Two medical essays in the hand of John Locke survive amongst the Shaftesbury Papers in the National Archives (National Archives PRO 30/24/47/2, ff. 31r–38v and ff. 49r–56r). Since the 1960s their authorship has been disputed. Some scholars have attributed them to the London physician Thomas Sydenham, others have attributed them to Locke. Detailed analyses of their contents and the context of their composition provide very strong evidence for Lockean authorship. This is reinforced by the application of the most recent (...) techniques of computational stylistics. (shrink)

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

Using his intimate knowledge of John Locke's writings, John W. Yolton shows that Locke comprehends 'human understanding' as a subset of a larger understanding ...

How does a school of thought, in the area of philosophy, or indeed of religion, from roots that may be initially open-ended and largely informal, come to take on the features that later mark it out as distinctive, and even exclusive? That is the theme which is explored in this book in respect of the philosophical movement known as Platonism, stemming as it does from the essentially open-ended and informal atmosphere of Plato's Academy. John Dillon focuses on a number (...) of key issues, such as monism versus dualism, the metaphysical underpinnings of ethical theory, the theory of Forms, and the reaction to the Sceptical 'deviation' represented by the so-called 'New Academy'. The book is written in the lively and accessible style of the lecture series in Beijing from which it originates. (shrink)

Why does democracy—as a word and as an idea—loom so large in the political imagination, though it has so often been misused and misunderstood? Setting the People Free starts by tracing the roots of democracy from an improvised remedy for a local Greek difficulty 2,500 years ago, through its near extinction, to its rebirth amid the struggles of the French Revolution. Celebrated political theorist John Dunn then charts the slow but insistent metamorphosis of democracy over the next 150 years (...) and its apparently overwhelming triumph since 1945. He examines the differences and the extraordinary continuities that modern democratic states share with their Greek antecedents and explains why democracy evokes intellectual and moral scorn for some, and vital allegiance from others. Now with a new preface and conclusion that ground this landmark work firmly in the present, Setting the People Free is a unique and brilliant account of an extraordinary idea. (shrink)

('Freedom' and 'liberty' mean the same.) In 20th century political philosophy some have favoured a 'negative' concept of liberty (freedom from constraint) and criticised 'positive' notions of liberty ('freedom to') as incipiently authoritarian. According to Rawls every liberty is both negative and positive. That there is a certain liberty means that a certain person (or persons, or all persons) is (are) not under certain constraints, so that they can do a certain sort of thing (see p.

"In this new 'Mill Reader' [the author] provides a new selection from the whole range of Mill's political writings, to present a comprehensive view both of the structure of Mill's thought, and of the development of his political thinking from the 1820's to the 1870's"--Jacket.

Bell, John I've been invited to share with you my experiences of a lifetime's acquaintance with Shakespeare, and how that acquaintance has led to what might be loosely termed a humanist philosophy.

Perkins, John L The atrocity of September 11 led me to become an atheist. A boundary had been crossed, I thought, and religions could no longer be regarded as benign. As the buildings crashed to the ground in New York, this conclusion seemed obvious. Yet a decade and a half later, it seems remarkable how few people have been able to reach the same conclusion.

A school of idealism: meditatio laici, by J. Cappon.--Beati possidentes, by R. M. Wenley.--Moral validity: a study in Platonism, by R. C. Lodge.--Plato and the poet's eidōla, by A. S. Ferguson.--Some reflections on Aristotle's theory of tragedy, by G. S. Brett.--The function of the phantasm in St. Thomas Aquinas, by H. Carr.--The development of the psychology of Maine de Biran, by N. J. Symons.--A plea for eclecticism, by H. W. Wright.--Some present-day tendencies in philosophy, by J. M. MacEachran.--Evolution and personality, (...) J. G. Hume.--Emergent realism, by J. Muirhead.--Bibliography of publications by Dr. John Watson (p. 343-346). (shrink)

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.

