As a way to gain insight into the phenomenon of religious faith, this essay classifies the Abraham story as a comedy, and contrasts it with the tragedy of Sophocles’s Oedipus. In keeping with the psychologist William James’s “Will to Believe,” faith is usefully conceived as itself an action, one on which actions in the world are predicated. Analyzed thus, the Abraham story patterns a “Jamesian commitment of the will to determined and determining action in an otherwise uncertain world.” The etymology (...) of Isaac, “laughter,” expresses the principle carrying Abraham through his tribulations; “at the very brink of tragedy, the surrogate ram affirms a comedy that can withstand any predicament. ‘Isaac’ lives.” Oedipus and Jocasta, however, meet tragedy in their effort to disbelieve. (shrink)

As a way to gain insight into the phenomenon of religious faith, this essay classifies the Abraham story as a comedy, and contrasts it with the tragedy of Sophocles’s Oedipus. In keeping with the psychologist William James’s “Will to Believe,” faith is usefully conceived as itself an action, one on which actions in the world are predicated. Analyzed thus, the Abraham story patterns a “Jamesian commitment of the will to determined and determining action in an otherwise uncertain world.” The etymology (...) of Isaac, “laughter,” expresses the principle carrying Abraham through his tribulations; “at the very brink of tragedy, the surrogate ram affirms a comedy that can withstand any predicament. ‘Isaac’ lives.” Oedipus and Jocasta, however, meet tragedy in their effort to disbelieve. (shrink)

In his preface Mr Wilson writes 'I feel that a great many adults … would do better to spend less time in simply accepting the concepts of others uncritically, and more time in learning how to analyse concepts in general'. Mr Wilson starts by describing the techniques of conceptual analysis. He then gives examples of them in action by composing answers to specific questions and by criticism of quoted passages of argument. Chapter 3 sums up the importance of this kind (...) of mental activity. Chapter 4 presents selections for the reader to analyse, followed by questions of university entrance/scholarship type. This is a book to be worked through, in a sense a text-book. (shrink)

In this philosophically sophisticated and historically significant work, John H. Zammito reconstructs Kant's composition of The Critique of Judgment and reveals that it underwent three major transformations before publication. He shows that Kant not only made his "cognitive" turn, expanding the project from a "Critique of Taste" to a Critique of Judgment but he also made an "ethical" turn. This "ethical" turn was provoked by controversies in German philosophical and religious culture, in particular the writings of Johann Herder and (...) the Sturm und Drang movement in art and science, as well as the related pantheism controversy. Such topicality made the Third Critique pivotal in creating a "Kantian" movement in the 1790s, leading directly to German Idealism and Romanticism. The austerity and grandeur of Kant's philosophical writings sometimes make it hard to recognize them as the products of a historical individual situated in the particular constellation of his time and society. Here Kant emerges as a concrete historical figure struggling to preserve the achievements of cosmopolitan Aufkl-rung against challenges in natural science, religion, and politics in the late 1780s. More specifically Zammito suggests that Kant's Third Critique was animated throughout by a fierce personal rivalry with Herder and by a strong commitment to traditional Christian ideas of God and human moral freedom. "A work of extraordinary erudition. Zammito's study is both comprehensive and novel, connecting Kant's work with the aesthetic and religious controversies of the late eighteenth century. He seems to have read everything. I know of no comparable historical study of Kant's Third Critique."-Arnulf Zweig, translator and editor of Kant's ;IPhilosophical Correspondence, 1759-1799;X "An intricate, subtle, and exciting explanation of how Kant's thinking developed and adjusted to new challenges over the decade from the first edition of the Critique of Pure Reason to the appearance of the Critique of Judgment. "--John W. Burbidge, Review of Metaphysics "There has been for a long time a serious gap in English commentary on Kant's Critique of Judgment Zammito's book finally fills it. All students and scholars of Kant will want to consult it."--Frederick Beiser, Times Literary Supplement. (shrink)

Man controls and dominates the habitat of most animals, both domestic and wild and there is a need for a pragmatic, workable approach to the problem of reconciling animal welfare with economic forces and the needs of man. It is the author's contention that much of the current philosophical discussion of animal welfare is misdirected now that it is possible to measure to some extent what animals think and feel and how much they can appreciate their quality of life. The (...) book deals with farm animals, pets, wild animals and laboratory animals and dicusses their environmental requirements, fear and stress, their response to pain, injury, disease and death, behaviour and aggression, and the implications of biotechnology and genetic engineering. Finally, the book tries to reconcile reverence for life with the inescapability of killing and reviews the prospects of preserving and enhancing quality of life for animals through legislations, education, economic and moral incentives. (shrink)

Foreword I. Critical rationalism is a genuinely new philosophical perspective. It is not, however, one systematic view. The development of it by Popper and ...

