In this work Peters presents an interpretive summary of the metaphysical position which he considers the foremost attempt to radically reinterpret the classical philosophical notions of substance, causality and deity—the theory of fact-as-such or of concreteness, which has been critically and constructively developed in the work of Charles Hartshorne. This study is valuable as a guide to Hartshorne’s philosophical speculations and is essentially up-to-date. Peters has included in his analyses a formerly unpublished manuscript of Hartshorne’s which has since been incorporated (...) into Creative Synthesis and Philosophic Method. He begins with a short biographical essay on Hartshorne; he moves immediately into a discussion of methodology, specifically Hartshorne’s position on unrestrictive existential statements. From this methodological base, Peters turns to a consideration of the panpsychist interpretation of events, the doctrine of the ultimate coincidence of temporal and modal categories in the chapter on creativity, the dipolar conception of deity, the notion of inclusive contrast and its significance for the distinction of subject and object, and to the aesthetic foundation of speculative thought as evidenced in Hartshorne’s continual attempt to resolve the problem of unity within diversity. The last chapter in the book, entitled "A Critical Look at Crucial Axioms" contains an overview of axioms which Peters considers essential to an understanding of Hartshorne’s philosophy and critical consideration of Hartshorne’s principle of positivity, the principle which served as the focus of discussion in the earlier chapter on methodology. (shrink)

Whitehead and Hartshorne are considered the founding fathers of process philosophy as a fully worked out metaphysic. Both believe that the basic stuff of the world is experience, which comes into being in what William James called ‘drops of experience’ or ‘momentary experiential wholes’. Both believe that each such momentary whole prehends earlier such wholes, and makes itself into a unitary reality with these prehended past wholes as its raw material. They also believe that creativity is a basic feature of (...) reality. Their views on process theology, proofs of God’s existence, and ethics are discussed. (shrink)

This article analyzes David Hume’s influential critique of worship from a process point of view informed by the thought of Whitehead and Hartshorne.

Cooper’s book criticizes the traditional "absolutist" Christian doctrine of God, as exemplified in Aquinas, and concludes with a constructive chapter on "Redemption and Process Theism." His critique is chiefly Hartshornean, not Whiteheadian in character. Cooper, adding nothing of substance to Hartshorne’s extant critique, instead scrutinizes the Thomistic texts to show just how and where the difficulties noted by Hartshorne arise. The final chapter, which leans heavily on Whitehead is chiefly a summary of the usual charges against process theism, together with (...) most of the standard process replies. The deepest difficulty, as the author sees it, lies in showing that Whitehead’s God can guarantee ultimate security or redemption in the face of ineradicable pain and evil; to show this requires reconceiving nature and redemption as well as God. Here Cooper is perhaps open to charges of occasional misinterpretation: For example, is it true that for Whitehead the fact of divine existence is "an ultimate irrationality,... an everlasting given"? And can actuality be separated from concreteness? (shrink)

Since Hartshorne rejects Whitehead's doctrine of eternal objects, this seems to deny Hartshorne's God any causal influence via providing initial subjective aims to the world's creatures. If there are no specific eternal objects as possibilities to be actualized by creatures, there can be no specific initial aims. Hartshorne's metaphysics, however, can be rendered coherent at this point by interpreting the initial aims as hierarchies of indeterminate possibilities which are not specific until rendered so by creatures. Such an interpretation is coherent (...) with his doctrine of possibility understood as a hierarchy of indeterminate potentiality. A further issue remains, nevertheless, in regard to Hartshorne's claim that the possibilities offered by God to creatures are both infinite and yet limited. It is difficult to see how they can be both. (shrink)

The impact of Peirce's philosophy of religion on subsequent religious thinkers was almost immediate. Within five years of the appearance of Peirce's "A Neglected Argument for the Reality of God," in 1913, Josiah Royce published his brilliant Hibbert Lectures on The Problem of Christianity, delivered at Oxford earlier that year. It was the first—and in many respects remains the most impressive—attempt to adapt Peirce's ideas for the purposes of articulating a comprehensive philosophical theology. During the last 100 years, only a (...) handful of thinkers have followed Royce's lead, first Charles Hartshorne, more recently Robert Corrington, Hermann Deuser, Robert Neville and Peter Ochs. (Other scholars have set about the... (shrink)

