Enth.: Dugoald Stewart's account of Adam Smith / ed. by I.S. Ross.

Since the publication of Kuhn’s The Structure of Scientific Revolutions in 1962, the notion of paradigms has shaped the way that philosophy views scientific discovery and how changes in what is regarded as empirical fact occur. This drew heavily on examples from the history of the natural sciences to support Kuhn’s hypothesis. However, some argue that medicine is different from the natural sciences. Gillies has proposed another theory of how paradigms apply to medicine; that of composite paradigms. In doing so, (...) Gillies uses the example of Helicobacter pylori and the shift from the excess-acid theory to the current bacterial-infection theory of gastric ulcers to illustrate these fundamental differences between medicine and the natural sciences.Upon analysis of Gillies’ claim, it is evident that traditional Kuhnian paradigms are also composite and that the manner in which Gillies proposes disease is classified is insufficient in describing medicine. Furthermore, new local paradigms are demonstrably introduced and the change was accompanied by many of the markers of paradigmatic change including changes in worldview, resistance, incommensurability and the introduction of new questions that could not have existed under the previous paradigm. Whilst this change may not be on the scale of the Chemical revolution, it can still be considered paradigm shift.Thagard also proposes an alternate view of discovery using the case of H. pylori. This has much in common with Kuhnian paradigms but Thagard’s theory offers further elucidation and refinement. This allows it to better characterise all of the associated features of discovery relevant in the case of H. pylori, thus provides a preferable tool for examination of this important recent discovery. (shrink)

In 1845, Robert Graham’s death created a vacancy for the traditionally dual appointment to the University of Edinburgh’s chair of botany and the Regius Keepership of the Edinburgh Royal Botanic Garden. John Hutton Balfour and Joseph Hooker emerged as the leading candidates. The contest quickly became embroiled in long running controversies over the nature and control of Scottish university education at a time of particular social and political tension after a recent schism in Church of Scotland. The politics (...) of the appointment were complicated by the fact that the Edinburgh Town Council chose the chair while the keepership was under the patronage of the Westminster government . Balfour eventually emerged triumphant after a bitter campaign marked on all sides by intense politicking. The struggle to replace Graham provides a case study in how Victorian men of science adapted their aspirations to the practical realities of life in industrial, reforming, imperial, multinational Britain. (shrink)

Arthur O. Lovejoy conceived of the history of ideas as an interdisciplinary study, encompassing a variety of fields, including literary history, comparative literature, the history of folklore and ethnography, the history of language and the history of religious beliefs. This volume gathers together some of the most significant articles concerning the theory and practice of intellectual history, by Lovejoy himself and other scholars. Contributors: DONALD R. KELLEY, ARTHUR O. LOVEJOY, FREDERICK J. TEGGART, LEO SPITZER, THEODORE SPENCER, ABRAHAM EDEL, PAUL O. (...) KRISTELLER, PHILIP P. WIENER, JOSEPH A. MAZZEO, LEONARD KRIEGER, DANIEL J. WILSON, EDWARD P. MAHONEY, FRANCIS OAKLEY,JOHANN HUIZINGA, JOSEPH KATZ, CALVIN G. RAND, NILS B. KVASTAD, LESTER G. CROCKER and PATRICK H. HUTTON. (shrink)

I propose to analyze the concept of basing beliefs on reasons. The concept is an important one in understanamg the so-called "inferential" or "indirect" knowledge. After briefly stating the causal analyses of this concept given by D.M. Armstrong and Marshall Swain I will present two cases which show these analyses to be too strong and too weak. Finally, I will propose an analysis which avoids these twin difficulties.

This book collects 13 papers that explore Wittgenstein's philosophy throughout the different stages of his career. The author writes from the viewpoint of critical rationalism. The tone of his analysis is friendly and appreciative yet critical. Of these papers, seven are on the background to the philosophy of Wittgenstein. Five papers examine different aspects of it: one on the philosophy of young Wittgenstein, one on his transitional period, and the final three on the philosophy of mature Wittgenstein, chiefly his Philosophical (...) Investigations. The last of these papers, which serves as the concluding chapter, concerns the analytical school of philosophy that grew chiefly under its influence. Wittgenstein’s posthumous Philosophical Investigations ignores formal languages while retaining the view of metaphysics as meaningless -- declaring that all languages are metaphysics-free. It was very popular in the middle of the twentieth century. Now it is passé. Wittgenstein had hoped to dissolve all philosophical disputes, yet he generated a new kind of dispute. His claim to have improved the philosophy of life is awkward just because he prevented philosophical discussion from the ability to achieve that: he cut the branch on which he was sitting. This, according to the author, is the most serious critique of Wittgenstein. (shrink)

Journal Name: Apeiron Issue: Ahead of print.

In 1792, Thomas Paine sounded a cautionary note about the economics of empire: The most unprofitable of all commerce is that connected with foreign dominion. To a few individuals it may be beneficial, merely because it is commerce; but to the nation it is a loss. The expense of maintaining dominion more than absorbs the profit of any trade.1 Had Americans consistently heeded Paine’s advice, the United States might have avoided much of the overseas bloodshed, as well as domestic bureaucratization, (...) which have accompanied the creation of the American empire. (shrink)

This article—part of a larger project that examines the place of the human in contemporary thought after the critique of the subject—takes as its point of departure the problematic of the author in Maurice Blanchot. If the author is “sacrificed to language,” it is argued, this is not to be conceived as the mere negation of authorial subjectivity; rather, the author, as a sacrificial figure, answers to the exigency of a figuration that would enable the a priori condition of signification (...) in general to be exposed. In a word, the human is not dispensed with, for Blanchot, but engaged by language at its limits. On the basis of this analysis, La folie du jour is construed as a narrative of what is called “the narrative voice.”. (shrink)

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. (shrink)

The invention of development as public discourse began with US President Truman’s 1949 speech that trumped up an illusion of global material prosperity based on a total restructuring of the ‘developing’ world on the model of development and material achievement of the West. Truman argued that this painful process was the only recipe for world prosperity. After decades of serious engagement on development discourse and multiple implementations of successive theories, the situation of the developing countries has not improved as rapidly (...) as expected. At the same time, the developed countries are experiencing various forms of financial crises. This article acknowledges the professionalisation of development discourse, and proposes humanising development discourse in Africa in the light of Christian anthropology. This vision of integral development promotes the common good on the basis of God’s love and respect for the uniqueness of the human person. (shrink)

In challenging Marxist theorists to confront the radical rebirth at the core of the fascist revolution, Roger Griffin has carried fascist studies to a new and valuable plateau. Likewise, David D. Roberts’s elaboration of Griffin’s model offers a provocative and fruitful avenue to rethink fascist political culture. This article seeks to advance the dialogue to the next level by considering what an international approach can add to these primarily nationalist interpretations of generic fascism. Drawing on examples from the history of (...) the United States, I argue that fascism is a fundamentally cosmopolitan process and that it needs to be placed on a broader continuum with the histories of slavery, racism and nationalism. (shrink)