This book's importance is derived from three sources: careful conceptualization of teacher induction from historical, methodological, and international perspectives; systematic reviews of research literature relevant to various aspects of teacher induction including its social, cultural, and political contexts, program components and forms, and the range of its effects; substantial empirical studies on the important issues of teacher induction with different kinds of methodologies that exemplify future directions and approaches to the research in teacher induction.

The little-known story of the architectural project that lay at the heart of Paine's grand political vision for the United States. Thomas Jefferson praised Tom Paine as the greatest political writer of the age. The author of 'Common Sense' and Rights of Man, Paine helped make revolutions in America and France. But beyond his inspiring calls to action, Paine harbored a deeper political vision for his adopted country. It was embodied in an architectural project that he spent decades planning: (...) an iron bridge to span the Schuylkill River at Philadelphia. The bridge was Paine's answer to the political puzzle of the new nation: how to sustain a republic as large and geographically fragmented as the United States. Among its patrons were other giants of the time, including Benjamin Franklin and Edmund Burke, Paine's ideological opponent. Set against the background of the American Revolution, the story of his iron bridge reveals a new Tom Paine and connects this revolutionary to the vast program of internal improvements that soon transformed America"--Provided by publisher. (shrink)

A random sample of 146 fortune 500 firms were surveyed in 1996 to determine whether firm size and industry type affect employers' level of involvement and support of ethical and environmental policies and practices. The study found relationships between firm size and ethical and environmental policies and practices. While the majority of firms (90.3%), regardless of size, have a formal written code of ethics, large firms are more likely to employ an ombudsperson to handle ethical concerns and to have a (...) network confidentiality policy. Although most firms (83.5%) have a formal written environmental policy, large firms are more inclined to invest in new ways to reduce the production of various types of waste. Another interesting twist to the study has to do with the relationships found between industry type and ethical and environmental policies and practices. Industries, such as the computers and electronics and scientific and photographics sectors, that are involved with high precision products and industries, such as mining, crude oil, and petroleum refining, that utilize natural resources are more inclined to have a formal written code of ethics and social responsibility. In addition, industries that utilize natural resources are more likely than other industries to have formal written environmental policies and practices. (shrink)

Crises such as water quality, pollution, climate change, overfishing, biodiversity, energy, waste, and carbon sequestration mean that legislation protecting the marine environment is under intense pressure to be effective and to demonstrate positive results in a vast array of public and private spheres. Thus far, scholarship of EU marine environmental law has been focused primarily on (i) interaction with international agreements (ii) spatial/jurisdictional studies (iii) analysis of new laws, plans and programmes (iv) principles (e.g. good environmental status, precautionary approach, polluter (...) pays) (v) CJEU case analysis (vi) enforcement (vii) specific issues (plastics, litter…). However, over the years the mass constituted by the EU marine environment acquis has grown ever-larger, leading to risks of poor coordination, over-regulation in some areas and lack of regulation in others. By triangulating complementary investigatory methodologies, this study teases out systemic, diachronic and legilinguistic interlinkages—within and across key instruments as well as EU institutions, bodies and agencies. Our results provide avenues for policymakers nationally and at EU level to improve the legibility and coherence of marine environmental regulation—to the benefit of citizens and the wider body of stakeholders, and, ultimately, to benefit the marine world. (shrink)

Each title in the "Key Issues" series aims to set the work in its historical context. In this collection of contemporary responses to "Leviathan", attention is focused on its critics who attacked Hobbes's moral, political and religious ideas in a series of pamphlets and short books.