Le mythe participe à la fois du vécu et du réel transcendés par le symbole, qui fait appel autant au visible qu’à l’immatériel. Exprimant une fiction selon certains, ou des vérités profondes pour d’autres, il traduit des croyances sur la cosmogenèse et l’anthropogenèse. Il a pour objet de dévoiler un mystère, et l’événement fondateur du cosmos et de l’humain.Le symbole, dans sa moitié signifiante, est toujours lié au concret, c’est-à-dire au matériel, au visible et au fini. Selon Paul Ricœur, un (...) symbole possède trois dimensions concrètes : cosmique, onirique et poétique. L’autre moitié du symbole exprime la part d’invisible et d’immatériel qui a sa logique propre. Mêlant la perception sensorielle à l’immatériel et au mystère, les mythes canaques précoloniaux traduisent aussi bien la réalité descriptive du monde visible, que la création de mondes imaginaires. Nous analyserons dans l’oralité canaque ces deux notions et leurs applications dans les domaines de la nature, de l’humain et du sociétal. Nous verrons comment s’articulent le visible et l’invisible dans le mythe canaque, quelle est la place respective du réel et de l’imaginaire impliqués dans chaque mythe, et leurs fonctions respectives. Sont-ils oppositionnels comme l’indique leur définition, ou bien forment-ils un ensemble de termes indissociables et complémentaires? Nous déterminerons in fine quelles sont l’interférence et la corrélation du réel et de l’imaginaire dans les fonctionnalités qui confèrent leur originalité aux mythes canaques. A myth is involved in both the living and real transcended by the symbol that appeals as much to the visible than the intangible. Expressing fiction for some, or deep truths for other, myth reflects beliefs about cosmogenesis and anthropogenesis. It aims to unveil a mystery, and the founding event of the cosmos and the human.The symbol, in its signifying half, is always linked to the concrete, i.e. the material, visible and finish. According to Paul Ricœur a concrete symbol has three dimensions: cosmic, oneiric and poetic. The other half of the symbol expresses the invisible hand and intangible that has its own logic. Combining sensory perception to the immaterial and mystery, precolonial Kanak myths reflect both the descriptive reality of the visible world, and the creation of imaginary worlds. We will analyze in Kanak orality these two concepts and their applications in the fields of nature, human and societal. We’ll see how articulate the visible and invisible in the Kanak myth, what is the respective role of the real and the imaginary involved in each myth, and their respective functions. Are they oppositional as indicated by their definition, or do they form a set of interrelated and complementary terms? We shall determine in fine which are the interference and the correlation of the reality and the imagination in the features which confer their originality on the Kanak myths. (shrink)

I argue that incomprehensibility (what the ancient skeptics called acatalepsia) plays a central role in the skepticism of both Bayle and Hume. I challenge a commonly held view (recently argued by Todd Ryan) that Hume, unlike Bayle, does not present oppositions of reason--what Kant called antimonies.

Everyone loves something or somebody, and most people are concerned with loving another person like themselves, all equal. This book is based on the belief that getting clear about the concept and meaning of love between equals is essential for success in our practical lives. For how can we love properly unless we have a fairly clear idea of what love is? The book is written in ordinary language and for the ordinary person, without jargon or philosophical technicalities. It aims (...) to show that love between equals involves a single basic disposition, though that disposition expresses itself in various ways. Thus, after an introduction explaining the need for analysis and clarification, the author then deals in order with love as desire or need; with intrinsic friendship and sharing the self; with basic difficulties concerning power, dependence, altruism and paranoia; with sex and erotic love; and finally with the value in human life of love between equals. The work as a whole gives clear, coherent and practical guidance for all who wish to grasp what such love is really like. (shrink)

1. 1735-1738 -- 2. 1738-1743 -- 3. 1743-1754 -- 4. 1755-1765 -- 5. 1765-1775 -- 6. 1776-1786 -- 7. 1787-91.

Whiskey Lao -- Fair warning -- Randomness at large -- We the addicted -- The best possible world -- The importance of being doomed -- Moral responsibility -- The upper limit to the value of possible worlds.

