The task of the philosophy of science, according to Churchman, is twofold. It is, one, “to determine the ideal of science by scientific methods,” and, the other, “to describe the manner in which science can most efficiently approach its ideals”. The primary purpose of this book on experimental inference is to deal with these two subjects as they bear upon what is commonly called material or empirical science, rather than upon formal or analytic science, though it is recognized that no (...) absolute separation can be made between these two different types of science, or between the performance of the above tasks in connection with each. The kind of science, then, whose objective and methods are to be elucidated is the kind in which in some broad sense of these terms decisions are necessarily made on the basis of empirical observation and testing. Some observation or series of observations is made, and it is the task of the scientist to make an inference based upon these observational data. What is his aim in doing this, and what are the most efficient ways in which he can proceed? (shrink)

When young children first come to school they bring with them a depth of being; the authors suggest that the educational community should respond to children with a pedagogy that is capable of nurturing this depth. The authors of this paper are teachers of many years’ experience. Their own work in classrooms has shown them that, paradoxically, depth in pedagogy is most surely to be found when teachers follow the light in the eyes of children. The authors draw upon a (...) selection of vignettes and narratives taken from classroom experiences to describe how this is done. They also show how children and teachers can approach the complex learning that requires transcendence of the known. Notions of relational consciousness (), as well as ethical and spiritual sensibility () are developed through reference to a range of educators including Bronson Alcott, Ralph Waldo Emerson, John Dewey, Stanley Cavell, Maxine Greene, Nell Noddings, Vivan Paley and Arthur Vogel. The broader educational community is reminded that school experiences should balance the measurable and the immeasurable. The authors question some aspects of the, sharing their concern that it may focus teachers’ attention too tightly on ‘that which is formed from without’. The authors suggest that the weight of this legislation may result in the neglect of some very important aspects of learning. The broader educational community is invited to consider the implications of a pedagogy of depth, to become more aware of the skill of transcending known limitations through coming to shared understanding, and to find ways to reconcile the potential violence of legislated structures with the being‐in‐the‐world of children in schools. (shrink)

L. Nathan Oaklander is one of the leading philosophers of time defending the tenseless or B-Theory of time. He has remained at the forefront of this field since the early 1980s and today he is arguably the most formidable opponent of the tensed or A-theory of time. Much of the direction of the debate in this field for the past twenty years or so, especially in regards to the new tenseless theory of time, has been influenced by Oaklander's work. This (...) book presents a carefully argued defense of the tenseless theory of time. The topics discussed include: the ontology of A- and B-theories of time; presentism; the open future theory; the A/B theory; defending the B-theory of time; temporal experience; temporal semantics; and time, identity, responsibility, and freedom. (shrink)

Lars Løvlie, Paul Standish; Introduction: Bildung and the idea of a liberal education, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002.

Jerry L. Walls, the author of books on hell and heaven, completes his tour of the afterlife with a philosophical and theological exploration and defense of purgatory, the traditional teaching that most Christians require a period of postmortem cleansing and purging of their sinful dispositions and imperfections before they will be fully made ready for heaven. He examines Protestant objections to the doctrine and shows that the doctrine of purgatory has been construed in different ways, some of which are fully (...) compatible with Protestant theology. In particular, while purgatory has often been understood as matter of punishment in order to make satisfaction for sins that have not been fully remitted, it can also be seen as the completion of the sanctification process, an account of the doctrine that is fully consistent with the Protestant doctrine of justification by faith. Purgatory assumes not only continuity of personal identity but also gradual moral and spiritual growth between death and resurrection. Different theories of personal identity are examined and assessed in light of these assumptions. Walls also shows that the traditional doctrine of purgatory is not understood as a second chance for salvation, but goes on to argue that it should be modified to allow for postmortem repentance. He concludes with an examination of C.S. Lewis's writings on purgatory, and suggests that Lewis can be a model for evangelicals and other Protestants to engage the doctrine of purgatory in a way that is true to their theology. (shrink)

Criticized as a nostalgic anachronism by those who oppose her version of political theory and lauded as symbol of direct democratic participation by those who favor it, the Athenian polis features prominently in Hannah Arendt's account of politics. This essay traces the origin and development of Arendt's conception of the polis as a space of appearance from the early 1950s onward. It makes particular use of the Denktagebuch, Arendt's intellectual diary, in order to shed new light on the historicity of (...) one of her central concepts. The article contends that both critics and partisans of Arendt's use of the polis have made the same mistake: they have presumed that the polis represents a space of face-to-face immediacy. In fact, Arendt compared the polis to a series of analogues, many of which are not centered on direct exchanges between political actors and spectators. As a result, Arendt's early work on the polis turns out to anticipate many of the concerns of her later work on judgment, and her theory of the polis becomes a theory of topics. (shrink)

Lars Løvlie; The Promise of Bildung, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002, Pages 467–486, https://doi.org/10.1111/1467-9752.

