The technological breakthroughs and entrepreneurial adventures of Frank J. Sprague during the transformative years of the early electrical industry. Over the course of a little less than twenty years, inventor Frank J. Sprague achieved an astonishing series of technological breakthroughs--from pioneering work in self-governing motors to developing the first full-scale operational electric railway system--all while commercializing his inventions and promoting them to financial backers and the public. In Engineering Invention, Frederick Dalzell tells Sprague's story, setting it against (...) the backdrop of one of the most dynamic periods in the history of technology. In a burst of innovation during these years, Sprague and his contemporaries--Thomas Edison, Nicolas Tesla, Elmer Sperry, George Westinghouse, and others--transformed the technologies of electricity and reshaped modern life. After working briefly for Edison, Sprague started the Sprague Electric Railway and Motor Company; designed and built an electric railroad system for Richmond, Virginia; sold his company to Edison and went into the field of electric elevators; almost accidentally discovered a multiple-control system that could equip electric train systems for mass transit; started a third company to commercialize this; then sold this company to Edison and retired. Throughout his career, Dalzell tells us, Sprague framed technology as invention, cast himself as hero, and staged his technologies as dramas. He toiled against the odds, scraped together resources to found companies, bet those companies on technical feats--and pulled it off, multiple times. The idea of the "heroic inventor" is not, of course, the only way to frame the history of technology. Nevertheless, as Dalzell shows, Sprague, Edison, and others crafted the role consciously and actively, using it to generate vital impetus behind the process of innovation. (shrink)

This chapter presents an overview of John Dewey's life and work. John Dewey was born in Burlington, Vermont, the third of four sons of Archibald Sprague Dewey and Lucina Artemesia Rich Dewey. In 1949, on the occasion of his ninetieth birthday, Dewey was hailed by the New York Times as “America's Philosopher”. He died at his apartment on New York City on June 1, 1952. During his long and productive life, Dewey wrote widely about psychology, philosophy, art, (...) and social issues. The chapter focuses on three general topics that are recurring themes in Dewey's work. The themes are: his concept of the purpose and process of human learning; his understanding of truth as a process, instead of something absolute and unchanging; and his faith in democracy as the only means of social organization that can foster individual fulfillment, and its implications for education and the arts. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 161 2) You wish him to become what he is not, and no longer to be what he is now (literally: what he is now, no longer to be [283d 2-3]). 3) You wish for his death, since you wish him no longer to be (283d 5-6). The obvious way of dealing with this argument is to make precisely the distinction made by the author of (...) the Dissoi Logoi at V, 15: we should say to Dionysodorus, "Your conclusion that the friends of Cleinias wish for his death is the result of an illegitimate step: you went from 'you wish him not to be ignorant' to 'you wish him not to be'. To have made this step is to have ignored the distinction between existence with respect to some particular thing, i.e., ignorance, and existence in general." (A later critic might point out to Dionysodorus that he has confused the copulative and existential uses of the verb "to be.") It now becomes possible to return to the question, which of the two formulations, (a) or (b), does the author of the Dissoi Logoi presuppose? On the basis of the Euthydemus passage, it seems likely that he presupposed both. The conclusion of Dionysodorus' argument is (b), that Cleinias does not exist, but his conclusion is based upon (a) that Cleinias both is (ignorant) and is not (wise). The Euthydemus passage shows clearly that the words "if someone denies that the man exists" are considerably less of a non sequitur than might first appear. CONCLUSmN. The fallacy-solving distinction of Dissoi Logoi, u 15 was probably understood by Plato~ although not clearly formulated until Aristotle. How is this fact to be assimilated? Is the Dissoi Logoi (or at least this section) much later than has hitherto been presupposed? Or have scholars simply failed to credit its author with this important distinction? Until we have additional studies of the treatise, further discussion would be premature. ROSAMOND KENT SPRAGUE University o] South Carolina HUME'S A LETTER FROM A GENTLEMAN, A REVIEW NOTE In his biography of David Hume, E. C. Mossner notes that on May 21, 1745 there appeared in two Edinburgh newspapers the following advertisement: This Day will be published, and sold by the Booksellersin Town, A LETTER from a Gentlemanto his Friend at Edinburgh: containing some Observations on a Specimenof the PrinciplesconcerningRELIGION and MORALITY, said to be maintain 'd in a Booklately published,intituled, A Treatiseo] Human Nature, &c.I This Letter, Mossner discloses, was sent by David Hume to his friend Henry Home (later Lord Kames), and its publication was, he suggests, the "last 7A later passagein the Euthydemus, 293b ft.,in whichSocratesuses obstructive tactics when the sophistswish to movefrom "knowingx" to "knowingsimpliciter" seems to me to point in this direction.See R. K. Sprague,Plato's Use o] Fallacy (London, 1962),22-23, and passim on secundumquid. 1See The Li]e o] David Hume (Edinburgh: Thomas Nelson & Sons, Ltd., 1954), pp. 153162,esp.p. 160. 162 HISTORY OF PHILOSOPHY frantic effort" by Hume's friends to stem the rising opposition to his appointment to the vacant chair of Ethics and Pneumatical Philosophy at Edinburgh University. Mossner was obliged to report further, however, not only that this effort had been in vain, but also that what "may well constitute an important document in the further interpretation of some aspects of the Treatise" has "never been located." z Now a copy of the Letter has been located. It was purchased from a Birmingham bookseller in December, 1966, by the National Library of Scotland. And, with admirable celerity, a facsimile edition of it has been published by the Edinburgh University Press. Adding still further to the value of this important discovery is the accompanying Introduction which describes the events, parties, and personalities which occasioned the Letter. The editors tell us that John Pringle first offered to resign his chair of philosophy in June, 1744, two years after he had taken leave to accept the position of Physician-General to the British forces in Flanders. He sent his offer to John Coutts, Lord Provost of Edinburgh, and Courts, in turn, suggested to Hume that he apply. Had Pringle not delayed... (shrink)

