In lieu of an abstract, here is a brief excerpt of the content:PARODY AND THE ARGUMENT FROM PROBABILITY IN THE APOLOGY by Thomas J. Lewis Over a century ago James Riddell pointed out that Socrates' defense speech in die Apology closely followed the standard form of Athenian forensic rhetoric. He called the Apology "artistic to the core," and he identified parts of "the subde rhetoric of this defense."1 Since then many scholars have explicated the rhetorical elements in Socrates' defense.2 (...) Their work has led in turn to recent attempts to integrate the rhetorical form into an overall understanding of the meaning and significance of the Apology? The puzzle to be solved is what to make of the fact that Socrates disclaims the ability and the intention to use rhetoric in a speech which is itself a rhetorical masterpiece. R. E. Allen raises the possibility thatby using the techniques ofrhetoric and at the same time denying that he is using them Socrates is dissembling or lying. However, Allen rejects this possibility and interprets Socrates' falsehood as only a surface or apparent falsehood. According to Allen it is ironic parody of a disreputable rhetoric which seeks to convince without concern for the truth.4 For Allen the object of the parody is base rhetoric in general, the type of rhetoric denounced by Socrates in the Gorgias as "rhetoric aiming at gratification and pleasure, and indifferent to truth and the good of the soul."5 Two subsequent articles, one by Kenneth Seeskin, the other by Douglas Feaver andJohn Hare, support the view that Socrates is parodying the debased form of rhetoric. However, they place somewhat different emphasis on the exact object of the parody. They argue that the object of Socrates' rhetorical parody is Gorgias' Pahmedes, rather than pandering rhetoric in general.6 After summarizing the many rhetorical similarities between Gorgias' Palamedes and Socrates' defense speech, Seeskin concludes that "Gorgias' Philosophy and Literature, © 1990, 14: 359-366 360Philosophy and Literature Palamedes is not a masterpiece of world literature; it is a collection of topoi—tried and true devices for winning acquittal... [whereas] despite his disclaimer, Socrates' speech is no amateur performance. On the contrary, he knew all the tricks of the trade and employed them with consummate skill" (p. 97). Seeskin uses Plato's Gorgias to explain how Socrates' rhetoric fits within an overall understanding of the Apology. He notes the two types ofrhetoric presented in the Gorgias: base rhetoric, a species of flattery which aims at gratification; and philosophic or true rhetoric which aims at improving the soul. Then Seeskin makes a crucial point. He insists it is not enough to distinguish between base rhetoric and philosophic rhetoric; there must be a way to identify a given instance of rhetoric as either base rhetoric or as philosophic rhetoric. Moreover, he cautions that distinguishing the one from the other is no easy task. "It is impossible to tell them apart on the basis of technique alone. Base rhetoric is no less polished for its baseness.... Nor can one tell them apart on the basis of their stated goals. Flattery succeeds only to the extent that it can pass itself off as something better" (p. 98). Thus, if Socrates and Palamedes employ the same rhetorical devices, Seeskin wonders how we can tell which type ofrhetoric is in the Apology. "Somewhere in the Apology of Socrates there ought to be a clue which allows one to distinguish his defense from the 'standard' defense composed by Gorgias" (p. 99). Seeskin finds the clue in the exordium, where Socrates denies that he is a skillful speaker: "Unless, of course, by a skillful speaker they mean one who speaks the truth. If that is what they mean, I would agree that I am an orator, though not after their pattern" (17b). Although Palamedes makes a comparable claim, Seeskin argues that Palamedes was concerned with appearance rather than truth, and that the key to appearance is the use of the argument from probability. According to Seeskin, Socrates does not rely on the argument from probability, whereas this argument permeates the Palamedes. "Again and again, the speaker tries to show that it would be implausible to suppose that anyone in his position did what he is accused of doing. How... (shrink)