In this article, I present a case for a kind of existential theology which would be philosophical and metaphysical, though not broadly Platonic and classical, and biblical though not illogical. What I present will be an attempt to clarify and justify what I call "existential hayatological theism". In so doing I will draw on insights from what Edmond La B Cherbonnier and Claude Tresmontant designated as "biblical philosophy" and "biblical metaphysics" as well as from the neo-classical philosophies of Charles Hartshorne (...) and Alfred North Whitehead, especially that of Whitehead. (shrink)

Many thinkers have said that a God whose existence is argued for metaphysically would have no religious significance even if he existed. This book examines the God or Absolute which emerges in various metaphysical systems and asks whether he, she, or it could figure in any genuinely religious outlook. The systems studied are those of Spinoza, Hegel, T. H. Green, F. H. Bradley (very briefly), Bernard Bosanquet, Josiah Royce, A. N. Whitehead, Charles Hartshorne. There is also a chapter on Kierkegaard (...) as the most important critic of metaphysical religion (especially Hegelian Christianity). The book ends with a statement of a form of absolute or pantheistic idealism espoused by the author and an indication of what religious significance it may have. (shrink)

Just about a decade ago, at the very beginning of what has proven now to be a staggeringly long midlife crisis, I wrote a little book about the religious significance of boredom. (I think of this as yin to the yang of more commonplace considerations of the religious significance of beauty.) That book concluded with a brief meditation on “waiting,” in which I distinguished between waiting for meaning and the more proactively creative exercise of waiting on meaning. Daniel Dombrowski’s splendid (...) book on Charles Hartshorne’s aesthetics is of the latter sort, a real service to meaning, both a careful attentiveness to meaning as it is embodied in Hartshorne’s writing and the insightful extension of the latter’s .. (shrink)

One of the oldest conceptions of theology is discourse of the poets about the gods and its philosophical interpretation. Judaism and Christianity borrowed this Greek understanding of theology and revised it only slightly to reflect its own monotheistic vision of God and God’s relations to and with the world of nature and human existence. The question as to which philosophy best explicates and justifies the oral and written mythopoetic discourse of the imaginative bards of Israel and the early Christian community (...) became a fundamental issue and has remained so through the centuries. The aim of this essay is to explore this question once again in the context of post-liberal theology in general, the works of Abraham Heschel, Claude Tresmontant, and the Japanese theologian Tetsaturo Ariga on an implicit biblical philosophy and the explicit metaphysical theism of Alfred North Whitehead and Charles Hartshorne. The outcome of this exploration will be a rational reconstruction or ideal type of neo-classical theism or what I have chosen to call existential-hayatological theism. (shrink)

A fundamental tenet of the process philosophy founded by alfred north whitehead and charles hartshorne is that god's causal agency in the world is solely "persuasive," in contradistinction to much of traditional christian theism which portrays a more "coercive" god. The article, However, Seeks to show that hartshorne's God would appear to be somewhat coercive, E.G., In the imposition of the natural laws which are the limits to creaturely freedom and in the "luring" of creaturely actualizations of novel possibilities within (...) those limits. Divine coercion seems to be both a fact and a necessity in hartshorne's metaphysics, Despite his explicit denials. (shrink)