The field of cognitive modeling has progressed beyond modeling cognition in the context of simple laboratory tasks and begun to attack the problem of modeling it in more complex, realistic environments, such as those studied by researchers in the field of human factors. The problems that the cognitive modeling community is tackling focus on modeling certain problems of communication and control that arise when integrating with the external environment factors such as implicit and explicit knowledge, emotion, cognition, and the cognitive (...) system. These problems must be solved in order to produce integrated cognitive models of moderately complex tasks. Architectures of cognition in these tasks focus on the control of a central system, which includes control of the central processor itself, initiation of functional processes, such as visual search and memory retrieval, and harvesting the results of these functional processes. Because the control of the central system is conceptually different from the internal control required by individual functional processes, a complete architecture of cognition must incorporate two types of theories of control: Type 1 theories of the structure, functionality, and operation of the controller, and type 2 theories of the internal control of functional processes, including how and what they communicate to the controller. This book presents the current state of the art for both types of theories, as well as contrasts among current approaches to human-performance models. It will be an important resource for professional and student researchers in cognitive science, cognitive-engineering, and human-factors.Contributors: Kevin A. Gluck, Jerry T. Ball, Michael A. Krusmark, Richard W. Pew, Chris R. Sims, Vladislav D. Veksler, John R. Anderson, Ron Sun, Nicholas L. Cassimatis, Randy J. Brou, Andrew D. Egerton, Stephanie M. Doane, Christopher W. Myers, Hansjorg Neth, Jeremy M Wolfe, Marc Pomplun, Ronald A. Rensink, Hansjorg Neth, Chris R. Sims, Peter M. Todd, Lael J. Schooler, Wai-Tat Fu, Michael C. Mozer, Sachiko Kinoshita, Michael Shettel, Alex Kirlik, Vladislav D. Veksler, Michael J. Schoelles, Jerome R. Busemeyer, Eric Dimperio, Ryan K. Jessup, Jonathan Gratch, Stacy Marsella, Glenn Gunzelmann, Kevin A. Gluck, Scott Price, Hans P. A. Van Dongen, David F. Dinges, Frank E. Ritter, Andrew L. Reifers, Laura Cousino Klein, Michael J. Schoelles, Eva Hudlicka, Hansjorg Neth, Christopher W. Myers, Dana Ballard, Nathan Sprague, Laurence T. Maloney, Julia Trommershauser, Michael S. Landy, A. Hornof, Michael J. Schoelles, David Kieras, Dario D. Salvucci, Niels Taatgen, Erik M. Altmann, Richard A. Carlson, Andrew Howes, Richard L. Lewis, Alonso Vera, Richard P. Cooper, and Michael D. Byrne. (shrink)

John Haldane; The Mystery of Emergence, Proceedings of the Aristotelian Society, Volume 96, Issue 1, 1 June 1996, Pages 261–268, https://doi.org/10.1093/aristot.

