Among several possibilities for what reality could be like in view of the empirical facts of quantum mechanics, one is provided by theories of spontaneous wave function collapse, the best known of which is the Ghirardi–Rimini–Weber theory. We show mathematically that in GRW theory there are limitations to knowledge, that is, inhabitants of a GRW universe cannot find out all the facts true of their universe. As a specific example, they cannot accurately measure the number of collapses that a given (...) physical system undergoes during a given time interval; in fact, they cannot reliably measure whether one or zero collapses occur. Put differently, in a GRW universe certain meaningful, factual questions are empirically undecidable. We discuss several types of limitations to knowledge and compare them with those in other versions of quantum mechanics, such as Bohmian mechanics. Most of our results also apply to observer-induced collapses as in orthodox quantum mechanics. 1 Introduction1.1 Known examples of limitations to knowledge1.2 Remarks2 Brief Review of GRW Theories2.1 The GRW process2.2 GRWm2.3 GRWf3 First Examples of Limitations to Knowledge in GRW Theories4 Measurements of Flashes in GRWf, or of Collapses in GRWm4.1 An example in which ψ is known4.2 Other choices of ψ4.3 Experiments beginning before t24.4 If ψ is random4.5 Optimal way of distinguishing two density matrices4.6 If ψ is unknown5 Measurements of m in GRWmAppendix. (shrink)

A concise chronicle of the remarkable life and career of William Temple, Archbishop of York and later of Canterbury, which attempts to focus more sharply and clearly on Temple the man, viewing him as prelate, thinker, prophet-evangelist, and as the example of a modern Saint.

To find out more information about Rowman & Littlefield titles please visit us at www.rowmanlittlefield.com.

This Dynamic World is visually beautiful and full of useful knowledge. The book makes plain what has been obscure.

ABNER SHIMONY of the Paradox A PHILOSOPHICAL PUPPET PLAY Dramatis personae: Zeno , Pupil, Lion Scene: The school of Zeno at Elea. Pup. Master! ...

Wesley Cooper opposes the traditional view of William Jamesís philosophy which dismissed it as fragmented or merely popular, arguing instead that there is a systematic philosophy to be found in James's writings. His doctrine of pure experience is the binding thread that links his earlier psychological theorizing to his later epistemological, religious, and pragmatic concerns.

The Turin manuscript containing the first three books of Oppian' Halieutica was almost completely destroyed in the fire of 1904, but a collation of it has recently come to light. In 1811 the noted classical scholar and Orientalist Vittorio Amedeo Peyron collated the manuscript against Schneider' first edition of the poem and also transcribed the scholia. He sent his results to Schneider for use in the preparation of his second edition , but they apparently arrived too late. Although the original (...) plan of this second edition called for the inclusion of the scholia, Schneider published only a text of the poem and turned over his materials on the scholia to G. H. Schaefer, including no doubt Peyron' collation of the Turin manuscript. Schaefer never did manage to produce his edition of the scholia and in some unknown way Peyron' collation and some of the other material came on to the open market in 1969. (shrink)

1. The Problem. In spite of the vast discussion which has been devoted to the theory of probability, the problem of the short run has received surprisingly little attention. Yet, the whole significance of the theory depends upon a solution of this problem, for without an answer to it we cannot say why it is useful to have knowledge of probabilities or why we should take account of this knowledge in making practical decisions. As far as I know, Charles (...) Peirce was the first to appreciate the importance and difficulty of the question, and his characteristically vivid formulation serves as an excellent starting point for its consideration. He says:According to what has been said, the idea of probability essentially belongs to a kind of inference which is repeated indefinitely. An individual inference must be either true or false and can show no effect of probability; and therefore, in reference to a single case considered in itself, probability can have no meaning. Yet if a man had to choose between drawing a card from a pack containing twenty-five red cards and a black one, or from a pack containing twenty-five black cards and a red one, and that of a red one were destined to transport him to eternal felicity, and that of a black one to consign him to everlasting woe, it would be folly to deny that he ought to prefer the pack containing the larger proportion of red cards, although from the nature of the risk, it cannot be repeated. [Collected Papers, 2.652]. (shrink)

