The collection is intended to demonstrate the way in which traditional adult education values derived from philosophies of 'individualism' also imply a 'public' dimension referred to as 'mutuality'. This is shown to be manifest not only in the liberal idea of 'citizenship' but also in concepts of 'autonomy', 'knowledge and truth', 'rationality' and in language and communication. It is also argued that adult education cannot be detached from such ideas as 'moral obligation'. Influenced by the writings of Wittgenstein, Strawson, Davidson, (...) Putnam, Tarski, Rawls and Dworkin, the collection may also be seen as a challenge to some of the more fashionable views on adult education, particularly those which draw upon 'postmodernism'. (shrink)

Phenomenological analyses of the orderliness of naturally occurring collaboration.

_Phenomenological analyses of the orderliness of naturally occurring collaboration._.

An accompanying website offers a set of interactive debate tutorials, which include photographs of debates; a guide to the participants; a grammar of Tibetan debating, which includes sample propositions, responses, and strategies; the ethnomethods employed by debaters; videos of illustrative debates, complete with English translations, all analyzed in detail in the book; and an appendix comprising an interactive debate, glossary, manual, and illustrations. Please see www.thdl.org/DebateTutorials/ for this material. -- back cover.

Originally published in 1967, this volume provides an account of the early development of English education. The schools and universities of the mediaeval period arose to meet the social needs of that time. The book charts developments up to the sixteenth century when the Reformation brought profound social and religious changes which affected education: not only the organisation of schools and universities but also the curriculum. This was the turning point when the foundations of an educational system, in the modern (...) sense of the term, were laid. (shrink)

Originally published in 1973,this book describes the medieval origins of the British education system, and the transformations successive historical events – such as the Reformation, the Civil War and the Industrial Revolution – have wrought on it. It examines the effect on the educational pattern of such major cultural upheavals as the Renaissance; it looks at the different parts played by church and state, and the influence of new social and educational philosophies.

The struggles that Alfred Schutz, Aron Gurwitsch, Harold Garfinkel, and other social phenomenologists and ethnomethodologists have had with Edmund Husserl’s progenitive but inconsistent notion of intersubjectivity are summarized and assessed. In particular, an account of Schutz’s objections to intersubjective constitution is presented. The commonly pervading elements and major differences within this lineage of inquiry – a four generation-long lineage of teacher and student that commences with Husserl, runs through Schutz and Gurwitsch, then Garfinkel, and then the present author and (...) his colleagues – are discussed, under the advisory (as suggested by Maurice Natanson) that what Husserl sought was more important than what he found. (shrink)

Two seminal notions of Harold Garfinkel have endured despite some uncertainty and indeterminacy that accompany them: “autochthonous” and “tendentious”. These terms, which respect the dynamic and evolving nature of social interaction, describe how local parties discover, come upon, or develop coherent accounts that can assist them to lay hold of a local orderliness that is governing some mundane interaction. This paper illuminates these two notions, first theoretically and then empirically. Drawing upon the reflections of Garfinkel, Sacks, Schegloff, Mead, Husserl, (...) Schutz, Gurwitsch, and others, the radical consequences of these two notions are elucidated and then applied to two perspicuous conversations where it is possible to witness autochthony and tendentiousness in action. This provides a clearer understanding of the importance that these features of social interaction can play in our everyday lives. The two illustrations reveal occasions where a local orderliness appears on its own, autochthonously, without requiring a heavy dose of deliberate conceptual control by parties. (shrink)

The first book on milk in art, from Harold Edgerton's drops to Jeff Wall's splash: a meditation with photographs.