John Tagg claims that, to answer this question, we must look at the ways in which everything that frames photography - the discourse that surrounds it and the institutions that circulate it - determines what counts as truth.

Each chapter heading bears a phrase from a contemporary author, held to incorporate the character of that section of the study under consideration. Chapter 1 carries the title given to early English translations of the Lettres provinciales; chapter 2 recalls the description of Pascall by Boyle and other English scientists; and chapter 3 draws from Kennett's preface to his version of the Pensees. The heading of chapter 4 is from Pope's Essay on Man. The exclamation which introduces chapter 5 concludes (...) an essay in the Gentleman's Magazine for 1789, probably by Boswell; the words for chapter 6 come from a pastoral letter of John Wesley; and chapter 7 represents the verdict of Coleridge. The title of the book itself is derived from the heading to the twenty-first chapter of Kennett's Pensees, which seems to have forecast the essence of the eighteenth-century's perplexity upon the issues raised by Pascal: 'The strange Contrarieties discoverable in Human Nature, with regard to Truth, and Happiness, and many other things.'. (shrink)

In Adulthood, Morality, and the Fully Human, John Shea examines what it means for someone to achieve full moral development or to become what he calls “fully human.” Shea highlights integrity, mutuality, care, and justice as core components of this process and depicts the effects of personal growth on education, psychotherapy, and spirituality.

Over the past two centuries Western culture has largely valorized a particular kind of 'good' music--highly serious, wondrously deep, stylistically authentic, heroically created, and strikingly original--and, at the same time, has marginalized music that does not live up to those ideals. In Good Music, John J. Sheinbaum explores these traditional models for valuing music. By engaging examples such as Handel oratorios, Beethoven and Mahler symphonies, jazz improvisations, Bruce Springsteen, and prog rock, he argues that metaphors of perfection do justice (...) to neither the perceived strengths nor the assumed weaknesses of the music in question. Instead, he proposes an alternative model of appreciation where abstract notions of virtue need not dictate our understanding. Good music can, with pride, be playful rather than serious, diverse rather than unified, engaging to both body and mind, in dialogue with manifold styles and genres, and collaborative to the core. We can widen the scope of what music we value and reconsider the conventional rituals surrounding it, while retaining the joys of making music, listening closely, and caring passionately"-- $c Page [4] of cover. (shrink)

The Foundations of Pragmatism in American Thought Series offers two sets of volumes containing the most significant defenses and critiques of pragmatism written before World War I: the Early Defenders of Pragmatism and Early Critics of Pragmatism. This, the first collection, Early Defenders, provides key texts for understanding the context of pragmatism's years of greatest vitality. The early defenders were products of pragmatism's three cradles. H. Heath Bawden was a graduate of the Chicago philosophy department, having studied with John (...) Dewey and George Mead. John E. Boodin and Horace M. Kallen earned their Ph.Ds with William James and Josiah Royce at Harvard. D. L. Murray and Howard V. Knox were independent scholars and writers inspired by F. C. S. Schiller's humanistic pragmatism at Oxford. This collection brings together the central texts of the movement along with a representative selection of the secondary texts, reviews and responses, they elicited. Each volume features a newly-commissioned introduction by a leading scholar of American pragmatism. --five central texts reproduced in facsimile, accompanied by the main responses and replies, reset in new typography --scattered and scarce works available together for the first time --new introductions to each volume by leading scholars of American pragmatism. (shrink)

While there is general agreement on the need to teach ethics in the MBA classroom, there are great difficulties in completely integrating such material within the confines of an actual MBA program. This paper attempts to address these difficulties by focusing on the teaching of such issues in one particular class — MBA macroeconomics.Ethical dilemmas often arise due to failures of the market place or due to inappropriate assumptions regarding the market model. Thus, specific suggestions are offered in regard to (...) the integration of ethical issues into the traditional macroeconomic curriculum. Suggestions are even offered as how to scale back the basic macro material so that the additional material may be accommodated. (shrink)

