Research from the fields of criminology and social psychology suggests that the deterrent effect of security countermeasures is not uniform across individuals. In this study, we examine whether certain individual characteristics (i. e., computer self-efficacy) or work arrangement (i. e., virtual status) moderate the influence of security policies, security education, training, and awareness (SETA) program, and computer monitoring on information systems misuse. The results suggest that computer savvy individuals are less deterred by SETA programs and computer monitoring, while these countermeasures (...) are also less influential (from a deterrence perspective) on employees that spend more working days outside the office. Implications for both the research and practice of information security are discussed. (shrink)

My aim in this paper is fairly modest. I obviously do not claim that there has never been or could never be an instance of irrational or fallacious appeals to quotations from canonical sources in the marxist tradition. Instead, I claim that the practice of using quotations from canonical sources is not, as such, irrational. If we understand the epistemological infrastructure of the practice -- the rational underpinnings of it -- we can grasp how these citations appeal to the presumptive (...) authoritativeness of formulations that condense or concisely convey the core of insights that emerged from learning processes that the intellectual tradition of marxism has already traversed. The rational underpinnings of the practice include, first, the neo-Hegelian idea that we can justify a view we now hold by rationally reconstructing the insight-motivated learning process from which it emerged, and second, the convention that these rational reconstructions do not have to be elaborated in each insistence, but can be invoked in a short-form way, such as by citing the name of a decision or a concise statement of it (like a short quotation), as is common in the epistemologically similar practice of precedential reasoning in common law juridical justification. No claim is true just because of who made it; but a claim might be presumptively authoritative in cases where it was made at the end of a learning process, which has not been overtaken by a change in the circumstances or further learning. (shrink)

In my translation of the Historia Animalium, now thirty-five years old, I pointed out a couple of passages where νθρωπος stood in the text though νος seemed to be the appropriate word. It had not occurred to me for the moment, though it soon after wards did, that ανος was at hand to account for so curious a misreading. The same contraction has other misreadings to account for, as we may read in Cobet; but I do not know that this (...) one has been drawn attention to. (shrink)

My colleague, Professor W. M. Lindsay, invites, or challenges, me to reply to his note on ‘Ciris’ ; I can but take him at his word.Professor Lindsay seeks to identify the two birds Haliaetus and Ciris, and finds the task an easy one; he identifies Ciris with a Tern confidently and categorically. We learn ‘from Gallus' epyllium … that it was a sea-bird with red legs, so rapid in flight that it always evaded the swoop of the sea-eagle. What can (...) this be but a tern?’. (shrink)

The recent speculation which I have in view is that which finds its inspiration in the great development of scientific discovery and scientific thought in our day. It would be impossible to range over the whole field. Moreover, the efforts which have been made to frame a comprehensive scheme of thought on the foundation supplied by science are those which are truly characteristic of our time. In recent years, science has been passing beyond the experimental stage, and also beyond the (...) limits which, in former times, made it departmental. The great conception of Evolution, and the intimate linking up of astronomy with chemistry and physics, and of chemistry and physics with physiology and biology, have quite altered our outlook on the universe. The mind of to-day passes from space-time to the electron, and from the electron to the structure of the cell, and from the cell to the living organism, with hardly a jolt. Not that the problems which mark the passage from stage to stage in this series have been solved, far from it; but that the different tages have so much the appearance of closing up into one continuous process that we seem to be approaching a view which will regard the whole as one unbroken development. No wonder that philosophic minds, among students and dreamers speculating on the mystery of the Universe, begin to think that some account of it, based on assured results of science, is becoming possible. (shrink)

βρυχεδανς : πολυφγος, ο δ μακρς. For μακρς read μργος. ζγγος· τν μελισσν χος, κα τν μοων. L. and S. translate literally, ‘humming of bees, etc.’; but to buzz or hum is not a common property of insects, it is peculiar to a few. For τν μοων I suggest τν μυιν. ζγγος refers especially to the buzz, or ‘ping’, of a mosquito , LL. zanzara; cf. Cassiodorus ‘Ciniphes genus est culicum, fixis aculeis permolestum, quas vulgus consuevit vocare zinzalas’; and in (...) the Appendix, De Wit adds: ‘zinzala; parva musca, id est culex; unde zinzalarium, conopeum ad eas arcendas, Gloss. Ugut. ’—i.e. a mosquito-net. Culex, by the way, is an interesting and a homely word; we lack mosquitoes in Scotland, but we know the angry bite of a ‘horse-fly’ and call it a ‘cleg’. (shrink)

