INTRODUCTION Although the writings of Thomas Reid are very fertile and interesting, his life is biographically barren in comparison to such seventeenth - and ...

This volume brings together for the first time a significant number of Reid's manuscript papers on natural history, physiology and materialist metaphysics. An important contribution not only to Reid studies but also to our understanding of eighteenth-century science and its context.

The Essays on the Active Powers of Man was Thomas Reid's last major work. It was conceived as part of one large work, intended as a final synoptic statement of his philosophy. The first and larger part was published three years earlier as Essays on the Intellectual Powers of Man. These two works are united by Reid's basic philosophy of common sense, which sets out native principles by which the mind operates in both its intellectual and active aspects. (...) The Active Powers shows how these principles are involved in volition, action, and the ability to judge morally. Reid gives an original twist to a libertarian and realist tradition that was prominently represented in eighteenth-century British thought by such thinkers as Samuel Clarke and Richard Price. (shrink)

We describe the design and evaluation of a sub-clinical digital assessment tool that integrates digital biomarkers of depression. Based on three standard cognitive tasks on which people with depression have been known to perform differently than a control group, we iteratively designed a digital assessment tool that could be deployed outside of laboratory contexts, in uncontrolled home environments on computer systems with widely varying system characteristics. We conducted two online studies, in which participants used the assessment tool in their own (...) homes, and completed subjective questionnaires including the Patient Health Questionnaire —a standard self-report tool for assessing depression in clinical contexts. In a first study, we demonstrate that each task can be used in isolation to significantly predict PHQ-9 scores. In a second study, we replicate these results and further demonstrate that when used in combination, behavioral metrics from the three tasks significantly predicted PHQ-9 scores, even when taking into account demographic factors known to influence depression such as age and gender. A multiple regression model explained 34.4% of variance in PHQ-9 scores with behavioral metrics from each task providing unique and significant contributions to the prediction. (shrink)

Thomas Reid is now recognized as one of the towering figures of the Enlightenment. Best known for his published writings on epistemology and moral theory, he was also an accomplished mathematician and natural philosopher, as an earlier volume of his manuscripts edited by Paul Wood for the Edinburgh Reid Edition, Thomas Reid on the Animate Creation, has shown. The Correspondence of Thomas Reid collects all of the known letters to and from Reid in a fully (...) annotated form. Letters already published by Sir William Hamilton and others have been reedited, and roughly half of the letters included appear in print for the first time. Writing in 1802, Reid's disciple and biographer Dugald Stewart doubted that Reid's correspondence &"would be generally interesting.&" This collection proves otherwise, for the letters illuminate virtually every aspect of Reid's life and career and, in some instances, provide us with invaluable evidence about activities otherwise undocumented in his manuscripts or published works. Through his correspondence we can trace Reid's relations with contemporaries such as David Hume and his colleagues at both King's College, Aberdeen, and the University of Glasgow, as well as his engagement with the most controversial philosophical, scientific, and political issues of his day. If anything, the letters assembled here serve as the starting point for understanding Reid and his place in the Enlightenment. (shrink)

Reid's ideas on education are a direct development of his theory of the mind, and the writings in this volume form an integral part of his philosophy that has, until now, been ignored.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Reconstructs Reid's career as a mathematician and natural philosopher for the first time.

Thomas Reid saw the three subjects of logic, rhetoric, and the fine arts as closely cohering aspects of one endeavor that he called the culture of the mind. This was a topic on which Reid lectured for many years in Glasgow, and this volume presents as near a reconstruction of these lectures as is now possible. Though virtually unknown today, this material in fact relates closely to Reid's published works and in particular to the late Essays on (...) the Intellectual Powers of Man and Essays on the Active Powers of Man. When composing these works, Reid drew primarily on his lectures on "pneumatology," which presented a theory of the mental powers, broadly conceived. These lectures were basic to the course on the culture of the mind that explained the cultivation of the mental powers. Although the Essays also included some elements from the material on the culture of the mind, the bulk of the latter was left in manuscript form, and Alexander Broadie's edition restores this important extension of Reid's overall work. In addition, this volume continues the attractive combination of manuscript material and published work, in this case Reid's important and well-known essay on Aristotle's logic. This text was corrupted in earlier editions of Reid's works and is now restored to the state in which Reid left it. This volume underscores Reid's great and growing significance, viewed both as a historical figure and as a philosopher. At the same time, it is of great interdisciplinary importance. While the material emerges directly from the core of Reid's philosophy, as now understood, it will appeal widely to people in literary, cultural, historical, and communications studies. In this regard, the present volume is a true fruit of the Scottish Enlightenment. (shrink)

"A collection of manuscripts on political, economic, and social issues by the eighteenth-century philosopher Thomas Reid, with notes and commentary"--Provided by publisher.

