Professor Davis's lecture is a contribution to the discussion of relations between social anthropology and history and archaeology. It is concerned with the ethnographic evidence about different concepts of time, and suggests that (together with other things) they affect the way people understand the past. Professor Davis argues that concepts of identity (which depend essentially on continuity) are highly variable.

In 1969, John McCarthy and Pat Hayes uncovered a problem that has haunted the field of artificial intelligence ever since--the frame problem. The problem arises when logic is used to describe the effects of actions and events. Put simply, it is the problem of representing what remains unchanged as a result of an action or event. Many researchers in artificial intelligence believe that its solution is vital to the realization of the field's goals. Solving the Frame Problem presents the (...) various approaches to the frame problem that have been proposed over the years. The author presents the material chronologically--as an unfolding story rather than as a body of theory to be learned by rote. There are lessons to be learned even from the dead ends researchers have pursued, for they deepen our understanding of the issues surrounding the frame problem. In the book's concluding chapters, the author offers his own work on event calculus, which he claims comes very close to a complete solution to the frame problem. Artificial Intelligence series. (shrink)

Gibbs presents a detailed exploration of classics such as Rebel Without a Cause and Lone Star. The book is an invaluable tool in understanding the expression of visual style, and an unrivalled text for the understanding of interpretative methodologies.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.4 (2002) 555-575 [Access article in PDF] Measurer of All Things:John Greaves (1602-1652), the Great Pyramid, and Early Modern Metrology Zur Shalev [Figures]Writing from Istanbul to Peter Turner, one of his colleagues at Merton College, Oxford, John Greaves was deeply worried: Onley I wonder that in so long time since I left England I should neither have received my brasse quadrant (...) which I left to be finished for my journey thither, nor any notice of it [...]. I agreed with mr. Allen upon price and the time that he should finish it, if he hath failed me he hath done me the greatest injury that can be. 1A great injury indeed, because Greaves's journey to Italy and the Levant was all about measuring—luckily the instrument did reach him at some later stage. The thirty-six-year-old Professor of Geometry at Gresham College was taking the measurements of countless monuments and objects in the locations he visited. In Rome he measured, among many other ancient structures, Cestius' Pyramid and St. Peter's basilica. In Lucca, deeply impressed, he counted his paces around the beautiful city walls. In Siena he observed together with a "Mathematical Professor" one of the Sidera Medicea using "a glass." In Egypt he even hurt his eyes gazing at the sun, looking for sunspots and measuring its diameter. 2 His measuring mission, however, culminated in the fixing of the [End Page 555] latitudes of Istanbul, Rhodes, and Alexandria. As Bishop Juxton wrote before the trip to Greaves's employers at Gresham College (apparently using Greaves's own promotional language): This worke I find by the best astronomers, especially by Ticho Brache [ sic ] and Kepler, hath beene much desired as tending to the advancement of that science, and I hope it wil be an honour to that nation and prove ours if we first observe it. 3A mathematician-Orientalist, commanding the ancient and modern astronomical and geographical literature of Latin, Greek, Hebrew, Arabic, and Persian authors, Greaves was arguably the best qualified European at the period to perform the task. That he miscalculated the latitude of Rhodes is of less consequence for his present-day readers. 4 However, one of the most obscure and therefore telling of his measurement activities was the survey of the Pyramids of Giza, which resulted in the Pyramidographia (1646). 5 This remarkable learned treatise and travel account hybrid, which is at the focus of the present study, gives us a glimpse into the rich and complex world of scientific antiquarians.Greaves is most conveniently remembered today as an Orientalist. While we must be thankful to Edward Said for broadening the meaning of Orient-alism—from an academic discipline, accumulating objective knowledge of the East, into a much wider cultural discourse, his emphasis on the nineteenth and twentieth centuries and on the European colonial mindset is less useful for making historical sense of what early modern Orientalists were doing—physically and culturally. We can understand Greaves's "Oriental" enterprise in its [End Page 556] depth and variety only within long established European traditions of scholarship and keeping the intellectual concerns of his time in mind. 6But beyond articulating for us the nature of early Orientalism, the Pyramidographia, as well as Greaves's entire scientific career, situated in their wider European context, provide a fine entry point into a foreign world of learned practices and methods. It teaches us how well into the seventeenth century astronomy and philology, observation and bookishness, could coalesce in one figure, in one enterprise. 7 We still lack a modern biography of Greaves, a complex protagonist of a complex period, and even a full evaluation of his intellectual work. While this paper surely cannot compensate for that, I do attempt here a brief exposition of Greaves's Pyramidographia. 8Modern historians of archaeology and Egyptology, preoccupied mostly with the disciplines' progress and development of scientific standards, have noted the Pyramidographia in passing and praised its precise language and rigorous research... (shrink)

