This article suggests that the popular western image of the Buddha of the Pali suttas has been influenced by the opening pages of Walpola Rahula’s book What the Buddha Taught. It examines two closely linked qualities postulated by Rahula as attributes of the Buddha: that he is respectful of other religions and that he encourages freedom of thought in his followers. It finds Rahula’s evidence faulty at every turn and goes on to give examples of the Buddha’s and suttas’ disrespectful (...) attitude to other faiths, suggesting that in respect of its ‘exclusivism’, the Buddhism of the Pali suttas is no different from other religions. (shrink)

In this previously unpublished essay, Edward Caird attacks Spencer's Transfigured Realism, before defending an absolute idealist theory of the formation of self-consciousness. Along the way, Caird also considered the writings of Bishop George Berkeley, David Hume, Sir William Hamilton, J.S. Mill and Henry Sidgwick. Yet the primary foci of the essay were Herbert Spencer's writings, particularly First Principles, the second edition of Principles of Psychology and the third volume of Essays: Scientific, Political and Speculative . It appears to follow from (...) Caird's 1874 review of the third volume of Spencer's Essays, a piece which concluded with the observation that: 'There are some other points of interest in Mr. Spencer's 'Replies,' particularly his strange representation of Kant's meaning , but it would take too much space to discuss the subject here.'. (shrink)

Buddhism Without Beliefs. Stephen Batchelor. Bloomsbury, London 1998. 127 pp. £9.99. ISBN 0 7475 3769 0.

In this entry, the authors outline the goals of a "dynamic reference work", and explain how the Stanford Encyclopedia of Philosophy has been designed to achieve those goals.

The patient wished to receive an experimental drug that she was instrumental in developing. After her diagnosis, she had investigated treatments that might help her condition and discovered that a specific compound could be beneficial. To further the development of this potential drug, she obtained preclinical data, founded a company, and sought investment from venture capitalists. The company was about to begin phase I testing, but the clinical trial had not yet opened. In addition, she would not have been a (...) candidate for the study, as it excluded patients with advanced disease. To be able to administer this drug to her, the patient's team of oncologists was in the process of drafting an individual patient investigational new drug application, including the protocol for the drug's delivery, to the Food and Drug Administration. The company developing the drug had preliminarily agreed to provide it. This protocol was also under review by the institutional review board of the university, and the ethics committee was consulted to determine whether she should receive the drug. (shrink)

This paper attempts a critical examination of the thesis that an apprenticeship to a Lancaster druggist was, for Edward Frankland, a wholly inappropriate preparation for a career in chemistry. This view, which stems directly from Frankland himself, is defective in several ways. It fails to take into account certain benefits which he accepted as valuable; it implies an exceptional degree of ‘negligence’ which was in fact quite typical; it ignores certain positive indicators of the value of such experience; and it (...) involves questionable value-judgments on the behaviour of one individual, the druggist Stephen Ross. Although Frankland's perspective may be no longer acceptable, the reasons for its inadequacy are perhaps the most important aspect of the whole affair. Their identification raises questions of historiography of wider significance, while the whole episode underlines certain issues in scientific training that were to become crucial in the growth of Victorian chemistry in Britain. (shrink)

The French psychoanalyst Jacques Lacan describes the right-wing intellectual as “no more than your Mr. Everyman, but your Mr. Everyman with greater strength of character.” It is tempting to apply the description to sensible English essayists, though they take up positions across the political spectrum. I shall raise two worries about this application, one of which is a puzzle for Lacan.

This skit of Bertrand Russell’s philosophy was originally published in 1918 by Russell’s correspondent friend Jourdain. The introduction explains that the contents purport to be lost papers written by Mr. B*rtr*nd R*ss*ll, a contemporary of Bertrand Russell. This politically humorous volume from the early 20 th Century parodies the writing style of Russell as well as his theories.