It is not uncommon to hear that poor school performance, welfare dependancy, youth unemployment, and criminal activity result more from shortcomings in the personal makeup of individuals than from societal forces beyond their control. Are American values declining as so many suggest? And are those values at the root of many social problems today?Shaped by experience and public policies, people's values and social norms do change. What role can or should a democratic government play in shaping values? And how do (...) these values conditon the efficacy of public policy?In this book, six distinguished social scientists identify trends in America's values and their consequences, and consider public policy tools with which some of those values might be changed.Daniel Yankelovich begins with a discussion of how American values have shifted in the last half-century, and argues that affluence is the driving force behind these changes in values. James Q. Wilson argues that destructive habits which can lead to social pathologies, like crime and drug use, are set early in life; he examines how public policy might intervene when children are young to promote better values. David Popenoe maintains that America has veered too far towards industrialist values, and explores the resulting decline of families and many attendant social ills. Nathan Glazer describes the history and present status of the dispute over multicultural education. Jane Mansbridge examines the process of building cooperation, consensus, and public spirit. And George Akerlof and Janet L. Yellen discuss the problem of gang criminality.Inthe past, social scientists have often sidestepped questions about values as undefinable, unquantifiable, and somehow unscientific. The essays in this volume address these questions at last.Henry J. Aaron, director of the Economic Studies program at Brookings, is the authorof numerous books, including most recently Serious and Unstable Condition: Financing America's Health Care (1991), and coeditor of Setting Domestic Priorities (1992). Thomas E. Mann is director of the Brookings Governmental Studies program, coeditor of Media Polls in American Politics (1992), and coauthor of the Renewing Congress series (1993). Timothy Taylor is managing editor of the Journal of Economic Perspectives at Stanford University. (shrink)

Despite a lack of formal university schooling in textual scholarship or in Renaissance studies, Helen Allen became a co-worker and co-editor with Percy Allen in the preparation of the great edition of the letters of Erasmus. Thanks to training she had received from her husband, she herself was largely responsible for the choices in Sir Thomas More, Selections, and the Allens together worked on the notes and glossary.

Machine generated contents note: List of contributors; Acknowledgments; Introduction: the humanist tradition in Russian philosophy G. M. Hamburg and Randall A. Poole; Part I. The Nineteenth Century: 1. Slavophiles, Westernizers, and the birth of Russian philosophical humanism Sergey Horujy; 2. Alexander Herzen Derek Offord; 3. Materialism and the radical intelligentsia: the 1860s Victoria S. Frede; 4. Russian ethical humanism: from populism to neo-idealism Thomas Nemeth; Part II. Russian Metaphysical Idealism in Defense of Human Dignity: 5. Boris Chicherin and human (...) dignity in history G. M. Hamburg; 6. Vladimir Solov'iev's philosophical anthropology: autonomy, dignity, perfectibility Randall A. Poole; 7. Russian panpsychism: Kozlov, Lopatin, Losskii James P. Scanlan; Part III. Humanity and Divinity in Russian Religious Philosophy after Solov'iev: 8. A Russian cosmodicy: Sergei Bulgakov's religious philosophy Paul Valliere; 9. Pavel Florenskii's trinitarian humanism Steven Cassedy; 10. Semën Frank's expressivist humanism Philip J. Swoboda; Part IV. Freedom and Human Perfectibility in the Silver Age: 11. Religious humanism in the Russian silver age Bernice Glatzer Rosenthal; 12. Russian liberalism and the philosophy of law Frances Nethercott; 13. Imagination and ideology in the new religious consciousness Robert Bird; 14. Eschatology and hope in silver age thought Judith Deutsch Kornblatt; Part V. Russian Philosophy in Revolution and Exile: 15. Russian Marxism Andrzej Walicki; 16. Adventures in dialectic and intuition: Shpet, Il'in, Losev Philip T. Grier; 17. Nikolai Berdiaev and the philosophical tasks of the emigration Stuart Finkel; 18. Eurasianism: affirming the person in an 'Era of Faith' Martin Beisswenger; Afterword: on persons as open-ended ends-in-themselves (the view from two novelists and two critics) Caryl Emerson; Bibliography. (shrink)