In his last ‘Gleanings from Glossaries’Lindsay quotes, andascribes in part to Donatus, the Servian scholium on Verg. G. IV. 14: meropes rusticae fbarbarost appellant… sunt autem uirides earum pennae, et uocantur apiastrae quia apes comedunt. Lindsay obelizes barbaros, ‘because there is no other record of birds called by this name, except Probus' scholium: Meropes dicuntur aues quas in Italia uocant barbaros, etc.’ After quoting the Berne scholium, ‘Meropes tGalbeolif, ut putat Tranquillus,’ andIsidore's statement, ‘Meropes, eosdem et tgaulosf,’ Lindsay comes to (...) the conclusion that these latter words ‘must, each of them, contain a portion of the truth. And isnot the whole truth that Donatus wrote galbus or galuus?’ He goes on to say: ‘Now Ihope that someone with more courage will say: The barbaros of Servius Danielis and of Probus onGeorg. IV. 14 is a corruption of galbos.’ For my part, I take my courage in both hands and assert that it is nothing of the kind. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Human Dignity, Human Rights, and Religious Pluralism:Buddhist and Christian Perspectives1John D'Arcy MayThe question of how the concept of human rights—so crucially important for the implementation of justice in a rapidly globalizing world—relates to the plurality of cultures and religions has still not been solved. Controversies such as those over land rights in Aboriginal Australia and Asian values in Southeast Asia have shown this repeatedly. In such cases, discussion (...) eventually becomes focused on the universality of human rights, not just the global scope of the idea itself but the universal validity of catalogues of specific rights such as those contained in the United Nations' Universal Declaration of Human Rights (December 10, 1948). There is something arbitrary and unsystematic about such charters, as is shown by the rather different emphases in the African and Islamic documents which were meant to correct the UN's lack of universality.2 But if, in attempting to explore this problem seriously, one appears to tamper with the principle of universality, one can easily be accused of diluting the ethical force of human rights by questioning their applicability to every human being without exception. Nothing could be further from my mind, so before explaining what I wish to do in this paper I shall first set out some presuppositions that I take to be axiomatic:1. Our starting point is the dignity of the human, the unique value of each individual human life as a world constituted by consciousness, an originating source of free acts, which is therefore an end in itself and must never be misused as a means to other people's ends.3 This principle is reflected in formulations such as dignitas humana in the social teaching of the Catholic Church, which goes back to the biblical doctrine of the creation of human beings in the image of God, or in the unique status of the human being in the Buddhist scale of existence, on which neither animals nor gods but only humans are in a position to grasp the reality of their situation and strive for definitive release from the chain of becoming; hence the severity of the prohibition on taking human life as the third of the four cardinal offences (pārājika).42. The concept of "human rights" is one way of acknowledging this unique moral status of human dignity, in that rights accrue to the individual person [End Page 51] simply by virtue of his or her being rational, autonomous, and free. To this extent human rights language belongs within the Western tradition of liberal discourse, which lies at the heart of Western democracies and was profoundly influenced by Christianity. Conceptions of what it is that makes the human uniquely valuable, however, are very differently constructed in different cultural and religious traditions.53. What rights language tries to express in the conceptual framework provided by European culture has universal validity, although it is otherwise expressed in other cultures, for example, in terms of "duty," "obedience," "taboo," and so on. Problematic as it is in the context of postmodern discourse, the sameness-in-difference of the human as the criterion for rights everywhere and without exception is a categorical imperative on which the effectiveness of human rights as an instrument of justice depends.4. Conceptions of universality, however, may themselves be culturally determined and usually arise in contexts of domination: what is taken to be universally valid is often somebody's particular version of the truth of things which by virtue of a claim to universality is then imposed on others as "the" truth. Such conceptions are necessarily generalizations, whereas the moral impulse arises in the face-to-face encounter with the alien, unexpected and unwanted "other," as Levinas has shown.5. Universality is thus not available a priori but remains implicit in the intersubjectivity of human interaction until it is realized through shared practice and the negotiation of meanings; this applies all the more to interactions between religions and across cultures.66. Rights language, though a powerful instrument for the implementation of justice, is thus incomplete unless its Western (and Christian) conceptual presuppositions are complemented by the metaphors, stories, and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Conversion and Religious Identity in Buddhism and ChristianityJohn D'Arcy MayA Benedictine abbey that has been involved in exchanges with Buddhist monks since 1979 was an appropriate setting for serious discussion of double identity and change of identity between Buddhists and Christians. The European Network holds its conferences every two years, and after experiencing the Benedictine hospitality of St.Ottilien once again it was decided that every second conference should (...) be held here in the future, with the intervening ones in different centers throughout Europe. Br.Josef Götz OSB introduced the conference by telling the story of the intermonastic encounters with monks of the Soto, Rinzai, and Shingon traditions over the last twenty-five years at St. Ottilien. Participants in these agreed that they had never learned so much about their own traditions as when they were engaged in dialogue at a spiritual and experiential level with their monastic "others." One Zen monk told the Benedictines, "Working with your carpenter, I understand Christianity," and another asked for baptism in order to participate more fully in the liturgy.The situation in the Buddhist countries of Asia, however, is not necessarily so harmonious, as reports by Fr. Thomas Timpte OSB from Korea and Dr. Elizabeth Harris from Sri Lanka made clear. Just to hear about the religious situation in South Korea, the "great unknown" of East Asian Buddhism, was worthwhile. Though four traditions—Shamanism, Buddhism with elements of Daoism, Confucianism, and Christianity—coexist largely peacefully, the advent of Christianity caused tensions arising from both persecutions and conversions. Though many Koreans would find no contradiction in being both Confucianist (at least in a cultural sense) and Christian, Buddhism itself is coming to be seen as a cultural phenomenon, and those earnestly seeking peace of heart turn to Christianity. Almost half the members of [End Page 189] parliament are either Catholic or Protestant, though there is little evidence of Christian ethics in political practice. Nevertheless, Buddhism is now the fastest-growing religion, as Catholics in particular find themselves attracted to the temple environment, which is experienced as "a kind of homecoming." "Christian in the head, Shamanist in the belly, Buddhist in the heart," though a simplification, sums up the situation.In Sri Lanka, on the other hand, things are considerably more fraught, and with the passage of anticonversion legislation the conference theme of conversion and identity is a charged topic. Elizabeth Harris illustrated the lengths to which certain Christians are prepared to go to win converts, such as working the camps of tsunami survivors. Though British evangelical missionaries had originally been afforded remarkable hospitality by the Buddhists—even being invited to preach in temples —their insistence that if Christianity is right, Buddhism must be wrong polarized relations, and the great public debate of 1815 still sets a precedent. Thus even for contemporary Christian inheritors of the fusion of the European Enlightenment with evangelical Christianity, both the conviction of sin and rational argument assure the superiority of Christianity. In the ethnic conflict presently raging, the religions are "not innocent," with Tamils and Christians being conflated into the "other" against which Sinhalese antipathy is directed. This is all the more tragic in that most Sri Lankan Buddhists accept the traditional ethic of tolerance.Jørgen Skov Sørensen and Kajsa Ahlstrand illuminated the religious situation in Scandinavia from different perspectives. Sørensen reflected on the "soft boundaries" that actually exist in many pluralistic societies, something that puzzled both civil servants and missionaries even in colonial India. There is a danger that contemporary Christians will try to impose the same unambiguous boundaries on postmodern Europe as they did in their former colonies. Ahlstrand's report on an empirical study done in Sweden showed how unrealistic this is. Dual identity as both Buddhist and Christian was more common than complete identification with either, and 42 percent of those who identified completely with Christianity said they did not believe in God!The centerpiece of the conference was a vigorous debate between Paul Williams, a prominent British Buddhist and professor of Indian and Tibetan philosophy who announced his conversion to Catholicism in a provocative book, The Unexpected Way, and two protagonists who disagreed with his reasoning from... