Sahip olduğu akademik imkânların ve başta İngilizce olmak üzere birçok dilde uluslararası yayınların çokluğu nedeniyle Amerika Birleşik Devletleri’ndeki İslam çalışmaları yoğun, üretken ve dünya genelinde ilgiyle takip edilen bir alandır. Ancak Batı’daki üniversitelerin genelinde olduğu gibi Amerikan üniversitelerinde de İslam felsefesi/tarihi çalışmaları oldukça zayıftır. Bu makalede öncelikle geçmişten günümüze İslam çalışmalarının ABD’deki durumu tasviri bir metotla ortaya konulmakta ve İslam Felsefesinin ABD’deki İslam çalışmaları içerisindeki zayıf konumu sorgulanmaktadır. İkinci olarak Post-Oryantalist süreçte İslam Felsefesi çalışmalarında öne çıkan isimler ve çalışmaları değerlendirilmektedir. (...) Sonuç olarak ABD üniversite sisteminin genel yapısının gereği olarak İslam Felsefesi çalışmaları nicelik bakımından Avrupa ve İslam coğrafyasından daha zayıf olduğu görülmektedir. Bu durumu iki şekilde açıklamak mümkündür. Birincisi alanın Amerikan devlet felsefesinin temel ilkesi olan bilgi-güç hedefi ve alanın politik çıkarlarıyla ilişkisinin zayıflığıdır. Bu durum Post-Oryantalist eğilimin arka planını da oluşturmaktadır. İkincisi ise fenomenolojist yönteme olan ilginin artması ve Amerikan yükseköğretim sisteminde hâkim olan kozmopolitanizm ve interdisiplinerci yaklaşımlardır.Özet: Dünyanın önde gelen üniversitelerinde İslam çalışmaları ve bu çalışmalar içerisinde yer alan İslam felsefesi çalışmalarının önemli bir akademik ilgi alanı olduğu görülmektedir. Bu ilgi ABD’de de yaklaşık 150 yıllık bir geçmişe sahiptir. Son yıllarda Amerika Birleşik Devletleri’nde İslam çalışmalarında sadece ciddi bir artış değil aynı zamanda çeşitlenme de söz konusu olmuştur. ABD’deki İslam çalışmaları ve özelde İslam felsefesi çalışmalarının durumunu birlikte ele alan akademik araştırmalar ise henüz bulunmamaktadır. Son gelişmeleri de dikkate alarak alanla ilgili araştırmaların sürdürülmesi ve İslam felsefesi çalışmalarının da noksan bırakılan izinin sürülmesi gerekmektedir. Bu noktadan hareketle bu makale çalışması, üniversite müfredatlarıyla ilgili araştırmalar, web taramaları ve yazılı materyaller üzerinden gerçekleştirilecek ve ilgili kitaplar, makaleler ve diğer kaynaklar taranarak konu hakkında deskriptif bilgiler sunulacaktır. Bu yöntemin tercih edilme nedeni derinlemesine bir araştırmadan daha çok genel resmi ortaya koymak ve mevcut durum hakkında bilgi vermektir. Sahanın genişliği ve kaynakların çeşitliliği ve konunun daha özel ve yoğun bir çalışma gerektiren yapısı nedeniyle diğer yöntemler tercih edilmemiştir Çalışma iki ana başlıktan oluşmaktadır. Birincisi ABD’deki İslam çalışmalarının konumu ile ilgilidir. Bu başlık altında 18. yüzyıldan itibaren İslam çalışmalarının ABD’deki seyri hakkında bilgi verilmekte ve İslam çalışmalarının günümüzdeki konumu detaylandırılmaktadır. İkinci başlık İslam Felsefesi çalışmalarının İslam çalışmaları içerisindeki ve ABD akademilerindeki konumuyla ilgilidir. Bu başlık altında İslam Felsefesi çalışmalarının geçmişten günümüze kadar gelinen süreçte geçirdiği evreler tasvir edilmekte ve bazı isimlerin ve eserlerinin değerlendirmesi yapılmaktır. İncelemeler sonucunda ABD’deki İslam çalışmalarının geçmişinin yaklaşık 150 yıla tekabül etmesine rağmen yeterli seviyeye ulaşmadığı görüldü. Hâlbuki sahip olduğu Müslüman nüfus, akademik imkânlar ve başta İngilizce olmak üzere birçok dilde uluslararası yayınların çokluğu nedeniyle ABD’deki İslam çalışmalarının beklenenden daha yoğun, üretken olması beklenirdi. Ancak buna rağmen Daha çok Fenomenolojist ve İnterdisipliner yaklaşımın tercih edildiği Amerikan üniversitelerinin akademik kadro çeşitliliği ve başta İngilizce olmak üzere farklı dillerdeki yayın yelpazesinin genişliği ve son yıllarda yeni bir durum olan sosyal