Öz Makalemizin konusu insanlığın kadim sorunlarından biri olan kötülük sorununu yirminci yüzyılın önemli filozoflarından biri olan Charles Hartshorne’un neoklasik teizmi çerçevesinde ele almaktır. Kötülük problemi elbette yeni bir problem değildir. Önemli olan ve aradığımız şey ise böylesine eski bir problem karşısında yeni bir şey duymak ya da söylemektir. Tarih boyunca birçok filozof ve teoloğun bu probleme dair ortaya koydukları açıklamalardan farklı olarak Hartshorne’un bizi heyecanlandıran tarafı hem zamanımıza çok yakın bir zamanda yaşaması hem de meseleye oldukça farklı bir bakış açısı (...) ile bakmasıdır. Hartshorne metafizik ve din felsefesi üzerine yaptığı çalışmalarla oldukça dikkat çekmiş bir filozoftur. Süreç teizmi çerçevesinde ortaya koyduğu farklı Tanrı tasavvuru ile âlemdeki kötülüğü uzlaştırmaya çalışan Hartshorne’un söyledikleri eleştirebilecek yönlere sahip olsa da üzerinde durulmaya ve konuşulmaya değer olduğu kanaatindeyiz. Hartshorne’un fikirleri daha hayatta iken tartışma konusu olmuştur ve günümüzde düşünceleri üzerine makaleler, tezler yazılmaya devam etmektedir. Hartshorne birçok konuyla ilgilense de onun özel ilgisi Tanrı ve Tanrı’nın âlemle olan ilişkisine yönelik olmuştur. Onun bu konudaki sorgulamaları onu yirminci yüzyıl din felsefesinde en etkili akımlardan biri olan süreç teolojisi ya da süreç teizmi olarak bilinen akımın başlıca temsilcilerinden biri yapmıştır. Hartshorne’u önemli kılan şeylerin başında bilimin zirvede olduğu yüzyılda Tanrı-âlem ilişkisine getirdiği yeni metafizik açıklamadır. Bu açıklama temelde Tanrı ve âlemin dinamik ve karşılıklı olarak zenginleşen bir ilişki içinde olduğunu, Tanrı’nın âleme içkin ve bir şekilde bağımlı olduğunu savunur. Kötülük konusunda süreç felsefesinin geleneksel açıklamalara karşı temel eleştirisi, Tanrı’nın kudreti ile ilgilidir. Süreç felsefesi Tanrı’nın dünyadaki bütün süreçleri ayrıntıları ile kontrol ettiği görüşünü kabul etmez. Kötülük reel olup varlıklar arasındaki uyumsuzluktan, amaç çatışmasından ve varlıkların kendilerine sunulan imkânları reddetme özgürlüğüne sâhip olmalarından kaynaklanmaktadır. Özgür olarak karar verme ve sosyal dayanışma zorunluluğu hem iyiliğin hem de kötülüğün dayandığı zemindir. Bu bakımdan, âlemde var olan kötülüğün bütünüyle ortadan kaldırılması söz konusu olamaz. Hartshorne, ibadete layık bir Tanrı tasavvurunu kabul etse de sahip olduğu süreç metafiziği düşüncesi ve kötülük probleminin bir sonucu olarak, Tanrı'nın sınırsız gücünü reddetmek durumunda kalmıştır. Hartshorne'nun sahip olduğu süreç teolojisinin Tanrı tasavvurunda Tanrı’nın her şeyi bilmesi âlemle ve içindeki varlıklarla empati kurması olarak düşünülmüştür. Tanrı âlemde yarattığı varlıkların acılarına ve mutluluklarına ortak olan bir varlık olarak tasavvur edilmiştir. Süreç teizmine göre hem Tanrı hem de insan seçimlerinde özgür varlıklardır. Hem ortaya çıkacak eylemlerin hem de olayların öngörülemez bir şekilde belirlendiği fikri bu teolojide kabul görmemiştir. Tanrı dünya için çeşitli olasılıklar sunmuş ve ortaya çıkan her olay bu olasılıkların kendi içindeki özel durumlara göre gerçekleşmektedir. Yani âlemde determinizm yoktur ve insan özgürdür. Bu özgürlük sayesinde Tanrı âlemde ortaya çıkan kötülüğün nedeni olarak görülemez. (shrink)

