The confusion of categories in Spinoza's ethics, by E. Albee.--Hegel's criticism of Spinoza, by K. E. Gilbert.--Rationalism in Hume's philosophy, by G. H. Sabine.--Freedom as an ethical postulate: Kant, by R. A. Tsanoff.--Mill and Comte, by N. C. Barr.--The intellectualistic voluntarism of Alfred Fouillée, by A. T. Penney.--Hegelianism and the Vedanta, by E. L. Hinman.--Coherence as organization, by G. W. Cunningham.--Time and the logic of monistic idealism, by J. A. Leighton.--The datum, by W. B. Pillsbury.--The limits of the physical, (...) by G. A. de Laguna.--Is the dualism of mind and matter final? By H. W. Wright.--The revolt against dualism, by A. H. Jones. (shrink)

Opposition: Obedience and authority in Exodus 32-34 / George W. Coats -- The theological significance of contradiction within the Book of the Covenant / Paul D. Hanson -- The renewed authority of Old Testament wisdom for contemporary faith / Wayne Sibley Towner -- A stylistic study of the priestly creation story / Bernhard W. Anderson -- "I will not cause it to return" in Amos 1 and 2 / Rolf P. Knierim.

George W. S. Bailey. prove that mental phenomena in general are not self- intimating in sense (3). Armstrong's argument is based on two claims: (a) Introspective awareness and its objects are distinct existences. (b) If introspective awareness ...

The paper puts forward a criticism of two interdependent aspects of Donald Davidson’s and John McDowell’s respective philosophies of language. On the one hand, I criticize the notion that successful communication can be treated as the starting point for explaining the social dimension of linguistic meaning. On the other hand, I deal with the problematic way in which the authors seem to claim that language’s openness to the world, which for them explains its relationship to the world in general, can (...) be taken for granted. As for the social dimension of language, I argue that conflict – and not instances of successful communication – should be seen as the rule in the constitution of linguistic meaning. This revised understanding of language’s irreducible sociality lays the groundwork for a reconception of language’s relation to the world: in linguistic practices, we always have to engage in a struggle to open up linguistic structures to the world, such that language’s relation to the world cannot be taken for granted when thinking about the significance of the fact that language has any meaning at all. (shrink)

Relying on Heidegger’s ›Being and Time‹, the paper discusses music as a discrete form of thinking. It argues that music should be understood as the future-oriented articulation of humans’ fundamentally affective relatedness to the world. Conceiving of music as the articulation of fundamental affectivity allows us to combine formalist and expressivist approaches to music: Music must have form in order to articulate, but has significance only insofar as it articulates humans’ fundamentally affective relatedness to the world. By taking this approach (...) we are able to account for the discreteness of music as a form of thinking without limiting ourselves to art music. (shrink)

We re-examine the construct of Moral Hypocrisy from the perspective of normative self-interest. Arguing that some degree of self-interest is culturally acceptable and indeed expected, we postulate that a pattern of behavior is more indicative of moral hypocrisy than a single action. Contrary to previous findings, our results indicate that a significant majority of subjects exhibited fair behavior, and that ideals of caring and fairness, when measured in context of the scenario, were predictive of those behaviors. Moreover, measures of Individualism/Collectivism (...) appear more predictive of self-interested behavior than out-of-context responses to moral ideals. Implications for research and practice are discussed. (shrink)

How is art both distinct and different from the rest of human life, while also mattering in and for it? This central yet overlooked question in contemporary philosophy of art is at the heart of Georg Bertram's new aesthetic. Drawing on the resources of diverse philosophical traditions – analytic philosophy, French philosophy, and German post-Kantian philosophy – his book offers a systematic account of art as a human practice. One that remains connected to the whole of life.

New Essays on the Nature of Rights. Edited by Mcbride Mark.

Franz Boas, the major founding figure of anthropology as a discipline of America, came to the United States from Germany in 1886. Though this fact is widely known, the significance of Boas' roots in German intellectual tradition and late nineteenth century German anthropology remains obscure. The essays in Volkgeist a Method and Ethic explore the Germanic influences on Boasian anthropology and clarify their implications for the ethnographic practice that Boas promulgated.