Climate and evolution represents an important contribution to evolutionary biogeography, that influenced several authors, notably Karl P. Schmidt, George S. Myers, George G. Simpson, Philip J. Darlington, Ernst Mayr, Thomas Barbour, John C. Poynton, Allen Keast, Léon Croizat, Robin Craw, Michael Heads, and Osvaldo A. Reig. Authors belonging to the “New York School of Zoogeography” –a research community including Matthew, Schmidt, Myers and Simpson– accepted Matthew’s “Holarcticism” and the permanence of ocean basins and continents, whereas others, especially panbiogeographers (...) and cladistic biogeographers, were extremely critical and reacted against these ideas. “Holarcticism” has been falsified and rejected by dispersalists and the “New York School of Zoogeography” disappeared in the 1970s. Matthew, however, continues being identified by panbiogeographers and cladistic biogeographers as a key representative of classic dispersalism, helping provide some cohesion to their research communities. (shrink)

The structure of traditional fiction is essentially linear or serial. No matter how complex a given work may be, it presents information to its reader successively, one element at a time, in a sequence determined by its author. By contrast, interactive fiction is parallel in structure or, more accurately, dendritic or tree-shaped. Not one, but several possible courses of action are open to the reader. Further, which one actually happens depends largely, though not exclusively, upon the reader’s own choices. To (...) be sure, the author is still in overall control, since it is she who has set up the particular nexus of events, but the route up the narrative tree, the actual sequence of events, is generally affected, if not completely determined, by the reader’s responses to that particular reader’s specific situation. In an adventure, the sequence of action frequently depends upon the reader’s decision to go in one geographical direction rather than another. In the eliza sample, the content of the “story” depends on such particulars as whether this reader has a brother or not, whether she fears her father, and why she has consulted the terminal. In general, the text presented to the eliza-reader depends on what that reader has already said and how the computer has interpreted and stored it, and this is generally true of interactive fiction.Further, interactive fiction is, in principle , open-ended—infinite. A conversation with eliza could go on for as long as one with Woody Allen’s psychoanalyst—in principle, forever. It has no necessary terminus. The program will go one writing texts and answers on the screen as long as the reader or player chooses to supply responses. Further, the computer can act as a metafictional narrator like John Barth or Thomas Pynchon who can create a story within a story or a story that generates another story within itself which generates another story within itself and so on, fictions dizzying and dazzling. One senses one’s essential humanity wobbling in the midst of the infinite paradoxes of existence and meaning. Anthony J. Niesz, assistant professor of German at Yale University, is the author of Dramaturgy in German Drama: From Gryphius to Goethe . He is interested in the phenomenon of the meta-theater, especially in seventeenth- and eighteenth-century German drama, as well as in the literature and cultural policies of the German Democratic Republic. Norman N. Holland is Milbauer Eminent Scholar at the University of Florida. He is the author of Laughing and The I. (shrink)

