In this interpretation of the doctrine of grace in the Apostolic fathers Torrance sketches more generally their theology. This well-written study reflects a Protestant point of view.--K. H.

Sheikh Halid Sufi, as a Sufi poet, addresses human being as the main subject of his sufist dicourse. He is an important figure of our recent history as he primarily adopted the goal of human perfection and revealed a doctrine of humanity in the school of knowledge. In advance of our current century, when human is seen just in physical respect, he lived as a man of heart who handled human being with an integrated approach within the aspects of matter (...) and spirituality, the world and the hereafter, individual and community, body and soul. In this communiqué, I will discuss Sheikh Halid Effendi’s ontology and his point of view on the place of human being in the realm of existence. He seeks human perfection and wishes people to free themselves of shabby desires and regain their disposition. He recommends people to achieve purity in order to reach the rank of being a mirror to God’s reflections. As a Sufi poet, he attaches importance to carrying out the education of divine journey, wrapping up in mystical ethics, having the identity of wisdom and gaining the aesthetics of love so as to reach the perfection. SUMMARY Sheikh Mehmed Halid was born in 1273/1856 in Sivas. He graduated from Ottoman Junior High School. He attended the 1893 War. In 1880, he started his professional career at a state office. Until 1899, he served in several positions, as assistant judge in Erbaa Lower Court, as Prosecuting Deputy Attorney in Sivas, as Prosecuting Judge assistant in Lower Court and head clerk in Darende, as head clerk in Lower Court in Tonus/Altınyayla, and as prosecuting judge in Kuruçay. He died in 1931 and was buried in Sivas Yukarı Tekke Graveyard. Sufism (tasawwuf) is an education for integrity towards maturity, in a way to prufiy the self from evils of nafs (self) and to reach the love of Allah. This spiritual educational journey is called ‘Seyr-u Suluk’. Sheikh Mehmed Halid completed his Seyr u Suluk as a dervish (student) of murshid (mentor) Kastamonulu Ganizade Mehmed Sadık Baba. Sheikh Mehmed Halid wrote three books called Hilafetnāme, Mektubāt, and Divan. He deals with issues of Sufism (mysticism) in these works. Primarily, his works dwells into the matters of morals, worship, good manners (adab), customary practices, ingenuity, existence, and love. Sheikh Mehmed Halid’s sole attempt is to explain the relationship among Allah, man and universe in an understandable way. According to Sheikh Mehmed Halid’s conception of Sufism, existence is unique and that existence is only Allah. The existence of Allah is absolute while the existence of assets is relative. Things do not exist on their own. Universe is like a mirror. What is reflected in the mirror of universe are the shadows of Allah the Omnipotent. The graces of The Divine are reflected in this mirror. All the things that exist in the universe proves the Self of Allah and his properties. Each of the things in the universe are the words of Allah. The existence of the universe is a result of Allah’s mercy. Man is the fruit of the tree of the Universe.Man is both the embodiment and the reflection of Allah. We want to discuss the position of man in between Allah and the universe with Sheikh Halid’s verses. Perceiving plurality in unity and unity in plurality, Sheikh Mehmed Halid attributes the variety of things and existence in the universe to the Divine beauties of Allah. For those who can comprehend, the plurality/ abundance in existing objects in the universe indicates singularity and uniqueness of Allah. According to Sheikh Halid, Allah is independent from and beyond all the entities that exist in the universe. However, Allah, manifests Himself in the things that he creates and the actions he takes through His divine names and properties. According to Sheikh Halid, each object is a reflection of Allah’s divine properties. Every entity in the universe glorifies Allah with all their existence. For Sheikh Halid, Seyr u Suluk is the