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Eighth Conference of the European Network of Buddhist-Christian StudiesSt. Ottilien, Germany, 11–15 June 2009John D’Arcy MayWith a higher proportion of Buddhist participants from Europe, Asia, and the United States than ever before, the European Network of Buddhist-Christian Studies at its 2009 conference in the Benedictine Archabbey of St. Ottilien near Munich addressed the question of authority, both spiritual and temporal, in the two traditions. There seems to have (...) been little comparative study of this topic, and there were many surprises as the speakers were confronted with aspects they had not been aware of in their own traditions and in those of others.The conference began with intercultural music that drew on Christian and Buddhist themes. After this, Brother Josef Götz spoke about the Benedictine Archabbey of St. Ottilien, stressing its longstanding and enriching participation in intermonastic dialogue. Elizabeth Harris, the incoming president of the network, then introduced the theme. She pointed to contemporary literature in English that represented the crisis in authority in the West and stressed that this was compounded by the awareness that some of those with power to enforce authority in the world did not possess legitimacy. She then raised a series of questions connected with the different forms of authority to be discussed at the conference—from the balance between external and internal authority to the struggle with institutional authority for equality between men and women. She hoped for three outcomes from the conference: that participants would be able to explore what their own tradition said about authority; that they would give wisdom to each other on the theme, Buddhist to Christian and Christian to Buddhist; and that all would reflect on how they represented themselves to the wider society, both to those searching for religious authority and those rejecting all authority.Following up this theme of a contemporary crisis of authority, Rita Gross said that Buddhists, in the spirit of the teaching on impermanence (P. anicca), need to take seriously the historicity of their different traditions in order to develop a nonsectarian history of Buddhism that acknowledges the authenticity of the foundational Buddhism [End Page 189] of the first four hundred years. The Kālāmasutta (AN.I.188 –193), one of the discourses in the Pāli canon, which was cited again and again in the course of the discussion, urges the Buddhist to assess the trustworthiness of teachers and their teaching, but criteria such as “what the wise would accept” or whether a text is accepted by the saṅgha (community) raise the problem of determining what constitutes wisdom and the authenticity of a text, as noted by Shenpen Hookham and Zhiru Shi. Rita Gross remarked on the irony that many Western Buddhists, despite their rationalistic education, abandon critical discernment and prefer myths to history. This is regrettable, as Western Buddhists have their own contributions to make to the further development of Buddhism.Kajsa Ahlstrand, referring to the World Values Survey, pointed to changing attitudes toward obedience, disobedience, and rebellion. Disobedience is now seen as praiseworthy, whereas obedience could be harmful to one’s mental health. Obedience in this “new key” emphasizes rights over duties. One can thus identify varieties of Christianity that are “hard” or “soft,” “strong” or “mild,” in various combinations, which she illustrated using different cheeses (thereby causing some puzzlement among the Asian participants!). We were left with the question whether there is an unchanging essence of eternal truth in either tradition, which is beyond historical change and sociological conditioning, and the realization that both obedience and disobedience can go terribly wrong. As Rita Gross concluded, it is our attachment that is the problem, not the things we are attached to.Spiritual authority is central to both Buddhism and Christianity, but it can take very different forms. Shenpen Hookham maintained that for Buddhists spiritual authority resides in enlightened people, whether monastic or lay, and is the result of realization rather than learning. The visible monastic saṅgha merely “represents” the ariyasaṅgha (noble community) of the truly enlightened (though this was later contested). The authority to teach derives directly from the teacher’s spiritual attainments or his or her status as the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Conversion and Religious Identity in Buddhism and ChristianityJohn D'Arcy MayA Benedictine abbey that has been involved in exchanges with Buddhist monks since 1979 was an appropriate setting for serious discussion of double identity and change of identity between Buddhists and Christians. The European Network holds its conferences every two years, and after experiencing the Benedictine hospitality of St.Ottilien once again it was decided that every second conference should (...) be held here in the future, with the intervening ones in different centers throughout Europe. Br.Josef Götz OSB introduced the conference by telling the story of the intermonastic encounters with monks of the Soto, Rinzai, and Shingon traditions over the last twenty-five years at St. Ottilien. Participants in these agreed that they had never learned so much about their own traditions as when they were engaged in dialogue at a spiritual and experiential level with their monastic "others." One Zen monk told the Benedictines, "Working with your carpenter, I understand Christianity," and another asked for baptism in order to participate more fully in the liturgy.The situation in the Buddhist countries of Asia, however, is not necessarily so harmonious, as reports by Fr. Thomas Timpte OSB from Korea and Dr. Elizabeth Harris from Sri Lanka made clear. Just to hear about the religious situation in South Korea, the "great unknown" of East Asian Buddhism, was worthwhile. Though four traditions—Shamanism, Buddhism with elements of Daoism, Confucianism, and Christianity—coexist largely peacefully, the advent of Christianity caused tensions arising from both persecutions and conversions. Though many Koreans would find no contradiction in being both Confucianist (at least in a cultural sense) and Christian, Buddhism itself is coming to be seen as a cultural phenomenon, and those earnestly seeking peace of heart turn to Christianity. Almost half the members of [End Page 189] parliament are either Catholic or Protestant, though there is little evidence of Christian ethics in political practice. Nevertheless, Buddhism is now the fastest-growing religion, as Catholics in particular find themselves attracted to the temple environment, which is experienced as "a kind of homecoming." "Christian in the head, Shamanist in the belly, Buddhist in the heart," though a simplification, sums up the situation.In Sri Lanka, on the other hand, things are considerably more fraught, and with the passage of anticonversion legislation the conference theme of conversion and identity is a charged topic. Elizabeth Harris illustrated the lengths to which certain Christians are prepared to go to win converts, such as working the camps of tsunami survivors. Though British evangelical missionaries had originally been afforded remarkable hospitality by the Buddhists—even being invited to preach in temples —their insistence that if Christianity is right, Buddhism must be wrong polarized relations, and the great public debate of 1815 still sets a precedent. Thus even for contemporary Christian inheritors of the fusion of the European Enlightenment with evangelical Christianity, both the conviction of sin and rational argument assure the superiority of Christianity. In the ethnic conflict presently raging, the religions are "not innocent," with Tamils and Christians being conflated into the "other" against which Sinhalese antipathy is directed. This is all the more tragic in that most Sri Lankan Buddhists accept the traditional ethic of tolerance.Jørgen Skov Sørensen and Kajsa Ahlstrand illuminated the religious situation in Scandinavia from different perspectives. Sørensen reflected on the "soft boundaries" that actually exist in many pluralistic societies, something that puzzled both civil servants and missionaries even in colonial India. There is a danger that contemporary Christians will try to impose the same unambiguous boundaries on postmodern Europe as they did in their former colonies. Ahlstrand's report on an empirical study done in Sweden showed how unrealistic this is. Dual identity as both Buddhist and Christian was more common than complete identification with either, and 42 percent of those who identified completely with Christianity said they did not believe in God!The centerpiece of the conference was a vigorous debate between Paul Williams, a prominent British Buddhist and professor of Indian and Tibetan philosophy who announced his conversion to Catholicism in a provocative book, The Unexpected Way, and two protagonists who disagreed with his reasoning from... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 257-259 [Access article in PDF] Jesus through Buddhist Eyes: 3rd Conference of European Network of Buddhist-Christian Studies, Archabbey St. Ottilien, Germany, February 26-March 1, 1999 John D'Arcy MayIrish School of Ecumenics, DublinThis ambitious conference, attended by well over 100 participants including a number of practitioners of Buddhist meditation from southern Germany and Austria, has put the European Network of Buddhist-Christian Studies firmly on its (...) feet. Intended mainly for academics working in the field and held entirely in English, the conference, on "Buddhist Perceptions of Jesus," traced various paths from the polemics which characterized relations between Buddhists and Christians well into the century now ending to the remarkable progress made by Buddhist-Christian dialogue in recent decades. The Archabbey of St. Ottilien has itself been the scene of intermonastic exchanges between the Benedictine monks and their Japanese Zen counterparts.The architecture of the conference brought out clearly the distance that has been traveled. Iso Kern (Berne) examined the missionary methodology of the Jesuits in sixteenth- and seventeenth-century China. He showed how they preferred to rely on arguments from reason rather than affront the Chinese with the full implications of Christian revelation, treading a thin line between absorption into harmony with Chinese religion as "a special type of Buddhism" and controversy about the uniqueness of Jesus and his redemptive death on the cross. The Christian idea of a Creator who redeems a sinful world by the substitutionary sacrifice of his own Son was so repugnant to Confucian sensibility that the Jesuits chose a different route, though Professor Kern defended them against Pascal's accusation that they 'hid' the scandal of the cross. Heinz Murmel (Leipzig, in a paper read in his absence) sketched the sterile polemics which characterized early Buddhist-Christian encounters in Ceylon/Sri Lanka, while Frank Usarski (São Paulo) analyzed the equally bitter exchanges between early German converts to Buddhism and their Christian opponents. We were to find not only that these controversies are still remembered in Southeast Asia, but that the obstacles to understanding encountered by the Jesuits in China and Japan still cause problems in Buddhist-Christian relations today. [End Page 257]Of fundamental importance to the development of the conference was a difficult paper by Shizuteru Ueda (Kyoto) on "Jesus in Contemporary Japanese Zen." Starting with his teacher Nishitani's presentation on "Nietzsche and Eckhart" to Heidegger's seminar in 1938, Professor Ueda set out to show how both European nihilism and Christian absolutism can be overcome by Nishitani's understanding of s´unyata: "The last ground of 'I am‚' is without ground and groundless." S´unyata is itself subject to s´unyata: nihilism can only be surmounted through nihilism itself. This dynamic relationship between Into-Nothingness and Out-of-Nothingness is Zen's point of access to Paul's characterization of Christian life-out-of death: "I live no more, Christ lives in me" (Gal. 2:20). Confronted by the question "Who said this?" as Nishitani confronted his Christian friend Muto, the Christian is challenged to ask whether he or she can actually say it, thereby bearing true witness. Ueda's problem is not with this witness, but with the Christian claim that Jesus is unique, for God is not only infinite Person but infinite Openness (basho).Some of these themes were echoed by two speakers who based themselves on experience rather than philosophy: Karl Schmied, a lay associate of Thich Nhat Hanh, and Than Santikharo Bhikkhu, an American monk at Suan Mokkh and Buddhadasa's translator in the last eight years of his life. Without repudiating his Catholic roots, Schmied said that he had simply found more joy in Buddhism. If Jesus is Son of Man and Son of God non-dualistically, could not the relationship between Buddhism and Christianity be one of non-duality, despite obvious differences (rebirth/ historical uniqueness; no-self/person; emptiness/being). Cannot Jesus be seen as a universal Bodhisattva whose 'center,' is everywhere rather than as God's 'only' son?Santikharo Bhikkhu, who still visits... (shrink)