medyaya açık akademik faaliyetler ABD’nin İslam çalışmaları alanındaki etkinliğini giderek arttırmaktadır. Geçmişte İslam çalışmalarında öncü rolü oynayan İngiltere, Fransa, Almanya ve Hollanda gibi ülkelerde öteden beri oryantalist eğilimi temsil eden bu tür çalışmalar günümüz ABD üniversitelerinde interdisipliner ve multidisipliner bir format kazarak devam etmektedir. ABD’deki İslam çalışmaları üzerinde yoğunlaşan akademik çalışmalara göre İslam çalışmalarına yön veren en önemli etken oryantalist eğilimlerdir. Bunun yanında 11 Eylül olaylarının sonucunda da artan bir ilgiden söz etmek gerekmektedir. Bu ilgi sadece alanda yeni istihdam imkânlarının oluşmasına değil aynı zamanda araştırmacı sayısının da artmasına neden olmuştur. Çalışmamın ikinci kısmını oluşturan ABD üniversitelerindeki İslam felsefesi çalışmalarının genel durumuna bakılacak olursa bu çalışmaların sosyoloji, antropoloji ve kültür çalışmaları gibi alanlarda görülen çeşitliliğe de sahip olduğunu söylemek oldukça zordur. ABD üniversitelerindeki İslam felsefesi çalışmaları İslam çalışmaları genel çatısı altında sürdürülmektedir. Bu alandaki çalışmalar başlarda daha çok oryantalist eğilimi temsil eden Philip Hittî, Leo Strauss, Muhsin Mehdî, Fazlurrahmân, İsmâil Râci Fârukî, Mâcid Haddûrî, Moshe Pearlmann, gibi önemli isimler tarafından sürdürülmekteydi. Günümüzde Charles Butterworth, Seyyid Hüseyin Nasr, Oliver Leaman, Dimitri Gutas, Robert Wisnovsky, Frank Griffel, John Walbridge ve daha birçok isim yeni eğilimin temsilcileri olarak alanla ilgili çalışmalarını sürdürmektedir. Bu araştırmacılar, Amerikan akademik siteminin bir sonucu olarak sadece İslam felsefesi değil aynı zamanda İslam bilim tarihi, İslam tarihi ve medeniyeti, İslam ve Batı vb. alanlarda da yayınlar yapmakta ve İslam çalışmalarının sürdürüldüğü çeşitli üniversitelerde dersler vermekte ve lisansüstü seviyede öğrenciler yetiştirmektedir. Bu noktadan hareketle diyebiliriz ki İslam felsefesi çalışmaları ise diğer İslam çalışmalarına kıyasla daha da zayıftır. Bu durumun sebeplerini şu şekilde açıklamak mümkündür:1-Amerikan devlet felsefesinin temel ilkesi olan bilgi-güç hedefi ve alanın politik çıkarlarıyla ilişkisinin zayıflığı. Bilimlerle kurulan bu politik çıkar ilişkisi Post-Oryantalist eğilimin arka planını da oluşturmaktadır. 2-Amerikan Üniversitelerinde fenomenolojist yönteme olan ilginin artması ve Amerikan yükseköğretim sisteminde hâkim olan kozmopolitanizm ve interdisiplinerci yaklaşımlar.3-Amerikan üniversitelerindeki Yakın Doğu, Ortadoğu ve İslam Çalışmalarında İslam felsefesi dersleri felsefenin ya da felsefe tarihinin bir parçası olarak müfredatta yer alması. Amerikan üniversitelerinde standart müfredat sistemi yaygın olmadığından İslam felsefesi ile ilgili dersler bölümden daha çok ders veren hocanın ilgisine ve isteğine bağlı olarak verilmektedir.4-Kıta Avrupası’nda görülen katı oryantalist eğilimlerin nisbeten azlığı ve ABD devlet politikalarının gereği olarak şekillenen havuz usulü müfredat.5-Bazı İslam felsefesi uzmanlarının alanı terk ederek daha çok aktüel tartışmalara yönelmesi ve daha çok Müslümanların geri kalmışlığı sorunundan hareketle üretilen problemlere odaklanması. Son olarak İslam felsefesi çalışmaları Müslümanların genelinin ilgilendiği bir disiplin olmadığı için üniversite dışında İslam felsefesi çalışmalarının yürütüldüğü kurumsal yapılar ABD’de de henüz teşekkül etmemiştir. Bazı bölümlerde İslam Felsefesi İslam düşüncesi tarihinin bir alt dalı olarak varlığını sürdürmektedir. Ancak İslam felsefesi müstakil bir alan olarak kendisine henüz ABD üniversitelerinde yer bulamamıştır. USA’da artan İslam çalışmalarının yeterli düzeyde olmasa da dünyadaki islam çalışmalarına yön verebilecek noktaya ulaştığını söylemek mümkündür. (shrink)