Internalism about normative reasons is the view that an agent’s normative reasons depend on her motivational constitution. On the assumption that there are reasons for emotion I argue that externalism about reasons for emotion entails that all rational agents have reasons to be morally motivated and internalism about reasons for emotion is implausible. If the arguments are sound we can conclude that all rational agents have reasons to be morally motivated. Resisting this conclusion requires either justifying internalism about reasons for (...) emotion in a way hitherto unarticulated or giving up on reasons for emotion altogether. (shrink)

The past few years have seen a revival of interest in Thomas Reid's philosophy. His moral theory has been studied by D. D. Raphael (The Moral Sense) and his entire philosophical position by S. A. Grave (The Scottish Philosophy of Common Sense). Prior to both, A. D. Woozley gave us the first modern reprint of Reid's Essays on the Intellectual Powers of Man - in fact the first edition of any work by Reid to appear in print (...) since the Philosophical Works was edited in the nineteenth century by Sir William Hamilton. But Reid's aesthetic philosophy has not received its due. Woozley, in abridging the Essays, omitted the whole final essay, "On Taste," which is the only extended work on aesthetic theory that Reid ever published. Raphael, being interested primarily in Reid's moral theory, understand ably, treated aesthetics only as it was related to morality. And Grave, although he did present a short and very cogent resume of Reid's aes thetic position, obviously found himself drawn to other elements of Reid's philosophy. There are, of course, some accounts of Reid's aes thetic theory to be found in the various studies of eighteenth-century British aesthetics and criticism. None, however, appears to me to do any kind of justice to the philosophical questions which Reid treats in his aesthetics and philosophy of art. (shrink)

Conception has a prominent role to play in Thomas Reid’s philosophy of mind, as is apparent from his Essays on the Intellectual Powers of Man (EIP henceforth). The present investigation concerns Reid’s explanation of how objects (be they real or nonexistent) are conceived. According to him, conception functions in two different ways: it is either an ingredient in another act of thinking, such as perception or memory, or it is exercised by itself, sometimes about objects that do not (...) (and will never) exist. Fictional objects can be remembered, but to do so the mind needs an initial, independent grip on them, which can only be achieved by an exercise of “bare conception”. (shrink)

Thomas Reid was a philosopher who founded the Scottish school of 'common sense'. Much of Reid's work is a critique of his contemporary, David Hume, whose empiricism he rejects. In this work, written after Reid's appointment to a professorship at the university of Glasgow, and published in 1785, he turns his attention to ideas about perception, memory, conception, abstraction, judgement, reasoning and taste. He examines the work of his predecessors and contemporaries, arguing that 'when we find philosophers (...) maintaining that there is no heat in the fire, nor colour in the rainbow … we may be apt to think the whole to be only a dream of fanciful men, who have entangled themselves in cobwebs spun out of their own brain'. Written by one of the Scottish Enlightenment's most important thinkers, this work brings to life the intellectual debates of the time. (shrink)

The ancient Greek word kalon can be translated as beautiful, good, noble, or fine—yet somehow it transcends any one of those concepts. In art and literature, it can apply straightforwardly to figures like Helen or Aphrodite, or enigmatically to the pais kalos: the youthful athlete that decorates so much sympotic pottery. In the philosophy of Plato, Aristotle and Plotinus, meanwhile, it takes on an ethical, even transcendent dimension. And yet, the thread between a beautiful painting and the Platonic form of (...) the beautiful is never completely broken. In the summer of 2018, a group of scholars from varying disciplines gathered in Siracusa, Sicily – a place of not indifferent beauty itself – to discuss the nature of to kalon in ancient Greek culture. We were especially interested in the large part of that heritage that derives from or was influenced by Western Greece – the ancient Hellenic cities of Sicily and Southern Italy. The result is a volume that considers art, literature, rhetoric, and philosophy in exploring the nature of beauty. (shrink)