Sir John Templeton (1912–2008), the Wall Street legend who has been described as “arguably the greatest global stock picker of the twentieth century,” clearly knew what it took to be successful. The most important thing, he observed, was to have strong convictions that guided your life—this was the common denominator he saw in all successful people and enterprises. Fortunately for us, he was eager to share his own blueprint for personal success and happiness with the rest of the world. (...) In The Templeton Plan, he laid out the twenty-one guiding principles by which he governed both his professional and personal life. These principles were grounded in virtues that he considered important enough to be considered the “laws of life”—they include honesty, perseverance, thrift, enthusiasm, humility, and altruism. From this moral foundation, Templeton formulated a step-by-step plan to help improve anyone’s personal and professional life. Among the steps he enumerates, readers will find: · Four exercises that will help anyone find the positive in every negative · How to be the one person in ten that will productively use more time than they waste · The secret trait that separates great workers from good workers · How to control your thoughts for effective action · The practical applications of a sense of humility · How successful people approach risks differently from most people Taken as a whole, the lessons contained within his twenty-one steps will help readers make lasting friendships, reap significant financial rewards, and find personal satisfaction. Ever a believer in the future’s vast potential, Templeton hoped that sharing his principles would inspire others to seek their own laws of life, formulate their own plans, and find success and happiness on a scale exponentially greater than his own. He freely admitted that he didn’t know everything and that there was yet much to be discovered about prosperity and joy. The Templeton Plan not only offers his recipe for success, but also shows us the way to formulate our own plans. (shrink)

John Locke, Marylène Delbourg-Delphis. (56) — SIC COGITAVIT DE INTELLECTU HUMANO JO LOCKE AN 1671. INTELLECTUS HUMANUS CUM COGNITIONIS CERTITUDINE, ET ASSENSUS FIRMITATE. § 1. 1° J'imagine que toute ...

In dit stimulerende en diepgravende boek onderzoekt John D. Caputo het religieuze denken. Tijdens dit onderzoek komen fascinerende vragen aan de orde: 'Wat heb ik lief als ik God liefheb?' en 'Wat heeft Star Wars ons te zeggen over de huidige beleving van religie?' (proberen we altijd een manier te vinden om te zeggen: 'God zij met je'?) Waarom betekent religie voor zoveel mensen een moreel houvast in een postmoderne, nihilistische tijd? Is het mogelijk om 'religie zonder religie' te (...) hebben? Via een bespreking van enkele huidige beelden van religie, zoals Robert Duvall's film The Apostle , biedt Caputo ook een aantal fascinerende en originele inzichten in religieus fundamentalisme. (shrink)

The aim of the paper is to reconstruct and present in a critical perspective the main methodological devices of John Rawls’ Political Liberalism, which introduces the idea of the overlapped consensus as a way to guarantee, in a political sense, social justice within contemporary democratic societies. Those methodological devices are presented in order to reveal their conceptual failures when contrasted with real world situations and to indicate three elements: a) the psychologism of the theory which reduces the individuals of (...) the comprehensive doctrines to an inhuman procedural forgetting of the historical facticity that defines them and provides them with meaning and identity; b) how unfair the overlapped consensus might be, considering that it is developed without taking into account the doctrines and at the expenses of the historical processes for power and struggles for recognition of such doctrines; iii) the limited reach of the methodological devices when applied to the real world, i.e., that when those devices are faced with the realities of the doctrines they lack practical justification. Because of that, liberalism should be considered as another tradition which struggles with the doctrines. (shrink)

This edition of John M. Lothian’s transcription of an almost com­plete set of a student’s notes on Smith’s lectures given at the University of Glasgow in 1762–63_ _brings back into print not only an important discovery but a valuable contribution to eighteenth-century rhetorical theory.

This paper has four roots. First, an increasing dissatisfaction over the gulf between classical and theological studies. Christianity in origin, after all, is a part of the story of the ancient world, and has to be seen in context. The context is complex: it is Judaea as part of the Hellenistic world under the rule of Rome: we ignore any part of that context at our peril. Classical scholars tend to be suspicious of those with theological interests: I was forbidden (...) by an examining board of the University of London to set the first verse of St John's Gospel for comment in a paper on Greek philosophy: they were being doctrinaire, not I. But equally some theologians have neglected the disciplined study of the ancient world. It would not be so bad if they left the context out; but instead they offer windy generalisations, secondhand, ill-based and false. Some corrective is needed. (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.