We explore the connection between four major inferential paradigms in statistical science and inferential practice in current econometrics. We develop the argument that econometrics is still largely characterized by John Stuart Mill’s conception of statistical inference from data, who saw a distinction between ‘theorists’ and ‘practical men’. We follow up with a review of all empirical papers published in the Top 5 economics journals in the period 2000–2018 (N = 2,258). In spite of Rodrik’s [(2015). Economics rules: The rights (...) and wrongs of the dismal science. W. W. Norton & Company] much-debated notion of economics that sees issues of model selection at the core of the discipline, the ‘theory first’ / ‘pre-eminence of theory’ approach vastly dominates in the sample (94.0%). When model selection and model uncertainty is accounted for, this largely happens under the frequentist statistical paradigm. This finding may be explained by frequentism’s special role as an ‘orientational paradigm’ (Hoyningen-Huene and Kincaid, [2023]. What makes economics special: Orientational paradigms. Journal of Economic Methodology, 30(2), 188–202) in economics. (shrink)

Zu Recht ist heute von einer Zeitenwende die Rede. Sie ist begleitet von einer massiven Wertewende. Die hoch industrialisierten, kapitalistischen Staaten der Welt verbreiten und verteidigen ihre Wertevorstellungen von Freiheit, Demokratie und Menschenrechten. Andere Staaten Osteuropas, Asiens und Afrikas rücken dagegen Werte des physischen und politischen Überlebens an die erste Stelle. Der sich aus dem 20. Jahrhundert fortsetzende Weltbürgerkrieg führt zu einem Weltwertekrieg. Die Geschichte aller bisherigen Gesellschaft ist die Geschichte von Wertekonflikten und Wertekämpfen zwischen Klassen, Kulturen und Identitäten. Aber (...) was sind Werte überhaupt? Diese Frage führt weiter zu bedeutsamen Fundamentalproblemen: Wie werden Werte definiert? Wie sind sie strukturiert? Wann und wodurch gelten sie? Wie werden sie angeeignet und gelebt? Wie weit lassen sie sich untereinander vergleichen? Und warum sind sie oft von so viel größerer Wirkmächtigkeit als all unser Wissen? Hier werden diese Fundamentalprobleme systematisch und zusammenhängend behandelt. Das Werk zeigt nachdenklich Suchenden Wege durch den Wertedschungel. Es weist die praktisch Tätigen in Psychologie, Pädagogik, Ökonomie, Soziologie und Politik auf viele Wertefallen hin, die ihre Arbeit verzögern, verhindern oder vernichten und sie damit wertlos machen können. Es verweist aber auch auf die vielfältigen Möglichkeiten, Werte persönlich und gesellschaftlich zu entwickeln und zu leben. Der Autor Prof. Dr. John Erpenbeck hatte vom 2007 bis 2020 den Lehrstuhl Wissens- und Kompetenzmanagement an der SIBE (School of International Business and Entrepreneurship) im Verbund der Steinbeis-Hochschule Berlin inne und ist ihr auch heute noch eng verbunden. Er hat viele wissenschaftliche und eine Reihe literarischer Werke veröffentlicht. (shrink)

If you're not sure what to make of all the claims and counterclaims, this new book will help cut through the conflicting reports and contradictory findings. We are bombarded daily with media reports of startling new findings from "just released" studies often in major, authoritative publications on consumer products, medications, foods, alcohol, safety devices, social behavior, public policy, and much more. The decisions of millions of consumers, professionals, and government agencies can be influenced by just one study. Light, humorous, and (...) entertaining, Studies Show reviews sample studies to expose their traps and pitfalls. In plain English, statistics analyst John H. Fennick discusses the methods of good and bad studies to explain how scientific results can differ sometimes radically. Fennick shows that when armed with common sense and critical intelligence, we can understand almost any study. (shrink)

