This book intends to introduce readers to the work of Charles E. Butterworth, and thereby to introduce students to Medieval islamic political philosophy, of which Butterworth is one of the world's most prominent scholars. In a wider sense, the Festschrift introduces its readers to the current debates on Medieval islamic political philosophy, related as they are to the questions of the relationship between islam and Christianity, the Medieval to the Modern world, and reason and revelation. Butterworth's scholarship spans six (...) decades, primarily translating, editing, and interpreting the works of the Muslim political philosopher Alfarabi (d. 950) and Averroes (Ibn Rushd, d. 1198). He began his studies of Muslim political philosophy at a time when the Middle East and islam did not have the political salience they have acquired in more recent years. instead, Butterworth's reason for engaging with islam was rooted in the question of the relationship between reason and revelation. While one possible answer was pursued in the Christian, latin West, the islamic borderlands of Greek, Roman, and Muslim civilization offered another. By exploring Averroes, who provides the possibility of an Aristotelian-Islamic political philosophy, and Alfarabi, who pursues a Platonic-islamic political philosophy, Butterworth showed how islamic civilization provided a viable alternative to the theologico-political question reason v revelation, as well as serving as an inspiration to the latin West. (shrink)

An examination of split-brain syndrome, and whether split-brain patients have two minds.

In Telling Silence, Charles E. Scott speaks of silence, often indirectly, in such ways as to create occasions in which people might become more aware of silence in their experiences of themselves and the world around them. The core question of the book is: how can people be aware of silence without turning it into a thing and losing it? Lack of awareness of silence is lack of awareness of a major dimension of lives, both human and nonhuman. Attunements (...) with silence enable attunements with being alive in the fragility that invests even the strengths of living beings. Telling Silence performs this attunement in descriptive accounts and instances of non-reflective awareness, awareness that does not deliberate or ponder. In twenty-three "fragments," poems, stories, and ways of thinking and speaking are brought together to intensify intimations of silence telling of itself. (shrink)

Telling the fascinating stories of Copernicus, Kepler, Galileo, Newton and Pascal, Charles E. Hummel provides a historical perspective on the relationship between science and Christianity.

ABSTRACT In his 1981–82 lectures The Hermeneutics of the Subject, Michel Foucault claims that a significant portion of the modern historiography of ancient philosophy tends to discredit the ethical framework of epimeleia heautou (“care of the self”). The thematic analysis of knowledge in the historiography of ancient philosophy overshadows the theme of care of the self. Taking Foucault’s claim as a point of departure, the aim of this paper is twofold. First, the paper provides a genealogy of the early Hellenistic (...) Academy, from Polemo to Arcesilaus. Second, the paper demonstrates that for Arcesilaus, the alleged pioneer of what modern historiography has designated the Academy’s epistemological scepticism, philosophy is not restricted to a continual search for knowledge at a theoretically rarefied level of challenging arguments or discursive statements. This paper situates Arcesilaus’ opposition to early Stoic epistemology within the framework of Academic epimeleia heautou, and defends the thesis that under Arcesilaus the Hellenistic Academy undergoes a shift in the practice of care of the self. (shrink)

We report data from an experiment using stimuli designed to differ in their availability for processing by the dorsal visual pathway, but which were equivalent in tasks mediated by the ventral pathway. When movements are made to these stimuli as targets, there are clear effects early in the movement. These effects appear at odds with the planning–control model of Glover.

Professeur à l'Université Columbia de New-York pendant 20 ans, puis à celle de Brown (Providence), Charles Larmore a développé dans son ouvrage Les pratiques du moi (2004) une réflexion sur la subjectivité qui a profondément marqué l'histoire de la philosophie analytique. Il est l'une des voix les plus originales et les plus radicales de la théorie morale contemporaine, et propose ici la synthèse de son itinéraire intellectuel."--Page 4 of cover.

After a run of over forty years, the series Readings in Moral Theology comes to a close with this retrospective volume by one of the original editors, Charles E. Curran.

A new understanding of political philosophy from one of its leading thinkers What is political philosophy? What are its fundamental problems? And how should it be distinguished from moral philosophy? In this book, Charles Larmore redefines the distinctive aims of political philosophy, reformulating in this light the basis of a liberal understanding of politics. Because political life is characterized by deep and enduring conflict between rival interests and differing moral ideals, the core problems of political philosophy are the regulation (...) of conflict and the conditions under which the members of society may thus be made subject to political authority. We cannot assume that reason will lead to unanimity about these matters because individuals hold different moral convictions. Larmore therefore analyzes the concept of reasonable disagreement and investigates the ways we can adjudicate conflicts among people who reasonably disagree about the nature of the human good and the proper basis of political society. Challenging both the classical liberalism of Locke, Kant, and Mill, and more recent theories of political realism proposed by Bernard Williams and others, Larmore argues for a version of political liberalism that is centered on political legitimacy rather than on social justice, and that aims to be well suited to our times rather than universally valid. Forceful and thorough yet concise, What Is Political Philosophy? proposes a new definition of political philosophy and demonstrates the profound implications of that definition. The result is a compelling and distinctive intervention from a major political philosopher. (shrink)

