In lieu of an abstract, here is a brief excerpt of the content:Vice and Naturalistic OntologyChristopher R. Williams (bio)Keywordscausality, criminality, determinism, medical model, positivismThese questions have been posed: Is vice (encompassing criminal and other wrongful conduct) best regarded as “sick” behavior, “immoral” behavior, or some other type altogether? Are we to understand vice in natural-medical terms, or are we better served by utilizing a moral framework? Is criminality reducible to and best categorized as a metaphysical type the essential features of (...) which are neurological or otherwise biological in nature? Or, perhaps, is criminality closer to a (non-natural) sociological type, the essential features of which can be understood only through reference to social norms and cultural conventions? These are torturously involved philosophical and theoretical questions that have given rise to an equally torturous volume of literature. Without pretending to do justice to these questions or their corresponding literature, several key considerations that must be inserted into and accounted for within the discursive pursuit of these inquiries are worth noting.Where a naturalistic ontology is employed within the study of vice, we reduce the intricacies of deviant behavioral phenomena to what we presume to be their underlying medical/biological properties. It is worth remembering that behavior itself cannot rightfully be said to be “sick”; rather, what we mean to say is that the behavior in question—in our case, various forms of “vice”—is symptomatic of some underlying illness or medical/biological condition. The presumed underlying sickness and the behavior itself are distinct, ontologically linked only through their theorized relationship to one another. This, then, is a key assumption of the medical approach to vice and its ontological classification as a natural-medical kind: that there exists a relationship between the behavior (a symptom) and the underlying illness or medical condition, and that the relationship is of the causal kind. Vice, it is suggested, is a change in state that is caused by (or, at the very least, is a direct consequence of) sickness or illness. Second, to legitimate such attributions, the illness supplying the requisite causal force must be identifiable and its causal connection to the behavior must be or be capable of being sufficiently explicated. In other words, once we have identified the relevant medical/biological properties and the behavior to which they stand in causal relatedness, we must be prepared to characterize this dynamic—we must be able to show exactly how and why such and such a condition gives rise to such and such a behavior.Problematically, causation itself is and has always been a contentious metaphysical specimen. Hume (1955) reminded us of the troubling reality [End Page 39] that we cannot ever “see” one thing cause or necessitate another. We are left, rather, to merely presume the existence of causal relationships between things. How is it, exactly, that disorder in neurodevelopment can necessitate certain behavioral outcomes? Even if we can “see” (in the empirical sense) the disorder and equally “see” the behavior, we cannot of course witness the precise causal action of the former upon the latter. Even if we are content inferring causal action in such cases, we still need to demonstrate the basic conditions of causality. To show that Condition X is causally related Behavior Y, we need to show that they are regularly associated with one another, that Condition X temporally preceded Behavior Y and, most challengingly, that no other conditions or factors have an intervening (e.g., additive, synergistic) influence. Hypothetically, if we were to posit a causal relationship between schizotypal personality traits and violent behavior, we would need to establish: (1) that schizotypal traits and violent behavior regularly coexist; (2) that those traits presented before the manifestation of the violent behavior; and (3) that no other factors (biological, psychological, and/or sociological) contributed in any meaningful way to those manifestations. We would thus need to systematically rule out family dynamics, income, education, intelligence, substance use, and so forth, as contributing factors. If, in turn, we were to determine that the presence of schizotypal traits alone is not sufficient—even if a necessary condition—to produce violent behavior but, rather, that those traits act in concert with other variables to produce the behavior, then we would not truly be... (shrink)

Heidegger's book is both Kant's good fortune and ours; as a philosopher, Heidegger's treatment is guided by the thesis that ontology is founded on transcendental philosophy, and that it is prior to metaphysica specialis, i.e., cosmology, psychology, and theology. As a scholar, Heidegger finely dissects the Transcendental Analytic, arguing that man's finitude consists in the required cooperation of sensibility and understanding, both of which stem, as Kant intimated, from imagination; and time is of the essence of imagination. Heidegger's vigorous defense (...) of the Schematism is a superb example of imaginative philosophy and careful scholarship well blended. The translator lacks confidence in the English language, and often uses English merely as a clue to Heidegger's German. --R. C. N. (shrink)

A condensed, richly annotated and documented collection of essays interpreting Aristotle as a doxographer and historian of philosophy who presents his predecessors faithfully and accurately. Though exceedingly scholarly, the book is written with a fine sensitivity for those Aristotelian questions which truly belong to our age; a chapter on the meaning of physis deals critically with Heidegger's reading of the Stagirite, and another reviews recent inquiries into Aristotelian "dialectic."--R. C. D.