D’Arcy Thompson’s drawings showing coordinated differences between the shape of an individual of one species and the shape of an individual of another have been reproduced and discussed countless times. However, while they have been widely regarded as inspirational, their interpretation in causal terms has proved difficult, and there is as yet no consensus on this matter. Here, I approach these Thompsonian transformations from a particular angle, namely their dimensional insufficiency. I argue that this problem must be solved before (...) the issue of causality can be considered. This approach leads to the conclusion that Thompsonian transformations—or “morphological transformations”—have not taken place in evolution, and logically can never do so, because they involve the direct conversion of the adult form of one species into that of another. In contrast, “developmental transformations” do occur in the short term, within the lifetime of a single individual. And “evolutionary transformations” occur in the long term, in a context that can be described, following Scott Gilbert, as five-dimensional. I argue that these two kinds of transformation—developmental and evolutionary—have different causal agencies. I consider the possible nature of these agencies and, related to that, the way in which Thompson’s work connects with Darwinian evolutionary theory. (shrink)

The idea of agent causation—that a system such as a living organism can be a cause of things in the world—is often seen as mysterious and deemed to be at odds with the physicalist thesis that is now commonly embraced in science and philosophy. Instead, the causal power of organisms is attributed to mechanistic components within the system or derived from the causal activity at the lowest level of physical description. In either case, the ‘agent’ itself (i.e., the system as (...) a whole) is left out of the picture entirely, and agent causation is explained away. We argue that this is not the right way to think about causation in biology or in systems more generally. We present a framework of eight criteria that we argue, collectively, describe a system that overcomes the challenges concerning agent causality in an entirely naturalistic and non-mysterious way. They are: (1) thermodynamic autonomy, (2) persistence, (3) endogenous activity, (4) holistic integration, (5) low-level indeterminacy, (6) multiple realisability, (7) historicity, (8) agent-level normativity. Each criterion is taken to be dimensional rather than categorical, and thus we conclude with a short discussion on how researchers working on quantifying agency may use this multidimensional framework to situate and guide their research. (shrink)

