A Theory of the Microdynamics of Occurrent Thought presents what is, perhaps, the first comprehensive theory of the microdynamics of occurrent thought to be presented in the psychological, cognitive, and philosophical literatures.

The Mental and the Physical was first published in 1967. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. Professor Feigl's essay "The 'Mental' and the 'Physical'" has provoked a great deal of comment, criticism, and discussion since it first appeared as a part of the content of Volume II of the Minnesota Studies in the Philosophy of Science about ten years ago. Now Professor (...) Feigl takes account of the critical discussions and presents his own comments with respect to the most important points raised in the criticisms. The essay itself is presented here in full, along with the postscript. The British Journal for the Philosophy of Science has called the essay "a 'super-colossal' survey of the mind-body problem." In its review of the earlier book containing the essay, Thought said: "This essay deserves careful reading by every philosopher concerned with genuine philosophical dialogue.". (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

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

This book presents a philosophical study of the idea of reenchantment and its merits in the interrelated fields of philosophical anthropology, ethics, and ontology. It features chapters from leading contributors to the debate about reenchantment, including Charles Taylor, John Cottingham, Akeel Bilgrami, and Jane Bennett. The chapters examine neglected and contested notions such as enchantment, transcendence, interpretation, attention, resonance, and the sacred or reverence-worthy-notions that are crucial to human self-understanding but have no place in a scientific worldview. They also explore (...) the significance of adopting a reenchanting perspective for debates on major concepts such as nature, naturalism, God, ontology, and disenchantment. Taken together, they demonstrate that there is much to be gained from working with a more substantial and affirmative concept of reenchantment, understood as a fundamental existential orientation towards what is seen as meaningful and of value. The Philosophy of Reenchantment will be of interest to scholars and advanced students in philosophy-especially those working in moral philosophy, metaphysics, philosophy of religion, theology, religious studies, and sociology. (shrink)

A discussão filosófica contemporânea acerca dos conflitos sociais se encontra pautada pelas contrariedades da configuração política atual que, um tanto quanto não encerrada exclusivamente pelos conflitos de classe, se manifesta sob o signo do não reconhecimento de diferenças culturais, de gênero, de raça, étnicas e de orientação sexual. É nesse sentido que se justificam as tentativas de atualização de um modelo teórico que centralize a noção de reconhecimento, tal como fizera o jovem Hegel, para a compreensão dessas novas lutas sociais. (...) Portanto, neste artigo procurou-se examinar a influência do pensamento do jovem Hegel na elaboração da teoria do reconhecimento de Axel Honneth, o principal sistematizador de uma atualização do modelo hegeliano, tendo por objetivo evidenciar a importância de se examinar as fontes teóricas que propiciaram o instrumental categorial do reconhecimento. (shrink)

La vista rappresenta il nostro legame più importante con il mondo. C’è un chiaro nesso tra questo fatto e l’importanza che nella terminologia filosofica tradizionale hanno da sempre le metafore incentrate sul senso della vista rispetto alla conoscenza. Nel XIX secolo alla grande varietà di concetti ottici come ‘teoria’, ‘evidenza’, ‘intuizione’, ‘illuminismo’ si è aggiunta la nozione di ‘Weltanshauung’ che sta ad indicare una concezione complessiva del mondo, radicata in un determinato punto di vista, individuale o collettivo che sia. Queste (...) ‘Weltanschauungen’, in quanto sistemi metafisici privati, attestano la decadenza della metafisica che ebbe inizio dopo l’idealismo, la cui conseguenza sono il prospettivismo e il relativismo. Nel frattempo anche le ‘Weltanschauungen’ sono andate in rovina; ne è chiaro sintomo il fatto che il termine stesso è diventato obsoleto. Non sembra più possibile per noi tratteggiare una ‘immagine’ del mondo come tutto.Vision is our most important connection to the world. There is an accordance between this fact and the importance of the metaphors about the sense of sight for the traditional philosophical terminology with respect to cognition. During the 19th century the large variety of optical concepts such as ‘theory’, ‘evidence’ ‘intuition’, ‘enlightenment’ etc. was completed by the notion of ‘Weltanschauung’ which means a conception of the world as a whole from a certain point of view in relation to individuals as well as to a collectivity. These ‘Weltanschauungen’ as private metaphysical systems demonstrate the decay of Metaphysics which took place in general after Idealism, followed by the problems of Perspectivism and Relativism. In the meantime even the ‘Weltanschauungen’ fell into ruin; this is indicated by the term itself which came to be obsolete. It seems no longer possible for us to delineate a ‘picture’ of the world as a whole. (shrink)

Here New Blackfriars is publishing for the first time a set of three talks given in 1979 by the distinguished Dominican theologian Herbert McCabe (1926-2001). It appears that the talks were delivered in Leeds, UK, during a Holy Week retreat (or something like that). The text below derives from a typescript put together by someone unknown on the basis of what seems to have been an audio recording. McCabe is clearly drawing on these talks in Chapters 7 to 9 (...) of his 1987 book God Matters (chapters which are reprints of articles published in New Blackfriars in 1986). However, the original talks as they appear below have the brevity, freshness, informality, spontaneity, and blemishes characteristic of a ‘live performance’ rather than a reworking and development of them for publication coming seven years after they were delivered. That is why New Blackfriars is now publishing them in the hope that they might interest readers of the journal, which McCabe edited for many years. New Blackfriars is grateful to Marie Turner for drawing its attention to them and for sending it a copy of the typescript of the 1979 talks. (shrink)

George Herbert Mead had a powerful influence on the development of American pragmatism in the twentieth century. He also had a strong impact on the social sciences. This classic book represents Mead's philosophy of experience, so central to his outlook. The present as unique experience is the focus of this deep analysis of the basic structure of temporality and consciousness. Mead emphasizes the novel character of both the present and the past. Though science is predicated on the assumption that (...) the present is predictable based on a thorough knowledge of the past, the experience of the present, says Mead, is an utterly unique moment comparable to no other, and when it is past the novel character of that unique experience is irrevocable. The emergence of novelty within the perceived rational order of reality is the crux of the problem that Mead explores. The present, in his words, is "the emergent event... something which is more than the processes that have led up to it and which by its change, continuance, or disappearance, adds to later passages a content they would not otherwise have possessed." The present as "the seat of reality" heavily conditions our retrospective view of the past as much as it helps to shape the future. The novelty of every present experience causes us to reconstruct our preceding experiences to make sense of the past, which is naturally assumed to be the main cause of what we presently experience. Our perspective on reality is thus relative to the conditioning of each new event and it changes continuously as the effects of the present shift our view of the past and future. This emphasis on the integrative, holistic nature of reality, in which everything past, present, and future is a condition of everything else, makes Mead's philosophy highly relevant to today's scientific picture of a quantum universe, where chance and probability play a role in the emergence of reality. Also of great interest is the way in which he extends his basic analysis of temporal-spatial reality to the emergence of mind and consciousness as a natural development of the evolutionary process. This stimulating and provocative work attests to John Dewey's praise of Mead as "the most original mind in philosophy in America" of his generation. (shrink)