Originally published in 1920, this collection of essays presents and discusses some of the principal subjects addressed in the Report of the Committee on Adult Education in 1919. The authors examine topics such as women and adult education, and the democratic foundations and implications of further education for those past school-leaving age. One essay is written by an adult student from Southport who is a self-described 'working-man'. This book will be of value to anyone with an interest in the history (...) of education. (shrink)

A number of ways of taxonomizing human learning have been proposed. We examine the evidence for one such proposal, namely, that there exist independent explicit and implicit learning systems. This combines two further distinctions, (1) between learning that takes place with versus without concurrent awareness, and (2) between learning that involves the encoding of instances (or fragments) versus the induction of abstract rules or hypotheses. Implicit learning is assumed to involve unconscious rule learning. We examine the evidence for implicit learning (...) derived from subliminal learning, conditioning, artificial grammar learning, instrumental learning, and reaction times in sequence learning. We conclude that unconscious learning has not been satisfactorily established in any of these areas. The assumption that learning in some of these tasks (e.g., artificial grammar learning) is predominantly based on rule abstraction is questionable. When subjects cannot report the rules that govern stimulus selection, this is often because their knowledge consists of instances or fragments of the training stimuli rather than rules. In contrast to the distinction between conscious and unconscious learning, the distinction between instance and rule learning is a sound and meaningful way of taxonomizing human learning. We discuss various computational models of these two forms of learning. (shrink)

In the original target article (Shanks & St. John 1994), one of our principal conclusions was that there is almost no evidence that learning can occur outside awareness. The continuing commentaries raise some interesting questions, especially about the definition of learning, but do not lead us to abandon our conclusion.

The relationship between animal ownership and owners' health has received increasing attention in the recent human-companion animal literature. This article considers a new aspect of the human-companion animal relationship, that of compatibility between pet and owner. Compatibility is viewed as the fit between the animal and the owner on physical, behavioral, and psychological dimensions. A postal survey was used to test the hypothesis that compatibility has influences on physical and mental health that are independent of those due to owners' level (...) ofpet attachment and human social support. A sample group of 176 pet owners completed a questionnaire containing a new measure of compatibility as well as standard measures of pet attachment, human social support, and mental and physical health. Results of multiple regression analyses indicated that people who are relatively more compatible with their pets report better mental health overall and fewer physical symptoms. Social support was positively associated with mental health. Pet attachment was also positively associated with mental health, but negatively with physical health. (shrink)

This volume comprises a collection of manuscripts by or relating to T. R. Malthus, recently discovered in the estate of a distant nephew, and previously unpublished. They consist of correspondence, sermons, essays and lecture notes on political economy and history. The manuscripts provide insights into Malthus' personal life - especially his relationships with his parents and his tutors. They also give details of the books he studied as a student, and suggest hitherto unknown influences on his intellectual development. They suggest (...) a solution to the question of who or what influenced him to omit the controversial theological chapters from later editions of his Essay on Population, and his sermons present further evidence of his religious views. The manuscripts represent a remarkable discovery, more than 150 years after Malthus' death, of his correspondence and other unknown writings. (shrink)

This volume comprises a collection of manuscripts by or relating to T. R. Malthus, recently discovered in the estate of a distant nephew, and previously unpublished. They consist of correspondence, sermons, essays and lecture notes on political economy and history. The manuscripts provide insights into Malthus' personal life - especially his relationships with his parents and his tutors. They also give details of the books he studied as a student, and suggest hitherto unknown influences on his intellectual development. They suggest (...) a solution to the question of who or what influenced him to omit the controversial theological chapters from later editions of his Essay on Population, and his sermons present further evidence of his religious views. The manuscripts represent a remarkable discovery, more than 150 years after Malthus' death, of his correspondence and other unknown writings. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