Book reviewed in this article: In Search of History: Historiography in the Ancient World and the Origins of Biblical History. By John Van Seters. The Hidden God: The Hiding of the Face of God in the Old Testament. By Samuel E. Balentine. Theodicy in the Old Testament. Edited by James L. Crenshaw. Ce Dieu censé aimer la Souffrance. By François Varone. Evil and Evolution, A Theodicy. By Richard W. Kropf. ‘Poet and Peasant’ and ‘Through Peasant Eyes’: A Literary‐Cultural Approach to (...) the Parable in Luke. By Kenneth Bailey. The Biblical Foundations for Mission. By Donald Senior and Carroll Stuhlmueller. New Testament Foundations of Ministry. By Colin Kruse. Church, Ministry and Unity. By James E. Griffiss. Theology of Ministry. By Thomas Franklin O'Meara. Yesterday and Today: A Study of Continuities in Christology. By Colin E. Gunton. I believe in the Holy Spirit. By Yves Congar. Between Jesus and Paul. By Martin Hengel. From Nicaea to Chalcedon: A Guide to the Literature and its Background. By Frances Young. Alan of Lille: The Frontiers of Theology in the Later Twelfth Century. By G.R. Evans. Mystic and Pilgrim: The Book and the World of Margery Kempe. By Clarissa W. Atkinson. Church, Politics and Society: Scotland 1408–1929. Edited by N. Macdougall. Renaissance and Reform: The Italian Contribution. Collected Essays, Volume II. By Frances A. Yates. Seven‐Headed Luther: Essays in Commemoration of a Quincentury, 1483–1983. Edited by Peter Newman Brooks. Ökumenische Erschliessung Martin Luthers. Edited by Peter Manns and Harding Meyer. Luther's Ecumenical Significance, An Interconfessional Consultation. Edited by Peter Manns and Harding Meyer, in collaboration with Carter Lindberg and Harry McSorley. States of Mind: A Study of Anglo‐Irish Conflict 1780 to 1980. By Oliver MacDonagh. The Parish Clergy in Nineteenth‐Century Russia: Crisis, Reform, Counter Reform. By Gregory L. Freeze. Pusey Rediscovered. Edited by Perry Butler. Between Two Worlds: George Tyrrell's Relationship to the Thought of Matthew Arnold. By Nicholas Sagovsky. The Concept of Glaubenslehre. By Walter E. Wyman, Jr. The Existence and Nature of God. Edited by Alfred J. Freddoso. Faith and Reason. By Anthony Kenny. Logic and The Nature of God. By Stephen T. Davis. Personal Responsibility and Christian Morality. By Josef Fuchs. Morality and Conflict. By Stuart Hampshire. Realism and Imagination in Ethics. By Sabina Lovibond. Intentionality. By John R. Searle. Philosophical Papers, I: Practical Reason. By G.H. von Wright. Philosophical Papers, II: Philosophical Logic. By G.H. von Wright. A Model of Making: Literary Criticism and its Theology. By Ruth Etchells. The Return of the Goddess: Femininity, Aggression and the Modern Grail Quest. By Edward Whitmont. The Power of the Poor in History. By Gustavo Gutierrez, translated by Robert R. Barr. The God of the Xhosa. By Janet Hodgson. Our Hymn Tunes: Their Choice and Performance. By Donald Webster. The Almighty Wall: The Architecture of Henry Vaughan. By William Morgan. An Introduction to Plato's Laws. By R.E. Stalley. Plato's Late Ontology: A Riddle Resolved. By Kenneth M. Sayre. Plato's ‘Parmenides’: Translation and Analysis. By R.E. Allen. Politics in the Ancient World. By M.I. Finley. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THOMISTIC PRIDE AND LIBERAL VICE 1 PAUL J. WEITHMAN University of Notre Dame Notre Dame, Indiana L IBERALISM IS often portrayed, and sometimes portrays itself, as a moral and political view that rejects the claims of tradition. Thus liberals characteristically claim that the traditional standing of a social arrangement contributes little or nothing to its political legitimacy. Whether an arrangement is legitimate depends upon whether or not those who (...) currently live under it can understand and accept its rationale. Members of each generation must be able to examine arrangements as if they themselves were signatories of the social contract; the justification of regimes must, as it were, be susceptible of renewal in every age and to every citizen. Jefferson gave this view its most extreme expression when he claimed that each generation has the right to begin its nation's political life anew, and that national constitutions should be rewritten every two decades.2 Liberals often seem no kinder to intellectual than to political traditions. As they think political life can periodically begin anew, so they sometimes seem to think that political and moral philosophy can begin anew. Hobbes famously castigated the obscurities of scholasticism and argued that political philosophy could achieve firm footing only if the rubble of the past were swept away.3 Liberal contract theorists have followed Hobbes's lead, developing political theories that rely not at all upon classi1 Thanks to Alasdair Macintyre, David O'Connor, Michael Pakaluk, David Solomon, Eleonore Stump, and Allen Wood for helpful comments on earlier drafts. This paper is dedicated to the memory of my teacher and friend, Prof. Judith Shklar. 2 See Jefferson's famous letter to Madison of September 6, 1789 (The Portable Jefferson, ed. Merrill D. Peterson [New York: Viking, 1977], 444ff.), as well as his lesser known missive to Samuel Kercheval of July 12, 1816 (ibid., SS2ff.). 3 See Thomas Hobbes, Leviathan, ed. C. B. MacPherson (New York: Penguin Books, 1985), 727, for an especially pungent expression of a view that runs throughout the Leviathan. 241 242 PAUL J. WEITHMAN cal and medieval moral philosophy. To take but one example of this neglect of the past, the ethical writings of scholasticism are dominated by richly detailed analyses of the virtues and vices, yet liberal writers roundly ignore these discussions. Liberals have been quick to defend their suspicions of the thought and politics of the past, but critics of liberalism have been equally quick to seize upon them. Champions of virtue ethics have been among the most vocal critics of liberalism in recent years, arguing that liberals court philosophical peril by neglecting the insights of earlier moral theories. Edmund Burke, the eighteenth-century opponent of liberalism, had an additional complaint. Burke discerned an arrogance in the liberal rejection of intellectual and political tradition. It was mere pride, Burke thought, to suppose that politics and political theory could be made transparent to the reason of every individual in the way that liberals sometimes claim.4 Burke's allegation that the liberal rejection of tradition reflects pride is ironic, for pride is a central element of one of the traditions of moral thought that liberals seem determined to reject. During a lengthy period of philosophy's history, pride was thought to be a motive of all wrong action. The biblical book of Sirach says that pride is the beginning of all evil5 and a long line of medieval moralists labored to explain how this might be so. Yet the tradition of moral thought that accorded pride so central a role now suffers from neglect at the hands of many philosophers. And pride itself is a vice that many philosophers now consider unworthy of attention. Most fail to consider it seriously as a motive for any wrong action at all. I have three aims in this paper. One is to examine pride's neglect more closely. I shall argue that pride suffers this neglect because of its centrality to a religiously based tradition of moral thought that many philosophers no longer accept. The alleged connection between pride and religion is, I shall argue, suggestive. It suggests what an account of pride would have to include 4 See Edmund Burke, Reflections on... (shrink)