In my article, “Why Psychology Hasn’t Kept Its Promises” , I argued that psychology hasn’t become the science its practitioners had hoped because psychologists continue to focus on mentalistic constructs and they adhere to a methodology that emphasizes statistical inference over experimental analysis. I concluded that in order to better keep their promise of a psychological science, psychologists should return to studying the relationship between observed behavior and its context with the type of experimental analysis that characterizes the other experimental (...) sciences. In his reply, Lana suggests that there may be aspects of human social and verbal behavior that are so complex that we may not be able to carry out a solid experimental analysis, thus limiting what we can discover about our own nature. Lana concludes that the methodologies needed to understand these more complex social relationships are hermeneutic and historical rather than experimental in nature. I concur with Lana both that an experimental analysis of much of human behavior may not be possible and that psychologists must, therefore, rely on complementary descriptive, interpretive, and historical analyses. I argue, however, that the interpretive language and the historical hindsight must be based on a foundation of basic principles derived from the systematic experimental analysis of behavior. (shrink)

RÉSUMÉ: L'herméneutique de Paul Ricœur est centrée sur le problème de l'interprétation de soi par le moyen de la référence sémantique du monde du texte. Bien que Ricœur poursuive un examen fort important du rapport entre le discours narratif et le processus de formation de l'identité, la façon dont il prolonge cette dynamique poury inclure la question du soi est problématique. La distinction qu'il tente de tracer entre deux types d'identités, liés l'un à «ce qu'est» une personne et l'autre à (...) «qui» elle est enchevêtre inévitablement sa compréhension de la pragmatique du soi dans la sémantique de l'identité. (shrink)