The ability to effectively prevent smallpox was the greatest medical accomplishment of the first half of the 19th century. From 1838 to 1840, half a century after vaccination was introduced but before it became mandatory in England, data about the general population of England and Wales recorded 70 deaths per million from smallpox; only 180, 900 vaccinations were recorded. In London alone from 1848 to 1852, there were 4, 858 youthful deaths from smallpox, 67% of which occurred during the first (...) five years of life (Simon 1857).In a report to the House of Commons in 1802, Edward Jenner (1749-1823) stated that person-to-person vaccination was a basic principle of his procedure. He gained confidence in it from the case .. (shrink)

Although numbers as Volume 4, this is the second of the Complete Works to appear, following_ The History of King Richard III_. The Latin text is based on the editions of 1516, 1517, and 1518, fully collated and with the variant readings; the parallel English text is a thoroughly revised version of the translation by G. C. Richards. Also included are the letters on the book exchanged by More and his friends, their tributes, and the marginal glosses of the early (...) editions. The text is followed by a commentary on the relation of _Utopia_ to its own age and as it has been interpreted by scholars. The editors' Introduction included an outline of the genesis and composition of _Utopia_, edited by Father Surtz, will also appear in the Yale Paperbound format. Father Surtz is professor of English at Loyola University, and Mr. Hexter is professor of history at Yale University. Previously announced. (shrink)

This article evaluates the social contract theorizing of Professors Thomas DonaIdson, Thomas Dunfee and Michael Keeley. This theorizing is tested with G.E. Moore’s concept of moral authority, with moral psychology, and by managerial utility. Both strengths and weaknesses are found in the theories and the author concludes that while there is great potential, much work in theory development remains.

G. E. Moore's fame as a philosopher rests on his ethics of love and beauty, which inspired Bloomsbury, and on his 'common sense' certainties which challenge abstract philosophical theory. Behind this lies his critical engagement with Kant's idealist philosophy, which is published here for the first time. These early writings, Moore's fellowship dissertations of 1897 and 1898, show how he initiated his influential break with idealism. In 1897 his main target was Kant's ethics, but by 1898 it was the whole (...) Kantian project of transcendental philosophy that he rejected, and the theory which he developed to replace it gave rise to the new project of philosophy as logical analysis. This edition includes comments by Moore's examiners Henry Sidgwick, Edward Caird and Bernard Bosanquet, and in a substantial introduction the editors explore the crucial importance of the dissertations to the history of twentieth-century philosophical thought. (shrink)

Implicit in the scottish tradition is a metaphilosophy of commonsense which deserves as much attention as that recently given to scottish presentative realism and agent causality. The author articulates this metaphilosophy by (a) sketching a systematic metaphilosophy of commonsense, (b) considering to what extent thomas reid fits this pattern, And (c) deciding to what extent asa mahan, One of the ablest of the american realists, Fits it. The result is a characterization of a coherent scottish metaphilosophy still worthy of (...) consideration. He also explores the question whether the metaphilosophy that emerges from (b) and (c) is part of an ongoing tradition. It has been suggested that there are important similarities between the scottish view and g e moore's concept of analysis. While he agrees that there are analogies he stresses the disanalogies as more enlightening about the nature of both. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 183-187 [Access article in PDF] The 2001 Meeting of the Society for Buddhist-Christian Studies Edward L. Shirley St. Edward's University The annual meeting of the Society for Buddhist-Christian Studies met in Denver, Colorado, on Friday and Saturday, November 16 and 17, 2001. This year's papers addressed the question of "dual belonging" from both Buddhist and Christian perspectives.On Friday afternoon, two papers were delivered, (...) the first paper by Catherine Cornille, who suggested three categories of dual belonging: syncretism, drawing elements from both traditions; belief that both traditions point to a higher reality, which may not be expressible in itself; and inculturation, incorporating local symbols and rituals into a tradition that is being transplanted from elsewhere. She then focused on the issue of inculturation.Inculturation, she argued, assumed an essence of a religion that had independent existence from cultural expressions. The people involved in the process of inculturation may not, in fact, believe that they are dual practitioners, but rather that they are simply expressing the essence of a tradition through new symbols. She understands this as belonging to a symbol from one religious tradition (e.g., Christ) while using the hermeneutical tools of another.The caveat that must be acknowledged in this process, according to Cornille, is that it is impossible to separate religious developments from their roots. For example, while there has been some talk of a "Christian Vedanta," the fact is Vedanta was developed in a particular context, and cannot be separated from its Vedic roots. At the same time, however, it must be admitted that religious traditions have, in fact, historically developed in such a manner. As Cornille points out, Greek expressions are not in themselves Christian, but have in fact helped to shape Christianity, as, for example, in the Nicene Creed.Ruben Habito, who focused more on his personal journey, delivered the second paper. In his late twenties, while still in Jesuit formation, he was sent to Japan and there was introduced to the practice of Zen. He spoke of his meditation on the mu koan, and his first experience of kensho, direct insight. He went on to further koan meditation from there.As he was preparing for ordination as a Jesuit priest, he began to wonder: How did [End Page 183] he still deal with Jesus, the Trinity, Incarnation, and the Paschal Mystery if he was committed to Zen practice? He found his answer in his Jesuit training: He was being called to continued metanoia, the continual movement from self to love. In Zen terms, he was undergoing a continuing process of transformation.In Buddhism, it is said that the myriad beings are one's true self. This is the meaning of the phrase "to be awakened by the myriad beings." In the Buddhist tradition, one of those myriad beings who assist in awakening is the bodhisattva Kanzeon, the Bodhisattva of Compassion. In the Christian tradition, this function is often associated with the Virgin Mary. The iconography of these two figures is often quite similar, to the point that early Jesuits took the figure of Kanzeon to be the Virgin Mary. During times of persecution, Japanese Christians would use a double-sided figure, with Kanzeon on one side and Mary on the other. This composite of Maria-Kannon has become, for Habito, a symbol of the potential of being nourished by the two traditions.The first response was from Jay McDaniel, who drew an analogy from biology. Some trees have two sets of roots, one a deep taproot and the other a secondary root system. Could this be an image for those drawing from two paths?McDaniel's response was based on his personal encounters with two traditions. He spoke of how reading Thomas Merton twenty-five years ago changed his life and helped him overcome a fundamentalist Christian background. He spoke of how Ruben Habito has helped him understand what it means to walk two paths. Like Whitehead, he feels that he can say "yes" to both a Personal God and to the Ultimate Reality of Emptiness... (shrink)

