This book is a defense of Hume's philosophical principles in the Treatise of Human Nature. Nelson shows that Hume's new philosophy was a uniquely original and profound masterpiece in philosophical literature, worthy of serious study and acceptance. It is argued that Dialoguesis a reflective philosophical autobiography of Hume himself.

The essays in this collection in honor of Pierre Bourdieu gather loosely under the rubric of 'cultural production' and around three central themes: the ...

In lieu of an abstract, here is a brief excerpt of the content:On the Authorship oftheAbstract: AReply to John O. Nelson JeffBroome In "The Authorship of the Abstract Revisited," John O. Nelson argues for the once widely held view that Adam Smith was the author of the Abstract.1 Generally speaking, however, this view has not been seriously maintained since the 1938 reprinting of the Abstract by Keynes and Sraffa. There, in their introduction, Keynes and Sraffa argue that Adam (...) Smith was not the author ofthe Abstract, but rather Hume was.2 The central document from which the traditional view derived its authority comes in an early letter of Hume to Hutcheson (hereafter noted as Hl). It is worth quoting the passage in full. Writes Hume to Hutcheson, My Bookseller has sent to Mr. Smith a copy ofmy book, which I hope he has receiv'd, as well as your letter. I have not yet heard what he has done with the Abstract. Perhaps you have. I have got it printed in London; but not in the Works of the Learned; there having been an Article with regard to my Book, somewhat abusive, printed in that Work, before I sent up the Abstract.3 The once widely held view argues that Adam Smith is the Mr. Smith referred toin this passage, and therefore thatAdam Smith is the author of the Abstract. The argument proceeds: Smith at the time of Hl was a pupil of Hutcheson, and it was a habit of Hutcheson to have his promising students write abstracts of standard and contemporary works. It is then assumed that Adam Smith had written the Abstract, that Hutcheson was so impressed with it that he sent a copy to Hume, and that Hume in turn was so impressed that he arranged for its immediate publication, and, as seemingly mentioned in Hl, rewarded Smith with a presentation copy ofthe first two volumes ofhis Treatise. The Keynes and Sraffa thesis argues that the Mr. Smith in Hl cannot be Adam Smith, but rather must be John Smith of Dublin, "at the Philosopher's Head on the Blind Quay" (Abstract, xxiii). Their argument hinges on the conjecture that Hume was interested in an Irish editionofthe Treatise, andtherefore, Hume isaskingHutcheson's assistance in securing John Smith's help in this endeavour (Abstract, Volume XVII Number 2 95 JEFFBROOME xxii). The removal of Adam Smith as the Mr. Smith referred to in Hl consequently seems to explode theAdam Smith authorshiphypothesis. John Nelson first argued fifteen years ago against the Keynes/Sraffa thesis,4 challenging as unlikely the claim that the Mr. Smith in Hl must be John Smith ofDublin, and in the April 1991 issue of Hume Studies he reasserts his position more forcefully, arguing instead that it is impossible that "Mr. Smith" could be John Smith. Since the Mr. Smith of Hl is not John Smith, Nelson goes on to ask "who could he be except the Adam Smith ofthe traditional theory?"5 A closer examination ofeach view, Nelson's and Keynes/Sraffa's, reveals an assumption concerning an Irish publication of the Treatise that precludes any fully coherent resolution of the issue. I shall argue that the proper conclusion tobe drawn from Hl should be that the Mr. Smith is the Dublin publisher John Smith. On this point Keynes and Sraffa are correct; but against their thesis, I shall argue that Hume's purpose in referring toJohn Smith is not to see to his publishing an Irish edition of the Treatise (volumes 1 and 2, and the soon to be published volume 3), but rather to see to his publishing an Irish edition of the Abstract, in the hope that this would help to promote sales of the already publishedvolumes 1 and 2 ofthe Treatise. Thus, Hl should not be taken to decide the authorship ofthe Abstract, as Keynes and Sraffa, as well as John Nelson, argue. If anything, deciding the authorship of the Abstract should be made from Hume's personal copy of the Abstract, annotated in Hume's own hand, which is preserved in the British Museum. We notice in Hl that Hume asks two favours. The first is meant to draw upon Hutcheson's experience in publishing. Hume merely wants to know what... (shrink)

Eric Nelson presents the first critical edition of the translations of Homer's Iliad and Odyssey composed by the great seventeenth-century philosopher and political theorist Thomas Hobbes. Nelson shows that these translations are not only of great literary interest but offer special insights into Hobbes's own thought.