This article offers a pragmatist conception of multiplicitous subjectivity that captures the best features of Richard Rorty’s private ironist and John Dewey’s social self while rejecting anti-democratic implications I identify in each. On the one hand, Rorty rightly sees that having a plural self is crucial for self-creation but fails to see the connection between self-creation and social justice. On the other hand, Dewey rightly sees the interrelationship between personal and social growth but fails to appreciate the danger implicit in (...) his emphasis on integration of differences (both within the self and in the community). To see how we can achieve a compelling synthesis of these two views, I turn to Gloria Anzaldúa’s theory of “mestiza consciousness,” which points us toward a model of democratic citizenship that brings together Rorty’s tolerance for multiplicity and ambivalence with Dewey’s relational understanding of personal development and social progress. (shrink)

Pragmatism is first and foremost an intellectual self-image. It is a unique way of understanding the mental abilities that distinguish we humans from other living things on earth. The pragmatist description of our mind and its relationship to the rest of the world is a relatively new one. It has its roots in the late nineteenth and early twentieth century work of Charles Sanders Peirce, William James, and John Dewey. These philosophers, influenced by Darwinian biology among other things, redefined (...) the human mind. (shrink)

The purpose of this text is to draw attention to eight forgotten heroes: William C. Bagley, Charles DeGarmo, David Felmley, William Torrey Harris, Isaac L. Kandel, Charles McMurry, William C. Ruediger, and Edward Austin Sheldon. They have been marginalized from our profession, and drawing upon their legacy is the best hope for restoring the profession of teaching today. This work also includes a chapter at the end of the book entitled "John Dewey's Forgotten Essays." The audience for this (...) book includes: 1) classroom teachers, 2) school administrators, 3) teacher educators, 4) deans and other university administrators, 5) college and university presidents, 6) legislators, 7) historians of education, 8) curriculum specialists, 9) specialists in teacher training, and 10) the general public. (shrink)

This paper presents an attempt to integrate theories of causal processes—of the kind developed by Wesley Salmon and Phil Dowe—into a theory of causal models using Bayesian networks. We suggest that arcs in causal models must correspond to possible causal processes. Moreover, we suggest that when processes are rendered physically impossible by what occurs on distinct paths, the original model must be restricted by removing the relevant arc. These two techniques suffice to explain cases of late preëmption and other (...) cases that have proved problematic for causal models. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Health Care Ethics: A Comprehensive Christian Resource by James R. ThobabenPaul D. SimmonsHealth Care Ethics: A Comprehensive Christian Resource by James R. Thobaben Downers Grove, IL: Intervarsity Press, 2009. 429pp. $28.00In recent years, a stir has been created by the vocal and aggressive involvement of evangelicals in such issues as abortion, homosexuality, and end-of-life decisions. James Thobaben, the dean of Asbury Seminary, provides what he calls a [End (...) Page 203] “comprehensive resource” for evangelicals, and promises better understandings of their perspectives and commitments for those who are baffled or frustrated by the actions and claims of those on the religious right.Thobaben casts a wide net when defining those he includes as “evangelicals”—Southern Baptists, members of Campus Crusade, Pentecostals, the Holiness movement, neoevangelicals, charismatics, and Anabaptists. These diverse groups are evangelicals because of their “consistency on moral choices,” doctrinal orientation, and styles of social advocacy (24). Although they differ in a number of ways, they all share having been influenced in some way by John and Charles Wesley, Jonathan Edwards, and the Reformation. All stress conversion in that “one must say yes to the divine Jesus Christ” and become identified with the community of faithful believers (57). And in recent decades, they have become a potent political force with regard to the issues of abortion and homosexuality.Thobaben covers a wide range of topics in this book: from a general discussion of theodicy and healing to bioethics, disability, sickness, family and congregational care, professional truthfulness, managing care, end-of-life decisions, assisted reproduction, organ donation, and death. Yet, although he claims to provide a “comprehensive resource” on evangelical Christian health care ethics, he fails to provide a thorough examination of his subject matter. For example, Thobaben pays little attention to the historic beginnings of the religious right. One misses any mention of political action groups or the coalitions formed with or by conservative Christian groups to pursue social reforms, or of why such disparate groups have cooperated for political or social goals under the same umbrella. He focuses solely on identifying and articulating the consensus among those who embrace certain moral values on the current scene. Thobaben’s uncritical approach to his subject matter leaves the impression that this book is essentially an apology for evangelical, right-wing Christian social thought. One searches in vain for any critical discussion of the beliefs and values he presents or any thoughtful engagement with those who might view the stances he presents as an assault against women’s rights or an attack on the rights of gays, lesbians, and transsexuals.Moreover, in a book like this, one would have expected a more careful assessment of biblical passages and historical precedents. Thobaben does not provide much rationale for his method for moving from the Bible to current social issues. For example, no prohibition against abortion is found in the Bible and the few passages about homosexual practices hardly add up to the fierce opposition to gays found among strident evangelicals. Moreover, Thobaben does not mention that in 1965 laws against contraceptives were declared unconstitutional by the Griswold vs. Connecticut decision, the Supreme Court’s rejection of a ban supported by an evangelical crusade led by Anthony Comstock. [End Page 204]It is interesting to note that Thobaben holds a strongly qualified commitment to religious liberty and only a “thin” version of the social contract basic to the Bill of Rights (37). He argues that in at least some situations “intolerance is not only morally understandable but strongly preferable,” as in the examples of the “abolition of slavery and prolife/antiabortion advocacy” (29) or, in another context—where he distinguishes between tolerance toward those outside the church and intolerance toward those within it—with regard to homosexuality and alcohol intoxication (30).The task of Christian ethics is to enlighten believers and the general citizenry by a careful exposition of the sources of wisdom available to those who want to think and think morally about issues of importance to human flourishing. That task is especially important in an age of demagogic hostility toward unpopular groups. Sadly, this book does not engage such critical questions. It may prove... (shrink)