A number of ways of taxonomizing human learning have been proposed. We examine the evidence for one such proposal, namely, that there exist independent explicit and implicit learning systems. This combines two further distinctions, between learning that takes place with versus without concurrent awareness, and between learning that involves the encoding of instances versus the induction of abstract rules or hypotheses. Implicit learning is assumed to involve unconscious rule learning. We examine the evidence for implicit learning derived from subliminal learning, (...) conditioning, artificial grammar learning, instrumental learning, and reaction times in sequence learning. We conclude that unconscious learning has not been satisfactorily established in any of these areas. The assumption that learning in some of these tasks is predominantly based on rule abstraction is questionable. When subjects cannot report the “implicitly learned” rules that govern stimulus selection, this is often because their knowledge consists of instances or fragments of the training stimuli rather than rules. In contrast to the distinction between conscious and unconscious learning, the distinction between instance and rule learning is a sound and meaningful way of taxonomizing human learning. We discuss various computational models of these two forms of learning. (shrink)

This is the second and final volume of manuscripts by or relating to Thomas Robert Malthus that are now held at Kanto Gakuen University in Japan. Volume I contains 75 items of correspondence, while Volume II contains transcriptions of further original manuscripts, including: four of Malthus' sermons; his diary of a tour of the Lake District; an extensive set of calculations in the bullion trade, suggesting that he was giving serious thought to becoming a bullion trader on his own account; (...) lecture notes on European history from the fifth to the tenth century; his wife's diary of their holiday in Scotland in 1826 and an essay on foreign trade. These previously unknown and unpublished manuscripts promise insights into his intellectual development and the events and circumstances of his life, as well as glimpses of the lifestyle of his wider family and contemporaries. (shrink)

This is the second and final volume of manuscripts by or relating to Thomas Robert Malthus that are now held at Kanto Gakuen University in Japan. Volume I contains 75 items of correspondence, while Volume II contains transcriptions of further original manuscripts, including: four of Malthus' sermons; his diary of a tour of the Lake District; an extensive set of calculations in the bullion trade, suggesting that he was giving serious thought to becoming a bullion trader on his own account; (...) lecture notes on European history from the fifth to the tenth century; his wife's diary of their holiday in Scotland in 1826 and an essay on foreign trade. These previously unknown and unpublished manuscripts promise insights into his intellectual development and the events and circumstances of his life, as well as glimpses of the lifestyle of his wider family and contemporaries. (shrink)

This is the second and final volume of manuscripts by or relating to Thomas Robert Malthus that are now held at Kanto Gakuen University in Japan. Volume I contains 75 items of correspondence, while Volume II contains transcriptions of further original manuscripts, including: four of Malthus' sermons; his diary of a tour of the Lake District; an extensive set of calculations in the bullion trade, suggesting that he was giving serious thought to becoming a bullion trader on his own account; (...) lecture notes on European history from the fifth to the tenth century; his wife's diary of their holiday in Scotland in 1826 and an essay on foreign trade. These previously unknown and unpublished manuscripts promise insights into his intellectual development and the events and circumstances of his life, as well as glimpses of the lifestyle of his wider family and contemporaries. (shrink)

Peer review is a widely accepted instrument for raising the quality of science. Peer review limits the enormous unstructured influx of information and the sheer amount of dubious data, which in its absence would plunge science into chaos. In particular, peer review offers the benefit of eliminating papers that suffer from poor craftsmanship or methodological shortcomings, especially in the experimental sciences. However, we believe that peer review is not always appropriate for the evaluation of controversial hypothetical science. We argue that (...) the process of peer review can be prone to bias towards ideas that affirm the prior convictions of reviewers and against innovation and radical new ideas. Innovative hypotheses are thus highly vulnerable to being “filtered out” or made to accord with conventional wisdom by the peer review process. Consequently, having introduced peer review, the Elsevier journal Medical Hypotheses may be unable to continue its tradition as a radical journal allowing discussion of improbable or unconventional ideas. Hence we conclude by asking the publisher to consider re-introducing the system of editorial review to Medical Hypotheses. (shrink)

This volume is a collection of essays by various contributors in honor of the late Laurence Berns, Richard Hammond Elliot Tutor Emeritus at St. John's College, Annapolis. The essays address the literary, political, theological, and philosophical themes of his life's work as a scholar, teacher, and constant companion of the "great books.".