Skepticism is a central aspect of our intellectual heritage, even if many of us do not recognize it. Only in recent decades has the intellectual archeology been done that enables to see this part of our heritage and its role in how we came to think the way we do. Gianni Paganini's Skepsis . Le debat des modernes sur le scepticisme (2008) is the most important recent work in this archeology, bringing out the role of early modern thinkers from Montaigne (...) to Bayle in the development of the contemporary world view. Some of these thinkers helped us accept and learn to live with skepticism, such as Montaigne and Bayle. Others, such as Campanella and Descartes, thought they could refute skepticism, but their encounters with it accomplished two things: one, bringing skeptical arguments to the attention of the philosophical world, and two, giving skepticism renewed life by their failures to refute it. All of this is great background to understanding what Barack Obama means when he calls himself a skeptic. (shrink)

This paper examines two different, but closely related, classes of problems. The first part deals with whistleblowers, and the difficulties and dangers that they have often faced, although their actions, in the rare cases where they become necessary, are indispensable for the maintenance of honest science. The problems are illustrated by discussion of several specific cases from 1960 to 1990.The second part deals with problems that face many young scientists today, and the stresses to which they are exposed in an (...) increasingly competitive atmosphere. There are powerful pressures for premature publication, and many gifted scientists are driven to spend an inordinate amount of time in writing grant applications that are turned down for lack of funds, while receiving high praise from reviewers. Correction of conditions is an important matter for science policy; it is also important, among other things, to relieve pressures that would tend to encourage deviations from the standards necessary for trustworthy science. (shrink)

This book is a comprehensive and unique text and reference in medical ethics. By far the most inclusive set of primary documents and articles in the field ever published, it contains over 100 selections. Virtually all pieces appear in their entirety, and a significant number would be difficult to obtain elsewhere. The volume draws upon the literature of history, medicine, philosophical and religious ethics, economics, and sociology. A wide range of topics and issues are covered, such as law and medicine, (...) truth-telling by the physician, research, population policy, genetics, abortion, dying, and individual rights in medical care. The selections span the centuries, beginning with material from the works of Hippocrates, continuing through Thomas Percival, John Stuart Mill, and Claude Bernard, down to modern commentators like Henry K. Beecher, Walsh McDermott, David L. Bazelon, Paul Freund, H. L. A. Hart, John Rawls, Paul Ramsey, Richard McCormick, Rashi Fein, and Bernard Barber. The text has eight major divisions, beginning with sections on the ethical dimensions of the physician-patient relationship in history; the moral bases of medical ethics; and regulation, compulsion, and protection of the consumer in clinical medicine and public health. Each of these sections includes key essays that appear for the first time. All of the book's major divisions contain primary documents: codes such as the Hippocratic Oath, Medieval Law for the Regulation of Medicine, and the first as well as the most recent code of the American Medical Association; court decisions, including those on Karen Quinlan and on abortion in the United States and West Germany; government documents such as the statement of the National Commission on the Protection of Human Subjects, the Tuskegee Syphilis Report, the British Parliamentary debate on euthanasia, and the Council of Europe on rights of the sick and dying; and various published guidelines such as the Harvard Medical School brain death criteria, the American Hospital Association on patient's rights, and Pope Pius XII on the prolongation of life. Cases that illustrate moral dilemmas are provided for discussion purposes. Each section is preceded by a succinct editor's introduction. The documents and essays are of practical value for practitioners and students in medicine, law, ethics, and counselling, and for individual patients and groups concerned with medical care. Through encompassing divergent viewpoints, the essays and primary documents were selected to encourage humane practices and deepen understanding of the multiple traditions that shaped and do shape the development of medicine. (shrink)