Countless academic books have been written about how to interpret literary texts. From reader response criticism to Marxist hermeneutics and beyond, the scholarship on interpretive methods is vast. Yet all these books fail to address a more fundamental question: Why should we read in the first place? Or, to put it another way, why is reading an important thing to do? In order to answer these questions, Thomas J. Millay turns to the wisdom of Danish philosopher-theologian Søren Kierkegaard. In (...) this the first book to be written on Kierkegaard's philosophy of reading, Millay finds that reading does have a specific purpose: it is supposed to change your life. With lucid, nontechnical prose, Millay both establishes the definitive interpretation of Kierkegaard's philosophy of reading and explores the various concrete practices Kierkegaard recommended for its implementation"--Publisher's description. (shrink)

Intervencions a càrrec de Ronald J. Allen i Susan Haack sobre diferents idees del pensament de Michele Taruffo.

This brief essay explores how understanding the treatment of expert evidence requires engaging with its legal and political contexts, and not just focusing on its epistemological aspects. Although the law of evidence and thus its treatment of experts is significantly informed by epistemological considerations, it is also informed by concerns over the organization of trials, larger issues of intelligent governance, social concerns, and enforcement issues. These five aspects to the law of evidence give rise to principles to guide the explicit (...) structuring of the law of evidence that are identified here as well. This complexity helps to explain why the central issue of expert testimony is not the epistemological one of knowledge and belief but instead the conflict between educational and deferential modes of trial. (shrink)

Drawing on aspects of Foucauldian feminist theory Thomas Hardy, Femininity and Dissent offers original and detailed readings of six critically under-valued novels: Desperate Remedies, A Pair of Blue Eyes, The Hand of Ethelberta, A Laodicean, Two on a Tower and The Well-Beloved, demonstrating Hardy's peculiarly modern appreciation of how individuals negotiate the forces which shape their sense of self. Tracing his interest in the evolutionary debate and the woman question this book reveals a new politically engaged rather than a (...) grimly pessimistic Hardy. (shrink)

