Diana Lobel takes readers on a journey across Eastern and Western philosophical and religious traditions to discover a beauty and purpose at the heart of reality that makes life worth living. Guided by the ideas of ancient thinkers and the insight of the philosophical historian Pierre Hadot, _The Quest for God and the Good_ treats philosophy not as an abstract, theoretical discipline, but as a living experience. For centuries, human beings have struggled to know why we are here, whether (...) a higher being or dimension exists, and whether our existence is fundamentally good. Above all, we want to know whether the search for God and the good will bring happiness. Following in the path of the ancient philosophers, Lobel directly connects conceptions of God or an Absolute with notions of the good, illuminating diverse classical texts and thinkers. She explores the Bible and the work of Plato, Aristotle, Augustine, Maimonides, al-Farabi, and al-Ghazali. She reads the _Tao Te Ching_, _I Ching_, _Bhagavad Gita_, and _Upanishads_, as well as the texts of Theravada, Mahayana, and Zen Buddhism, and traces the repercussions of these works in the modern thought of Alfred North Whitehead, Iris Murdoch, Alasdair MacIntyre, and Charles Taylor. While each of these texts and thinkers sets forth a distinct and unique vision, all maintain that human beings find fulfillment in their contact with beauty and purpose. Rather than arriving at one universal definition of God or the good, Lobel demonstrates the aesthetic value of multiple visions presented by many thinkers across cultures. _The Quest for God and the Good_ sets forth a path of investigation and discovery culminating in intellectual and spiritual communion. (shrink)

Since the poem of Sappho, which was first published as No. 7 of the Oxyrhynchus series, has been the object of a good deal of attention and ingenuity , it is perhaps not too early to publish a number of new readings, the result of repeated examinations of the papyrus , that may provide a surer foundation for future attempts at reconstruction. I have submitted my suggestions to Professor Hunt, who does not reject them , and I have to thank (...) him and Mr. H. I. Bell, of the Department of MSS., for the readiness of their help whenever and under whatever form I made appeal to it. But, of course, neither of them is in any way committed to any of my readings or deductions. (shrink)

The following fragment of a papyrus-roll, written in a hand which may be assigned to the second or third century a.d., was bought by Professor O. Guéraud from the antiquary Nahman on behalf of the Société Fouad de Papyrologie . With singular generosity Professor Guéraud has resigned to us the right to publish the text, which we now present with the help of photographs and a transcript, with notes, made by Professor Guéraud. We gratefully acknowledge an obligation to Mr. D. (...) S. Crawford also for assistance in obtaining the photographs. (shrink)

In two studies we investigated the association between physical cleansing and moral and immoral behavior in real-life situations. In Study 1, after a workout at the gym, participants cheated more after taking a shower than before taking one. In the second study, participants donated more money to charity before rather than after they bathed for religious purification. The results extend previous findings about moral cleansing and moral licensing and are discussed within the framework of conceptual metaphor theory.

Philosophies of Happiness provides a global, cross-cultural, and interdisciplinary perspective on how to create a fulfilling life. Diana Lobel brings together a broad range of philosophical traditions--Eastern and Western, ancient and contemporary--to show that certain themes resonate across texts, suggesting core features of a happy life.

Guide I: 68 presents two challenges to Maimonides’ negative theology. In I: 50–60 Maimonides insists that we cannot ascribe positiveattributes to God; however, in I: 68, he affirms that God is intellect. Second, I: 56 and III: 20 assert that divine and human knowledge have nothing in common; “knowledge” is a purely equivocal term. However, I: 68 emphasizes that both divine and human knowledge exhibit a unity between subject, object, and the act of intellection. Guide I: 53 and I: 58 (...) offer a resolution to the first contradiction: intellect can be seen as an attribute of action. Guide I: 57 offers a resolution to the second problem: Maimonides describes a similarity between God’s knowledge and ours through “looseness of expression” [tasāmuh], which directs the mind towards a mystery it cannot fully grasp. Looseness of expression, attributes of action, and the way of negation ensure that the being we worship is truly God, and make room for genuine religious experience. (shrink)

