The human face conveys a myriad of social meanings within an overlapping array of features. Herein, we examine such features within the context of gender-emotion stereotypes. First we detail the pervasive set of gender-emotion expectations known to exist. We then review new research revealing that gender cues and emotion expression often share physical properties that represent a confound of overlapping features characteristic of low versus high facial maturity/dominance. As such, gender-related facial appearance and facial expression of emotions often share social (...) meaning and physical resemblance. Thus, stereotypic and phenotypic information conveyed by the face are intertwined—sometimes confounded, sometimes clashing. We discuss implications of this work for gender-emotion stereotypes, as well as for emotion and face processing more generally. (shrink)

Short inspirational selections from the great masters of Tibetan Buddhism, past and present--now part of the Shambhala Pocket Library series. Here is a portable collection of inspiring readings from the revered masters of Tibetan Buddhism.The Wisdom of Tibetan Buddhismincludes quotations from major lineage figures from the past such as Padmasambhava, Atisha, Sakya Pandita, Marpa, Milarepa, and Tsongkhapa. Also featured are the writings of masters from contemporary times including the Dalai Lama, Dudjom Rinpoche, Khyentse Rinpoche, Sakya Tridzin, Chogyam Trungpa, and others. (...) Topics include cultivating compassion, letting go of ego, learning to become more alert and present in our lives, and developing a clear perception of our own true nature. This book is part of the Shambhala Pocket Library series. The Shambhala Pocket Library is a collection of short, portable teachings from notable figures across religious traditions and classic texts.The covers in this series are rendered by Colorado artist Robert Spellman.The books in this collection distill the wisdom and heart of the work Shambhala Publications has published over 50 years into a compactformat that is collectible, reader-friendly, andapplicable to everyday life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS ~49 actual politics as President of the Italian Liberal Party from 1944 to i947, but demonstrates through a study of Piero Gobetti that neither Croce's own conservatism nor his doctrinal rigidity was a necessary corollary of "absolute historicism" in politics. As the main intellectual beacon of opposition to Fascism during its twenty years of power, Croce enjoyed enormous prestige in 1944; but as Don Benedetto, with his (...) great family estates in the South, he could not bring himself to admit that, if Fascism was only an "interlude," it was precisely an interlude in the resolution of a social crisis. As Roberts says (233) Croce's philosophical liberalism validated his right to hold conservative views; but if he wanted to speak for a "pre-partisan" view, he should have avoided party involvements altogether. He undermined his own philosophical authority in a matter of months, and so lost his greatest cultural opportunity. When he died in 195~ he was already a back number, and it was no one's fault but his own. Roberts does a good job on Croce's historical works in the next chapter. Croce's conservatism, his ingrained personal prejudice against serious social change, explains the evident presence of an element of special pleading in the Historyofltaly x87I-I915, and the History of Europe in the Nineteenth Century. All of Croce's formal histories were written as part of his defence of the liberal spirit against Fascism. But in these two works, which dealt with the world in which Fascism was actually born, we can readily detect his anxiety to prove that Fascism was indeed an interlude--and that when it was over nothing important would be changed. His other works are more respectable examples of "ethico-political history," but that is only because they are more "ethical" and less "political," so to speak. Croce was in many ways fortunate to live and work in the great "interlude" between 1914 and i945. For the fact is that he was not himself very good at the sympathetic and humanely humble dialogue that his theory called for, and the worst of his many heritages from Hegel was precisely that identification of philosophy with the "logic of the pure concepts" which enabled him to defend himself against philosophical dialogue with such righteous certitude. Roberts has none of this righteous spirit, and I hope most earnestly that his book will help many readers to see past it in Croce. H. S. HARRIS York University Michel Haar. Le chant de la terre. Paris: Editions de l'Herne, 1987. Pp. 3oL FF 13o. In Le chant de la terre Michel Haar finds himself swimming upstream. Whereas many Parisian thinkers conclude that every possiblefundamentum inconcussumhas finally met its end, Haar holds "that the thought of Ereignisdoes not give way.., to a liberation of multiple and decentered forces. On the contrary, the turn from the oblivion of Being marks a reentry into the Simple and a concentration in the Same [l'Unique]" (a7)" Thus Haar's general concern is with foundations and origins. However, Haar's project is not a resumption of Cartesian philosophy, for he resumes Heidegger's analysis of Dasein in Being and Time, which undercuts Cartesian dualism and shows that man, as Being-in-the-world, is essentially finite, historical, and 150 JOURNAL OF THE HISTORY OF PHILOSOPHY 28:1 JANUARY 1990 linguistic. Haar then undertakes the sisyphean task of showing that something called 'earth,' while itself ahistorical and "pre-linguistic," is at the basis of man's historical and thoroughly linguistic existence. Therefore it behooves Haar, given the abysmal difference between the historical/linguistic domain and the ahistorical/pre-linguistic domain, to show that the latter can have a foundation in the former--that is, how the ahistorical, prelinguistic earth makes a difference for man even though one can never "escape" the historical/linguistic realm in any practical or theoretical sense. To do this Haar initially appeals to two Heideggerian notions: Stimmung (roughly translated as 'disposition') and phusis. Following Heidegger, Haar argues that disposition, while rooted in Dasein's facticity, by nature is attuned to something beyond this facticity. Since "every Grundstimraung reveals the Grund [ground], the abysmal foundation... (shrink)