Moore much disliked the names ‘George Edward’ which his parents had bestowed upon him. Hence he was always known just as ‘Moore’ in his professional life, although at home there seems to have been a profusion of names—in his Commonplace Book he writes1: ‘I used to be called “Jumbo’, and used to be called “Tommy”; & also “Georgie”, & am still called by my brothers and sisters “George”; by Dorothy & others I am called “Bill”…‘.

In lieu of an abstract, here is a brief excerpt of the content:332 BOOK REVIEWS toral inventions (such as basic Christian communities), and the religious backgrounds of millions who help to make up the churches, Catholic and Protestant, of the United States. Providence College Providence, RI EDWARD L. CLEARY, O.P. Springs of Action: Understanding Intentional Behavior. By ALFRED R. MELE. New York and Oxford: Oxford University Press, 1992. Pp. 272 + ix. $39.95 (cloth). Alfred Mele's overarching aim in this (...) book is to offer an account of the role of intentions in the explanation of intentional action. He works within the familiar terms of causal theories of action, and is particularly indebted to Donald Davidson. In Part I, Mele borrows a set of theses from Davidson's desire/belief model of intentional action, and in the process of addressing problems associated with these theses, he progressively refines an account of action that understands an agent's reasons to have explanatory force by virtue of being among the causes of action. In Part II, Mele argues that desire/belief models are insufficient as they stand and need to be filled out by recognizing that intentions provide a crucial link between reasons and actions. The discussion begins with the vexed question of how the content of mental states can be relevant to the causal explanation of action. We constantly appeal to our desires, beliefs, plans, and so on (i.e., to various propositional, or intentional, attitudes) in explaining our behavior. But how does, say, my appetite for good wine and my belief that the house chardonnay is such a wine figure in the causal order that brings about my act of ordering a glass of it? Presumably, these intentional states supervene upon certain physical states of my body, and the latter do the causal work of producing wine-ordering behavior. However, there are good reasons to think that, with certain sorts of changes in my history and environment (viz., of the sort described in twin earth thought experiments), these physical states could be the realization of different intentional states. So can a causal theory of action actually accord my desires and beliefs any role in explaining my action? Mele argues that even if we hold (with externalists) that the agent's history and environment help to fix the content of her intentional states, we can nonetheless say that unless the agent had intended what she did, she would not have acted as she did. The behavior is intentional action by virtue of issuing (in the right way) from physical processes BOOK REVIEWS 333 that realize the agent's reasons for acting, and these processes realize these reasons only if the processes have an appropriate causal history. The result is that what we desire, believe, and intend does after all make a systematic difference in what we do. Mele makes some helpful refinements in the standard account of the causal role of desire in intentional action. It has typically been claimed that when an agent's wants compete, the "strongest" of them deter· mines the action; if an agent wants to do A more than anything else that she takes herself to be able to do, then if she acts intentionally she will do A. Mele points out that this general claim must be qualified so as to index desires to times, to accommodate both unsuccessful at· tempts and the agent's estimates of the likelihood of success, and to deal with the complex relations between desires. He explores the way in which agents are able to control the motivational strength of their desires, and he works out a definition of irresistible desire. One of the deepest challenges to the claim that action is caused by what we most desire arises in considering "motivational ties." How, on this account, is intentional action possible when we equally desire each of two incompatible alternatives? An arbitrary decision procedure can be adopted (e.g., a coin toss), but this alone does not en· hance the attractiveness of the randomly selected alternative. Here Mele introduces his thesis about intentions: viz., that intentions have an "executive quality that is not reducible to desire-strength" (p. 72), so that even when there is no preponderant motivation to do A... (shrink)