In pi. 48 of his Facsimilés de manuscrits grecs des XVe et XVIe Siècles M. Otnont gives a specimen of what purports to be the hand of Valeriano Albini. The MS. from which it is reproduced, Paris, gr. 1687, has at f. 158v τατην δ ββλον Οαλερίανοσ фορολβεσ Άλβνου Ενετσ, ν τψ το αοΕνετου μοναστηρψ εˣραΨε, εˣτη του κυρίον ᾑμων … αμ … , which might be thought warranty enough. Unfortunately MS.

Louis I. Kahn is one of the most influential and poetic architects of the twentieth century, a figure whose appeal extends beyond the realm of specialists. In this book, noted Kahn expert John Lobell explores how Kahn's focus on structure, respect for materials, clarity of program, and reverence for details come together to manifest an overall philosophy. Kahn's work clearly conveys a kind of transcendent rootedness, a rootedness in the fundamentals of architecture that also asks soaring questions about our experience (...) of light and space, and even how we fit into the world. In Louis Kahn: The Philosophy of Architecture, John Lobell seeks to reveal how Kahn's buildings speak to grand humanistic concerns. Through examinations of five of Kahn's great buildings, the Richards Medical Research Building in Philadelphia; the Salk Institute for Biological Studies in La Jolla; the Phillips Exeter Academy Library in New Hampshire; the Kimbell Art Museum in Fort Worth; and the Yale Center for British Art in New Haven, Lobell presents a clear but detailed look at how the way these buildings are put together presents Kahn's philosophy, including how Kahn wishes us to experience them. An architecture book that touches on topics that addresses the universal human interests of consciousness and creativity, Louis Kahn: The Philosophy of Architecture helps us understand our place and the nature of well-being in the built environment. (shrink)

At the beginning of the Poetics Aristotle has these words: έποιìα δn` καì τσ τραγωιδίασ ποίησισ τι δ κωμωιδία καì διθυραμβοποιητικ καì τσ αλητικσ πλίστη καì κιθαριστικσ πσαι τυγχάνουσιν οσαι μιμήσισ τò σνολον. διαøρουσι δ άλλήλων τρισίν. ρ τι ' ν τέροισ μιμίσθαι τι τρα τι τέρωσ καì μ τòν ατòν τρόπον. Then, expounding ν τέροισ: ᾰπασαι μν ποιονται τν μίμησιν ν p'υθμι καì λόγωι καì ρμονίαι, τοτοισ ' η χωρìσ μμιγμένοισ οον ρμονίαι μν καì p'υθμι χρμναι μόνον τ αλητικ (...) καì κιθαριστική … ατι δ τ'υθμι χωρìσ ρμονίασ τν ρχηστν. Here I omit the crucial sentence; he proceeds: οδν γρ ν χοιμν νομάσαι κοινòν τ σ σøρονος καì Ξνάρχον μίμουσ καì τοσ σωκρατικοσ λόσουσ, οδ τισ δι τριμέτρων λγiων τν λλων τινν τν τοιοτων ποιοτο τν μiμησιπλν ο νθρωποi γσυνπτοντσ τι μτρωι τò ποιν λγιοποιοσ τοσ δ ποποιοσ νομζουσιν. He develops this point about the use of the word ποιητσ to denote all writers who write in verse and finally, before ending his exposition of ν τροισ, says: ισ δ τινσ ο πσι χρνται τοσ ρημνοισ, λγω δ οον p'υθμι κα μλι καi μτρωι, ὢσπρ τ τν διθυραμβικν ποiησισ κα τν νჲμων κα τ τραγωιδiα κα κωμωιδiα. (shrink)

