The paper concerns mutual relations between two metaphysical positions: “superessentialism,” claiming that all properties of every object are essential, i.e.necessary, and “necessitarianism,” claiming that everything is necessary, i.e. there is only one possible world. The theories of Spinoza and Lewis serve as examples. In section I the two positions are characterized. In section II and III interpretations of Spinoza’s and Lewis’s metaphysics are presented, and it is explained to what extent they can both be considered superessentialists and necessitarians. (...) In section IV the two theories are compared. In section V three possible ways of arguing for superessentialism are presented. It is then shown that the premises of these arguments appear, at least implicitly, in both of the theories. In section VI additional premises are numbered which have to be further assumed to prove necessitarianism. In the final section it is shown how Lewis can claim that there are contingent facts, while being a superessentialist and a necessitarian. It is argued that his claim of contingency is a matter of semantics, not of metaphysics. (shrink)

Environmental theorists, seeking the origin of Western exploitative attitudes toward nature, have directed their attacks against 'humanism'. This essay argues that such criticisms are misplaced. Humanism has much closer affinities to environmentalism than the latter' s advocates believe. As early as the Renaissance, and certainly by the late eighteenth century, humanists were developing historically-conscious, hermeneutically-grounded modes of understanding, rather than the abstract, mathematical models of nature often associated with them. In its twentieth-century versions humanism also shares much of the mistrust (...) of consumerism, instrumental reason, and 'worldlessness' that marks environmentalist literature. Nevertheless, humanism is indeed committed to the principle that human beings are and ought to be free, and opposes theoretical approaches that suppress freedom. Reconciling humanism and environmentalism thus involves two steps: resisting the former's tendency to treat nature and freedom as metaphysical polarities, and drawing environmental theory away from flirtation with deterministic, biologistic worldviews. The essay concludes by suggesting Aldo Leopold's A Sand County Almanac as the paradigm case of environmental thought with roots in humanist approaches. (shrink)

Introduction -- Defining pluralism : Simon Pokagon, Ida B. Wells-Barnett, and Thomas fortune -- Evolution and American Indian philosophy -- Feminist resistance : Anna Julia Cooper, Jane Addams, and Charlotte Perkins Gilman -- Labor, empire and the social gospel : Washington Gladden, Walter Rauschenbusch, and Jane Addams -- A new name for an old way of thinking : William James -- Making ideas clear : Charles Sanders Peirce -- The beloved community and its discontents : Josiah Royce and the realists (...) -- War, anarchism, and sex : Emma Goldman and Margaret Sanger -- Democracy and social ethics : John Dewey -- Naturalism and idealism, fear, and conventionality : Mary Whiton Calkins and Elsie Clews Parsons -- Race riots and the color line : W. E. B. du Bois -- Philosophy reacts : Hartley Burr Alexander and Morris R. Cohen -- Creative experience : Mary Parker Follett -- Cultural pluralism : Horace Kallen and Alain Locke -- War and the rise of logical positivism : Otto Neurath and Rudolf Carnap -- Mccarthyism and American empiricism : Jacob Loewenberg, Henry Sheffer, C. I. Lewis, and Charles Morris -- The linguistic turn : Gustav Bergmann, May Brodbeck, and W. V. O. Quine -- Resisting the turn : Donald Davidson, Wilfrid Sellars, and the pluralist rebellion -- Philosophy outside : John Muir, Aldo Leopold, Joseph Wood Krutch, and Rachel Carson -- Economics and technology : Lewis Mumford, C. Wright Mills and John Kenneth Galbraith -- Politics : John Rawls, Robert Nozick, Michael Sandel, Martha Nussbaum, and Noam Chomsky -- Civil rights : Martin Luther King, Jr., Richard Wright and James Baldwin -- Black power : Malcolm X, James Cone, Audre Lorde, Bell Hooks, Angela Davis, and Cornel West -- Latin American American philosophy -- Red power, indigenous philosophy : Vine Deloria, Jr. and contemporary American Indian thought -- Feminism -- Engaged philosophy and the environment -- American philosophy today -- Recovering and sustaining the American tradition -- American philosophy revitalized -- The spirit of American philosophy in the new century. (shrink)