"Hegel's Philosophy of Nature was for a long time regarded as an outdated historical curiosity. Yet if systematic completeness is given up, the value of Hegelian arguments and of Hegelian logic generally becomes uncertain. In this book, John Burbidge reveals the abiding significance of the Philosophy of Nature as the intermediate movement in Hegel's system." "Burbidge looks at three specific texts in Hegel's work: the two chapters of the Science of Logic that deal with the concept of chemism, and (...) the section on chemical process in the Philosophy of Nature. Through his detailed commentary, he clarifies Hegel's distinction between a strictly theoretical philosophy and one that understands the natural world. He shows that Hegel does not presume to derive natural data a priori, nor is he simply dependent on the explanatory theories arrived at by chemists themselves. Experience provides the data, but thought sets the parameters. Burbidge sets Hegel's thought in context with sketches of what Kant, Fichte, and Schelling had to say about chemistry, and with background outlining the stage chemistry had reached at the time Hegel was writing. He also reveals how Hegel changed his mind as he revised each section for succeeding editions of his work, thus providing a fascinating case study of the development of Hegel's ideas."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Professors Murphy and Choi use postmodern philosophy to expose an important source of racism and cultural domination. The metaphysics of domination is examined, along with institutions based on this foundation which they regard as repressive. Postmodernism is shown to be useful in conceptualizing and implementing a pluralistic polity.

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Take part... and you will bear witness to the semiotic nature of human animals. This event, commented by Charbel Niño El-Hani (Federal University of Bahia) and chaired by Elma Berisha (Lyceum Institute), is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, (...) the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesa with the support of the FCT - Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project. *** Jamin Pelkey is Associate Professor and Program Director in the Department of Languages, Literatures and Cultures at Ryerson University, Toronto, where he is also an active faculty member in the Ryerson-York graduate program in Communication & Culture. He serves as Co-Editor of Semiotica, Vice President of the International Association for Cognitive Semiotics, and executive board member for the International Cognitive Linguistics Association, the International Society for Biosemiotic Studies, and the Semiotic Society of America. Jamin’s research explores semiotic dimensions of language evolution and embodied cognition. He is the recipient of the 2017 Mouton d’Or Award for best article in Semiotica and has edited or co-edited twelve collections in linguistics, anthropology, and semiotics, including Tropological Thought and Action (2022), Cognitive Semiotics (2019), Applied Brand Semiotics (2018), Archaeology of Concepts (2018), Sociohistorical Linguistics in Southeast Asia (2017), Virtual Identities (2016), and The Semiotics of Paradox (2015). His authored books include Dialectology as Dialectic (2011) and The Semiotics of X (2017). He is currently editing Bloomsbury Semiotics, a major reference work in four volumes. *** Charbel N. El-Hani is full professor in the Institute of Biology, Federal University of Bahia, Brazil. Coordinator of the LEFHBio - History, Philosophy, and Biology Teaching Lab and the INCT IN-TREE - National Institute of Science and Technology in Interdisciplinary and Transdisciplinary Studies in Ecology and Evolution. Between January 2020 and July 2021, he was visiting researcher at the CES - Centre for Social Studies of the University of Coimbra, Portugal. He works in the areas of philosophy of biology, ecology, ethnobiology and science education research. *** Homepage: https://www.uc.pt/fluc/uidief/io2s Auditorium: https://www.uc.pt/fluc/uidief/io2s/auditorium *** Technical support assured by Robert Junqueira. The cover image for the video was designed by Zahra Soltani. (shrink)

