One of the most influential of the Victorian philosophers, Henry Sidgwick also made important contributions to fields such as economics, political theory, and classics. An active champion of higher education for women, he founded Cambridge's Newnham College in 1871. He attended Rugby School and then Trinity College, Cambridge, where he remained his whole career. In 1859 he took up a lectureship in classics, and held this post for ten years. In 1869, he moved to a lectureship in moral philosophy, the (...) subject where he left his greatest mark. Published posthumously in 1902, this work is Sidgwick's expository critique of the leading schools of thought that had emerged to rival his philosophy of utilitarianism, which he had presented previously in his masterpiece The Methods of Ethics. (shrink)

E. E. Constance Jones, a regular contributor to Mind and the Proceedings of the Aristotelian Society, and the author of several textbooks and a monograph, worked in both philosophical l...

E. E. Constance Jones was one of the first women to study philosophy at the University of Cambridge. This paper focuses on her claim from her first major work, Elements of Logic as a Science of Propositions, that each thing has a unique existence. Jones’s claim follows from claims about tropes and haecceities; but, I suggest, it’s not claims about tropes and haecceities that lead her to accept it. Rather, I suggest, it’s claims about what she calls (...) the denomination of names and the quantitiveness of things that lead her to accept it. Her claim that each thing has a unique existence thus fits within her more general views in Elements of Logic. (shrink)

In “On the Nature of Logical Judgment” (published 1893) and A New Law of Thought and Its Logical Bearings (published 1911), E. E. Constance Jones developed a view on which we can think and talk about the round-square. On her view, the round-square has a kind of existence; otherwise, sentences about it wouldn’t be meaningful. But it doesn’t exist in space, since it’s both round and square, and nothing in space is both. Although it has a kind of (...) existence in what she calls “a Region of Supposition,” we can truly say that it “doesn’t exist,” if what we mean is that it doesn’t exist in space. It plays a role in reasoning, since we need to be able to reason about it to conclude that it doesn’t exist in space. And, although the round-square is both round and square, the Law of Contradiction needn’t be violated, provided that it’s understood in light of Jones’s distinction between two kinds of negation. (shrink)

E.E.C. Jones’s early logical writings have recently been rescued from obscurity and it has been claimed that, in her works dating from the 1890s, she anticipated Frege’s distinction between sense and reference. This claim is challenged on the ground that it is based on a common but inadequate reading of Frege, which runs together his concept/object and sense/reference distinctions. It is admitted that a case can be made for Jones having anticipated something very like Frege’s analysis of categorical (...) propositions, and that she offered a sound rebuttal of Russell’s objection to Frege’s account of the informativeness of identity statements. However, these significant achievements should not be misrepresented as an anticipation of Frege on sense and reference, a claim that encourages a defective reading of both philosophers. (shrink)

E. E. Constance Jones was a student of Henry Sidgwick's. Her article is mainly about the idea that there are ‘two supreme principles of human action, both of which we are under a “manifest obligation” to obey.’ One is the principle of Rational Benevolence and the other is the principle of Rational Self-Love. Jones contends that ‘Rational Benevolence implies or includes the Rationality of Self-Love’. There is one reading of Jones's contention that makes it undeniable but (...) other readings that make it implausible. Near the end, I comment upon Jones’s remarks about the relation of utilitarianism to common-sense moral intuitions. (shrink)

Mounting evidence suggests that endorsement of psychological continuity and the afterlife increases with age. This developmental change raises questions about the cognitive biases, social representations, and cultural input that may support afterlife beliefs. To what extent is there similarity versus diversity across cultures in how people reason about what happens after death? The objective of this study was to compare beliefs about the continuation of biological and psychological functions after death in Tanna, Vanuatu, and the United States. Children, adolescents, and (...) adults were primed with a story that contained either natural or supernatural cues. Participants were then asked whether or not different biological and psychological processes continue to function after death. We predicted that across cultures individuals would be more likely to endorse the continuation of psychological processes over biological processes and that a theistic prime would increase continuation responses regarding both types of process. Results largely supported predictions; U.S. participants provided more continuation responses for psychological than biological processes following both the theistic and non-theistic primes. Participants in Vanuatu, however, provided more continuation responses for biological than psychological processes following the theistic prime. The data provide evidence for both cultural similarity and variability in afterlife beliefs and demonstrate that individuals use both natural and supernatural explanations to interpret the same events. (shrink)