A History of Western Philosophy and Theology is the fruit of John Frame's forty-five years of teaching philosophical subjects. No other survey of the history of Western thought offers the same invigorating blend of expositional clarity, critical insight, and biblical wisdom. The supplemental study questions, bibliographies, links to audio lectures, quotes from influential thinkers, twenty appendices, and indexed glossary make this an excellent main textbook choice for seminary- and college-level courses and for personal study. Book jacket.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 122.3 (2001) 429-432 [Access article in PDF] John Miles Foley. Homer's Traditional Art. University Park: Pennsylvania State University Press, 1999. xviii + 363 pp. Bibl., indexes. Cloth, $48.50. With Homer's Traditional Art, which may well prove his most popular book, Foley attempts a synthesis of his theory of traditional oral aesthetics, which has been under construction for a decade, since Traditional Oral Epic (Berkeley (...) 1990) and Immanent Art (Bloomington 1991). Because substantial passages in the book have lived past lives, and the fresh material adapts arguments made elsewhere, we are looking here for a statement that gives coherence and new force to a program of study; one that cultivates, rather than breaks, new theoretical ground. That this is Foley's aim is confirmed by a description of his audience: "a wide spectrum of readers, from the advanced undergraduate to the professional scholar" (xv), representing "the greatest number and variety of readers" possible (317 n. 1). Foley offers three main justifications for this new synthesis. First is the doctrine of the Homeric sêma (a key sign open to interpretation), which Foley ingeniously cites as evidence for a Greek concept similar to that of the South Slavic rec=, or "word." This he takes from Parry's interviews with Yugoslav epic singers in which they proclaim the term's application to various levels of traditional discourse, from the formula to the proverb to larger narrative patterns. The second--if I read the book's stylistic motives correctly--is a new "Homeric" technique in scholarly prose. Homer's Traditonal Art is a rhetorical juggernaut that creates inevitable momentum by frequently signaling the progress of Foley's argument, often rewording parts of the theory, and, as if to demonstrate in prose the referential power of Homer's "traditional register" of speech, offering some sêmata of his own (5-7): six "proverbs" of his own coining that encapsulate the main findings of his previous studies (e.g., "Oral tradition works like language, only more so"). These recur steadily throughout, often in closing paragraphs or summing up evidence, and are lightly varied according to context, but always point back to larger critical vistas. Third is the début of the apparatus fabulosus, or running cues to the "traditional referentiality" of a passage; here some lines from Odyssey 23 (reproduced 254-55; cf. the similar printing of the Old English poem Deor, 275). This is an attempt to approximate an "original" experience of a traditional text in performance, though Foley has no illusions about its perfection. Again, the effort requires that he supply conventions of his own (introduced in chapter 7), which he promises to refine for future "editions" on traditional principles.The book is laid out in four large sections, subdivided into an introduction, eight main chapters, an afterword on Old English poetics, two appendices, a large [End Page 429] apparatus of notes, and a rich bibliography (with few serious omissions, such as Manetti's Theories of the Sign in Classical Antiquity [Bloomington 1993]), a good general index (including scholars cited), and index locorum. If this does not sound like a work for a general readership, that is because Foley has expressly sought to divide his voice in two: the main discussion was to be plainly worded and clearly laid out; the scholarly audience to be addressed in the notes. On the whole, this technique works well, only occasionally failing one side or the other. The editors made the strange and regrettable decision of omitting non-Greek works from the index locorum, so that you have to check all entries in the general index for discussions of key passages in Beowulf, Deor, the many recorded South Slavic epics discussed, and so on. Greek traditional phrases are indexed in translation, so that for a discussion of (e.g.) chlôron deos, you need to know how Foley happens to translate it. The Pennsylvania State University Press has atoned for such lapses by producing a handsome volume, printed on good paper and bound in signatures with linen thread, a delight to hold. (Teachers will want... (shrink)

This classic guide, from the renowned novelist and professor, has helped transform generations of aspiring writers into masterful writers—and will continue to do so for many years to come. John Gardner was almost as famous as a teacher of creative writing as he was for his own works. In this practical, instructive handbook, based on the courses and seminars that he gave, he explains, simply and cogently, the principles and techniques of good writing. Gardner’s lessons, exemplified with detailed excerpts (...) from classic works of literature, sweep across a complete range of topics—from the nature of aesthetics to the shape of a refined sentence. Written with passion, precision, and a deep respect for the art of writing, Gardner’s book serves by turns as a critic, mentor, and friend. Anyone who has ever thought of taking the step from reader to writer should begin here. (shrink)

For Swedish visionary Emanuel Swedenborg, God's love and wisdom is the basis for everything that happens in the world, from creation itself to the details of our everyday existence. In this volume, he describes the nature of God and heaven and how they relate to our human existence. This edition is a reprint of an 1885 translation by John C. Ager.

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)

John Courtney Murray’s landmark work, We Hold These Truths, was conceived and brought into being by the editors of Sheed & Ward, who wanted to bring Murray’s work to a broad cross-section of America. When it first appeared, the book was reviewed favorably in both religious and secular journals. Political conservatives were particularly enthusiastic about its defense of natural law principles and its opposition to secularism. By the late 1960s, liberal Catholics interested in legalizing abortion began citing its distinctions (...) between public and private morality. In the 1980s, neoconservative Catholic thinkers embraced the book for much the same reason that conservatives had endorsed it in 1960. While many other Catholic thinkers on both the left and right have grown more critical of the work in recent years, neoconservatives have remained its most dedicated adherents. (shrink)

John Haught offers a “critical intelligence” argument against naturalism. In this article, I outline Haught’s version of theistic evolution. Then I discuss the case he makes against naturalism with his critical intelligence argument. He uses two versions of the argument to make his case: a trustworthiness of critical intelligence argument and an ineffectiveness of naturalistic theories of the mind argument. I evaluate both versions of his critical intelligence argument against naturalism and find that they contain false premises. They thus (...) come up short in making a strong case against naturalism. (shrink)