In a pluralistic society such as ours, tolerance is a virtue -- but it doesn't always seem so. Some suspect that it entangles us in unacceptable moral compromises and inequalities of power, while others dismiss it as mere political correctness or doubt that it can safeguard the moral and political relationships we value. Tolerance among the Virtues provides a vigorous defense of tolerance against its many critics and shows why the virtue of tolerance involves exercising judgment across a variety of (...) different circumstances and relationships -- not simply applying a prescribed set of rules. Drawing inspiration from St. Paul, Aquinas, and Wittgenstein, John Bowlin offers a nuanced inquiry into tolerance as a virtue. He explains why the advocates and debunkers of toleration have reached an impasse, and he suggests a new way forward by distinguishing the virtue of tolerance from its false look-alikes, and from its sibling, forbearance. Some acts of toleration are right and good, while others amount to indifference, complicity, or condescension. Some persons are able to draw these distinctions well and to act in accord with their better judgment. When we praise them as tolerant, we are commending them as virtuous. Bowlin explores what that commendation means. Tolerance among the Virtues offers invaluable insights into how to live amid differences we cannot endorse -- beliefs we consider false, actions we think are unjust, institutional arrangements we consider cruel or corrupt, and persons who embody what we oppose. (shrink)

Throughout much of this century the most prominent exegetes maintained that Aquinas’s mature moral psychology is fundamentally voluntarist, that he considers the will an independent cause of action, most conspicuously in his later works. Disagreement over the character of the will’s causal authority and the composition of the list of later works did little to unsettle their shared conviction that Aristotle’s intellectualist moral psychology was improved, indeed saved, by Aquinas’s insistence that the will can move itself, at least in some (...) fashion, apart from the influence of the intellect. See Rene Antoine Gauthier and Jean Yves Jolif, Aristote: L’éthique à Nicomaque, 2nd ed., vol. 2 (Paris: Béatrice-Nauwelaerts, 1970), p. 218; Bernard Lonergan, Grace and Freedom: Operative Grace in the Thought of St. Thomas Aquinas, ed. J.P. Burns (New York: Herder and Herder, 1971), pp. 93–97; Odom Lottin, “La Preuve de al Liberté Humaine chez Saint Thomas d’Aquin,” Recherches de Theologie Ancienne et Medievale 23 (1956): 323–30; and Klaus Riesenhuber, Die Transzendenz Der Freiheit Zum Guten: Der Wille in der Anthropologie und Metaphysik des Thomas von Aquin (Munchen: Berchmanskolleg Verlag, 1971), p. 290. (shrink)

The life history of certain philosophical and theological terms and concepts constitutes in itself an interesting matter for consideration and reflection. None is more interesting than that of natural law. Many studies have traced the development of natural law philosophy from its early precursors among the Pre-Socratics through Plato and Aristotle, the Stoics, St Thomas, and the early British empiricists; have noted its demise in the nineteenth century, largely as a result of the criticism of Hume; and have observed its (...) renaissance in the twentieth century. Despite this undeniable revival of interest in the theory in the present century, a moral philosopher uses the term only at great risk, for no philosophical theory has been so vigorously attacked and so thoroughly ‘refuted’ as natural law. (shrink)

The problem of doctrinal development, first formulated by John Henry Newman, is usually assumed to be a distinctly modern theological issue, since itoriginates in modern scholarly history and its application to problems of doctrine. My thesis, in contrast, is that St. Bonaventure’s theology of history as presentedin his Hexaemeron is also a theory of doctrinal development—though it appears some six hundred years prior to Newman’s Essay on the Development of Christian Doctrine. I begin by discussing the relationship between theology (...) of history and doctrinal development, from which I conclude Bonaventure’s theology of history is a theory of doctrinal development. Secondly, I discuss Bonaventure’s theory and how he uses it to justify the mendicant and Franciscan ways of life. Finally, I develop elements of Cardinal Newman’s theory as points for comparison and evaluation of Bonaventure’s theory. (shrink)

