The stringent demands of discipleship were not, therefore, presented by Jesus as a universally applicable ethic of heroic proportions—and still less as an esoteric avenue to salvation—but only as the preconditions for the work of the Kingdom to be done.

Ethics and Decision Making in Counseling and Psychotherapy has a distinct and timely focus on counseling as a profession. Chapters address the mental health professions, values in counseling, decision making, ethical principles, ethical standards, technology, ethical climate, and office/administrative practices. The early chapters present a foundation for ethical practice of the profession and provides solid building blocks to the more advanced perspectives in later chapters. Chapters on specialty practice are lively and contemporary overviews of these practice areas in counseling that (...) reflect more recent trends to increased differentiation of these areas of practice. Each specialty has its own chapter to allow for an extended discussion of the unique aspects of the field that provide clarity to understanding the particular ethical issues and standards that apply in each specialty. The specialty areas recognized by CACREP are included: mental health counseling; school counseling; couple, marital, and family counseling; rehabilitation counseling; addictions counseling; career counseling; and group counseling. This book is broad in its coverage of the most practiced specialties in mental health practice, and provides an efficient and effective overview of the broad scope of particular areas addressed in counseling. (shrink)

It is clear that Tarski's T‐scheme, ‘T”p” if and only if p’, does not hold universally. It is not expected to hold, for instance, with ambiguous sentences, or with indexical sentences. Making explicit the circumstances where it does hold, however, is not just logical housekeeping: it turns out to have more radical consequences for the whole approach to Semantics associated with Tarski than has previously been envisaged.

Such a misconception of grammar characterises a very popular approach to indexicality which has been current since the 1970s, stemming from the work of Casteñeda, and Kaplan. Gareth Evans was inclined to allow, for instance, that one could say ‘“To the left (I am hot)” is true, as uttered by x at t iff there is someone moderately near to the left of x such that, if he were to utter the sentence “I am hot” at t, what he would (...) thereby say is true’ (Evans 1985: 358). But not only does this disturb the proper relation between direct and indirect speech, it continues a Fregean tradition which these very cases show to be quite mistaken about the logic of intensions. (shrink)

Empiricism is a claim about the contents of the mind: its classic slogan is nihil est in intellectu quod non fuerit in sensu, ‘there is nothing in the mind (intellect, understanding) which is not first in the senses’. As such, it is not a claim about the fundamental nature of the world as material. I focus here on in an instance of what one might term the materialist appropriation of empiricism. One major component in the transition from a purely epistemological (...) claim about the mind and its contents, to an ontological claim about the nature of the world, is the new focus on brain-mind relations in the eighteenth century. Here I examine a Lockean trajectory as exemplified in Joseph Priestley’s 1777 Disquisitions Relating to Matter and Spirit. But Locke explicitly ruled out that his inquiry into the logic of ideas amounted to a ‘physical consideration of the mind’. What does it mean, then, for Priestley to present himself as continuing a Lockean tradition, while presenting mental processes as tightly identified with ‘an organical structure such as that of the brain’ (although he was not making a strict identity claim as we might understand it, post-Smart and Armstrong)? One issue here is that of Priestley's source of ‘empirical data’ regarding the correlation and indeed identification of mental and cerebral processes. David Hartley’s theory in his 1749 Observations on Man was, as is well known, republished in abridged form by Priestley, but he discards Hartley's 'vibratory neurophysiology' while retaining the associationist framework, although not because he disagreed with the former. Yet Hartley was at the very least, strongly agnostic about metaphysical issues (and it is difficult to study these authors while bracketing off religious considerations). One could see Locke and Hartley as articulating programs for the study of the mind which were more or less naturalistic (more strongly so in Hartley’s case) while avoiding ‘materialism’ per se; in contrast, Priestley bit the (materialist) bullet. In this paper I examine Priestley’s appropriation and reconstruction of this ‘micro-tradition’, while emphasizing its problems. (shrink)

Eighteenth-Century english scientists, Poets, And philosophers extended the meaning of 'distance' beyond a concept of space and time to include psychological and aesthetic meanings. Berkeley (1709), Priestley (1772), And thomas wedgwood (1818) showed that it was not a self-Evident idea but a complex intellectual construction. The poets denham (1655), Pope (1711), Dyer (1726), Collins (1747), Gray (1747), Campbell (1799) and wordsworth (1805-1827) used distance to represent a mental perspective, An aesthetic attitude, Nostalgia, Hope, Fancy, And imagination. Hume (1739), Hartley (...) (1749), Adam smith (1761), Burke (1757), And blair (1783) discussed early versions of aesthetic distance. The expanding meaning of 'distance' corresponds with the changing understanding of space and time in the philosophies of locke, Hume, And kant. Distance provided the eighteenth century with a means of exploring the relationship between subjective and objective realms of experience. (shrink)