EDITORIAL NOTE.—Arnold Hauser died in February 1978 shortly after returning to his native Hungary; he had lived nearly half of his 85 years in a kind of self-imposed exile. He is considered, by those who know his work, to be perhaps the greatest sociologist of art, though his last years were spent in comparative neglect and obscurity. We present here as a testament to the importance of both the critic and the discipline he helped shape a section from the translation (...) of his Sociology of Art . Hauser's work draws on the influences of his teachers, Simmel, Bergson, Lukács, Mannheim, Sombart, and Troeltsch. He developed in his immense Social History of Art the groundwork for a sociological analysis of art ranging from prehistoric cave painting to film. In his later works—The Philosophy of Art History , Mannerism: The Crisis of the Renaissance and the Origins of Modern Art , and The Sociology of Art—he continued to redefine his brilliant defense of art for society's sake. The theory of l'art pour l'art wants nothing to do with this contradiction and denies not only the moral and social usefulness of art but its every possible practical function as well. "Nobody would write poetry," says Eugenio Montale, "if the problem of literature consisted in making oneself understood." It has been doubted whether the capacity of making oneself understood, the unambiguous communication of feelings and experiences, even lies within the power of art. What Eduardo Hanslick asserts about music in Von musikalischen Schönen, namely, that its relation to everything which is nonmusical, everything which has emotional content, is vague and noncommittal, is to some extent true for all arts. Just as music expresses something which cannot be translated into any other form, so literature expresses something which is eminently literary, linguistic, something locked into words and syntactic structures. In the same way the untranslatable content of a painting, a pictorial idea, a vision, can only be seized and held onto in optical forms. The composer thinks in tones, the painter in lines and colors, the poet in words, tropes, and rhythms. Indubitable as this is, it is not the whole truth; side by side with the content which can only be expressed adequately in a particular form, there is an intrinsic value which can be translated into any form. Kenneth Northcott, translator of this essay, is professor of older German literature and of comparative literature at the University of Chicago. He is currently engaged in the translation of The Sociology of Art and in the study of late medieval satire in Germany and the works of Harold Pinter, in whose plays he also delights to act. (shrink)

I shall confess since the beginning that I have fallen in love with this book. Reasons are as varied as its merits. First, it actually constitutes what the title promises: “More Studies in Ethnomethodology”. This is not just because of the Foreword by Harold Garfinkel and the life-time collaboration of which the latter and the book itself testify between the founder of Ethnomethodology and one of his students, Kenneth Liberman—by now Professor Emeritus with his own experience of “25 (...) years of teaching ethnomethodology” . It is especially because of the “freshness” with which the text captures “many ideas central to ethnomethodology” .Second, indeed, the book is very well written; arguments flow in an amazingly clear and vivid way. This makes it a perfect textbook for students in ethnomethodology to have a less initiate-like encounter with the discipline.“Garfinkel’s writings are […] the reference texts, but at the same time their resistan .. (shrink)

Book synopsis: Aristotle's probing inquiry into some of the fundamental problems of philosophy, The Metaphysics is one of the classical Greek foundation-stones of western thought, translated from the with an introduction by Hugh Lawson-Tancred in Penguin Classics. The Metaphysics presents Aristotle's mature rejection of both the Platonic theory that what we perceive is just a pale reflection of reality and the hard-headed view that all processes are ultimately material. He argued instead that the reality or substance of things lies (...) in their concrete forms, and in so doing he probed some of the deepest questions of philosophy: What is existence? How is change possible? And are there certain things that must exist for anything else to exist at all? The seminal notions discussed in The Metaphysics - of 'substance' and associated concepts of matter and form, essence and accident, potentiality and actuality - have had a profound and enduring influence, and laid the foundations for one of the central branches of Western philosophy. Hugh Lawson-Tancred's lucid translation is accompanied by a stimulating introduction in which he highlights the central themes of one of philosophy's supreme masterpieces. Aristotle (384-22 BC) studied at the Academy of Plato for 20 years and then established his own school and research institute, 'The Lyceum'. His writings, which were of extraordinary range, profoundly affected the whole course of ancient and medieval philosophy and are still eagerly studied and debated by philosophers today. (shrink)

