Many individuals with developmental language disorder (DLD) and individuals who are deaf or hard of hearing (D/HH) have social–emotional problems, such as social difficulties, and show signs of aggression, depression, and anxiety. These problems can be partly associated with their executive functions (EFs) and theory of mind (ToM). The difficulties of both groups in EF and ToM may in turn be related to self-directed speech (i.e., overt or covert speech that is directed at the self). Self-directed speech is thought to (...) allow for the construction of non-sensory representations (i.e., representations that do not coincide with direct observation). Such non-sensory representations allow individuals to overcome the limits set upon them by the senses. This ability is constrained by the development of word meaning structure (i.e., the way words are understood). We argue that the greater ability to construct non-sensory representations may result in more enhanced forms of EF and ToM. We conclude that difficulties in EF, ToM, and social–emotional functioning in those with hearing and language problems may be accounted for in terms of word meaning impairments. We propose that word meaning structure and self-directed speech should be considered in assigning EF and ToM treatments to individuals with DLD and those who are D/HH. (shrink)

This article pursues a Whiteheadian association of meals and cooking with an orienting concern for ecological well-being and planetary health. Process thought helps those who eat to recognize the real influences that our meals have upon the emerging world.

A new picture is emerging from the last hundred years’ study of evolution. Mountains of data to support—or bury—perspective are available, and there have been some substantial, recent summative works. Darlington in particular is recognized not only for comprehensiveness and insight, but for wit and clarity as well. Dobzhansky has done a rather lucid summary in nontechnical language, and Rensch has constructed a monument of documentation and intricate interpretation. Nevertheless, the picture of evolution has changed far more drastically than most (...) professionals can grasp without thoroughly digesting and independently interpreting a host of summative literature. The war-of-all-against-all, which is still evolution for the layman, has long since given away to the ecologist’s community with its various kinds of relationships. Therefore, the concept of “Biological Expansion” is now felt to be a more adequate frame of reference. (shrink)

In the first year of life, infants' speech perception becomes attuned to the sounds of their native language. This process of early phonetic learning has traditionally been framed as phonetic category acquisition. However, recent studies have hypothesized that the attunement may instead reflect a perceptual space learning process that does not involve categories. In this article, we explore the idea of perceptual space learning by implementing five different perceptual space learning models and testing them on three phonetic contrasts that have (...) been tested in the infant speech perception literature. We reproduce and extend previous results showing that a perceptual space learning model that uses only distributional information about the acoustics of short time slices of speech can account for at least some crosslinguistic differences in infant perception. Moreover, we find that a second perceptual space learning model, which benefits from word‐level guidance. performs equally well in capturing crosslinguistic differences in infant speech perception. These results provide support for the general idea of perceptual space learning as a theory of early phonetic learning but suggest that more fine‐grained data are needed to distinguish between different formal accounts. Finally, we provide testable empirical predictions of the two most promising models and show that these are not identical, making it possible to independently evaluate each model in experiments with infants in future research. (shrink)

This paper aims to show that Thomas Aquinas consider the problem of evil, not only as a question of evil in itself, but in the much broader context of God’s work of creation and providential government, and thus proves that the existence of evil in the world is not a viable argument against God’s existence. For Thomas Aquinas, evil is not something, some being with its essence and nature, but it is the lack of a good that should (...) by nature be present in a being. Evil has good as its subject, object, and cause, and may ultimately have good as its effect. Such complete immersion and dependence of evil on good says that evil’s ontological status is real, but not absolute. Evil cannot exist from itself, by itself and for itself. It is in every way subordinated to the good. Such a status of evil becomes even more apparent in Aquinas’ view of the relation between evil and the absolute good that is God. God is the one who exists in the absolute sense, and evil exists only in relation to the good that is God’s creation. The decay of things is only a consequence of God creating a good world in which some beings may be deficient in good, which they sometimes are. This means that God does not want evil, but in a way allows it while providentially governing everything to the good that he is. God is so omnipotent that by allowing evil he can accomplish even greater and more numerous goods. In the work of God’s governing over the world, man occupies a special place because he is capable of a personal relationship with God. But man can also voluntarily deviate from the order and rules that lead him to union with his ultimate good which is God. Such an act is called the moral evil of guilt or sin. Thomas Aquinas finds the example and model of the victory of good over evil in the character of the righteous and innocent Job, who, thanks to the experience of a terrible evil, has realised that God infinitely transcends human cognition, being and power, and that any attribution of evil to God would be foolishness, that every denial of God’s existence because of the evil that befell him would be insane. Job realised that God’s righteousness and logos rule everything and that the ultimate victory of good is certain. (shrink)