The current work takes a phenomenological approach to investigating the role of guilt in a sample of persons diagnosed with Obsessive-Compulsive Disorder . The role of guilt in OCD has been frequently noted in the literature, although infrequently studied as a factor in its own right. Typically, those studying OCD have found positive correlations between questionnaire measures of guilt and self-reported symptoms of OCD. Those working with sufferers have also found that OC clients in therapy report feelings of guilt with (...) respect to their symptoms. The present work investigates, in a qualitative way, the meaning of guilt for those with OCD. The presumed role of guilt is examined descriptively, with an eye to developing a more complete understanding of the relationship between feelings of guilt and OC symptoms in a sample of sufferers. Nine participants were recruited, and were interviewed using an unstructured approach. In terms of analysis, emphasis was placed on understanding the experience of guilt and OC symptoms as both were lived by sufferers, with a focus on the personal significance of guilt for study participants. Fifteen descriptive guilt/OCD themes were derived from interviews across the nine participants. Themes revealed a variety of connections that sufferers made between feelings of guilt and symptoms of OCD. A common description of the experience was also derived. The results suggest that the role of guilt in OCD is highly interpersonal in nature, and that feelings of guilt may precede, motivate, as well as be a consequence of, OC symptoms. The role of guilt for any given sufferer may also be highly idiosyncratic. (shrink)

This book investigates the central role of reason in Islamic intellectual life. Despite widespread characterization of Islam as a system of belief based only on revelation, John Walbridge argues that rational methods, not fundamentalism, have characterized Islamic law, philosophy and education since the medieval period. His research demonstrates that this medieval Islamic rational tradition was opposed by both modernists and fundamentalists, resulting in a general collapse of traditional Islamic intellectual life and its replacement by more modern but far shallower (...) forms of thought. However, the resources of this Islamic scholarly tradition remain an integral part of the Islamic intellectual tradition and will prove vital to its revival. The future of Islam, Walbridge argues, will be marked by a return to rationalism"--Provided by publisher. (shrink)

Ed. Daniel Greenberger, 750pp May 1995 164.95.

John Webster provides a major scholarly analysis, the first in any language, of the final sections of the Church Dogmatics. He focuses on the theme of human agency in Barth's late ethics and doctrine of baptism, placing the discussion in the context of an interpretation of the Dogmatics as an intrinsically ethical dogmatics. The first two chapters survey the themes of agency, covenant and human reality in the Dogmatics as a whole; later chapters give a thorough analysis of Church (...) Dogmatics IV/4 and the posthumously published text The Christian Life. A final chapter examines the significance of Barth's work for contemporary accounts of moral selfhood. The book is important not only for a detailed analysis of a neglected part of Barth's oeuvre, but also because it casts into question much of what has hitherto been written about Barth's ethical dogmatics. (shrink)

We present several new studies focusing on “salience effects”—the decreased tendency to attribute knowledge to someone when an unrealized possibility of error has been made salient in a given conversational context. These studies suggest a complicated picture of epistemic universalism: there may be structural universals, universal epistemic parameters that influence epistemic intuitions, but that these parameters vary in such a way that epistemic intuitions, in either their strength or propositional content, can display patterns of genuine cross-cultural diversity.

A brief account of educational aims, focussing on preparation for a life of autonomous well-being.

British philosopher and economist John Stuart Mill is the author of several essays, including Utilitarianism - a defence of Jeremy Bentham's principle applied to the field of ethics - and The Subjection of Women, which advocates legal equality between the sexes. This work, arguably his most famous contribution to political philosophy and theory, was first published in 1859, and remains a major influence upon contemporary liberal political thought. In it, Mill argues for a limitation of the power of government (...) and society over the individual, and defines liberty as an absolute individual right. According to the still much debated 'harm principle', power against the individual can only be exercised to prevent harm to others. Full of contemporary relevance, this essay also defends freedom of speech as a necessary condition of social and intellectual progress. (shrink)