This self-contained one page paper produces one valid two-premise premise-conclusion argument that is a counterexample to the entire three traditional rules of distribution. These three rules were previously thought to be generally applicable criteria for invalidity of premise-conclusion arguments. No longer can a three-term argument be dismissed as invalid simply on the ground that its middle is undistributed, for example. The following question seems never to have been raised: how does having an undistributed middle show that an argument's conclusion does (...) not follow from its premises? This result does nothing to vitiate the theories of distribution developed over the period beginning in medieval times. What it does vitiate is many if not all attempts to use distribution in tests of invalidity outside of the standard two-premise categorical arguments—where they were verified on a case-by-case basis without further theoretical grounding. In addition it shows that there was no theoretical basis for many if not all claims of fundamental status of rules of distribution. These results are further support for approaching historical texts using mathematical archeology. (shrink)

Since its formation in 1947, the World Medical Association (WMA) has been a leading voice in international medical ethics. The WMA’s principal ethics activity over the years has been policy development on a wide variety of issues in medical research, medical practice and health care delivery. With the establishment of a dedicated Ethics Unit in 2003, the WMA’s ethics activities have intensified in the areas of liaison, outreach and product development. Initial priorities for the Ethics Unit have been the review (...) of paragraph 30 of the Declaration of Helsinki, the expansion of the Ethics Unit section of the WMA website and the development of an ethics manual for medical students everywhere. (shrink)

Responsibility for the protection of human research subjects is shared by investigators, research ethics committees, sponsors/funders, research institutions, governments and, the focus of this article, physicians who enrol patients in clinical trials. The article describes the general principles of the patient-physician relationship that should regulate the participation of physicians in clinical trials and proposes guidelines for determining when and how such participation should proceed. The guidelines deal with the following stages of the trial: when first considering participation, when deciding whether (...) to enrol patients, when asking patients to participate, when the trial is underway and when it is completed. (shrink)

Since the publication in 1975 of Paul Virilio's Bunker Archeology, the range of Virilio's critical works and their impact have now become clear within a variety of subjects. Making astonishing interventions into art and architecture, geography, cultural studies, media, literature, aesthetics and sociology, the momentous implications of which have yet to be entirely understood, Virilio is the cultural theorist for our troubled twenty-first century. Responding to this growing interdisciplinary interest, Virilio Now: Current Perspectives in Virilio Studies comprises Sean Cubitt's critical (...) overview of Virilio's aesthetics of disappearance, an important newly translated text by Virilio interrogating the impact of contemporary art, and eight other major original essays by noted scholars on the wide scope of Virilio's writings, inclusive of Adam Sharr on Virilio and the architect Peter Zumthor's Bruder Klaus chapel, and Nigel Thrift's crucial assessment of Virilio's City of Panic. Substantial coverage of Virilio's essential texts such as The Information Bomb is presented alongside his hypermodern conjectures on television and speed, globalization, media and representation. Navigating Virilio's 'accident of art', the 'aesthetics of disappearance' and widespread cultural devastation, additional essays bring together considerations of financial adversity, war, calamity and the apocalypse. Dazzling yet perceptive, these texts on the 'post-nuclear imagination', terror and dread are simultaneously creative and theoretical extrapolations from Virilio's 'scenic imagination' and companion essays to his most contemporary, highly original and powerful books such as The Original Accident and The University of Disaster. Clearly introduced by the editor, Virilio Now is the preeminent single volume on Virilio's work and world available today."--Page 4 of cover. (shrink)

