Dr. Headley, a practicing psychologist, demonstrates an acute, fully Christian understanding of the dynamics of human relationships. He offers insightful analysis into how brutal pain enters our lives through irresponsibility and how sin, misunderstanding, fear and dishonesty block movement toward responsibility and wholeness. With practical, pointed illustrations, the author offers hopeful general principles and specific advice to individuals ready to begin living a healthy Christian life, rooted in God's plan for humans to live responsibly.

Both critique and an appropriation of a large and diverse body of work, Home and Beyond is a major contribution to contemporary Husserl scholarship.

Leading phenomenologist Tony Steinbock intervenes in contemporary discussion around the concept of the gift, providing a critical reading of the main figures on the problem of the gift and offering a new perspective on the gift, situating it in the emotional sphere, specifically in relation to loving and humility.

The significance of consciousness in modern science is discussed by leading authorities from a variety of disciplines. Presenting a wide-ranging survey of current thinking on this important topic, the contributors address such issues as the status of different aspects of consciousness; the criteria for using the concept of consciousness and identifying instances of it; the basis of consciousness in functional brain organization; the relationship between different levels of theoretical discourse; and the functions of consciousness.

Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St. Teresa of Avila, Rabbi Dov Baer, and Rzbihn Baql—Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that (...) contemporary understandings of human experience must come from a fuller, more open view of religious experience. (shrink)

Moral Emotions builds upon the philosophical theory of persons begun in _Phenomenology and Mysticism _and marks a new stage of phenomenology. Author Anthony J. Steinbock finds personhood analyzing key emotions, called moral emotions. _Moral Emotions _offers a systematic account of the moral emotions, described here as pride, shame, and guilt as emotions of self-givenness; repentance, hope, and despair as emotions of possibility; and trusting, loving, and humility as emotions of otherness. The author argues these reveal basic structures of interpersonal (...) experience. By exhibiting their own kind of cognition and evidence, the moral emotions not only help to clarify the meaning of person, they reveal novel concepts of freedom, critique, and normativity. As such, they are able to engage our contemporary social imaginaries at the impasse of modernity and postmodernity. (shrink)

Addressing the matter of attention from a phenomenological perspective as it bears on the problem of becoming aware, I draw on Edmund Husserl''s analyses and distinctions that mark his genetic phenomenology. I describe several experiential levels of affective force and modes of attentiveness, ranging from what I call dispositional orientation and passive discernment to so-called higher levels of attentiveness in cognitive interest, judicative objectivation, and conceptualization. These modes of attentiveness can be understood as motivating a still more active mode of (...) reflective attention, i.e., philosophical attentiveness, and to this extent, even it would be subject to varying influences of affection. What role, if any, does affection play in a peculiar kind of reflective attention that is phenomenological? I conclude by briefly considering phenomenological reflective attentiveness and its relation to affection. (shrink)

Les recherches sur le phénomène de l’attention prennent en général leur départ dans la nature de la conscience, dans sa relation avec les choses du monde. Cette approche fondamentale concerne aussi bien la démarche empirique de la psychologie que la démarche philosophique et phénoménologique. Dans le premier cas, l’attention est considérée comme la réponse mentale à un stimulus issu d’un objet – réponse qui, de son côté, projette un champ thématique. Dans le deuxième cas, l’attention est décr...

Max Weber’s sociological theories of secularization have vastly influenced the study of Protestant belief. _Protestant Modernity_ offers a multifaceted understanding of secularization within the broader context of nineteenth-century liberal Protestantism. Anthony J. Carroll reconstructs Weber’s original writings to highlight Protestant motifs, reviews current secularization theories, and settles debates about contested meanings of secularization in this volume that will be essential reading for students and scholars of theology and the sociology of religion.

Intersectionality of Critical Animal Studies: A Historical Collection represents the very best that the Journal for Critical Animal Studies (JCAS) has published in terms of articles that are written by activists and for activists.

