Extreme conditions like savantism, autism or synaesthesia, which have a neurological 2AH, UK basis, challenge the idea that other minds are similar to our own. In this paper we report a single case study of a man in whom all three of these conditions co-occur. We suggest, on the basis of this single case, that when savantism and synaesthesia co- occur, it is worthwhile testing for an undiagnosed Autism Spectrum Condition (ASC). This is because savantism has an established association with (...) ASC, and the combination of ASC with synaesthesia may increase the likelihood of savantism. The implications of these conditions for philosophy of mind are introduced. (shrink)

Miller first examines the New Critics’ theory of metaphor, then presents his own views. There is one chapter on Hulme and Richards, one on Empson, Tate, Ransom and Brooks, and a third on Wimsatt, Wheelwright, and Krieger. Chapter Four contains Miller’s position and applies it to some metaphors from the metaphysical poets, and Chapter Five examines the problem of the objective status of a work of verbal art. Miller uses Richards’ distinction between the tenor and vehicle of a metaphor; (...) in "My love is a red, red rose," "love" is the tenor and "rose" the vehicle, and a metaphor occurs only in the tense convergence of tenor and vehicle. With this formal scheme he defines surface and submerged metaphors—the former having both elements stated, the latter having the tenor unstated but implied; Miller distinguishes these from moribund metaphors, like the "foot" of a mountain, in which the appropriate tenors are forgotten, not submerged. He distinguishes positive and negative metaphor, depending upon the emphasis the metaphor places on either the fusion or the resistance between tenor and vehicle, for both forces must operate within a lively metaphor. He distinguishes simple, complex and compound metaphors, to the extent that tenor and vehicle are either simple terms or else contain, each or both of them, metaphors inside themselves. In the case of compound metaphors, sometimes the vehicle can be submerged, and if the critic can find what the vehicle is, the poetic passage acquires a more condensed and unified logical form. Miller’s application of these schemes to concrete instances of metaphor are carried out to good effect. His treatment of the epistemology and ontology of a work of verbal art is less successful; he wishes to accommodate both subjective and objective aspects, but tends to consider a manifestation of a poem as the poem itself. He considers the written documentation of a poem to be marks on a surface which serve as stimuli to the reader’s awareness; but units of documentation are written words, not marks, and the process of reading is not, as he claims, a process of decoding. He distinguishes between oral documentation and performance, but seems to think records, tapes and films are instances of the former; would not memory, or perhaps even recitation by rote, be better examples of oral documentation? He considers Saussurian langue as an example of a "cultural object" which finds manifestation in parole; but if this is so, how can there ever be intermediate cultural objects like poems or stories? Langue would be the only verbal cultural object there is. It would be better to consider poems and stories as cultural objects, and language as a potential matrix for them, much as matter is a matrix for substances. Miller objects to the metaphor of "organism" for a poem, because, he says, when we take a poem apart in critical analysis, we do not kill it; therefore the metaphor of "machine" is better—something that can be taken apart and put together again. But surely the correction here is not to replace organism by machine, but to change one’s understanding of what it is to take apart. The critic takes apart in thought, the way a mathematician does, and not like a butcher. Miller’s book is extremely interesting, asks many good questions, and should be read with profit and delight by philosophers interested in language.—R. S. (shrink)