My aesthetic judgements seem to make claims on you. While some popular accounts of aesthetic normativity say that the force of these claims is third-personal, I argue that it is actually second-personal. This point may sound like a bland technicality, but it points to a novel idea about what aesthetic judgements ultimately are and what they do. It suggests, in particular, that aesthetic judgements are motions in the collective legislation of the nature of aesthetic activity. This conception is recommended by (...) its ability to explain some important but otherwise recondite features of aesthetic practice and, more importantly, by allowing us to ground the normativity of aesthetic judgement in the familiar normativity of practice. It also offers a more systematic way of understanding the rivalry between the ideals of aesthetic universality and diversity. (shrink)

This chapter develops and defends an account of reason: to reason is to scrutinize one’s attitudes by consulting the perspectives of other persons. The principal attraction of this account is its ability to vindicate the unique of authority of reason. The chapter argues that this conception entails that reasoning is a robustly social endeavor—that it is, in the first instance, something we do with other people. It is further argued that such social endeavors presuppose mutual respect on the part of (...) those participating in them. The account therefore yields a form of Kantian constructivism: we have an unconditional duty of respect for persons because such a duty is implicit in the very nature of reasoning. -/- . (shrink)

This is a modern, annotated translation of antiquity's only extant commentary on Plato's moral and political dialogue Gorgias , in which the author defends ancient Greek philosophy and culture at a time when Christianity has almost replaced it. The first translation into any modern language of a central work in Platonic studies is accompanied by annotations which guide the reader in understanding the obscurities of the text, an introduction to the main issues raised by it, and a bibliography of the (...) modern literature. (shrink)

Book synopsis: For the Pre-Socratic philosophers the soul was the source of movement and sensation, while for Plato it was the seat of being, metaphysically distinct from the body that it was forced temporarily to inhabit. Plato's student Aristotle was determined to test the truth of both these beliefs against the emerging sciences of logic and biology. His examination of the huge variety of living organisms - the enormous range of their behaviour, their powers and their perceptual sophistication - convinced (...) him of the inadequacy both of a materialist reduction and of a Platonic sublimation of the soul. In De Anima, he sought to set out his theory of the soul as the ultimate reality of embodied form and produced both a masterpiece of philosophical insight and a psychology of perennially fascinating subtlety. (shrink)

Reagan, Lawson This article will argue that a Humanist future is a technoprogressive one. It will first give an overview of the emerging third dimension of 21st century politics, that of biopolitics. It will define the broad differences between the transhumanist and bioconservative movements. Then it will turn to the two main ideologically competing strands of the transhumanist movement: that of right wing 'Libertarian Transhumanism' and left wing 'Technoprogressivism'.

Many people find comparisons of the value of persons distasteful, even immoral. But what can be said in support of the claim that persons have incomparable worth? This chapter considers an argument purporting to show that the value of persons is incomparable because it is so great—because it is infinite. The argument rests on two claims: that the value of our capacity for valuing must equal or exceed the value of things valued and that our capacity for valuing is unbounded (...) in a very strong sense. After laying out this argument, I consider its implications for how we should regard each other. In particular, I suggest that it complicates efforts to understand morality as a system of principles. Instead, I propose that an aesthetic attitude, not unlike our experience of the sublime, is an apt response to humanity’s infinite value. -/- . (shrink)

Used by more than one million students around the world since its original publication, this introductory philosophy text makes accessible a wide range of philosophical issues closely related to everyday life. Emphasizing personal and immediate questions, the authors approach introductory philosophy through basic human questions rather than focusing on methodology or the history of thought. The text presents vital questions of contemporary interest in an overall framework of enduring concepts, interweaving coverage of various topics in art, history, and education. It (...) covers a variety of types of philosophy in depth, and both western and eastern perspectives are represented. Ideal for students who have no background in philosophy, Living Issues in Philosophy, 9/e simplifies technical language wherever possible; unfamiliar terms are clearly defined upon first appearance and in the end-of-chapter glossaries. Additional pedagogical features include exercises, chapter summaries, and annotated bibliographies at the end of every chapter. The text also features photo biographies of major philosophers and short excerpts from philosophical classics. (shrink)