Hobbes' philosophy is one of the high points of a century of great philosophical achievement and Leviathan is recognized as one of the great classics of political theory. But the response from Hobbes's contemporaries to his secular analysis of society demonstrated the challenging nature of his ideas. This collection of many of the major contemporary responses to his thought by leading figures, mostly never republished, provides an outstanding source for assessing his immediate impact and the long-term importance of his work.

In an address entitled "Democracy and Liberal Education" delivered in 1887, Edward Everett Hale attacked the then President of Princeton University, the distinguished Scottish philosopher James McCosh for his remarks in a lecture to the Exeter Academy. Hale argued, in effect, that McCosh was ultimately "un-American" in his pedagogical purposes. The issues which Hale goes on to address, and the arguments to which he gives vent, show clearly the battle lines as far as liberal education in America was concerned. Hale (...) says that McCosh "encourages the students...to supply our lack of a political body of noblemen by an aristocracy founded on letters and learning." In doing so, Hale explains, McCosh is drawing on analogies "as old as Plato." "They are analogies which come most naturally to a man trained among well-defined classes in social order. But they ought not to be long sustained among people who have been trained in the social order of a democratic republic." For Hale the idea liberal education has no "elitist" or exclusivist overtones. Liberal education does not seek "to make any class of scholars." Indeed, "a true republic expects, in the end, to give a liberal education to all its people...the republic regards a liberal education not as the good fortune of a governing class, but as the privilege, if you please, the necessity of all." When we turn to the man who was the springboard of some of Hale's remarks on education we see that McCosh's concern is whether "America has arrived at a stage at which there is a body of men and women who have leisure and taste to cultivate the liberal arts and advance the higher forms of civilization." But it should be observed that, despite their basic differences of concern and approach, both Hale and McCosh believed that there was such a thing as the truth, that God or the Divine was the ultimate phenomenon for human beings, and that belief in these things helped sustain the good that was liberal society. By recalling the arguments of such men we are provided with a picture which contrasts with the debate between "town and gown" in our own day. If there is still some of Hale's moral seriousness about citizenship in "town" it seems hard to allow there is much of McCosh's moral seriousness about the task of philosophy in the realm of the "gown." To say the least, both civic and intellectual seriousness has declined since Hale and McCosh's time. That is why the kind of discussion in which they engaged should be interesting to us today. It allows us to track both the origins of our condition and the path we have come. The study of American educators such as these can be great value as we face the crisis of education and liberal society of our time. (shrink)

Edward Pols has made it his purpose in this perceptive study to deal with the aspects of Whitehead's philosophy that belong to traditional metaphysics. Mr. Pols closely examines Process and Reality, Whitehead's chief metaphysical work, and uses Science and the Modern World, Adventures of Ideas, and Modes of Thought to clarify difficulties with some of the doctrines in that work. Mr. Pols's primary concern is with freedom, and he uses this single theme to examine Whitehead's metaphysical system in depth.

Claims about the economic motivations of population groups in the American past are a staple of contemporary political argument, as polemicists of one side seek to impeach the moral standing of the other side by impeaching the moral standing of the forebears of the people on the other side. Sometimes such polemics are presented to the public in the guise of nonpartisan works of popular history. This paper, applying the training of a litigator in preparing an "opposition" or "reply" brief, (...) examines and exposes the "spin" in the economic history offered by popular author Nathaniel Philbrick in his 207 book Mayflower, in the sections of the book addressing the bloody conflict in New England in 1675-76 known as "King Philip's War." The paper uses the facts Mr. Philbrick himself reports in his book to refute his conclusions, showing that the English colonists fought in legitimate self-defense and not out of greed or racism, against certain (not all) Indian tribes whose warriors, in the words of one of their own chiefs, were like "sticks laid on a heap, till by the multitude of them a great fire came to be kindled.". (shrink)