John Kinsella remains Australia’s most militant, morally cognizant naysayer, and his oeuvre is an archive of precepts running counter to master narratives of place. This essay re-reads Benjamin’s notion of the artist as cultural producer against the grain of Esposito’s etymological excavations of “community,” and frames Kinsella’s steady output of co-authored books as not only a mode of nomadic munificence but no less than a kind of formative guerrilla poetics. Pairing with poets, rock stars, others to extend his anti-capitalist (...) project, Kinsella’s co-authored works perform a suite of interventions, gifting readers a means by which we too might fathom the generative effects of banding together in a munus speaking its own laws to reconfigure notions of co-empowerment, equity, and indeed comradeship. Each of Kinsella’s co-authored books constitutes an intentional community of two and, as if dwelling in compositional possibilities, each text remains steadfastly optimistic. Refusing to be locked into despair by regressively instrumentalist political non-visionaries, from within an Antipodean milieu Kinsella and his many co-authors materialize gestures demonstrating how we might struggle for control of who gets to produce ideas, by which decentralized means, and to which generative ends. (shrink)

In the nearly 800 pages that comprise the three volumes of his Graphology Poems 1995–2015, John Kinsella demonstrates an exemplary moral anger registering iterations of colonial “omni-speak” as unethical. This paper reads Giorgio Agamben’s Homo Sacer by way of apprehending the rhetorical substrata underpinning discourses of Australia as not just determining a sovereign colonial space; in a place where “history is absurdity […] history is overlay”, Kinsella shows how indigenous and non-colonial others are consistently cast as extra-juridical and merely (...) sub-human. These Graphology Poems not only anathemise and hex historical falsehoods of nation: Kinsella dares sound out the bullshit, and his iconoclastic language games refuse outright to acquiesce to the epistemically violent nullifications of antipodean identity. (shrink)

In the United Kingdom, the concept of mentorship has been central to nurse education since the 1980s. Mentorship has become the definitive term used to denote the supervisory relationship of the student nurse with a qualified nurse who monitors and evaluates their skill development in the clinical area. The background against which the concept was established is examined through a consideration of the concepts of archaeology of knowledge and genealogy of knowledge as conceptualised by Michel Foucault. In particular, the (...) Foucauldian concepts of power, discourses and the gaze are used to direct and shape the analysis. The paper explores the interplay of managerial dominance and professionalism and the ways in which mentorship can be used as a means of control and surveillance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In MemoriamForest HansenKingsley Blake Price, Professor of Philosophy at The Johns Hopkins University for more than three decades, died in Baltimore on October 27, 2009, at the age of 92. He had long served as an editorial consultant for PMER and participated in numerous PME international symposia. His personal and academic life drew admiration from his colleagues, students, and friends (overlapping classes).Kingsley was born in Salem, Indiana, where (...) his father was a Baptist minister. The family moved from there to California, and Kingsley grew up in Berkeley. He earned his B.A. with highest honors from University of California, Berkeley (1938) and went on there for his M.A. (1942) and Ph.D. (1946). His dissertation was on Locke’s theory of knowledge. Kingsley taught first at the University of Washington, then at the University of Nevada and Sarah Lawrence College (where he became a good friend of Susanne Langer) before becoming an assistant professor of philosophy and education at Hopkins in 1953. He retired from Hopkins in 1986. In the meantime he published books and articles, presented invited papers, and traveled extensively, especially to England, France, Italy, and Greece. In 1973–74 he was president of the Philosophy of Education Society.What is especially remarkable about this is that Kingsley became blind at the age of four, as a result of undiagnosed scarlet fever. For the rest of his life he was dependent upon others to read to him (he was never keen on taped readings, and was a consultant to the Library of Congress concerning recordings for the blind). He also needed others to help him with daily practical tasks. Yet he remained fiercely independent and lived alone until his death. He did not use a seeing-eye dog and only rarely a white cane.Besides his two books, Education and Philosophical Thought (1962) and On [End Page 194] Criticizing Music (1982), Kingsley published numerous articles and reviews in the Journal of Philosophy, the Review of Metaphysics, the Journal of Aesthetics and Art Criticism, Educational Theory, the British Journal of Aesthetics, the Philosophy of Music Education Review, and others. His publications were mostly on topics of art (especially music) and education. He had long been working on a manuscript of reflections upon the alleged emotional qualities of music. Kingsley criticized other theories as having inconsistent of otherwise insupportable claims. Some of his former students hope to bring this work to fruition as a book.Kingsley took piano lessons as a youngster and, typically, excelled. As a teenager he placed second in a Major Bowes Amateur Hour radio competition and considered a career as a concert pianist. When one former student asked why he had not pursued that, Kingsley replied that philosophy was more in need of an excellent philosopher than music was of an only good pianist.A February memorial for Kingsley was postponed because of a blizzard in the Baltimore area. On April 25, 2010, former graduate students, readers, colleagues, and friends—some from as far away as California, Wyoming, Hawaii, and Florida—gathered in Baltimore to honor Kingsley and share their remembrances. Besides their expressions of admiration for his philosophical acumen and his rigorous teaching, people noted Kingsley’s high moral principles, his wide range of interests in the humanities, his commitment to efforts promoting world peace, and his connoisseurship in gardening and antique furniture. Many graduate students rode with him on his tandem bicycle, and later invited him to give papers at their colleges. He was a meticulous dresser and was proud of his bow ties, his four-in-hands, and his beret. Besides such personal testimonies by those present, letters by family members, friends abroad, former graduate students, and other friends were read. Photographs were on display, and recordings of some of Kingsley’s favorites by Bach, Schubert, and Vaughan Williams were played.Above all, Kingsley was that rare professor who maintained friendship with many of his students. He is survived by an older brother, two sisters, and numerous nephews, nieces, and their offspring. And by his many friends for whom his life has made a lasting impact. [End Page 195]Forest HansenEaston, Maryland Professor Emeritus, Lake Forest College forestval2... (shrink)