Levack, John Having just read another poem about how a city-bred agnostic finds God after spending a weekend away in the Australian bush..

In lieu of an abstract, here is a brief excerpt of the content:PLATO'S STATESMAN STORY: THE BIRTH OF FICTION RECONCEIVED by John Tomasi In "Plato's Atlantis Story and the Birth of Fiction," Christopher Gill wants to distinguish the story ofAdantis in the Critias from Plato's earlier stories—like diat in the Statesman.1 These stories, Gill claims, belong to different literary genres. While the Statesman story is but another example of fable, the Adantis story of the Critias represents the first example—the (...) first in Plato and indeed the earliest in all Western written culture—of an exciting new literary genre: narrative fiction. Gill describes narrative fiction as a kind ofgame into which the author invites his audience to join. The invitation to play the game of fiction is an invitation "to share in the willing and conscious acceptance of the false as true" (p. 65). The audience is provided the opportunity to become "willfully self-deceived" about the story's truth. Perhaps the main constraint on a story's belonging to the genre of fiction is the author's ability to transmit this special invitation to his reader. Gill says one major way to do this is by a framework of introductory signals which are mixed in a certain way. The Adantis story, as Gill claims, seems to be framed with signals that a self-deception game is about to begin. Socrates says Critias is like a playwright competing in front of an audience (108a). Gill reads line 107 to mean that Critias is concerned direcdy with "the problem of giving his narrative the illusory realism which he says audiences require." Also, Gill says, "the fact that it is a game is signalled by the overt claim to historical truth in a context in which we are not disposed to accept the claim" (p. 72). Plato thus introduces the Adantis story with a delicate mixture ofconflictingclaims about the story's factual status. Gill suggests the reader should interpret this special mixture of signals as being a Philosophy and Literature, © 1990, 14: 348-358 John Tomasi349 sort of invitation to "make pretend," to play a pleasant game, to allow die reader to become willfully self-deceived. Within die Adantis story itself diere are further marks of die fiction genre. Narrative fiction can be a compelling game, and good fiction writers often slip into the game themselves, writing with a concern for detail and with a word choice so sensitive that the reader may feel that die writer too must believe in this fictional world. The Adantis story certainly exhibits this mark of fiction. As Gill puts it, in writing about Adantis Plato seems at times to have become "momentarily infatuated with the world he is creating."2 Such infatuation, exhibited especially perhaps in the detailed descriptions in the Critias of the splendors of the Adantean city and in the passionate portrayal of the growth of hubris in the citizens' hearts, is perhaps what gives the Adantis story some of its special potency, what makes it especially gripping to us (116c—ll7e; 121a-c). Clearly, it is a story with which writer as well as reader might develop an intimate relationship. In Plato's Atlantis story the framing signals are mixed with a deliberate subtlety, and the reader at times senses the writer's infatuation with his own tale. The Adantis story is thus crafted to get from the reader what Plato is after: "a willed self-deception, a chosen suspension ofincredulity for the duration of the story." Gill concludes, "This new element of intended complicity in the fictional game makes his work the first piece of deliberately fictional narrative in Greek literature" (p. 76). Gill's argumentthat the Adantis story belongs to the genre ofnarrative fiction is provocative and on the whole convincing. But is the Adantis story really the first Western instance of that genre? Is it even Plato's first attempt at fiction? I think it is not. I would like now to examine the storywithin the Statesman, a storywhich Gill says was probablywritten before the Adantis story. Might the Statesman story be a still earlier instance of narrative fiction? The signals framing the Statesman story are mixed indeed. At first, the Stranger tells young Socrates that... (shrink)