Clarembald of Arras, a twelfth-century ecclesiastical official and schoolmaster, composed glosses on two of the Boethian Opuscula Sacra and a commentary on the hexameron. While he acknowledged his study of Boethius under his masters Thierry of Chartres and Hugh of St. Victor, his dependence on the former is significant: he borrowed heavily from Thierry, following not only his basic doctrinal interpretation of the Boethian treatises but also repeating entire passages from Thierry's glosses. ;The question arises then: is Clarembald to be (...) considered as nothing more than an imitator of the thought of Thierry? Is he to be understood simply as a "typical Chartrian"? Is his interest in the Boethian opuscula confined to restatements of Thierry's interpretations and entirely lacking in any other purposes or qualities that are peculiarly his own? ;A careful reading of the Clarembaldian corpus does indeed present a strong case for the dependence of Clarembald upon Thierry in thought and expression. Yet he composed his De Trinitate gloss at the request of others, even though Thierry's was available, indicating something of Clarembald's standing in the academic community. Further there is substantial evidence in his writings of a distinct measure of independence from Thierry. This is to be found in part in Clarembald's careful contextualization of each work and again in his utilization of sources unknown to Thierry. The most prominent feature of independence is found in Clarembald's intention or purpose in writing his own glosses and the hexameron: Clarembald's works have a certain polemical and apologetic orientation, particularly in regard to Gilbert of Poitiers, Peter Abelard and the Cathars, an orientation not found as such in Thierry's works. ;A careful examination of the texts shows Clarembald to be indeed a scholar of some merit in his research and in the expression of his thought. His intentions and purposes in writing go beyond an imitation of Thierry: he used the glosses to confront dogmatic issues of the day, giving him his own unique place in the tradition of Boethian commentators and in the intellectual history of the middle ages. (shrink)

For Max Scheler, St. Francis represented perhaps the highest ideal of the moral life, an ideal he felt compelled to articulate throughout his philosophical work. In this paper, I examine the significance of the person of St. Francis for Scheler’s philosophy. I begin by developing Scheler’s notion of “exemplary person,” the idea that persons act as influences on moral life and thought. I then hypothesize that St. Francis functioned as an exemplary person for Scheler. Finally, I attempt to justify that (...) hypothesis by examining Scheler’s discussion of Francis in Sympathy and by comparing Scheler’s philosophy to elements of the thought of Bonaventure and of Scotus. I conclude with a discussion of the significance of using exemplary persons for understanding the history of philosophy. (shrink)

For Max Scheler, St. Francis represented perhaps the highest ideal of the moral life, an ideal he felt compelled to articulate throughout his philosophical work. In this paper, I examine the significance of the person of St. Francis for Scheler’s philosophy. I begin by developing Scheler’s notion of “exemplary person,” the idea that persons act as influences on moral life and thought. I then hypothesize that St. Francis functioned as an exemplary person for Scheler. Finally, I attempt to justify that (...) hypothesis by examining Scheler’s discussion of Francis in Sympathy and by comparing Scheler’s philosophy to elements of the thought of Bonaventure and of Scotus. I conclude with a discussion of the significance of using exemplary persons for understanding the history of philosophy. (shrink)

Lewis’ analysis of modality faces a problem in that it appears to confer unintended truth values to certain modal claims about the pluriverse: e.g. ‘It is possible that there are many worlds’ is false when we expect truth. This is the problem of advanced modalizing. Divers presents a principled solution to this problem by treating modal modifiers as semantically redundant in some such cases. However, this semantic move does not deal adequately with advanced de re modal claims. Here, we motivate (...) and detail a comprehensive semantics for advanced modalizing de dicto and de re. The generalized semantic feature of the initial solution is not redundancy but absence from counterpart-theoretic translations of world-constrictions. (shrink)

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In June 21, 1990, the Joneses, an African-American family living in the mainly white and working-class neighbourhood of St. Paul in Minnesota, saw a small white cross burning in their yard. By placing the burning cross on the yard, the Minnesota Supreme Court argued that one of the accused, Robert A Viktora, had engaged in ‘fighting words’. However, the US Supreme Court reversed this decision, arguing that the local authority in St Paul only legally banned certain ‘fighting words’, but not (...) others. Judith Butler explores this legal case, R.A.V. v. St. Paul. Judith Butler argues in her earlier work that the Supreme Court in effect represented the burning cross as being non-performative and simply a vehicle of expression rather than a historical symbol of hate speech towards African-Americans. In this paper, I look again at the R.A.V. case. But I do so by both drawing on what Butler explicitly says about the case in her early work and integrating this with her later work on the ethics of grief, state hegemony and public assemblies. Furthermore, I also incorporate some of the insights of the Bakhtin Circle into Butler’s work to strengthen her arguments. The paper then revisits R.A.V. v. St. Paul and shows how Reaganite state hegemony effectively transformed issues of racism surrounding this free speech case into ‘monologic’ and ‘ungrievable’ public matters of concern. The paper concludes by briefly discussing counter-hegemonic politics of free speech. (shrink)