journey from weakness to perfection, from substance to meaning, and from things to reality. Considering Seyr u Suluk education as distancing one’s self from other beings, reaching purity of heart, disposing of all signs explains these concepts with pilgrimage metaphor. As a response to those who asks him what he meant by seyr u suluk, he says seyr u suluk is servitude and submission to Allah. In order for Seyr u Suluk to be meaningful, a person should enter the way of a murshid-i kāmil (perfect religious mentor), and should have sincerity, purity (being deprived of all sins) and dhikr. According to Sheikh Halid, someone who is not in trouble is not given a remedy. So as to bother is necessary for remedy to be arisen. Nuisances of the universe are also ephemeral as the universe itself. Therefore, it is unnecessary to bother things that are ephemeral. Because remedy is not available without being mature. According to Sheikh Halid, the procedure of gaining advantage from being mature; getting rid of the ego, feeling the love, being pioneer of the mission, being modest, to attain soul pleasure, escaping from fame, leaving the claim, the glory of salvation, proceeding dhikr, reaching the conquests and escaping from friendship of worldly things. According to Sheikh Halid, being mature is not setting about affiliation ceremony. Asceticism cannot be a show and claim authority. Sincerity is needed on the basis of seyr u suluk education. Asceticism which is an effort of making the religion a specific of Allah is to make intimacy with Allah. Sheikh Halid wants his murids who take part in ṭarīqa (sufī path) to decide on the sincerity. Sincerity is said to be the unique factor that makes sense the membership. Seyr u suluk which begins with being membership of mature murshid, which makes sense with proceeding worship and respecting the sincerity arises by teaching manners to soul. Seyr u suluk is trying to reform the soul. Teaching manners to soul is a challenging and significant task. The most important factor that ensure teaching manners to the soul to be achieved is dhikr. Dhikr practice which makes successful the teaching manner to the soul of seyr u suluk training increases the prudence and foresight of dervish. The unique task that murshid expects from his murid during the membership process is to adjust his soul and parlance to the dhikr of Allah. Dhikr of Allah is a product of fondness. According to Sheikh Halid, one who wants to be remembered in heaven should himself learn to remember Allah. Sheikh Halid gives too much importance to disciplining the tariqa where sufi training takes place. A murid should qualify his murshid whom he intimated to. Followers should gain sufficient advantage from the spiritual atmosphere in the dergāh of their murshid. The murid must be at the service of the murshid who trains him and should obey tariqa manners. Salik who achieves seyr u suluk, who maturates the sufi ethics and who gains sincerity through dihkr of Allah tries to achieve the Gnosis. The intent of being a human is to know Allah. The biggest disaster for human is to come upon unawareness. Sheikh Halid who assumes the the Arifs as sultans of walayah makes a comparison between the Arifs and the Zahids and prefers the Arifs. He thinks that the Zahids pay attention to the appearance, cannot reach the basis and cannot go beyond Allahliness show. Sheikh Halid, who encourages the Zahids to avoid comparing themselves with the Arifs, warns the ones who combat with the Arifs and reminds that Allah proclaims warfare to those who has hostility towards those surrendering themselves to Allah. Sheikh Halid lines up the ways of being mature and having wisdom as godly grace, asceticism, love, the mind of leaving, battle with the self, humility, dikhr and being woeful. Salvation process which Marifetullah will guide is to achieve the love of Allah. Love is the way of achieving the reunion. The reality can just be gained through love. However, gaining the divine love requires to be loved. Because, the way of gaining the divine love is to remove everything except Allah from one’s heart. (shrink)