Anthony J. Lisska presents a new analysis of Thomas Aquinas's theory of perception. While much work has been undertaken on Aquinas's texts, little has been devoted principally to his theory of perception and less still on a discussion of inner sense. The thesis of intentionality serves as the philosophical backdrop of this analysis while incorporating insights from Brentano and from recent scholarship. The principal thrust is on the importance of inner sense, a much-overlooked area of Aquinas's philosophy of mind, (...) with special reference to the vis cogitativa. Approaching the texts of Aquinas from contemporary analytic philosophy, Lisska suggests a modest 'innate' or 'structured' interpretation for the role of this inner sense faculty. He argues that were it not for the vis cogitativa, Aquinas would be unable to account for an awareness of the principal ontological category in his metaphysics. (shrink)

This work contains the Latin text of an early medieval commentary on the first three books of Aristotle's Ethics. The commentary appears here in print for the first time, supported by an introduction considering the significance of the work and the attribution of it to the Dominican author, Robert Kilwardby (c. 1215-1279). Celano argues that the commentary represents an early phase in the reception of Aristotle's Ethics in the thirteenth century, and that Kilwardby demonstrates a perceptive understanding of the meaning (...) of Aristotle's moral philosophy showing its importance for the curriculum in the Arts Faculties of universities in the Middle Ages. (shrink)

It has been proposed that performance in the think – no think task represents a laboratory analogue of the voluntary form of memory repression. The central prediction of this repression hypothesis is that performance in the TNT task will be influenced by emotional characteristics of the material to be remembered. This prediction was tested in two experiments by asking participants to learn paired associates in which the first item was either emotionally positive or emotionally negative . The second word was (...) always emotionally neutral . Consistent with the repression hypothesis, significant memory suppression was observed in both experiments following ‘no think’ instructions for memories associated with emotionally negative material. No suppression was observed for memories associated with emotionally positive information. Implications of these findings for the relationship between performance in the TNT task and the controversial notion of memory repression are considered. (shrink)

Drawing on and developing the phenomenological work of figures such as Edmund Husserl and Max Scheler, Knowing by Heart details the various feelings and feeling states that pertain to matters of the heart.

Libertarianism is understood to be a “deontological theory of law” that purportedly applies exclusively to humans. According to some libertarians, however, “one of the greatest weaknesses of libertarian theory” is that there are no provisions outlawing the abuse and torture of animals even though this seems to be one of “the most heinous acts it is possible to do”. Moreover, a few of these libertarians go even further and claim that this legal philosophy of non-aggression should actually be extended to (...) include other animals. The purpose of this paper is to reconcile this seemingly irreconcilable situation by arguing that it is a “continuum problem” and offering a principled, libertarian compromise that resolves the animal rights debate using the non-aggression principle and private property rights. (shrink)

In this paper, I investigate the experience of hope by focusing on experiences that seem to rival hope, namely, disappointment, desperation, panic, hopelessness, and despair. I explore these issues phenomenologically by examining five kinds of experiences that counter hope (or in some instances, seem to do so): first, by noting the cases in which hope simply is not operative, then by treating the significance of both desperation and pessimism, next by examining the experience of hopelessness, and finally, by treating the (...) experience of despair. Here despair is shown to constitute the most profound challenge to hope among these experiences and to be foundational for the others, even though it is disclosed ultimately as founded in hope. (shrink)

Providing a definitive interpretation of many ideas in Aristotle’s moral and political works has proved to be a difficult task for his commentators, both ancient and modern. The relation between the individual human good and the communal good is a particularly complex problem, especially because of its association with complicated notions of human happiness, practical wisdom, and contemplative and political virtue. This chapter considers the question of the superiority of the common good over individual happiness in light of these accompanying (...) ideas. The many conflicting explanations of these doctrines are the result of Aristotle’s method of providing only general principles and a broad outline of moral concepts. That there may never be a consensus on the exact meaning of many of Aristotle’s ideas may not be a weakness in his work but rather a strength, which he himself had envisaged, since he allows the practically wise person to determine the best course of action in order to attain human goodness. (shrink)