In a recent broadcast talk it was said that philosophers commonly base arguments and theories on garbled versions of science. Professor Passmore's article in the April number of Philosophy seems to go some way to justifying this complaint. The article discusses the objectivity of history by a series of comparisons with science under various heads representing criteria of objectivity.

Mineralogy, chemistry, botany, medicine, geology, agriculture, meteorology, classification,…: The life and times of John Walker, Professor of Natural History at Edinburgh University Content Type Journal Article DOI 10.1007/s11016-010-9471-7 Authors David Oldroyd, School of History and Philosophy, University of New South Wales, Sydney, 2052 Australia Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

John Rawls, professor of philosophy at Harvard, published a paper in the Philosophical Review for 1958 called 'Justice as Fairness', followed up by various other papers, and in 1971 a large book A Theory of Justice . Rawls disagrees with the Utilitarians over their way of spelling out the idea of the happiness of mankind generally. They say: Consider whether the act, rule or institution to be evaluated is best for the happiness of mankind generally. The difficulty is (...) that often it will be both to the advantage of some people and to the disadvantage of others. The effect on the happiness of mankind generally has to be assessed by somehow balancing off the bad effects on some people against the good effects on others. There is no way of avoiding this. Some of the practical questions we have to decide do involve choice between possible courses of action all of which have good effects on some people and bad effects on others. (shrink)

The controversy over Greek pronunciation at Cambridge University in 1542, principally between university chancellor Stephen Gardiner and regius professor of Greek John Cheke, marked the emergence of not only the linguistic but also the political agenda of the mid-Tudor Cambridge humanists. This important group included future statesmen and political thinkers such as William Cecil, later Elizabeth's famous minister, Thomas Smith, author of De republica anglorum, and John Ponet, leading exponent of ‘resistance theory’. In the 1542 Greek controversy (...) Cheke and his allies advocated the restoration of an ancient pronunciation they saw as having been the medium of eloquence in the Athenian republic. Their concepts of language provide a template for their political concepts: both language and political structures are generated by the community, reflective of the community's particular character, susceptible to change and capable of improvement. Throughout their subsequent careers and especially in the reign of Edward VI, when their influence was at its height, these humanists fostered a ‘monarchical republican’ politics; it involved rhetorical persuasion as the main mode of political action, programmes of religious and economic reform, and popular consent as an important factor in the good governance of the commonwealth. (shrink)

