This handsomely produced volume contains 22 contributions from international scholars, which were originally presented at the 2000 Conference of the International Society for Phenomenology, Fine Arts, & Aesthetics. The papers center around the theme of gardens and include a wide range of topics of interest to phenomenologists but also, perhaps, to gardeners with a philosophical bent. A sampling of topics: Leonardo's Annunciation Hortus Conclusus and its reflexive intent; hatha yoga--a phenomenological experience of nature; the Chinese attempt to miniaturize (...) the world in gardens; conflating and compressing time in commodified space and architecture; constructing the deconstructive landscape (the ruin aesthetic); and a phenomenological-anthropological aproach to Zen gardens. The volume is lightly indexed by name (mostly philosophers). Annotation (c)2003 Book News, Inc., Portland, OR (booknews.com). (shrink)

This volume brings together academics from a variety of disciplines to discuss Collingwood's contributions to philosophy, aesthetics, philosophy of history, political philosophy and archaeological theory. It begins with a general survey of his contribution to history, politics and philosophy.

The Philosophical Society of Edinburgh which had flourished for a few years after 1738 was as good as dead in 1748. Lord Morton, its President, now lived most of the time in London whence he wrote to Sir John Clerk in 1747 that he regarded the Society as ‘annihilated’, apparently thinking that the death of Colin MacLaurin in 1746 and the temporary retirement to the countryside of its other Secretary, Andrew Plummer, had put an end to it. (...) Sir John had hoped to revive it through association with the Royal Society of London, but Morton did not encourage him in this scheme, about which he had ‘great doubts’. The Society needed a mathematician and an experimenter who could carry on the consulting work which MacLaurin had done, but Morton glumly wondered if ‘the new professor of Mathematics [Matthew Stewart] will be as zealous as MacLaurin had been.’ The Society's other officers, Dr John Clerk and Alexander Lind, are not known to have tried to revive the Society. Perhaps they were discouraged by the fact that ten of the members of the Society were dead, and that six more had left the kingdom. At least three others were likely to have been habitually absent from meetings because they lived some distance from Edinburgh. Of the remaining forty-five known members in 1748, nine were over sixty-one years of age with four being between seventy-one and seventy-six. In 1737 the average age of thirty-eight of the founders had been 46.0, but by 1748 it had risen to 53.9 for the thirty-three men for whom it can be calculated. Disruption, death, and age had diminished enthusiasm for the Society and jeopardized its survival. Only two meetings are known to have been held in 1746. Sir John's letter to Morton about affiliation with the Royal Society is the only clear sign of life in 1747. We may well ask why this floundering body survived, to whom and to what it owed its revival? The answers to these questions tell us something about the intellectual needs and interests of the Edinburgh intelligentsia of the mid-eighteenth century. (shrink)

The Philosophical Society of Edinburgh Throughout the years 1768–1783 looked to the outside world like a flourishing and important body. By 1771 it had sponsored the publication of five volumes of papers which had gone through several printings and translations. It had a distinguished foreign membership which assured its recognition abroad as one of the important academic bodies in the cosmopolitan Republic of Letters. From its foundation in 1737 until his death in 1768, its President had been the (...) Earl of Morton, better known as the President of the Royal Society of London and as an astronomer who had been active in the practical work of the London society. Another member, Sir John Pringle, became President of the Royal Society in 1772. It was also known abroad that among the Edinburgh philosophers were to be found the most important professors of the town's university, not only those of its distinguished medical faculty but also men like William Robertson, Adam Ferguson and later John Robison. David Hume had been at one time a Secretary of the Society and probably remained a member to the end of his life in 1776. In the British colonies, the Society could point to members in Pennsylvania, South Carolina, Jamaica and other West Indian islands and it had contacts in a far-flung network reaching from China and Siberia in the east to places less remote in Europe and America. Within Britain, the Society had members in London and in provincial towns of whom William Brownrigg was the most important. From these men and from others scattered in Scotland, the Society drew information and projected its image as a successful learned society. These appearances, however, are far clearer than the Society's record of accomplishment during its last years. It is not accidental that so little pertaining to its work survives. The Society in reality had a career far from brilliant and by 1778 hardly deserved the reputation it had acquired. During its last five years it revived but even then it probably did not reach the level of activity seen in the early and mid 1750s. (shrink)