Oxford Studies in Medieval Philosophy annually collects the best current work in the field of medieval philosophy. The various volumes print original essays, reviews, critical discussions, and editions of texts. The aim is to contribute to an understanding of the full range of themes and problems in all aspects of the field, from late antiquity into the Renaissance, and extending over the Jewish, Islamic, and Christian traditions. Volume 10 ranges widely over this terrain, including Christina Van Dyke on humility among (...) women authors, Daniel Davies and Alexander Lamprakis on al-Fārābī in Hebrew translation, Reginald Chua on Aquinas and the Trinity, Can Löwe on the soul’s relation to its powers, John Morrison on the indiscernibility of identicals, and Boaz Schuman on Buridan’s logic. In addition, the volume features critical reviews of recent books by David Piché and Tobias Hoffmann, authored by Nicholas Faucher and Sonja Schierbaum. (shrink)

This essay shows why Karl Rahner’s “Chalcedon: End or Beginning?,” also titled “Current Problems in Christology” (1954), stands as a breakthrough in contemporary Catholic Christology. After describing the Neo-Thomism and Neo-Scholasticism of the early twentieth century, it examines one instance of this body of thought: Reginald Garrigou-Lagrange’s “Christ the Savior” (1946). Then, the essay reviews the argument of “Chalcedon: End or Beginning?” Finally, it contrasts Garrigou-Lagrange’s literal Thomism and Rahner’s transcendental Thomism.

In lieu of an abstract, here is a brief excerpt of the content:AN OBSERVATION ON ROBERT LAUDER'S REVIEW OF G. A. McCOOL, S.J.1 RoMANus CEssARro, O.P. Dominican House of Studies Washington, District of Columbia BECAUSE OF HIS scholarly commentary on the development of Roman Catholic theology in the 19th and 20th centuries, students interested in the history of this period owe a debt of gratitude to Fr. Gerald McCool, S.J. In a recent issue of this journal, Robert Lauder (...) presented a clear and sympathetic account of two major works, in which McCool identifies and evaluates the figures and currents that he considers of central importance for a proper understanding of Roman Catholic intellectual life from before the First Vatican Council (1869-70) to after the Second Vatican Council (1962-1965).2 On Lauder's account, McCool records in these books " the movement within Thomism from its reliance on the commentators Cajetan and John of St. Thomas and the strong influence of hard-line Dominican Thomists such as Garrigou-Lagrange to the transcendental Thomism of Rahner and Lonergan" (p. 308). In his most recent study, From Uniity to Pluralism, McCool concentrates on the work of Joseph Marechal, Pierre Rousselot, Jacques Maritain and Etienne Gilson. Lauder believes that " McCool correctly cites these four thinkers as the key to Thomism's movement towards a greater openness to other thought patterns" (p. 308), but regrets that McCool failed to go further and provide " a detailed 1 See Robert E. Lauder, "On Being or not Being a Thomist," The Thomist 55 (1991): 301-319. 2 Gerald A. McCool, S.J., Nineteenth-Century Scholasticism: The Search for a Unitary Method and From Unity to Pluralism: The Internal Evolution of Thomism (New York: Fordham University Press, 1989). The first volume was originally published as Catholic Theology in the Nineteenth Centur31 (New York: The Seabury Press, 1977). 701 702 ROMANUS CESSARIO, O.P. discussion of the presence of St. Thomas's insights in the thought of Rahner and Lonergan... the two most influential Catholic thinkers of the latter half of the twentieth century" (p. 318). Apart from this reservation, which even Lauder considers " a backhanded compliment " (p. 318), I observe no point either at which Lauder takes issue with how McCool narrates the history of Catholic theology from roughly the middle of the 19th-century to the present or where he suggests alternative approaches for interpreting the significance of the individuals and events that figure prominently in McCool's narrative. In his Foreword to T. M. Schoof's A Survey of Catholic Theology 1800-1970, Fr. Edward Schillebeeckx warned its readers against making the book " a kind of ' theological canonisation ' of the theologians mentioned to the exclusion of others." 3 I would like to sound a similar note of caution with respect to McCool's version of the history of Thomism. For while I share Lauder's appreciation of McCool's careful scholarship, I am not at all convinced that McCool has uncovered the whole story, nor that his interpretation of the events which he chronicles warrants the lavish praise that Lauder bestows on it. In particular, I suggest that Lauder uncritically adopts McCool's attitude towards certain Dominican theologians who, even though they remain little known in the English-speaking world, still contributed to the upbuilding of theological culture entre les deux guerres. For example, in From Unity to Pluralism, McCool describes the Dominican Reginald Garrigou-Lagrange as a "conservative " Thomist (p. 212), which, in the context of the narrative as McCool relates it, sounds more like ideological pigeonholing, than an honest attempt to describe adequately what a philosopher such as Kenneth Schmitz recently referred to as the "structured" Thomism of Garrigou-Lagrange.4 In the same s T. M. Schoof, A Survey of Catholic Theology 1800-1970, Foreword by Edward Schillebeeckx (New York: Paulist Newman Press, 1970), p. 4. 4 In the first lecture, " In the Beginning : New Paths for Ancient Teachings " of the 1991 McGivney Lecture Series entitled "At the Center of the Human Drama: The Anthropology of Karol Wojtyla/Pope John Paul II." The four lectures will be published by The Catholic University of America Press. ROBERT LAUDER'S REVIEW OF G. A. MCCOOL, S.J. 703 manner, McCool talks about... (shrink)