CLASSICAL THEISM HAS USED THE DOCTRINE OF THE TRINITY TO EXPRESS GOD’S SIMULTANEOUS TRANSCENDENCE OF, AND IMMANENCE WITHIN, THE WORLD, BUT HERE A TWOFOLD DISTINCTION, SUCH AS THAT PROPOSED BY RICHARDSON OR HARTSHORNE, WILL DO: GOD AS ABSOLUTE AND GOD AS RELATED. WHITEHEAD HAS SEEN A DOUBLE PROBLEM, FOR THE WORLD ALSO TRANSCENDS, AND IS IMMANENT WITHIN, THE WORLD. FOR THIS DOUBLE PROBLEM A THREEFOLD DISTINCTION IS NECESSARY: THE PRIMORDIAL ENVISAGEMENT, THAT DIVINE INSTANTIATION OF CREATIVITY WHICH UTTERLY TRANSCENDS THE WORLD, (...) THE PRIMORDIAL NATURE OR LOGOS, PART OF WHICH IS INDIVIDUALLY IMMANENT WITHIN EACH CREATURE AS ITS INITIAL AIM, AND THE CONSEQUENT NATURE, WHICH IS THE WAY EACH CREATURE, TRANSCENDENT TO GOD IN ITS BECOMING, IS ULTIMATELY INCLUDED WITHIN THE ONGOING TEMPORAL EXPERIENCE OF GOD. (shrink)

The 5000 bristles that protrude from the cuticle of a Drosophila adult function as either mechanosensors or chemosensors, and they are arranged in surprisingly intricate patterns. Development of the patterns appears to involve five stages: (1) establishment of a coordinate system of ‘positional information’; (2) partitioning of the epidermis into areas where bristles either can or cannot originate; (3) selection of one or more bristle mother cells within each permissible area; (4) suppression of bristle development in the neighborhood of each (...) mother cell; and (5) differentiation of the mother cell to produce four or more descendant cells, each of which forms part of the bristle apparatus. Some of the genes that control these events participate in more than one stage, and others play key roles in roles in seemingly unrelated developmental pathways, including embryonic neurogenesis, body segmentation, and sex determination. (shrink)

Einleitung.--Der Mensch und das dynamische Spannungsnetz des Weltalls.--Kirche, Religion und Wissenschaft.--Geld, gold, papier und Bajonette!

Through an immanent critique of Peter McLaren's recent work, the author demonstrates the strengths and weaknesses of critical-revolutionary paedagogy. This review reveals internal lacks, gaps, and contradictions emerging from within the three main dimensions of McLaren's overarching manifesto including passion, reason, and revolution. Although McLaren is an important voice in linking Marxist political and cultural theory to the practice of education, his work ultimately cannot complete its own project and as such needs further development.

Inspired by a passage from Kate Chopin’s The Awakening, this article considers the possibility of a “medical sublime.” It works through a history of the sublime in theory and in the arts, from ancient times to the present. It articulates therapeutic dimensions of the sublime and gives contemporary examples of its medical relevance. In addition, it develops the concept of sublime-based stress-reduction workshops and programs. These workshops bring the sublime out of the library and the museum into the lives of (...) the healthcare community—patients, families, clinicians, staff, concerned others—in the service of better navigating human vulnerability and finitude. Opening the cannon of aesthetic theory and the arts as resources for the human condition is at the heart of health humanities. The sublime can be an invaluable tool in this task. (shrink)

HEGEL'S LARGELY UNTRANSLATED VORLESUNGEN ÜBER RECHTSPHILO-sophie assign religion a vital role in shaping basic intuitions about justice and society. This role in cultivating intuitions gives society reason to be highly attentive to the political attitudes instilled by religious traditions. At the same time, since these intuitions can be questioned and revised, religion need not be a conversation stopper. Hegel thus connects religion to politics in a way that accounts for religion's political significance without conceiving it as immune to challenge. He (...) brings religious claims into public discourse and contributes significantly to contemporary discussions of religion and democracy. (shrink)

Sadness and low levels of depression are adaptive since they lead the individual to try and make up a loss. By contrast, severe or clinical depression is not adaptive, but can be thought of as sadness having become malignant.

Idealism and ideologies -- Historical inevitability -- On human rights -- Marxism and liberty -- Marxism and ethics -- The marxist answer to the challenge of our time -- Marxist humanism -- Sartre and society -- Berdyaev, socialist and heretic -- Communism the heir to the Christian tradition.

First published in 1959, Our Experience of God examines the relationship between philosophy and religion. The author argues that, we cannot construct a religion for ourselves out of merely philosophical elements, and that the attempt to provide some philosophical or similar substitute for religion, as it normally presents itself, is misconceived. It brings themes like religion and belief; belief and mystery; religion and transcendence; history and dogma; material factors in religion; symbolism and tradition; art and religion; religion and morality; and (...) encounter and immediacy, to show that the place of philosophy in religion is not to provide proofs for beliefs but to make more explicit for us what is the nature and status of the beliefs we do hold and commend to others. This book will be of interest to scholars and researchers of religion, philosophy, and theology. (shrink)