John Ayrton Paris, writer and physician, became a member of the Linnean Society in 1810, and served as president of the Royal College of Physicians from 1844 until his death. Intended for children and originally composed for the author's family, this three-volume work about science was first published in 1827. Dedicated to the writer Maria Edgeworth and with illustrations by George Cruikshank, it aims 'to blend amusement with instruction', since youth, as Paris writes, 'is naturally addicted to amusement'. Topics (...) covered in Volume 1 include momentum, geometry, elasticity and rotatory motion; the science behind these is demonstrated using a yo-yo, a jack-in-the-box and a slingshot, among various other toys and games. A fascinating and popular text in the history of science education, the engaging narrative seeks to prove 'how profitably, and agreeably, the machinery of fiction may be worked for the dissemination of truth'. (shrink)

This collection reflects the extraordinary career of the man it honors in its variety of subjects and range of scholarship. Mortimer Adler proposes six amendments to the Constitution. Paul Eidelberg surveys the rise of secularism from Socrates to Machiavelli. Hellmut Fritzsche, a physicist, catalogs some famous scientific mistakes. David Grene (Anastaplo's dissertation advisor) looks at Shakespeare's Measure for Measure as "mythological history." Harry V. Jaffa continues a running debate with Anastaplo on how to read the Constitution, James Lehrberger examines Aquinas's (...) views on natural law, Harry Newman argues "The Case Against Politics." Studs Terkel interviews Anastaplo on his encounter with the Illinois bar, and John Van Doren and others contribute a selection of poems. George Anastaplo turned to an academic career when he was denied admission to the bar in 1950 because, on principle, he affirmed the right of revolution and refused to say whether he was a Communist. In this age of academic specialization, Anastaplo's career has been distinguished by a remarkable versatility of thought. Author of five books, including The Artist as Thinker: From Shakespeare to Joyce (Swallow Press, 1983), Human Being and Citizen: Essays on Virtue, Freedom and the Common Good (Swallow Press, 1986), The Constitution of 1787: A Commentary (1989), and The American Moralist: On Law, Ethics, and Government (Ohio University Press, 1992), Anastaplo has also, for the past three decades, produced a steady stream of essays, articles, and papers on subjects from baseball to the Koran, from Socrates to Freud. Volume 2 of Law and Philosophy includes a complete bibliography of his works. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews How Philosophy Uses Its Past. By John Herman Randall, Jr. Foreword by Cornelius Krus~. (The Matehette Lectures, Wesleyan University, 1961; New York and London: Columbia University Press, 1963. Pp. xiv + 106. $3.50.) One could easily characterize this small volume as a minor masterpiece on a major theme. It is an admirable statement from the pen of one of America's leading thinkers in both the history (...) of philosopy and philosophy "proper." Actually the distinction between these two fields of philosophic activity becomes superfluous since Professor Randall has an elaborate theory of his own, whereby to do philosophy and do it well involves, in a serious and inescapable way, competent performance in the history of philosophy. How Philosophy UsesIts Past may have to be read, and I propose here that it should, as the general introduction to Randall's projected three volumes of his monumental The Career of Philosophy, of which only Volume One has been published. The close analyses of specific men and issues presented in the latter work can be seen as the evidence meant to corroborate the thesis asserted in How Philosophy Uses Its Past. In his own words: "It remains true that it is impossible to gain insight into the history of philosophical ideas--into the dimensions of philosophizing--without being led to formulate a philosophy of cultural change" (p. 20). Randall has made in this volume a significant contribution if only by way of focusing his powerful lens on three central issues: (1) how genuine philosophizing is still "metaphysical" thinking; (2) why it is necessary to undertake a thorough investigation of the antecedents leading up to our prevailing philosophies of experience; (3) how to understand the seemingly chaotic situation in our philosophical affairs, under the age-old distinction of the "one and many." In a critical and appreciative article on Lovejoy, Randall stated his reservations toward Lovejoy's "atomistic" conception of intellectual history and proceeded to note that the history of philosophy has a philosophic function iust as philosophy has historical dimensions such that when adequately explored can tell us much about the nature and limits of our own philosophizing.1 A permeative thesis in the volume under review is that to do "history of philosophy" is to do "philosophy." To show how and why Randall believes this to be the case, we must consider in some detail three of his main themes: the redefinition of metaphysics, the broader conception of experience, and the "one and many" aspect of contemporary philosophy. One may go so far as to say that Randall is doing philosophy just as he is formulating a theory of the philosophy, for the sake of responding philosophically to the stated problems. But to respond philosophically is something that one must learn in conjunction with the examination of the historical past of philosophy. Randall thus believes, on the evidence gathered, that philosophy has revealed itself to be "a clarification and criticism of fundamental