John Robertson; XV*—Hume on Practical Reason, Proceedings of the Aristotelian Society, Volume 90, Issue 1, 1 June 1990, Pages 267–282, https://doi.org/10.1093/a.

_Screen, Culture, Psyche_ illuminates recent developments in Jungian modes of media analysis, and illustrates how psychoanalytic theories have been adapted to allow for the interpretation of films and television programmes, employing Post-Jungian methods in the deep reading of a whole range of films. Readings of this kind can demonstrate the way that some films bear the psychological projections not only of their makers but of their audience, and assess the manner in which films engage the writer’s own psyche. Seeking to (...) go beyond existing theories, John Izod explores the question of whether Jungian screen analysis can work for ordinary filmgoers - can what functions for the scholar be said to be true for people without a background in Jung’s ideas? Through detailed readings of a number of films and programmes, John Izod builds on the work previously done by Jungian film analysts, and moves on to contemplate the level of audience engagement. Offering deep readings of films directed by Kubrick and Bernardo Bertolucci, as well as satirical comedy, documentaries and twenty-first century Westerns, the book explores the extent to which they manage to make the psychological impact on spectators that films of a similar kind have done on Jungian writers. The author concludes that the screen texts with the best likelihood of impacting the culture of the audience through their collective psychological force fall at opposite ends of the size and budget range: highly personal documentaries, and the most affecting of mainstream genre movies. This innovative text will be essential reading for psychoanalysts and therapists, as well as students and scholars of film with an interest in understanding how screen products work psychologically to engage the viewer. (shrink)

Collins, John Francis; Carroll, Sandra In the April 2012 edition of The Australasian Catholic Record John Duiker presented a useful overview and history of the Catholic Charismatic Renewal titled 'Spreading the Culture of Pentecost in the Midst of Disenchantment.' According to Duiker the CCR as an ecclesial movement 'has its origins in a retreat that was held at Duquesne University in Pittsburgh, Pennsylvania in the USA in February 1967.' Describing this event as a Pentecost experience Duiker writes that (...) the movement that was started by this event 'spread to other college campuses and continued to spread right across the world, and now exists in over 220 countries and has touched the lives of over 120 million Catholics.' Duiker's article draws on Charles Taylor's thesis that our post-enlightenment Western culture has been emptied-out of the idea of God's providence leading to 'a diminishing of the necessity of grace and a fading of the sense of mystery.' Duiker then presents a case for CCR being recognised 'as an example for the re-enchantment of a post-Enlightenment secular world.'. (shrink)

Art of seeing, John Rajchman argues in his essay, was in the center of Michel Foucault’s critical attention as well as practice. Foucault himself was a visual thinker and writer. More importantly, however, the ways in which historically changing vision determines not only what is seen, but what can be seen, are one of his major concerns. Rupture with self-evidences is then the first step one must take to make the invisible – yet not hidden – power visible. Th (...) e invisibility of power, seen as the invisible light that makes other things visible, is what makes it tolerable. Knowledge and the practice of knowing themselves are constructed by the technology of the visual, such as the diff erent types of spaces that bring about specific visibility. In Foucault’s histories, the prison or the clinic are such spaces that have visualized criminality, sexuality or madness in particular manner. However, problematization of these things needs to go beyond new ways of looking at them and has to question their entire field of vision. This implies that Foucauldian ethics is less concerned with what we do about things themselves, instead, it rather asks how we see them in the first place and how can they be seen differently. It thus requires not to look within us, on the contrary, we should look out, from outside of ourselves. (shrink)

John Drummond; Foucault for Students of Education, Journal of Philosophy of Education, Volume 34, Issue 4, 7 March 2003, Pages 709–719, https://doi.org/10.1111/.

John Frame gives us an accessible introduction to "triperspectival" study-where theological issues are fruitfully viewed from multiple perspectives without compromise to their unity and truth. Book jacket.