Maimonides expresses the view that being is goodness; evil is a deprivation of being and goodness. This view is prominent in Neoplatonism but has strong roots in Aristotle as well. While Maimonides problematizes moral language of good and evil, he makes use of an ontological sense of Necessary Existence as the absolute good. Plotinus wrote that beings are the beautiful. Avicenna adds that the pure good is Necessary Existence, which is free of deficiency, as it has no possibility of lacking (...) existence. This notion has a strong Aristotelian core. Despite his strictures on language about the divine, Maimonides allows himself to express this vision—an affective-aesthetic appreciation as well as a purely cognitive one. Being is the absolute good, the source of ontological beauty and value. (shrink)

The appearance of P. Oxy. 2080 makes possible the solution of an old puzzle in the περ συντάξεωσ of Apollonius Dyscolus. Speaking of the inadmissibility of the definite article with λλήλων, Apollonius says : κα προανέσ στιν κ τσ παρ πσι χρήσεωσ κα το συμπαρεπομένου λόγου. μετ ματοσ γρ διαβατικν προσώπων διάθεσιν σημαίνει, λλήλουσ τρώσητε λλήλουσ δ' λήϊσαν λλήλωѵ λεείνοντεσ βέλεα στονόεντα.

This study examined the association between employee perceptions of two foci of corporate social responsibility and work attitudes in different countries. Using data collected as part of a multinational research project with a core team in the United States, we found that perceptions of externally focused CSR enactment were positively associated with employee engagement and affective commitment. Perceptions of internally focused CSR enactment were positively associated with affective commitment but not with employee engagement. Analyses across countries revealed more cultural than (...) economic differences. For example, perceptions of internally focused CSR enactment were consistently associated with affective commitment across cultural contexts, indicating that they might serve as a general foundation for building commitment. Perceptions of externally focused CSR were more strongly associated with affective commitment in Anglo than in Confucian and Latin American countries, suggesting a need for country-specific tailoring. Based on these results, we provided recommendations for planning and implementation of CSR. (shrink)

The legal language of lawyers and judges is generally dry and factual but an examination of the rulings of Israeli Supreme Court justices shows that at least some of them use very picturesque speech to support their positions. This paper describes the use of figurative language as employed by Israeli Supreme Court justices in their writing of verdicts. Examples of the use of metaphors, metonymy, word play, imagery, oxymorons, parables and allegory are cited and discussed.

Maxwell’s Demon is a thought experiment devised by J. C. Maxwell in 1867 in order to show that the Second Law of thermodynamics is not universal, since it has a counter-example. Since the Second Law is taken by many to provide an arrow of time, the threat to its universality threatens the account of temporal directionality as well. Various attempts to “exorcise” the Demon, by proving that it is impossible for one reason or another, have been made throughout the years, (...) but none of them were successful. We have shown (in a number of publications) by a general state-space argument that Maxwell’s Demon is compatible with classical mechanics, and that the most recent solutions, based on Landauer’s thesis, are not general. In this paper we demonstrate that Maxwell’s Demon is also compatible with quantum mechanics. We do so by analyzing a particular (but highly idealized) experimental setup and proving that it violates the Second Law. Our discussion is in the framework of standard quantum mechanics; we give two separate arguments in the framework of quantum mechanics with and without the projection postulate. We address in our analysis the connection between measurement and erasure interactions and we show how these notions are applicable in the microscopic quantum mechanical structure. We discuss what might be the quantum mechanical counterpart of the classical notion of “macrostates”, thus explaining why our Quantum Demon setup works not only at the micro level but also at the macro level, properly understood. One implication of our analysis is that the Second Law cannot provide a universal lawlike basis for an account of the arrow of time; this account has to be sought elsewhere. (shrink)