Miller first examines the New Critics’ theory of metaphor, then presents his own views. There is one chapter on Hulme and Richards, one on Empson, Tate, Ransom and Brooks, and a third on Wimsatt, Wheelwright, and Krieger. Chapter Four contains Miller’s position and applies it to some metaphors from the metaphysical poets, and Chapter Five examines the problem of the objective status of a work of verbal art. Miller uses Richards’ distinction between the tenor and vehicle of a metaphor; (...) in "My love is a red, red rose," "love" is the tenor and "rose" the vehicle, and a metaphor occurs only in the tense convergence of tenor and vehicle. With this formal scheme he defines surface and submerged metaphors—the former having both elements stated, the latter having the tenor unstated but implied; Miller distinguishes these from moribund metaphors, like the "foot" of a mountain, in which the appropriate tenors are forgotten, not submerged. He distinguishes positive and negative metaphor, depending upon the emphasis the metaphor places on either the fusion or the resistance between tenor and vehicle, for both forces must operate within a lively metaphor. He distinguishes simple, complex and compound metaphors, to the extent that tenor and vehicle are either simple terms or else contain, each or both of them, metaphors inside themselves. In the case of compound metaphors, sometimes the vehicle can be submerged, and if the critic can find what the vehicle is, the poetic passage acquires a more condensed and unified logical form. Miller’s application of these schemes to concrete instances of metaphor are carried out to good effect. His treatment of the epistemology and ontology of a work of verbal art is less successful; he wishes to accommodate both subjective and objective aspects, but tends to consider a manifestation of a poem as the poem itself. He considers the written documentation of a poem to be marks on a surface which serve as stimuli to the reader’s awareness; but units of documentation are written words, not marks, and the process of reading is not, as he claims, a process of decoding. He distinguishes between oral documentation and performance, but seems to think records, tapes and films are instances of the former; would not memory, or perhaps even recitation by rote, be better examples of oral documentation? He considers Saussurian langue as an example of a "cultural object" which finds manifestation in parole; but if this is so, how can there ever be intermediate cultural objects like poems or stories? Langue would be the only verbal cultural object there is. It would be better to consider poems and stories as cultural objects, and language as a potential matrix for them, much as matter is a matrix for substances. Miller objects to the metaphor of "organism" for a poem, because, he says, when we take a poem apart in critical analysis, we do not kill it; therefore the metaphor of "machine" is better—something that can be taken apart and put together again. But surely the correction here is not to replace organism by machine, but to change one’s understanding of what it is to take apart. The critic takes apart in thought, the way a mathematician does, and not like a butcher. Miller’s book is extremely interesting, asks many good questions, and should be read with profit and delight by philosophers interested in language.—R. S. (shrink)

A cohesive overview of the philosophy of Heraclitus.

A total of 378 mathematics undergraduates (selected for being strong at “systemizing”) and 414 students in other (control) disciplines at Cambridge University were surveyed with two questions: (1) Do you have a diagnosed autism spectrum condition? (2) How many relatives in your immediate family have a diagnosed autism spectrum condition? Results showed seven cases of autism in the math group (or 1.85%) vs one case of autism in the control group (or 0.24%), a ninefold difference that is significant. Controlling for (...) sex and general population sampling, this represents a three- to sevenfold increase for autism spectrum conditions among the mathematicians. There were 7 of 1,405 (or 0.5%) cases of autism in the immediate families of the math group vs 2 of 1,669 (or 0.1%) cases in the immediate families of the control group, which again is a significant difference. These results confirm a link between autism and systemizing, and they suggest this link is genetic given the association between autism and first-degree relatives of mathematicians. (shrink)

CHAPTER I THE MORAL SITUATION "For you see, Collides, our discussion is concerned with a matter in which even a man of slight intelligence must take the ...

1975 printing. Bibliographical references included in "Notes": pages 175-184, and index. Table of Contents: Language and conception -- Communication -- Tensive language -- Two ways of metaphor -- From metaphor to symbol -- The archetypal symbol -- On the verge of myth -- The sense of reality.

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)

In the academic year 1920-1921 at the University of Freiburg, Martin Heidegger gave a series of extraordinary lectures on the phenomenological significance of the religious thought of St. Paul and St. Augustine. The publication of these lectures in 1995 settled a long disputed question, the decisive role played by Christian theology in the development of Heidegger’s philosophy. The lectures present a special challenge to readers of Heidegger and theology alike. Experimenting with language and drawing upon a wide range of now (...) obscure authors, Heidegger is finding his way to Being and Time through the labyrinth of his Catholic past and his increasing fascination with Protestant theology. A Companion to Heidegger's Phenomenology of Religious Life is written by an international team of Heidegger specialists. (shrink)