A treatment of act and being illustrating the general claim that the problems of philosophy can be answered only by a revelational theology. Beginning with a slapdash treatment of transcendental philosophy and its idealistic outgrowths, as well as phenomenological and existential ontologies, supposedly showing the necessary impasses of philosophy when left to its own devices, Bonhoeffer moves to a treatment of the being and act both of God's revelation per se and of the men to whom God is revealed. Man (...) "in Adam" cannot resolve his act and being into unity; man "in Christ" can.--R. C. N. (shrink)

Prof. Das argues that Sri Ramakrishna was an incarnation of God. He pits the Hindu doctrine of plural incarnations against the Christian doctrine of unique incarnation, but his notion of incarnation is so alien to the Christian conception that there is hardly a meeting of issues. That Prof. Das easily accepts points we would deem in greatest need of justification, e.g., the psychic ability to make oneself invisible, and argues in great detail for what we would take as simple points, (...) indicates that we have yet far to go in creating a context for significant communication between East and West. The book contains some interesting chapters on the historical background and life of Ramakrishna, and an explication of several of his major theses.--R. C. N. (shrink)

The central theme of this book concerns the structure of narratives and the analysis of a special class of narrative sentences. This seemingly specialized technical job has surprisingly broad and fruitful application. In the course of a single connected argument the author manages to throw light on a wide range of problems that have puzzled philosophical students of history including the relation between speculative philosophy of history and history proper, the verification of statements about the past, the alleged relativism of (...) historical interpretation, the distinction between "history" and "chronicle," the nature of historical explanation, and the debate about methodological individualism. The argument also draws upon and contributes to discussions dealing with some broader issues generally carried on outside the context of the philosophy of history such as the logic of temporal language and the problem of future contingencies. The approach is fresh and exciting, the style both clear and lively.—R. C. S. (shrink)

A thorough exposition of Croce's philosophy of art, showing its development through four stages. Especially interesting is the thesis that Croce's Aesthetic belongs only to the second stage, and that he passed beyond it in the next fifty years to anticipate the later Anglo-American critical theory. Includes an index and excellent bibliography. A substantial contribution to the scholarship of Italian Idealism.--R. C. N.

A detailed and profound discussion of the metaphysics of nature and morality as interpreted by Spinoza's philosophy. Especially interesting are the treatments of nature's status as created and as emanated, which are intended to save Spinoza from traditional criticisms. Although Hallett sometimes allows his defense of Spinoza to take precedence over his direct treatment of nature and morality, he clearly thinks Spinoza is generally right. Distinguished by its sober and courageous attack on unpopular issues.--R. C. N.

A well-documented defense of the thesis that St. Augustine held the city of man, especially Rome, to contain many relative goods, however evil it was from the absolute standpoint of goodness consisting in the worship of the true God. O'Meara discusses in some detail many contemporary critics, e.g., Ernest Barker, who oppose this interpretation, and argues on the basis of historical circumstance and Augustine's own declarations in works other than the City of God.--R. C. N.

An impressive array of succinct expositions of a large variety of British and American epistemological theories. Bergson and the Vienna Circle are also treated in detail. Idealism, Realism, and Pragmatism are discussed as well as constructionist, intuitional, and organismic theories.--R. C. N.

This is a translation by Annette Churton of Immanuel Kant über Pädagogik, edited by Friedrich Rink in 1803 and appearing in volume 10 of Hartenstein's first edition of Kant's works. With anecdotes and illustrations, and plenty of advice, Kant deals with largely practical problems of the aims and methods of education. He strongly asserts the basic connection between character and training. The translation is smooth and reads easily, although sometimes the theoretical implications of Kant's technical terms do not come through.--R. (...) C. N. (shrink)

This collection of papers written in the last 30 years illustrates Bainton's rare combination of detailed scholarship and witty, urbane style. Although the level of generality is uneven, with an essay on the origin of date for Epiphany following a study of the ideas of history in Patristic Christianity, certain common themes unify the collection: philosophy of history, attitudes toward scholarship, the interplay of secular, moral, and pious interests, and the transition from the Middle Ages to the Renaissance and Reformation. (...) The title is a bit misleading, since only four of the essays treat periods prior to the late Middle Ages and Renaissance. A selected bibliography of Bainton's works is included.--R. C. N. (shrink)