Books Reviewed in this Article: Transforming Bible Study. By Walter Wink. Pp.175, London, SCM Press, 1981, £3.50. Isaiah 1–39. By R.E. Clements. Pp.xvi. 301, London, Marshall, Morgan and Scott, 1980, £3.95. Isaiah 40–66. By R.N. Whybray. Pp.301, London, Marshall, Morgan and Scott, 1975, Reprinted 1981, £3.95. Die Gestalt Jesu in den synoptischen Evangelien. By Heinrich Kahlefeld. Pp.264, Frankfurt, Verlag Josef Knecht, 1981, no price given. Following Jesus: Discipleship in the Gospel of Mark. By Ernest Best. Pp.283, Sheffield, JSOT Press, 1981, (...) £15.00, £5.95. The Origin of Paul's Gospel. By Seyoon Kim. Pp.xii, 391, Tübingen, J.C.B. Mohr, 1981, 78 DM. An die Römer. By Ernst Käsemann. Pp.xvi, 411, Tübingen, J.C.B. Mohr, 1980, 48 DM. Les Récits de Resurrection des Morts dans le Nouveau Testament. By Gerard Rochais. Pp.xv, 252, Cambridge, Cambridge University Press, 1981, £15.00. Prêtres Anciens, Prétre Nouveau selon le Nouveau Testament. By Albert Vanhoye. Pp.366, Paris Editions du Seuil, 1980, no price given. Woman in the World of Jesus. By Evelyn and Frank Stagg. Pp.292, Edinburgh, The St Andrew Press, 1981, no price given. Jesus, Man and the Church. By Karl Rahner. Pp.260, London, Darton Longman & Todd, 1981, £14.50. Jesus Lord and Savior: A Theopathic Christology and Soteriology. By William M. Thompson. Pp.ix, 287, Leominster, Fowler Wright, 1981, £7.45. God and World in Schleiermacher's ‘Dialektik’ and ‘Glaubenslehre’. Criticism and the Methodology of Dogmatics. By John E. Thiel. Pp.xiv, 239, Bern, Frankfurt and Las Vegas, Peter Lang, 1981, SF 49.50. Ministry: A Case for Change. By Edward Schillebeeckx. Pp.ix, 165, London, SCM Press, 1981, £4.95. The Sacraments: Readings in Contemporary Sacramental Theology. Edited by Michael J. Taylor. Pp.274, New York, Alba House, 1981, $7.95. Believing in the Church: The Corporate Nature of Faith. A Report by the Doctrine Commission of the Church of England. Pp.ix, 310, London, SPCK, 1981, £8.50. Confessing the Faith in the Church of England Today. By R.T. Beckwith. Pp.36, Oxford, La timer House, 1981, £1.00. A Kind of Noah's Ark? The Anglican Commitment to Comprehensiveness. By J.I. Packer. Pp.39, Oxford, Latimer House, 1981, £1.00. Reasonable Belief: A Survey of the Christian Faith. By Anthony Hanson and Richard Hanson. Pp.xii, 283, Oxford University Press, 1981, £8.50. Doctrine in the Church of England. The 1938 Report with a new introduction by G.W.H. Lampe. Pp.lx, 242, London, SPCK, 1982, £8.50. The Divine Right of the Papacy in Recent Ecumenical Theology. By J. Michael Miller. Pp.xvi, 322, Rome, Università Gregoriana Editrice, 1980, 18,000 Lire. Der heilige Geist in der Theologie von Heribert Mühlen: Versucheiner Darstellung und Würdigung. By John B. Banawiratma. Pp.ix, 310, Frankfurt and Bern: Peter D. Lang, 1981, SFr. 60.00. Standing Before God: Studies on Prayer in Scriptures and Tradition with Essays in Honor of John M. Oesterreicher. Edited by Asher Frinkel and Lawrence Frizzell. Pp.410, New