Richard Rorty’s “Deconstruction and Circumvention” is a sobering reminder of how far we have to go before anything like a real dialogue between deconstruction and philosophy can take place in this country. Our literary critics ignore too much of what is specifically philosophical in philosophical texts; and our philosophers equally blind when they read literary language. Perhaps it is laughably undeconstructed to make the distinctions I had just made. But perpahs, too, it is not so easy to get beyond certain (...) oppositions as is beginning to be widely taken for granted. It is surprising to see Rorty encouraging such complacency, for Rorty himself generally thinks hard and to good purpose. He is a figure of unique distinction on our intellectual landscape, a bridge, perhaps, our only one, between deconstruction and the American philosophical establishment. But for that very reason it is sobering to see how this philosopher reads Jacques Derrida: very much as a philosopher reads. The overall result is ambiguous , but is it not finally to “encapsulate and circumvent” Derrida, leaving the native speech community immune to his critique? Let us see. Henry Staten is associate professor of English and adjunct professor of philosophy at the University of Utah. He is the author of Wittgenstein and Derrida and is currently working on a study of mourning and idealization in Western literature from Homer to D. H. Lawrence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Notes and Discussions NOTE SUR G. SEBBA,"A 'NEw' DESCARTESEDITION?"* Puisque le titre du tr~s int~ressant article: "A 'New' Descartes Edition?" contient un point d'interrogation, donnons imm~diatement la r6ponse: non, il ne s'agit pas d'une 6dition vraiment "nouvelle." Le professeur Gregor Sebba a tr~s exactement expos6 les raisons qui justifieraient une "nouvelle ~dition": le projet de la Librairie Vrin pretend simplement ~tre une solution empirique et provisoire. Des professeurs et (...) des chercheurs ont actuellement besoin de l'6dition Adam et Tannery pour pr6parer des cours ou des theses ou des articles: on va leur procurer les onze 1 volumes sous un format plus commode, certains ~tant divis~s en deux tomes; avec le concours de Centre National de la Recherche Scientifique, nous esp6rons que le prix de vente de chaque tome ne sera pas trop 61ev6; enfin, si minutieuse que soit la r6vision, rien n'empdchera une publication rapide. IIne peut &re question de commentaires. Mais, par des cahiers suppl6mentaires ajout6s ~t chaque volume et particuli~rement importants pour les tomes de la Correspondance, le lecteur saura tout ce que l'6rudition contemporaine ajoute, depuis 1913, ~ notre connaissance des textes cartesiens. Bien entendu, on reprendra ce que L6on Roth a apport6 sur la correspondance de Descartes avec Huygens. M. Bernard Rochot fera entrer darts les appendices tousles 616merits actuellement connus de la future 6dition critique que souhaite M. Gregor Sebba. Quant,h cette 6dition critique, elle est une oeuvre de longue haleine. I1 conviendrait, en particulier, de reviser les notices qui pr6sentent chaque lettre, d'op6rer un s6rieux contr61e des dates propos6es, de reprendre l'6dition des textes du t. X comme le demande M. Gregor Sebba. Tousles historiens de Descartes souhaitent qu'un nouvel Adam et un nouveau Tannery se chargent d'un travail aussi utile. Mais ceux que la Librairie Vrin a consuh~s ont pens6 que, en attendant, une r6-6dition de l'"Adam et Tannery," mis "hjour, si l'on peut dire, ~3tait devenue indispensable. HENRI GOUHIER Paris, France 9 Journal o[ the tlistory o[ Philosophy, Vol. I, No. 2 (1963), pp. 231-236. xII n'est pas question de r6-6diter let. XII, c'est.h-dire la Fie de Descartes par Ch. Adam. [71]... (shrink)

"Matter" may be defined, according to the Oxford English Dictionary, as "The substance, or the substances collectively, out of which a physical object is made or of which it consists". And while the O.E.D. is not the ultimate authority on words, nor is it, I believe, far wrong in this particular case. The definition is, as I shall argue in this paper, in substantial harmony with a tradition of some antiquity, according to which material objects do not constitute a somehow (...) 'fundamental category' for ontology; and it is in conflict with a more contemporary view which maintains precisely that they do. (shrink)

Nous traduisons, pour la première fois en langue française, l’essai célèbre de Clarence Irving Lewis (1883-1964), « A pragmatic conception of the a priori » (1923). Cette traduction est précédée d’une introduction revenant sur les deux moments argumentatifs clés de la refonte par Lewis des notions d’a priori et de catégorie : (1) la critique des conceptions traditionnelles de l’a priori et de la manière dont elles comprennent les deux éléments constitutifs du concept d’a priori, à savoir la nécessité et (...) l’indépendance à l’égard de l’expérience ; (2) l’alternative que C. I. Lewis élabore en lieu et place de ces conceptions et qui peut être entendue comme une conception tout à la fois pratique et pragmatique de l’a priori et des catégories. C’est la pièce angulaire du pragmatisme conceptuel élaboré dans le maître ouvrage de C. I. Lewis, Mind and the World Order (1929) qui se trouve ainsi élucidée. (shrink)