: In her recent paper, “How to Escape Indictment for Impiety: Teaching as Punishment in the Euthyphro,” G. Fay Edwards argues that if Socrates were to become Euthyphro’s student, this should count as the appropriate punishment for Socrates’ alleged crime. In this paper, we show that the interpretation Edwards has proposed conflicts with what Socrates has to say about the functional role of punishment in the Apology, and that the account Socrates gives in the Apology, properly understood, also provides the (...) correct interpretation of what Socrates says in the Euthyphro about the role of instruction for wrongdoers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:DULLES AND AQUINAS ON REVELATION 1. Beginning the Dialogue RESPECT FOR Avery Dulles' achievement in Models of Revelation 1 need not oonsist entirely in "enthusiastic recognition of its many merits " 2 even though it is " the mature reflection of an experienced teacher " and " as of now... the most comprehensive treatment on revelation in the English"'speaking world ".3 Learning from it involves recognizing the " worthwhileness (...) of dialogue with Dulles ' work ".4 In this questions,are essential to advancing the discussion. This article will proceed in appreciative dialogue by means of critical questions and wiH move in the direction of modifying aspects of Dulles' basic principle in Models of Revelation. Dialogue, according to the hermeneutical work of H.-G. Gadamer,5 is not first of all a genre for organizing,and presenting themes and ideas already attained. It belongs to the act of understanding itself, occurs in reading a text, always takes place in and through tradition and is one of the ways in which interpretation enters into every experience. In this light, the Summa Theologiae 6 of St. Thomas Aquinas belongs to a read1 Avery Dulles, Models of Revelation (Garden City, N.Y.: Doubleday, 1983). 2 Bernard Cooke, " God Revealing in Symbol", OommonweaZ 110: 308, May 20, 1983. 3 Dermot Lane, "A Review Essay: Dulles on Revelation", The Living Light, 21:74-76, Oct. 1984; p. 74. 4 William Loewe, review in New Catholic World, 226:185, July-August, 1983. 5 Hans-Georg Gadamer, Truth wnd Method (New York: Crossroad, 1982); pp. 325-341, 345-351. 6 St. Thomas.Aquinas, Summa Theofogiae, Vol. 45, Prophecy and Other 445 446 THOMAS HUGHSON, S.J. ing of 211odels of Revelation, despite the absence of evidence that it influenced Dulles' theology of revelation. It does not belong to it, that is, because it served as a source for 211odels of Revelation. Nevertheless, the Summa is within, and has significantly changed, the theological tradition shared by 211odels of Revelation. Reading Dulles' book in light of its tradition, then, brings Aquinas into the dialogue 7 in a way that would not be appropriate for a strictly historical-theological analysis of influences upon Dulles' theology of revelation. The Summa stands as a classic 8 work in the Catholic theological tradition. The inescapable magnitude of Aquinas' achievement makes it pertinent to every part of that tradition. Karl Rahner judged that, " Thomas Aquinas is to be immbered among the great figures of theology with whom any contemporary theology must engage in a genuine dialogue ".9 Rahner observed, too, the way in which attitudes toward Aquinas have changed. He noted, "From being the teacher of theology in the theological schools themselves, Thomas has acquired the status of a Father of the Church ".10 In this new and somewhat reduced condition, Aquina:s' text's can assume their true proportions as theological classics whose claim upon generation after generation arises not so much from official sanction as from their self-evidencing power to speak about subject-matter whose intr:insic significance brings it before a succession of eras and to a variety of cultures. It is easy Charisms (2a2ae, 171-8), Latin text; English translation, Introduction, Notes, Appendices & Glossary by Roland Potter, O.P. (New York: McGraw-Hill Book Co., 1969). English translations and Latin text will be from Vol. 45 through-out this article; references will be to parts of Aquinas' article. 7 M.-D. Chenu's Toward Understanding Et. Thomas, translated by A-M Landry & D. Hughes (Chicago: Henry Regnery, 1964), it is true, places the modern reader in dialogue with medieval texts through careful recovery of their contexts. But the relationship tends to lead into Aquinas's texts and their meaning rather than back from them to contemporary themes. s H.-G. Gaclamer, pp. 253-258. 9 Karl Rahner, "On Recognizing the Importance of Thomas Aquinas", Theological Investigationg Vol. XIII, translated by D. Bourke (New York: Seabury Press, 1975); pp. 3-12, 6-7. 10 Rahner, p. 4. DULLES AND AQUINAS ON REVELATION 447 enough to see that dirulogue with Aquinas inspired the work of Karl Rahner and Bernard Lonergan as well as the early writings of Edward Schillebeeckx and Johann Baptist Metz. Yet this is not to... (shrink)

