It is widely believed that John Maynard Keynes wrote The Economic Consequences of the Peace to protest the reparations imposed on Germany after the First World War. The central thesis of this paper is that Britain’s war debt problem, not German reparations, led Keynes to write The Economic Consequences of the Peace. His main goal at the Paris Peace Conference was to restore Britain’s economic hegemony by solving the war debt problem he helped to create. We show that Keynes was (...) responsible for many of the most notorious aspects of the reparations section of the Treaty, and he crafted his proposals in light of mercantilist theories designed to keep Germany relatively poor after the war. His desperate desire to solve Britain’s war debt problem, mixed with his mercantilist ideas, inspired him to write The Economic Consequences of the Peace. (shrink)

For a long time readers of Descartes’s Meditations have argued about whether or not they are to be taken as spiritual exercises. In this paper I show that the later work of Michel Foucault provides us with a new way of approaching this problem. To situate Foucault’sapproach and to reveal his originality, I summarize two influential discussions of the meditational character of Descartes’s Meditations. I then turn to the work of Foucault, give a brief explanation of his idiosyncratic definition of (...) spiritual exercises, and show how his approach permits a deeper appreciation of how the Meditations, as meditations, operate. My argument, following Foucault, is that reading the Meditations as spiritual exercises allows us a fuller grasp of the text precisely because it displaces our “Cartesian” form of subjectivity. (shrink)

Edward Urwick’s original work draws upon Plato’s best known work, the Republic, to provide a new interpretation of Plato’s teaching based upon Indian religious thought. Most scholars have sought to interpret the Republic from the standpoint of politics, ethics, and metaphysics and indeed the accepted title of the dialogue – Concerning a Polity or Republic – would seem to legitimate this. Even the alternative title for the work – Concerning Justice – seems to justify such an approach. Yet the (...) original Greek work, Dikaiosune, had a fuller meaning: righteousness. The author believes this gives a truer clue to the meaning of the dialogue. It is a discussion of righteousness in all its forms, from the just dealing of the law-abiding citizen to the spirit of holiness in the saint. (shrink)

This paper argues Confucianism is a compelling managerial ethic for several reasons: 1) Confucianism is compatible with accepted managerial practices. 2) It requires individuals and organizations to make a positive contribution to society. 3) Recognizes hierarchy as an important organizational principle and demands managerial moral leadership. 4) The Confucian "golden Rule" and virtues provide a moral basis for the hierarchical and cooperative relationships critical to organizational success. The paper applies Confucianism to the H. B. Fuller in Honduras: Street Children (...) and Substance Abuse case. (shrink)

In “Moral Perfectionism,” an essay in To Shape a New World, Paul C. Taylor explicitly mentions and openly avoids King’s personalism while advancing a type of Emersonian moral perfectionism motivated by a less than adequate reconstruction of King’s project. In this essay, I argue this is a mistake on two fronts. First, Taylor’s moral perfectionism gives pride of place to shame and self-loathing where the work of King makes central use of love. Second, by evading the personalist King, Taylor misses (...) the importance of love as foundational to King’s theory of community, the Beloved Community. In effect, Taylor engages in hermeneutic violence regarding King’s work and self-description as a personalist. I offer an account of King’s love informed by personalism that better situates love and shows why it is central to King’s philosophy. In conclusion I argue the following: Love is a type of orientation, attitude, and standpoint one can take in relation to another person. Philia and eros forms of love are contingent and conditional. Agapic love opens up persons to see the eternal dignity we all possess and is restorative and generative of community. The Holy Spirit that animates King’s conception of history is made manifest or hindered by the choice to act on the agapic principle of love that animates the cosmos. In the end, I suggest that Taylor’s perfectionist insights might be applied to a supplemental development of Kingian moral philosophy in the direction of a fuller virtue ethics. (shrink)

The paper continues the model I began in a previous issue of Sophia . It is argued that the predominance of purely ascending or ‘top down’ forms of spirituality which stemmed largely from the axial period and have been carried forward into modern, transpersonal theories of evolutionary spirituality is a mistake and that there exists a lost or largely ignored form of spirituality—which I name somatic—which was the predominant domain of early Neolithic and Palaeolithic experience. Aspects of what I call (...) somatic mystical experiences have certainly been acknowledged at times to a limited degree, though they have rarely been fully explored, and have usually been considered as basic to other kinds of mystical experience, rather than fully developed forms in their own right. This article offers a fuller exploration and places such states more accurately within a detailed developmental framework than has previously been the case. Other issues relating to the horizon model across the two papers are also expanded. (shrink)