In this Festschrift some of Paul Weiss's friends, colleagues, and students have produced a splendid collection of original philosophical essays. Contributions by Charles Hendel, Charles Hartshorne, Robert Brumbaugh, Nathan Rotenstreich, A. Boyce Gibson, John Wild, and fourteen others are included. Outstanding are Father Johann's introduction of a contemporary view of experience into Neo-Thomism, William Earle's phenomenological analysis of love, and Father Clarke's discussion of causality. While the doctrines urged are not uniform, the standard of excellence is. I. C. Lieb, whose (...) editorial skill is evident throughout, has produced a distinguished volume which honors Paul Weiss by its contribution to contemporary philosophical inquiry. --R. C. N. (shrink)

Existential analysis, according to Binswanger, is not a psychopathology, and is not necessarily therapeutic; it is not founded upon the medical standards of "sick" and "healthy." The eight writers in this volume illustrate that the suspension of such norms widens and deepens the field of philosophical anthropology, and hold that we may talk meaningfully about the "human condition." Taking "alienation" as an aspect of that condition, four of the authors explore some of its manifestations and its place in the totality (...) of experience. As a whole, the volume is bold and engaging, and balances scholarly rigor with adventurous speculation.--R. C. D. (shrink)

A new edition containing slight revisions and new appendices extending the debates opened in the original book. Drawing on a comprehensive knowledge of ancient texts and recent research, Merlan argues for a tighter connection between Platonism and Neoplatonism. Heracleides, Hermodorus, Iamblichus, Posidonius, Speusippus, and Xenocrates are all carefully treated.--R. C. N.

An intellectual history of the relation of intellect to will and of the conflict between religious contemplation and moral practice in 17th century Britain, focusing on the thought of More. Virtually every writer known to More and every writer who has written about More is mentioned.--R. C. N.

Twenty-two thinkers apply their various and excellent talents to the problem of "demythization" as posed originally by Rudolf Bultmann. In part, the problem is to understand message and event as two aspects of Christ's life and resurrection, and to delineate mythological, historical, and existential interpretations of the divine entry into world-history. The entire collection is of the highest level of boldness, care, scholarship, and originality.--.

Developed from the author's own explorations as a poet and novelist, from the classics of European existential philosophy, and from the "positive existentialism" of Nicola Abbagnano, this work presents a creative and careful integration of divergent strands in contemporary philosophy. Invrea contributes an original discussion of the complementary characteristics of subjective existence--"situationality" and temporality. This study displays the vigor and seriousness of the Italian existentialists.--R. C. D.

A treatment of the historical and theological background of the Lutheran tradition from its beginning to the present day, presented in a fine combination of scholarship and popular style. Roughly a third of the book treats of Luther, the issues he faced and the development of the tradition in Europe; the second third is devoted to the Lutheran movement in America; and the last part deals with the present state of the Lutheran churches. The topics chosen and the techniques used (...) strike a fine balance.--R. C. N. (shrink)

In this volume are collected sixteen previously-published essays dealing with sociology's peculiarity as a science, and with such general problems in sociological thinking as ideology, technology, culture, and the search for community. Ferrarotti's guiding principle is that truth is "intersubjective reality," and his goal is "to accept the other man as man" and thus to "guarantee the opening towards existential involvement with the truth-truth as participation."--R. C. D.

That mankind's evolution is through genetics and cultural acquisition together, but not through either alone, is the thesis of these interesting Silliman lectures. Dobzhansky examines evolutionary theories from Darwinism to Social Darwinism to show the extent to which genetic inheritance requires certain environmental conditions, and vice versa, for mankind to evolve as it has. He also traces the origin of culture relative to man's genetic make-up, and considers the future impact of civilization, e.g., population expansion, the control of disease instead (...) of the genetic death of those susceptible, etc. The book is well documented and offers an excellent assessment of scientific findings; on the philosophic side, Dobzhansky approves as "a ray of hope," though "patently undemonstrable by scientifically established facts," Teilhard de Chardin's thesis that evolution is going toward "a harmonized collectivity of consciousnesses, equivalent to a kind of superconsciousness."--R. C. N. (shrink)

From sermons and polemical treatises, Newlin traces the intellectual climate that engendered the Great Awakening of the 1740's and the subsequent drawing of theological lines. Philosophical writings of Samuel Johnson, in the liberal line, and of Jonathan Edwards, in the Orthodox Calvinist line, are adroitly compared, the bulk of the treatment going to Edwards. Of special interest is the influence of Peter Ramus on the Puritan intellectual community. --R. C. N.