This volume brings together essays that discuss and contextualise Gandhi's ideas on pluralism, religious identity, non-violence, satyagraha, and modernity. It interrogates the epistemic foundations of Gandhian thinking and weltanschauung, identifies diverse strands within his arguments, and gives it new meaning in contemporary society. This book focuses on Gandhi's engagements with religious, political, and social conflicts; his reflections on faith and modernity; and his argumentative dialogues with Mohammad Ali Jinnah and B. R. Ambedkar. It provides critical insights into Gandhi's philosophy and (...) suggests ways of engaging with his ethical and moral ideas in contemporary intellectual and political discourse. Comparing and contrasting Gandhian thought and strategies with contemporary issues and conceptions of religious freedom, conflict resolution, and liberalism, the volume reformulates and reconstitutes his intellectual and political legacy. This book points to new and possible future directions of research on Gandhian concepts and will be useful for scholars in the fields of political science, Gandhian studies, sociology, and philosophy. (shrink)

This volume gathers together for the first time are all the key texts in a crucial debate in modern philosophy, centered on Leibniz's famous 1695 essay, the "New System of the Nature of Substances and their Communication," in which he introduced his strikingly original theory of metaphysics. His "system" became increasingly famous and drew him into discussion and development of these ideas, both in public and in private, with a variety of thinkers, most notably the great French philosopher Pierre Bayle. (...) Woolhouse's and Francks's new English edition gives the only full representation of this debate, and will therefore be essential reading for anyone who wishes to gain a proper understanding of Leibniz's philosophy and its intelletual context. All the texts are newly translated and extensively annotated; many appear in English for the first time. (shrink)

R. S. Peters on Education and Ethics reissues seven titles from Peters' life's work. Taking an interdisciplinary approach, the books are concerned with the philosophy of education and ethics. Topics include moral education and learning, authority and responsibility, psychology and ethical development and ideas on motivation amongst others. The books discuss more traditional theories and philosophical thinkers as well as exploring later ideas in a way which makes the subjects they discuss still relevant today.

"Williams's masterful translation satisfies (at last!) a long-standing need. There are lots of good translations of Augustine's great work, but until now we have been forced to choose between those that strive to replicate in English something of the majesty and beauty of Augustine's Latin style and those that opt instead to convey the careful precision of his philosophical terminology and argumentation. Finally, Williams has succeeded in capturing both sides of Augustine's mind in a richly evocative, impeccably reliable, elegantly readable (...) presentation of one of the most impressive achievements in Western thought--Augustine's Confessions." --Scott MacDonald, Professor of Philosophy and Norma K. Regan Professor in Christian Studies, Cornell University. (shrink)

Tara Smith's book on Rand's ethics is reviewed by Stephen Hicks for *Philosophy in Review.*.

R. S. Peters, C. A. Mace; VII—Emotions and the Category of Passivity, Proceedings of the Aristotelian Society, Volume 62, Issue 1, 1 June 1962, Pages 117–142, h.

R S Downie; Professions and Professionalism, Journal of Philosophy of Education, Volume 24, Issue 2, 30 May 2006, Pages 147–159, https://doi.org/10.1111/j.1467-.

Shaḥrūr, Muḥammad; Islamic philosophy; Qurʼan; hermeneutics; criticism, interpretation, etc.

PREFACE The first three of these lectures, or rather an abbreviated version of them, were first given as the Lindsay Memorial Lectures at the University of ...

Implicit processes almost certainly preceded explicit processes in our evolutionary history, so they are likely to be more resistant to disruption according to the principles of evolutionary biology [Reber, A. S. . The cognitive unconscious: An evolutionary perspective. Consciousness and Cognition, 1, 93–133.]. Previous work . Knowledge, nerves and know-how: The role of explicit versus implicit knowledge in the breakdown of a complex motor skill under pressure. British Journal of Psychology, 83, 343–358.]) has shown that implicitly learned motor skills remain (...) stable under psychological pressure and concurrent cognitive demands, and recently [Poolton, J. M., Masters, R. S. W., & Maxwell, J. P. . Passing thoughts on the evolutionary stability of implicit motor behaviour: Performance retention under physiological fatigue. Consciousness and Cognition, 16, 456–468.] showed that they also remain stable under conditions of anaerobic fatigue that would have significantly challenged the survival skills of our ancestors. Here we examine the stability of an implicitly learned motor skill under fatigue conditions that primarily tax a different physiological system , but which have equally strong evolutionary connotations. Participants acquired a throwing task by means of an errorless learning method or an errorful method. Motor performance in the errorless condition, but not the errorful condition, remained stable following an exhaustive VO2 max. running test. Our findings replicate and extend the work of Poolton et al., providing further support for Reber’s evolutionary distinction between implicit and explicit processes. (shrink)

R S Downie; Personal and Impersonal Relationships, Journal of Philosophy of Education, Volume 5, Issue 2, 30 May 2006, Pages 125–138, https://doi.org/10.1111/j.

The author sets a goal to show the specificity of the formulation of universal prescriptive judgments about a virtuous act in the framework of Aristotelian ethical doctrine. To achieve this goal, Aristotle’s philosophy concept of practical wisdom is analyzed. It shows a necessity to distinguish the use of practical wisdom in a personal experience of the act and for forming the inter-subjective practical knowledge about making of a virtuous act. The specificity of ethics as practical knowledge and its difference from (...) individual moral experience are defined by means of the distinction of the use of practical wisdom. It also shows the limitations of practical syllogism as the main rational mechanism for the formation of inter-subjective practical knowledge. Additionally, the universal prescriptive judgments are divided into informative and functional: the former reveals the content of the action, the latter – its structure, that is, the former defines what a person must do, the latter defines what an action should be to comply with the right purpose, consequently, the right content. At the same time, the right content is recognized only in individual experience and can not be expressed universally, without losing its practical value. The author concludes that the formulation of informative universal prescriptive judgments is impossible within the framework of Aristotelian ethical doctrine. It is impeded by the unsolvable problem of the correlation between the general and the particular, the transition from descriptive judgments to prescriptive judgments. However, it is possible to formulate functional universal prescriptive judgments. They also constitute the methodological basis for criticism of the accepted in society moral norms, which are based on the past positive experience of actions. (shrink)

There are various ways in which medicine and literature interact, but this paper concentrates on the contribution which literature can make to 'whole person understanding'. Scientific understanding is concerned with seeing events and actions in terms of patterns or similarities. But 'whole person understanding' is concerned with uniqueness or with what it is for a given person to have an illness. Literature can in various ways develop this kind of understanding.