In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits (...) the environment as it grows. The opening chapters discuss the Ten Grave Precepts of Zen, which, Aitken points out, are "not commandments etched in stone but expressions of inspiration written in something more fluid than water." Aitken approaches these precepts, the core of Zen ethics, from several perspectives, offering many layers of interpretation. Like ripples in a pond, the circles of his interpretation increasingly widen, and he expands his focus to confront corporate theft and oppression, the role of women in Zen and society, abortion, nuclear war, pollution of the environment, and other concerns. The Mind of Clover champions the cause of personal responsibility in modern society, encouraging nonviolent activism based on clear convictions. It is a guide that engages, that invites us to realize our own potential for confident and responsible action. (shrink)

This article is a general introduction to the psychology of reasoning. Specifically, it focuses on the dual process theory of human cognition. Proponents of the said two-system view hold that human cognition involves two processes (viz., System 1 and System 2). System 1 is an automatic, intuitive thinking process where judgments and reasoning rely on fast thinking and ready-to-hand data. On the other hand, System 2 is a slow, logical cognitive process where our judgments and reasoning rely on reflective, careful (...) analysis and data evaluation. Supposedly, these two cognitive processes are at play in every thinking task, and they sometimes work together and sometimes go against each other. (shrink)

Medical ethics changed dramatically in the past 30 years because physicians and humanists actively engaged each other in discussions that sometimes led to confrontation and controversy, but usually have improved the quality of medical decision-making. Before then medical ethics had been isolated for almost two centuries from the larger philosophical, social, and religious controversies of the time. There was, however, an earlier period where leaders in medicine and in the humanities worked closely together and both fields were richer for it. (...) This volume begins with the 18th century Scottish Enlightenment when professors of medicine such as John Gregory, Edward Percival, and the American, Benjamin Rush, were close friends of philosophers like David Hume, Adam Smith, and Thomas Reid. They continually exchanged views on matters of ethics with each other in print, at meetings of elite intellectual groups, and at the dinner table. Then something happened, physicians and humanists quit talking with each other. In searching for the causes of the collapse, this book identifies shifts in the social class of physicians, developments in medical science, and changes in the patterns of medical education. Only in the past three decades has the dialogue resumed as physicians turned to humanists for help just when humanists wanted their work to be relevant to real-life social problems. Again, the book asks why, finding answers in the shift from acute to chronic disease as the dominant pattern of illness, the social rights revolution of the 1960's, and the increasing dissonance between physician ethics and ethics outside medicine. The book tells the critical story of how the breakdown in communication between physicians and humanists occurred and how it was repaired when new developments in medicine together with a social revolution forced the leaders of these two fields to resume their dialogue. (shrink)

We compare Gödel’s and Brouwer’s explorations of mysticism and its relation to mathematics.