beliefs involved in all the great enterprises of human culture, science, art, religion, the moral, social and practical activity, when some new idea or some altered experience has impinged upon them and generated intellectual tensions and maladjustments" (pp. 19; 100). This way of understanding philosophy affects his approach to every problem he mentions. Indeed, even the denial of the importance of the history of philosophy is rooted in historical processes which must be understood before the denial can be fully illumined. Without historical knowledge, he argues even our decisions will suffer (p. 14). Randall calls his approach to defining philosophical problems "operational." Accordingly, we do not know whether we have a philosophical problem until a philosophical response has occurred. Looking back from the response to what it was that philosophers responded to, we See Randall's "Arthur O. Lovejoy and the History of Ideas," Philosophy and Phenomenological Research,XXII (1963), 475-479; also book under review, p. 36. [1071 108 HISTORY OF PHILOSOPHY discover that these were problems that emerged "whenever strife of ideas and experiences forced men back to the fundamental assumptions in any field" (p. 18). Briefly put, the response has always been that of analysing, clarifying, criticizing and reconstructing "fundamental assumptions." The problems vary and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:POMPONAZZI'S CRITIQUE OF AQUCNAS'S ARGUMENTS FOR THE :IMMORTALITY OF THE SOUL JOHN L. TRELOAR, S.J. Marquette University Milwaukee, Wisconsin I. lntJroWi.wtion IN 'JiHE COURSE of hls discussion on the immortality of the soul, Pietro Pomponazzi systematically critiques the Pfatonic, Avel'IJ'IOist, and Thomistic positions concerning this perennial problem iin the philosophy of human nature. Pomponiazzi's Tractatrus de irnrmortalitate animae 1 is inteirestin!g from three methodological standpoints: (1) the criteria (...) Pomponazzi uses to ev:aluate the various positions, (2) Pomponazzi 's attempt to redefine the probtlem of immortality in fo:gica;l terms, and (8) his analysis of previous positions. In this Renaissance treatise one finds an excellent example of the infliuence of method on the dev:elopment of an idea. This article wiihl eX'amine and ev:aluate Pomponazzi's analy,s:i.s of Thomas A:quiinas's aJ.'gument for the immortality of the soul showing how Pomponazzi''S irefo:rnnula;bion puts the Thomistic argument in a context completely differoort fmm whait Thomas himself intended. Although this ipaper treats a historical pr01blem, its mai:i.n oibject is to show how the fo:tmulation of phifosophical critema and,questions influences how one handles a topic 1 and 1 The standard Latin text of the Tractatus is: Petrus Pomponatus, Tractatus de immortalitate animae, ed. Gianfranco Morra (Bologna: Nanni and Fiammeghi, 1954). The English translations used in this article are from Ernst Cassirer et al., eds. The Renaissance Philosophy of Man (Chicago: University of Chicago Press, 1948). A complete translation of the Tractatus by William Henry Hay II, revised by John Herman Randall, Jr., and annotated by Paul Oskar Kristeller, appears on pp. 280-381. 458 454 JOHN L. TRELOAR, S.J, what one says about prewous solutions to a problem. This article, then, studies a rphi1osophica1l methodology as much as it arppraises Pomrponazzi and Aquinas.2 Eady in the Tractatus de immortalitate animae Pomponazzi 'es'tia;bJishes the dual cr1iter:ia for judging the adequacy of au p!i.'evious arguments ]or the immortaJl~ty of the,soul. First, "Leaving aside revefaition and miracles, and remaining entirely within natmal limits," 3 what can be said concerrning the immortality of the soul? Second, "what... was Aristotle's opin~on on the same question "?4 These criteria function as the limiting conditions that determine the adequacy of any argument :for immortality; Pomponazzi employs these criteria riJgm~ously to test whether previious a1rguments are adeqU'ate. Pomponazzi's attempt to l'edefine immo:rtality in strictly 1ogicail terms also influences his critique of pl'evious authoi's :and his own generail condusions. He picks u:p Fieino'.s notion that the human being is of an ambiguous nature, that is, part spirit 1and pa:rt oorpore1 al.5 This, of course, is new neither with Ficino nor with Pomponazzi, for the concept of a twofold nature goes hack at least as ia1· as Plwto. Plomponazzi',s use of 1this concept of a twofold nature, however, is unique. He casts the whole 2 In his book Renaissance Thought and Its Sources (New York: Columbia University Press, 1979), Paul Oskar Kristeller says, "Among the many problems and concepts that have occupied the thinkers of the past, and especially those of the Renaissance, the doctrine of immortality seems especially remote from the discussions and concerns of our time" (p. 181). He argues in this essay that, "The problem is still with us, and we may hope that it may yet lead to new answers that are more in accordance with our knowledge and our sensibilities than those transmitted to us by the thinkers of the past, especially those of the fifteenth and sixteenth centuries" (p. 196). s "Primum scilicet, quid, revelationibus et miraculis semotis, persistendoque pure infra limites naturales, hac in re sentis." Immortalitate, p. 36 (p. 281). All references to the Traatatus de immortalitate animae will appear in this form. The first page reference is to the Latin text and the page number in parentheses is to the English translation cited above. 4 "Alterum vero, quamnam sententiam Aristotelis in eadem materiam fuisse censes." Imrnortalitate, p. 36 (p. 281). 5 See Marsilius Ficino, " Five Questions Concerning the... (shrink)

