness to put his analytical method to work in a hermeneutical exercise examining some ancient and modern examples of theological discourse. Macquarrie announces at the end what had been implicit throughout: that the language of existence and being is the basic logic of theology. "Heidegger's attempt to move from existential into ontological language is most important and, if one accepts it, it constitutes a kind of paradigm or prototype for the language of theology."—S. O. H. (shrink)

This is not a book on religious language, not an analysis or suggestion about the "logic" of God-talk. It is one of those homiletical efforts to make God relevant. But, as such it is a notch above most. Its images are fairly vivid, and its language is urbane and fresh, although occasionally new phrases are coined without sufficient development or rationale to reveal what they mean. Its approach, then, is theological not philosophical, compelled as it is to cover Christian motifs--sin, (...) salvation, resurrection, eternal life, etc. One of the frequent themes is the rejection of the medieval propositional approach to God and the rejection of the "half-baked existentialist" conceptual approach. Rather, Moore sees the discovery and understanding of God in terms of a radically loving, Christ-powered life-style.--S. O. H. (shrink)

In sound, clear, and relentless argumentation Neville makes the case for God as being-itself. God as being-itself is indeterminate. Neville explores several theories that opt for the determinacy of being-itself and exposes the weaknesses of each. As indeterminate, being-itself is the ontological unity of the various determinations of being, and as such transcends them. This transcendent, indeterminate being-itself effects the unity of the determinations of being by creating them ex nihilo. The book spends some time exploring the structure of the (...) distinction between God and the created world, concluding that that distinction is itself determinate and created. God is not only transcendent for Neville, he is also present. He has some conditional features. However, the emphasis is overwhelmingly on transcendence. Neville rejects Hartshorne and insists that God is not conditioned by the determinations of being. Part II of the book is largely methodological, showing the move from "methodological dialectic" to "constitutive dialectic" in order to demonstrate how knowledge of this God is possible. The third part is an effort to connect religious experience with the constructs of Part I. Neville has one of those welcome styles in which the book offers a running commentary on itself: where it has been, where it is, where it is going, and how its success or failure might be judged. This is an important book, but more for its thoroughness and clarity than for its originality.--S. O. H. (shrink)

This volume of the Chicago series is an anthology of what might be called religious literary criticism, where 'religious' speaks of a concern for particular motifs not of any didactic intent on the part of the critics, all of whom, as in the other volumes of the series, are either alumni or faculty of Chicago Divinity School. The contributors on the whole seem to be sound secular scholars with an interest in and passion for literature as a window on life's (...) hard questions. Scott's introduction and his lead article on Saul Bellow are erudite, vast, esoteric, and exhausting. The rewards of careful, hard-work reading are high; but the price will turn many back. All the entries except one focus on recent American prose: Malamud, Heller, Pynchon, Salinger, Flannery O'Conor, J. F. Powers, Styron, and Mailer.--S. O. H. (shrink)

Berger goes against the prevailing intellectual currents of our age by asking after the truth of the supernatural. Taking his cue, as he has before, from the sociology of knowledge, which would suggest that the all-pervading anti-supernaturalism of our age is more a function of the social support the idea gets than of its innate worth, Berger offers up a program by which his investigation might take place. After a brief historical account of the gradual liberalizing of Protestant, Catholic, and (...) Jewish religious institutions, and after some suggestions on how to avoid following this trend on to what he calls "a surprise-free future," he predicts the indefinite continuation of some vestige of supernatural religion. He gets into the real business of the book by suggesting a "theological" approach that starts with man. By looking carefully at certain commonplace but important aspects of human experience, one can see some "signals of" transcendence. The "little effort" involves what Berger calls inductive faith. It is this radically empirical thrust that protects Berger from the charge that he is pushing for the restoration of conservative theology. Berger suggests that this book is an elaborative and corrective postscript to his The Sacred Canopy, which he felt "read like a treatise on atheism, at least in parts." As usual: Berger's engaging style.--S. O. H. (shrink)

These papers were delivered at the 1966 Meeting of the Conference on Science, Philosophy, and Religion in Their Relation to the Democratic Way of Life. They all deal in some way with education and professional training, although, in spite of the subtitle's enticement, there is almost no discussion of strategy for change in higher education. There is much hard analysis of what is going on in higher education and even a little musing about how things might or should be, but (...) the major concern is not really with change. The book opens with three background essays on educating for responsibility, on civic education in the techno-scientific age, and on educating for character in the arts and in the various disciplines. There follows a section on some professional aspects of education and the schools, including an essay by Daniel Bell on education and social change. Next come sections on Law, Business, the Ministry and their slant on education and training. Just before the appendices relating to the Conference there is a section of miscellaneous papers covering everything from police to LSD including language-consciousness and the mass media. Responsibility is a theme that carries through the essays. The three-year delay in publication is unfortunate. What one expects today from a book on change in higher education is much different and much more than these 1966 essays are able to give.--S. O. H. (shrink)

This is the saga of J. Loewenberg. Although an autobiography, it is written in the third person about one Leo Berg. It follows his life from Russia, through his active retirement, to the present. In between we see the steerage trip from Europe to Harvard, the student days with interesting anecdotes about Royce and other prominent academic figures, early teaching assignments, a return visit to Europe, the move to Berkeley, and various visiting professorships. Building on James's image, the three births (...) are Loewenberg's emergence from the womb, his emergence at Harvard, and his emergence at Berkeley. Although the author insists that the latter two are demarcations of great changes in his life and character, the underlying and perhaps more convincing theme of the book is that of continuity. The book is less a history of the author's intellectual development than a home-movie account of the key events of living and reminiscences on the friendships and associations of learning. The book would be of more interest to Loewenberg's students and friends than to the general philosophical reader.--S. O. H. (shrink)