The Machiavellian Moment is a classic study of the consequences for modern historical and social consciousness of the ideal of the classical republic revived by Machiavelli and other thinkers of Renaissance Italy. J.G.A. Pocock suggests that Machiavelli's prime emphasis was on the moment in which the republic confronts the problem of its own instability in time, and which he calls the "Machiavellian moment." After examining this problem in the thought of Machiavelli, Guicciardini, and Giannotti, Pocock turns to the revival of (...) republican thought in Puritan England and in Revolutionary and Federalist America. He argues that the American Revolution can be considered the last great act of civic humanism of the Renaissance. He relates the origins of modern historicism to the clash between civic, Christian, and commercial values in the thought of the eighteenth century. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Sovereignty of Reason: The Defense of Rationality in the Early English Enlightenment by Frederick C. BeiserJohn W. YoltonFrederick C. Beiser. The Sovereignty of Reason: The Defense of Rationality in the Early English Enlightenment. Princeton: Princeton University Press, 1996. Pp. xi + 332. Cloth, $39.50.Beiser characterizes the methodology of his study as historical and philosophical: historical in placing texts in their own context and in uncovering the intentions (...) of their authors; philosophical in reconstructing and appraising arguments (ix). Both methods are necessary for good historical work. The second is often practiced without the first, to the detriment of philosophy and its history. “A philosopher who reconstructs arguments without the aid of history indulges in mere guesswork and anachronism, measuring the standards of philosophical relevance and importance by the concerns of his own age” (x). Equally, understanding the arguments and ideas of, e.g., seventeenth-century writers, “also involves testing their truth: seeing how they cohere with one another, what their consequences are, whether they follow from the evidence adduced for them, and if they reply to the objections made against them” (x). This splendid study of the role of reason in seventeenth-century religion, science, and philosophy is a fine example of careful textual-historical scholarship with rigorous philosophical analysis.The goal of his study is to tell “the story of how rationalism, in the very specific sense of the sovereignty of reason, arose in seventeenth-century England” (5). Starting with an introduction which discusses such topics as “The Paradox of the English Enlightenment,” “Rationalism in the English Church,” “The Enlightenment and the New Sciences,” Beiser proceeds to detailed presentations and discussions of “The Protestant Challenge” (Chap. 1); Richard Hookers’s defense of reason (Chap. 2); the views of the Great Tew Circle, e.g., Falkland, Chillingworth, Hammond, Hales (Chap. 3); the Cambridge Platonists (Chap. 4); the nature of Enthusiasm (Chap. 5); John Toland and Deism (Chap. 6); and ethical rationalism (Chap. 7).Many of the topics covered have been the subjects of other books and articles. What marks Beiser’s account is the freshness of his approach, the many new insights and suggestions about the tensions between the holders of traditional doctrines and newer challenges. Beiser’s writing is clear, and the issues are carefully presented and analyzed. One of the central themes is the mistake of equating “rationalism with the critique or rejection of religion” (15), of identifying enlightenment with secularization (14). The appeals to reason often emerge from within orthodox religion, whose defenders were trying to cope with their own internal tensions. “Once we consider the Cambridge Platonists’ early reaction to predestination, it becomes clear that it was not Hobbes but Calvin who first posed the danger of atheism for them. For it was Calvin’s theology, and not Hobbes’s materialism, that inspired the fear of God that [End Page 138] they regarded as the source of atheism. In the eyes of the Cambridge Platonists, Hobbes’s materialism was only a false remedy for that fear...” (147). A similar point is made later: “the foundations of a rational theology” in Whichcote “did not arise from any need to combat a creeping Hobbesianism. Rather, it grew up from the inner struggles and torments of the Protestant soul” (165).Equally significant is Beiser’s analysis of enthusiasm, the appeals to divine inspiration rather than to reason or evidence: “We should be aware of accepting the contemporary caricature of the enthusiasts, which portrayed them as zealous and ignorant anti–intellectuals with no cogent or coherent philosophical position of their own” (187). His analysis of the enthusiasts stresses the epistemological nature of their position, rather than the usual theological, ethical, or political dimensions (193). He insists that “enthusiasm is essentially a philosophical concept. Historically, it arose as a response to the problem of the sources and criteria of religious knowledge” (187). The search for criteria is a pervasive feature of Beiser’s study: Luther’s and Calvin’s efforts to draw the boundary between faith and reason (24); Richard Hooker’s failure to “provide an epistemological foundation for his theory of natural law” (67); the need for a criterion to distinguish genuine from false revelation... (shrink)

Could one give expression to a doctrine of essentialism without running afoul of semantical problems that are alleged to beggar systems of quantified modal logic? An affirmative answer is, I believe, called for at least in the case of individual essentialism. Individual essentialism is an ontological thesis concerning a kind of necessary connection between objects and their (essential) properties. It is not or anyhow not primarily a semantic thesis, a thesis about meanings, for example. And thus we are implicitly counselled (...) not to seek for the logical reconstruction of such necessities in theories in which necessity is a de ditto matter. A more natural-seeming target is an understanding of the structure of idioms of de re necessity. Of course, de re necessities may turn out to be special cases of necessities de ditto, with what consequences it is interesting to speculate upon, but it would be preferable if the theory of individual essences were to be prosecuted initially at least without prejudice to this other matter. A theory of individual essences therefore may find it a convenience to recognize a special category of open sentence by means of which to represent de re attributions of necessity. (shrink)