There is an apparent ambiguity in Thomas Hobbes’s account in Leviathan1 of the source of the sovereign’s right to punish. Hobbes appears to both claim and deny that the prospective sovereign is granted the right to punish by prospective subjects. In claiming that the sovereign is granted the right to punish, we understand Hobbes to hold that the acquisition of the right follows from authorization—a process by which a representative is commissioned to act on the behalf of another person. In (...) denying that the sovereign is granted the right to punish, we understand Hobbes to hold that the possession of the right is merely the product of the mass relinquishment of natural rights; the prospective sovereign alone does .. (shrink)

This paper has a threefold purpose: first, to criticize the customary application of Hohfeld’s theory of rights to Hobbes’s juridical/political theory that reduces all Hobbesian rights to Hohfeldian privileges; second, to defend the appropriateness of a proper application of a Hohfeldian analysis of rights to Hobbes’s theory by responding to criticisms offered by Eleanor Curran; and, lastly, to reveal the value a Hohfeldian analysis offers in clarifying a Hobbesian right that has been generally misunderstood in the literature. I argue that (...) a Hohfeldian analysis helps make sense of the complex juridical relationships between the sovereign, the perpetrator of crime, and the victim of crime involved in Hobbes’s treatment of the sovereign’s right to punish. (shrink)

Placing Bruno—both advanced philosopher and magician burned at the stake—in the Hermetic tradition, Yates's acclaimed study gives an overview not only of Renaissance humanism but of its interplay—and conflict—with magic and occult practices. "Among those who have explored the intellectual world of the sixteenth century no one in England can rival Miss Yates. Wherever she looks, she illuminates. Now she has looked on Bruno. This brilliant book takes time to digest, but it is an intellectual adventure to read it. Historians (...) of ideas, of religion, and of science will study it. Some of them, after reading it, will have to think again.... For Miss Yates has put Bruno, for the first time, in his tradition, and has shown what that tradition was."—Hugh Trevor-Roper, _New Statesman_ "A decisive contribution to the understanding of Giordano Bruno, this book will probably remove a great number of misrepresentations that still plague the tormented figure of the Nolan prophet."—Giorgio de Santillana, _American Historical Review_ "Yates's book is an important addition to our knowledge of Giordano Bruno. But it is even more important, I think, as a step toward understanding the unity of the sixteenth century."—J. Bronowski, _New York Review of Books_. (shrink)

This is a revised and expanded edition of a seminal work in the logic and philosophy of time, originally published in 1968. Arthur N. Prior (1914-1969) was the founding father of temporal logic, and his book offers an excellent introduction to the fundamental questions in the field. Several important papers have been added to the original selection, as well as a comprehensive bibliography of Prior's work and an illuminating interview with his widow, Mary Prior. In addition, the Polish logic (...) which made Prior's writings difficult for many readers has been replaced by standard logical notation. This new edition will secure the classic status of the book. (shrink)

The winning entry in a competition held by the Royal Norwegian Society of Sciences, Schopenhauer's 1839 essay brought its author international recognition. Its brilliant and elegant treatments of free will and determinism elevated it to a classic of Western philosophy, and its penetrating reflections still remain relevant. Schopenhauer makes a distinction between freedom of acting (which he endorses) and the freedom of willing (which he refutes) in a clear and rigorous treatment that reveals many basic features of his philosophy. A (...) useful introduction to Schopenhauer for students of philosophy and religion. (shrink)

This innovative - and pessimistic - view has proved powerfully influential upon philosophy and art, directly affecting the work of Nietzsche, Wittgenstein and ...

Contemporary health care often lacks generosity of spirit, even when treatment is most efficient. Too many patients are left unhappy with how they are treated, and too many medical professionals feel estranged from the calling that drew them to medicine. Arthur W. Frank tells the stories of ill people, doctors, and nurses who are restoring generosity to medicine--generosity toward others and to themselves. The Renewal of Generosity evokes medicine as the face-to-face encounter that comes before and after diagnostics, pharmaceuticals, (...) and surgeries. Frank calls upon the Roman emperor Marcus Aurelius, philosopher Emmanuel Levinas, and literary critic Mikhail Bakhtin to reflect on stories of ill people, doctors, and nurses who transform demoralized medicine into caring relationships. He presents their stories as a source of consolation for both ill and professional alike and as an impetus to changing medical systems. Frank shows how generosity is being renewed through dialogue that is more than the exchange of information. Dialogue is an ethic and an ideal for people on both sides of the medical encounter who want to offer more to those they meet and who want their own lives enriched in the process. The Renewal of Generosity views illness and medical work with grace and compassion, making an invaluable contribution to expanding our vision of suffering and healing. (shrink)