Plural predication is a pervasive part of ordinary language. We can say that some people are fifty in number, are surrounding a building, come from many countries, and are classmates. These predicates can be true of some people without being true of any one of them; they are non-distributive predications. However, the apparatus of modern logic does not allow a place for them. Thomas McKay here explores the enrichment of logic with non-distributive plural predication and quantification. His book will (...) be of great interest to philosophers of language, linguists, metaphysicians, and logicians. (shrink)

Nicolas Malebranche is now recognised as a major figure in the history of philosophy, occupying a crucial place in the Rationalist tradition of Descartes, Spinoza and Leibniz. The Search after Truth is his first, longest and most important work; this volume also presents the Elucidations which accompanied its third edition, the result of comments that Malebranche solicited on the original work and an important repository of his theories of ideas and causation. Together, the two texts constitute the complete expression of (...) his mature thought, and are written in his subtle, argumentative and thoroughly readable style. They are presented in the distinguished translations by Thomas M. Lennon and Paul J. Olscamp, together with a historical introduction, a chronology of Malebranche's life, and useful notes on further reading. (shrink)

Labeling theory as ideology and as science: Scheff, T. J. Schizophrenia as ideology. Scheff, T. J. On reason and sanity. Scheff, T. J. The labeling theory of mental illness. Greenley, J. R. Alternate views of the psychiatrist's role. Temerlin, M. K. Suggestion effects in psychiatric diagnosis. Rosenhan, D. L. On being sane in insane places.--Changing the system: Scheff, T. J. Labeling, emotion, and individual change. Schatzman, M. Paranoia or persecution: the case of Schreber. Sidel, R. Mental diseases in China and (...) their treatment. Obeysekere, G. The idiom of demonic possession. (shrink)

As engineering applications require management of ever larger volumes of data, ontologies offer the potential to capture, manage, and augment data with the capability for automated reasoning and semantic querying. Unfortunately, considerable barriers hinder wider deployment of ontologies in engineering. Key among these is lack of a shared top-level ontology to unify and organise disparate aspects of the field and coordinate co-development of orthogonal ontologies. As a result, many engineering ontologies are limited to their scope, and functionally difficult to extend (...) or interoperate with other engineering ontologies. This paper demonstrates how the use of a top-level ontology, specifically the Basic Formal Ontology (BFO), greatly facilitates interoperability of multiple engineering-related ontologies. We constructed a system of formal linked ontologies by re-engineering legacy ontologies to be conformant with BFO and developing new BFO-conformant ontologies to capture knowledge in the engineering design, enterprise, human factors, manufacturing, and application domain of additive manufacturing. The resulting Integrated Framework for Additively Manufactured Products (IFAMP), including the body knowledge instantiated on its basis, serve as the basis for a proposed Design with Additive Manufacturing Method (DWAM), which we believe can support the design of innovative products with semantically enhanced ideation tools and enhanced access to application domain knowledge. The method and its facilitation through the ontological framework are demonstrated using a case study in medicine. (shrink)

Presents an innovative, constructive alternative to Christian involvement in the "culture wars" Church leaders and scholars have long wrestled with what should provide a guiding vision for Christian engagement in culture and politics. In this book Thomas Bushlack argues that a retrieval of Thomas Aquinas's understanding of civic virtue provides important resources for guiding this engagement today. Bushlack suggests that Aquinas's vision of the pilgrim church provides a fitting model for seeking the earthly common good of the political (...) community, and he notes the features of a Thomistic account of justice and civic virtue that remain particularly salient for the twenty-first century. The book concludes with suggestions for cultivating a Christian rhetoric of the common good as an alternative to the predominant forms of discourse fostered within the culture wars that have been so divisive. (shrink)