Several essays, articles, and papers have appeared during the last fifteen years which have shed light on the place and function of science in the intellectual life of eighteenth-century Scotland. Some have concentrated on ideological factors such as the increasing concerns with polite culture, improvement, and the reaction of the Scottish élite to the Act of Union. Others have noted the roles of Jacobites and Whigs in the production of a culture which was unique to Scotland. The generalist educational ideals (...) held by Scots have been explored, as have their philosophical, methodological, and mathematical traditions. Another set of papers has fruitfully examined ‘the social role of knowledge’ and has attempted through studies of the politics of Scottish science and a consideration of its audience to show how the characteristics of local provincial society could influence if not ‘determine scientific activity, its social organization or intellectual structure’. Concerns with the institutionalization of scientific activities and the acceptance of new values have also led to studies of the universities, medical corporations, and societies which provided focuses for scientific enquiry. All of these studies have emphasized the aspects of science north of the Tweed between about 1690 and 1830 which seem uniquely Scottish. No one would deny the value of these works but perhaps it is now time to redress the balance and to notice how typical much of the scientific work of the Scots was, and how easily it and the institutions through which it was pursued can be fitted into the wider context of the European Enlightenment. (shrink)

Based on some materials from the A.V. Florovsky's Foundation in the Archive of the Russian Academy of Sciences, the author of the article reconstructs a little-known page from the history of academic and philosophical life of the Russian migr, that is the history of the Philosophical Society at the Russian Free University in the 1930s-1940s, including during the Nazi occupation of Czechoslovakia. It is justified that the reconstruction of the history of Russian philosophical institutions can set (...) a new research perspective that allows us to consider the history of Russian philosophy as a process of formation and development of institutionalized forms of production, reproduction and translation of philosophical knowledge, which would allow to create a new historical and philosophical cross-section of Russian thought, complementing traditional approaches to the historiography of Russian philosophy. The article reveals new aspects of the scientific activity of N.O. Lossky and I.I. Lapshin, who played a key role in the work of the Philosophical Society. In addition, the analysis of archival materials made it possible to identify and reconstruct new facts from the creative biography of such thinkers of Russian emigration as S.L. Frank, E.V. Spektorsky, B.P. Vysheslavtsev, G.V. Florovsky. Russian Free University's Philosophical Society report for 1941 is given as an appendix to the article, as well as the reconstruction of the problems of the circle for the study of the Russian national idea. It is concluded that scientific and philosophical activity at the RSU was carried out through an extensive network of scientific societies, associations, circles and seminars, which allowed developing a wide variety of issues - aesthetics, the history of Russian and Western philosophy, philosophical problems of Russian literature and history, the Russian national idea. (shrink)

Today I'm hoping to make you puzzled about a problem that has puzzled me on and off over the years. Misery loves company, I suppose -- though the problem doesn't actually puzzle me at the moment, because at the moment I think I've got a solution to it. But I've thought this before, and found myself deceived; so I'm not breaking out the champagne just yet.

This brief essay offers a congratulatory notice and reflections on the 20th anniversary of Philosophia Christi. It recalls some of Craig's early involvement with the Evangelical Philosophical Society and with the founding of Philosophia Christi.

(1974). The American Philosophical Society and the rise of astronomy in the United States in the middle of the nineteenth century. Annals of Science: Vol. 31, No. 5, pp. 407-427.

Excerpt from The Problem of Philosophy at the Present Time: An Introductory Address Delivered to the Philosophical Society of the University of Edinburgh All, and to ask you to adopt, for the time, a point of view which may not be your own. Afterwards you can avenge yourselves for this temporary submission by subjecting my words to what criticism you think fit. A philosophic temper is shown, above all things, in the power of entering into the views of (...) another, and taking them for the moment almost as if they were your own, without prejudice to the subsequent critical reaction, which will be effective just in proportion to the degree of your previous sympathetic appreciation of the ideas criticised. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Der Tagungsband dokumentiert vielfältige Reaktionen der Sportphilosophie auf die tiefgreifenden Veränderungen im Sport, die in den letzten Jahrzehnten eingetreten sind. Kaum ein Bereich symbolischer Handlung zeigt so deutlich die Merkmale unserer Zeit wie der gegenwärtige Sport. Die wichtigsten Problemfelder: - Die kulturelle Dimension von Spiel und Sport - Ethik des Sports, Regeln und Kontrolle - Die Verbesserung des Menschen - Der Sport als Feld pädagogischer Strategien.