In The Sleepwalkers and The Act of Creation Arthur Koestler provided pioneering studies of scientific discovery and artistic inspiration, the twin pinnacles of human achievement. The Ghost in the Machine looks at the dark side of the coin: our terrible urge to self-destruction... Could the human species be a gigantic evolutionary mistake? To answer that startling question Koestler examines how experts on evolution and psychology all too often write about people with an 'antiquated slot-machine model based on the naively (...) mechanistic world-view of the nineteenth century. His brilliant polemic helped to instigate a major revolution in the life sciences, yet its 'glimpses of an alternative world-view' form only the background to an even more challenging analysis of the human predicament. Perhaps, he suggests, we are a species in which ancient and recent brain structures - or reason and emotion - are not fully co-ordinated. Such in-built deficiencies may explain the paranoia, violence and insanity that are central strands of human history. And however disturbing we find such issues, Koestler contends, it is only when we face our limitations head-on that we can hope to find a remedy. (shrink)

According to dispositionalism about modality, a proposition <p> is possible just in case something has, or some things have, a power or disposition for its truth; and <p> is necessary just in case nothing has a power for its falsity. But are there enough powers to go around? In Yates (2015) I argued that in the case of mathematical truths such as <2+2=4>, nothing has the power to bring about their falsity or their truth, which means they come out both (...) necessary and not possible. Combining this with axiom (T), it is easy to derive a contradiction. I suggested that dispositionalists ought to retreat a little and say that <p> is possible just in case either p, or there is a power to bring it about that p, grounding the possibility of mathematical propositions in their truth rather than in powers. Vetter’s (2015) has the resources to provide a response to my argument, and in her (2018) she explicitly addresses it by arguing for a plenitude of powers, based on the idea that dispositions come in degrees, with necessary properties a limiting case of dispositionality. On this view there is a power for <2+2=4>, without there being a power to bring about its truth. In this paper I argue that Vetter’s case for plenitude does not work. However, I suggest, if we are prepared to accept metaphysical causation, a case can be made that there is indeed a power for <2+2=4>. (shrink)

Über die Universitäts-Philosophie -- Über Schopenhauer -- Editorische Notiz.

This collection presents policy and research that addresses digital inequalities, access, and skills, from multiple international perspectives. With a special focus on the impact of the COVID-19, the collection is based on the 2021 Digital Inclusion, Policy and Research Conference, with chapters from both academia and civic organizations. The COVID-19 pandemic has changed citizens’ relationship with digital technologies for the foreseeable future. Many people’s main channels of communication were transferred to digital services, platforms, and apps. Everything ‘went online’: our families, (...) friends, partners, health, work, news, politics, culture, arts and protesting. Yet access to digital technologies remained highly unequal. This brought digital inclusion policy and research to the fore, highlighting to policymakers and the public the ‘hidden’ challenges and impacts of digital exclusion and inequalities. The cutting-edge volume offers research findings and policycase studies that explore digital inclusion from the provision of basic access to digital, via education and digital literacy, and on to issues of gender and technology. Case studies are drawn from varied sources including the UK, Australia, South America, and Eastern Europe, providing a valuable resource in the pursuit of social equity and justice. ​ This is an open access book. (shrink)

Bernard Freydberg’s recent work is a careful and compact study of David Hume’s signature texts: An Enquiry Concerning Human Understanding (1748), An Enquiry Concerning Principles of Morals (1751), and “Of the Standard of Taste” (1757). Contrary to traditional epistemological readings that comfortably situate Hume as an empiricist naturalist, Freydberg argues that he is better understood as a profound thinker of imagination and Socratic ignorance. Hume’s figurative and Platonic argumentation varies in each text, but Freydberg makes a convincing case that his (...) theoretical, moral, and aesthetic philosophies share a proto-phenomenological center in the artistry of human nature and perception. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

The lectures have afforded me an opportunity of developing more fully than in my earlier books the principles of philosophic thought associated with the modern advances of physical science. It is often said that there is no "philosophy of ...

In At the Will of the Body , Arthur Frank told the story of his own illnesses, heart attack and cancer. That book ended by describing the existence of a "remission society," whose members all live with some form of illness or disability. The Wounded Storyteller is their collective portrait. Ill people are more than victims of disease or patients of medicine they are wounded storytellers. People tell stories to make sense of their suffering when they turn their diseases (...) into stories, they find healing. Drawing on the work of authors such as Oliver Sacks, Anatole Broyard, Norman Cousins, and Audre Lorde, as well as from people he met during the years he spent among different illness groups, Frank recounts a stirring collection of illness stories, ranging from the well-known--Gilda Radner's battle with ovarian cancer--to the private testimonials of people with cancer, chronic fatigue syndrome, and disabilties. Their stories are more than accounts of personal suffering: they abound with moral choices and point to a social ethic. Frank identifies three basic narratives of illness in restitution, chaos, and quest. Restitution narratives anticipate getting well again and give prominence to the technology of cure. In chaos narratives, illness seems to stretch on forever, with no respite or redeeming insights. Quest narratives are about finding that insight as illness is transformed into a means for the ill person to become someone new. (shrink)