Thomas Scanlon and Derek Parfit have recently defended a meta-ethical view that is supposed to satisfy realistic intuitions about morality, without the metaphysical implications that many find hard to accept in other realist views. Both philosophers argue that truths in the normative domain do not have ontological implications, while truths in the scientific domain presuppose a metaphysical reality. What distinguishes Scanlon and Parfit’s approach from other realistic meta-ethical theories is that they maintain that normative entities exist in a way (...) that is different from (some) non-normative entities. Moreover, they think that this view about the way normative entities exist helps to answer the metaphysical worries that are often thought to plague non-naturalism. To make sense of this idea, I develop their view as a version of alethic pluralism: the position that there is more than one truth property. I argue, however, that when their view is developed in this way it fails to satisfy realistic intuitions about morality. This shows that on a plausible and initially promising reading of what it takes for a normative entity to exist in a way that is different from non-normative entities, Parfit’s and Scanlon’s non-metaphysical moral realism fails to be more realistic than contemporary versions of anti-realism. (shrink)

I have three aims in this essay. I want to offer an example of an interdisciplinary historical inquiry combining literary criticism with the relatively new field of critical legal studies. I intend to use this historical inquiry to argue that the ambiguity of literary texts might better be understood in terms of an era’s social contradictions rather than in terms of the inherent qualities of literary language or rhetoric and, conversely, that a text’s ambiguity can help us expose the contradictions (...) masked by an era’s dominant ideology. I try to prove my assertion by applying my method to Herman Melville’s three most famous short works—“Benito Cereno,” “Bartleby, the Scrivener,” and Bill Budd, Sailor—works dealing with the law and lawyers and widely acknowledged as ambiguous.1 I will base my critical inquiry into these stories on Melville’s relationship with his father-in-law, Lemuel Shaw, who, while sitting as the chief justice of the Supreme Judicial Court of Massachusetts from 1830 to 1860, wrote some of the most important opinions in what Roscoe Pound has called “the formative era of American law.”2Before I get started, I should clarify what this study does not entail. By using Shaw and his legal decisions in conjunction with Melville’s fiction, I am not conducting a positivistic influence study. My method will not depend on the positivist assumption that Shaw’s legal opinions can be used to illuminate Melville’s texts only when his direct knowledge of Shaw’s opinions can be proved. Nor will I limit myself to a traditional psychoanalytic reading: my emphasis is on political and social issues, and too often these issues are deflected by translating them into psychological ones. At the same time, I recognize that critics concerned with political and social issues too often neglect questions raised by a writer’s individual situation. I compare Shaw to Melville not to reduce Melville’s politics to psychology but to prevent a political study from neglecting the political implications of psychology, to remind us—as the title of Fredric Jameson’s book The Political Unconscious reminds us—that psychological questions always have political implications. 1. See Herman Melville, “Benito Cereno,” “Bartleby,” and Billy Budd, Sailor, “Billy Budd, Sailor” and Other Stories, ed. Harold Beaver ; all further references to these works will be included in the text.2. See Roscoe Pound, The Formative Era of American Law . For discussions of Melville and Lemuel Shaw, see Charles Roberts Anderson, Melville in the South Seas, Columbia University Studies in English and Comparative Literature, no. 138 , pp. 432-33; Charles H. Foster, “Something in Emblems: A Reinterpretation of Moby-Dick,” New England Quarterly 34 : 3-35; Robert L. Gale, “Bartleby—Melville’s Father-in-Law,” Annali sezione Germanica, Istituto Universitario Orientale di Napoli 5 : 57-72; Keith Huntress, “ ‘Guinea” of White-Jacket and Chief Justice Shaw,” American Literature 43 : 639-41; Carolyn L. Karcher, Shadow over the Promised Land: Slavery, Race and Violence in Melville’s America , pp. 9-11 and 40; John Stark, “Melville, Lemuel Shaw, and ‘Bartleby,’ “ in Bartleby, the Inscrutable: A Collection of Comentary on Herman Melville’s Tale “Bartleby the Scrivener,” ed. M. Thomas Inge , all further references to this work, abbreviated JA, will be included in the text. Brook Thomas teaches English and American literature at the University of Hawaii, Manoa. He is the author of James Joyce’s “Ulysses”: A Book of Many Happy Returns and is at work on a study of the relations between law and literature in antebellum America. (shrink)

