When Carl Henry presented an evaluation of the Reformation and its impact on the worldview of that period, he often put forth the Reformation as an example, which needed emulation by the modern evangelical church. His focus in his evaluation were on actions related to an orthodox view of God’s self-revelation in the areas of epistemology, authority, and life application. Henry’s conviction was that these actions, undertaken particularly by the Reformers Luther and Calvin, were necessary for a redemptive impact on (...) the world through the modern evangelical church. (shrink)

But do animals know that other creatures have minds? And how would we know if they do? In "Mindreading Animals," Robert Lurz offers a fresh approach to the hotly debated question of mental-state attribution in nonhuman animals.

Karl Barth is recognized throughout the world as the twentieth century's leading Protestant theologian. His thought has determined much of the shape of today's Christian thinking, yet it is thoroughly misunderstood. He is a systematic theologian who writes with great complexity and in a scholastic vein. This fine and lucid study isolates Barth's most specific themes and focuses on the relevance of his radically trinitarian doctrine of God to the post-religious situation. The book opens with a discussion of the death (...) of historical religion and Barth's early attempts to deal with the decline of belief in a transcendent God contrasted with contemporary views of the situation. It goes on to treat Barth's further studies, especially his attack on the theology of religion, and there is a discussion in depth of Barth's doctrine of the Trinity as a definition of God. It concludes with an analysis of the different interpretations that can be have been made of Barth's theology. "This scholarly work . . . is a thoroughgoing approach to Barth's leading contribution to twentieth-century dialectical theology. Barth's insights are shown to be far beyond their time. Especially relevant is his application of God's transcendence to man's practical responsibilities. Readers may well ponder whether Barth's Commentary on Romans may not clearly merit more than its present place on well-respected shelves of past history." -Library Journal Robert W. Jenson is a leading American Lutheran theologian. He has taught at many institutions, including Luther College in Decorah, Iowa, the Lutheran Seminary in Gettysburg, and Saint Olaf College in Northfield, Minnesota. With Carl Braaten, he founded the Center for Catholic and Evangelical Theology in Northfield, Minnesota. He was a Senior Scholar for Research at the Center for Theological Inquiry in Princeton, New Jersey, where he now resides. Among his many books are his two-volume Systematic Theology, Lutheranism: The Theological Movement and Its Confessional Writings (with Eric Gritsch), and A Map of Twentieth-Century Theology (editor with Carl Braaten). (shrink)

In the past twenty years, interest in the epistemic status of religious belief has greatly increased. Leading this revival are the philosophers Basil Mitchell and Richard Swinburne, who believe that {eligious belief can be justified using inductive "best explanation" arguments. However, while Swinburne's approach is formal, using the calculus of Bayes Theorem, Mitchell's is informal, based on his recognition of judgment as central to such an assessment. This book is the first full length comparison of these two men and their (...) styles of justifying religious belief. The first half addresses the issues of rationality, endorsing Mitchell's methodology; the second half explores the concept of theistic explanation and demonstrates that the ontological argument has a place in the comprehensive explanatory power of theism. (shrink)

In this introductory paper, we assess the current status of blindsight -- the phenomenon in which patients with damage to their primary visual cortex retain the ability to detect, discriminate and localize visual stimuli presented in areas of their visual field in which they report that they are subjectively blind. Blindsight has garnered a great deal of interest and critical research, in part because of its important implications for the philosophy of mind. We briefly consider why this is so, and (...) then go on to examine three empirical questions which have fuelled challenges to the validity of blindsight as a distinct neuropsychological phenomenon. First, is blindsight simply degraded normal vision? Second, does blindsight depend on undamaged areas of primary visual cortex? Third, does evidence that blindsight patients are aware of moving stimuli undermine the apparent dissociation between access to visual information and visual experience in blindsight? In the course of the review we introduce the four other papers on blindsight in this issue. We conclude that, although patients with primary visual cortex damage may indeed perceive moving stimuli, there is still good evidence for a dissociation between access to information and phenomenal experience which cannot be accounted for in terms of degraded normal vision or undamaged primary visual cortex. (shrink)

To thousands of young people, Marx is the prophet, Mao the sword, and Marcuse the ideological spokesman of the Radical New Left. In The Meaning of Marcuse, Dr. Robert W. Marks, Professor of Philosophy at the New School for Social Research, provides a detailed analysis of Marcuse's most important books--Reason and revolution, Eros and civilization, One-dimensional man, An essay on liberation--and offers the first comprehensive overview of this major 20th century thinker.