Reason has reasons of which ‘reason’ knows nothing. It was this essential insight, along with the methodological prioritisation of a phenomenology of cognition and the recognition of the epistemological distinctiveness of judgment, that a young Bernard Lonergan gleaned from his study of John Henry Newman's Grammar of Assent. Given that the ‘later’, post‐Insight (1953) Lonergan enacted a more explicit transposition of his thought into a hermeneutical and existential framework, one might be tempted to assume that this coincided with a drift (...) away from his tutelage under the nineteenth‐century Englishman. Indeed, an examination of the secondary literature detailing their relationship would suggest as much. Yet, in the hope of contributing to the regrettably sparse Newman‐Lonergan scholarship and proposing a modest recalibration therein, I argue that the more existential, hermeneutical, and committed to the philosophical turn to concrete socio‐historical subjectivity Lonergan grew, the more fruit his early Newmanian formation bore. By analysing Newman's proto‐Lonerganian anticipations in the areas of self‐appropriation, conversion, the relationship of subjectivity to objectivity, and the hermeneutical nature of consciousness, I will contend that Newman—a presciently continental mind writing as one untimely born into an analytical milieu—was the wellspring from which Lonergan never ceased to draw. (shrink)

By promoting total liberation, this volume challenges the reader to think about new approaches to justice, equity, diversity, and inclusion. The contributors examine and disrupt many of the exclusionary assumptions and behaviors by those working toward justice and liberation, encouraging the reader to reflect on their own thoughts and actions.

This paper defends and develops an argument against epiphenomenalism, broadly construed. I argue first for a definition of epiphenomenalism which includes ‘non-reductive’ materialism as well as classical dualistic epiphenomenalism. I then present an argument that if epiphenomenalism were true it would be impossible to know about or even refer to our conscious states -- and therefore impossible even to formulate epiphenomenalism. David Chalmers has defended epiphenomenalism against such arguments; I consider this defence and attempt to show that it fails. I (...) conclude that an adequate account of mental causation requires us to abandon the principle of the causal closure of the physical, and attempt to rebut charges that it would be ‘unscientific’ to do so. (shrink)

One way to make the logical elements in Harry Stottlemeier's Discovery more interesting to children is to get them to enjoy working with sentences beforehand. I have found that puzzles which illustrate logical principles can be used to build initial interest in working with sentences that carries over into the chapters in Harry. Puzzles can also be used as a reward. After a particularily good class, instead of homework the fifth grade students I work with are given a puzzle - (...) something to think about for next time. There are some themes in Harry which can be supplemented with logical riddles; and I will mention one and describe how to do this below. But before I get into a description of the mechanics of using logic puzzles with Harry, some comments about the psychological benefits of puzzles might be useful. (shrink)

This editorial provides a review of the current ways in which health economics is impacting on policy and reviews some of the key ethical and value-judgmental issues that commonly arise in and as a result of the work of economists. It also briefly highlights the contributions of the authors of this special issue of the journal, all of which illustrate how economists have approached ethical issues in health service policy , and some of which explore the major methodological matters that (...) arise and go on to discuss their potential as sources of conflict or harmony with other approaches to the same questions. (shrink)

The contribution that a word makes to the meaning and interpretation of a sentence depends upon access to its meaning, and to general knowledge associated with the word. Evidence is presented to support the argument that accessing lexical meaning, as with general knowledge, is a graded affair. We argue that the contribution a word makes depends upon its relevance to the context, and to focus and related variables. Extensions of the argument are made to other aspects of language processing.

