Academic careers in French science during the mid-nineteenth century were made within the Université de France, an integrated state system of secondary and higher education controlled by a centralized Parisian educational administration. Among the most respected members of thecorps universitairewere Charles d'Almeida and Pierre Bertin, two historically obscurephysicienswhose significance derives from their substantial contributions to the social organization, teaching and communication of French experimental physics. This two-part comparative biography uses their entwined careers to make a case for the (...) emergence of a discipline of French experimental physics from the corps during the tumultuous politico-cultural transition from the Second Empire to the Third Republic. Of fundamental importance are disciplinary regimes of teaching and inspection within the corps, the foundation of the Société française de physique and theJournal de physique, and the diversification of the traditional pedagogical role of the Ecole normale supérieure, which, from around 1860, began to offer a career pathway for aspiring scientific researchers. Having established in this paper the socio-institutional mechanisms for the stabilization of a distinct field, in part two I characterize the epistemological–methodological aspects of French experimental physics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Further ReflectionsCharles AltieriI see now that I was wrong in lumping Robert B. Pippin with other philosophers who adapt literary experience to philosophical purposes.1 And I was probably too taken with Walter Benjamin to appreciate fully Pippin's version of Proustian sensibility. I can invoke no authority to explain why I did not see adequately that tone is so central to J. M. Coetzee's Elizabeth Costello. So I am very (...) grateful to Pippin not only for pointing out my inadequate reading but also showing how, as critics, we both—for the most part—emphasize conditions of experience rendered by great literary texts. But I cannot apologize for some features of my argument, so I hope to refine them in this response.Pippin is not interested in providing explanations for texts or even, at his best, in using philosophy to extract "meaning." He limits himself to a subset of literary texts that engage philosophical thinking. Within these limits he proposes to do philosophy by literary means. That is, he wants to develop philosophically the particular situations eliciting philosophical concerns. His goal is not to stabilize the arguments underlying the text but to make more fully articulate the particular line of reflection carried out by the text and projected as a means of engaging thought on the part of the audience. Philosophy by other means becomes an engagement with literary practices concentrating on how the ways that thinking is handled in the text can take on a kind of concrete universality. This move toward generalizability does not depend on universals provided by argument (since, if one follows Ludwig Wittgenstein's On Certainty, the fictive cannot be said to provide any knowledge of objective conditions, despite Pippin's wavering on this point; see p. 240). Rather, [End Page 260] generalization occurs by fleshing out dramatic particular occasions that establish significant perspectives on cultural problems, especially those involving transformations in cultural life, like understandings of self-knowledge, the consequences of imperialism, and the ways language becomes increasingly difficult to trust for communicative purposes.The philosophical task for Pippin is to provide a language for why the situation in a literary text might matter beyond the details that give it much of its power. G. W. F. Hegel showed how works of art can embody modes of thinking that provide articulate moments shaping what before them had been isolated undercurrents marking fissures in cultural life. Pippin wants to revive this ambition to produce philosophically articulate moments that bring out cultural and ideological tensions formative for modern reflective lives. This desire, I think, springs largely from Pippin's commitment to preserve Hegel's way of reading literature so that he can provide an alternative to Hegel's argument that once the universals established in an Absolute become increasingly visible, the significance of art for understanding culture will diminish substantially.Pippin has explored two alternatives for defending a Hegelian approach capable of preserving the cultural importance of the arts: in visual arts by providing languages for social critique, and in literature by actually dramatizing the significance of how texts can engage and establish processes of thinking that address pressing philosophical concerns. In effect, only by showing how Hegel was wrong that philosophy could establish a possibility of knowing an Absolute that would render art a minor player in civilization's capacity for self-awareness could criticism show how art becomes possibly the only vehicle we have to honor the spiritual complexities experience can make manifest.But even when I am led to agree for the most part with Pippin's claims about literature as philosophy, his focus on cultural relevance bothers me because that focus provides constant temptations to minimize the complex experiences works produce. So I think I have to try again to articulate what I think I can save of my efforts to distinguish literary experience from Pippin's enlightened philosophical ways of engaging literary texts. Let me propose three features of my original argument that seem still worth considering. First, I will simply assert that Pippin's theorizing of two factors necessary for interpreting intentions—as authorial purposiveness and as historically based recontextualizations of the work—makes it very difficult... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reflections on Robert B. Pippin's Philosophy by Other MeansCharles AltieriRobert Pippin's book is terrific in many ways.1 He not only makes Hegel's aesthetic theorizing lucid; he makes it extremely attractive, especially in his account of how artists double the sensuous world so that an artwork embodies the presence of the spirit's labor. And he proposes a forceful case that Hegelian thinking can honor the contributions art makes to philosophy, (...) given that a major challenge for philosophy is to capture "its own time reflected in thought." Hence G. W. F. Hegel treats works of literature "not as examples of an ideal or moral commitment or the expression of general norms, but as criterial aspects of just what it could be to espouse or avow such a value or, more important, … for such a value to lose its grip on its adherents" (p. 222, emphasis added).The opening of his second essay, on J. M. Coetzee, elaborates this claim by making two assertions—"that fiction can be a distinctive form of thought, even a form of knowledge," and "that such knowledge is relevant to, has a bearing on, the sort of knowledge that philosophy, or at least some version of philosophy tries to achieve" (p. 240). Modern literature, in particular, offers this knowledge largely because it is obsessed with problems of self-reflection that are also basic to the age's philosophical concerns. Hegel shows that in modernity, self-consciousness must establish new imaginative relations between subjectivity and what seem objective conditions in order to address the inherent tensions and senses [End Page 234] of contradiction inevitable when persons face historical change on this large a scale. And Pippin's essays on literature show how significant, and how disturbing, the need for understanding these efforts at shaping identity can become.II want first to register the kinds of observations Pippin's approach can develop for particular works of art. Then we will have a framework for clarifying and assessing his arguments, in ways that his dealing with art, especially modern writing, may help us dialectically stage how his views can be sublated. Pippin performs a minor, yet brilliant, example of sublation in his essay on Immanuel Kant's hatred of tragedy. Kant's aversion is based on his belief that we "cannot make ethical sense" (p. 35) of how tragedy contradicts anything reason can assert. (And in denying the power of moral reasoning, tragedy also denies the presence of the divine in human life.) This observation then becomes a difficult dilemma for philosophy: either we dismiss tragedy or we expand what counts as philosophy. But Pippin finds in philosophy the expansion he needs by deploying Friedrich Nietzsche's argument against Kant: what we "need in our response to tragedy is not understanding but strength" (p. 36).The issue of tragedy deepens in Pippin's first essay on literature, about Henry James's What Maisie Knew, but largely because of what Pippin does not address. Pippin emphasizes how James thinks Maisie demonstrates to herself and to others that she can ultimately understand her position regarding her dangerously charming parents and caregivers. In Maisie's final choice to leave with her caregiver nurse, Mrs. Wix, she takes responsibility for her relationship to her entire social circle and demonstrates to its members her capacity to free herself from them. She thereby satisfies Hegel's demand that self-knowledge can reasonably be claimed only when one acts on that knowledge; and is capable, when challenged, of standing behind what she has determined. For she then accomplishes two feats. Her action presents self-knowledge not as a report of an inner state but as "a reflexive stance taken up for reasons in a social world" (p. 171). And it does so in a context of "social contestations" rather than settling for a limited projection of herself to herself (p. 164). However, I claim later that while James is certainly impressed by Maisie, her knowledge does not prevent the tragic consequence of dooming her to a life where her multiple virtues are not [End Page 235] likely to be realized. At times, literary texts show how self-knowledge... (shrink)