These twelve essays were published to honor Norman Malcolm on his seventy-second birthday. Malcolm, who taught at Cornell from 1948 to 1978, has been a notable presence in contemporary analytic philosophy, valued not only for his own strong voice but also because his work has extended the influence of his two great teachers at Cambridge, G. E. Moore and Ludwig Wittgenstein. The essays in this Festschrift canvass topics in the philosophy of mind and in epistemology; and, as one would expect (...) from admirers of Malcolm, they are written carefully, clearly, and with admirable attention to argument. If, however, Thomas Nagel is right to say that Malcolm's most significant influence on his students was a sense that "philosophical perplexity is our most important resource; that the greatest danger in philosophy is to lose the sense of what is really puzzling and so to become susceptible to answers that leave the real problems untouched", then several of these essays fall short of Malcolm's ideal. For all their lucidity and their workmanlike progress from point to point, they leave the reader with no great appreciation for the depth--what Wittgenstein called the Pathos--of philosophical problems. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Renaissance Thought on the Celestial Hierarchy:The Decline of a Tradition?Feisal G. MohamedThe Dionysian arrangement of the angels was dismantled on the one hand because its author was increasingly regarded as a "counterfait," and on the other hand because Protestants upheld the Bible's supremacy over all the "vain babblings of idle men." In consequence, those who like Spenser celebrated the "trinall triplicities," look back upon a great past that had (...) provided a vision hallowed by time and graced by an impressive array of intellects.—C. A. Patrides1It has been some forty years now since C. A. Patrides first argued in these pages that English Renaissance views on the celestial hierarchy constitute "the decline of a tradition," an argument made so convincing by his encyclopedic articles on the subject that scholars have been content to accept it. Indeed there is a good deal of evidence suggesting that the tradition of the ninefold hierarchy of angels associated with the Pseudo-Dionysius suffered serious injury at the hands of the Renaissance and Reformation. Subjected to the scrutiny of Renaissance scholarship and in light of the rediscovery of several Neoplatonists, particularly Proclus, it became quite clear that the Corpus Dionysiacum had been written centuries later than its author pretended. In the mid-fifteenth century Lorenzo Valla argued that because the Areopagus was a legal rather than a philosophical assembly, because none of the Greek or Latin fathers make mention of Dionysius, and because the claim in the letter to Polycarp to have witnessed [End Page 559] in Heliopolis the solar eclipse at the moment of Christ's death is a clear fabrication, placement of the Corpus in the first century should be doubted.2 These suggestions went largely unnoticed until Desiderius Erasmus, returning from England (where William Grocyn had begun murmurs regarding the Areopagitic origin of the Corpus), discovered in Louvain a manuscript of Valla's commentary on the book of Acts and incorporated its conclusions in his influential annotations on the New Testament.3 The discovery of Dionysius's pseudonymity and Erasmus's suggestion that Dionysian ceremonies could no longer be connected to the apostolic church would damage permanently the now Pseudo-Areopagite's influence. In a classic case of complicity between Renaissance humanism and Reformation theology—both Protestant and Catholic, it must be stressed—the sixteenth century turned away from Dionysian thought in general and from The Celestial Hierarchy in particular. The interrogation of apostolic origin begun by prominent Catholic thinkers like Erasmus and Cardinal Cajetan was most convenient to reformers like Martin Luther and John Calvin, both of whom described the author of the Corpus as "Dionysius, whoever he was."4Such an open-and-shut presentation of sixteenth-century Dionysiana, however, ignores several factors. One of them is that Renaissance scholars were not the first to question the dating of the Corpus: Peter Abelard fueled general perception of his heretical tendencies by suggesting that Dionysius may not have been the Pauline convert mentioned in the Acts of the Apostles.5 Much more important, however, is the number of Renaissance scholars for whom Dionysius was a formative influence. Despite his stance on the authenticity of the Corpus, Lorenzo Valla describes Dionysius in the peroration to his Encomium Sancti Thomae Aquinatis as playing the flute in a celestial symphony before the throne of God.6 For Nicholas Cusanus, as F. Edward Cranz describes [End Page 560] it, "Dionysius is the most important Christian theologian with no runner-up who is even close."7 Giovanni Pico della Mirandola saw Dionysius's writings as following directly from the teachings of Paul.8 Marsilio Ficino employed Dionysius in his comments on angels in the Theologia Platonica, translated and commented on The Divine Names and The Mystical Theology, and consistently endorsed first-century dating of the Corpus Dionysiacum.9 Ambrogio Traversari, who described Dionysius as "Apostoli disciplus," would also produce a fresh translation acceptable to humanist tastes in 1437, which would receive wide dissemination in the 1499 edition produced by Jacques Lefèvre d'Étaples.10 Lefèvre saw the Corpus as apostolic in origin and authority and went so far as to endorse the traditional conflation of Dionysius with Saint... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