Books Reviewed in this Article: Reason, Truth and History. By Hilary Putnam. Pp.xii, 222, Cambridge University Press, 1982, £15.00 , £4.95 . Fundamentals of philosophy. By David Stewart and H. Gene Blocker. Pp.xiii, 378, New York, Macmillan, 1982, £12.95. Modern Philosophy: An Introduction. By A.R. Lacey. Pp.vii, 246, London and Boston, Routledge & Kegan Paul, 1982, £7.95 , £3.95 . Merleau‐Ponty's Philosophy. By Samuel B. Mallin. Pp.xi, 302, New Haven and London, Yale University Press, 1979, £14.20. Thought and Object: Essays (...) on Intentionality. Edited by Andrew Woodfield. Pp.xvi, 316, Oxford, Clarendon Pressl Oxford University Press, 1982, £16.00. Philosophical Ethics: An Introduction to Moral Philosophy. By Tom L. Beauchamp. Pp.xv, 396, New York & London, McGraw‐Hill, 1982, £14.25. The Limits of Obligation. By James S. Fishkin. Pp.viii, 184, New Haven and London, Yale University Press, 1982, £12.95. Religion and the One: Philosophies East and West. By Frederick Copleston. Pp.281, London, Search Press, 1982, £10.50. Religious Experience and Christian Faith. By F.W. Dillistone. Pp.viii, 120. London, SCM Press, 1982, £4.95. Exploring Inner Space: Scientists and Religious Experience. By David Hay. Pp.256, Harmondsworth, Penguin Books, 1982, £2.95. Judaism and Psychoanalysis. Edited by Mortimer Ostrow. Pp.ix, 305, New York, Ktav, 1982, $20.00. Ecclesial Reflection: An Anatomy of Theological Method. By Edward Farley. Pp.xix, 380, Philadelphia, Fortress Press, 1982, $29.95. The Pastoral Nature of the Ministry. By Frank Wright. Pp.89, London, SCM Press, 1980, £2.50. Power and Authority in the Catholic Church. By Charles Dahm in collaboration with Robert Ghelardi. Pp.xviii, 334, Notre Dame, University of Notre Dame Press, 1981, £12.35. Religion in Sociological Perspective. By Bryan Wilson. Pp.vii. 187, Oxford University Press, 1982, £8.50. Myth, Religion and Society: Structuralist Essays. By M. Detienne, L. Gernet, J.‐P. Vernant and P. Vidal‐Naquet. Pp.xviii, 306, Cambridge University Press, 1981, £20.00 , £6.95 . Seven Theories of Human Society. By Tom Campbell. Pp.244, Oxford, Clarendon Press: Oxford University Press, 1981, £10.00. The Aims of Education Restated. By John White. Pp.xi, 177, London, Routledge & Kegan Paul, 1982, £8.95 , £4.95 . Love and Meaning in Religious Education: An Incarnational Approach to Teaching Christianity. By D.J. O'Leary and T. Sallnow. Pp.147, Oxford University Press, 1982, £3.50. Servant and Son: Jesus in Parable and Gospel. By J. Ramsey Michaels. Pp.xiii, 323, Atlanta, John Knox Press, 1981, £7.80. Parables for Now. By Edmund Flood. Pp.98, London, Darton, Longman and Todd, 1981, £2.50. More Parables for Now. By Edmund Flood. Pp.102, London, Darton, Longman and Todd, 1981, £2.50. Councils and Synods: With other Documents relating to the English Church, Vol.1 , A.D. 871–1204. Edited by D. Whitelock, M. Brett and C.N. Brooke. Pp.1 xxix, xii, 1151, Oxford University Press, 1981, £65.00. The Architectural History of Canterbury Cathedral. By Francis Woodman. Pp.xviii, 282, London, Routledge and Kegan Paul, 1981, £35.00. The Correspondence of Erasmus, Volume VI. Translated by R.A.B. Mynors and D.F.S. Thomson, annotated by Peter G. Bietenholz. Pp.xxii, 448, Toronto, University of Toronto Press, 1982, £56.25. Erasme: Vie de Jean Vitrier et de John Colet. Edited by Andrd Godin. Pp.160, Angers, Editions Moreana, 1982, $7.00. Erasme, lecteur d'Origène. By André Godin. Pp.ix, 724, Geneva, Librairie Droz, 1982, no price given. Thomas More: history and providence. By Alistair Fox. Pp.xi, 271, Oxford, Basil Blackwell, 1982, no price given. Thomas More: Essays on the Icon. Edited by D. Grace and B. Byron. Pp.129, Melbourne, Dove Communications, 1980, no price given. The Cambridge Connection and the Elizabethan Settlement of 1559. By W.S. Hudson. Pp.x, 158, Durham , Duke University Press, 1980, $14.75. Faith by Statute: Parliament and the Settlement of Religion, 1559. By Norman L. Jones. Pp.viii, 245 , London, Royal Historical Society, 1982, £17.52. Richard Hooker and the Politics of a Christian England. By Robert K. Faulkner. Pp.x, 190, Berkeley, University of California Press, 1981, £15.75. Icon and Conquest. By Bernadette Bucher. Pp.xvii, 220, Chicago, The University of Chicago Press, 1981, £9.95. The Wooden Churches of Eastern Europe: An Introductory Survey. By David Buxton. Pp.viii, 405, Cambridge University Press, 1982, £42.50. American Catholics: A History of the Roman Catholic Community in the United States. By James Hennessey. Pp.xii, 397, New York, Oxford University Press, 1981, £13.50. Peter Maurin: Prophet in the Twentieth Century. By Marc H. Ellis. Pp.191, Ramsey, New Jersey and Leominster, England, Paulist Press/Fowler Wright Books, 1981, £7.45. The Newman Movement: Roman Catholics in American Higher Education, 1883–1971. By John Whitney Evans. Pp.xvi, 248, Notre Dame, University of Notre Dame Press, 1980, $14.95. Priests and People in Pre‐Famine Ireland, 1780–1845. By S.J. Connolly. Pp.338, Dublin, Gill & Macmillan, 1982, £17.00. The Nonconformist Conscience: Chapel and Politics, 1870–1914. By D.W. Bebbington. Pp.x, 193, London, George Allen and Unwin, 1982, £10.00. Heinrich Pesch: sein Leben und seine Lehre. By Franz H. Mueller. Pp.220, Cologne, J.P. Bachem, 1980, no price given. Beyond Survival: Reflections on the Future of Judaism. By Dow Marmur. Pp.xix, 218, London, Darton, Longman and Todd, 1982, £7.95. (shrink)