Nietzsche's Voices, the latest volume of John Sallis's Collected Writings, presents his two-semester lecture course on Nietzsche offered in the Philosophy Department of Duquesne University during the school year 1971-72. "Nietzsche is easy to read; his is apparently the easiest of all the great philosophies. Yet the easy intelligibility is deceptive. Nietzsche's writings make us believe we have understood when in fact we have not. His philosophy is actually the exact opposite of easy," says Sallis. He first discusses Nietzsche's (...) life and the relevance of the classical Greeks to his thought. Then, in invigorating detail, Sallis discusses Nietzsche's views on truth, morality, and the death of God. The final lecture covers Thus Spoke Zarathustra, Nietzsche's influential but highly debated work of philosophical fiction. Nietzsche's Voices represents an essential introduction to the thought of Friedrich Nietzsche, as presented by one of today's most significant philosophers. (shrink)

Keywords: geology instrument probe Earth interior crust magma core crack underground nuclear explosion molten iron China Syndrome melting rock Published in the December-2003 issue of Analog Science Fiction & Fact Magazine ; This column was written and submitted 06/22/2003 and is copyrighted ©2003 by John G. Cramer. All rights reserved. No part may be reproduced in any form without the explicit permission of the author.

This paper has two parts. The first is an exposition of John Foster's argument that ultimate reality, whatever else it might be, is not physical, and could not be. The second part is a somewhat tentative discussion of this argument, in which I consider ways it might be challenged or amended. I suggest that while Foster's argument may not render materialism untenable, at the very least it forces the materialist to adopt certain other controversial views, and so is a (...) force to be reckoned with. I shall use the term physical anti-realism to denote the thesis that ultimate reality does not, and cannot possibly, contain anything material or physical. By physicalism I mean the doctrine that ultimate reality can be physical, at least in part. What Foster means by "ultimate reality" will be explained shortly, but it can be taken roughly to mean: the world as it really is, objectively, as opposed to how it appears to be, or how we conceive it to be. The full-scale version of Foster's argument for physical anti-realism is to be found in the first eleven chapters of The Case for Idealism.2 In the remaining six chapters, he argues that the best way of accommodating this negative result is to adopt a version of phenomenalism, by holding that the physical world exists, but only as a "creation" of contingent constraints on the course of human sensory experience. In what follows, I shall be concerned only with the negative part of Foster's argument, his case against physicalism. Foster himself has recently provided a shorter version of his argument, in "The Succinct Case for Idealism".3 The latter work, henceforth The Succinct Case, as opposed to just The Case, is mainly given over to the anti-realist argument, and provides an excellent introduction to it. The exposition which follows may well be longer than the entire Succinct Case. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:John Allman PAUL DE MAN, DECONSTRUCTION, AND DISCIPLESHIP God may be dead, but his vocabulary lives on, oddly enough, in the militandy secular pages of recent literary theory. Just when we thought it was safe to plunge the depths of postmodernism without the muddying mystifications of worship, religious language seems to have resurrected itself and is walking once again on the troubled waters of literary criticism. In an (...) essay on "The Institutional Control of Interpretation," forexample, Frank Kermode suggests that the Church offers us the best model for understanding the "exegetical activities" ofliterary critics everywhere: "self-perpetuating, hierarchical, authoritative, much concerned with questions of canon, and wont, as we are, to distinguish sharply between initiate and uninitiate readings, the Church is a model we would do well to consider as we attempt to understand our own practice."1 We can find traces of sacred vocabulary in the description not only of the Church of Criticism in general, but also of particular sects within this institution, even those determined to undermine the notion that anything is sacred. In fact, religious language seems most abundant in critical assessments ofdeconstruction, by all appearances the most iconoclastic of recent modes of interpretation. Gerald Graff, for example, argues that the deconstructive project transforms literature into "a vehicle for a nihilistic metaphysics, an anti-didactic form of preaching." Literature becomes "once again the great oracle of truth, but now the truth is that there is no truth. In a curiously inverted restatement of the religion of literature, the literary work is made the sole source of truth only in the sense that it alone refuses to succumb to the delusion that the truth can be spoken."2 Focusing on the style rather than the Philosophy and Literature, © 1990, 14: 324-339 John Allman325 dogma of deconstruction, Mark Felperin echoes a number of theorists (both radical and conservative) when he comments that de Man, Derrida, and their brethren, much like "high priests ofa new mystery cult," are guilty of "a deliberate obscurantism designed to exclude all but an elite—only those who already know will understand and be saved."3 And John Ellis suggests that "deconstructive logic" is simply a crude version of "a standard formula in many branches of religious mysticism."4 Clearly, Ellis, Graff, and others so stigmatize deconstruction not by way of providing neutral descriptions of an interpretive approach, but rather as part of a polemical strategy intended to expose flaws in deconstruction—its hypocrisy, its elitism, its unoriginality. Despite this appropriation of religious language in the rhetoric denouncing deconstruction, it seems to me to be both possible and useful to examine how religious vocabulary might offer a fair as well as illuminating means of describing rather than proscribing the critical phenomenon known as deconstruction. In particular, I would like to look at the ways in which the relation between the originators ofdeconstruction and their successors resembles that between master and disciple. To those sympathetic to deconstruction, such an approach may seem inappropriate, if not hostile; deconstructionists, accustomed to charges that they are presenting a metaphysics of absence, a religion of antirepresentationalism, have consistentiy denied that their practices are in any way religious. What I would like to suggest, however, is that deconstruction, like the texts it reads, is governed by the very forces it resists. By studying the relation between one "exemplary" deconstructive critic— Paul de Man—and one of his influencial students—Barbara Johnson—I hope to illustrate how the survival of deconstruction depends paradoxically on its ability to both resist and restore the powers that shape the relation between master and disciple. Particularly useful in the context ofmy argument are the observations of two sociologists of religion, Joachim Wach and Max Weber, whose sociological perspective permits them to comment on the dynamics of the master-disciple relationship without referring to any particular set of beliefs or teachings. Wach's essay "Master and Disciple" is especially helpful, for he begins his discussion of this dynamic by contrasting the relation between master and disciple with that between teacher and student. For Wach, the essential difference between master and teacher is that the teacher "gives a definite subject matter" while the master "provides only... (shrink)

Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

An important book, one that can truly be called seminal. --America In a popular, informal style, the Jesuit author of many theological books and articles explores the question of interpersonal commitments . . . His book should do much to clarify a great deal of muddy thinking on a critical issue. --Library Journal Haughey is not addressing one life-style, but is writing for all, since all of us are committed to someone or something. His book is carefully written and deserves (...) careful reading. --Best Sellers John C. Haughey, SJ, is the author of 'The Holy Use of Money' and 'Should Anyone Say Forever?'. (shrink)

Alternate View Column AV-97 Keywords: super-lasers space molecules atom lasers 4-wave mixers direct CP violation matter-antimatter asymmetry K0 mesons Published in the October-1999 issue of Analog Science Fiction & Fact Magazine ; This column was written and submitted 03/28/99 and is copyrighted ©1999 by John G. Cramer. All rights reserved. No part may be reproduced in any form without the explicit permission of the author.

Alternate View Column AV-58 Keywords: Japan science fiction HamaCon physics Tscuba KEK TRISTAN Published in the April-1993 issue of Analog Science Fiction & Fact Magazine ; This column was written and submitted 9/17/92 and is copyrighted ©1992 by John G. Cramer. All rights reserved. No part may be reproduced in any form without prior explicit permission of the author.

When the Senate released its so-called "Torture Report" in December 2014 the world would learn that, for years, the CIA had used unimaginably brutal methods to interrogate its prisoners - often without yielding any useful or truthful information. The agency had long and adamantly defended its use of torture, staunchly arguing that it was not only just but necessary for the country's safety. And even amid the revelations of the report, questions abound about whether torture can be considered a justifiable (...) tool of national security. Is interrogational torture an effective method of extracting information? How good does the information extracted need to be for the torture to be considered successful? How often or how vigorously must torture be used to achieve valuable information? It may be the case that interrogational torture can never be justified under any circumstances, but, according to John Schiemann, if it is to be justified at all, it must be effective. According to more than one national poll, most Americans do believe that torture can work, and that it can be justified under certain circumstances. But if the information that torturers extract is bad, then the method amounts to nothing more than pure sadism. So, how can we solve the dilemma over whether to torture or not to torture? In this book, John Schiemann takes a truly unique approach to the question of torture: game theory. Thinking of torture as a "game" played between an interrogator and a detainee, the book walks the reader through the logic of interrogational torture, comparing the outcomes to the claims made by torture proponents. The book draws on a wide variety of sources ranging from records of the Inquisition to secret CIA memos to trace this logic, illustrating each outcome of the model with a narrative from the real world of interrogational torture. Does Torture Work? is an absorbing and provocative take on one of the most discussed human rights and security dilemmas of our time. (shrink)