Why did Hume drop sympathy as a key concept of his moral philosophy, and why—on the other hand—did Smith make it into the ‘didactic principle’ of his Theory of Moral Sentiments? These questions confront us with the basic issue of ethical theory concerning human nature. My point in dealing with these questions is to show what views of human nature their respective choices involved. And my procedure will be to take a close look at the revisions they made to their (...) ethical theories to bring out the contrasting aspects of their views of human nature. (shrink)

탈냉전 탈이념의 시대상을 피력하고, 21세기 세계사 주도권 참여를 위한한국인의 역사적 소명, 문명론적 근거를 제시한 저술.

The present article challenges the bifurcation of the world established by Kant, a bifurcation that continues to plague contemporary thinking about science, religion, and morality. This challenge is aided by Whitehead's alternative worldview.

The word ‘existentialism’ has become something of a catchword in religious circles today, and one suspects that it is sometimes a substitute rather than a medium for thought. Most theological teachers must from time to time have received from a pupil an essay in which the words ‘existential’, ‘existentially’ and ‘existentialism’ appear to have been sprinkled from a pepper-pot over an exposition whose meaning would remain unchanged if these words were excised altogether. Nevertheless, usum non tollit abusus, and the following (...) rather unsystematic remarks may perhaps be of some help in elucidating and evaluating a mode of thought and expression which has attracted the interest of some of the more profound, as well as of some of the more superficial, theological and philosophical writers of the present day. (shrink)

Il importe de situer les enjeux humains de ce mouvement que d'aucuns qualifient de « nouvel ordre mondial » : quel souci de l'être humain en tant que tel manifeste-t-il ? L'homme est un être d'appartenances individuelles et collectives, il s'éprouve dans sa liberté et dans sa participation à l'histoire qui se fait. La société qui s'annonce sera-t-elle pour lui, offerte à son engagement, ou contre lui, le contraignant à se soumettre ou à se démettre ? Des penseurs contemporains montrent (...) que l'homme se construit en habitant l'écart entre particulier et universel , individualité et solidarité , « territoire » et « planète » . Comment cette « dialectique » pourra-t-elle s'exercer demain dans un univers aux contours flous et aux logiques opaques? On ne peut fonder un « contrat » éthique et politique avec d'autres si le temps social, économique ou culturel dissout les particularités et rend l'avenir improbable. Il se pourrait que la mondialisation oblige les « instances de sens » à faire mémoire, à raconter comment on devient hommes ensemble dans la complexité d'une histoire à faire. L'urgence est à la transmission. It is important to situate the human stakes of this movement that some people qualify as « new world order » : what concern of the human being as such does it manifest ? Man is a being of individual and collective belonging. He tests himself in his freedom and in his participation in history in the making. Will future society be for him, inviting him to participate, or against him, forcing him to submit or to give up ? Contemporaneous thinkers show that man constructs himself in living the gap between the particular and universal , individuality and solidarity , « territory » and « planet » . How can this « dialectic » be practiced tomorrow in a universe with vague outlines and opaque logics ? One cannot establish an ethical and political « contract » with others if the social, economic, or cultural time dissolves particularities and makes the future improbable. Il is possible that globalization obliges the « moments of sense » to remember, to tell about how we become human together in the complexity of a history to be made. The urgency is the transmission. (shrink)

Wisdom, J. L. Susan Stebbing, 1885-1943, an appreciation.--Acton, H. B. Moral ends and means.--Laird, J. Reflections occasioned by ideals and illusions.--Edgell, B. The way of behaviour.--Oakeley, H. D. Is there reason in history?--Mace, C. A. The logic of elucidation.--Ewing, A. C. Philosophical analysis.--Duncan-Jones, A. The concert ticket.--Black, M. Logic and semantics.--Saw, R. L. The grounds of induction in Professor Whitehead's philosophy of nature.--Russell, L. J. Epistemology and the ego-centric predicament.--Susan Stebbing: publications (p. 155-156).