Hope is arguably the linchpin virtue of The Lord of the Rings. In this essay, as part of a larger project intended to establish this claim, I take up Appendix A.I.v to The Lord of the Rings, the relatively self-contained “Part of the Tale of Aragorn and Arwen.” Through a close study of the drafts for this section available in the Tolkien Archives at Marquette University, only some of which have been previously published in The Peoples of Middle-earth, as well (...) as one discovery in the Bodleian, I demonstrate that this short text, one of the very last that Tolkien prepared and finished for The Lord of the Rings, evinces a gradually increasing emphasis on the importance of hope to the narrative project as a whole. I argue, finally, that this suggests the need for both increased scrutiny of the nature and development of hope in The Lord of the Rings and the broader legendarium, as well as a return to the manuscripts for in-depth analysis of the development of (other) particular issues and themes in the texts. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A RESPONSE TO PROFESSOR McDONOUGH Professor McDonough's response to my review of his book on the Tractatus consists of six main points. I will respond to them in sequence. First, Professor McDonough believes that I have ignored the central point of his hook: namely, the contention that the Tractatus embodies a philosophical argument built around certain " fundamental ideas." I have not done so, though an (...) ambiguity in his idea of what that argument is explains why he thinks that I have. By " the argument of the Tractatus " Professor McDonough may mean the pattern of remarks in the text concerning the non-representational status of logical con· stants, the idea that the sole logical constant is the general propositional form, and the idea that the tautological propositions of logic exhibit the framework of possibility for language and the world. In his interpretation of the links among these ideas Professor McDonough neither advances nor strays from the sorts of interpretations other commentators have offered. So in my review I dealt principally with the other side of the ambiguity, in which "the argument of the Tractatus " means an attempt, which Professor McDonough attributes to Wittgenstein, to establish a philosophical discourse about logic, the world, and mind, a discourse not covered by the injunction to silence. It is here that Professor McDonough's reading-as I think we both agree-is eccentric, and it was to this most interesting, though mis· taken, aspect of hi,s argument that I have directed my attention. Second, P1ofessor McDonough seems to suppose that I believe that the import of proposition 7 is that no one can consistently offer interpretative discourse about the Tractatus, and that I, in my remarks, seize special, unfair advantage by offering interpretation and then invoking silence. He charges that I " [make my] own interpretative claims " and that I ·then insist " (conveniently) that one must there· after he silent." By no means. It is only Wittgenstein (or one who endorses the Tractarian doctrines) who is open to a circumstantial ad hominem charge of inconsistency if he offers interpretations. For those of us who try to understand the Tractarian perspective without precisely sharing it, the question of consistency with proposition 7 is not an issue. What is an issue is construing Wittgenstein's doctrines in 327 328 JOHN CHURCHILL such a way that they are consistent with proposition 7. It is here that McDonough's reading is, as I have said, both most interesting and least convincing. Further, in suggesting that I have paid attention to the " conclusions " of his argument but not its substance, Professor McDonough does not do justice to the coherence of his own work. Those aspects of his interpretation to which much of my review is directed-for example, his interpretation of the thought as a " meaning locus "-are essential to the structure of his argument. By focusing my attention there I have shown, I believe, how these elements of his interpretation contribute to his central claim that the Tractatus is built around an argument. Third, he attributes to me the implausible idea that there is a " stand· ard interpretation of ' the plain sense of what Wittgenstein wrote ' " throughout the Tractatus. But I allude to a " plain sense " only in commenting on the injunction to silence about philosophy in proposi· tion 7. Of course there are many interpretative difficulties in the text. Professor McDonough supposes me to be denying that by ignoring the fact that, in the line he quotes from my review, I refer only to proposition 7 and to his attempt to interpret it. Fourth, Professor McDonough takes exception to my use of allusions to some of Wittgenstein's later works to illustrate shortcomings in his interpretation of the Tractatus.. He is quite right in detecting my own underlying assumptions of continuity throughout Wittgenstein's philosophical work. If space to articulate those assumptions was lacking in my review, it is scarcer here. I will simply say that one of the strongest continuities, the concern to see how philosophical inquiry comes to an end, is precisely the thing that Professor McDonough's " argument of the Tractatus " misconstrues. Fifth, Professor McDonough provides a list of seven points at which, he... (shrink)