In this ground-breaking presentation of Neo-Hasidic philosophy, Green and Mayse draw together the writings of five great twentieth-century European and American Jewish thinkers--Hillel Zeitlin, Martin Buber, Abraham Joshu Heschel, Shlomo Carlebach, Zalman Schachter-Shalomi, plus some of Green's own youthful writings -- sharing each of their reflections on the inner life of the individual and their dreams of creating Neo-Hasidic spiritual communities.

Reviewing his life's work in several areas, Koestler shows that the development of human intelligence mirrors the hierarchical order of the universe, examines links between creativity and humor, science, and art, and criticizes the behaviorist theory of cultural evolution.

In recent essays, Jürgen Habermas endorses an account of political liberalism much like John Rawls'. Like Rawls, he argues that laws and public policies should be justified only in neutral terms, i.e. in terms of reasons that people holding conflicting world-views could accept. Habermas also, much like Rawls, distinguishes reasonable religious citizens, whose views should be included in public discourse, from unreasonable citizens in his expectation that religious citizens self-modernize. But in sharing these Rawlsian features, Habermas is vulnerable to some (...) of the same objections posed to Rawls. In this article I assess Habermas' ability to overcome two objections frequently posed to Rawls: (1) that religious citizens are unfairly expected to split their identities in public discourse, and (2) that the burdens of citizenship are asymmetrically distributed. I conclude that while he may be able to overcome the second, the first remains a problem for him. (shrink)

This is the text of The Lindley Lecture for 1962, given by Arthur N. Prior (1914-1969).

I am grateful to Donald Ainslie, Lisa Austin, Michael Blake, Abraham Drassinower, David Dyzenhaus, George Fletcher, Robert Gibbs, Louis-Philippe Hodgson, Sari Kisilevsky, Dennis Klimchuk, Christopher Morris, Scott Shapiro, Horacio Spector, Sergio Tenenbaum, Malcolm Thorburn, Ernest Weinrib, Karen Weisman, and the Editors of Philosophy & Public Affairs for comments, and audiences in the UCLA Philosophy Department and Columbia Law School for their questions.

Frances Yates, leading Renaissance scholar of her time, revolutionised the study of art, science and ideas. She was a pioneer in her emphasis on visual culture, Fellow of the British Academy, and a remarkable twentieth century philosopher. This set provides immediate access to the work of this very important late twentieth century philosopher.

Schopenhauer argues, in uniquely powerful prose, that self-consciousness gives the illusion of freedom and that human actions are determined, but that we rightly feel guilt because our actions issue from our essential individual character. He locates moral value in the virtues of loving kindness and voluntary justice that spring from the fundamental incentive of compassion. Morality's basis is ultimately metaphysical, resting on an intuitive identification of the self with all other striving and suffering beings. The Introduction by leading Schopenhauer scholar (...) Christopher Janaway gives a clear summary of the argument of the essays in the context of Schopenhauer's life and works and the history of ethics in the modern period. --from publisher description. (shrink)

Physical attractiveness has always had a large effect on personal success, social standing, and behavior. In It , Arthur Marwick observes beauty as a possessed quality as important to ones fate as intelligence, strength, wealth, education, or family. From royal mistresses and ancient queens to modern film stars and politicians, Marwick looks at the potent influence appearance has had on history and human fate.

This study explores the status quo regarding the interface between marketing, social and environmental issues, culture and consumers, and strategic management by integrating sustainability. A qualitative display network technique, based on the bibliometric methodology of co-citation analysis, was applied to examine research clusters. An integrative review was conducted to explain the connections within these clusters. To evaluate potential patterns among the studies through citations, different sets of relationships among applicable sustainability theories in marketing practice were paired in different sets and (...) analyzed. After mapping the scientific structure of journal publications and intellectual linkages, six cluster groups emerged, reflecting the important role of marketing in linking sustainability, society, environment, consumers, and corporate sustainable development. This study contributes to social and marketing research and corporate sustainability practice by categorizing the intellectual structural network within various streams and indicating the influence of social and cultural notions on consumer-focused sustainable marketing. (shrink)

Branches is the very first volume to diverge from the classical Hasidic path in modernizing influential writings from bygone eras for our times. Eighteen offerings by leading neo-Hasidic thinkers treat such delicate issues as what is halakhah, does a new Hasidism need a rebbe, how might women newly enter this heretonow gendered universe of God-aspects created by and for men, and how to honor and grow from other religions' teachings.