George Berkeley is one of the greatest and most influential modern philosophers. In defending the immaterialism for which he is most famous, he redirected modern thinking about the nature of objectivity and the mind's capacity to come to terms with it. Along the way, he made striking and influential proposals concerning the psychology of the senses, the workings of language, the aims of science, and the scope of mathematics. In this Companion volume a team of distinguished authors not only examines (...) Berkeley's achievements but also his neglected contributions to moral and political philosophy, his writings on economics and development, and his defense of religious commitment and religious life. The volume places Berkeley's achievements in the context of the many social and intellectual traditions - philosophical, scientific, ethical, and religious - to which he fashioned a distinctive response. (shrink)

Ethics in business is the most urgent problem facing America today. Now two of the best-selling authors of our time, Kenneth Blanchard and Norman Vincent Peale, join forces to meet this crisis head-on in this vitally important new book. The Power of Ethical Management proves you don't have to cheat to win. It shows today's managers how to bring integrity back to the workplace. It gives hard-hitting, practical, ethical strategies that build profits, productivity, and long-term success. From a straightforward (...) three-step Ethics Check that helps you evaluate any action or decision, to the "Five P's" of ethical behavior that will clarify your purpose and your goals, The Power of Ethical Management gives you an immensely useful set of tools. These can be put to work right away to enhance the performance of your business and to enrich the quality of your life. The Power of Ethical Management is no theoretical treatise Peale and Blanchard speak from their own enormous and unique experience, They reveal the nuts and bolts, practical strategies for ethical decisions that will show you why integrity pays. "So Vince Lombardi was wrong. Winning is not the only thing as headlines and hearings from Wall Street to Washington confirm. Now comes a better game plan from the powerful one-two punch of Ken Blanchard and Norman Vincent Peale in a quickreading new book, The Power of Ethical Management. Peale and Blanchard may be the best thing that has happened to business ethics since Mike Wallace invented 60 Minutes. -- JOHN MACK CARTIER Editor-in-Chief Good Housekeeping. (shrink)

The young Hegel was entranced by the notion of intellectual intuition, and this notion continues to entrance many of Hegel’ commentators. I argue that Kant provided three distinct conceptions of an intuitive intellect, that none of these involve aconceptual intuitionism, and that they differ markedly from Fichte’s and Schelling’s conceptions of intellectual intuition. I further argue that by 1804 Hegel recognized that appealing to an aconceptual model, or to Schelling’s model, or to his own early model of intellectual intuition generates (...) inevitable and insoluble problems of question-begging. By incorporating several important points from Kant’s Transcendental Ideal into his reinterpretation of Kant’s Transcendental Deduction and Refutation of Idealism, Hegel’s mature discursive and conceptual account of ‘absolute knowing’ performs some of the functions Kant assigned to the intuitive intellect, though without invoking any such intuitive intellect. I discuss several of these functions. (shrink)

Schiller says that “it is only through beauty that man makes his way to freedom.” Here I attempt to defend a claim in the same spirit as Schiller’s but by different means. My thesis is that a person’s autonomous agency depends on their adopting an aesthetic identity. To act, we need to don contingent features of agency, things that structure our practical thought and explain what we do in very general terms but are neither universal nor necessary features of agency (...) as such. Without these things, the question of what to do for any individual would be underdetermined. The problem is that adopting such a contingent form of agency amounts to a restriction on what we can do, and so it is a prima facie threat to our autonomy. I will argue that one way, and indeed the only way, of meeting this challenge lies in aesthetic experience. Granting our capacity for aesthetic pleasure the authority to determine the particularities of our agency is compatible with autonomy because doing so means identifying with one’s capacity for pleasure in free and creative activity. Doing this allows us to be both particular sorts of agents and creatures regulated by the universalizing demands of reason. (shrink)