In recent papers, Eric Schwitzgebel argues that if physicalism is true, then the United States is probably conscious. My primary aim here is to demonstrate that the source of Schwitzgebel’s conditional argument is the “Problem of Other Minds,” which is a general problem; wherefore, Schwitzgebel’s conclusion should be revised and applied not only to physicalism, but to most contemporary theories of the mind. I analyze the difference between Schwitzgebel’s argument and other arguments against functionalism, arguing that the difference between them (...) is rooted in referring to the causal role of the whole system, rather than referring to the casual role of the system’s parts. This key difference between functionalism and behaviorism explains why the source of Schwitzgebel’s argument stems from the problem of other minds. I conclude that however counterintuitive from a metaphysical point of view, the United States may have its own stream of consciousness, but it has nothing to do with physicalism in particular. (shrink)

In his new book Origins of Order: Project and System in the American Legal Imagination, Paul Kahn uses a conceptual array that consists of two concepts: system and project. These two concepts are c...

Hannah Arendt was fearful not only of a populist President speaking in the name of the people and unbound by legality. She was also concerned that popular support could be harnessed by those responsible for limiting it. In other words, she was fearful of the American Supreme Court relying on popular support. This is the meaning of her obscure depiction of the American Supreme Court as “the true seat of authority in the American Republic” but unfit to power. I argue (...) that Arendt's characterization of authority as requiring “neither coercion nor persuasion” means that the Court's source of legitimacy is expertise rather than public support. Yet the current dominant understanding among American Justices as well as scholars is that public support is the source of the Court's authority. In Arendt's mind, such an understanding means that the Court has become the seat of power. The corruption of the Court's authority and constitutional law as a language of expertise capable of resisting public opinion will inevitably follow. (shrink)

Postpartum mood disorders develop shortly after childbirth in a significant proportion of women and have severe effects. Two evolutionary explanations are currently available. The first is that poor postpartum mental health is a consequence of an evolutionary trade-off – a compromise of neurological changes in the maternal brain during pregnancy which, on the one hand, maintain pregnancy, and on the other, increase the likelihood for postpartum women to develop psychopathology. The second explanation is that poor postpartum mental health is a (...) disease of civilization. This theoretical paper demonstrates that both explanations ignore the crucial event of childbirth. I elaborate on environmental features of childbirth, a physiological process that is substantially different in the current versus evolutionary childbirth and postpartum setting, and argue that maternal brain neuroplasticity and biochemical alterations are not an evolutionary trade-off, but an adaptation. Additionally, the incidents of poor postpartum mental health are better viewed as a maladaptation of the typical modern environments – an evolutionary mismatch. Thus, the potential to suffer from poor mental health in postpartum is an external, contingent happening, dependent on contemporary childbirth and postpartum environments, and not due to any essential property women possess as a result of evolutionary compromise. In fact, women are probably adapted to feel like superwomen right after birth, a state of mind that is an aid in adapting to motherhood. Distinguishing between evolutionary concepts in the context of pregnancy, birth, and motherhood is vital for developing more accurate preventions and interventions. (shrink)

Across cultures people construct spatial representations of time. However, the particular spatial layouts created to represent time may differ across cultures. This paper examines whether people automatically access and use culturally specific spatial representations when reasoning about time. In Experiment 1, we asked Hebrew and English speakers to arrange pictures depicting temporal sequences of natural events, and to point to the hypothesized location of events relative to a reference point. In both tasks, English speakers (who read left to right) arranged (...) temporal sequences to progress from left to right, whereas Hebrew speakers (who read right to left) arranged them from right to left, replicating previous work. In Experiments 2 and 3, we asked the participants to make rapid temporal order judgments about pairs of pictures presented one after the other (i.e., to decide whether the second picture showed a conceptually earlier or later time-point of an event than the first picture). Participants made responses using two adjacent keyboard keys. English speakers were faster to make “earlier” judgments when the “earlier” response needed to be made with the left response key than with the right response key. Hebrew speakers showed exactly the reverse pattern. Asking participants to use a space-time mapping inconsistent with the one suggested by writing direction in their language created interference, suggesting that participants were automatically creating writing-direction consistent spatial representations in the course of their normal temporal reasoning. It appears that people automatically access culturally specific spatial representations when making temporal judgments even in nonlinguistic tasks. (shrink)