As a young boy, Jacques Henri Lartigue set about passionately recording his life in photographs, first documenting his domestic circle and later capturing the auto races, air shows, and fashionable watering holes of the Belle époque. His images have so bewitched modern viewers that even scholars have failed to see them clearly. In Jacques Henri Lartigue: The Invention of an Artist, Kevin Moore puts to rest the long-held myth of Lartigue as a naïve boy genius whose creations were based on (...) instinct alone. Moore begins by exploring the milieu in which Lartigue became a photographer, examining his father's crucial role in teaching him the latest techniques as well as the larger context of the turn-of-the-century craze for amateur photography. Two events brought Lartigue before the public eye in America and created the Lartigue myth: In the summer of 1963, the first exhibition of Lartigue's work in the United States was held at the Museum of Modern Art, which hailed him as an important modernist photographer, a forerunner of the art-documentary style of the 1960s. That fall, Life magazine published a feature presenting his work as an optimistic and sentimental prologue to World War I. Both treatments portrayed him as a naïve genius and Lartigue happily participated in shaping this new persona. In Jacques Henri Lartigue: The Invention of an Artist, Moore successfully challenges the Lartigue myth using examples from popular magazines and the cinema. Illustrated with more than fifty of Lartigue's photographs and drawings as well as press imagery from the period, the book offers a radical reassessment of the photographer and his work. (shrink)

I'd like to say a few things about the quality of life of people like me. We can have – and now I do have – a good quality of life, but we still have to fight for it. We have to take back control of our lives from the KEEPERS, from the professionals.

Henri Gouhier. VIII ETIENNE GILSON HISTORIEN ET PHILOSOPHE I. — Histoire érudite, synthèse historique et philosophie L'œuvre d'Étienne Gilson se déroule sur trois plans. Appelons- les, pour simplifier : l'histoire érudite, la synthèse ...

Avant Newman: Le christianisme bourgeois.--Sydney Smith.--Aubes conversion: I. L'inquiétude de Newman et la sérénité de Pusey. II. La logique du coeur.--M. Brunetière et "l'irrationnel" de la foi. III. Wiseman et les catholiques anglais pendant la crise d'Oxford.--Lendemains de conversion: I. La logique de l'esprit. W. G. Ward. II. Manning et Newman. III. L'ideal et la réalité dans la vie catholique.--Épilogue:Christus vivit.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 68J The Theology of Henri de Lubac: An Overview. By HANS URS VON BALTHASAR. Translated by Joseph Fessio, S. J., Michael M. Waldstein (Preface), and Susan Clements (Conclusion). San Fran· cisco: Ignatius Press/Communio, 1991. Pp. 127. $9.95 (paper). Except for the preface and conclusion, Hans Urs von Balthasar's The Theology of Henri de Lubac first appeared as the long essay, "Henri de Lubac-L'oeuvre organique d'une vie," in (...) Nouvelle Revue Theologique 97 (1975), 897-913 and 98 (1976), 33-59, and translated by Joseph Fessio, S.J., as "The Achievement of Henri de Luhac" in Thought 51 (1976), 7-49. The preface was added soon after for the German edition, Henri de Lubac: Sein organisches Lebenswerk (Frei· burg im Breisgau: Johannes Verlag, 1976). The conclusion was added for Balthasar's and Jesuit Georges Chantraine's Le Cardinal de Lubac: L'Homme et son oeuvre (Paris: Ed. Lethielleux, 1983). While de Lubac denied " a true, personal philosophical or theo· logical synthesis " in the multiplicity of his oeuvre, he did believe that there could he found " a pattern that constitutes its unity " (de Luhac on p. 10). A more systematic work had been planned with Bruno de Solages, Peres Congar, Chenu, and others. In de Luhac's words, " the lightning bolt of Humani Generis killed the project" (p. 11). We can only wonder at what might have been. At the center of de Lubac's thought is a spiritual perception of "the essence of Christian mysticism" (p. 11). A hook on this subject was planned hut never completed; its fundamental importance was indicated by de Luhac in 1956: "I believe my hook on mysticism has inspired me for a long time in everything I work on; in its light I make my judgments and gain the criteria for ordering my thoughts and ideas" (p. 11). The purpose of Balthasar's little book is to trace these "great spiritual options of the master" (p. 26). Balthasar wrote his preface after he had received from de Luhac the manuscript that would he published as his Memoire sur l'occasion de mes ecrits (1989; ET: At the Service of the Church (1993]). Accord· ing to Balthasar, this "meandering" text has great value in display· ing the organic unity of de Luhac's writings in the contexts which occasioned them-" as well as the legendary condemnations and banish· ments prepared for him by his order and by the Church" (p. 9). De Luhac adopted the " fundamental elan " (p. 13) of Blondel, Marechal, and Rousselot. They enabled de Lubac to see in Thomas Aquinas " the paradox of the spiritual creature that is ordained beyond itself by the innermost reality of its nature to a goal that is unreachable for it and that can only he given as a gift of grace " (p. 13). Balthasar is unambiguous in his belief in the correctness of their interpretation. 684 BOOK REVIEWS Blondel, Marechal, and de Lubac were " martyrs for truth " (p. 13). De Lubac " exposed himself to the attacks of a tutiorist scholastic theology, armed with nothing but the historical and theological truth" (p. 13). Of the three, de Lubac was the most persecuted. The conflict with scholasticism is presented in all its sharpness. One must go back to Thomas himself, over the commentatorial tradition of John of St. Thomas and Cajetan, whose work represents, in the words of Gilson, " a successful ' corruptorium Sanctae Thomae.'... Thomas has been castrated by it" (p. 14). Gilson's "unqualified assent" to de Lubac's Thomistic conclusions means much to Balthasar, because it is "the assent of the greatest authority in the field of the history of phi· losophy" (p. 15). Upon reading Sumaturel (1946), Gilson wrote to de Lubac that the difference between the scholastic and the humanist theologians, like de Lubac, in part lies in the way they understand propositions. The scholastics " understand only univocal propositions and those that seem to be univocal. The former [humanist theologiansJ, by contrast, are more interested in the truth that the proposition attempts to formulate and that partly escapes it" (p. 14). In their incomprehension and fear of analogy, the scholastics are represented as hankering after a security that... (shrink)