York, Ktav Publishing House, 1981, $29.50. Judaism and Healing. By J. David Bleich. Pp.xiii, 199, New York, Ktav, 1981, $15.00. The Diversity of Moral Thinking. By Neil Cooper. Pp.x, 303, Oxford, Clarendon Press: Oxford University Press, 1981, £15.00. L'Homme: Sujet ou Objet? By Jacques Croteau. Pp.260, Montreal, Bellarmin: Tournai, Desclée et Cie, 1981, $15.00. The Texture of Knowledge: An Essay on Religion and Science. By James W. Jones. Pp.97, Washington, University Press of America, 1981, no price given. Cosmos and Creator. By Stanley L. Jaki. Pp.xii, 168, Edinburgh, Scottish Academic Press, 1980, £6.75. Dante, Philomythes and Philosopher: Man in the Cosmos. By Patrick Boyde. Pp.vii, 408, Cambridge, Cambridge University Press, 1981, £30.00. Dissidence et Philosophie au Mayen Âge. By E.L. Fortin. Pp.201, Montreal, Bellarmin, 1981, $12.00. The Philosophy of John Norris of Bemerton. By Richard Acworth. Pp.x, 388, Hildesheim, Georg Olms, 1979, 74 DM. Philosophy and Ideology in Hume's Political Thought. By David Miller. Pp.xii, 218, Oxford, Clarendon Press, 1981, £15.00. Hegelianism. By John Edward Toews. Pp.x, 450, Cambridge, Cambridge University Press, 1980, £25.00. One Hundred Years of Thomism. Edited by V.B. Brezik. Pp.210, Houston, Centre for Thomistic Studies, 1981, no price given. Gramsci's Political Thought: Hegemony, Consciousness and the Revolutionary Process. By J.V. Femia. Pp.xiii, 303, Oxford, Clarendon Press, 1981, £17.50. Greek and Roman Slavery. By Thomas Wiedemann. Pp.xvi, 284, London, Croom Helm, 1981, £10.95, £5.95. Prophecy and Millenarianism. Essays in Honour of Marjorie Reeves. Edited by Ann Williams. Pp.x, 355, London, Longman, 1980, £25.00. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. By Felicity Heal. Pp.xv, 353, Cambridge, Cambridge University Press, 1980, £17.50. Radical Religious Movements in Early Modern Europe. By Michael Mullett. Pp.xxiv, 193, London, George Allen & Unwin, 1980, £10.50. The Jesuits. By J.C.H. Aveling. Pp.390, London, Blond and Briggs, 1981, £16.95. The Beginnings of Ideology. By Donald R. Kelley. Pp.xv, 351, Cambridge, Cambridge University Press, 1981, £24.00. Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700. By J.C. Davis. Pp.x, 427, Cambridge, Cambridge University Press, 1981, £25.00. Eastern Politics of the Vatican 1917–1979. By Hansjakob Stehle. Pp.466, Athens, Ohio University Press, 1981, £16.20, £8.10. Structuralism or Criticism? By Geoffrey Strickland. Pp.viii, 209, Cambridge, Cambridge University Press, 1981, £17.50. The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. By Robert B. Shaw. Pp.xiii, 123, Cambridge, Mass., Cowley Publications, 1981, $5.00. John and Charles Wesley: Selected Prayers, Hymns, Journal Notes, Sermons, Letters and Treatises. Edited by Frank Whaling. Pp.xx, 412, London, SPCK, 1981, £8.95. The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. By Robert D. Pelton. Pp.312, Berkeley, University of California Press, 1980, £15.00. (shrink)