Philosophers of physics have long debated whether the Past State of low entropy of our universe calls for explanation. What is meant by “calls for explanation”? In this article we analyze this notion, distinguishing between several possible meanings that may be attached to it. Taking the debate around the Past State as a case study, we show how our analysis of what “calling for explanation” might mean can contribute to clarifying the debate and perhaps to settling it, thus demonstrating the (...) fruitfulness of this analysis. Applying our analysis, we show that two main opponents in this debate, Huw Price and Craig Callender, are, for the most part, talking past each other rather than disagreeing, as they employ different notions of “calling for explanation”. We then proceed to show how answering the different questions that arise out of the different meanings of “calling for explanation” can result in clarifying the problems at hand and thus, hopefully, to solving them. (shrink)

Statistical mechanics is a strange theory. Its aims are debated, its methods are contested, its main claims have never been fully proven, and their very truth is challenged, yet at the same time, it enjoys huge empirical success and gives us the feeling that we understand important phenomena. What is this weird theory, exactly? Statistical mechanics is the name of the ongoing attempt to apply mechanics, together with some auxiliary hypotheses, to explain and predict certain phenomena, above all those described (...) by thermodynamics. This paper shows what parts of this objective can be achieved with mechanics by itself. It thus clarifies what roles remain for the auxiliary assumptions that are needed to achieve the rest of the desiderata. Those auxiliary hypotheses are described in another paper in this journal, Foundations of statistical mechanics: The auxiliary hypotheses. (shrink)

In this paper we examine how English and Mandarin speakers think about time, and we test how the patterns of thinking in the two groups relate to patterns in linguistic and cultural experience. In Mandarin, vertical spatial metaphors are used more frequently to talk about time than they are in English; English relies primarily on horizontal terms. We present results from two tasks comparing English and Mandarin speakers’ temporal reasoning. The tasks measure how people spatialize time in three-dimensional space, including (...) the sagittal (front/back), transverse (left/right), and vertical (up/down) axes. Results of Experiment 1 show that people automatically create spatial representations in the course of temporal reasoning, and these implicit spatializations differ in accordance with patterns in language, even in a non-linguistic task. Both groups showed evidence of a left-to-right representation of time, in accordance with writing direction, but only Mandarin speakers showed a vertical top-to-bottom pattern for time (congruent with vertical spatiotemporal metaphors in Mandarin). Results of Experiment 2 confirm and extend these findings, showing that bilinguals’ representations of time depend on both long-term and proximal aspects of language experience. Participants who were more proficient in Mandarin were more likely to arrange time vertically (an effect of previous language experience). Further, bilinguals were more likely to arrange time vertically when they were tested in Mandarin than when they were tested in English (an effect of immediate linguistic context). (shrink)

Statistical mechanics is the name of the ongoing attempt to explain and predict certain phenomena, above all those described by thermodynamics on the basis of the fundamental theories of physics, in particular mechanics, together with certain auxiliary assumptions. In another paper in this journal, Foundations of statistical mechanics: Mechanics by itself, I have shown that some of the thermodynamic regularities, including the probabilistic ones, can be described in terms of mechanics by itself. But in order to prove those regularities, in (...) particular the time asymmetric ones, it is necessary to add to mechanics assumptions of three kinds, all of which are under debate in contemporary literature. One kind of assumptions concerns measure and probability, and here, a major debate is around the notion of “typicality.” A second assumption concerns initial conditions, and here, the debate is about the nature and status of the so-called past hypothesis. The third kind of assumptions concerns the dynamics, and here, the possibility and significance of “Maxwell's Demon” is the main topic of discussions. This article describes these assumptions and examines the justification for introducing them, emphasizing the contemporary debates around them. (shrink)