In his introduction to this extraordinarily important and useful volume, Herman Geertman (G.) points out that the editions of the Liber Pontificalis produced around a century ago by Theodor Mommsen and Louis Duchesne made the Liber more an instrument, than an object, of research. For some years an international group of scholars under the leadership of Girolamo Arnaldi, François Bougard, Paolo Delogu, and G. himself, have been conducting a collaborative project on “The Liber Pontificalis as Source for the History (...) and Material Culture of Late Antiquity and the Early Middle Ages: A Collective Research Project on the Biographies from 314 to 891.” This book arises out of that project. But the present study, reflecting in particular G.'s interests, does not confine itself to “history” and “material culture.” Although the volume contains many valuable contributions on these important subjects, it also emphasizes the nature of the text of the Liber Pontificalis, the intentions of its redactors, and the accessibility of the text in terms of its language, contents, and conceptual underpinnings. G. notes that the project and the book also attempt a systematic updating of Duchesne's historical and archaeological material. The volume under review contains excellent papers that do indeed update DUCHESNE, but it cannot be said that this volume is “systematic” if by that word one understands comprehensive and exhaustive. I am not, be it emphasized, criticizing G. and his collaborators for failing to accomplish the impossible. It is important to say, however, that G.'s approach makes the Liber Pontificalis once again an object as well as an instrument of research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 249 larger sections of the work will be translated-preferably not from the Latin, but from the Arabic original. JOSEPHL. B~u Columbia University Commentary on the Metaphysics of Aristotle. By St. Thomas Aquinas. Trans. by John P. Rowan. (Chicago, Illinois: Henry Regnery Company, 1961. Pp. xxiii + 955.2 vols., boxed, $25.00.) Generally speaking, the two Summae of St. Thomas, long available in English translation, contain all (...) that is most personal and most profound in his philosophical thought. Nonetheless, it is quite impossible to get a fully adequate conception of St. Thomas' place in the history of western thought from a consideration of his theological writings alone. Hence, by translating St. Thomas' Commentary on the Metaphysics of Aristotle into English, Professor J. P. Rowan has provided the non-Latin reading student of the history of philosophy an invaluable service. For it is in his r61e as Aristotelian commentator that we see St. Thomas creating for the Schoolmen a version of Aristotle which served to render the Stagirite's thought into terms which became fundamental to the philosophical defense of Christianity. Further, by keeping in mind the fully-developed notions of St. Thomas on the existence of God and the nature of being as these are given us to understand in the Summae, the reader becomes better enabled, by a critical reading of Thomas' Commentary, to grasp the sense in which the Saint's theological writings are said by his enthusiasts to represent a "completing" and "perfecting" of Aristotle's thought. Professor Rowan's translation is based upon the Turin, 1950, edition of R. M. Spiazzi. This edition is itself fundamentally the older edition of M. R. Cathala, containing but few emendations. Although the translator was obliged to check Spiazzi occasionally against the Parma and Viv6s editions of Thomas' Opera Omnia, the usefulness of such consultation was, as Professor Rowan himself states, "limited inasmuch as both the editions of Viv~s and that of Cathala use Parma as their basic text" (p. vii). Further, since the edition from which he worked was not critical, Professor Rowan found it necessary in some instances to himself emend the reading of the Spiazzi text. However, where such alterations were made, and where indeed they were not obviously required, Professor Rowan indicated his iustification for the change in a footnote. It is unfortunate that no critical edition of Thomas' work was available to his translator; still, although a final evaluation of his emendations must, of course, attend the future appearance of a critical edition of Thomas' work, so far as we were able to judge, Professor Rowan's 250 HISTORY OF PHILOSOPHY changes were in all instances quite reasonable and well ]ustified. Professor Rowan has wisely included a translation of that version of the Aristotelian text upon which St. Thomas (in all probability) based his commentary. As this Latin version frequently departs from such currently available English translations as those of W. D. Ross, H. Tredennik, and others which are based upon Greek sources, a good deal of confusion as to Thomas' actual point of departure would have been introduced had this inclusion not been made. The general value and utility of Professor Rowan's work is further increased by his footnoted indications of the more important variations obtaining between the Greek text (as given in Bekker), and the Latin version employed by St. Thomas. For the reader who wishes to compare the Latin version, the Greek text, and the English translations, Professor Rowan has provided the standard Bekker reference numbers at the beginning of each of Thomas' Lectiones. To further simplify the whole matter of reference and cross-reference, Professor Rowan has used the letter C, followed by a numeral, to designate sections of Thomas' Commentary. These sections are the same as those established originally by Cathala. Numbers not preceded by C designate the appropriate sections of the Latin version of Aristotle's text, and correspond with those given by Spiazzi in his revision of the Cathala edition. Thus, as example, in such a reference as (241:C345), the first number designates the section of the version of Aristotle employed by St. Thomas, and the second, the section of St. Thomas... (shrink)

