The present attempt to introduce the general philosophical reader to the Phenomenological Movement by way of its history has itself a history which is pertinent to its objective. It may suitably be opened by the following excerpts from a review which Herbert W. Schneider of Columbia University, the Head of the Division for Internc.. tional Cultural Cooperation, Department of Cultural Activities of Unesco from 1953 to 56, wrote in 1950 from France: The influence of Husser! has revolutionized continental philosophies, (...) not because his philosophy has become dominant, but because any philosophy now seeks to accommodate itself to, and express itself in, phenomenological method. It is the sine qua non of critical respectability. In America, on the contrary, phenomenology is in its infancy. The aver age American student of philosophy, when he picks up a recent volume of philosophy published on the continent of Europe, must first learn the "tricks" of the phenomenological trade and then translate as best he can the real import of what is said into the kind of analysis with which he is familiar....... No doubt, American education will gradually take account of the spread of phenomenological method and terminology, but until it does, American readers of European philosophy have a severe handicap; and this applies not only to existentialism but to almost all current philosophicalliterature. (shrink)

As science deals with invariants and history with dated events, the phrase “historical science” might be thought to be an oxymoron. However, the prevalence in the natural sciences and economics of differential equations filled with time derivatives should persuade us of the legitimacy of joining history with science. The combination can, in fact, take several forms. This paper examines some of the ways inwhich history and economics can be fashioned into economic history, and the reasons why they need to be (...) so joined.A particularly important source of historicity in economics is that boundedly rational economic actors represent the economic scene in radically different ways from time to time, and these changes occur as a function of natural and social events, social influences on perception, and the molding of human motives by the social environment, which is itself time dependent. For these and other reasons, many of thembound closely to basic human characteristics, the dynamic movements of the economic system depend not only on invariant laws, but on continually changing boundary conditions as weIl. (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)

Derogatory terms can be powerful mechanisms of subordination, while re-appropriating these terms can be a strategy to fight back against social injustice. I argue that projects seeking to reclaim slurs have a performative structure that raises particular hazards. Whereas more familiar forms of protest may fail to bring about their intended result, attempts to re-appropriate slurs can fail to be understood as transgressive acts at all. When attempts at reclamation fail, their force is distorted; context and convention lead the hearer (...) to give uptake to the speech act as a traditional deployment of the slur. The force of this traditional use is to validate and re-entrench the very norms the act was intended to subvert. This is the precarious structure of reclamation projects: when successful, reclamation is the subversion of powerful mechanisms of oppression, but when unsuccessful, the act has the ironic force of constituting mechanisms of oppression. (shrink)

Music and listening, music and consciousness -- Conceptualizing consciousness -- The phenomenology of everyday music listening experiences -- Absorption, dissociation and trancing -- Musical and non-musical trancing in daily life -- Imaginative involvement -- Musical and non-musical trancing : similarities and differences -- Experiencing life and art : ethological and evolutionary perspectives on -- Transformations of consciousness -- Everyday music listening experiences reframed.

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)

Both and agree that there are universals—that qualities are universals. To say that the quality white is a universal is to say, in part, that one and the same thing is connected in some way to both Plato and Socrates and accounts for the truth of the sentences "Plato is white" and "Socrates is white." To put it another way, the term "white" in both sentences refers to the same entity. What arguments are there for such a view? Russell elegantly (...) put forth the classic argument in "On the Relations of Universals to Particulars." To deny universals is to assert that the quality attributed to Socrates is not one and the same with the quality attributed to Plato. The quality "in" each is numerically distinct and, furthermore, no one thing accounts for these distinct qualities being of the same kind. [I mention this latter point since one might, on a version of, hold that there are particular qualities as well as universal qualities. The former account for the whiteness of particular patches; the latter for such particular whitenesses being just that.] One must then hold that such particular qualities are related in some way, since they are the entities in virtue of which we truly assert that both things are white. One must then specify such a relation. The obvious point is that such a relation will either be taken as a universal or a particular instance. If a particular then the original problem recurs when we introduce a third white patch or a pair of black patches. If admitted as a universal then the view finally accepts universals, albeit relational ones. No other alternative can answer the original question—to account for Socrates and Plato having the same color. That is, no alternative acknowledging only individuals—that denies the two patches are connected, in some way, to one and the same entity—can prevent the recurrence of exactly the same kind of question we started out with. Let us consider the case of particulars. One may argue that just as universals account for the sameness of quality, something must account for the difference of two patches which, conceivably, have all their nonrelational qualities in common. This something, the ground of numerical difference, is considered to be a substratum which stands in a unique relation or connection with universals to form or constitute facts and the things we started out with, Plato and Socrates. These ordinary things are thought of as composed of a substratum and universals connected together. Facts about such things may be composed of the substratum and one universal. The facts are about the things since the same substratum is a constituent of both sorts of entities. Such substrata account for the difference of the two patches; for there being two and not one thing. These substrata, in turn, are held to be simply different. At this point one may balk. If substrata are held to be simply different, why bother with them at all? Why not hold that Socrates and Plato are composites, not classes, of universals, and that they are different composites of the same universals? They just simply differ. If substrata can simply differ, why may not composites of universals simply differ? The proponent of substrata must retort that since Plato and Socrates are composite entities they cannot simply differ but must be held to differ in a constituent. Only simple entities can simply differ. Let me call this assertion the axiom of difference. The first point to note is that it is a necessary assumption in the argument to establish the need for substrata in an adequate ontology. We must then inquire why some accept, implicitly or explicitly, such an axiom. (shrink)

Certains physiciens modernes ont cru pouvoir tirer, de leurs recherches sur la structure de l’atome, la négation du déterminisme universel. Mais ils confondent, dans leurs déductions, l'indétermination avec le hasard ; et ils acceptent l’existence réelle du hasard. D’ailleurs Max Planck, qui a découvert les quanta, n’accepte pas l'indéterminisme, non plus que le professeur Einstein.

They say of morality, as St. Augustine said of Time, I know what it is when you do not ask me If this theory wexetrue, 9 PRACTICAL ETHICS mankind would be ...

Contents include: The Gospel Ethic As Foreshadowed In The Old Testament - The Mystery of the Kingdom of God - The Authority of Jesus Christ - The Christian ...