A school of idealism: meditatio laici, by J. Cappon.--Beati possidentes, by R. M. Wenley.--Moral validity: a study in Platonism, by R. C. Lodge.--Plato and the poet's eidōla, by A. S. Ferguson.--Some reflections on Aristotle's theory of tragedy, by G. S. Brett.--The function of the phantasm in St. Thomas Aquinas, by H. Carr.--The development of the psychology of Maine de Biran, by N. J. Symons.--A plea for eclecticism, by H. W. Wright.--Some present-day tendencies in philosophy, by J. M. MacEachran.--Evolution and personality, (...) J. G. Hume.--Emergent realism, by J. Muirhead.--Bibliography of publications by Dr. John Watson (p. 343-346). (shrink)

Kelâm âlimleri “mûcize” kavramını iki farklı şekilde tarif etmişlerdir. Bunlardan ilkinde mûcize “Peygamber olduğunu ileri süren kimsenin elinde, onun doğruluğunu kanıtlamak için meydana gelen hârikulâde olay” şeklinde tanımlanmıştır. İkinci tarife göre ise mûcize: “Peygamberlik iddia eden bir zâtın elinde, inkârcılara meydan okuduğu bir sırada, kendisini doğrular mâhiyette, başkalarının benzerini yapamadıkları, Allah tarafından yaratılan, olağanüstü olay”lara verilen addır. Tanımlardan da anlaşılacağı üzere “mûcize” kelimesiyle genel olarak “hissî mûcize”lere işaret edilmektedir. Zaten “mûcize” teriminin kelâmî metinlerde yer almaya başladığı IV. yy. dan itibaren (...) genelde Hz. Peygamber’in (s) hissî mucizelerinin bulunup bulunmağı temelinde tartışmalar yaşanmıştır. Hatta Kur’ân’da yer verilen geçmiş peygamberlere ait hissî mucize örneklerinden hareketle mesele zaman zaman peygamberlerin hissî mucizelerinin birbiriyle yarıştırılması boyutuna kadar taşınmıştır. Tüm bu tartışma safahatında geçmişte ve günümüzde ihmal edilen, gözden kaçırılan ya da yeteri kadar değer verilmeyen -bizce en önemli ve bugün de gözle görülür, dost, düşman, insaf sahibi herkesin takdirle karşıladığı- mûcize örneği ise Hz. Peygamber’in topyekûn dinî ve siyasî alanda sergilediği insanları dönüştürme kabiliyetidir. Kaldı ki Hz. Peygamber’in bu türden sergilediği mûcize örnekleri geçmişte bir noktada yaşanmış ve misyonunu tamamlayarak tarihin dehlizlerinde kaybolmuş da değildir. Aksine bu dönüştürme ameliyesi nebevî prensiplerin ikâmesi ile asr-ı saadette ve sonrasında olduğu gibi günümüzde ve kıyamete kadar devam edecek olan zaman dilimlerinde de örnekliğini sürdürmeye ve fonksiyonunu icra etmeye devam edecektir. Hz. Peygamber’in başta Bedir Savaşı ve Hudeybiye Antlaşması olmak üzere birçok siyasî alanda yine bireysel ve toplumsal olarak içinde yaşadığı toplumun yüceltilip yükseltilmesinde olağanüstü bir başarı sağladığı yadsınamaz bir gerçektir. Elde ettiği başarıların kendisini hiçbir şekilde asıl hedefinden, tevhid merkezli yaşantısından uzaklaştırmaması, günün sonunda yine “rabbine şükreden bir kul” vasfını koruması onun şahsî kemâlinin ve vahye muhatap oluşunun en büyük göstergelerindendir. John William Draper (ö. 1882) gibi Batılı bilim insanlarına şu türden cümleleri kurduran en mühim sâik de kuşkusuz Hz. Peygamber’in sözünü ettiğimiz o eşsiz dönüştürme kabiliyetidir: “Tüm insanlar arasında, insan ırkına en fazla tesir eden kişi, Justinianus'un ölümünden dört yıl sonra Mekke’de, Arabistan'da doğan kişidir. Pek çok imparatorluğun manevî ve dinî lideri olmak, insan ırkının üçte birinin günlük hayatını yönlendirmek, belki de ‘Allah'ın Elçisi’ unvanının gerçek olduğunun delilidir.” İşte “Bir Mûcize Örneği Olarak Hz. Peygamber’in İnsanları Dönüştürme Kabiliyeti” başlığını taşıyan bu makale, müslüman toplumun kendi ekseninde yükselmesi ve yücelmesi adına hayatî önemi hâiz, günümüz insanının hayat felsefesine yön vermesi açısından da son derece kıymetli ve yol gösterici olan Son Elçi’nin bireyi, toplumu ve insanlığı dönüştürme kabiliyetini onun vahye muhatap kimliği ve tevhid eksenli hayatı çerçevesinde ortaya koymayı hedeflemektedir. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 95 OCKHAM ON INTUITIVE COGNITION t In the first part of what follows, I try to locate Ockham's theory of intuitive cognition in the context of one set of philosophical problems rather than another. The device I use is to emphasize the major error Ockham wants to avoid: "platonism" rather than scepticism. In the second part, I try to show how difficulties raised by some recent (...) commentary result from the wrong orientation. This very limited project involves neither exposition nor assessment of Ockham's proposed solutions for the philosophical problems. But hopefully it will prove useful or at least suggestive for others working in this or related areas in Ockham. According to Ockham, 2 someone can be said to hold to or cognize a proposition evidently when he knows it to be true. The paradigm of knowing something to be true is seeing that it follows from the premisses in a demonstrative syllogism. However, first principles, or any proposition per se nota, can also be known to be true or cognized evidently. And, what is most important for our purposes, contingent propositions can be cognized evidently when, as one might say, they are known in experience. When someone is looking at a white wall, to ~se one of Ockham's examples, he can cognize evidently the proposition "The wall is white." 3 i Aside from a few quotations, I have given only the location of references in Ockham. Only very extensive quotations would make the article self-sufficient or, for that matter, even be helpful to the reader. My effort is both tentative and parasitic on earlier commentary and can, perhaps, be excused from providing logistic support that would far exceed its own weight. Moreover, I have tried to direct the reader to the most convenient materials, using fairly common or obvious abbreviations for Ockham's writings and the symbols given in the brackets for each of these sources. [Baudry] L Baudry, Lexique philosophique de Guillaume d'Ockham (Paris, 1958). [McKeon] R. McKeon, Selections /tom Medieval Philosophers, Vol. II (New York, 1929). This almost literal translation of selected Quodlibeta is sufficient for my present purposes. The Strasbourg edition of 1491, of course, is not more readily available m the reimpression from Louvain, Editions de la Biblioth~que Sd., 1962. [OPW] P. Boehner, Ockham: Philosophical Writings (New York, 1957). The page numbers given are from the Nelson edition, containing both Latin and English. The Library of Liberal Arts (Bobbs-Merrill) edition which consists only of the English text runs from one to sixteen pages ahead as a result of numbering the blank pages at the beginning of each section. [Ordinatio] Opera Philosophica et Theologica (St. Bonaventure, N.Y., 1967). Vol. I: Scripture in Librum Primum Sententiarum Ordinatio, Prologus et Distinctio Prima, edited by G. Gal and S. Brown. The lines referred to are given as superscripts to the page numbers. a Expos. Physicorum, Prologue ([OPW] pp. 4-5). See also [Baudry] under scire and evidens. a The issue of translation raises a host of problems of varying degrees of philosophical importance. I am not settled in my own mind about the best English equivalents for many important terms, and in my translations and commentary I have not tried for consistency. In principle, I prefer odd or quaint terms, since they bear their faults on their 96 HISTORY OF PHILOSOPHY At one point, Ockham gives this description: Whoever knows some proposition evidently cannot dissent from that proposition by the power of the will alone, but it is necessary that he be persuaded by an argument more strongly moving his intellect to dissent, or it is necessary that he have forgotten something evidently known.4 Let me call your attention to the un-Cartesian way in which Ockham removes the judgement of some contingent (and all necessary) propositions from the (total) dominion of the will. I may remain silent or talk of something else, or I may avail myself of questions and conditionals, but if I intend to deal head-on with equals added to equals or (while looking at the white wall) with walls and whiteness, I cannot but assert that equals added to equals are equal or... (shrink)