As the title indicates, this most recent of Hartshorne's works blends doctrinal exposition with analyses of methodological issues. Each of the sixteen chapters can be read as an independent essay, although the entire work is intended as "an essay in systematic metaphysics." The paradox is resolved once we realize that Hartshorne does not separate substantive discussion and the examination of methodological principles--the text exemplifies the principles latent in "creative synthesis" as he understands it. Each chapter takes shape out of a (...) position-matrix in terms of which a number of possible positions on problems of relations, modality, and temporality are exhibited and finally sifted in order to determine the most viable for future philosophic inquiry. Portions of six of the chapters had previously been published, one as early as 1958; the remaining ten appear for the first time in this volume. Although much of the doctrinal content will be familiar to those who have read Hartshorne's earlier works, the clarity and coherence of these essays make it an especially valuable work for students of metaphysics, whether they accept the neoclassical position or not. In the first chapter, "A Philosophy of Shared Creative Experience," Hartshorne presents his case for the inclusive priority of "becoming" over "being"; in the next three chapters, he turns to a more detailed analysis of technical problems in metaphysics--the specification of the domain of metaphysical inquiry, the viability of the notion of inclusive contrast as the heart of "relativity", and the ultimate coincidence of modal and temporal categories as the summit of the analyses of "abstractions". Each of these chapters is an excellent example of Hartshorne's working through "position-matrices"; but for those who are unfamiliar with Hartshorne's work, or for those who desire a less 'naïve' approach to metaphysical inquiry it might be advisable to turn to Chapters V and VI immediately after Chapter I. In these two essays, Hartshorne presents a general exposition of the structure of his system, exposing and defending the conception of relativity which lies at the heart of his system: the triadicity [[sic]] of creative synthesis must be construed relatively, the contrast of relative and absolute being included within the relative member of the contrast. In the succeeding chapters, the difficulties which such a conception must face are explored in detail. Among the difficulties which Hartshorne focuses upon are the possibility of "non-restrictive or necessary existential truths", the psychological reeducation which a conception of the priority of events necessitates, the explanatory power of directed or asymmetrical relations as opposed to non-directed, symmetrical ones, and the critique of the notion of ens realissimum and its substitution by the universal forms of dependence and independence. It is interesting that at various places in this work Hartshorne indicates that the importance of the problem of the relations among contemporaries must be relegated to secondary status in the philosophy of shared creative experience. It becomes increasingly evident that were the author to stress its importance, he should have to turn to a conception of eternal objects functioning relationally or affirm interaction between God and any other individual in strictly simultaneous states. Either move would necessitate a major shift in his methodological principles and substantive doctrines. That he has struggled with the problem of the relations among contemporaries for so long shows his willingness to confront the possibility of such a shift. This is one of the major criteria for evaluating metaphysicians, as Hartshorne notes; in the light of this criterion, Hartshorne's newest work will be judged a significant contribution to metaphysical inquiry.--R. L. C. (shrink)

R l purtill has claimed that the ontological argument that plantinga presents in "the nature of necessity" is basically the same as that offered in hartshorne's "the logic of perfection" and that it falls victim to the same criticisms. i argue that plantinga's ontological argument is different enough "not" to fall victim to purtill's criticisms. what makes plantinga's argument different, however, also makes it vulnerable to a different criticism: the god of plantinga's conclusion is not a being greater than which (...) none can be conceived. (shrink)

One of the controversial issQes which have recently come into prominence among philosophers and theologians is how one should understand the term l God. It seems that, despite the fact that a certain idea of God is assumed by not most, people, there is a degree of disagreement over the meaning many, if of the term. "God" is generally taken to refer to a supreme Being, the Creator, who is perfect and self-existent, holy, personal and loving. This understanding of "God" (...) corresponds to what many have either been brought up to believe in or have come to accept as the meaning of this word. Neverthe less, theists appear to be defending a particular idea of God and to be accusing atheists of attacking another, one which does not tie in with the theistic interpretation. Cardinal Maximos IV, for instance, is quoted as saying, "The God the atheists don't believe in is a God I don't believe in either. "2 On the other hand, atheists have been challenging believers to explain clearly what they mean by "God" because these critics cannot see how that idea can have any acceptable meaning. Furthermore, theists them selves seem to be divided over the issue. H. P. Owen in his book Concepts of Deity shows quite convincingly that there is "a bewildering variety of concepts of God" among theists. ' One has only to ask around for confirma tion of this observation. (shrink)

George L. Goodwin's doctoral dissertation sets out to accomplish two things in Hartshorne scholarship: provide an interpretive tool for understanding the validity of the ontological argument within an Hartshornean perspective and advance the discussion concerning the validity of de re modality considering the challenge posed by W. V. O. Quine. Goodwin attempts to prove that through the doctrine of temporal possibility Hartshorne has provided a means both for understanding the validity of the ontological argument and for meeting Quine's challenge with (...) regard to the possibility of de re modality. (shrink)

Art as communication, by L. Tolstoi.--Art, intuition, and expression, by B. Groce.--Art as expression, by R. G. Collingwood.--The Groce-Collingwood theory of art, by J. Hospers.--The act of expression, by J. Dewey.--Art and the language of the emotions, by C. J. Ducasse.--Music as impressive and music as expressive, by E. Gurney.--Expression, by G. Santayana.--The expressiveness of colors, by W. Kadinsky.--Expression and association, by C. Hartshorne.--Expressiveness, by R. Arnheim.--The expression theory of art, by O, K. Bouwsma.--The concept of expression in art, by (...) V. Tomas, D. Morgan and M. Beardsley.--Musical expression, by M. Beardsley.--Expressive predicates of art, by G. Sircello. (shrink)

Michela Bella & Matteo Santarelli – What was the state of Pragmatism studies when you first encountered pragmatism? Larry A. Hickman – After completing my undergraduate degree in psychology I decided that I wanted to study philosophy. In order to prepare for graduate school, I spent a year taking philosophy courses at the University of Texas in Austin. The faculty included Charles Hartshorne, who was co-editor of the Peirce Collected Papers. There was also David L. Miller and George Gentry, b...