Charles Altieri, Postmodernisms Now: Essays on Contemporaneity in the ArtsJean-Marie Schaefer, The Art of the Modern Age: Philosophy of Art from Kant to HeideggerKarol Berger, A Theory of ArtTiffany Sutton, The Classification of Visual Art: A Philosophical Myth and Its HistoryJames Kirwan, BeautyRichard Wollheim, On the EmotionsBeryl Schlossman, Objects of Desire: The Madonnas of ModernismStan Godlovitch, Musical PerformanceJohn Dixon Hunt, Greater Perfections: The Practice of Garden TheoryTrevor Ponech, What Is Non-Fiction Cinema? On the Very Idea of Motion Picture (...) Communication. (shrink)

Charles Crittenden here offers an original solution to one of the traditional dilemmas of philosophy—whether there can be any thing not existing, since to say that some thing does not exist seems to presuppose its existence. Drawing on the tools of Wittgensteinian philosophy and speech act theory, Crittenden argues that we can and often do make reference to unreal objects such as fictional characters, though they do not exist in any sense at all.

Intercultural Digital Ethics faces the central challenge of how to develop a global IDE that can endorse and defend some set of universal ethical norms, principles, frameworks, etc. alongside sustaining local, culturally variable identities, traditions, practices, norms, and so on. I explicate interpretive pros hen ethical pluralism ) emerging in the late 1990s and into the twenty-first century in response to this general problem and its correlates, including conflicts generated by “computer-mediated colonization” that imposed homogenous values, communication styles, and so (...) on upon “target” peoples and cultures via ICTs as embedding these values in their very design. I contrast different kinds of ethical pluralisms as structural apparatus for understanding what differences may mean and allow for, as these emerged in the 1990s forwards with EP. As interwoven with phronēsis, a form of reflective judgment and virtue, EP more radically preserves irreducible differences and so fosters positive engagements across deep cultural differences. I show how EP emerged in the context of empirical research on “Cultural Attitudes towards Technology and Communication” beginning in 1998, and then in specific applications within Internet Research Ethics beginning in 2000. I summarize its main characteristics and trace how it has further been taken up in ICE, IRE, Intercultural Information Ethics, and virtue ethics more broadly. I respond to important criticisms and objections, arguing that EP thus stands as an important component for a contemporary IDE that seeks an ethical cosmopolitanism in place of computer-mediated colonization. (shrink)

Sheila Davaney’s Pragmatic Historicism provides yet another opportunity for us to discuss disagreements between two kinds of pragmatism. One, which I espouse, is a non-metaphysical pragmatism. It is rooted in James’s and Dewey’s appropriation of Darwinian biology for philosophical purposes and, more recently, Donald Davidson’s philosophy of language. Richard Rorty is its most influential contemporary spokesman. The other is a metaphysical pragmatism. It is rooted in James’s radical empiricism and Whitehead’s process philosophy. In the Highlands Institute, William Dean and now (...) Davaney, among others, advocate versions of metaphysical pragmatism. (shrink)