Philosophy and AI presents invited contributions that focus on the different perspectives and techniques that philosophy and AI bring to the theory of ...

American theologian Henry Nelson Wieman is given a search­ing examination in this volume of appraisals by eighteen contemporary scholars, representing a broad spectrum of religious affiliation. The essayists do not all agree with Wieman but they do agree that they are dealing with a theologian of stature. One of the great teachers of the twentieth century, from the University of Chicago, Mr. Wieman has profoundly influenced a whole generation of theological students, and through his books and other writings has communicated (...) effectively with countless readers, both lay and clergy. (shrink)

Do you want dynamic photos that bring a scene to life? With this book, your camera, and a little practice, you'll be able to create amazing HDR images.

The Chain of Change is the first full-scale philosophical commentary devoted to Aristotle's Physics VII, in which Aristotle argues for the existence of a first, unmoved cosmic mover. This study systematically considers the major issues of the book, and argues for the fundamental importance of Physics VII in our understanding of Aristotelian cosmology and natural science. Physics VII is extant in two versions, and therefore poses special editorial problems. For this reason one of the features of Dr. Wardy's study is (...) the provision of an improved text and translation in both versions. The author's comprehensive comparison of their merits, philosophical and philological, has a significant bearing on our understanding of the nature and evolution of the Aristotelian corpus. The second part of the book is devoted to critical examination of the argument, including one of the most elaborate and challenging in the entire Aristotelian corpus. Throughout, the author concentrates on those points where Aristotle diverges most sharply and provocatively from contemporary presumptions in philosophy and natural science. (shrink)

A thorough account of Langer's philosophical career.

Any interpretation of Hegel which stresses both his deep dependence on and radical revision of Kant must account for the nature of the difference between what Hegel calls a merely finite idealism and a so-called ’Absolute Idealism’. Such a clarification in turn depends on understanding Hegel’s claim to have preserved the distinguishability of intuition and concept, but to have insisted on their inseparability, or, to have defended their ’organic’ rather than ’mechanical’ relation. This is the main issue in this chapter, (...) which invokes John McDowell’s notion of ’the unboundedness of the conceptual’ to clarify the issue, as well as noting a number of similar claims in Wittgenstein. The implications of Hegel’s view for the issues of metaphysics generally is explored. (shrink)

In the wake of both the semiotic and the psychoanalytic revolutions, how is it possible to describe the object of religious worship in realist terms? Semioticians argue that each object is known only insofar as it gives birth to a series of signs and interpretants (new signs). From the psychoanalytic side, religious beliefs are seen to belong to transference energies and projections that contaminate the religious object with all-too-human complexes. In Nature's Religion, distinguished theologian and philosopher Robert S. Corrington (...) weaves together the concept of infinite semiosis with that of the transference to show that the self does have access to something in nature that is intrinsically religious. Corrington argues that signs and our various transference fields can and do connect us with fully natural religious powers that are not of our own making, thereby opening up a path past the Western monotheisms to a capacious religion of nature. With a foreword by Robert C. Neville, Nature's Religion is essential reading for philosophers of religion, scholars of the psychology of religion, and theologians. (shrink)

Explores the predominant themes in the work of Albert Camus and what they reveal about his character, portraying the author as a clear-eyed moralist who favored principled, if ultimately hopeless, rebellion.

In the third volume of his history of the phenomenological movement, Robert Denoon Cumming argues that their differences involve differences in method; whereas Husserl follows a "method of clarification," with which he eliminates ...

One of the leading thinkers to emerge in the postwar conservative intellectual revival was the sociologist Robert Nisbet. His book The Quest for Community, published in 1953, stands as one of the most persuasive accounts of the dilemmas confronting modern society. Nearly a half century before Robert Putnam documented the atomization of society in Bowling Alone, Nisbet argued that the rise of the powerful modern state had eroded the sources of community—the family, the neighborhood, the church, the guild. (...) Alienation and loneliness inevitably resulted. But as the traditional ties that bind fell away, the human impulse toward community led people to turn even more to the government itself, allowing statism—even totalitarianism—to flourish. This edition of Nisbet’s magnum opus features a brilliant introduction by New York Times columnist Ross Douthat and three critical essays. Published at a time when our communal life has only grown weaker and when many Americans display cultish enthusiasm for a charismatic president, this new edition of The Quest for Community shows that Nisbet’s insights are as relevant today as ever. (shrink)