Along with utilitarianism, British idealism was the most important philosophical and practical movement in Britain and its Empire during the late-nineteenth and early-twentieth centuries. Even though the British idealists have regained some of their standing in the history of philosophy, their own historical theories still fail to receive the deserved scholarly attention. This article helps to fill that major gap in the literature. Understanding historiography as concerning the appropriate modes of enquiring into the recorded past, this article analyses the key (...) historiographical commitments that underpin the writings of the early T.H. Green (section two), Edward Caird (section three), and F.H. Bradley (sections four and five). Section six explores the influence of Bradley's historiography. These approaches are linked by the belief that all thought can be properly understood only by critical historians who possess the appropriate tools with which to distinguish permanently valid truths from the transient imperfections with which those truths are mixed. A crucial division between them is the invocation of a neo-Hegelian Geist by the early Green and Caird, and Bradley's reliance on a progressive human nature. Moreover, the article establishes that R.G. Collingwood's highly influential theories of “absolute presuppositions” and “re-enactment” were taken largely from Bradley's historiography. (shrink)

Barker and Achinstein misread Goodman's definitions of 'grue' and 'bleen'. If we stick to Goodman's definition of 'grue' as applying "to all things examined before t just in case they are green but to other things just in case they are blue" (my italics), and his parallel definition of 'bleen', then Barker and Achinstein's arguments are seen to be irrelevant. The result is to by-pass the question whether Mr. Grue sees things as grue rather than as green while showing that (...) it is possible for human conceptual schemes to employ different sensory terms. These two issues are separate. (shrink)

Mr. A. F. Bentley in his Linguistic Analysis of Mathematics has attacked the problem of the “embedding language” of mathematics; “This essay” we read in the Foreword, “deals with the language of mathematics, including not only the mathematical symbols, but also those immediately surrounding forms of expressions and assertions through which the symbols are developed, communicated and interpreted. The writer seeks to establish a firm construction for this embedding language.” Inevitably, in the first instance this embedding language must be, as (...) he puts it, “every-day language”; but this is sadly inadequate: “The every-day language reeks with philosophies—the absolutisms of pointing. It shatters at every touch of advancing knowledge. At its heart is paradox… Mathematicians know this. Yet they feel ever the compulsion to interpret their mathematics in terms of every-day language. So proceeding, their harvest is super-paradox.” Yet the writer recognizes after all that “every-day language is the basal medium of communication between men,” even when we seek to “extend standards of symbolic consistency into the regions of the embedding language.”. (shrink)

This paper works with the modern concept of the geological hotspot track – the building processes and movements of volcanic island chains – applied strategically to one of its illustrative formations, the Madeira Archipelago. By analogy, however, the concept works equally well to describe the important early 19th-century scientific knowledge-building activity that produced Charles Lyell's On the Geology of Some Parts of Madeira (1854). A central section of the paper uncovers the contributions to knowledge of this geology before Lyell's, and (...) in particular, Excursions of Madeira and Porto Santo (1825) by Mr [sic] T. Edward Bowdich. A thorough examination of this text then constitutes an important case study for literal and figurative investigation of geological hotspot tracks. The main argument proposed is that current specialist research forgets its submerged and longer histories to its detriment. Insights contained in older information often supply reminders of the key questions and contributions from the past that provide checks and balances for further developments of a field. By promoting multi-level, multi-stranded and multi-lingual investigation of the history of 19th-century geology in Madeira before Lyell (1854) as central to hotspot track research, this paper marks nodal conditions that constitute advancement in critical knowledge-building within and outside the discipline of geology. (shrink)

Multiply realizable kinds are scientifically problematic, for it appears that we should not expect discoveries about them to hold of other members of that kind. As such, it looks like MR kinds should have no place in the ontology of the special sciences. Many resist this conclusion, however, because we lack a positive account of the role that certain realization-unrestricted terms play in special science explanations. I argue that many such terms actually pick out idealizing models. Idealizing explanation has many (...) of the features normally associated with explanation by MR kinds. As idealized models are usually mere possibilia, such explanations do not run afoul of the metaphysical problems that plague MR kinds. (shrink)