What should be the Christian's attitude toward society? When so much of our contemporary culture is at odds with Christian beliefs and mores, it may seem that serious Christians now have only two choices: transform society completely according to Christian values or retreat into the cloister of sectarian fellowship. In this book, John Stackhouse argues that, rather than trying to root up the weeds in the cultural field, or trying to shun them, Christians should practice persistence in gardening God's (...) world and building toward the New Jerusalem. (shrink)

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)

The issue of the institution is not addressed systematically anywhere in the literature on Foucault, although it is everywhere to be found in Foucault's writings._ Foucault and the Critique of Institutions_ not only interprets the work of Foucault but also applies it to the question of the institution. Foucault is a master at analyzing the web of social relations that effectively shape the modern individual. While these social relations are smaller and finer than institutions, institutions are, by Foucault's account, saturated (...) with such relations. This study is the first sustained account to follow up the implications of Foucault's provocative theses about power for the analysis of institutions. _Foucault and the Critique of Institutions _offers a set of preliminary essays that raise basic questions about the theoretical character of Foucault's thought and then several groups of other essays that go on to take up the practical issues raised by his work. Joseph Margolis and Jitendra Mohanty address one of the most complex problems posed by Foucault's texts: his status as a philosopher. Mark Poster explores the problem of the "self" in Foucault, while Judith Butler focuses her searching investigation of the self on its gendered nature. Joseph Rouse examines the functioning of the natural sciences within the institutional setting of the university and the academic profession, while Chuck Dyke and Mary Schmelzer present vigorous critiques of the normalizing power of the university. Robert Moore and Mark Yount offer original studies of the implications of Foucault's work for the workplace, labor law, and affirmative action. Finally, John Caputo studies Foucault's famous history of madness and raises the question of the possibility of exercising a "healing" and not merely a "normalizing" power in the mental hospital and the church. (shrink)

Collins, John Francis; Carroll, Sandra The publication of the 'Norms for the Formation of Permanent Deacons and Guidelines for the Ministry and Life of Permanent Deacons' by the Australian Catholic Bishops Conference, in August 2016, has renewed focus on the role of permanent deacon. This article uses a heuristic structure to discuss the role of the permanent deacon in the Catholic Church in Australia. It then provides a historical perspective and background on the worker priest movement from the mid-twentieth (...) century to explore the possibility of its application to the contemporary role of permanent deacon. (shrink)

This two-volume work, first published in 1843, was John Stuart Mill's first major book. It reinvented the modern study of logic and laid the foundations for his later work in the areas of political economy, women's rights and representative government. In clear, systematic prose, Mill disentangles syllogistic logic from its origins in Aristotle and scholasticism and grounds it instead in processes of inductive reasoning. An important attempt at integrating empiricism within a more general theory of human knowledge, the work (...) constitutes essential reading for anyone seeking a full understanding of Mill's thought. Continuing the discussion of induction, Volume 2 concludes with Book VI, 'On the Logic of the Moral Sciences', in which Mill applies empirical reasoning to human behaviour. A crucial early formulation of his thinking regarding free will and necessity, this book establishes the centrality of 'the social science' to Mill's philosophy. (shrink)

This two-volume work, first published in 1843, was John Stuart Mill's first major book. It reinvented the modern study of logic and laid the foundations for his later work in the areas of political economy, women's rights and representative government. In clear, systematic prose, Mill disentangles syllogistic logic from its origins in Aristotle and scholasticism and grounds it instead in processes of inductive reasoning. An important attempt at integrating empiricism within a more general theory of human knowledge, the work (...) constitutes essential reading for anyone seeking a full understanding of Mill's thought. Volume 1 contains Mill's introduction, which elaborates upon his definition of logic as 'not the science of Belief, but the science of Proof, or Evidence'. It also discusses methods of logical reasoning - propositions and syllogisms. Volume 2 contains 'On the Logic of the Moral Sciences', in which Mills applies empirical reasoning to human behaviour. (shrink)

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.