Why Fichte? I wondered, when the six-day Fichte Tagung was announced for Zwettl, Austria. Hegel and Kant and Hume had had their festivals. I expected that. But in spite of some party spirit for Fichte there is hardly a competitive passion on the part of Fichte people against Kant and Hegel and Hume people that would prompt a world congress. There is no International Society for the study of Fichte. There is indeed intense interest in his work, witnessed in the (...) new and carefully edited collection of his works, which is still in progress, the numerous, excellent and recently published studies, and the number of excellent Fichte articles appearing in leading journals. There is particular and growing interest in his revisions of his Wissenschaftslehre, in which his notion of intuition develops remarkably. His fully developed position does indeed offer a subtle and profound option to Hegel’s interpretation of consciousness. His influence on nineteenth century figures in literature as well as in philosophy is striking and important. But that has been so for a century and a half, and the same can be said of Schelling’s later work and influence, which is much less studied. (shrink)

Charney discusses the growing realization in the postgenomic era that genomic biology deviates from Mendelian assumptions at the heart of genetic heritability and association studies. Given the complexity of genomic biology, how are we to identify meaningful genetic factors that contribute to behavioral? One response is to make genetic variants the focus of biological rather than statistical analyses of behavior.

Abstract In this paper the word mystery refers to “what“ cannot be understood or intellectually grasped; a mystery is concealed and unavailable for direct explanation. The questions the discussion raises address the decisive differences that sensibilities and feelings often make in our encounters with mysteries as well as occurrences of mystery that seem undetermined by differences of sensibility. The main topics are: mystery and eternal return, contexts of mystery, another kind of speaking about mystery (that take account of one's own (...) sensibility), turning away from Nietzsche and Heidegger and toward a prioritizing of feeling. (shrink)

When we consider the concepts and assumptions of a way of interpreting we are not abstracting ourselves from concrete analytical practice, but are dealing with one dimension of that practice. When a person’s assumptions and concepts change, aspects of his therapeutic work will also change. The philosophical ideal of conceptual clarity means that one strives to be able to recognize how he interprets what is going on—he strives to recognize how he proceeds with the therapeutic process in relation to other (...) options. In that way he has a far better chance of allowing the experience to speak for itself to him, i.e., when he knows something about his own assumptions in relation to a variety of other assumptions, he is able to hear how an occurrence exceeds or differs from his own accustomed ways in which he makes sense of things. (shrink)

A new reduction class is presented for the satisfiability problem for well-formed formulas of the first-order predicate calculus. The members of this class are closed prenex formulas of the form ∀ x∀ yC. The matrix C is in conjunctive normal form and has no disjuncts with more than three literals, in fact all but one conjunct is unary. Furthermore C contains but one predicate symbol, that being unary, and one function symbol which symbol is binary.

Memory, funerals, and the communion of the saints: growing old and practices of remembering / M. Therese Lysaught -- God bends over backward to accommodate humankind...while the Civil Rights Acts and the Americans with Disabilities Act require [only] minimum effort / Mary Jo Iozzio -- Radical solidarity: migration as challenge ofr contemporary Christian ethics / Kristin E. Heyer -- Catholic lesbian feminist theology / Mary E. Hunt -- Theology of whose body? Sexual conplementarity, intersex conditions, and La Virgen de Guadalupe (...) / Katie M. Grimes -- Social conscience and politics in the United States of America: reflections / Mary Jo Bane -- Pope Francis, women, and the church for the poor / Lisa A. Fullam -- Floodwaters and the ticking clock: the systematic oppression and stigmatization of poor, single mothers in American and Christian theological responses / Julie A. Mavity Maddalena --What causes inequity? / Dean Baker -- Engaging the U.S. Bishops' pastoral on crime and criminal justice: from atomism to community justice / Robert DeFina and Lance Hannon -- Reconstructing the moral claim of racially unjust mass incarceration / Alison Benders -- The systemic erasure of the Black/dark-skinned body in Catholic ethics / Bryan Massingale -- Anti-blackness and white supremacy in the making of American Catholicism / M. Shawn Copeland -- White privilege / Charles E. Curran -- The Black Lives Matter Movement: justice and health equity / Michael P. Jaycox -- Mujerista theology: a challenge to traditional theology / Ada María Isasi-Díaz -- Faith of our mothers; Catholic womanist God-talk / Diana L. Hayes. (shrink)

Larmore aims to recover three forms of moral complexity that have often been neglected by moral and political philosophers. First, he argues that virtue is not simply the conscientious adherence to principle. Rather, the exercise of virtue apply. He argues - and this is the second pattern of complexity - that recognizing the value of constitutive ties with shared forms of life does not undermine the liberal ideal of political neutrality toward differing ideals of the good life. Finally Larmore agrues (...) for what he calls the heterogeneity of morality. Moral thinking need not be exclusively deontological or consequentialist, and we should recognize that the ultimate sources of moral value are diverse. The arguments presented here do not attack the possibility of moral theory. But in addressing some of the central issues of moral and political thinking today thay attempt to restore to that thinking greater flexibility and a necessary sensitivity to our common experience. (shrink)