The ethical theories employed in health care today assume, in the main, a modern Western philosophical framework. Yet the diversity of cultural and religious assumptions regarding human nature, health and illness, life and death, and the status of the individual suggest that a cross-cultural study of health care ethics is needed. A Cross-Cultural Dialogue on Health Care Ethics provides this study. It shows that ethical questions can be resolved by examining the ethical principles present in each culture, critically assessing each (...) value, and identifying common values found within all traditions, It encourages the development of global awareness and sensitivity to and respect for the diversity of peoples and their values and will advance understanding as well as help to foster a greater balance and a fuller truth in consideration of the human condition and what makes for health and wholeness. (shrink)

The struggles in the first half of 1471 in which Edward IV recovered the throne produced various pieces of historical writing. It is generally assumed that the basic work is the chronicle written in the official interest, called the Historie of the Arrivall of Edward IV, which was edited by John Bruce for the Camden Society in 1838 from the British Museum manuscript Harleian 543, a copy by John Stow from the book of Master Fleetwood, the Recorder of (...) London. This chronicle was used, though in a more complete version that that of Stow's transscript, by the Flemish chronicler Jean Wavrin, and there is also a shorter French narrative, which Bruce considered an abridgement of the fuller text, and which C. L. Kingsford in his major study of English fifteenth-century chronicles regarded as of no importance. A text of the shorter version seems to have been one source of the account of Edward's recovery of the crown in Thomas Basin's History of Louis XI, though he does not use all of it and must have had additional material. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:760 BOOK REVIEWS This is obviously a book which addresses a large number of different themes in moral theology, many of which Curran has dealt with in other places (and in greater depth and detail). It is particularly helpful, however, for those who would like to get a representative picture of the thought and manner of writing of this important contemporary moral theologian. Whether one agrees with his various (...) positions or not, Curran is, as always, honest and insightful as he tackles some of the most important problems of our times. Graduate Theological, Union Berkeley, California EDwARD L. KRAsEvAc, O.P. John Henry Newman On The Idea of Church. By EDWARD JEREMY MILLER, with a Foreword by Jan Walgmve. Shepherdstown, West Virginia: Patmos Press, 1987. Pp. xxii +187, with select bibliography. When, years ago, I first read Wilfred Ward's Life I was sure Newman would never be canonized. He was too human, too sensritive, too blunt. On rereading the book forty-two years 1ater I say, yes, he certainly will be canonized precisely because he was human and sensitive and blunt. He had these qualities because he was honest. He was painfully honest. His greatest virtue was his honesty. He said what he thought and, since at times he thought some very unpopular thoughts, he got into plenty of trouble. As an Anglican he saw that the great stumbling block for himself and his friends in the via media was the Thirty Nine Articles. How could he and the others subscribe to them, so Protestant were they in tone? Newman wanted to show that the articles condemning ' Roman doctrine ' were really affirming ' Catholic teaching ' of early centuries, were condemning only some of the ' Roman doctrine ' while affirming others, and were clearly condemning the dominant error of Roman devotional practices. So he wrote his famous Tract 90. The roof fell in. It was condemned by Oxford dons 1and, as Newman wrote in the Apologia, "in every part of the country and every class of society, through every organ and opportunity of opinion, in newspapers, in periodicals, at meetings, in pulpits, at dinner tables, in coffee-rooms, in railway carriages, I was denounced as a traitor." As 1a Catholic he followed the same sort of scenario when he became editor of the Rambler. He had long been meditating on the role of the BOOK REVIEWS 761 layman in the Catholic Church and published his thoughts in the Rambler. His " On Consulting the Faithful in Matters of Doctrine " put him in a very bad light with the English Catholic bishops, one of whom sent the essay to Rome with the charge of heresy. So again he was denounced, and as a result lost his position of honor among the English Catholics. Only after he had written some years later that masterpiece of honesty, the Apologia, was his reputation restored in England, and only after he had been named a Cardinal by the gallant Leo XIII, was it restored in Rome. Miller's book is a fascinating account of Newman's honest thoughts about the Church. Newman was not a systematic theologian,.never wrote a systematic treatment on the Church. One has to comb through his books to piece together a coherent picture. Miller has gone further. He has combed through the recently published Letters and Diaries to catch the fuller view. In the days of a beleaguered Pius IX, a watchful Propaganda and the English ultramontanists, Newman was circumspect in his published remarks about the Church. He saw how wrong it would be to stir up trouble before a watching, largely Church of England world. So he was patient and publicly silent before decisions made by prominent ecclesiastics he did not agree with, and he trusted that the Lord would bring things right in good time. But in letters to close friends he was candid and blunt. This candor and bluntness is the heart, and also the spice, of Miller's book. The two most prominent preoccupations of Newman concerning the Church were the role ·of theology and the position of the layman. Newman longed for an atmosphere where open, theological debate could flourish. But in his day the ultramontanists had gained... (shrink)