In this volume, John Warner grapples with one of Jean-Jacques Rousseau’s chief preoccupations: the problem of self-interest implicit in all social relationships. Not only did Rousseau never solve this problem, Warner argues, but he also believed it was fundamentally unsolvable—that social relationships could never restore wholeness to a self-interested human being. This engaging study is founded on two basic but important questions: what do we want out of human relationships, and are we able to achieve what we are after? (...) Warner traces his answers through the contours of Rousseau’s thought on three distinct types of relationships—sexual love, friendship, and civil or political association—as well as alternate interpretations of Rousseau, such as that of the neo-Kantian Rawlsian school. The result is an insightful exploration of the way Rousseau inspires readers to imbue social relations with purpose and meaning, only to show the impossibility of reaching wholeness through such relationships. While Rousseau may raise our hopes only to dash them, Rousseau and the Problem of Human Relations demonstrates that his ambitious failure offers unexpected insight into the human condition and into the limits of Rousseau’s critical act. (shrink)

This volume of Erasmus' Opera omnia contains Erasmus' paraphrases on Hebrews - 3 John. In this genre, Erasmus retells and interprets these New Testament books. The volume presents a critical edition of the Latin text, accompanied by an introduction in English and a commentary, including an identification of sources quoted, and, where relevant, any linguistic, philological, theological or historical background information necessary to understand the Latin text.

John Wilson; Reply to J. Martin Stafford, Journal of Philosophy of Education, Volume 13, Issue 1, 30 May 2006, Pages 187–188, https://doi.org/10.1111/j.1467-975.

As the essays in this book attest, in a time of specialization John McCormick chose diversification, a choice determined by a life spent in many occupations and many countries. After his five years in the U. S. Navy in the Second World War, the academy beckoned by way of the G. I. Bill, graduate training, and a career in teaching. Prosperity in the American university at the time meant setting up as a "Wordsworth man," a "Keats man," or a (...) "Dr. Johnson man": all chilling to the author. He chose self-exile in which he disguised himself as an "Americanist" saleable in Europe, and lectured happily in comparative studies: literature, history, and philosophy. Thus the broad range of this volume, both in subject matter and in the span of time it covers. The essays are divided into three sections. First are general and personal essays on a variety of topics, followed by work on individual writers, and third, writings on criticism and theory. A section on Santayana reflects his eight years of research for Santayana's biography. The writings on Spain and toreo result from another long-held interest, together with the author's attempt to alter some of the romantic nonsense about the running of the bulls in Pamplona, too often the entire substance of what the general public knows about Spain. McCormick has long been convinced that without knowledge of bullfighting, the foreigner cannot comprehend arcane and wonderful aspects of the Spanish character. The coda, "Another Music," is an old man's attempt to solve the mysterious algebra of how the world turns now, and how the young appear to the aged. While the volume is diverse in its range of writers--from Whitman in America to Santayana in Europe, taken as a collectivity, these essays provide a sense of the grandeur as well as the decadent in twentieth century politics and aesthetics alike. Written with the literary taste and political non-conformity that still characterizes McCormick, the volume is a treat for the specialist and for the generalist. John McCormick was professor of American Studies in the Free University, Berlin, and is at present professor emeritus of comparative literature at Rutgers University. He is the author of Bullfighting, American and European Literary Imagination, Catastrophe and Imagination, Fiction as Knowledge, George Santayana and Seagoing. (shrink)