The problem of multiple-computations discovered by Hilary Putnam presents a deep difficulty for functionalism (of all sorts, computational and causal). We describe in out- line why Putnam’s result, and likewise the more restricted result we call the Multiple- Computations Theorem, are in fact theorems of statistical mechanics. We show why the mere interaction of a computing system with its environment cannot single out a computation as the preferred one amongst the many computations implemented by the system. We explain why nonreductive (...) approaches to solving the multiple- computations problem, and in particular why computational externalism, are dualistic in the sense that they imply that nonphysical facts in the environment of a computing system single out the computation. We discuss certain attempts to dissolve Putnam’s unrestricted result by appealing to systems with certain kinds of input and output states as a special case of computational externalism, and show why this approach is not workable without collapsing to behaviorism. We conclude with some remarks about the nonphysical nature of mainstream approaches to both statistical mechanics and the quantum theory of measurement with respect to the singling out of partitions and observables. (shrink)

Statistical mechanics is often taken to be the paradigm of a successful inter-theoretic reduction, which explains the high-level phenomena (primarily those described by thermodynamics) by using the fundamental theories of physics together with some auxiliary hypotheses. In my view, the scope of statistical mechanics is wider since it is the type-identity physicalist account of all the special sciences. But in this chapter, I focus on the more traditional and less controversial domain of this theory, namely, that of explaining the thermodynamic (...) phenomena.What are the fundamental theories that are taken to explain the thermodynamic phenomena? The lively research into the foundations of classical statistical mechanics suggests that using classical mechanics to explain the thermodynamic phenomena is fruitful. Strictly speaking, in contemporary physics, classical mechanics is considered to be false. Since classical mechanics preserves certain explanatory and predictive aspects of the true fundamental theories, it can be successfully applied in certain cases. In other circumstances, classical mechanics has to be replaced by quantum mechanics. In this chapter I ask the following two questions: I) How does quantum statistical mechanics differ from classical statistical mechanics? How are the well-known differences between the two fundamental theories reflected in the statistical mechanical account of high-level phenomena? II) How does quantum statistical mechanics differ from quantum mechanics simpliciter? To make our main points I need to only consider non-relativistic quantum mechanics. Most of the ideas described and addressed in this chapter hold irrespective of the choice of a (so-called) interpretation of quantum mechanics, and so I will mention interpretations only when the differences between them are important to the matter discussed. (shrink)

This article offers a case study on the social role of a charismatic shaykh, Abū Bakr al-Mawṣilī (d. 797/1394), in fourteenth-century Damascus and Jerusalem, and on the way he established his saintly reputation and accumulated cultural capital. Based mainly on a to-date unstudied manuscript written by the shaykh’s grandson, it analyzes how the shaykh managed to pass this capital on to his offspring and how they formalized, institutionalized, and consolidated his ṭarīqa into a stable social organization, with the Mawṣilī household (...) at its center, which, although never spreading outside of Greater Syria, continued to flourish locally for centuries. (shrink)

Information, entropy, probability: these three terms are closely interconnected in the prevalent understanding of statistical mechanics, both when this field is taught to students at an introductory level and in advanced research into the field’s foundations. This paper examines the interconnection between these three notions in light of recent research in the foundations of statistical mechanics. It disentangles these concepts and highlights their differences, at the same time explaining why they came to be so closely linked in the literature. In (...) the literature the term ‘information’ is often linked to entropy and probability in discussions of Maxwell’s Demon and its attempted exorcism by the Landauer-Bennett thesis, and in analyses of the spin echo experiments. The direction taken in the present paper is a different one. Here we discuss the statistical mechanical underpinning of the notions of probability and entropy, and this constructive approach shows that information plays no fundamental role in these concepts, although it can be conveniently used in a sense that we shall specify. (shrink)