Are the words that a novelist uses adequate to his or her elusive subject&—the human condition? Are they pertinent, accurate, invariably fair, unflinchingly honest? Or do the novelist's words execute essentially formal maneuvers, engaging our interest through their patterns rather than their reach? And what about a possible third, synthesizing option? Robert W. Greene discovers that the two apparently divergent intentions in question (metalinguistic vs. moralistic) often paradoxically coexist in French fiction. Also, no doubt because it is more consistently (...) self-conscious than that of any previous era, the fiction of twentieth-century France seems to illustrate this convergence with special brillance. From L'lmmoralist (1902) to L'Usage de la parole (1980) Greene explores combinations and permutations of moralistic analysis and metalinguistic commentary in a particular sequence of prose narrative. Along the way, he observes Gide, Proust, Malraux, Camus, Duras, and Sarraute, each in his or her own fashion, moving ceaselessly back and forth between soundings of the heart and diagnoses of the tongue. (shrink)

This article discusses minimal model explanations, which we argue are distinct from various causal, mechanical, difference-making, and so on, strategies prominent in the philosophical literature. We contend that what accounts for the explanatory power of these models is not that they have certain features in common with real systems. Rather, the models are explanatory because of a story about why a class of systems will all display the same large-scale behavior because the details that distinguish them are irrelevant. This story (...) explains patterns across extremely diverse systems and shows how minimal models can be used to understand real systems. (shrink)

The book shows one individual's (the author) experience of the world, through contacts with government officials and scholars in the Middle East and Asia, Europe and Latin America during the post-Second World War years up to the later 1960s; and then that individual's reflections and study during the succeeding decades, up to and including the first decade of the 21st century, concerning the future of the world and the critical choices that confront the world both in inter-state relations and in (...) maintaining the security of the biosphere. (shrink)

What are the possibilities for religious experience in the twenty-first century? While aggressive atheists might respond “None,” in thunder, any good Peircean knows we should not foreclose inquiry. For those who retain a post-orthodox religious temperament in post-modernity, Robert S. Corrington’s evolving account of Ecstatic Naturalism might prove a challenging, engaging framework for a transcendental naturalism. If one can read Emerson and Thoreau and ignore their religious dimension, so be it—attunement is crucial for Corrington, cultivating the habits of thought, (...) the psychosemiosis that enables an engagement with Ecstatic Naturalism and a recovery of the sacred. Those inclined to an experiential, naturalistic... (shrink)

This paper examines contemporary attempts to explicate the explanatory role of mathematics in the physical sciences. Most such approaches involve developing so-called mapping accounts of the relationships between the physical world and mathematical structures. The paper argues that the use of idealizations in physical theorizing poses serious difficulties for such mapping accounts. A new approach to the applicability of mathematics is proposed.

Recently, Peter Carruthers has advanced the debate over first-order representationalist theories and higher-order representationalist theories of consciousness by offering two innovative arguments in support of dispositionalist HORs. In this article, I offer a limited defense of actualist FORs by showing that Carruthers' two arguments either beg the question against such accounts, equivocate on important concepts, or rest on suspect claims about our abilities to attribute phenomenal consciousness to animals. In addition, I argue that dispositionalist HORs face an apparent counterexample, one (...) which Carruthers does not consider. (shrink)

There are two things about Siewert's project that worry me. First, it's not clear to me that by taking Siewert's first-person approach, we can come to grasp what he means by 'consciousness'. And second, even if we are able to come to grasp what he means by this term, it's not clear to me that all the "consciousness-neglectful theoreticians of mind" - for example, Dennett, Rosenthal, and Tye - have failed to give an account of the property which Siewert's term (...) picks out. (shrink)