This collection of thirteen essays, when viewed together, offers a unique perspective on the history of American philosophy. It illuminates for the first time in book form, how thirteen major American philosophical thinkers viewed a problem of special interest in the American philosophical tradition: the relationship between experience and reflection. Written by well-known authorities on the figure about which he or she writes, the essays are arranged chronologically to highlight the changes and developments in thought from Puritanism to Pragmatism to (...) Process Philosophy. While Doctrine and Experience will be of particular interest to specialists in American Philosophy, there is also much to offer anyone interested in the intellectual and cultural history of the United States. In order of appearance, the essays are: "Jonathan Edwards and the Great Awakening" by John E. Smith "Heart and Head: The Mind of Thomas Jefferson" by Andrew J. Reck"Emerson and the American Future" by Robert C. Pollock"Chauncey Wright and the Pragmatists" by Edward Madden"Charles S. Peirce: Action Through Thought – The Ethics of Experience" by Vincent G. Potter"Life Is in the Transitions’: Radical Empiricism and Contemporary Concerns" by John J. McDermott"John Dewey and the Metaphysics of American Democracy" by Ralph W. Sleeper"Individualization and Unification in Sartre and Dewey" by Thelma Z. Levine"Josiah Royce: Anticipator of European Existentialism and Phenomenology" by Jacqueline Ann K. Kegley"The Transcendence of Materialism and Idealism in American Thought" by John Lachs"C. I. Lewis and the Pragmatic Tradition in American Philosophy" by Sandra Rosenthal"The Social Philosophy of George Herbert Mead" by David Miller"Existence as Transaction: A Whiteheadian Study of Causality" by Elizabeth Kraus. (shrink)

