The aim of this paper is to exhibit the influence of both logical positivism and operationalism on neo-behaviorism. specifically, i shall attempt to show how logical positivists and p w bridgman influenced the neo-behaviorist, e c tolman. it is my contention that the methodological views championed by logical positivism and by bridgman deeply influenced tolman who was genuinely concerned with (a) finding an adequate base to anchor securely his purposive behaviorism, and (b) finding sound ways of introducing variables in his (...) pursuit of psychological laws. (shrink)

The Islamic Medieval Philosopher al-Ghazᾱlî, known to the Latins as Algazel, was influential in the shaping of the intellectual philosophic movements in the thirteenth century. Though Ghazali’s predecessor Ibn Sînᾱ and successor Ibn Rushd received the philosophic credit due to them, Ghazali’s own philosophic ideas have not been significantly assessed; and hence Ghazali’s “fame” lies, we are told, in being responsible for the decline of Medieval Philosophy, especially Islamic Philosophy, a claim that is extremely difficult to prove. But be that (...) as it may, the intellectual movement in Europe during the thirteenth century pursued the intellectual Islamic heritage, not just of Avicenna and Averroës, but also that of Ghazali. Granted that Ghazali’s philosophic ideas did not assume a definite pattern in the philosophic literature—as was the case with Avicenna and Averroës—still a careful study of Ghazali’s works will reveal how profound and widespread his influence was on Western Medieval scholars. A case in point is the influence of Ghazali on Saint Thomas Aquinas—who studied the works of the Islamic philosophers, especially Ghazali’s, at The University of Naples. Thus in the course of the subsequent analysis, similarities between Ghazali and Aquinas will reveal themselves. The aim of this paper, however, does not consist in delineating their refutations of the arguments of the philosophers that one finds in Ghazali’s and Aquinas’s works. Rather I shall primarily deal with their discussion of the principle of causality and then indicate how the works of Ghazali have played an important role in the shaping of the philosophic ideas of Aquinas. (shrink)

Plato. The republic.--Aristotle. Politics.--Cicero, M. T. On the commonwealth.--John of Salisbury. The prince versus the tyrant.--Machiavelli, N. The prince and the people.--Hobbes, T. The state of nature and the Leviathan.--Locke, J. The right of revolution.--Marx, K. and Engels, F. Bourgeois and proletarians.--Bakunin, M. A. The Paris Commune and the idea of the state.--Mill, J. S. On liberty.--Lenin, V. I. Marxism and the withering away of the state.--Hitler, A. Race and the folkish state.--Mao Tse-tung. From the masses, to the masses.--Che Guevara, (...) E. Create two, three, many Vietnams. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 117 of both. He is free to turn from things to their ideas, from objects to concepts. This turn is the soul's movement towards itself and the noetic. It is free from empirical reality; its reflections start from hypotheses making use of the sensible as symbol only. In this way it links the sensible to the intelligible and forces, so to speak, their relation to each other. (...) This type of life is conscious of itself as its own inner activity but it suffers from the dualities of its world and does not make the effort to transcend them. Thus it is "mixed," torn between good and bad and remains in time. To reach the "pure life" or consciousness of being, man has to abandon any relation to the sensible world. For man, as Plotinus says, participates in being, he is being. Real life is the life of the loges and of eternity and the noetic part of his soul reawakens his consciousness of these. When all "outer voices" are stilled, freed from the elements of perception, belief and reflection (dianoia), the soul follows the loges. In its ascent to Nous and the One dialectics is its helper and leads it to the insight that thought, life, and being are identical and that this identity is the lifegiving force to all else. The final aim and the highest experience of the soul is its union with the One. The means towards this are the soul's catharsis through the virtues, its fulfillment through science and knowledge, and its striving (eros) toward the beautiful and the Good. The wise man is the one who travels this, of necessity, solitary road. He alone has the strength and the will to turn all the powers of his soul into such intense noetic activity that what his soul once knew and forgot is restored to it in the vision of the identity of subject and object, of the beholder and what he beholds, of itself with the One. This is the mystic ecstasy, the unity of the human with the divine, which Plotinus describes as the "flight of the alone to the alone." It is life in truth and its highest bliss. Mr. Kostaras' look at the last of the great classical thinkers is a fruitful and refreshing one. By placing the concept of life at the center of Plotinus' thought, it seems to me, that he places man there also. All great philosophy starts from the life of man and after all its meanderings comes back to where it began. And since all systems are relative to certain purposes, is Plotinus' metaphysics a means towards helping man to find his true being? Is it a framework within which man is able to reach a degree of awareness undreamed of before in Greek philosophy, making it possible for him to experience the "eternal Now" within the succession of fleeting moments, to have an unclouded vision (theoria) of being in the midst of becoming, of the divine at the heart of the human? Once man has reached this experience, he is no longer in need of the metaphysical framework and the question of its objective validity becomes quite irrelevant. Mr. Kostaras does not commit himself to this view, but this reader wishes that he had. RIA STAVRIDES Temple Buell College Themes of Islamic Civilization. By John Alden Williams. (Berkeley and Los Angeles: University of California Press, 1971. Pp. viii+382. $11.75) There are few published anthologies on Islamic civilization. Most of the available books on this topic are straightforward descriptive analyses of the intellectual development of Islam; the majority of these books tend to be repetitious in content. What is unique, however, about J. A. Williams' Themes of Islamic Civilization is the methodological approach adopted by the author. The editor has compiled for the reader a number of essays, drawn from various Islamic writings such as history, philosophy, 118 HISTORY OF PHILOSOPHY jurisprudence, ethics, poetry. Most of the compiled essays have been carefully edited and well translated from Arabic into English for the first time. Also included in this reader are the editor's numerous commentaries which help to shed much light... (shrink)