This volume offers a collection of in-depth explorations of pragmatism as a framework for discussions in philosophy of science and metaphysics. Each chapter involves explicit reflection on what it means to be pragmatist, and how to use pragmatism as a guiding framework in addressing topics such as realism, unification, fundamentality, truth, laws, reduction, and more. -/- .

Rapid handwriting, popularly known as shorthand, involves writing symbols and abbreviations in lieu of common words or phrases. This method increases the speed of transcription and is primarily used to record oral dictation. Someone skilled in shorthand will be able to write as fast as the dictation occurs, and these patterns are later transliterated into actual, natural language words. A new kind of rapid handwriting scheme is proposed, called the Pattern-Based Shorthand. A word on a keyboard involves pressing a unique (...) sequence of keys in a particular order. This sequence forms a pattern that defines the word. Such a pattern forms the shorthand for that word. Speech recognition involves identifying, by a machine, the words spoken by a speaker. These spoken words form speech input signals to a computer that is equipped to correctly recognize the words and do further action, such as convert it to text. From this text input, unique shorthand patterns are generated by the system. The system employs machine learning to improve its performance with experience, by creating a dictionary of mappings from word to patterns in such a way that the access to existing patterns is faster with progression. This forms a new knowledge representation schema that reduces the redundancy in the storage of words and the length of information content. In conclusion, the speech is converted into textual form and then reconstructed into Pattern-Based Shorthand. (shrink)

Suzanne Langer's earlier works on the philosophy of art, particularly her Feeling and Form, are the points of departure for this general study of the phenomena of life and mind which she clearly intends to be her magnum opus. This is the first of two volumes, the second volume as yet unpublished. Her main thesis is that the "departure [of man] from the normal pattern of animal mentality is a vast and special evolution of feeling in the hominoid stock". She (...) opposes all attempts to bifurcate nature into matter and mind, and in this regard aligns herself with the main currents of contemporary thought. But the centrality she gives to the notion of feeling is uniquely her own, separating her views from those of most other contemporary thinkers and providing the most controversial part of her book. In different places throughout the work, the term "feeling" includes within its scope "sensation," "inward tension," "pain," "emotion," "intent," and a number of other phenomena. Critics of the work will no doubt argue that the theory cannot overcome the vagueness engendered by giving this central concept such a wide scope. But before making a final judgment on this point they will have to pay special attention to the second and third parts of this book where her concept of feeling slowly takes shape through reflection on the arts and on the nature of living things. In a second volume she promises to move beyond living things in general to the distinctive features of human consciousness. A second respect in which this work differs from much other writing in the philosophy of mind is the wealth of references and examples from the biological and psychological sciences which display the encyclopedic interests and openness which have always characterized Suzanne Langer's writings.--R. H. K. (shrink)

A comprehensive introduction to modal logic is long overdue and this one has many virtues. It is clearly written and should be accessible to any student who has at least one semester of basic logic and is willing to read carefully and think abstractly. The first part, on modal propositional logic, begins with a summary account of classical propositional logic, the axiomatization of Principia Mathematica being the basis for the development of modal logics throughout the book. The transition to modal (...) logic is nicely motivated by a clear presentation of intuitive notions of modality and the requirements to be included in a modal logic. Thereafter three standard systems of modal propositional logic are developed axiomatically, Feys' system T and Lewis' systems S4 and S5. The semantics for these systems is then developed in the manner of Kripke with some terminological modifications. The explanation of accessibility relations between possible worlds is made especially clear through a helpful analogy with certain sorts of games. Decision procedures and completeness proofs are then developed. A similar pattern of exposition is given to modal predicate logic in Part II, the difference being that Henkin-type methods are used in the completeness proofs. Because of the many philosophical problems raised by modal predicate logic, Part II contains more philosophical discussion than Part I. A discussion of identity and descriptions in modal predicate logic is also included. The third and final part is a survey of modal systems beginning with the Lewis' systems S1-S5 and going on to systems weaker and stronger than the Lewis' systems and others which are independent of them. Systems with alternative primitives and axiomatic bases are also discussed. A final chapter discusses the relation of Boolean algebras to modal logics and brief appendices deal with natural deduction systems of modal logic, systems of entailment, alternative notations and the semantics of Kripke and Hintikka among other topics. There are exercises at the end of each chapter. This summary suggests the merits of this introduction, its clear exposition and the enormous amount of material it brings together and summarizes.--R. H. K. (shrink)