The explosion of academic research in organizational studies provides new understanding of organizational and human behavior. The life of Witold Kieżun, a man of action and a first class scholar, parallels this scientific work, where he directly experienced vast changes in the socialist economies of Eastern Europe and the Soviet Empire, and the academic studies of organizations in North America and Western Europe. His primary interest what is managerial decision-making, and the various tools and constraints that lead to superior outcomes.

This chapter contains sections titled: The Setting and Development of Neo‐Kantian Thought Windelband's Division of the Sciences: Nomothetic and Idiographic Heinrich Rickert's Theory of Historical Knowledge Cassirer's Logic of the Cultural Sciences References Further Reading.

Volume 19, Issue 10, October 2019, Page 50-51.

BackgroundEarly in the COVID-19 pandemic, the urgent need to discover effective therapies for COVID-19 prompted questions about the ethical problem of randomization along with its widely accepted solution: equipoise. In this scoping review, uses of equipoise in discussions of randomized controlled trials of COVID-19 therapies are evaluated to answer three questions. First, how has equipoise been applied to COVID-19 research? Second, has equipoise been employed accurately? And third, do concerns about equipoise pose a barrier to the ethical conduct of COVID-19 (...) RCTs?MethodsGoogle Scholar and Pubmed were searched for articles containing substantial discussion about equipoise and COVID-19 RCTs. 347 article titles were screened, 91 full text articles were assessed, and 48 articles were included. Uses of equipoise were analyzed and abstracted into seven categories.Results and discussionApproximately two-thirds of articles used equipoise in a way that is consistent with the concept. They invoked equipoise to support RCTs of specific therapies, RCTs in general, and the early termination of RCTs after achieving the primary outcome. Approximately one-third of articles used equipoise in a manner that is inconsistent with the concept. These articles argued that physician preference, widespread use of unproven therapies, patient preference, or expectation of therapeutic benefit may undermine equipoise and render RCTs unethical. In each case, the purported ethical problem can be resolved by correcting the use of equipoise.ConclusionsOur findings highlight the continued relevance of equipoise as it supports the conduct of well-conceived RCTs and provides moral guidance to physicians and researchers as they search for effective therapies for COVID-19. (shrink)

DigiCat Publishing presents to you this special edition of "The Sixth Sense: Its Cultivation and Use" by Charles Henry Brent. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.