Contrary to criticisms by Thomas McInerney, Durable Goods proposes a realistic and empirically testable “covenantal” ethic for moving management and labor beyond tactics of mutual coercion and evasion. Nonetheless, two questions asked by McInerney remain germane. First, should the moral claims of management and labor always receive equal moral consideration, as a matter of justice? To this substantive question Durable Goods admittedly provides a less than satisfactory answer. Second, can the normative theory proposed by Durable Goods, based in part (...) as it is on the Bible, meet the standards of cogency, coherence, and parsimony appropriate to business ethics as a field of rigorous inquiry? This methodological question remains unaddressed. (shrink)

Every epoch possesses its proper Plato, its proper Thomas and its proper Kant. To interpret or to assimilate a doctrine does not merely consist in the knowledge of that which the author has literally taught but rather in representing to oneself one's own impression while reading. The new literature which has appeared since 1950 will in the future behave just like the preceding: the attempt will be made to re-think the authentic Criticism as well as to complete Kant's intellectual (...) portrait by carving out certain aspects of his thought which are little or not yet known. (shrink)

My paper picks up a long ignored suggestion of Sheldon Wolin - that we use Thomas Kuhn''s analysis of scientific revolutions to examine the crisis of "normal" political science. This approach allows us to see the connection between the state of the discipline and the larger crisis of meaning afflicting modernity. I then use Eric Voegelin''s notion of a multicivilizational "truth quest" - or search for meaning - to make a case for institutionalizing "extraordinary" or "revolutionary" political science. I (...) attempt such a discipline by following Voegelin - reflecting on "the full amplitude of human experience." Such a meditation takes place within the "first reality of existence" - Plato''s metaxy or the "in-between" - the experience of human existence between the sacred and the mundane. I bring to Voegelin''s exploration of the metaxy the realm of experience which is most radically "other" for modernity - the primal political order of paleolithic and contemporary hunting gathering societies. I argue that shamanic "Urreligion" and Socratic discussion share a boundary crossing logic which provides a basis for a discipline of "extraordinary political science." Finally I suggest that such a discipline is both the quest for, and, in a sense, a realization of, the Good Life - a source of order for the individual and society. (shrink)