本書擷取叔本華"處世智慧錄"中影響世人最深遠,最精采的思辨與箴言部分,經過學者權威的中譯與英譯,結合為唯一的中英對照本,能幫助我們進入叔本華思想的哲學著作.

Twentieth-century developments in quantum physics, together with an emerging science of consciousness, have created the need for a new cosmology, or model of the universe. The theory of process contained in THE REFLEXIVE UNIVERSE places consciousness within the context of contemporary science. One of the central themes of this extraordinary work is that each successive organization of matter, from fundamental particles in physics to living organisms, expresses a particular stage in the evolution of mind. Starting with the photon, the basic (...) unit of light, and moving through atomic physics, molecular chemistry, the morphology of plants and animals and finally to levels of human evolution, Young develops his theory in vivid step-by-step detail. Consciousness, in his point of view, is not isolated from the material universe. It exists in a continuum, one in which physical and nonphysical realms can be linked and the teachings of mythology and religion can be integrated. To order: FAX: 415-883-9280; e-mail: [email protected]; or write: Anodos Foundation, c/o Publishers Services, P.O. Box 2510, Novato, CA 94948. Visa and MasterCard only. Trade STOP orders 40% plus postage. (shrink)

"Still relevant, this 1960's book of essays of ideas is a must read for those who enjoy new ideas." -- Amazon.com viewed May 10, 2021.

This note criticizes the political consequences Feyerabend draws from his ?epistemological anarchism?. Democratic relativism holds that since no traditions are ?true?, all must be given equal status in a free society. A basic protective structure is required, though, to keep the various institutions from overwhelming one another. I argue that Feyerabend provides no assurance that the protective structure would not be taken over by particular institutions; parallel problems exist for education. Hence Feyerabend's proposal is unworkable in principle. Furthermore it is (...) undesirable since members of traditions would not wish to have their beliefs regarded as ?one set among many?. The pluralism Feyerabend wants already exists naturally in nontotalitarian societies; hence the institutionalization of pluralism is unnecessary and would do more harm than good. (shrink)

In his 1926 lectures on metaphysical poetry, T. S. Eliot describes the work of Jules Laforgue as the “nearest verse equivalent to the philosophies of Schopenhauer and Hartmann,” a literary rendition of their philosophies of the unconscious and of annihilation.1 Yet, Eliot suggests, in Laforgue the system of Schopenhauer ultimately collapses; the poet does not find in the philosopher that metaphysical balance between thought and feeling he so desperately craves. Schopenhauer’s philosophy, Eliot asserts, is “muddled by feeling—for what is more (...) emotional than the philosophy of Schopenhauer or Hartmann?”2 Here, as elsewhere, Eliot paints Schopenhauer as a despairing, overwrought romantic. Such a presentation naturally.. (shrink)

1. Bd. Vier Bücher, nebst einem Anhange, der die Kritik der kantischen Philosophie enthält -- 2. Bd. Welcher die Ergänzungen zu die den vier Büchern des ersten Bandes enthält.

Karen Warren claims that there is a “logic of domination” at work in the oppressive conceptual frameworks informing both sexism and naturism. Although her account of the principle of domination as a connection between oppressions has been an influential one in ecofeminist theory, it has been challenged by recent criticism. Both Karen Green and John Andrews maintain that the principle of domination,as Warren articulates it, is ambiguous. The principle, according to Green, admits of two possible readings, each of which she (...) finds flawed. Similarly, Andrews claims that the principle is fundamentally inadequate because it cannot distinguish cases of oppressive domination from cases of nonoppressive domination. In this paper, I elucidate Warren’s views and defend her against these and other criticisms put forward by Green and Andrews. I show that Warren’s account of “the logic of domination” successfully illuminates important conceptual features of oppression. (shrink)

There is an old and persistent tendency in the human mind to conceive of the causal relation as rationally explanatory, and therefore to assimilate it, vaguely or explicitly, to the logical relations of inclusion, implication, or equivalence. That ‘ there cannot be more in the effect than there is in the cause’ is one of the propositions that men have been readiest to accept as axiomatic; a cause, it has been supposed, does not ‘ account for ‘ its effect, unless (...) the effect is a thing which the eye of reason could somehow discern in the cause, upon a sufficiently thorough analysis. This antipathy to the notion of an absolute epigenesis has left its effect, unless the effect is a thing which the eye of reason could somehow discern in the cause, upon a sufficiently thorough analysis. This antipathy to the notion of an absolute epigenesis has left its mark deep and wide upon the history of thought; it appears, indeed, at the very outset of Western speculation in the struggles of the physiologers with the supposed difficulty of admitting qualitative change. Two of the later phases of what may be named the preformationist assumption about causality may pertinently be remembered here. (shrink)