In the recent article, “Against the New Racial Naturalism”, Adam Hochman argues that new racial naturalists have been too hasty in their racial interpretation of genetic clustering results of human populations. While Hochman makes a number of good points, the purpose of this paper is to show that Hochman’s attack on new racial naturalists is misguided due to his definition of ‘racial naturalism’. Thus, I will show that Hochman’s critique is merely a consequence of an unnatural interpretation of racial naturalism.

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 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. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

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 Religion Within the Bounds of Reason Alone Kant claims that human beings are radically evil and that this evil is to be regarded as both freely chosen and universal. Scholars have long struggled to makes sense of this paradoxical notion. In this paper I propose that the regulative concept of the supersensible as presented in the third Critique can be legitimately extended to cover the mysterious “subjective ground” of radical evil. More specifically, I argue that the symmetry between radical (...) evil and purposive nature warrants the notion of a common supersensible principle underlying both phenomena that is neither nature nor freedom but that motivates their mutual incursions. I call this doctrine of reflective judgment “supersensible monism.”. (shrink)

In “A Tale of Two Simples,” I presented an argument against the possibility of extended heterogeneous simples that relied on the possibility of extended atomic regions of space. Andrew Jaeger has presented a parody of one part of my argument for a clearly absurd conclusion. In this short paper, I defend my argument by showing that there is a significant disanalogy between my support for a key premise in my argument and Jaeger’s support for the corresponding premise in his parody (...) argument. Also, in opposition to my previous position, I present a case against the possibility of extended atomic regions of space. (shrink)

The study of random graphs was begun in the 1960s and now has a comprehensive literature. This excellent book by one of the top researchers in the field now joins the study of random graphs (and other random discrete objects) with mathematical logic. The methodologies involve probability, discrete structures and logic, with an emphasis on discrete structures.

The bitterness and protracted character of the biometrician–Mendelian debate has long aroused the interest of historians of biology. In this paper, we focus on another and much less discussed facet of the controversy: competing interpretations of the inheritance of mental defect. Today, the views of the early Mendelians, such as Charles B. Davenport and Henry H. Goddard, are universally seen to be mistaken. Some historians assume that the Mendelians' errors were exposed by advances in the science of genetics. Others believe (...) that their mistakes could have been identified by contemporaries. Neither interpretation takes account of the fact that the lapses for which the Mendelian eugenicists are now notorious were, in fact, mostly identified at the time by the biometricians David Heron and Karl Pearson. In this paper we ask why their objections had so little impact. We think the answer illustrates an important general point about the social prerequisites for effective scientific critique. (shrink)

In John Dewey & Moral Imagination, Steven Fesmire blames "Plato's low estimation of imagination in the Republic and Ion" for the denigration of imagination's role in moral deliberation (61). He argues that John Dewey's dramatic rehearsal better integrates imagination into the process of moral deliberation. His treatment of Plato represents a habit among pragmatists to reduce Dewey's reading of Plato to the polemics present in major works, such as The Quest for Certainty. In fact, Plato was Dewey's favorite philosopher, and (...) he claimed that "[n]othing could be more helpful to present philosophizing than a 'Back to Plato' movement" (LW 5:154).1 Following the scholarship of John Herman Randall and Henry Wolz reveals .. (shrink)

Social Statics is an unchanged, high-quality reprint of the original edition of 1888. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation of literature which has become rare and historical knowledge (...) for the future. (shrink)

This collection of essays explores conceptions of toleration and tolerance in Asia and the West. It tests the assumption in contemporary Western political discourse and theory that toleration is a uniquely Western virtue and finds that many other traditions have comparable ideas and practices in grappling with religious and cultural diversity.

According to François Laruelle, French thought has been unduly influenced by corpuscular or atomist thinking, yet Laruelle has himself employed key atomist terms—in particular, that of the clinamen or swerve—in framing his own style of thought. This essay looks at this tension between atomism and anti-atomism in Laruelle’s thought, taking the measure of his contribution to a larger stream of postwar French thinking about the relevance and stakes of ancient atomism. Its contention is that Laruelle subtly but really outlines a (...) quantum theoretical resumption of ancient atomist philosophy—one that deserves closer attention and comparative study in the larger context of French philosophical interest in the atomists. A first section of the paper briefly describes Laruelle’s general project, along with his claim that he differs from his contemporaries because he uniquely escapes the dangers of what he calls corpuscular thought. A second section addresses the apparent tension between Laruelle’s claim to produce a non-corpuscular thinking and his consistent recent use of the atomist image of the clinamen, ultimately arguing that Laruelle sides with the clinamen against two forms of corpuscularity supposedly avoided by the clinamen itself but nonetheless usefully embodied in atomist thought. The final section of the paper draws up in preliminary terms a comparison between Laruelle’s understanding of his relationship to atomism and that of his contemporaries, focusing in particular on Alain Badiou. (shrink)

Dietrich von Hildebrand is often seen as being at odds with the scholastics in his anthropology. I argue that he in fact uses scholastic principles when distinguishing the powers of the human soul, but he uses these principles to distinguish many more powers in our souls than the scholastics do. His expansion of the list of human powers both is supported by and safeguards his expanded metaphysics of given reality. I first consider the principles that the scholastics use in reasoning (...) about powers. I then show how von Hildebrand’s account of the human person is hylomorphic. Finally, I present von Hildebrand’s account of human powers, in light of the scholastic principles, considering his accounts first of bodily powers and then of powers in the soul. (shrink)

Dietrich von Hildebrand is often seen as being at odds with the scholastics in his anthropology. I argue that he in fact uses scholastic principles when distinguishing the powers of the human soul, but he uses these principles to distinguish many more powers in our souls than the scholastics do. His expansion of the list of human powers both is supported by and safeguards his expanded metaphysics of given reality. I first consider the principles that the scholastics use in reasoning (...) about powers. I then show how von Hildebrand’s account of the human person is hylomorphic. Finally, I present von Hildebrand’s account of human powers, in light of the scholastic principles, considering his accounts first of bodily powers and then of powers in the soul. (shrink)