This article examines the relative efficacy of Abraham Kuyper and Herman Dooyeweerd’s sphere sovereignty for holistic transformation in Asia. It examines interest in China and Malaysia in Neo-Calvinism, Civil Society, and sphere sovereignty and its social, cultural, and political implications. It considers the strengths and weaknesses of sphere sovereignty in a secular age particularly in light of the sharp antithesis Kuyper and Dooyeweerd posited between the epistemological and ethical frameworks of secular modernist versus Christian approaches to understanding and social, (...) cultural, and political engagement. The article concludes that although this antithesis marginalizes Christian perspectives in a secular age, Herman Bavink’s softening of Neo-Calvinist emphasis on antithesis offers a fresh way to consider transformational engagement. (shrink)

It was a strange posthumous fate that awaited the Englishman Robert of Ketton : he was to be both best known and most strenuously criticized for a work that he surely viewed as a sideline to his own interests and career. By trade Robert was a Latin translator of Arabic scientific and mathematical works, one of those remarkable twelfth-century men who, as his contemporary Petrus Alfonsi put it, were willing “to traverse distant provinces and withdraw into remote regions so as (...) to be able to attain fuller knowledge of the astronomical art.” Like other contemporary translators, such as the Italian Gerard of Cremona , Robert had left his birthplace—in his case Rutlandshire—and traveled to Spain in order to have access to the great works of Arabic astronomy and mathematics that could be found in the still very Arab Iberian Peninsula. By 1141 we find him and his close friend Herman of Carinthia studying and translating scientific works together in northeastern Spain, and in later years his astronomical interests and ecclesiastical responsibilities led him to travel widely in Spain and England. As a scientific translator, he is perhaps best known for his Liber algebrae et Almucabola, a Latin version of al-Khwarazmī's great manual of algebra, Al-Kitāb al-mukhtaṣar fī ḥisāb al-jabr wa-al-muqābalah. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THOMAS, THOMISMS, AND TRUTH BRUCE D. MARSHALL Saint Olaf College Northfield, Minnesota I HE GREAT, as Hegel's dictum has it, condemn the rest f us to the task of understanding them. We take our evenge upon the great, especialy upon great thinkers, by enlisting them for our own purposes, as our supporters and defenders in conflicts perhaps quite different from those in which they themselves were engaged. (...) class='Hi'>Thomas Aquinas was a master, virtually without peer, at the intellectual enlistment of the great, and he himself has been perhaps as widely and variously recruited as any of those to whom he devoted his own attentions. When we enlist Thomas for our own purposes with some consistency and success, the result is a " Thomism," of which there have been many, sometimes quite conflicting varieties. My article " Aquinas as Postliberal Theologian " does not propose anything so developed as a Thomism, but perhaps at most a fragment of one.1 In their responses to it, Frederick J. Crosson and Louis 1 The Thomist 53 (1989) : 353-402. The interpretation of Thomas proposed there bears a family resemblance to that of some recent Thomisms and so is not wholly without precedent. Cf. Michel Corbin, Le chemin de la theologie chez Thomas D'Aquin (Paris: Beauchesne, 1974); Otto Herman Pesch, Die Theologie der Rechtfertigung bei Martin Luther und Thomas von Aquin (Mainz: Matthias-Grunewald-Verlag, 1967) ; idem, Thomas von Aquin: Grenze und Grosse mittelalterlichen Theologie, 2nd ed. (Mainz: MatthiasGrunewald -Verlag, 1989); Gerhard Ludwig Muller, "Hebt das Sola-FidePrinzip die Moglichkeit einer naturlichen Theologie auf? Eine Ruckfrage bei Thomas von Aquin," Catholica 40 (1986) : 59-96; Victor Preller, Divine Science and the Science of God (Princeton: University Press, 1967). Reference to these Thomisms should not, of course, be taken to constitute agreement with any particular claim one of them may make. 499 500 BRUCE D. MARSHALL Roy, O.P., argue that as a piece of Thomism-as the enlistment of Thomas in defense and support of a particular contemporary view of truth, meaning, and epistemic justification-it is at best unpromising. In so doing, they indicate, at least in part, what views on these matters they think Thomas can plausibly be enlisted to support, that is, the sort of Thomism they find more convincing. Great thinkers are not, however, defenseless against our efforts to recruit them for our ends. Especially in the case of one whose thought is as ramified, precise, and historically distant as is that of Thomas Aquinas, these efforts are likely to meet with some resistance. (Indeed, we will be inclined to distrust them if they claim not to.) We may even find ourselves compelled to refashion our own ends in order not to forgo plausible appeal to his precedent and support. Sometimes different Thomisms will no doubt include purposes distant enough from Thomas's own (as best we can grasp them) that it may be impossible to adjudicate conflicts between them by appeal to his texts. But in many cases it ought to be possible to decide reasonably between competing Thomisms (that is, to decide which more plausibly enlists Thomas for its own purposes) by assessing the amount and type of resistance each meets from the text of Thomas (of course this includes the possibility that competition between Thomisms reflects unresolved conflict within Thomas's own thought). In the present case the prospect of reasonable adjudication seems much increased by the fact that the large issues with which it is concerned -truth, meaning, and justification-tend to coalesce around what seems to be a straightforward matter of fact: whether Thomas taught that persons without Christian faith, and especially pre-Christian philosophers, knew, or were even able to know, God. Crosson and Roy both argue that the implausibility of my interpretation of Aquinas on these larger issues-the linking of a comprehensively coherentist account of justification an~ a contextualist account of meaning to Thomas's correspondence notion of truth-is especially clear in its attribution to Thomas of a posi- THOMA$, THOMISMS, AND TRUTH 501 tion he manifestly rejects: that a pre-Christian philosopher like Aristotle did not, and indeed could not, know God. This seems obvious to most modern Thomisms, which, however... (shrink)