This thoughtful, learned, well-written, extensively illustrated, and heavily documented study deserves to be regarded as a landmark in art history. Traditional art history has dealt for the most part with the “fine arts” (chiefly painting, drawing, sculpture, and architecture), whereas other human creations that take physical form (such as furniture, ceramics, textiles, and metal and glass items), whether utilitarian or decorative (or both at once), are considered “craft” or “applied art” and are studied by folklorists, anthropologists, and archaeologists and often (...) displayed in different museums. Cooke wishes to break down this “hierarchical taxonomy,” this “fragmented, hierarchical field,” that emerged from Western Europe's “misunderstanding of art,” which valued “the cerebral over the manual.” His goal, in other words, is to outline “a more inclusive human history of art”— “a connected art history.” This phrase from his subtitle refers not simply to connecting “fine art” with “applied art” but also to crossing temporal and regional boundaries. Still another act of connecting is to examine all parts of an object's life history, and thus the three main divisions of the book deal with the making of objects, their circulation from one person and place to another (and “their ability to transmit ideas” in the process), and their meaning for the persons who possessed or encountered them.Over the years I have repeatedly said that all objects made by human beings are worthy of preservation and study because they bring us into direct contact with the past and, as part of our surroundings, affect our thoughts in the present. Every object, I have argued, including copies of a single printed edition of a book (so-called duplicates), is an independent witness to the past. I am particularly pleased, therefore, to welcome a major book that explores in detail, with a wealth of examples from many centuries and cultures, the place of objects in human history. Cooke's pursuit is “object-driven,” beginning with the nature of the materials and finally coming to “the inherent power of the object itself to influence human thought and action.” (Compare the subtitle of Sherry Turkle's 2007 anthology Evocative Objects: Things We Think With.) Cooke's refusal to separate “materials” from “people,” or “technologies” from “values,” reminds me of John Szarkowski's approach to photographs. In Photography until Now (1989), Szarkowski points out that histories of photography generally treat technical matters separately from artistic ones—a split between the “empirical” and the “intuitive” that he finds indefensible, for “these two ways of knowing meet in the process of making things.” He adds, “The meeting can be cordially symbiotic or aggressively competitive, but its resolution defines the character and meaning of the thing that is made.” This statement has been a favorite of mine as an elegant characterization of the nature of art, and it is one that Cooke would clearly agree with.Cooke does not discuss photography, but he makes clear that he is not attempting a “comprehensive history that charts the complete ebb and flow of objects over time.” Rather, his book is meant to be a “suggestive guide” to the “principles of material literacy,” a “kit of tools for future complex constructions of history.” Even so, I find some of the omissions puzzling. Why, for example, are glass objects not taken up, when he so thoroughly deals with other common materials? More serious, in my opinion, is the exclusion of the fine arts. (Of the 215 illustrations, five are of oil paintings and one is of a Japanese print, but they are present only as the sources for information drawn from their pictorial content; one Hogarth engraving is shown because its image was often reproduced on punch bowls; and there is a very brief passage on the “uneasy relationship” between sculpture and material culture, but no sculptures are illustrated or used as examples for discussion.) Presumably Cooke felt it was unnecessary for his book to encompass the fine arts after demonstrating that functional objects are just as sophisticated artistically and culturally as products of the fine arts are. Yet those products also belong to the universe of “entangled objects” (How could they not?), and it would have been illuminating to see them adduced among the examples Cooke cites. One could argue that by excluding them—and by referring to the makers of the objects he does discuss as “artisans” and “craftspeople”—he comes close to reinforcing the division he wishes to eliminate.Less easy to explain is Cooke's omission of books, for they have been one of the largest and most widely circulated classes of utilitarian objects. Most people never think about books as objects, treating them only as disposable receptacles for transmitting verbal texts in tangible form (which is why so many books are destroyed when their texts supposedly become available in another form). Such people do not realize that texts have connections with their physical embodiments. (For example, books, whether manuscript or printed, often contain clues revealing how their texts were affected by the production process; and readers’ attitudes toward texts can be influenced by their presentation.) Cooke, however, with his deep understanding of the way objects function and his impressive knowledge of the scholarship, cannot be one of these uninformed people. He would obviously be aware of the vast literature devoted to leather and cloth bookbindings and their decoration, as well as to the myriad styles of letters and the varieties of paper and parchment; he would also know how letterforms and binding designs reflect a complex interplay of social, political, and artistic forces. Bibliographers have long studied books as Cooke advocates studying other objects: “working from the inside out,” beginning with the evidence in books themselves for reconstructing the routines that were followed in their creation. And book historians are recognizing the necessity for an international approach like Cooke's, since many of the books circulating in one country originated in other countries. Books would have been a prolific additional source for illustrating Cooke's analyses.My admiration for Cooke's book is not altered by these few disappointments. Even without discussions of paintings, sculptures, and books, it is still exhilarating in its scope and depth. One hopes that art and material-culture historians will pay attention to it. But it ought to have a wider audience, for the daily lives of all of us would be enriched by a greater appreciation of the objects that make up a significant part of our environment. (shrink)