The objectives of this book are to provide a new translation of Plato's M eno together with a series of studies on its philcisophical argument in the light of recent secondary literature. My translation is based mainly on the Oxford Classical Text, 1. Burnet's Platonis Opera (Oxford Clarendon Press 1900) Vol. III. In conjunction with this I have made extensive use of R.S. Bluck's Plato's Meno (Cam bridge University Press, 1964). At critical places in the dialogue I have also consulted (...) A. Croiset's Gorgias, Menon (Bude text). My debt ~o two other sources will be clearly in evidence. They are E.S. Thompson's Plato's Meno (London, MacMillan 1901), and St. George Stock's The Meno of Plato (Oxford Clarendon Press, 1894). One of the greatest difficulties facing a translator is to achieve a balance between accuracy and elegance. Literal translations are more likely to be accurate, but, alas, they also tend to be duller. Free translations run into the opposite danger of paying for elegance and liveliness with the coin of inaccuracy. Another hurdle, for a translator of a Platonic dialogue, is posed by the challenge to maintain the conversational pattern and fast moving character of the discussion. This is easier where the exchang~s are short, but much more difficult where Socrates gets somewhat long-winded. (shrink)

This important philosophical reflection on love and sexuality from a broadly Christian perspective is aimed at philosophers, theologians, and educated Christian readers. Alexander R. Pruss focuses on foundational questions on the nature of romantic love and on controversial questions in sexual ethics on the basis of the fundamental idea that romantic love pursues union of two persons as one body. _One Body_ begins with an account, inspired by St. Thomas Aquinas, of the general nature of love as constituted by components (...) of goodwill, appreciation, and unitiveness. Different forms of love, such as parental, collegial, filial, friendly, fraternal, or romantic, Pruss argues, differ primarily not in terms of goodwill or appreciation but in terms of the kind of union that is sought. Pruss examines romantic love as distinguished from other kinds of love by a focus on a particular kind of union, a deep union as one body achieved through the joint biological striving of the sort involved in reproduction. Taking the account of the union that romantic love seeks as a foundation, the book considers the nature of marriage and applies its account to controversial ethical questions, such as the connection between love, sex, and commitment and the moral issues involving contraception, same-sex activity, and reproductive technology. With philosophical rigor and sophistication, Pruss provides carefully argued answers to controversial questions in Christian sexual ethics. "This is a terrific—really quite extraordinary—work of scholarship. It is quite simply the best work on Christian sexual ethics that I have seen. It will become the text that anyone who ventures into the field will have to grapple with—a kind of touchstone. Moreover, it is filled with arguments with which even secular writers on sexual morality will have to engage and come to terms." —_Robert P. George, Princeton University __ "_One Body_ is an excellent piece of philosophical-theological reflection on the nature of sexuality and marriage. This book has the potential to become a standard go-to text for professors and students working on sex ethics issues, whether in philosophy or theology, both for the richness of its arguments, and the scope of its coverage of cases. " — Christopher Tollefsen, University of South Carolina_ "Alexander Pruss here develops sound and humane answers to the whole range of main questions about human sexual and reproductive choices. His principal argument for the key answers is very different from the one I have articulated over the past fifteen years. But his argumentation is at every point attractively direct, careful, energetic in framing and responding to objections, and admirably attentive to realities and the human goods at stake." —_John Finnis, University of Oxford _. (shrink)