Les compte-rendus que John Stuart Mill donnera en 1835 et 1840 des deux parties de La Démocratie en Amérique ponctuent une rencontre intellectuelle d'une rare qualité et en développent les conséquences.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 35.3 (2002) 175-184 [Access article in PDF] Editor's Introduction:Intensifying Philosophy and Rhetoric John Muckelbauer Intensity...wrecks what it makes known, burning the thought which thinks it and yet requiring this thought in the conflagration where transcendence, immanence are no longer anything but flamboyant, extinguished figures-reference points of writing which writing has always lost in advance. -Maurice Blanchot The coupling named in this journal's title only hints (...) at the proliferation of relations that have appeared within its pages. Since the journal's inception, the means for combining these two traditions has moved well beyond the familiar structure of opposition. We have read, for example, subtle analyses of the different senses in which philosophy may already be rhetorical, and have confronted the epistemological, historical, and political implications of these findings. We have also witnessed the recognition that any conception of rhetoric necessarily harbors elaborate philosophies, and have contended with many different theories of language and language use. Through detailed and intricate interventions into particular texts and particular thinkers, the work that appears within this journal has irreversibly complicated any simple attempt to champion one term over the other. In short, we are no longer faced with the question of philosophy or rhetoric. Instead, we are concerned with myriad interfaces, countless strategies of connection: philosophy and rhetoric.And yet, even a brief survey of the journal's archives generates a movement through which the seemingly distinct poles named in its title begin to rotate in startling ways. Within its pages, philosophy never ceases to become rhetorical, rhetoric to become philosophical. As each particular intervention demonstrates yet another provocative relation between the two traditions or two modes of inquiry, their repeated and promiscuous oscillation soon produces an almost dizzying effect through which the very poles of "philosophy" and "rhetoric" begin to blur. [End Page 175]If we are able to stick with this conceptual whirl, it quickly reaches speeds at which even the blurring distinctions made through each particular intervention begin to appear too stark, too candid. What was this philosophy that is now becoming rhetoric-was it not always rhetorical? And what was this rhetoric that is now becoming philosophy-was it not always philosophical? As a result of this incessant spinning, our philosophy becomes a rhetoric that has become philosophical that has become rhetorical... The terms begin to spin so relentlessly that, rather than offering two separate and related contents, we seem unable to grasp anything other than a kind of flickering movement between them. Indeed, such insistent spinning inevitably prompts the suspicion that perhaps the problem of "philosophy" and "rhetoric" is no longer simply that of two intimately related traditions. Yet if we cannot begin with the premise that these two areas of inquiry are somehow distinct, how are we to intervene in this dizzying whirl? Now more than ever, how can we approach "philosophy" and "rhetoric"?The inevitable vertigo of such questions puts us in a rather bewildering position: as a result of connecting "philosophy" and "rhetoric," we have originated a movement that effectively confounds its own origin: as this connective movement intensifies, it becomes increasingly difficult to specify what we have been referring to through the terms "philosophy," "rhetoric," or even through their connection. Indeed, from within this interminable whirl-in which philosophy becomes rhetoric becomes philosophy-the very movement of becoming appears to be somehow more dependable than the terms supposedly engaged in that becoming. In other words, because we can no longer specify precisely what is spinning within this conceptual centrifuge, the event of the spinning becomes more insistent than ever.It may therefore be the case that we spoke too quickly in turning to the importance of interfaces, connections, and relations. If the very concept of "relation" requires relatively established terms that proceed to interact in particular ways, then the dizzying flicker of "philosophy" and "rhetoric" indicates that what is at stake here may not simply be the connection between two substantive traditions or two positive terms. Their mutual involvement has become too blurred for us to presume that they are merely related... (shrink)

First published in 1928, this book reproduces the lectures and addresses that John Henry Muirhead gave on various occasions during the two and a half years he spent as Lecturer of Philosophy on the Mills Foundation at the University of California, USA. The different chapters look at the meaning and general place of Philosophy as a subject of study and the application of its leading conceptions to different areas of modern life, including science and politics. The final chapters however, (...) present two short talks of a different nature, which were addressed to Scottish countrymen, gathered on foreign shores. This book outlines Muirhead's philosophical thoughts and conclusions to which he devoted his life. (shrink)