The American University Publications In From its inception Philosophy has continued the direction stated in the sub-title of the initial volume that of probing new directions in philosophy. As the series has developed these probings of new directions have taken the two fold direction of exploring the relationships between the disparate traditions of twentieth century philosophy and with developing new insights into the foundations of some enduring philosophic problems. This present volume continues both of these directions. The interaction between twentieth-century (...) Anglo-Saxon and Continental philosophy which was an implicit theme of our first and third volumes and the explicit subject of our second volume is here continued in a series of studies on major figures and topics in each tradition. In the context of these interpretative studies, Professor Durfee returns again and again to the question of the relationships between the will and the reason, and explores the conflicting goals of creativity and objectivity in formulating a philosophic position. In so doing he raises the issue as his title suggests - of the foundations of philosophy itself. He seriously challenges the belief common to both pheomenology and analytic philosophy that philosophizing can be a presuppositionless activity, objectively persued independent of the personal (and, perhaps, arbitrary) commitments of the philosopher. This issue, critical as it is to all forms of philosophy, is surely a worthy one for a series such as ours. (shrink)

_Grounds of Pragmatic Realism_ shows Hegel is a major epistemologist, who disentangled Kant’s critique of judgment, across the Critical corpus, from transcendental idealism, and augmented its enormous evaluative and justificatory significance for commonsense knowledge, the natural sciences and freedom of action.

The charged debate on the ‘C‐S‐R‐ization’ of organizational practices seems to have produced two opposing and seemingly incompatible explanations for why organizations should engage in corporate social responsibility (CSR): one, the normative rationale based on an appeal to ethics; and the other, the instrumental rationale, based on an appeal to business pragmatism. This paper argues that a missing link in this debate is the failure to recognize that the normative and instrumental approaches to corporate social responsibility are underpinned by substantively, (...) differentiating, relative logics of emotional rationalism on the one hand, and instrumental rationalism on the other. The paper makes a case that for CSR as a management practice to be practicable and actionable within a sustainable business agenda, it will need to be stripped of its current normative undertone and reconstructed in the instrumentally, pragmatic (utlish) language of business. Otherwise, the whole concept of CSR may continue to dwell in the realm of abstract theorizing without yielding many beneficial and practicable outcomes. The paper concludes that such an approach that situates CSR within a pragmatic business lingua, rather than a non‐business lingua, will help in legitimizing CSR as a ‘neutral’ management practice. (shrink)

I read Dr Cherniack’s article regarding do not resuscitate orders with interest.1 One of the problems with DNR orders is the patients’ assumption that if there is no DNR order they will survive resuscitative efforts. This of course is far from the truth. In my hospital these orders have been modified to “do not attempt to resuscitate” orders. One cannot be truly autonomous without being informed. Long term survival, as measured only by being alive, following inhouse cardiac arrest, is about (...) 15% over all age groups.2 In sick elderly patients over 70 years of age who survive a cardiac arrest, the subsequent hospital mortality approaches 100%. This fact, and concerns about harm, influence physicians’ attitudes, …. (shrink)

David Hume's Dialogues Concerning Natural Religion is a philosophical and literary classic of the highest order. It is also an extremely relevant work because of its engagement with issues as alive today as in Hume's time: the design argument for a deity, the problem of evil, the dangers of superstition and fanaticism, the psychological roots and social consequences of religion. In this outstanding and unorthodox collection, an international team of scholars engage with Hume's classic work. The chapters include state-of-the-art contributions (...) on the central interpretive questions posed by the Dialogues as well as major contributions relating it to contemporary issues in philosophy of religion, philosophy of science, moral psychology, and social philosophy. Additional contributions tackle the historical and philosophical background of the Dialogues, relating it to Hume's own systematic philosophy, to the work of other key seventeenth and eighteenth-century figures - Locke, Clarke, Bayle, Cudworth, Malebranche, Spinoza, Lord Bolingbroke, and Voltaire, among others - to early modern neo-Epicureanism in the life sciences, and, notably, to what Darwin missed by thinking too much like William Paley and not enough like Hume's Philo. Overall, this volume provides fresh and even groundbreaking perspectives on Hume's Dialogues Concerning Natural Religion. It is essential reading for students and scholars of Hume, the history of modern philosophy, philosophy of religion and the history and philosophy of science. (shrink)