Assim como em outras partes do mundo, a situação midiática na Ásia sofre a influência dos poderes políticos, econômicos e culturais, refletidos em uma variedade de sistemas de funcionamento da mídia. Este artigo é trecho de tese de doutorado defendida em 2007 e analisa os discursos jornalísticos em três jornais (da Indonésia, da Malásia e de Cingapura) referentes aos atentados de Bali em 2002; contra o hotel JW Marriott em Jacarta em 2003; contra a embaixada da Austrália em Jacarta em (...) 2004 e ao atentado suicida em Bali em 2005. (shrink)

Contents.--Democracy and leadership.--Education for leadership.--The education of leaders as the way to the politics of reason.--Ethical realism.--The moral and the religious view of the world.--The International league of youth.

An article in The Chronicle of Higher Education of June 30, 1993, reported, “Two decades after it began redefining debates” in many other disciplines, “feminist thinking seems suddenly to have arrived in economics.” Many economists, of course, did not happen to be in the station when this train arrived, belated as it might be. Many who might have heard rumor of its coming have not yet learned just what arguments are involved or what it promises for the refinement of the (...) profession. The purpose of this essay is to provide a low-cost way of gaining some familiarity. (shrink)

This book is a translation of Maurice Blanchot's work that is of major importance to late 20th-century literature and philosophy studies. Using the fragmentary form, Blanchot challenges the boundaries between the literary and the philosophical. With the obsessive rigor that has always marked his writing, Blanchot returns to the themes that have haunted his work since the beginning: writing, death, transgression, the neuter, but here the figures around whom his discussion turns are Hegel and Nietzsche rather than Mallarme and Kafka. (...) The metaphor Blanchot uses for writing in The Step Not Beyond is the game of chance. Fragmentary writing is a play of limits, a play of ever-multiplied terms in which no one term ever takes precedence. Through the randomness of the fragmentary, Blanchot explores ideas as varied as the relation of writing to luck and to the law, the displacement of the self in writing, the temporality of the Eternal Return, the responsibility of the self towards the others. (shrink)

Digital preservation has significantly expanded over the past few decades, renewing old and creating new challenges related to provenance, integrity, completeness, and context in memory and preservation practices. In this paper we explore how, perhaps counterintuitively, a more extensive digital historical record offers greater opportunities to misrepresent reality. We first review a set of concepts and socio-cultural approaches to memory and preservation. We then focus on the multiplicity of digital memory and preservation practices today, examining their limits, possibilities, and tensions; (...) specifically, we explore the challenges of decontextualized data, personal versus institutional preservation, and?outsider? digital collections that are willingly and/or forcibly excluded from official accounts. Through these discussions, we review examples of what we consider good digital memory and preservation practices that take new approaches to context and collaboration. Lastly, we explore the optimism inherent in seeking to preserve human knowledge over the long term and to make it accessible to all. (shrink)

Healthcare delivery and access, both in the United States and globally, were negatively affected during the entirety of the COVID-19 pandemic. This was particularly true during the first year when countries grappled with high rates of illness and implemented non-pharmaceutical interventions such as stay-at-home orders. Among children with special healthcare needs, research from the United Kingdom (U.K.) has shown that the pandemic response uniquely impacted various aspects of their care, including decreased access to care, delays in diagnosis, and poorer chronic (...) disease control. In response to these findings, and to begin to comprehend whether the concerning findings from the nationalized system of healthcare in the U.K. extend to the highly dissimilar United States (U.S.) healthcare context, we reviewed the literature on alterations in access to and delivery of care during the early stages of the COVID-19 pandemic for children with special healthcare needs in the U.S. We then utilize these findings to consider the ethical and policy considerations of alterations in healthcare provision during pandemics and crisis events in the U.K. and U.S. and make recommendations regarding how the needs of CSHCN should be considered during future responses. (shrink)