While a clear distinction was drawn between “classical learning” and “modern science” at Oxford and Cambridge Universities in the early nineteenth century, we see no such contrast being made in other spaces of knowledge making, such as the Manchester Literary and Philosophical Society. Drawing on Bacon's insistence that his inductive method should apply across all fields of knowledge, early members of the Society interpreted “science” as referring to any systematic inquiry utilising an empirical approach. An investigation of (...) the ways in which classical authors were used within the researches of early members of the Society raises important questions about how we should think about empirical method and scientific research in early nineteenth–century England. Frequently understood as primarily engaged in researching natural knowledge, the members of the Manchester Society concerned themselves with a wide range of subjects across all branches of knowledge. Crucially, classical authors were drawn upon as sources of empirical evidence across all types of inquiry, from investigations into the colours of opaque bodies to the origins of party feeling. It is possible to identify a common approach – “history as empirical method”, which, this article suggests, was developed from Bacon's call for a “just story of learning”. (shrink)

The story of the end of the Philosophical Society of Edinburgh in 1783, is linked with that of the founding of the Society of Antiquaries of Scotland and the Royal Society of Edinburgh , both of which were given Royal Charters sealed on 6 May 1783. It is a story which has been admirably told by Steven Shapin. He persuasively argued that the P.S.E. was a casualty of bitter quarrels rooted in local Edinburgh politics, in personal (...) animosities and in disputes about the control of cultural property and intellectual leadership. In all this he was surely correct just as he was in finding the principal actors in this controversy to be: David Erskine, 11th Earl of Buchan; the Reverend Dr John Walker, Professor of Natural History in Edinburgh University; Dr William Cullen, Professor of the Theory and Practice of Medicine and Vice-President of the P.S.E.; Mr William Smellie, Printer to the Society of Antiquaries; Henry Home, Lord Kames, S.C.J. and President of the P.S.E.; Sir George Clerk-Maxwell, Vice-President of the P.S.E.; John Robison, Professor of Natural Philosophy and Secretary to the P.S.E.; Edinburgh University's Principal, William Robertson; the Curators of the Advocates Library: Ilay Campbell, Robert Blair, Alexander Abercromby, Alexander Fraser Tytler, Professor of Public Law; Henry Dundas, Lord Advocate and M.P. for Midlothian. In a peripheral way, the Royal Colleges of Physicians and Surgeons were probably also involved; so too were Lord Buchan's brothers, Henry and Thomas Erskine, Foxite Whigs who opposed Dundas politically. Henry Erskine displaced Dundas as Lord Advocate in August 1783. After the change of ministry on 18 December 1783 he was ousted, but became Dean of the Faculty of Advocates in 1785. National as well as burgh politics touched these disputes and gave the parties of the Erskines and Dundas and his friends some leverage in London. (shrink)

This study examines the place of the Philosophical Society of the University of Vienna (1888-1938) in the evolution of the history of philosophy in Austria up to the establishment of the Vienna Circle in 1929. I will examine three aspects of the relationship between the Austrian members of the Vienna Circle and the Philosophical Society which has been emphasized by several historians of the Vienna Circle: the first aspect concerns the theory of a first Vienna Circle (...) formed mainly by H. Hahn, P. Frank and O. Neurath; the second aspect is the contention that the missing link between the Vienna Circle and the Bolzano tradition in Austria is Alois Höfler, a student of Brentano and Meinong; I will finally examine the link they established between the annexation of the Philosophical Society to the Kant-Gesellschaft in 1927 and the founding of the Vienna Circle in 1929. I will argue that this institution played a key role in the history of philosophy in Austria and is partly responsible for the formation of the Vienna Circle. (shrink)

(1884). ANNUAL ADDRESS READ BEFORE THE “SOUTH AFRICAN PHILOSOPHICAL SOCIETY,”. Transactions of the South African Philosophical Society: Vol. 4, No. 1, pp. xxx-liii.

Neo-Kantianism emerged over the course of the 1860s and it occupied a leading position in the German universities from the 1870s until the First World War. Demands for getting "back to Kant" had become common since the early 1860s, and these demands were discussed in the meetings of the Philosophical Society of Berlin (Philosophische Gesellschaft zu Berlin; PGB), which was the international organization of Hegelians. In this paper I address some reactions among the PGB members to the 1860s (...) Kant revival. The journal "Der Gedanke", the organ of the PGB, reported closely how Kant returned to the spotlight of German philosophy. The reactions of the PGB members to the Kant revival was not only critical. Over the course of the 1860s the interest on Kant among the members grew little by little. (shrink)

This article reflects on three issues: the past twenty years of the Evangelical Philosophical Society, ideas for EPS's future, and some words of advice to my younger EPS colleagues. Regarding, I identify four values that were central to the rebirth of the EPS and that have guided us for twenty years. Regarding, I issue a warning and a challenge. Regarding, I provide three words of advice for keeping us on course.