John Stuart Mill is the philosopher of liberalism. Or so some people think. Others disagree; they may give that status to Locke, or (perhaps) to Kant. Or they may think the question frivolous and insist – boringly but, I cannot deny, sensibly – that no one thinker is the philosopher of liberalism.

Thornhill, John Shortly after completing my article, 'Reflections on the Gospel: after Reading Christopher Dawson', I read for the first time, C.H. Dodd's Gospel and Law, lectures given at Columbia University in 1950. This challenging work by a leading scholar prompted me to make the comparison between Protestant and Catholic approaches to the Gospel I have attempted in the present article.

Hill, John In a previous article, I discussed the arguments and tactics of those who are variously called 'restorationists' and 'reformers of the reform', in the liturgical areas of the reservation of the Blessed Sacrament, the eastward position (or otherwise) of the priest at Mass and liturgical translation. In this article, I wish to go more deeply into their arguments, specifically by examining the language they use. I propose, in other words, to examine their grammar (in a wide sense), (...) in order to subject their arguments to greater scrutiny. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Spring Fishing Song, Prehistoric Paros JOHN ERIC HAMEL Come, tuna, iridescent whorl, Spin color through our rain-locked sea. Come, scatter winter’s smoke and spitting hail, The brazier’s headache, days of coiling clay, The endless shuttle. Let the restless needle be. Come, return the sea to life. The days of winter card our limbs to rope. Restore the muscle with your flesh, unfurl The cold’s crushing boredom into the (...) sun. We’ve burnished long enough our winter soul. The heat begins to double back. The stars That mark the Oar re-stroke at last the salt. All turns. By island and straight you loop and belt, In time with star and turning tide. Shake sail, Bring oar and rope. The barley weaves new fleece. Come, bless our boats, wake us from the hours Of dropping lines over bleached gunnel, The nights of damp and cold breathing sea. Raw mackerel for days to eat, until A line is bumped like a lover’s finger touch, And fins cut water fast as breakers flash. The circled sea within our fleet erupts With flailing fins as sharp as swords. We gaff the bleeding gills into our boats. arion 28.3 winter 2021 44 spring fishing song, prehistoric paros Come, strong fish with gemstone scale, Blow on the coals of our blood, renew our strength. The deep obsidian light of winter clouds Begins to pour molten copper thick as oil All down the sea. We’re born for sails and shrouds, We’re born in waters of a mother’s wave, And return our marble souls into the grave. 2017... (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 Gregory presents new translations of a selection of key passages from Neoplatonist writings, an introduction that puts in context the writings, and an..