Profiles of art education in nineteen countries around the world by citizens or longtime residents of those countries comprise the core of this book. Guidelines for the cross-cultural study of art education are presented by the editors in a general introduction and three part introductions, and also by contributing specialists. The nineteen national profiles, with accompanying examples of children's artwork, make up the largest section of the book, Part II. The three chapters in Part I review research that has identified, (...) on one hand, certain universal characteristics of children's artwork attributable to common human stages of development, and, on the other hand, certain differing and unique cultural influences. The need for further research on this distinction is emphasized. Contributors to Part I are Elliot W. Eisner, William Ives and Howard Gardner, and Marjorie and Brent Wilson. The three chapters in Part III discuss three major problems in art education: the use of museum visits, the worldwide attempt to establish valid tests of teacher and pupil proficiency in art, and the design of sound and useful cross-cultural research. Resources for such research are described. Contributors to Part III are Robert Ott and Lois Swan Jones, William Bradley, and Frances E. Anderson. Professionals and students in art education can broaden their perspective through Art in Education, while their counterparts in child development and psychology can gain insights into the creative process. Profiles: Western Europe—England,Finland, Germany, Netherlands; Eastern Europe—Hungary, Poland, Soviet Union; Middle East and South Asia Afghanistan, Egypt, India, Israel; East Asia and the Pacific Australia, China, Japan; Africa—Ghana, Nigeria, South Africa; The Americas—Brazil, United States. (shrink)

The concept of beauty in the eighteenth century, explored through philosophical texts, novels and art.

This second volume arising from the Frontiers in American Philosophy Conference held at Texas A&M University is "festive, celebrating the diversity of thought and influences in American philosophy," say its editors. In these thirty-six essays, there is no attempt to define an American ethos; in fact, the editors conclude that, even pragmatism, identified by Tocqueville as America's defining attribute, should not be described as a national philosophy. It is, as Gerard Deledalle notes in his essay, "the new universal philosophy, because (...) it is the philosophy of experience and democracy that is any nation's `manifest destiny.'" These articles, by thoughtful scholars from North America and several European nations, look forward through the developments presently shaping philosophical inquiry in the United States and backward to the origins and plurality of the American intellectual heritage. Not a parochial or narrow perspective, the focus on American philosophy sharpens the dialogue that clarifies and explicates American thought in the context of a world community. (shrink)

What have Jonathan Edwards, Ralph Waldo Emerson, Henry David Thoreau, Charles Sanders Pierce, William James, John Dewey, Josiah Royce, George Santayana and Willard Van Orman Quine contributed to American philosophy? Edwards is without rival as the greatest philosopher/theologian of colonial America. Before Emerson, no other thinker remotely approaches Edwards in intellectual endowment, range of interests, or depth and subtlety of treatment of a variety of philosophical topics. Emerson and Thoreau together represent the high point of American transcendentalism. Charles Sanders Peirce, (...) William James, and John Dewey--the Big Three of American pragmatism--form a constellation of philosophers whose like has been seen neither before nor since their time. The brilliant, irascible Peirce may well be the greatest philosopher America has produced. Philosophical idealism reached its American zenith in Josiah Royce, a thinker whose vast erudition and formidable intelligence breathed new life into a point of view widely thought to be moribund. George Ssantayana is, with Emerson, the poet of American philosophy. Quine is one of America’s most distinguished living philosophers and very proudly the most influential. (shrink)

A collection of the papers and some of the formal responses from a colloquium on the ancient philosopher Aristotle, with one additional paper. The contributors explore Aristotle and how he is perceived and interpreted in different traditions, and by different people.

This volume is a collection of fourteen essays by leading philosophers on issues concerning the nature, existence, and our knowledge of animal minds. The nature of animal minds has been a topic of interest to philosophers since the origins of philosophy, and recent years have seen significant philosophical engagement with the subject. However, there is no volume that represents the current state of play in this important and growing field. The purpose of this volume is to highlight the state of (...) the debate. The issues which are covered include whether and to what degree animals think in a language or in iconic structures, possess concepts, are conscious, self-aware, metacognize, attribute states of mind to others, and have emotions, as well as issues pertaining to our knowledge of and the scientific standards for attributing mental states to animals. (shrink)