In two experiments, subjects’ task was to decide whether a binocularly viewed target word was evaluatively good (e.g., fame, comedy, rescue) or bad (e.g., stress, detest, malaria) in meaning. Just prior to this target word, a priming word was presented to the nondominant eye, and masked by an immediately following presentation of a letter—fragment pattern to the dominant eye. (Masking effectiveness was demonstrated by subjects’ failure to discriminate the left vs. right position of a test series of words.) In Experiment (...) 1, which used evaluatively positive or negative words as priming stimuli, judgment latency for the evaluative decision task was facilitated by primes that agreed in evaluation with targets, and was retarded by primes that disagreed in evaluation with targets. This result demonstrated that the evaluative meaning of priming stimuli was processed under conditions that prevented subjects from detecting their presence. Primes in Experiment 2 were 2-word strings for which the evaluative meaning of individual words was orthogonal to the evaluative sentence meaning (e.g., the two evaluatively negative words, "enemy fails,“ make up an evaluatively positive sentence). Results of Experiment 2 indicated that masked priming effects were influenced by the evaluative meanings of individual words, but not by their sentence meanings. This result supported the conclusion that the processing of undetected, dichoptically masked words is limited to analyses that are not powerful enough to extract sentence meanings. (shrink)

Cooper Foley a le chic pour se mettre dans le pétrin. Malheureusement, a n'est jamais préparé à ce qu'il va vivre : il se retrouve entre la vie et ta mort, en plein milieu d'une guerre qui pourrait bien entraîner la destruction de ta Route de Morphée, et du monde tel que nous le connaissons. D'où vient ce Fossoyeur qui ne cesse de harceler Marsh? Est-ce des fantômes qui le hantent, ou la vérité est-elle plus incroyable encore? Comment Cooper peut-il (...) revenir d'entre les morts? Et cette fameuse hallebarde que convoite Damon? Il est temps pour les deux garçons de déjouer les mystères et de résoudre encore des énigmes. Après le succès de la saga internationale de Bobby Pendragon, D.J. MacHale s'attaque cette fois à la génération au-dessus. Dans la deuxième aventure de Morpheus Road, il entraîne le lecteur à résoudre une nouvelle série de mystères, aux côtés de Marshall et Cooper, deux inséparables. (shrink)

The present work is a study of the method of contemporary Soviet philosophy. By "Soviet philosophy" we mean philosophy as published in the Soviet Union. For practical purposes we have limited our attention to Soviet sources in Russian in spite of the fact that Soviet philosophical works are also published in other languages (see B 2029(21)(38». The term "method" is taken in the sense usual in Western books on methodology .1 In view of the content of the first chapter it (...) will be useful to explain the last term a little more fully. By method we mean a procedure and it is obvious that the principles according to which a procedure is carried out are rules, i.e. imperatives, which tell us not what is but what should be done. Such imperatives mayor may not be connected with and founded on certain descriptive statements (the fact that every rule of formal logic is based on a corresponding law has been well-known since Husserl's "Logische Unter suchungen" and is generally accepted in contemporary logic), but such a foundation is irrelevant to a methodological study. The object of such a study is to find out what these rules are, why they are accepted and how they are inter-connected and applied. This is how methodology - the science of method - is conceived in Western treatises on the subject and this is also the standpoint assumed here. (shrink)

There is a close conceptual relation between the notions of religious disenchantment and scientific naturalism. One way of resisting philosophical and cultural implications of the scientific image and the subsequent process of disenchantment can be found in attempts at sketching a reenchanted worldview. The main issue of accounts of reenchantment can be a rejection of scientific results in a way that flies in the face of good reason. Opposed to such reenchantment is scientific naturalism which implies an entirely disenchanted worldview. (...) However, one of the main problems of scientific naturalism are placement problems. A reenchanted worldview does have the conceptual resources to avoid placement problems, yet seems to throw out the baby with the bathwater. A dilemma results: the Scylla of an undesirable scientific naturalism and the Charybdis of a rampant, seemingly prescientific reenchanted worldview. In this article I argue that there is a safe middle passage between these two options, i.e. the recently proposed liberal naturalism which allows for a moderate normative reenchantment. Liberal naturalism lets us have it both ways: avoiding the placement problems while retaining a necessary and reasonable adherence to science, thereby avoiding both an all-too restrictive scientific naturalism. (shrink)

Students of culture have been increasingly concerned with the ways in which cultural values are 'inscribed' on the body. These essays go beyond this passive construal of the body to a position in which embodiment is understood as the existential condition of cultural life. From this standpoint embodiment is reducible neither to representations of the body, to the body as an objectification of power, to the body as a physical entity or biological organism, nor to the body as an inalienable (...) centre of individual consciousness. This more sensate and dynamic view is applied by the contributors to a variety of topics, including the expression of emotion, the experience of pain, ritual healing, dietary customs, and political violence. Their purpose is to contribute to a phenomenological theory of culture and self - an anthropology that is not merely about the body, but from the body. (shrink)