In lieu of an abstract, here is a brief excerpt of the content:John R. Boly NIHILISM ASIDE: DERRIDA'S DEBATE OVER INTENTIONAL MODELS DERRIDA'S PHILOSOPHY, or perhaps antiphilosophy, emerges from phenomenological thought. But to a great extent, he has been permitted to define that emergence on his own terms, particularly in his writings on Hegel, Husserl, and Heidegger. This is, of course, highly questionable. It in effect licenses Derrida to become a revisionist historian of his own origins. So I propose (...) a variation. Instead of placing phenomenology against Derrida's backdrop, I want to question his deconstructive project in its relation to the phenomenological venture. The difficulty with this is apparent. What would such a venture be? Even posing the question raises problems in that it presupposes an impossible vantage, an uninvolved point from which to look down in serene mastery at a game rigged in advance. Yet perhaps a synoptic point ofview may be indulged in for a while, provided no one forgets its provisional nature. In that case, the phenomenological venture includes four moments. 1. Suspension (or epoche). Human beings cannot perceive reality in itself. They can only experience meaning through the operations of intentionality, which may be thought of as the exclusions, selections, and combinations of a mediating system. This truism is no less terrifying for being so true, and every mediating system bears within itselfan impulse towards protective closure, an impulse to veil its own forming activity. Such closure eventually encrusts a mediating system and hardens into what Marxists call ideology, the early Barthes called myth, or contemporary response theorists call repertoire. Suspension involves a questioning attentiveness that remains within the closure it questions. Every fact is reconsidered, as factum, a deed brought forth through a process ofmaking. The consequently bracketed "fact" is both sacred object, granting reflexive ac152 John R. Boly153 cess to its formative process, and utter pretension, trying to conceal that process and thereby promote itself as fact rather than facture, origin rather than product. Phenomenology begins with a questioning of that pretension. Like a difficult child, it is perplexed at the self-evident and wonders at the obvious. 2.Reduction. Yet this questioning attentiveness takes only a first step. Suspension disenchants or disillusions, but it does not advance toward an understanding of the intricate patterns through which meaning emerges from the infinite possibilities of perception. That is the task of reduction, to which Husserl assigned two phases, the eidetic and the transcendental.1 In the eidetic phase, phenomena are released, so far as this is possible, into a preflective and preconceptual mode, as pure perceptions still awaiting the activity of mediation. Here, phenomena are boundless as well as exhilarating in their semantic potential. This return to primary perception, however, generates an opposing phase, the transcendental reduction, which traces the way in which mediating systems or what John Wild called versions of the life-world, select and arrange a potentially infinite semantic potential into actual meanings.2 Eidetic and transcendental phases work together, as inseparable antagonists within a continuous dialectic of disclosure. Because these two phases oppose one another, reduction involves a continuous interplay between energy and order, dynamism and system, with the result that it tirelessly traces patterns in the life-world, yet does so only to modify and transform those patterns through the very act of its tracing. Efforts to set the patterns of a life-world into a stable structure at the same time set free their infinite possibilities.3 The eidetic phase of the reduction thus provides a relentless semantic pressure that qualifies, elaborates, and eventually disperses every order of the transcendental phase. Yet without the revealing provocation of such inadequate orders, the eidetic phase would become incoherent and lapse into a speechless nihilism. Though it enacts a comic drama, reduction is the central task of the phenomenological venture, which halts the instant it is denied access to the intentional realm of the life-world. 3.Opening. So important is this access that it generates a separate moment, which pauses to meditate on the conditions of such access. The issues that arise here dominated Heidegger's thought after Being and Time, and they are among the most abstruse yet important concerns of phenomenology. How can models of intentional patterning be... (shrink)

Thornhill, John The evolution of Catholic culture in the modern era, with its maturing historical awareness, brings a new self-understanding better able to enter into a productive relationship with an emerging world culture. This sums up the main argument of this article.

This article is the basis of an invited talk at KR-96 in 1996 November. It has been modified from the version that appeared in the preprints of that meeting. There is an html version, a.dvi version,.pdf version and a.ps version. Up to: Main McCarthy page Up to: Send comments to mccarthy @stanford.edu. I sometimes make changes suggested in them. - John McCarthy.

Donald M. MacKinnon has been one of the most important and influential of post-war British theologians and religious philosophers. Generally eclectic, frequently allusive, usually intellectually generous, persistently richly challenging and always astonishingly erudite, he had a significant impact on the development and subsequent theological work of the likes of Rowan Williams, Nicholas Lash, David Ford and John Milbank. A younger generation largely emerging from Cambridge, but with influence elsewhere, has more recently brought MacKinnon's normally occasionalist writing to a larger (...) audience worldwide where it is beginning to receive noteworthy attention. In this collection several of MacKinnon's most outstanding papers not yet published in book format is collected together with an Editorial Introduction by a former student of one of MacKinnon's own students. They range from his reflections on theology as educational, the nature of moral reasoning, considerations of ecclesial practice, dogmatics and hope. Here is another reminder of MacKinnon's intellectual brilliance. (shrink)

Alternate View Column AV-112 Keywords: quantum mechanics entangled states computer computing 7 qubits prime number factoring Schor algorithm NMR nuclear magnetic resonance fast parallel decryption coherence wave-function collapse many-worlds transactional interpretation Published in the June-2002 issue of Analog Science Fiction & Fact Magazine ; This column was written and submitted 12/19/2001 and is copyrighted ©2001 by John G. Cramer.

Alternate View Column AV-90 Keywords: quantum mechanics nonlocality Wheeler delayed choice eraser interferometer retroactive action Published in the June-1998 issue of Analog Science Fiction & Fact Magazine ; This column was written and submitted 12/17/97 and is copyrighted ©1997 by John G. Cramer. All rights reserved. No part may be reproduced in any form without the explicit permission of the author.