Paperback. What has happened to the science of Logic, as an academic discipline and pursuit? The diagnoses do not coincide, but the recognition is growing that since the days of Mill, Russell or Beth, something has gone wrong. A logical vacuum - theoretical as well as practical - in large parts of contemporary culture is easily perceived and is particularly visible in politicis, precisely where logic as a science ought to make its greatest impact.The present volume offers analyses and reflections (...) of various types, written by logicians and other analytical philosophers. Some analyse the logic of political activists and thinkers, or the political thought of a logician. Other chapters offer concrete logico-analytical studies of burning political issues of our time, emphasizing the possibilities for an advancement of logic in, and through parliamentary debate, and of the problems connected with this goal. The final part of the book looks at possib. (shrink)

Three visual habituation studies using abstract animations tested the claim that infants’ attachment behavior in the Strange Situation procedure corresponds to their expectations about caregiver–infant interactions. Three unique patterns of expectations were revealed. Securely attached infants expected infants to seek comfort from caregivers and expected caregivers to provide comfort. Insecure-resistant infants not only expected infants to seek comfort from caregivers but also expected caregivers to withhold comfort. Insecure-avoidant infants expected infants to avoid seeking comfort from caregivers and expected caregivers to (...) withhold comfort. These data support Bowlby’s (1958) original claims—that infants form internal working models of attachment that are expressed in infants’ own behavior. (shrink)

Beta‐catenin is a multifunctional protein with critical roles in cell‐cell adhesion, Wnt‐signaling and the centrosome cycle. Whereas the roles of β‐catenin in cell‐cell adhesion and Wnt‐signaling have been studied extensively, the mechanism(s) involving β‐catenin in centrosome functions are poorly understood. β‐Catenin localizes to centrosomes and promotes mitotic progression. NIMA‐related protein kinase 2 (Nek2), which stimulates centrosome separation, binds to and phosphorylates β‐catenin. β‐Catenin interacting proteins involved in Wnt signaling such as adenomatous polyposis coli, Axin, and GSK3β, are also localized at (...) centrosomes and play roles in promoting mitotic progression. Additionally, proteins associated with cell‐cell adhesion sites, such as dynein, regulate mitotic spindle positioning. These roles of proteins at the cell cortex and Wnt signaling that involve β‐catenin indicate a cross‐talk between different sub‐cellular sites in the cell at mitosis, and that different pools of β‐catenin may co‐ordinate centrosome functions and cell cycle progression. (shrink)

_Empirical Logic and Public Debate_ supplies a large number of previously unpublished papers that together make up a survey of recent developments in the field of empirical logic. It contains theoretical contributions, some of a more formal and some of an informal nature, as well as numerous contemporary and historical case studies. The book will therefore be attractive both to those who wish to focus upon the theory and practice of discussion, debate, arguing, and argument, as well as to those (...) readers who are primarily interested in applications to a particular field, such as ethics, political philosophy, feminist philosophy, or the history of philosophy. (shrink)

This volume is the translation of a work published originally in English by St Paul’s Publications, Alba House, in 1962 under the title: Karl Barth on God. The Knowledge of the Divine Existence. With a French reading public in mind the author himself made certain modifications in the text itself, and in the introduction presents briefly the different theories concerning the existence of God. The bibliography has been brought up to date. The author approaches the object of his enquiry (...) with what may be called critical understanding. The work may well be regarded as one of the most satisfying on Barthian existential fideism. When treating the question of analogy Matczak has occasion to go into the scholastic and more especially the Thomistic teaching on the matter. With regard to our knowledge of God Thomas ever held that our knowledge of his existence is double. It may either be quasi innate and confused, and that is common to all men; or it may be formal and distinct. And this latter is not common to all men but proper to those ‘qui per Dei auxilium cum magno studio et labore a corporalibus ad spiritualia sublevantur’. With regard, however, to God’s nature St Thomas constantly maintained that, even under the light of faith, we rather know what he is not than what he really is. He even goes further and asserts categorically in this life God remains completely hidden to man, omnino ignotus. These Thomistic insights are missing from M’s study. And it may be submitted that they could be of help in attempting to enter into the Barthian fideist approach to God and his existence. (shrink)

Roland Barthes's book, A Lover's Discourse, is a classic confession of the pains of love. This chapter is an homage to the late great contemporary French thinker.