BackgroundThough sobriety in young people is on the rise, students who drink little or no alcohol may experience social exclusion at University, impacting well-being. We aim to understand the social experiences of United Kingdom undergraduate students who drink little or no alcohol.MethodsA mixed-methods study using semi-structured, one-to-one interviews and the 24-Item Social Provisions Scale and Flourishing Scale with 15 undergraduate students who drink little or no alcohol. Descriptive statistics are presented for quantitative data and thematic analysis for qualitative.ResultsEight main themes (...) and four subthemes were generated from thematic analysis summarised in two sections ‘views of drinkers from non-drinkers’ and ‘how peer pressure feels and how people deal with it.’ The initial transition to University represented a challenge, where participants struggled to find their ‘true’ friends. However, students generally had high levels of social provision, well-being and enjoyed close friendships with fewer casual acquaintances. All students experienced some kind of peer pressure and developed coping strategies when in social situations involving alcohol. Fear of missing out on the ‘typical’ University experience heightened self-imposed expectations to drink. Despite participants acknowledging their counter-normative behaviour, some felt they were subject to stigmatisation by drinkers, doubting their non-drinker status, causing feelings of exclusion or being ‘boring.’ Their desire to ‘be like everyone else’ exposed some insight into the negative stereotypes of sobriety, including frustration behind alcohol’s status elevation.ConclusionStudents adopt strategies to minimise peer pressure and to fit in. Future research should interrogate drinkers’ perceptions of their sober peers to deepen understanding, better break down ‘us and them,’ and mitigate future expectations within the University drinking culture. (shrink)

Early Analytic Philosophy: An Inclusive Reader With Commentary contains the most important readings in the development of the analytic tradition in philosophy. Featuring primary source material accompanied by introductions and commentaries, it brings together work by thinkers at the origins of the tradition. Beginning in the 1890s with F.H. Bradley and ending in the 1950s with W.V.O Quine, each chapter includes readings from a particular thinker or movement. Background information and further reading recommendations appear alongside discussion of the main ideas (...) in the readings. Covering well-known figures such as Bertrand Russell, Ludwig Wittgenstein and G.E. Moore, this reader also highlights the central role of neglected figures, such as E.E. Constance Jones and her logical writings, and L. Susan Stebbing's work on analysis and scientific discourse. (shrink)

Emily Elizabeth Constance Jones was an English logician and contemporary of Bertrand Russell, as well as Mistress of Girton College, Cambridge. In this book, originally published in 1911, she argues for the existence of another fundamental law of thought to join the Law of Contradiction and the Law of Excluded Middle: the Law of Significant Assertion. This book will be of value to anyone with an interest in logic or in Jones' work.

The earliest English culinary recipes occur in two Anglo-Norman manuscripts, both in the British Library: Additional 32085 and Royal 12.C.xii. A transcription of the latter, with a few footnotes citing recipes in the former, was published by Paul Meyer in 1893 . Meyer proposed to publish a full version of the earlier manuscript at a later date, but he never did. No new Anglo-Norman collections have turned up since that time, although we have searched in a great number of libraries (...) and their catalogues. In view of recent interest in medieval recipes and advances in our understanding of their terms, it seems time to publish the Additional manuscript, and with it a corrected and fully annotated transcript of the Royal manuscript, although our reading differs from Meyer's only occasionally. (shrink)

Austin E. Duncan-Jones; Definition of Identity of Structure, Analysis, Volume 2, Issue 1-2, 1 October 1934, Pages 14–18, https://doi.org/10.1093/analys/2.1-2.14.

Because higher education brings members of academic communities in direct contact with students, the reflective higher education student is in an excellent position for developing two important intellectual virtues: confidence and humility. However, academic communities differ as to whether their members reach consensus, and their teaching practices reflect this difference. In this essay, Ward Jones argues that both consensus‐reaching and non‐consensus‐reaching communities can encourage the development of intellectual confidence and humility in their students, although each will do so in (...) very different ways. (shrink)