This book offers a unique perspective on the philosophical discipline of metaphysics. Hartley Burr Alexander presents his own definitions for key terms and concepts in metaphysical inquiry, challenging traditional approaches and revealing the limitations of language in this complex field of study. 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. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Joseph Gikatilla's early works, composed during the 1270s, have been understood by many scholars as a fusion of Kabbalah and philosophy—an approach that he abandoned in his later compositions. This paper argues that Gikatilla's early works are in fact consistent with his later works, and that the differences between the two can be explained by the polemical engagement during his early period with Jewish philosophy and Christian missionizing. By subtly drawing Jewish students of philosophy away from Aristotelian speculation and towards (...) Kabbalah, Gikatilla sought in his early works to lay the foundation for an understanding of Judaism based on kabbalistic mytho-poesis and ecstatic mystical experience. (shrink)

Plant genome editing has the potential to become another chapter in the intractable debate that has dogged agricultural biotechnology. In 2016, 107 Nobel Laureates accused Greenpeace of emotional and dogmatic campaigning against agricultural biotechnology and called for governments to defy such campaigning. The Laureates invoke the authority of science to argue that Greenpeace is putting lives at risk by opposing agricultural biotechnology and Golden Rice and is notable in framing Greenpeace as unethical and its views as marginal. This paper examines (...) environmental, food and farming NGOs’ social and ethical concerns about genome editing, situating these concerns in comparison to alternative ethical assessments provided by the Nuffield Council on Bioethics, a key actor in this policy debate. In doing so, we show that participant NGOs and the Nuffield Council on Bioethics share considerable concerns about the social and ethical implications of genome editing. These concerns include choices over problem/solution framing and broader terminology, implications of regulatory and research choices on consumer choice and relations of power. However, GM-engaged NGOs and the Nuffield Council on Bioethics diverge on one important area: the NGOs seek to challenge the existing order and broaden the scope of debate to include deeply political questions regarding agricultural and technological choices. This distinction between the ethical positions means that NGOs provide valuable ethical insight and a useful lens to open up debate and discussion on the role of emerging technologies, such as genome editing, and the future of agriculture and food sovereignty. (shrink)

Volume 5: Lares et Penates, or the Home of the Future H J Birnstingl Originally published in 1928. " very careful summary." Times Literary Supplement "…his book undoubtedly gives a better understanding of the subject than any other…" Saturday Review This volume considers the labour-saving movement, the ideal house, the influence of women, the "servant problem" and the relegation of aesthetic considerations to the background. 88pp ************** Lucullus, or the Food of the Future Olgar Hartley and C F Leyel (...) Originally published in 1926. "…a clever and witty little volume." Times Literary Supplement " Opens with a brilliant picture of modern man, living in a vacuum-cleaned, steam-heated, credit-furnished suburban mansion with the wolf of hunger in his basement…" Spectator As relevant today as it was when first published this volume examines the issues of feeding an increasing world population, food miles, organic food and vegetarianism, among other things. 88pp ******************** Narcissus, an Anatomy of Clothes Gerald Heard Originally published in 1924. "…an interesting tour-de-force." Time Magazine "In this pioneering study, full of unexpected insights, Gerald Heard shows that in clothes we are still witnessing creation at work."William H. Forthman "Narcissus contains the germs of many of the ideas developed at much greater length by Heard." Edmund Opitz "A brilliant book." Horace Plunkett In his first book, Heard weaves an absorbing historical narrative around the corresponding development of clothing and architecture. Along the way he introduces his seminal, revolutionary ideas on evolution, guaranteed to turn Darwin's world upside down. He declares, "Clothes were more important than was allowed," noting, "It will become evident everywhere that we can trace in detail the connection of clothes and building, that change takes place first in the outer and so passes to the inner." Gerald Heard's unique survey stands the test of time as a fascinating work of originality and insight. 146pp. **************** Bacchus or wine to-day and to-morrow P Morton Shand Originally published in 1927. "An entrancing little volume." Brewer and Wine Merchant "Very sound sense." Times Literary Supplement This volume discusses different aspects of viticulture: types of wines, the future of Empire wines, vine disease as well as social and political issues associated with alcohol consumption and predicts a time when wine will be considered as a food essential to moral and physical well-being, rather than a dangerous artificial stimulant. 90pp. (shrink)

In order to define ‘radical humanism’ the paper builds on two strands of thinking: first, that human needs must be understood in relation to the constitutive characteristics of the human species; s...