The proceedings of the Seventh Theoretical Roman Archaeology Conference at the University of Nottinghamin April 1997. Contents: Material culture abd the question of social continuity in Roman Britain ( M. Grahame ); Motivation and ideologies of Romanization ( R. Haussler ); The Romanization of Italy: global accluaturation or cultural bricolage? ( N. Terrenato ); Social change and architectural diversity in Roman period Britain ( S. Clarke ); Reflections in the archaeological record of social developements of Lepcis Magna, Tripolitania ( (...) F. Condron ); Theoretical influences on two reports of Romano-British land division ( J. W. M. Peterson ); Phenoemological perspectives on roads in the landscape ( P. Rush ); The ancient monument in Romano-British ritual practices ( C. Forcey ); The sequence of ritual in cremation burials of the Roman period ( J. Pearce ); Burial and gender in alte and sub-Roman Britain ( D. Petts ); Brooches and identity in 1st century AD Britain ( S. Jundi and J. D. Hill ); A persional view of archaeology and equal opportunities' ( E. Scott ); Clavus annalis, defixiones and minski ( D. Dungworth ); Pottery and paradigms in the early western empire ( J. W. J. Hawthorne ). (shrink)

Ed. Daniel Greenberger, 750pp May 1995 164.95.

In 2013 John McDowell, Distinguished University Professor of Philosophy at the University of Pittsburgh, delivered the Agnes Cuming Lectures that are hosted annually by the School of Philosophy at...

In a few years around 1850, three little known Belgian writers put forward strikingly similar proposals on property regimes. Their prescriptions followed from a core belief that just property regimes should respect the natural right entitlement of each person to some share of material resources. Insofar as an unregulated market economy could not meet that criterion, the state should intervene to secure it. These proposals had little impact at the time, either intellectually or politically, and fell into obscurity. Nevertheless, they (...) can be seen as a contribution to a distinctively Belgian school of 'liberal socialism', which sought to develop an intermediate position between the extremes of liberalism and socialism. In this respect, the proposals strikingly anticipated present-day controversies over stakeholding, even if much of that history was unknown to current advocates of the idea until after they had put forward their own proposals. (shrink)

In this important study Nicholas Wolterstorff interprets and discusses the ethics of belief which Locke developed in the latter part of Book IV of his "Essay Concerning Human Understanding." After lengthy discussion on the origin of ideas, the nature of language, and the nature of knowledge, Locke got around to arguing what he indicated in the opening Epistle to the Reader to be his overarching aim: how we ought to govern our belief, especially (though by no means only) on matters (...) of religion and morality. Professor Wolterstorff shows that what above all placed this topic on Locke's agenda was the collapse, in his day, of a once-unified moral and religious tradition in Europe into warring factions. Locke's epistemology was thus a culturally and socially engaged one; it was his response to the cultural crisis of his day. Convinced also that of genuine knowledge we human beings have very little, Locke argued that instead of following tradition we ought to turn "to the things themselves" and let "Reason be your guide." This view of Locke, in which centrality is given to the last book of the "Essay," invites an interpretation of the origins of modern philosophy different from most of the current ones. Accordingly, after discussing Hume's powerful attack on Locke's recommended practice, Wolterstorff argues for Locke's originality and discusses his contribution to the modernity of post-sixteenth-century philosophy. (shrink)