This early essay by Albert Camus presents an eloquent picture of his understanding of what it means to know. But in order for us to assimilate it, we must recognize that Camus is not celebrating a hedonic naturalism, nor engaging in an existential anti-intellectualism. Rather, his articulation of lucidity and the exemplification of it in the artistry of the essay itself presents us with a challenging concept of knowledge. I attempt to explicate this concept with the help of two images, (...) one from the musical Hair and one from the movie The Pawnbroker, thus seeking to reinforce Camus' reliance upon image as the equivalent of idea. (shrink)

There can be no question but that Lachelier exercised great influence over French philosophy. Gabriel Séailles notes it as do others. Boutroux remarked "il fut un excitateur singulièrement puissant des intelligences," and Benrubi places him with Ravaisson in initiating the tradition of spiritualistic positivism in France. Bergson also recognized and acknowledged his debt to Lachelier, although the tradition which Lachelier helped to father was opposed to Bergsonianism in many important respects. The two traditions can, I suggest, be recognized as dialectical (...) opposites of one another. (shrink)

Dialectic, like love, has a good and a bad reputation. This ambivalence may be illustrated in different ways in almost every period of philosophical history. One may even suspect that this richness borders upon confusion. And yet, the attempt to orientate oneself in this jungle of meanings can be expected to be profitable, for the term “dialectic” has always referred, although often obscurely, to notions and processes of the first importance. The definition, illustration, and evaluation of the uses of this (...) term should, accordingly, be a task promising some value. (shrink)

What Science Offers the Humanities examines some of the deep problems facing the study of culture. It focuses on the excesses of postmodernism, but also acknowledges serious problems with postmodernism's harshest critics. In short, Edward Slingerland argues that in order for the humanities to progress, its scholars need to take seriously contributions from the natural sciences - and particular research on human cognition - which demonstrate that any separation of the mind and the body is entirely untenable. The author (...) provides suggestions for how humanists might begin to utilize these scientific discoveries without conceding that science has the last word on morality, religion, art, and literature. Calling into question such deeply entrenched dogmas as the 'blank slate' theory of nature, strong social constructivism, and the ideal of disembodied reason, What Science Offers the Humanities replaces the human-sciences divide with a more integrated approach to the study of culture. (shrink)