In print for the first time in over ten years, Act and Crime provides a unified account of the theory of action presupposed by both Anglo-American criminal law and the morality that underlies it. The book defends the view that human actions are always volitionally caused bodily movements and nothing else. The theory is used to illuminate three major problems in the drafting and the interpretation of criminal codes: 1) what the voluntary act requirement both does and should require; 2) (...) what complex descriptions of actions prohibited by criminal codes both do and should require ; and 3) when two actions are 'the same' for purposes of assessing whether multiple prosecutions and multiple punishments are warranted. The book both contributes to the development of a coherent theory of action in philosophy, and it provides both legislators and judges a grounding in three of the most basic elements of criminal liability. (shrink)

In this short, dense essay, Jean Cavaillès evaluates philosophical efforts to determine the origin - logical or ontological - of scientific thought, arguing that, rather than seeking to found science in original intentional acts, a priori meanings, or foundational logical relations, any adequate theory must involve a history of the concept. Cavaillès insists on a historical epistemology that is conceptual rather than phenomenological, and a logic that is dialectical rather than transcendental. His famous call (cited by Foucault) to abandon "a (...) philosophy of consciousness" for "a philosophy of the concept" was crucial in displacing the focus of philosophical enquiry from aprioristic foundations toward structural historical shifts in the conceptual fabric. This new translation of Cavaillès's final work, written in 1942 during his imprisonment for Resistance activities, presents an opportunity to reencounter an original and lucid thinker. Cavaillès's subtle adjudication between positivistic claims that science has no need of philosophy, and philosophers' obstinate disregard for actual scientific events, speaks to a dilemma that remains pertinent for us today. His affirmation of the authority of scientific thinking combined with his commitment to conceptual creation yields a radical defense of the freedom of thought and the possibility of the new. (shrink)

Tri filosofskikh "opravdanii︠a︡" (teodit︠s︡ei︠a︡, antropodit︠s︡ei︠a︡, kosmodit︠s︡ei︠a︡ Serebri︠a︡nogo veka) -- Russkai︠a︡ sofiologii︠a︡ i kabbala -- S. Bulgakov : nauka sofiologii︠a︡ (ili konet︠s︡ religii) -- Tretiĭ Zavet o. Sergii︠a︡ Bulgakova -- Tretʹezavetnai︠a︡ misterii︠a︡ ("malai︠a︡" trilogii︠a︡ Bulgakova).

v. 1. pt. 1. Babaji's glimpses of the Tamil 18 Siddhas. pt. 2. [non-Roman data].

In Alfonso de Cartagena's 'Memoriale virtutum' (1422) María Morrás and Jeremy Lawrance offer a new edition from the manuscripts of a compilation of Aristotle's Nicomachean Ethics addressed by the major Castilian intellectual of the day, bishop Alfonso de Cartagena, to the heir to the throne of Portugal, crown prince Duarte. The work was a speculum principis, an education for the future king in the virtues suitable to a statesman; Cartagena's choice of Aristotle was thus a significant index of the advent (...) of new Renaissance ideas. This edition shows how the "memorial" throws light on the ideological transformation of society those ideas would bring, setting new ethical guidelines for the ruling class at the crossroads between medieval feudalism and Renaissance absolutism. (shrink)

Abstract:During the early 19th century, a peculiarly systematic way of organizing books emerged in Germany. This systematization, which purported to be a rational organization of subject matter, was an outgrowth of the philosophy of Hegel. This article attempts to outline Hegel's organizational practice. It argues that Hegel's encyclopedia was a reaction against the Enlightenment encyclopedia, and that it attempted to restore the systematic mindset of pre-modern reference books. Yet it did this, not in a straightforward fashion, but by developing a (...) method for organizing material that both stresses the interconnectedness of knowledge and promises to be highly scalable. In its attempt to trace the Hegelian organizational method, this article revisits and calls attention to a forgotten work in Hegel scholarship by Michael John Petry, who was the first writer to seriously stress the importance of classification in Hegel's work. This article is an attempt to demonstrate that Hegelianism and information organization can be brought into fruitful and mutually beneficial dialogue. (shrink)