Policies are often justified to the public with reference to factual claims that most people cannot easily verify or scrutinise because they lack relevant knowledge or expertise. This poses a challenge for theories of public justification which require that laws are justified using reasons that all can accept. Further difficulties arise in cases such as the response to the ongoing COVID-19 pandemic where the factual base of knowledge used to justify policies is limited, subject to a high degree of disagreement (...) amongst experts, and marked by rapid changes. This paper reviews some strategies that public justification theorists might draw on to address the question of how to justify policies that depend on this kind of expert knowledge. Whilst such strategies cohere with existing theories of public justification, they do not yield intuitively attractive recommendations. Ideally, theories of public justification would provide criteria by which to evaluate expert testimony such that it guides and informs, but does not lead, policy making. However, in cases like the pandemic response, theories of public reason currently tend towards recommendations that are intuitively unattractive: either requiring citizens to defer to ‘experts’ in a fairly uncritical way or being overly permissive of most factual claims. (shrink)

The view that dominated the last century claims that ethical thought requires thinking of some things – e.g. pleasure, knowledge, virtue – as good “full stop,” or good simpliciter . Traditional Consequentialists, for instance, argue that moral evaluations of acts, motives, etc . are grounded in facts about the simple goodness of that which those things bring about. Similarly, some rational intuitionists think that claims about what one has reason to do are grounded in facts about what is good simpliciter (...) . Such a view gives rise to a set of semantic, metaphysical, and epistemological puzzles about the nature of good simpliciter . I argue that an Aristotelian approach to ethics reveals that ethical thought does not requires good simpliciter , that Aristotelian positions avoid charges of metaphysical and epistemological queerness, and that it gives a straightforward semantic analysis of key moral terms, e.g. morally good/bad and morally right/wrong. I then distinguish between two varieties of Aristotelianism. (shrink)

Christian Metaphysics - Made in the Image of God is a book for those that seek a deeper understanding in knowing who God is, and how we as human beings relate to him physically, emotionally, and spiritually in a metaphysical way, both now and in the future.

John Selden: Measures of the Holy Commonwealth in Seventeenth-Century England is the first text in over a century to examine the whole of Selden's works and thought. Reid Barbour brings a new perspective to Selden studies by stressing Selden's strong commitment to a 'religious society,' by taking a closer and more sustained look at his poetic interests, and by systematically examining his Latin publications. Offering critical close readings of Selden's oeuvre, Barbour posits that the overriding aim of Selden's career (...) was to bolster religious society in the face of its imminent demise. He argues that Selden's scholarly career was committed to resolving an essentially religious question about how best to establish the holy commonwealth in both lawfulness and spiritual abundance. Perhaps the greatest strength of Barbour's analysis emerges from his overall interpretation of Selden's corpus within the context of what the author calls a "religious society"; this approach emphasizes the religious commitments of Selden and subverts earlier readings of him as a cynical, skeptical, secular thinker who attacked, rather than upheld, a Judeo-Christian model of society. Engaging in style and substantive in analysis, Barbour's John Selden will add considerably to the limited body of work on this important seventeenth-century savant. (shrink)

"A second major aspect of this work is Yalom's desire to use the lens of Latin American literature - particularly magical realism - to delve into Mexican culture and history.

Thomas Reid, the Scottish natural and moral philosopher, was one of the founding members of the Aberdeen Philosophical Society and a significant figure in the Scottish Enlightenment. Reid believed that common sense should form the foundation of all philosophical inquiry. He criticised the sceptical philosophy propagated by his fellow Scot David Hume and the Anglo-Irish bishop George Berkeley, who asserted that the external world did not exist outside the human mind. Reid was also critical of the theory (...) of ideas propagated by Locke and Descartes, arguing that it was incompatible with physical and experiential facts. For Reid, our senses demonstrate that the external world must exist, and this work is organised in chapters examining each of the senses in turn. The book, based on his lectures, was first published in 1764 when Reid was a regent professor at King's College, Aberdeen, and was reissued in 1818. (shrink)