Human Rights and Common Good collects John Finnis's wide-ranging work on central issues in political philosophy. The subjects explored include the general theory of political community and justice; the nature and role of human rights; national territory and migrants' and non-citizens' rights; the justification of punishment; and the public control of euthanasia, abortion, and marriage.

Graphical AbstractA hunter gatherer in our evolutionary history would have faced many threats when physically active, including the risks of predation, snakebite and fractured limbs. In article number 1900156, John R. Speakman argues that these threats in our evolutionary past selected us to be as sedentary as possible. Image credit: Stephanie Summers.

In all the literature about ethical dilemmas facing the accounting practitioner little attention has been paid to those which arise from the accountant's role in the process of accounting regulation. This treatment explores that role in the light of differing national modes of accounting regulation, economic impact issues in accounting regulation, some ethical principles and a number of different national illustrations. John Blake is Professor of Accounting in the Department of Accounting and Financial Services at the University of Central (...) Lancashire, Preston PR1 2HE, in which Catherine Gowthorpe is Principal Lecturer, while Julia Clarke is a member of the Department of Business Studies, Manchester Metropolitan University, Aytoun Building, Aytoun Street, Manchester M1 3GH. (shrink)

Alternate View Column AV-70 Keywords: Casimir effect negative energy quantum nonlocality tachyons extra dimensions Published in the February-1995 issue of Analog Science Fiction & Fact Magazine ; This column was written and submitted 7/13/94 and is copyrighted ©1994 by John G. Cramer. All rights reserved. No part may be reproduced in any form without the explicit permission of the author.

This collection of lectures by world-renowned philosopher Agnes Heller, edited and introduced by John Grumley, covers a range of political and cultural issues, from the highly topical to modern classics.

Originally published by Goethe's friend and personal secretary, Johann Peter Eckermann, in German in 1836, this work comprises Eckermann's recollections of his conversations with the German writer and philosopher during the last nine years of his life. Eckermann published a further volume in 1848 using both his own memories and material from the journals of Swiss scientist Frédéric Soret, who was also a close acquaintance of Goethe. The work initially sold poorly in Germany, but quickly became popular internationally, and contributed (...) to the rehabilitation of Goethe's scholarly reputation both within Germany and throughout the world. This edition, translated by British playwright and translator John Oxenford was published in two volumes in London in 1850. Oxenford combined the original three volumes, putting the conversations in chronological order. The topics discussed include religion, politics, literature, poetry and natural sciences. (shrink)

This chapter contains sections titled: Theology and Science Arguments from Nature Arguments from Design Arguments from Religious Experience Arguments from Morality Explanations for Reason The Ontological Argument for God The Argument from Pseudo‐science.

The years covered by this volume of the Collected Papers of Bertrand Russell were among the most productive, philosophically speaking, of Russell's entire career. In addition to the papers reprinted here, he bought Principia Mathematica to its finished form and wrote The Problems of Philosophy, Theory of Knowledge and Knowledge of the External World . In October 1910 he began teaching at Cambridge, having accepted an appointment as lecturer in logic and the principles of mathematics at Trinity College for a (...) term of five years. A year later Ludwig Wittgenstein began to attend his lectures. Within a few months he was influencing Russell's philosophical thinking as much as, or more than, Russell was influencing his. (shrink)

Note, by Sir D. Ross.--Reason and intuition.--The kinds of belief.--Religious belief.--Conflicts of belief.--The eclipse of cause.--Materialism in politics.--On the need for a social philosophy.--Can philosophy determine what is ethically and socially valuable?--The philosophy of democracy.--The principles and limitations of state action.--Leisure.--Locke's contribution to political theory.--Jeremy Bentham.--The empiricism of J. S. Mill.--Is a science of theology possible?--Will and action in ethics.