This is a major contribution to the theory of rational choice which will be of particular interest to philosophers and economists. The author sets out the foundations of rational choice, and then sketches a dynamic choice framework in which principles of ordering and independence follow from a number of apparently plausible conditions. However, there is potential conflict among these conditions, and when they are weakened to avoid it the usual foundations of rational choice no longer prevail. The thrust of the (...) argument is to suggest that the theory of rational choice is less deterministic than many suppose. (shrink)

The author describes an interpreted modal language and produces some clear examples of logical and analytic truths that are not necessary. These examples: (a) are far simpler than the ones cited in the literature, (b) show that a popular conception of logical truth in modal languages is incorrect, and (c) show that there are contingent truths knowable ``a priori'' that do not depend on fixing the reference of a term.

Preface and Postscript Combining a Preface with a Postscript seems a particularly apposite way to introduce (and conclude) a collection of essays on ...

The author resolves a conflict between Frege's view that the cognitive significance of coreferential names may be distinct and Kaplan's view that since coreferential names have the same "character", they have the same cognitive significance. A distinction is drawn between an expression's "character" and its "cognitive character". The former yields the denotation of an expression relative to a context (and individual); the latter yields the abstract sense of an expression relative to a context (and individual). Though coreferential names have the (...) same character, they may have distinct cognitive characters. Propositions involving these abstract senses play an important role in explaining de dicto belief contexts. (shrink)

In its approach to fiction and fictional discourse, pretense theory focuses on the behaviors that we engage in once we pretend that something is true. These may include pretending to name, pretending to refer, pretending to admire, and various other kinds of make-believe. Ordinary discourse about fictions is analyzed as a kind of institutionalized manner of speaking. Pretense, make-believe, and manners of speaking are all accepted as complex patterns of behavior that prove to be systematic in various ways. In this (...) paper, I attempt to show: (1) that this systematicity is captured in the basic distinctions and representations that are central to the formal theory of abstract objects, and (2) that this formal theory need not be interpreted platonistically, but may instead have an interpretation on which the `objects' of the theory are things that pretense theorists already accept, namely, complex patterns of linguistic behavior. The surprising conclusion, then, is that a certain Wittgensteinian approach to meaning (e.g., the meaning of a term like `Holmes' is constituted by its pattern of use) bears an interesting relationship to a formal metaphysical theory and the semantic analyses of discourse constructed in terms of that theory---the former offers a naturalized interpretation of the latter, yet the latter makes the former more precise. (shrink)

This entry introduces the reader to the main ideas in Frege's philosophy of logic, mathematics, and language.