International migration poses a dilemma for capitalist welfare states. This paper considers the ethical dimensions of that dilemma. It begins by addressing two questions associated with the provision of social rights for migrants: first, the extent to which differential forms of social citizenship may be associated with processes of civic stratification; second, the ambiguous nature of the economic, social and cultural rights components of the international human rights framework. It then proceeds to discuss, on the one hand, existing attempts to (...) classify or taxonomise different kinds of immigration/incorporation and welfare regime and, on the other, the different ways in which migrants may be socially constructed. Building on this analysis the paper develops an alternative taxonomy that is concerned with the different ethical premises from which the social rights of migrants may be constructed or justified. The paper concludes by applying the ideal of ?Migration without Borders? as a means to critique existing constructions of social rights. (shrink)

This book is a defense of political liberalism as a feminist liberalism. A novel and restrictive account of public reason is defended. Then it is argued that political liberalism's core commitments restrict reasonable conceptions of justice to those that secure genuine, substantive equality for women and other marginalized groups.

It is often asserted that even our own past is a foreign country: the ideas of past thinkers are, in some ways, alien to us today. For the European historian of non- European philosophy, not only is the past held to be a different country, but it is also the past ofadifferentcountry. This is both convenient and problematic all at once. The historian of non- European philosophy faces a double separation from his/her subject matter; she is both a foreigner and (...) an alien. In this paper, I approach questions of how this historian should orientate herself towards her subject, and why she should care about it at all. (shrink)

Robert Fogelin claimed there was an error in the logic of the Tractatus. I first cover his point here before going on to show that any error in this area derived from an even more fundamental one. Correcting that further error, moreover, does more than correct the logic of the Tractatus : it has repercussions for the metaphysics and theory of value found there, in line with later developments in Wittgenstein’s philosophy. In what follows I use the Tractarian numbers to (...) indicate the paragraphs spoken about. (shrink)

The orphaned son of an Anglican clergyman, David Hartley was originally destined for holy orders. Declining to subscribe to the Thirty-Nine Articles, he turned to medicine and science yet remained a religious believer. This, his most significant work, provides a rigorous analysis of human nature, blending philosophy, psychology and theology. First published in two volumes in 1749, Observations on Man is notable for being based on the doctrine of the association of ideas. It greatly influenced scientists, theologians, social reformers (...) and poets: Samuel Taylor Coleridge, who named his eldest son after Hartley, had his portrait painted while holding a copy. Volume 2 is particularly concerned with human morality and the duty and expectations of mankind. Here the author is keen to show that scientific observation is not necessarily in conflict with religious conviction. (shrink)

It is shown that there are categorical differences between sentences and statements, which have the consequence in particular that there are no paradoxical cases of self-reference with the latter as there are with the former. The point corrects an extensive train of thought that Graham Priest has pursued over recent years, but also a much wider tradition in logic and the foundations of mathematics that has been dominant for over a century. That tradition might be broadly characterized as Formalist, or (...) Nominalist, and the improved understanding of statements leads us instead into a more Realist approach and thereby contentful logic and mathematics. (shrink)

Modern Logic has generated a lot of problems for itself through inattention to natural forms of speech. In particular it has had difficulties with a large group of ‘logical paradoxes’ through its preoccupation with the Predicate Calculus and related structures to the exclusion of other formal structures that represent natural language more fully, and thereby escape these paradoxes. In natural speech the unrecognized forms involved are principally individual referring terms with a non-specific or fictional reference. For, under the influence of (...) the Logical Empiricists, the focus in formal logic has been on individual terms with a specific, factual reference. But a similar point arises with certain predicates, and indeed even the proper concept of a predicate has been lost, producing the most notorious of the standard puzzles: Russell's Paradox. The paper inevitably makes reference to contemporary logical symbolism in places, but its purpose is to show that the only way forward is to use a symbolism that is abbreviatory only, i.e. maps directly onto natural speech. (shrink)

Is a feminist political liberalism possible? Political liberalism’s regard for a wide range of comprehensive doctrines as reasonable makes some feminists skeptical of its ability to address sex inequality. Indeed, some feminists claim that political liberalism maintains its position as a political liberalism at the expense of securing substantive equality for women. We claim that political liberalism’s core commitments actually restrict all reasonable political conceptions of justice to those that secure genuine substantive equality for all, including women and other marginalized (...) groups. In particular, we argue that political liberalism’s criterion of reciprocity limits reasonable political conceptions of justice to those that eliminate social conditions of domination and subordination relevant to reasonable democratic deliberation among equal citizens and that the criterion of reciprocity requires the social conditions necessary for recognition respect among persons as equal citizens. As a result, we maintain that the criterion of reciprocity limits reasonable political conceptions of justice to those that provide genuine equality for women along various dimensions of social life central to equal citizenship. (shrink)