As an introduction to this cluster of four essays on Buddhist ethics contributed by David Chappell, Charles Hallisey and Anne Hansen, Damien Keown, and Joe Bransford Wilson, I offer an overview of the developing scholarship in the field of Buddhist ethics, suggest the benefits of a shift- ing attention away from the vinaya tradition toward a fuller consideration of sila and its applications, and offer some summary comments concerning the contribution made by each of the essays that follow.

In interviews, it may happen that a respondent gives an answer which seems well formatted, but is not receipted as acceptable by the interviewer. In this article I examine one way in which interviewers display their diagnosis of the problem and act to bring about its solution. In the cases I describe, the interviewers defer revision of the question until they have established a new, more personalized basis for it, informed by their knowledge of the respondents' circumstances. There are three (...) things of interest. The first is how this actually works conversationally; it seems to be structured as an insertion sequence and played out by presequential turns which are highly projective of the respondent's agreement. The second is that the scenario that the interviewer inserts is a positive example of what would have been an answer to the `failed' original question. The third is that there is a difference between the original, general question and its subsequent, specific revision. I argue that all these features manifest interviewers' solution of their dilemma in choosing between literal and sensitive questioning. (shrink)

Positive psychology is about fostering strength and living well-about how to do a good job at being human. Charles Hackney connects this still-new movement to foundational concepts in philosophy and Christian theology. He then explores topics such as subjective states, cognitive processes, and the roles of personality, relationships, and environment.

Non-factive representing is what makes room for truth and falsehood. In the ontologically central aspect of the verb it comes in two forms: allorepresenting (saying-that), and autorepresenting (taking-that). Each form relates thinkers to thinkables in its proprietary way. Autorepresenting invites a certain sort of misunderstanding. It may seem to call for enabling in a particular determinate way. Just here psychologism despite oneself may strike. Allorepresenting rests on capacities of a different sort. It relates itself, and thereby its author, to a (...) thinkable in what seems at first sight a manifestly different way than does autrorepresenting, one perhaps less likely to invite psychologism. In doing this it throws light on autorepresenting which, if rightly understood, I suggest, may undo the compulsion to psychologise this last. Armed with this tool I suggest a better picture of what autorepresenting is. (shrink)

long version of review forthcoming in much shorter version in Classical Review.

Are they needed? To be sure. The Darwinian industry, industrious though it is, has failed to provide texts of more than a handful of Darwin's books. If you want to know what Darwin said about barnacles (still an essential reference to cirripedists, apart from any historical importance) you are forced to search shelves, or wait while someone does it for you; some have been in print for a century; various reprints have appeared and since vanished." -Eric Korn,Times Literary Supplement (...) class='Hi'>Charles Robert Darwin (1880-1882) has been widely recognized since his own time as one of the most influential writers in the history of Western thought. His books were widely read by specialists and the general public, and his influence had been extended by almost continuous public debate over the last 130 years. New York University Press' edition makes it possible for the first time to review Darwin's public literary output as a whole, plus his scientific journal articles, his private notebooks, and his correspondence. This is the first complete edition containing all of Darwin's published books, featuring definitive texts recording original paginations with Darwin's indexes retained. All illustrations and plates are presented, inclucing 82 color plates of birds and mammals and several folding maps and plates. The set also features a general introduction and index, and textural introductions in each volume. (shrink)

This presentation addresses these questions: • “Upon what ethical grounds may the physician offer RCT enrollment to a patient?” • Which is the preferred moral basis of the RCT?

This book presents the current thinking of some of the most famous people in the intellectual world. Two opening essays by Lewis Mumford and Robert Theobald dis­cuss the role of technology in history, man and technology, and technological possi­bilities for the future. Other contributors include such well-known figures as Max Lerner, Edgar Z. Friedenberg, Seymour Melman, Seymour Martin Lipset, and Ash­ley Montagu. Essays center around key is­sues in the study of technology, its rela­tionship to authority or leadership elites, its potential (...) impact on forms of social organization, its effect in producing counter-culture alternatives and its relationship to humanism. (shrink)

Journal of Philosophy of Education, EarlyView.