There are historically three main trends in understanding Wittgenstein's Tractatus. The first is the interpretation offered by the Vienna Circle. They read Wittgenstein as arguing that neither metaphysical nor normative propositions have any cognitive meaning, and thus are to be considered nonsense. This interpretation understands Wittgenstein as setting the limits of sense, and prescribing that nothing of substantive philosophical importance lies beyond that line. The second way of reading the Tractatus, which has became popular since the 1950s, is the interpretation (...) which most currently accept as the early Wittgenstein's view; for this reason I refer to it as the 'standard reading.' According to this interpretation, Wittgenstein did not consider metaphysical and ethical discourse as nonsense. Rather, relying upon the distinction between saying [sagen] and showing [zeigen], he meant that these truths cannot be uttered, but instead are only shown. The standard reading can perhaps be best understood in contrast with the third interpretation, dubbed the "resolute reading." The resolute reading takes seriously Wittgenstein's remark at 6.54 that "[m]y propositions are elucidatory in this way: he who understands me finally recognizes them as nonsense [unsinnig]." According to the resolute interpretation, Wittgenstein is not advancing a series of philosophical theses in the Tractatus. Rejecting the distinction characteristic of standard readings, between propositions without sense [sinnlos] and just plain nonsense [unsinnig], these interpreters read Wittgenstein as treating ethical and metaphysical inquiry, as well as a bulk of the doctrines in the text, as nonsense. To them, Wittgenstein did not intend to put forth any theses in the the text. Instead his methodology is therapeutic, similar to the later philosophy. It In this essay I explain each interpretation, and evaluate them in terms of textual and philosophical viability. I conclude by arguing that the biases which exist in the tradition of analytic philosophy substantively temper the interpretation of historical texts, which ultimately leads to the fundamental distinction between these three interpretations. (shrink)

High quality images sell products. Here's how you do it. From cereal boxes to billboards to photos on Amazon, product photos have a strong impact on viewers. Now you can master the secrets of effective product photography with this essential guide. Author J. Dennis Thomas guides you through the basics, from selecting the right equipment and practicing different lighting techniques to controlling exposure, using backgrounds and props, and much more. Whether it's jewelry, food, fashion, or other products, learn how (...) to photograph for effective selling, while building the skills and tools you need for a career. Explains how to produce quality photos for product or commercial photography, including fashion, food, jewelry, technology, and more The author is a professional photographer whose work has been published in major U.S. magazines including Rolling Stone, Elle, W Magazine, and US Weekly Covers choosing the right equipment, practicing different lighting techniques, controlling exposure, using backgrounds and props, and more Gives new and even experienced photographers the tools they need to build careers in product photography Take photographs that impress, intrigue, dazzle, and sell with The Art and Style of Product Photography. (shrink)

Lookism refers to discrimination based on physical attractiveness or the lack thereof. A whole host of empirical research suggests that lookism is a pervasive and systematic form of social discrimination. Yet, apart from some attention in ethics and political philosophy, lookism has been almost wholly overlooked in philosophy in general and epistemology in particular. This is particularly salient when compared to other forms of discrimination based on race or gender which have been at the forefront of epistemic injustice as a (...) topic of research. This paper argues that lookism is associated with various forms of epistemic injustice. In the specific case of lookism, hermeneutic injustice takes the shape of the taboo of acknowledging that unattractive people are unattractive. This, on the one hand, results in a hampered understanding of one’s own situation insofar as one is deterred from seeing one’s looks as one major factor for one’s social position. On the other hand, this hermeneutic injustice serves as the backdrop of instances of a special kind testimonial injustice in which the ugly person’s burgeoning realization that their looks influence their social standing detrimentally is discounted due to the pejorative nature of ascribing someone the property of being unattractive or ugly. (shrink)