Atlas, S. On the relation between subject and object.--Bamberger, B. Religion and the arts.--Bemporad, J. Man, God, and history.--Braude, W. C. The two lives of Hillel's sandwich.--Chapman, C. B. The health guilds, the public interest and the malpractice dilemma.--Feuer, L. Influence of Abba Hillel Silver on the evolution of Reform Judaism.--Hackerman, N. Ignorance, the motivation for understanding.--Hartshorne, C. Whitehead's metaphysical system.--Ogden, S. M. Prolegomena to a Christian theology of nature.--Sandmel, S. The rationalist denial of Jewish tradition in Philo.--Shakow, D. Educating (...) the mental health researcher for potential development in man.--Turner, D. An Ashendene dozen from the Levi A. Olan collection of fine books.--Olan, L. A. A preliminary summing up. (shrink)

Cairns, D. My own life.--Chapman, H. The phenomenon of language.--Embree, L. E. An interpretation of the doctrine of the ego in Husserl's Ideen.--Farber, M. The philosophic impact of the facts themselves.--Gurwitsch, A. Perceptual coherence as the foundation of the judgment of prediction.--Hartshorne, C. Husserl and Whitehead on the concrete.--Jordan, R. W. Being and time: some aspects of the ego's involvement in his mental life.--Kersten, F. Husserl's doctrine of noesis-noema.--McGill, V. J. Evidence in Husserl's phenomenology.--Natanson, M. Crossing the Manhattan Bridge.--Spiegelberg, H. (...) Husserl's way into phenomenology for Americans: a letter and its sequel.--Zaner, R. M. The art of free phantasy in rigorous phenomenological science.--Cairns, D. An approach to Husserlian phenomenology.--Cairns, D. The ideality of verbal expressions.--Cairns, D. Perceiving, remembering, image-awareness, feigning awareness.--Bibliography of the writings of Dorion Cairns (p. [263]-264). (shrink)

Common sense realism, by E. G. Bewkes.--Theology and religious experience, by Vergilius Ferm.--A reasoned faith, by G. F. Thomas.--Can religion become empirical? By J. S. Bixler.--Value theory and theology, by H. R. Niebuhr.--The truth in myths, by Reinhold Niebuhr.--Is subjectivism in value theory compatible with realism and meliorism? By Cornelius Krusé.--The semi-detached knower: a note on radical empiricism, by R. L. Calhoun.--The new scientific and metaphysical basis for epistemological theory, by F. S. C. Northrop.--A psychological approach to reality, by Hugh (...) Hartshorne.--A definition of religious liberalism, by D. S. Robinson. (shrink)

An approach to phenomenology, by D. Cairns.--Husserl's critique of psychologism: its historic roots and contemporary relevance, by J. Wild.--The ideal of a presuppositionless philosophy, by M. Farber.--On the intentionality of consciousness, by A. Gurwitsch.--The "reality-phenomenon" and reality, by H. Spiegelberg.--The phenomenological concept of "horizon", by H. Kuhn.--Phenomenology and logical empiricism, by F. Kaufmann.--Phenomenology and the history of science, by J. Klein.--Phenomenology and the social sciences, by A. Schuetz.--Art and phenomenology, by F. Kaufmann.--The relation of science to philosophy in the light (...) of Husserl's thought, by L. O. Kattsoff.--Husserl and the social structure of immediacy, by C. Hartshorne.--A materialist approach to Husserl's philosophy, by V. J. McGill.--Outline-sketch of a system of metaphysics, by W. E. Hocking.--Men and the law, by G. Husserl.--The ghost of modality, by H. Weyl.--Supplement: Grundlegende untersuchungen zum phänomenologischen ursprung der räumlichkeit der natur, by E. Husserl. (shrink)