This paper describes the approach that Computer Professionals for Social Responsibility uses to advise and influence government policymakers at the local, state, and federal levels. It analyzes why CPSR - a relatively small organization - has enjoyed a fair amount of success in influencing policy. It also describes a recurring pattern that applies to CPSR's involvement in policymaking, using as an example CPSR's involvement in policymaking on the Calling Number Identification telephone service. An appendix lists situations in which CPSR has (...) directly advised policymakers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume, Tillotson, and Dialogue XIIJeff JordanJeff JordanUniversity of DelawareFootnotes1. 'Natural religion' in the seventeenth and eighteenth centuries denoted knowledge of the divine which could be had via reason or instinct, independent of any purported special revelation.2. Of the two best works on Hume's philosophy of religion, J. C. A. Gaskin, Hume's Philosophy of Religion (Atlantic Highlands, New Jersey, 1988); and K. Yandell, Hume's "Inexplicable Mystery": His Views on Religion (...) (Philadelphia, 1990), only the first examines Hume's critique of the argument from prudence at all (see Hume's Philosophy of Religion, 194-203); but Gaskin's treatment of Hume's critique leaves untouched several important elements of the critique.3. B. Pascal, Pensées, ed. L. Lafuma, trans. J. Warrington (1670; reprint, London, 1960), 92-96.4. On Locke, see Essay Concerning Human Understanding (1690), bk. 2, chap. 21. On Leibniz, see Die Philosophischen Schriften, 3:621. On Craig, see Theologiae Christianae Principia Mathematica (1699), chap. 6. On Paley, see A View of the Evidences of Christianity (1795), pt. 3, chap. 8.5. Tillotson, "The Wisdom of Being Religious," Sermon 1 in Works of Tillotson (London, 1820), 1:317-89 (hereafter cited as W).6. I do not mean to suggest that Hume was aware only of the sermon "The Wisdom of Being Religious," but that Hume was aware of Tillotson's claims and arguments as found in several of his sermons. "The Wisdom of Being Religious" is important because (i) it is explicitly mentioned by Hume in his A Letter From A Gentleman to His Friend in Edinburgh (1745; reprint, Edinburgh, 1967), 23, so we know that Hume had read this sermon; (ii) it was one of the best known of Tillotson's sermons; and (iii) it contains all of the elements of Tillotson's argument from prudence.7. T. Birch, "Life of the Author," in Works of Tillotson, 1:xix-xx. See also L. G. Locke, Tillotson (Copenhagen, 1954).8. Tillotson may have been aware of the Port Royal Logic version of the wager through Locke with whom Tillotson was in correspondence. See Tillotson, 83.9. Tillotson's case for (1) is treated extensively in his sermon, "The Advantage of Religion to Societies," Sermon 3 in Works of Tillotson, 1:409-23.10. In the passage quoted (W 361-62), Tillotson claims that the atheist will naturally dread a superior being who can defeat one's plans and judge one's actions.11. See also "The Efficacy, Usefulness, and Reasonableness Of Divine Faith," Sermon 223 in Works of Tillotson, 9:258-79. The idea of a grand lie is first found in Plato; see Republic 3:389, 414, 5:459.12. "Pascalian Wagering," Canadian Journal of Philosophy 16, no. 3 (1986): 437-54.13. Though Tillotson mentions "odds" and "hazards," he does not incorporate probability values in his version of the wager. His wager is a decision under uncertainty and not a decision under risk: he does not, that is, calculate the expected utility of theistic belief. Pascal was the first to formulate the wager as a decision under risk where the probability-weighted averages of the utility values (the expected utility) determine the right choice.14. Of course, these principles were not stated explicitly until much later. See Ian Hacking, The Emergence of Probability (London, 1975).15. For an example of the many-gods objection, see M. Martin, Atheism: A Philosophical Justification (Philadelphia, 1990), 232-34. For a response to the many-gods objection see my "Pascal's Wager and the Many-Gods Objection," International Philosophical Quarterly 31, no. 3 (1991): 309-17.16. See David Hume, Dialogues Concerning Natural Religion, ed. N. Kemp Smith (1778; reprint, Indianapolis, 1947), 214, 218 (hereafter cited as "D").17. It should be noted that Philo's first point is interrupted by the second and is not completed until after the second is completed.18. I will assume that Philo speaks for Hume in this exchange with Cleanthes (D 219-27). Of the three points asserted by Philo in this exchange all three are asserted elsewhere by Hume. On the first point, see The Natural History of Religion (1757), secs. 9 and... (shrink)