The idea of public reason is central to political liberalism's aim to provide an account of the possibility of a just and stable democratic society comprised of free and equal citizens who nonetheless are deeply divided over fundamental values. This commitment to the idea of public reason reflects the normative core of political liberalism which is rooted in the principle of democratic legitimacy and the idea of reciprocity among citizens. Yet both critics and defenders of political liberalism disagree over whether (...) or not the idea of public reason permits citizens to appeal to their comprehensive conceptions of the good in public deliberation over matters of basic justice. Our aim in this paper is to provide a defense of an exclusive idea of public reason, and at the same time we aim to dispel the underlying concerns of two prominent criticisms of the idea of public reason—the concern of alienation from the political process, as expressed by religiously oriented critics, and the concern over women's equality, as expressed by feminist critics. We argue that inclusive accounts of the idea of public reason are not consistent with political liberalism's core commitments. Further, we claim, inclusive accounts of the idea of public reason deepen feminist concerns. We think that, properly understood, an exclusive account of the idea of public reason can address feminist concerns about political liberalism and avoid alienating (reasonable) religious persons in an unacceptable way. Thus, we conclude that an exclusive account of the idea of public reason is our best hope for reconciliation. (shrink)

Some philosophers have thought that life could only be meaningful if there is no God. For Sartre and Nagel, for example, a God of the traditional classical theistic sort would constrain our powers of self-creative autonomy in ways that would severely detract from the meaning of our lives, possibly even evacuate our lives of all meaning. Some philosophers, by contrast, have thought that life could only be meaningful if there is a God. God and the Meanings of Life is interested (...) in exploring the truth in both these schools of thought, seeking to discover what God could and couldn't do to make life meaningful (as well as what he would and wouldn't do). Mawson espouses a version of the 'amalgam' or 'pluralism' thesis about the issue of life's meaning – in essence, that there are a number of different legitimate meanings of 'meaning' (and indeed 'life') in the question of life's meaning. According to Mawson, God, were he to exist, would help make life meaningful in some of these senses and hinder in some others. He argues that whilst there could be meaning in a Godless universe, there could be other sorts of meaning in a Godly one and that these would be deeper. (shrink)

Social cooperation based on reciprocity is the cornerstone of many theories of justice. However, what is central to social cooperation based on reciprocity? How does basing social cooperation on reciprocity structure and constrain theories of justice? In this paper, I consider what is central to reciprocity. I argue that the purpose of reciprocal exchange among persons is important for determining the appropriateness of reciprocal exchanges and that sustaining mutually advantageous relations is not always the point or the only point of (...) reciprocity. This has important implications for theorizing about justice. I show this by outlining two conceptions of justice as reciprocity. (shrink)

There were already confusions in the Middle Ages with the reading of Aristotle on negative terms, and removing these confusions shows that the four traditional Syllogistic forms of statement can be readily generalised not only to handle polyadic relations (for long a source of difficulty), but even other, more measured quantifiers than just ‘all’, ‘some’, and ‘no’. But these historic confusions merely supplement the main confusions, which arose in more modern times, regarding the logic of singular statements. These main confusions (...) originate in the inability of the mainline modern tradition to supply the ‘logically proper names’ which alone have the right to replace individual variables; an inability which has resulted in the widespread, but erroneous replacement of individual variables with ordinary proper names, i.e. names for contingent beings, in many if not most contemporary logic texts. The paper includes the exhibition and grammatical characterisation of the logically proper names that are required instead, specifying just how they differ syntactically from ordinary proper names. It also shows how ontologically significant is the distinction, since not only do logically proper names refer to necessarily existent objects (showing there are no ‘empty domains’ for Classical Logic to fail to apply to), but also thereby central features of Realism become considerably clarified. (shrink)

The orphaned son of an Anglican clergyman, David Hartley was originally destined for holy orders. Declining to subscribe to the Thirty-Nine Articles, he turned to medicine and science yet remained a religious believer. This, his most significant work, provides a rigorous analysis of human nature, blending philosophy, psychology and theology. First published in two volumes in 1749, Observations on Man is notable for being based on the doctrine of the association of ideas. It greatly influenced scientists, theologians, social reformers (...) and poets: Samuel Taylor Coleridge, who named his eldest son after Hartley, had his portrait painted while holding a copy. Volume 2 is particularly concerned with human morality and the duty and expectations of mankind. Here the author is keen to show that scientific observation is not necessarily in conflict with religious conviction. (shrink)

First published in 1749, Hartley's great work was abridged by Priestley in 1775 and reissued as a whole by Joseph Johnson in 1791. To Priestley, who founded his Unitarianism on the Observations, it seemed that Hartley was the greatest of human beings with the single exception of Jesus. Coleridge adopted his associationist theology in the mid 1790s, naming his eldest son David Hartley Coleridge, and passing on to Wordsworth the theory of mind that underlies 'Tintern Abbey', the (...) early Prelude and the 1800 Preface to Lyrical Ballads. An indispensable book. (shrink)