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)

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)

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)

Zollinger wants to show that Bohr's principle of complementarity is applicable to human social interaction as well as to the sub-atomic realm. He therefore spends much time laying the foundations of his thesis, explaining the principle in its microphysical context. The human socio-political matrix is not merely analogous to the microphysical realm, for Zollinger, but is an evolutionary extension of it. Both are subject to complementarity in differing degrees of complexity. From a discussion of the tiny organism, he moves through (...) an account of primitive societies to a short review of the history of civilization to the present era. He toys with themes like male and female complementarity as a factor in human evolution. He describes the emergence of male characteristics from subordination to dominance, with the "new male" breaking the matriarchal order to build "the revolutionary rational order of dynamic political masculinity." His historical and anthropological accounts are on the whole superficial and stated in generalities that are long on speculation and short on research. Throughout, the book is plagued by obscurities caused by clumsy phrasing, private jargon, questions raised but not dealt with, and non sequiturs. Toward the end of the book, as he gets into the modern era, Zollinger finds himself in more familiar territory, and what he has to say is more solid than at the beginning. He suggests ways in which modern political man might better take into account the interdependency of the disparate elements of his society and integrate them into a whole of superior order. This is perhaps an important point, but here, as in other places in the book, the connection with Bohr is contrived, and Zollinger's model seems more properly to be Hegelian Aufhebung than Bohr's complementarity.--S. O. H. (shrink)

It is not always clear whose side Frankel is on in the current debate over university reform, but that is perhaps the hidden strength of the book. For, although the rational orderliness with which he proceeds seems to indicate that he leans toward the establishment, he nonetheless, in the process, does manage occasionally to dig out the legitimacy of much of the radical position. Although his topic is the university in general, it is evident that in the back of his (...) mind is Columbia 1968. Although his sympathies are with the old order he manages with some reservations to catch a glimpse of what students are pushing for, especially in terms of the university's commitment to its immediate neighborhood, and student representation on board and faculty committees. Not that Frankel is for such representation, but he concedes that it is perhaps time to do a little experimenting in that direction.--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)

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)

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)

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)

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)

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)