Faruqi's book is more about Christian dogmatics than about ethics. Its interest stems from the fact that the author is a Muslim who knows recent Protestant thought well and is not afraid to call Karl Barth a bigot. After an interesting but unrelated introduction on methodology in the history of religions, the author settles down to some pet Muslim peeves concerning the doctrines of original sin and the divinity of Christ. Instead of the Jesus of history he presents us (...) with the Koranic Jesus, the universalizing reformer whose mission was to undo Jewish, racialist separatism. Faruqi's Sufi sympathies blind him to the real problems of historical, biblical criticism and his moralistic rationalism allows no place for significant differences amongst men in the coming great brotherhood. For him, Jesus' achievement was to develop an ethic of intent against pharisaic legalism. But this ethic needs to be supplemented by the Muslim emphasis on performance if it is to be transposed from the realm of ideals to the realities of contemporary political life. Considering the history of Christian interpretations of Islam, Faruqi is entitled to retaliate--and so he does, in an overburdened series of footnotes. He is much more tolerant of Arab expansionism than of Western imperialism, and completely insensitive to the psychological power of Judaism. Too often he substitutes derogatory labeling for constructive criticism and so fails to illumine the concepts of love, power, and justice on which any religious ethic must depend. Even so, his scholarly achievement is remarkable, and one learns more from his misunderstanding than from most of the religious apologetics being published today.--C. P. S. (shrink)

Seven lectures, in which some of the major issues of post-Kantian theology and philosophy of religion are discussed in the course of a critical examination of the contributions of Kierkegaard, Heidegger, Buber, and Barth to religious inquiry. The author's choice of the subject-object relation as the "perspective pinhole" through which to look at the modern theological scene is a good one. It is not entirely clear, however, whether "the larger problem of insight into the nature of the truth of (...) the Christian religion is...served" because, although individual critical comments are well taken, the concluding lecture is somewhat inconclusive.--C. M. (shrink)

This is a very readable theological attack on current religious journalism about "the death of God" and its moral consequences. Rightly chiding the "radical" theologians for their tendentious use of words like "new," Hamilton wrongly equates their talk of "the secular" with support of the profane and so sometimes misses the import of their groping for new ways of thinking and acting as Christians. Seen through his eyes, much of their thought is really nineteenth century liberal humanism repackaged for the (...) suburban market. Recognizing the incoherence of the Barth-Bonhoeffer concept of religion, he nevertheless uses it when accusing Bishop Robinson, van Buren, and the rest of replacing Christianity with religion, rather than inaugurating a "religionless Christianity," as they intend. The best part of the book is an analysis of what Bonhoeffer really meant by "religionless Christianity" and other such provocative phrases. Like those he criticizes, Hamilton is quite sure that the Bible supports only his version of Christianity. His unabashed neo-orthodoxy commits him to conceiving of God as an arbitrary dictator, but it also provides him with a keen critical vantage-point, by reference to which all philosophical theologies are damned as modernizing, hypothetical, Hegelian, and un-Christian at heart. His own preference for talk of "natural piety" instead of "secular Christianity" is too sketchily presented to be assessed.--C. P. S. (shrink)

An exceptionally lucid account, intended for students and the "general" reader, of the "new ways of theology." Mr. Hutchinson declares himself in sympathy with the work of the Protestant "existential" or "dialectical" theologians, including Barth, Brunner, Tillich, and Niebuhr, but he also sets contemporary problems in traditional contexts and defends his own views in the light of their significant alternatives, both ancient and modern. Religion, he maintains, is primarily a matter of faith, but the rational or philosophical articulation of (...) faith, far from being irrelevant to religion, is actually required, since faith by itself is not autonomous. In this Mr. Hutchinson sets himself against the "radicals" like Brunner and Barth, as well as against sceptics, rationalists, and Thomists. The book as a whole is sound, comprehensive, balanced, and informed.--V. C. C. (shrink)