Philosophy is an exciting and accessible subject, and this engaging text acquaints students with the core problems of philosophy and the many ways in which they are and have been answered. Introducing Philosophy: A Text with Integrated Readings, Eighth Edition, insists both that philosophy is very much alive today and that it is deeply rooted in the past. Accordingly, it combines substantial original sources from significant works in the history of philosophy and current philosophy with detailed commentary and explanation that (...) help to clarify the readings. The selections range from the oldest known fragments to cutting-edge essays in feminism, multiculturalism, and cognitive science. At the end of each chapter is a summary, a list of review questions, a glossary, and a bibliography with suggestions for further reading. Important philosophical terms are carefully introduced in the text and also summarized at the end of each chapter, and brief biographies of the philosophers are provided at the end of the book. New to the Eighth Edition: Addressing the needs of a new generation of students, Robert C. Solomon has included for the first time more than 300 study and review questions. Appearing throughout the text and at the end of each chapter, these questions require immediate feedback from students. They encourage students to articulate the central ideas of what they have just read, instead of just "passing through" on the way to the next reading . New selections expand and update the chapters on religion, knowledge, mind and body, freedom, ethics, justice, and beauty. The selections include work by Charles Hartshorne, Cory Juhl, Friedrich Nietzsche, Jean-Paul Sartre, Sextus Empiricus, Edmund L. Gettier, David Braddon-Mitchell and Frank Jackson, Colin McGinn, Daniel Dennett, Harry Frankfurt, Gilbert Harman, Emma Goldman, and Arthur C. Danto. A companion website at www.oup.com/us/solomon8e features 300 study and review questions (100 multiple-choice, 100 true-or-false, and 100 fill-in-the-blank), discussion questions, chapter overviews and summaries, topical links, suggestions for further reading, and PowerPoint lecture aids. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:192. THE HUME LITERATURE FOR 1983 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. Publications of the years 1977 to 1982 were listed in Hume Studies in previous Novembers. What follows here will bring the record up to the end of (...) 1983. Readers are invited to inform me of any omissions, and to send me offprints of their own articles and reviews. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQ American Philosohical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Arisotelian Society PB Philosophical Books PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British standard (no. 4148). 193, ARNOLD, N. S. 'Hume's Skepticism about Inductive Inference', JHP 21, 31-55. BARKER, S. 'Hume on the Logic of Design', Hume Studies 9, 1-18. [19-24] BERMAN, D. 'David Hume and the Suppression of Atheism', JHP 21, 375-87. BOX, M.? Gloss on Goldsmith's Remark on Hume', Notes & Queries 30, 59-60. BRETT, N. 'Hume's Debt to Kant', Hume Studies 9, 5973. BROUGHTON, J. 'Hume's Skepticism about Causal Inference', Pacific phil. Q. 64, 3-18. CALVERT, B. 'Another Problem about Part IX of Hume's Dialogues', Int. J. Phil. Relig. 14, 65-70. COLWELL, G.G. 'Miracles and History', Sophia 22, 9-14. DARWALL, S. L. Impartial Reason, ch. 5 ('Hume's Internalism1 ). Ithaca, N. Y. DEL VECCHIO, M. 'Un Impotesi di Lettura Esegetlica del "Dubbio Scettico" Humeano', Riv. crit. Stor. FiI. 38, 457-64. FOGELIN, R. J. 'The Tendency of Hume's Skepticism', in M. Burnyeat, The Skeptical Tradition, 397-412. Berkeley, CaI. GASKIN, J. CA. 'Hume's Attenuated Deism', Arch. Gesch. Phil. 65, 160-73. GEMES, K.? Refutation of Inductive Scepticism', Australas. J. Phil. 61, 434-8. GUTTENPLAN, S. 'Hume and Contemporary Ethical Naturalism', Midwest Stud. Phil. 8, 309-20. HARRIS, H. S. 'Hume and Barker on the Logic of Design', Hume Studies 9, 19-24. HARTSHORNE, C 'Hume's Metaphysics and its Influence', in C Hartshorne, Insights and Oversights of Great Thinkers, 136-50. HIRSCH, E. 'Hume's Distinction between Genuine and Fictitious Identity', Midwest Stud. Phil. 8, 321-38. 194, IMMERWAHR, J. 'David Hume, Sexism, and Sociobiology ', Sth. J. Phil. 21, 359-70. KIVY, P. 'Hume's Neighbour's Wife: An Essay on the Evolution of Hume's Aesthetics', Br. J. Aesth. 23, 195-208. KUEHN, M. 'Kant's Conception of "Hume's Problem"', JHP 21, 175-93. KUEHN, M. 'Hume's Antinomies', Hume Studies 9, 25-45. McCRACKEN, CJ. Malebranche and British Philosophy, ch. 7. Oxford. McLYNN, F.J. 'Jacobitism and David Hume: The Ideological Backlash Foiled', Hume Studies 9, 171-99. MALHERBE, M. 'La notion de circonstance dans la philosophie de Hume', Hume Studies 9, 130-49. NATHAN, G. J.? Humean Pattern of Justification', Hume Studies 9, 150-70. NIELSEN, K. 'Hobbesist and Humean Alternatives to a Religious Morality', Int. J. Phil. Relig. 14, 33-47. PENELHUM, T. 'Natural Belief and Religious Belief in Hume's Philosophy', P£ 33, 166-81. [182-6] PONKO, T. A. 'Artificial Virtue, Self-interest, and Acquired Social Concern', Hume Studies 9, 4658. ROD, W. 'The Rationalist Theory of Double Causality as an Object of Hume's Criticism', Erkenntnis 19, 315-29. ROHATYN, D. 'Hume's Dialectical Conceits: The Case of Dialogue XII', Phil. & phenomenol. Res. 43, 519-32. RUSSELL, P. 'On the Naturalism of Hume's "Reconciling Project"', Mind 92, 593-600. SCARRE, G. 'What was Hume's worry about Personal Identity?', Analysis 43, 217-21. SCARRE, G. 'Was Mill Really Concerned with Hume's Problem of... (shrink)