Biografie van de filosoof en cultuurpessimist die trachtte tegenstellingen tussen emotie en ratio te overbruggen en correspondeerde met beroemde schrijvers zoals Thomas Mann.

In lieu of an abstract, here is a brief excerpt of the content:354 BOOK REVIEWS (continuously) revisable character, he falls back on an account of theology as rhetoric so as to make the best of a bad job. For persuasion is what we use when we know demonstration is hopeless. As a result, Professor Cunningham's study, which could most usefully have "placed" a variety of theologies of past, present, and, prospectively, future on the spectrum of (onto-) logic, poetic, and rhetoric, (...) concludes instead that theology must regard itself as rhetorical or perish! This inevitably narrows the several services theologies of different kinds can perform for the Church. Imagine how biblical studies would be reduced were the exegete only to treat his text as paraenesis, and never as history or as a symbolic world. Nonetheless, on the way from its (as I find) unsatisfactory startingpoint and to its depressing conclusion, Faithful Persuasion has worthwhile points to make about a number of authors (of various periods) and topics, though it might have made them more persuasively (its author's key term) had the intended audience (middle-brow or academic?) been more clearly viewed in advance. AIDAN NICHOLS, O.P. Blackfriars Cambridge, England Church and Culture: German Catholic Theology, 1860-1914. By THOMAS FRANKLIN O'MEARA, O.P. Notre Dame/London: University of Notre Dame Press, 1991. Pp. x + 260. $35.95 (cloth). " In 1925, Baden's Kultusminister, a Protestant, began an address to the Gorresgesellschaft in Heidelberg by describing this era: ' Brave men like Hertling, Schell, Julius Bachem, and Carl Muth, shook the German Catholic world in order to lead it out of its fortress, to lead it again into the midst of the life and activity of the entire people, even when this seemed at first strange and uncomfortable ' " (pp. 159f.). Even to many theologians, the era in question-the last four decades of the nineteenth century through the outbreak of the "Great War"is comparatively unknown. There has been, of course, renewed interest in prominent theological figures like John Henry Newman, but his German-speaking contemporaries are for the most part strangers to the English-speaking world. And this is the first reason why this book is important: it describes a forgotten world of a century or so ago, yet one whose theological problematic was strikingly similar to our own. The " contours " of this period, deftly described in the first part of this book, were both varied and complex. Politically speaking, during the nineteenth century, " Germany " changed from an assortment of BOOK REVIEWS 355 geographically contiguous minor and medium-sized states to an Empire dominated by Prussia. Such a political re.arrangement had ecclesiastical implications: Roman Catholics, who previously had been the majority in places like Bavaria found themselves a persecuted minority during the Kulturkampf under Bismarck. And like many other victims of persecution, Roman Catholics adopted a "fortress mentality"fearful of Berlin, which was influenced by both the Lutheran Reformation and the Enlightenment, and mesmerized by Rome, which was coming under the increasing influence of neoscholasticism in doctrine and ultramontanism in discipline. German Catholic theologians found themselves in