This book is far more than an exposition of Frege's logical system and semantic concepts, although it is that. The author puts forward the challenging thesis that in trying to cope with Russell's paradox Frege deserted principles of his system which he had relied on throughout. Sternfeld attempts to show, by offering his own interpretation of Frege's logical theory, that if Frege had relied consistently on his previously formulated logical principles, Russell's paradox would have given him no trouble. Further, he (...) uses these arguments as a basis for defending the general thesis that paradoxes and other difficulties with various logical systems can only be discussed relative to the philosophical principles underlying the logical system and adopted independently of it. While these are the most challenging of the book's theses they are not its only topics. The author seems to have read everything by and about Frege and is in control of his material. There will undoubtedly be disagreements over his interpretation of Frege because Frege did not write to make expositors happy. But all students of Frege, as well as students of the philosophy of logic and philosophy of mathematics, will find this book rewarding.--R. H. K. (shrink)

Leibniz' General Investigations, a group of memoranda on logical and methodological matters, remained unpublished until Couturat published the original Latin manuscript in 1903. Only after 1960 was a German translation made by F. Schmidt and an English translation by G. H. R. Parkinson. The present translation provides extensive reference notes to Leibniz' other manuscripts, and a commentary and notes to the text. In these respects it has some advantages over previous translations. The translation is clear although the work itself is (...) sometimes difficult to follow and the notes are most welcome. An introduction discusses the place of the General Investigations within the context of Leibniz' thought. With the interest in Leibniz' logical writings very strong at present, this new translation and commentary is most welcome.--R. H. K. (shrink)

Three short essays on the position of the philosopher and philosophy in modern society. Maritain illuminates the situation of the philosopher in a milieu of conflicting systems. The final essay, which deals with the relation of science and religion, shows evidence of a growing appreciation by Maritain of the aims of modern science.--R. H. K.

Foundations research in physics, according to Bunge, has lagged behind its sister discipline, the foundations of mathematics. His book is an attempt to partially remedy this situation by analyzing the form and content of some basic ideas in physics and presenting some of the fundamental theories of physics in an axiomatic fashion. The heart of the book consists of axiomatizations of Classical Mechanics, Classical Field Theories, and Quantum Mechanics. Bunge does not claim to be working without predecessors. While the idea (...) of a separate discipline in the foundations of physics is rather new, the existence of material that clearly belongs to foundations research is not. This is attested to by the substantial bibliography at the end of the book. But he is ideally suited to the task of bringing this difficult material together and welding it in his own fashion into a coherent whole. His grasp of physical theory is wide-ranging and he writes with clarity and wit. In the first chapter he states his views on a number of issues in the philosophy of science: explanation, prediction, operationalism, laws, and other topics. The arguments are usually summarized very briefly, or reference is made to other books. Thus those who disagree with his philosophical presuppositions will not be convinced; but friends or foes will miss a great deal of informative material if they do not push on to the axiomatizations which follow and which are the main concern of the book. This book will undoubtedly be a source-book for future foundations research in the physical sciences.--R. H. K. (shrink)

Papers collected in this volume were originally presented at a symposium held at the University of Pennsylvania in December, 1968 and revised in the light of discussion at the symposium for publication. The contributors hold different views about the role played by induction in theories of knowledge and rational belief but many of the papers are conciliatory, reflecting no doubt a good deal of helpful communication at the symposium. For example, Frederic Schick's clearly written and informative lead article considers subjectivist, (...) empiricist, and pragmatist theories of rational belief, arguing that they are compatible theories relevant to different types of issues. Marshall Swain follows with an article which presents a general framework within which rules of rational acceptance can be constructed. An exchange between Isaac Levi and Richard Jeffrey shows that advocates of theories of acceptance and theories of partial belief may be defending complementary and not mutually exclusive theories. In the remaining three essays Henry Kyburg Jr., Gilbert Harman, and Keith Lehrer defend their own distinctive views about the nature of inductive inference and rational belief. Kyburg traces difficulties in some theories to the acceptance of the principle of conjunction which he rejects. Harman and Lehrer both see the relation of inductive inference to explanation as crucial to understanding the former and they develop theories along different lines which make use of this relation. A long and useful bibliography was prepared for the symposium by Ralph L. Slaght and revised for publication in the volume.--R. H. K. (shrink)