Henri Gouhier. APPENDICES I. La Préface du « Prêtre de Nemi » et la Préface des « Drames philosophiques » Le Prêtre de Nemi paraît en 1885 précédé d'une Préface dans laquelle Renan expliquait pourquoi il était devenu auteur ...

Between 1234 and 1258 King Henry III, having emerged from the tutelage of ministers inherited from his father, controlled the government of England himself. Looking at this period of personal rule, it would be easy to gain the impression that Henry's kingship, in its theory, and also to some extent its practice, challenged the position of the magnates. M. T. Clanchy, for example, in a justly famous article has suggested that in the 1240s and 1250s Henry III (...) evolved a theory of royal absolutism, a theory which had threatening implications for the magnates. He has also stressed the extent to which Henry was “the initiator both of the methods and of the theory” behind Edward I's quo warranto campaign, which questioned the liberties possessed by the magnates in the field of local government. As for Henry's court, the impression has been given by R. F. Treharne that few English barons were present there, and that the king was largely surrounded by officials and foreign relatives — the latter being his wife's Savoyard uncles and his own Poitevin half-brothers of the house of Lusignan. G. W. S. Barrow has written that Henry “appeared to be excluding the barons as a class from membership of his royal council.” The question whether Henry, like his father John, was pressing magnates to pay their debts has never been investigated; but Matthew Paris's picture of the king as a “vigilant and indefatigable searcher after money” might indicate that the revolution of 1258, like that of 1215, was a “rebellion of the king's debtors.”. (shrink)

Henri Busson. Directeur : Pierre MESNARD I LE RATIONALISME DANS LA LITTÉRATURE FRANÇAISE * DE LA RENAISSANCE (1533-1601) par HENRI BUSSON Professeur Honoraire à la Faculté des Lettres d'Alger Nouvelle édition, revue ...

Based on an 1839 boat trip Thoreau took with his brother from Concord, Massachusetts, to Concord, New Hampshire, and back, this classic of American literature is not only a vivid narrative of that journey, it is also a collection of thought-provoking observations on such diverse topics as poetry, literature and philosophy, Native American and Puritan histories of New England, friendship, sacred Eastern writings, traditional Christianity, and much more. Written, like Walden, while Thoreau lived at Walden Pond, and published in 1849, (...) A Week (his first book) shares many themes with Walden, published in 1854. Both dramatize the process of self-renewal in nature and resolutely rail against the official culture and politics of the "trivial Nineteenth Century." Blending keen observation with a wealth of perceptive and informed reflections, Thoreau develops a continuous and lyrical dialogue between the past and present, as particular scenes on shore trigger reflections on the region’s history and legends. Originally conceived as a travel book, A Week eventually became much more — one of the most intellectually ambitious works of 19th-century America, and a requiem for Thoreau's brother John, who died from a sudden illness in 1842. Of Thoreau and this work, Ralph Waldo Emerson said, "H. D. Thoreau is a great man in Concord, a man of original genius and character.... I think it [A Week...] is a book of wonderful merit, which is to go far and last long.". (shrink)

David Bourget has raised some conceptual and technical objections to my development of von Neumann’s treatment of the Copenhagen idea that the purely physical process described by the Schrödinger equation must be supplemented by a psychophysical process called the choice of the experiment by Bohr and Process 1 by von Neumann. I answer here each of Bourget’s objections.

Who am I, and what am I? These questions are asked through the ages, and answered in various ways in disciplines ranging from philosphy through literature and politics to biology. It is a matter of personal and practical as well as intellectual interest, and perhaps for this reason academic debate on this subject attracts attention and stimulates controversy outside the ranks of the specialists. In Identity six internationally famous contributors, Bernard Williams, Derek Parfit, Henry Harris, Michael Ruse, Terence Cave, (...) and Anthony D. Smith, discuss identity from the viewpoints of their various disciplines. The book offers a comparison and cross-fertilization of insights and theories from outside and within philosophy, shedding light on this concept crucial to the humanities and the social and physical sciences. (shrink)

The Kenya-born philosopher Henry Odera Oruka (1944 - 1995) persistently, and consistently, made proposals for a different moral approach to addressing, and possibly solving, some of the root causes of human conflicts across the world. I will call it “taking suffering seriously” as the basis of his idea of a global-level collective justice which, for him, raised the idea of the ethics of care to the level of global justice. I propose in this paper to show that this concern (...) can be found to be pervasive in Oruka’s works, connecting many of his well known positions as well as less known ones, and to discuss its philosophical merits. (shrink)