The psycho-social day-to-day experience of COVID-19 pandemic has shone some light on the wider scope of health vulnerability and has correspondingly enlarged the ethical debate surrounding the social implications of health and healthcare. This emerging paradigm is neither a single-handed problem of biomedical scientists nor of social analysts. It instead needs a strategically oriented collaborative and interdisciplinary preventive effort. To that effect, this article presents some socio-ethical reflections underscoring the judicious use of the insight from care ethics as an asset (...) in minimizing the possible propagation of the COVID-19 virus and the escalation of its vulnerability in the day-to-day human interaction. It further emphasizes that if this insight is overlooked, the effects of the diverse facets of the “shadow pandemics” of COVID-19—fallouts on both the affected and the infected—may equally be deadly. (shrink)

"... stimulating and insightful... a thoroughly researched and timely contribution to the secondary literature of ethics... " —Library Journal "His important new work establishes Scott... as one of the foremost interpreters of the Continental philosophical tradition of the US.... Necessary for anyone working in ethics or the Continental tradition." —Choice "... a provocative discourse on the consequences of the ethical in the thought of Nietzsche, Foucault, and Heidegger." —The Journal of Religion Charles E. Scott's challenging book advances the broad (...) claim that ethics as a way of judging and thinking has come into question as philosophers have confronted suffering and conflicts that arise from our traditional systems of value. (shrink)

This article reports original research examining characteristics of the active followers of the American animal rights movement. Typical respondents were Caucasian, highly educated urban professional women approximately thirty years old with a median income of $33,000. Most activists think of themselves as Democrats or as Independents, and have moderate to liberal political views. They were often suspicious of science and made no distinctions between basic and applied science, or public versus private animal-based research. The research suggests that animal rights activism (...) is in part a symbolic manifestation of egalitarian social and political views concerning scientific and technological change. (shrink)

This essay argues that Knafo and Teschke fundamentally misread Brenner’s original contribution to the transition debate. They equate his rejection of trans-historical or trans-modal laws of motion with the notion that social-property relations do not have strong rules of reproduction that structure the actions of agents and give rise to ‘developmental patterns’ specific to each form of social labour. Knafo and Teschke’s critique of Brenner’s analysis of capitalist expansion and crisis is also theoretically and empirically questionable.

The question a judge has to ask in deciding whether or not life-sustaining treatment should be withdrawn is whether the continued treatment is lawful. It will be lawful if it is in the patient’s best interests. Identifying this question gives no guidance about how to approach the assessment of best interests. It merely identifies the judge’s job. The presumption in favour of the maintenance of life is part of the job that follows the identification of the question.The presumption is best (...) regarded as a presumption of law. It has long been recognised as part of the way in which the English law discharges its obligations under Article 2 of the European Convention on Human Rights (the right to life). But even if it is a ‘mere’ evidential presumption it cannot, on the facts of most cases involving applications for the withdrawal of life-sustaining treatment from patients in prolonged disorders of consciousness, be rebutted. (shrink)

Charles Landesman deals with the philosophical problems of perception and with the status of color properties and he comes to the surprising conclusion that nothing at all has any color, that colors do not exist. In making the case for his "color skepticism," Landesman discusses and rejects historically influential accounts of the nature of secondary qualities-such as those of Locke, Reid, Galileo, and Hobbes-as well as the more recent work of Kripke, Grice, and others.Philosophers have debated whether colors are (...) real qualities of bodies, merely dispositional properties, or mental entities caused by the impact of light upon the visual system. The author argues that none of these alternatives can be adequately defended and that they all assume that a correct theory of color must preserve, to some extent, our commonsense beliefs. Instead, Landesman defends a view called color skepticism, that nothing has any color, neither bodies nor appearances. Since this view is based upon an argument that includes certain empirical premises, he distinguishes it from the radical skepticisms about the external world identified with the thought of Descartes and Hume.Color and Consciousness treats an area of philosophy that is currently of great interest to those concerned with the theory of knowledge, metaphysics, the philosophy of mind, and the psychological theory of perception. Author note: Charles Landesman is Professor of Philosophy at Hunter College and at the Graduate School of the City University of New York. (shrink)