Much of the debate about identity in recent decades has been about personal identity, and specifically about personal identity over time, but identity generally, and the identity of things of other kinds, have also attracted attention. Various interrelated problems have been at the centre of discussion, but it is fair to say that recent work has focussed particularly on the following areas: the notion of a criterion of identity; the correct analysis of identity over time, and, in particular, the disagreement (...) between advocates of perdurance and advocates of endurance as analyses of identity over time; the notion of identity across possible worlds and the question of its relevance to the correct analysis of de re modal discourse; the notion of contingent identity; the question of whether the identity relation is, or is similar to, the composition relation; and the notion of vague identity. A radical position, advocated by Peter Geach, is that these debates, as usually conducted, are void for lack of a subject matter: the notion of absolute identity they presuppose has no application; there is only relative identity. Another increasingly popular view is the one advocated by Lewis: although the debates make sense they cannot genuinely be debates about identity, since there are no philosophical problems about identity. Identity is an utterly unproblematic notion. What there are, are genuine problems which can be stated using the language of identity. But since these can be restated without the language of identity they are not problems about identity. (For example, it is a puzzle, an aspect of the so-called “problem of personal identity”, whether the same person can have different bodies at different times. But this is just the puzzle whether a person can have different bodies at different times. So since it can be stated without the language of personal “identity”, it is not a problem about identity, but about personhood.) This article provides an overview of the topics indicated above, some assessment of the debates and suggestions for further reading. (shrink)

Analysis of three kinds of flow of viscous, incompressible, electrically conducting fluids in high-aspect-ration rectangular channels subjected to transverse magnetic fields: turbulent flow in the presence of a d-c magnetic field, and both laminar and turbulent induction-driven flows.

Après avoir erré quelques années, étudiant férocement studieux mais aussi très anarchiste, après avoir déambulé le long des docks du port de Glasgow, alors du dernier stade de la révolution industrielle, entouré d'une drôle de musique où les accents de Rimbaud («Je me crois en enfer») et de Hölderlin («Ce que tu veux, c'est un monde») se mêlaient aux phrasés grinçants de L'Opéra de quat'sous de Bertolt Brecht, je me posais la question : que faire? Que faire de fondamental? D'abord (...) pour donner un fondement et un mouvement à une existence individuelle, mais aussi pour tenter de changer le cours des choses, sur les plans culturel, civilisationnel et sociopolitique. Pendant le XIXe et le XXe siècle on a cru, malgré tout, que l'Histoire était synonyme de Progrès. Qu'elle menait quelque part : à un grand Etat, au communisme universel, à un Supermarché du bonheur. Personne n'a plus confiance dans l'Histoire. D'où un grand vide existentiel et culturel. Sans utopisme, sans réenchantement facile, Kenneth White entreprend une navigation hauturière dans un espace de vie et de pensée, qui a toujours existé au large de l'Histoire. Les escales de ce voyage sont au nombre de cinq : une analyse socio-politique de la fin de la modernité ; une investigation qui remonte aux origines de la culture ; l'examen de diverses tentatives de refondation sociale à travers le monde ; la question, posée encore trop timidement par l'écologie, de l'habitation de la Terre ; et enfin, une critique de la situation contemporaine de l'art. (shrink)

Iris Murdoch was a philosopher and novelist who wrote extensively on the themes of love, goodness, religion, and morality. In this article, we explore her notion of ‘moral vision’; the idea that morality is not just about how we act and make choices, but how we see the world in a much broader sense.