a quandary: what direction should they take? Many, like Joseph Kleutgen, took refuge in Rome; a few, like Joseph Schnitzer, found the appeal of Berlin more attractive; still others, however, tried to steer an independent course in dialogue with the culture of their day. The second and major part of this book focuses on five such theologians: Matthias Joseph Scheeben, Alois Schmid, Paul Schanz, Herman Schell, and Carl Braig. Scheeben (1835-88), "the best known and the most read in the first half of the twentieth century " (p. 53), pursued an independent route in seeking a " transcendent synthesis " incorporating both patristic and idealist thought; indeed, his lengthy Mysteries of Christ"ianity continued to enjoy a certain popularity up till the time of Vatican II, though more as a resource for spiritual reading than as a work of systematic theology. Like Newman, Scheeben's thought was sui generis, "and inspired the most divergent evaluations " (p. 65) ; unlike Newman, Scheeben has few disciples today. In contrast to Scheeben, the other four theologians attempted to emerge from the " fortress " of Roman Catholic defensiveness and to engage the historical and philosophical currents of their age. The... (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 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)

Cappelen and Dever present a forceful challenge to the standard view that perspective, and in particular the perspective of the first person, is a philosophically deep aspect of the world. Their goal is not to show that we need to explain indexical and other perspectival phenomena in different ways, but to show that the entire topic is an illusion.

I. Scientific method as a mental operation [by] T. Case.--II. On some aspects of the scientific method [by] F. Gotch.--III. Physiology; its scope and method [by] C. S. Sherrington.--IV. Inheritance in animals and plants [by] W. F. R. Weldon.--V. Psycho-physical method [by] W. McDougall.--VI. The evolution of double stars [by] A. H. Fison.--VII. Anthropology: the evolution of currency and coinage [by] Sir R. C. Temple.--VIII. Archaeological evidence [by] W. M. F. Petrie.--IX. Scientific method as applied to history [by] T. B. (...) Strong. (shrink)

In this article, I revisit Karl Marx’s claim in his Economic and Phil-osophic Manuscripts of 1844, that the subject in its “individual existence is at the same time a social being.” I redefine what has been translated as “social being” as “common being” in order to extrapolate an understanding of subjectivity that is a socio-ontological and collectively structured collectivity. In doing so, I demonstrate (1) that this common being is a collection of different socio-ontological traits; (2) that in order for (...) this common being to be approximated we must take into account all modes of subjectivity production that intersect in what will appear as the subject; and (3) that the Other is the constitutive parameter of the common being on which the subject depends. Finally, I revisit three exemplary modes of practice - namely critique, solidarity, and utopia - and show that conceiving of the subject as a common being renders critique constellational, solidarity overdetermined, and utopia a koinotopia. (shrink)

Introduction: The Anarchist -- The Minister: 1756-93 -- The Philosopher: 1793 -- The Activist: 1794-95 -- The Husband: 1796-99 -- The Educator: 1800-09 -- The Father:1810-19 -- The Pensioner:1819-36 -- The Legacy.