Althaus-Reid describes her work, Indecent Theology, as a reflection on sexuality from the perspective of an Argentinian liberation theology, critical queer theory and a theology of camp self-disclosure. As such, it is a diasporic, postcolonial theology concerned to critique accepted ideas of essentialism and to question theology's status as a universal discourse. Althaus-Reid responds to the suggestions and criticisms of the panel members and views her ongoing project as one of doing queer theology from a 'non-vanilla' Argentinian perspective (...) and with a vision for queer holiness in theology. (shrink)

Traduzione italiana del saggio sulla memoria di Thomas Reid, dai suoi "Saggi sui poteri intellettuali dell'uomo".

However, as in other disciplines, academic recognition can in turn entrench static and powerful meta-theories and narratives about professional ethos and ...

This article is currently available as a free download on ingentaconnect.

Education must be good for something, and personal well-being is a plausible candidate for this role. The informed desired account of personal well-being has particular advantages so far as education is concerned, but it is vulnerable to criticism on grounds relating to the objectivity of prudential value. Accounts which avoid this problem, on the other hand, are exposed to objections from the libertarian standpoint, and in terms of their adequacy to reflect the distinctive value of education. This paper attempts to (...) defend an objectivist account of personal well-being as the value of education against these criticisms. (shrink)

Le fait que Hegel ne se soit pas joint au groupe de lecture qui s’est formé au Stift de Tübingen en 1790, dans le but de discuter de la philosophie kantienne, est généralement évoqué comme preuve de son manque d’intérêt pour la première Critique. Or les premières références à Kant, dès 1787, dans les extraits que Hegel a recopiés à partir de sources premières et secondaires, nous montrent qu’il s’était déjà approprié des éléments essentiels au développement de sa propre pensée. (...) Ces éléments s’accordaient mal avec les tendances théoriques du groupe, animé par le « Kantianer enragé » Carl Diez, qui rendaient impossible le langage spéculatif tel que Hegel le trouvait en germe dans les antinomies de la raison pure. (shrink)

A collection of anecdotes that articulate the inspirations behind the development of the Frank/Suzuki Performance Aesthetics, an actor training system.

I begin by defending Heinrich Gustav Hotho’s foundational edition of the Lectures on Aesthetics (LA) contra Gethmann-Siebert and others who argue for a non-systematic view of Hegel’s aesthetics generally and music specifically. I defend Hegel against the common conceit that his comprehension of music was somehow deficient and introduce the Hegelian idea of absolute agency as performative in art and music. Reference to Kant’s transcendental aesthetics then allows us to grasp how, in Hegel, meaningful tones arise from the vibratory oscillation (...) between selfhood’s presiding unity and its temporal self-positing. I then trace back further elements of musical architecture, such as rhythm, harmony and melody to the temporal oscillation arising from within selfhood. The fundamental ambiguity within temporal oscillation is the source of meaningfulness in music, the feeling that its experience is meaningful without telling us exactly what that meaning is. Meaningfulness forms the absolute Ur-Ton of beautiful music, which arises as determinate tones within selfhood and resonates into the soul of the listener. The temporal vanishing of musical tones within a compositional framework is a pre-linguistic expression of meaning, performative of the ambiguous oscillation between the human and the divine. (shrink)

Hegel reads the poet Novalis as an expression of terminal irony, a pathological case of Gemüt, where the conscious mind is alienated from reality and turns its negativity inwards on the contents of its own natural soul. The condition of self-feeling, presented in Hegel’s “Anthropology”, is a self-consumption that manifests itself somatically in the physical disease (consumption) from which Novalis dies. The poet’s literary production represents a pathological fixation that impedes the dynamic organicity of Hegelian Science. As such, Novalis’s mental (...) illness and death constitute an expression of romantic irony and an ongoing threat to Hegel’s philosophy. (shrink)

Louis Arnaud Reid; Art: feeling and knowing, Journal of Philosophy of Education, Volume 15, Issue 1, 30 May 2006, Pages 43–52, https://doi.org/10.1111/j.1467-97.

Louis Arnaud Reid; Art: feeling and knowing, Journal of Philosophy of Education, Volume 15, Issue 1, 30 May 2006, Pages 43–52, https://doi.org/10.1111/j.1467-97.