Those looking for extensive accounts of Islamic theological and philosophical systems will not find them in this survey. It presents rather a historical sketch of the political and social forces operating in the Islamic world, from the time of Mohammed to the present, which gave rise to the basic trends in theology and philosophy. The complexity of these forces will impress the Western reader, and those wanting a background for more detailed study of Islamic philosophers and theologians will find the (...) book useful. The first in a series of volumes on Islamic culture directed to the English-speaking student.--R. H. K. (shrink)

This is a collection of essays written by Hintikka over a period of eight or nine years on logics of existence and on the semantics of modal logics, areas in which he has made pioneer studies. The introductory essay defends formal methods in philosophical analysis. Two essays follow on logics of existence, one of them relating such logics to discussions of the ontological argument. Of the four essays on the semantics of modal logics, the first two "Modality and Quantification" and (...) "The Modes of Modality" discuss the possibilities for philosophical work with the semantics of modal logics generally and the second two "Semantics for Propositional Attitudes" and "Existential Presuppositions and Uniqueness Presuppositions" discuss philosophical applications and try to deal with some of Quine's objections to modal logics. Two final essays apply Hintikka's methods to problems in the philosophy of perception and metaethics. In a paper "On the Logic of Perception" he discusses the nature of immediate perception and sense-data theories and in a paper "Deontic Logic and its Philosophical Morals" he discusses the distinction between prima facie and absolute obligation and John Searle's attempted derivation of "ought" from "is." All essays but this last one have been previously published, but not all in places readily available to English-speaking readers.--R. H. K. (shrink)

This work gives a fresh approach to the discussion of psychological phenomena in philosophical terms. Beginning with a discussion of the emotions and feelings, it works back to a theory of willing and judging. The method is analytic, and the influence of Wittgenstein and Ryle is everywhere in evidence, though in different ways: the author usually improves on what Ryle, but simply approves of what Wittgenstein, says. In the final two chapters, the theory of judgment put forward by Geach in (...) Mental Acts is modified and extended to apply to acts of will, in the light of what has been said in the earlier chapters about emotions, feelings and desires.--R. H. K. (shrink)

Reichenbach wrote this book just after taking the first course Einstein ever taught on the theory of relativity. His important and influential work The Philosophy of Space and Time was written several years later and relied in part on the axiomatization of the special and general theories of relativity already worked out in this book. For special relativity Reichenbach divides his axioms into two sets, the light axioms which relate light signals to the topology and metric of time and space, (...) and the matter axioms which do the same for rigid rods and clocks. Thus the axioms focus on the conventions uniting theory and observation and give more insight into the physical foundations of the theory than do most axiomatizations. Reichenbach's approach has been criticized by Weyl and others, but at least some of the criticism seems to rest on a misunderstanding of what Reichenbach was attempting to do. Now that this early work has been translated into English, there is hope that it will be more widely read. There is no doubt that students of the theory or of recent philosophical discussion of space and time will profit from a careful reading of this book.--R. H. K. (shrink)

The author offers some interesting suggestions for the rewriting of the history of logic which modern developments in symbolic logic demand. He divides the history into two parts, the first dealing with what is called the Aristotelian core of logic and the improvements made on that core within a basically classical tradition, and the second, with the tradition of improvements inspired by Leibniz' idea of mathematical logic. The book is brief and much less of a comprehensive history than a prolegomena.--R. (...) H. K. (shrink)

In an introductory sketch of history of scholastic interest in aesthetics, the author notes the reawakening of Thomistic interest in this subject since the last century. He adds, with evidence drawn from nineteenth and twentieth century works, that this interest has been accompanied by methodological confusions and a misunderstanding of the theory of beauty of St. Thomas himself. He seeks to remedy this situation with a scholarly treatment of Aquinas' theory of beauty, divided into two parts; the first a genetic (...) investigation of the development of Thomas's ideas on beauty, the second a systematic account of the mature theory. A notable attempt to develop Aquinas' ideas on this subject from the entire corpus of his writings and not merely from the Summas and one or two other major works.--R. H. K. (shrink)