What is the relationship between contemporary intellectual culture and the European Enlightenment it claims to reject? In Consequences of Enlightenment, Anthony Cascardi revisits the arguments advanced in Horkheimer and Adorno's seminal work Dialectic of Enlightenment. Cascardi argues against the view that postmodern culture has rejected Enlightenment beliefs and explores instead the continuities contemporary theory shares with Kant's failed ambition to bring the project of Enlightenment to completion. He explores the link between aesthetics and politics in thinkers as diverse as (...) Habermas, Derrida, Arendt, Nietzsche, Hegel, and Wittgenstein in order to reverse the tendency to see works of art simply in terms of the worldly practices among which they are situated. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Notes and Fragments THE GENEALOGY OF PRAGMATISM by Anthony J. Cascardi At SEVERAL POINTS in Philosophy and the Minor ofNature (1979) and in.the essays collected as Consequences of Pragmatism (1982), Richard Rorty mentions John Dewey as one of a group of "edifying" philosophers whose tutelary presence and audiority are invoked in the project which he elsewhere describes as die "circumvention" of Western metaphysics.1 Dewey joins the ranks of (...) his fellow American pragmatiste James and Peirce as well as those of two odier rather disparate groups: on die one hand, those philosophers like Davidson, Sellars, and Quine, who demonstrate from within diat analytical philosophy eventually transcends and cancels itself; and on the other, those "continental" philosophers like Foucault, Gadamer, and Derrida, who comfortably accept the image of philosophy as a subgenre of "literature" or "writing," a discourse with no privileged insights into the nature of rationality or claims to truth. Rorty's own project is a blend of all diree. Widi James he claims that truth is simply "what is good in die way of belief," not the proper or even fruitful object of theoretical speculation ("truth is not the sort of thing one should expect to have a philosophically interesting dieory about.... Pragmatiste think that the history of attempts to isolate the True or the Good, or to define die word 'true' or 'good,' supports their suspicion that there is no interesting work to be done in this area.... The history of attempts to do so, and of criticisms of such attempts, is roughly coextensive wim the history of that literary genre we call 'philosophy' — a genre founded by Plato," Consequences ofPragmatism, pp. xiii-xiv). Yet he shares widi Davidson, Sellars, and Quine the will to demonstrate the limits of analytical phdosophy while framing his own propositions in the language ofanalysis. 295 296Philosophy and Literature Foucault and Derrida in their turn complete the image of life in a "postphilosophical " culture, where the designation of "post" indicates a final refusal to regard pragmatism as yet another metanarrative ofthe history of philosophy. In this case, die historicist part of the Hegelian teaching, which is dieir common inheritance, the assimilation of logic to history, is accepted, while the assimilation of history to logic, which completes the Hegelian syndiesis, is rejected on account of its totalizing designs and its reliance on die notion of Absolute Spirit. So seen, the genealogy of pragmatism is of considerably broader scope than die initial intentions of Philosophy and the Mirror of Nature would suggest. In diat book, Rorty claimed to be marshalling the various forces named above not so much in response to Platonism as in reply to a single episode in the history of philosophy — viz., that which begins in Descartes and receives its fullest expression in Kant, and considers truth as a matter of the accurate correspondence of ideas held inforo intemo to objects in the external world, and accordingly regards die world as a representation of the mind. Heidegger articulated a similar complaint when he spoke of the Cartesian age as that in which die world was first determined as a "picture" ("Die Zeit des Weltbildes") and noted diat from this time forward epistemology was determined as "first philosophy": "a dieory ofknowledge had to be erected before a theory of the world."2 Pragmatism is on mis more limited view primarily a response to the conditions of a technological age and to the conception ofreason as mathematical representation which sustains modern science. Thus Rorty should well be surprised at Dewey's claim to have applied a scientific and empirical method in die study of metaphysics, whose proper objects consist, in Dewey's description, of"die large and constant features of human sufferings, enjoyments, trials, failures, and successes together with the institutions of art, science, technology, politics, and religion,"3 for to have done so would have been to have countered the Cartesian division between science on the one hand and qualities and values ("experience") on die other. Instead, Rorty imputes a different claim to Experience and Nature and sees it as a way-station on the pam toward that hypothetical book called Nature and Culture, in which die idea of an empirical method... (shrink)