Geschiedtheoretische opstellen over de aard van de geschiedwetenschap en haar plaats in de cultuur.

Housed in one volume for the first time are several of the seminal essays on Du Bois's contributions to sociology and critical social theory: from DuBois as inventor of the sociology of race to Du Bois as the first sociologist of American religion; from Du Bois as a pioneer of urban and rural sociology to Du Bois as innovator of the sociology of gender and culture; and finally from Du Bois as groundbreaking sociologist of education and cultural criminologist to Du (...) Bois as critic of the disciplinary decadence of the discipline of sociology. Unlike any other anthology or critical reader on Du Bois, this new volume offers an excellent overview of the critical commentary on arguably one of the most imaginative and innovative, perceptive and prolific founders of the discipline of sociology. (shrink)

William Ernest Johnson was a renowned British logician and economist, and also a fellow of King's College, Cambridge. Originally published in 1921, this book forms the first of a three-volume series by Johnson relating to 'the whole field of logic as ordinarily understood'. The series is widely regarded as Johnson's greatest achievement, making a significant contribution to the tradition of philosophical logic. This book will be of value to anyone with an interest in Johnson's theories, philosophy and the historical development (...) of logic. (shrink)

We shall argue that there is adequate moral justification for capital punishment with linkage, that is, with linkage to keeping non-murderers from dying. We present the argument with two aims in mind. The first is to question the conventional wisdom, seldom challenged even by proponents of capital punishment, that being an abolitionist is closely connected to having a civilized respect for human life. This conventional wisdom, we hope to show, is somewhat off the mark. To this end we exhibit structural (...) similarities between so-called lifeboat dilemmas and the public's relationship to a murderer. In a lifeboat dilemma one must choose between saving this life or that, since the lifeboat will not hold both persons. Now if this life were an innocent's and that one a murderer's, a choice to save the latter would not be met with accusations of callousness towards human life. We hope to project everyone's intuitions about this case onto the more baffling case of a society's relationship to the murderers and dying innocents in its midst. (shrink)

Spanning pivotal years in the historic democratization of South Africa, this analysis provides a trenchant reflection of higher education in transition. Penned by one of South Africa’s foremost philosophers of education, the critique grapples with very real concerns in higher education policymaking and practice, including stakeholder politics, institutional cultures, and curriculum transformation and interrogation of the function of higher education institutions in modern societies. Exposing the tensions between egalitarian principles and the nature of higher knowledge, the essays raise questions to (...) which there are no simple answers. With characteristic rigor, the analysis looks into the assumptions underlying much of the thinking about these questions and concludes that a failure to sharpen thinking around higher education is a failure to recognize the epistemic value of academic practice in a developing democracy. (shrink)

William Abraham studied Philosophy at the University of Ghana, and even more Philosophy at Oxford University. Thereafter, he gained permission to take part in the competitive examination and interview for a fellowship at All Souls' College. The examination was once described, with some exaggeration, as 'the hardest exam in the world!' It included a three-hour essay. Following his success in becoming the first African fellow of All Souls, his interest in African politics quickly developed into a Pan-African perspective. The Mind (...) of Africa, written while he was still at All Souls, was a fruit of that enlarged perspective. After several years as a Fellow, he had occasion to visit Ghana in 1962. There Kwame Nkrumah, then President of Ghana, successfully persuaded him to return to Ghana to teach at the University of Ghana, Legon and he subsequently resigned from All Souls. In 1968, he went to the United States as a visiting professor. This was followed by invitations to teach at various academic institutions there, including Berkeley and Stanford. He subsequently settled in California, where he continued to teach and research philosophy in the University of California at Santa Cruz until his retirement. The Mind of Africa appeared at a time when a number of African countries were obtaining, or fighting for, their political freedom from their colonial rulers and becoming independent nations and expecting to build new societies in accordance with their own visions and conceptions, though not necessarily jettisoning all the features of their colonial heritage. Building new societies requires appropriate ideologies and philosophies fashioned within the crucible of their cultural and historical experiences. Thus, the relation between ideology and society is taken up at the very outset of the book... The Mind of Africa is important for Africa's future and identity. (shrink)

A moving cultural biography of abolitionist martyr John Brown, by one of the most important African-American intellectuals of the twentieth century. In the history of slavery and its legacy, John Brown looms large as a hero whose deeds partly precipitated the Civil War. As Frederick Douglass wrote: "When John Brown stretched forth his arm... the clash of arms was at hand." DuBois's biography brings Brown stirringly to life and is a neglected classic.

Thought is occupied as a rule with a stuff which is not thought. What could thinking mean without a topic, a grist as from outside ordinarily supplied by the senses? As cognitive beings we can have no quarrel with the supply--we accept; as practical beings we never simply accept. The gibe of Marx, that philosophy reflects on the world whereas the task is to change it, does but describe the daily program of everyman. Only, to alter fact is not to (...) escape fact. The degree to which fact is alterable, and by us, is itself a fact. Our problem is this unremoved enveloping factuality, the cosmic web into which all our struggling, shattering, reshaping more deeply enmesh us. What if anything our philosophies do with fact is today the chief test of their grasp of their proper business. (shrink)

Humans do two types of actions, polimorphic actions and mimeomorphic actions. The ability to carry out polimorphic actions cannot be mastered outside of socialization. Mimeomorphic actions, however, can be learned in other ways; sometimes, they can be learned away from the context of practice. Polimorphic actions cannot be mimicked by machines, but some mimeomorphic actions can. Other mimeomorphic actions are too complex to mechanize. Actions that cannot be mechanized because they are physically complicated should not be confused with actions that (...) cannot be mechanized because socialization is needed to master them. The analysis has implications for recent debates concerning the differences and similarities between humans and machines. The implica tion of the analysis is that much more can be understood about the relationship between humans and machines if the difference is treated as being a consequence of the unique properties of human societies. In this article, the analysis is applied to cardiac catheteriza tion, pacemaker implantation, simulation of bodies, and work in a medical "SkillsLab.". (shrink)