This long awaited volume of The Collected Writings of John Sallis presents his lectures on Martin Heidegger's monumental Being and Time. The lectures were presented during the 1985-86 academic year at Loyola University of Chicago and during the fall semester of 1999 at Pennsylvania State University. The fourteen years separating the beginning of the two courses is significant in that many of the Gesamtausgabe volumes appeared in that interval, as well as a second translation of Being and Time. While (...) the additional Gesamtausgabe volumes make no appearance in the Sallis lectures, there is certainly an awareness of them. This book is a synthesis of the manuscripts of the two separate lecture-courses. This volume makes Being and Time accessible to students, while the most advanced scholars will also profit from it. (shrink)

On Beauty and Measure features renowned philosopher John Sallis' commentaries on Plato's dialogues the Symposium and the Statesman. Drawn from two lecture courses delivered by Sallis, they represent his longest and most sustained engagement to date with either work. Brilliantly original, Sallis's close readings of Plato's dialogues are grounded in the original passages and also illuminate the overarching themes that drive the dialogues.

The principle of selection necessarily follows if we accept that a poem is a verbal structure of a very complex kind involving the interaction of all kinds of elements—ideas, images, rhythms, rhetorical features, narrative, logical patterns, whatever. The possible relationships among all these elements seem infinite or at least, in Frye's phrase, unlimited. Hence, a definitive critique of any work seems, even in theory, impossible. It is hard to see how the human mind could consciously contemplate, much less articulate, all (...) aspects at once, even in short pieces; as the various aspects are enumerated, we begin to lose sight of the wood for the trees, to lose our grip on the integrated whole which we at least partially intuit at a given moment in time. And so many are the attitudes and interests which may be brought to bear upon a poem that the critique which once seemed definitive soon seems incomplete to the critic after a further reading, for every time we read a work of any complexity, we find something new; and even the less sensitive know that each new school of criticism, not to mention each latest shift in politics, society, or psychology, will throw at least some of our masterpieces into a new light. As for translation, the only way to avoid it would be wholesale quotation, and even that would be a partial translation in that it would alter the poet's total meaning by substituting a part for the whole. John C. Sherwood, professor of English at the University of Oregon, is the author of articles on Dryden, modern literature, and English composition. He is currently at work on an annotated bibliography of R. S. Crane. (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)

_The Verge of Philosophy_ is both an exploration of the limits of philosophy and a memorial for John Sallis’s longtime friend and interlocutor Jacques Derrida. The centerpiece of the book is an extended examination of three sites in Derrida’s thought: his interpretation of Heidegger regarding the privileging of the question; his account of the Platonic figure of the good; and his interpretation of Plato’s discourse on the crucial notion of the chora, the originating space of the universe. Sallis’s reflections (...) are given added weight—even poignancy—by his discussion of his many public and private philosophical conversations with Derrida over the decades of their friendship. This volume thus simultaneously serves to mourn and remember a friend and to push forward the deeply searching discussions that lie at the very heart of that friendship. “All of John Sallis’s work is essential, but [this book] in particular is remarkable.... Sallis shows better than anyone I have ever read what it means to practice philosophy on the verge.”—Walter Brogan, Villanova University. (shrink)

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.

SPECIAL INTRODUCTORY PRICE! Daniel Dennett has been one of the central voices in the philosophy of mind for at least the past forty years. Unlike most philosophers of his generation, Dennett’s work has resonated far and wide. It has powerfully influenced the development of cognitive science, robotics, developmental psychology, and artificial intelligence. Indeed, his work has led to many new lines of inquiry. For example, he has developed a theory of consciousness which provides an approach to naturalizing mind which circumvents (...) many of the most significant philosophical arguments against the possibility of a scientific explanation of consciousness. The daunting quantity of literature available on Dennett makes it difficult to discriminate the useful from the tendentious, superficial, and otiose. Moreover, because no comparable philosopher has had a profound impact across such a wide range of disciplines and on intellectual culture in general, responses to Dennett’s philosophy are dispersed across a broad range of scientific, philosophical, and cultural domains. That is why this new title in the highly regarded Routledge series, Critical Assessments of Leading Philosophers, is so urgently needed. Edited by John Symons, this new Routledge Major Work is a four-volume collection of the best scholarship on Dennett; the collected materials have been carefully selected from a wide range of academic journals, edited collections, research monographs, and other sources. The tightly focused organization of this collection allows users quickly and easily to access both established and cutting-edge assessments of Dennett’s work. The set is also made for irresistible browsing. With comprehensive introductions to each volume, providing essential background information and relating the various works to each other, Daniel Dennett is destined to be an indispensable resource for research and study. (shrink)