The theme of the church's impact on culture does not ignore, but rather rounds out the Chicago school's earlier and opposite preoccupation with the cultural-environmental factors in the development of the church. Brauer sees the socio-historical method which is identified with the Chicago school as "the first serious attempt in America to make church history a responsible scientific discipline at home in the university." These essays by faculty and alumni of Chicago Divinity School are presented chronologically and cover ancient, medieval, (...) reformation, and modern church history. Specifically, the essays cover: the use of the prefix auto- in early Christian Theology; the period of Constantine; the fourth and fifth century relation between Christianity and Judaeism; some medieval reforming critiques; the importance of the church in the rise of Moscow; a new line on the problem of the sources of conciliarism in the fifteenth century; and various reformation essays including one by J. T. McNeil, one on Anabaptism, one on religion and science in the reformation, and one on reformation humanism. The final essays include studies of Oliver Cromwell, Schleiermacher, Joseph Miloslav Hurban, and one on Harnack.--S. O. H. (shrink)

Sleeper is a New Testament scholar, and half of the book is concerned with building the subtitle's "Biblical Foundations for Social Ethics." This part of the project is pursued with care, freshness, and originality. The part of the book dealing with race relations and the Christian is a term-paper type survey of what current thinkers are thinking on race and the Christian conscience. There are a few attempts to integrate these chapters with the biblical scholarship, and, where these attempts occur, (...) they are generally successful--the only threads of unity between the various parts of the book. It is a shame that Sleeper's strengths as a biblical scholar are burried in this primer for white Christians.--S. O. H. (shrink)

With a few exceptions all the essays in this issue of Daedalus are biographies of world intellectual and political leaders. Erik Erikson's "psycho-historical" examination of Gandhi is followed by sketches of Nkrumah, Ataturk, de Gaulle, Bismarck, Andrew Johnson, Newton, James Mill, and William James. There are three exceptions to the biographical motif: 1) an essay on charisma which, although it does not go much beyond Weber, does offer a concise anatomy of the various dimensions of this slippery category which is (...) an underlying theme throughout many of the biographies; 2) a short essay proposing that obstacles to change in underdeveloped countries are connected with obstacles to the perception of change; and 3) an essay which examines the relation of the American intellectual-academic community to government during the first half of this century. Dankwart Rustow's introductory essay consists of "scattered remarks" on various methodologies for the exploration of the anatomy of leadership. His organizing themes are leadership as communication, leadership as learning process, and leadership as sense of timing.--S. O. H. (shrink)

This volume of the Chicago series is an anthology of what might be called religious literary criticism, where 'religious' speaks of a concern for particular motifs not of any didactic intent on the part of the critics, all of whom, as in the other volumes of the series, are either alumni or faculty of Chicago Divinity School. The contributors on the whole seem to be sound secular scholars with an interest in and passion for literature as a window on life's (...) hard questions. Scott's introduction and his lead article on Saul Bellow are erudite, vast, esoteric, and exhausting. The rewards of careful, hard-work reading are high; but the price will turn many back. All the entries except one focus on recent American prose: Malamud, Heller, Pynchon, Salinger, Flannery O'Conor, J. F. Powers, Styron, and Mailer.--S. O. H. (shrink)

Where is the old Marcuse? Is he too tired to be explicit, to reason, to give a rationale for what he is contending? Why has he written this?--this which is just another protest lost in the shouting and the printing scattered all over stop signs, subway walls, placards, newspapers, magazines, and in books. Perhaps the importance of the book is its perseverance at a time when we are exhausted, worn out by protest's apparent sterility on the one hand and its (...) kiss-of-death fashionability on the other. Many places in this book are obscure because they are poorly written and poorly edited. Marcuse walks the line between being original enough to be provocative and irresponsible enough to be dismissed. The book is a fascinating interplay between sense and nonsense, penetrating insight and polemical overstatement, between creative originality and banal sloganism, between brilliant interpretive social commentary and abject confusion. Marcuse does succeed in letting the reader know that there is something wrong with our society and that many of the values that we have taken for granted must be rethought, but this is not Marcuse at his best, and the net force of the book is to leave the reader bewildered with this, another indication that these are bewildering times.--S. O. H. (shrink)

This study originally appeared in German in 1963. It was revised for the English edition and the translation is smooth. It is an introduction aimed at the layman. The language is simple and, except for the most important of Teilhard's terms, technical terms are scrupulously avoided. The book is organized around what Wildiers feels are Teilhard's major motivating concerns: God and the universe, or love of God vs. love of world. Wildiers explains how Teilhard sees the universe evolving from the (...) geosphere through the biosphere and noosphere and converging toward a specific end, the omega point, which Teilhard identifies with the parousia. Man has a unique position in this scheme. He represents the noosphere and is, in a sense, evolution in charge of itself. Wildiers shows how Teilhard's original concern was scientific and how he tenaciously made use of a phenomenological scientific methodology even in his most speculative theological reflections. Teilhard's christology, philosophy of history, and concept of evil are also discussed. The book does perhaps leave the reader "introduced," but there is no substitute for discovering Teilhard for oneself.--S. O. H. (shrink)