In this paper, the author compares passages from two philosophically important texts and concludes that they have fundamental ideas in common. What makes this comparison and conclusion interesting is that the texts come from two different traditions in philosophy, the analytic and the phenomenological. In 1912, Ernst Mally published *Gegenstandstheoretische Grundlagen der Logik und Logistik*, an analytic work containing a combination of formal logic and metaphysics. In 1913, Edmund Husserl published *Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie*, a seminal (...) work in phenomenology in which noemata are defined and given a crucial role in directing our mental states. In the passages from these two texts reproduced below, the author shows that the abstract `determinates' postulated by Mally in 1912 are assigned much the same role that Husserl assigned to noemata in 1913. Though Mally's determinates are not as highly structured as Husserl's noemata, they have a feature that explains how they manage to play the role assigned to them. The corresponding feature is missing, or at least, not emphasized in Husserl's account of noemata. Therefore, insights from both philosophers, and thus from both the analytic and phenomenological traditions, are needed to give a more complete account of directed mental states. (shrink)

Edward Pols is no stranger to these pages; indeed, his three most recent articles in The Review of Metaphysics are all versions of chapters in this, his fourth book. Those of us who have followed his philosophical development closely will recognize that The Acts of our Being elaborates and clarifies--but does not presuppose knowledge of--Meditation on a Prisoner. His general aim with regard to human agency and human action is to show that, yes, things really are as they seem, (...) i.e., that our common sense view that we ourselves originate our actions and are responsible for them, a view which more often than not is found to be contrary to scientific dogma, is in fact the correct view. His general strategy is to blaze a via media between the immediate prejudice which favors prima facie rational agency and the authoritative physiology which pretends to dispense with the concept of "agent." Realizing his task to be a tough one, Pols shrewdly substitutes the term "ontic responsibility," i.e., the state of being of such an ontological nature that accountability is appropriate and seemly, for the old bugaboo of a term "free will," thus perhaps facilitating a serious encounter with his more scientifically inclined readers. While acknowledging that reductionist science has been largely successful in shifting the everyday perception of human nature away from the ancient common sense view toward physicalist explanations and toward a broad faith in the eventual accomplishment of an exhaustive "perfected physiology," he takes great pains to demonstrate that it is not this newly popular scientific view, but the prima facie view, which is the philosophical ground of the entire legal structure, and hence, by extension, of social organization and civilization in general. Addressing the intelligent layperson rather than his professional colleague, Pols claims fundamentally that science's current project is to prove to us that we are actually something other than what we seem to ourselves to be. But science ought, instead of cancelling our prima facie knowledge of ourselves, to contribute to a fuller understanding of this prima facie knowledge. (shrink)

In this paper, the author shows how one can independently prove, within the theory of abstract objects, some of the most significant claims, hypotheses, and background assumptions found in Kripke's logical and philosophical work. Moreover, many of the semantic features of theory of abstract objects are consistent with Kripke's views — the successful representation, in the system, of the truth conditions and entailments of philosophically puzzling sentences of natural language validates certain Kripkean semantic claims about natural language.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

ABSTRACT According to comparativism, comparative confidence is more fundamental than absolute confidence. In two recent AJP papers, Stefánsson has argued that comparativism is capable of explaining interpersonal confidence comparisons. In this paper, I will argue that Stefansson’s proposed explanation is inadequate; that we have good reasons to think that comparativism cannot handle interpersonal comparisons; and that the best explanation of interpersonal comparisons requires thinking about confidence in a fundamentally different way than that which comparativists propose: specifically, we should think of (...) confidence as a dimensionless quantity. (shrink)

This timely book examines the interaction of health research and regulation with law through empirical analysis and the application of key anthropological concepts to reveal the inner workings of human health research. Through ground-breaking empirical inquiry, Regulatory Stewardship of Health Research explores how research ethics committees (RECs) work in practice to both protect research participants and promote ethical research.This thought-provoking book provides new perspectives on the regulation of health research by demonstrating how RECs and other regulatory actors seek to fulfil (...) these two functions by performing a role of 'regulatory stewardship'. This involves guiding researchers through stages of research approval, as well as seeking to maximise benefits for participants and society while minimising risks. Arguing that participant protection and research promotion should rightly be treated as twin objectives for health research regulators, this book asserts that there is a need for more overt recognition of the importance and function of the deliberative space in which RECs can negotiate the risks relevant to a research application.This book is a key resource for academics and students interested in health research and regulation, and the dynamic interaction of ethics and the law. Regulators and policy-makers will also find it to be an insightful and illuminating text for the practical insights that it reveals about research governance in action. (shrink)