The article focuses on the concept of reasonableness as described by American philosopher Charles S. Peirce in his writings dating between 1899 and 1908. Pierce's writings considered by the author are found in the books "Contributions to The Nation," vols. 1-4, edited by K. L. Ketner and J. E. Cook, and "Collected Papers of Charles Sanders Peirce," vols. 1-8, edited by C. Hartshorne, P. Weiss and A. W. Burks. The author considers 20th century Western philosophies of reason, pragmatism, scientism, thirdness, (...) postmodernism, and philosopher Walker Percy's criticisms of Peirce's arguments regarding reasonableness. (shrink)

Serious study of Peirce began some fifty years ago, in 1931, with the publication of the first of six volumes of the Collected Papers of Charles Sanders Peirce, edited by Charles Hartshorne and Paul Weiss. Arthur Burks added two volumes to that collection in 1958. In the meantime there had appeared, and continued to appear, several one-volume editions, namely those by Morris R. Cohen, Justus Buchler, Vincent Tomas, Philip P. Wiener, and Edward C. Moore. A new era in Peirce scholarship (...) began in 1975 with the appearance of the first of three important multi-volume editions: Charles Sanders Peirce: Contributions to “The Nation,” edited by Kenneth L. Ketner and James E. Cook ; The New Elements of Mathematics by Charles S. Peirce, edited by Carolyn Eisele ; and Charles Sanders Peirce: Complete Published Works, Including Selected Secondary Materials, the 149-microfiche collection edited by members of the Texas Tech University Institute for Studies in Pragmaticism. (shrink)

Of the philosophers in recent times who have striven to heal this rupture between head and heart perhaps none has caught the fancy or stirred the hopes of the American philosophical community as Alfred North Whitehead has. But since the master started this task too late in life, it was left to his disciples to complete his work. And of those disciples who have continued the master's healing in theology, perhaps none has been so energetic or resourceful as Professor Charles (...) Hartshorne. While Professor Hartshorne has usually practised this therapy alone and unaided, he has on one notable occasion enlisted the aid both of another contemporary theological therapist, Professor William L. Reese, and also of most of the great philosophers in history. The fruit of this collaboration, Philosophers Speak of God, while not adding anything essentially novel to Professor Hartshorne's earlier work, presents the physician not only as an isolated laboratory researcher but also, with Professor Reese's help, in the process of actually confronting and healing his patients. Hence this book is an especially interesting and valuable case study of one type of contemporary attempt to cure theological schizophrenia. Theological therapists are to be found among scientists as well as among philosophers, moreover, for even in science the intellect does not- succeed in quieting the restless heart until it finds the God for which that restless heart seeks. Going "through the world with a reverent attitude yet an almost total absence of doctrine or belief--with a religious heart and a skeptical head... is," as we are told in a recent book representing this theological therapy from the point of view of a scientist--a biologist and natural historian--Alexander F. Skutch's The Quest of the Divine, "a most unsatisfactory way to live.". (shrink)