The paper aims at reevaluating a conception of the aesthetic that was developed by Kant and Hegel but that has been widely neglected due to the fact that their positions in aesthetics have been wrongly considered to be antagonistic to one another. The conception states that the aesthetic is a practice of reflecting on other human practices. Kant was the first to articulate this conception, but nevertheless falls short of giving a satisfying account of it, as he doesn’t succeed in (...) explaining its objective aspect. I claim that Hegel resolves this problem by understanding works of art as objects that thermalize essential orientations of historical-cultural practices. But his explanation fails to grasp the specificity of art as a reflective practice. However, Hegel’s position gives us a hint for how to deal with this problem: Reflection has to be understood in a practical, and not in a cognitive sense. (shrink)

Les diverses formes de vie en commun appellent des modalités de reconnaissance très différentes. Mais il s'agit toujours de combats pour une insertion sociale réussie. Voici une tentative de déclinaison de la nature sociale de l'homme de façon à saisir les grammaires de l'humain comme les grammaires de la reconnaissance. Plusieurs articles en allemand et en anglais.

Auguste Comte, the founder of sociology, and Norbert Elias, the last classical sociologist, based their sociologies on the idea that humankind has gone from astage of childhood to adult stages. The essay shows that there has actually taken place a psychogenetic evolution of humankind in history. Empirical researchesacross the past generations, namely Piagetian and intelligence cross-cultural researches, have been continuing to support the idea, whether the researchers involved have been aware of it or not. The essay demonstrates further, that the (...) history of society, economy, culture, law, morals, politics, customs, religion, etc. can only be described against the background of developmental psychology. (shrink)

The objective of this paper is to augment the business values literature by building upon research that claims individual value frames are subject to hierarchical re-scaling, value redefinition, and value removal or induction. In contrast to the person-organization cultural fit approach of value congruence, we postulate that the cognitive discomforts resulting from just-world needs, self-identity completion and self-concept maintenance, as moderated by contextual and dispositional variables, are resolved through the selection and accentuation of legitimating and justifying values that ultimately cast (...) the nature of the world as fair, complete central self-identities, and affirm the self. Research and practical implications are discussed. (shrink)

My purpose in this essay is to provide a critical survey of arguments within recent analytic philosophy regarding the so-called “mind-body problem” with a particular view toward the relationship between these arguments and the philosophy of A.N. Whitehead (and Charles Hartshorne’s closely related views).1In course, I shall argue that Whitehead’s panexperientialist physicalism avoids paradoxes and difficulties of both materialist-physicalism and Cartesian dualismas advocated by a variety of analytic philosophers. However, and I believe that this point is not often sufficiently recognized, (...) analytic philosophy of mind is no monolith, and there are those who have found some form of panexperientialism to be attractive enough to merit serious consideration or even full-fledgedacceptance (David Chalmers, Thomas Nagel, Ralph Pred, William Seager, and Galen Strawson among them). A critical discussion of such thinkers should beincluded in any adequate survey of the relation between process panexperientialism and the analytic tradition. Moreover, the revisionary strain of the analyticaltradition which looks to natural science for its construction of worldviews (Broad, Russell, Bunge, Carnap, Quine, etc.) would move us in the direction of examining arguments concerning Whitehead’s view and contemporary empirical scientific considerations. (For a discussion of the basic nature of analytic philosophy and the descriptive and revisionary approaches contained within it, see my Process and Analysis, 5-9, 12-13, 57; and McHenry.) Here I shall argue that Whiteheadian panexperientialism very naturally accommodates important aspects of quantum theory, including the top-down causation involved in neuroplastic phenomena under a quantum mechanical interpretation of brain processes and in so-called Quantum Zeno Effect. The overall picture which emerges is that Whitehead’s position is (at the very least) a strongly plausible alternative in philosophy of mind.While I must confess that this essay can only represent the merest sketch—indeed an adequate treatment of the richly complex interpretive, comparative, and substantive philosophical issues here requires at the very least a monograph—I nonetheless hope to present a coherent and useful précis of major arguments and comparative conceptual relationships, especially for the reader who may not be readily familiar with this terrain. I thus hope that this essay will serve as a short expository and critical introduction to the interface between process and analytic philosophy of mind, and a presentation of the several theoretical advantages gained by listening to Whitehead’s theory as it connects with concerns of analytic philosophers.I shall proceed by first working though the main outlines of John Searle’s important and widely reaching “The Recent History of Materialism,” an essay which exposes critical flaws in a variety of materialist theories in ways which Whiteheadians should find especially fitting and congenial. I shall then examine defenses of dualism and the relation of Whitehead to such defenses, followed by a separate section on Chalmers, Nagel, and Pred. I will then consider a number ofimportant objections to process panexperientialism, including objections arising from the work of Jaegwon Kim and John Searle. I close with a discussion of thementioned empirical scientific arguments. (shrink)