This paper contains answers to the following Five questions, posed by the editors are answered: (1) Why were you initially drawn to the foundations of mathematics and/or the philosophy of mathematics? (2) What example(s) from your work (or the work of others) illustrates the use of mathematics for philosophy? (3) What is the proper role of philosophy of mathematics in relation to logic, foundations of mathematics, the traditional core areas of mathematics, and science? (4) What do you consider the most (...) neglected topics and/or contributions in late 20th century philosophy of mathematics? (5) What are the most important open problems in the philosophy of mathematics and what are the prospects for progress? (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Psychology without genuinely thoughtful philosophy winds up as self-help gimmicks; philosophy without the insights & feeling of psychology remains an arcane academic game out of touch with life. By re-joining spirit & soul, this book is a major work of both philosophy & psychology. Casey asks puzzling questions & gives lasting answers. In a clear & vivid manner, one of America's best professional thinkers takes up one of the great themes of imagination, fantasy, hallucination, remembering & perceiving. Film & architecture (...) provide surprising material for his brilliant & useful account of basic philosophical problems which are also major mysteries of the soul. (shrink)

This paper features premise-by-premise reconstructions of a famous quotation by Sojourner Truth, presented to us by bell hooks.

This book uncovers and explores the constant tension between the historical and the transcendental that lies at the heart of Michel Foucault's work. In the process, it also assesses the philosophical foundations of his thought by examining his theoretical borrowings from Kant, Nietzsche, and Heidegger, who each provided him with tools to critically rethink the status of the transcendental. Given Foucault's constant focus on the question of the possibility for knowledge, the author argues that his philosophical itinerary can be understood (...) as a series of attempts to historicize the transcendental. In so doing, he seeks to uncover a specific level that would identify these conditions without falling either into an excess of idealism or of materialism. The author concludes that, although this problem does unify Foucault's work and gives it its specifically philosophical dimension, none of the concepts successively provided manages to name these conditions without falling into the pitfalls that Foucault originally denounced as characteristic of the "anthropological sleep"—various forms of confusion between the historical and the transcendental. Although Foucault's work provides us with a highly illuminating analysis of the major problems of post-Kantian philosophies, ultimately it remains aporetic in that it also fails to overcome them. (shrink)

Każde nowe zjawisko literackie zagraża tożsamości literatury, ale i jej tożsamość potwierdza. Nowość inicjuje zmianę hierarchii tematów, powoduje deregulację norm wysłowienia, wzmaga zamieszanie pośród gatunków, wymusza rewizję granic oddzielających literaturę od nieliteratury i paraliteratury oraz komunikację werbalną od niewerbalnej. Najgłębsze wstrząsy i najgwałtowniejsze zwroty nie niszczą jednak uniwersalnego modelu literackości, dlatego pozostaje on nieodmiennie atrakcyjny dla pisarzy, tłumaczy, czytelników, krytyków, historyków i teoretyków sztuki słowa. Spośród wielu teorii „tego, co literackie”, wyróżnia się teoria sprzecznościowa. Powtarza się ona w kolejnych epokach (...) i poetykach, utworach i manifestach – zachowawczych i nowatorskich, rodzimych i wzorowanych na inwencji cudzej. Literackość polega tu na zawieszeniu obowiązującej poza sztuką słowa formalno-logicznej normy niesprzeczności(lex contraditionis), wedle której nie mogą być uznane za równocześnie prawdziwe dwa przeciwstawne sądy na temat tego samego przedmiotu, ujęte w tym samym trwaniu. W komunikacji praktycznej nie jest dopuszczalne, by jednocześnie było A i nie-A; w komunikacji literackiej jest to nieodzowne. Nie chodzi tylko o sądy, ale o napięcia między aktywnymi w danym dziele literackim składnikami: sztucznością a naturalnością mowy, porządkiem a chaosem fabuły, eksperymentem a wznowieniem chwytów oswojonych, bezstronną obserwacją a stronniczą oceną świata, jego widzialnością a niewidzialnością, wyrażalnością a niewyrażalnością intuicji autorskich, orientacją realistyczną a imaginatywną itd. Model sprzecznościowy jest otwarty dla odmiennych stylów i poetyk – z uwagi na gradacyjny charakter wyzwalanych w literaturze energii. (shrink)

Shows how contemporary artists re-envision the earth in innovative painterly, sculptural, and architectural ways.