This collection of essays is a sequel to the editors' 1976 volume Studies in Nietzsche and the Classical Tradition. Philosophers, theologians, and literary historians discuss important aspects of Nietzsche's attack on Judaism and Christianity. The book contains studies of his view of biblical figures, Luther and Pascal as well as comparisons of his thought with that of Spinoza, Lessing, Heine, and Kierkegaard. Nietzsche's critique of the Old Testament, the Jewish religion of the diaspora, and historical Christianity are also investigated. Of (...) the eighteen articles included here, thirteen were prepared expressly for this volume--five were translated from German, one from French, and one from Hebrew. Contributors to this volume are: Eugen Biser, Harry Neumann, Israel Eldad, Charles Lewis, Jorg Salaquarda, Joan Stambaugh, Max L. Baeumer, Brendan Donellan, Diana Behler, Sander L. Gilman, Gerd-Gunther Grau, Josef Simon, James C. O'Flaherty, Bernd Magnus, Georges Goedert, Hans Lung, and Karl Barth. (shrink)

Kierkegaard’s critique of Hegel and Hegelianism anticipates major twentieth-century philosophical movements ranging from structuralism, existentialism, and phenomenology, to post-structuralism and postmodernism. This paper analyzes Kierkegaard’s interpretation of the relationship between subjectivity and temporality in pivotal passages in The Sickness Unto Death and The Concept of Anxiety. Heidegger’s account of the interplay between presentation (Darstellung) and representation (Vorstellung) imagination points to Kant’s theory of the imagination and suggests the way in which the Kierkegaardian subject is constituted by an irreducible alterity that (...) is never present but is always already past. The infinite qualitative difference of the divine is reflected in the inescapable interiority of the subject. Kierkegaard’s abyssal other returns in Barth’s wholly other God, Heidegger’s aletheia, Derrida’s différance, and Lacan’s real. For each of these writers, subjectivity is haunted by another it can neither exclude nor appropriate. This interior exteriority is the condition of the possibility of both desire and hope. (shrink)

Timothy Scheie’s book on the importance of the theatre in Roland Barthes’ oeuvre begins with what Scheie poses as an enigma: Barthes wrote frequently of the theatre at the beginning of his career and then ceased to do so, without comment, after 1960. Scheie argues that Barthes’ abandonment of the theatre reveals something important about the development of his thoughts and even about his life. Scheie also considers Barthes’ early theatrical criticism and later use of theatrical metaphors to be an (...) under-considered aspect of the critic’s work. Performance Degree Zero is an ambitious work not so much because of what it argues, but because of its attempt to trace the theatre’s presence (or absence) during Barthes’ .. (shrink)

This is a book about the between: the place that "does not occupy any space", between phenomenology and structuralism. Silverman writes from this place between Husserl, Heidegger, Sartre, and Merleau-Ponty, on one side, and de Saussure, Piaget, Levi-Strauss, Lacan, and Barthes, on the other. His writing draws from all of the figures mentioned, yet does not align itself with any one of them. The place between phenomenology and structuralism is both historically and conceptually beyond both traditions: what Silverman says about (...) the writing of Foucault and Derrida might as well be applied to his own, that is, that this writing "might be described as a post-phenomenology post-structuralism". But this is not the amorphous location of a loosely constructed eclecticism; it is a carefully conceived philosophical doctrine designed for two interrelated purposes. (shrink)

This compact profile by the co-translator of Sein und Zeit is one in a series of introductory studies of major contemporary theologians and philosophers who have influenced theology. This study of Heidegger is a remarkably lucid general introduction to his thought. Macquarrie considers in turn Heidegger's "life", "thought", and "significance." Macquarrie accepts for the most part Heidegger's own self-interpretation of his development--that his thought represents a continuous progressive path, all along guided by the problem of being. As one might expect, (...) there are a number of illuminating comparisons between Heidegger and other theological literature, including gnosticism, Barth, Bultmann, Tillich, and Heinrich Ott. The account of Heidegger on God is among the most meritorious features of the book. The references to Heidegger are to the English translations. There is no bibliography, but there is an excellent glossary which explicates clearly, simply, and accurately many important words in Heidegger's vocabulary.--J. D. C. (shrink)

I. THE TASK OF DOGMATICS As a theological discipline dogmatics is the scientific self- examination of the Christian Church with respect to the content of ...