A quantum theory of the photon is developed in a natural manner. Newton-Wigner and Wightman demonstrated that the photon could not be strictly localized according to natural criteria. These investigations involved the identification of an elementary system with a uirrep of the Poincare group. We identify a particle with the localized measurement of the states satisfying the uirrep. In the case of zero mass and unit spin, the photon is identified with those components of the state that can be localized. (...) A c-number four-vector potential and Lorentz condition are derived from the relativistic wave equation. The Wightman localization is demonstrated for the three independent space components of the vector potential, and the photon is identified with these components. A position operator and probability density follow immediately from the localization. A consequence of the subjective definition of a photon is that the transformations of the vector potential are unitary, and hence the unitary scalar product can be obtained for the four-vector potential. A Hilbert space is defined for the three space components of the vector potential. A position operator and probability density are derived from the scalar product, which compare directly with those obtained from the localization and the non-relativistic theory. As the longitudinal and scalar polarizations do not contribute to the measured transition probability, they are considered virtual. Lastly, a conserved four-vector current is derived from the scalar product. The possibility of observing a strict localization of the photon in the laboratory is suggested. (shrink)

This selection of the gross features of oriental philosophy yields only a sketchy introduction to the subject. Greek philosophy, particularly Plato and Aristotle, receives a fuller treatment, but it, too, is oversimplified.--J. E. M.

Some 600 entries are included in the 75-page section on philosophy. Behavioral sciences and other related sources occupy the rest of the volume. The period treated is from 1920-1958. Most entries include short, summarial statements.--J. E. M.

Intended as a course for beginning students in philosophy, this anthology consists of three "Books": "The Search for Understanding," "Ethics," and "Practical Philosophy." The latter is a hodgepodge--largely of moral advice--with selections from Buddha and Christ, among others. Although the selections are representative of diverse positions, both old and new, they are too short to be informative, and some of them might easily be misleading.--J. E. M.

The author hurries through the classical mathematicians in short order, highlighting their most significant contributions and their indebtedness to other thinkers. Written in a restrained narrative, this book presupposes throughout a detailed knowledge of mathematical concepts and symbolism. Some curious biographical data are included.--J. E. M.

Malcolm spends a good part of this short essay discussing what it could possibly mean if someone were to say, "I know that I am asleep." He concludes that such an utterance is not meaningful, that no assertions or judgments can be made in dreams, but that reports of dreams may be accepted without attempted verification. Aristotle's and Descartes views on dreaming are briefly examined.-J. E. M.

An extremely lucid, important work. The author surveys major ethical theories, giving a hearing not so much to proponents of theories as to the theories themselves: their assumptions and implications. His criticisms are acute and convincing. In the end he presents his "Social Adjustment Theory"--an empirical ethics which explains values as indigenous to the selective systems of human organisms.--J. E. M.

The naturalistic fallacy, properly understood, and the nature of ethical disagreement render classical ethical naturalism untenable. Emotive naturalism, furthermore, overlooks the "semantic dimension" of moral judgments, while logical naturalism fails "genuinely" to produce suppressed imperative premises or to explain away the apparently cognitive nature of the desires and attitudes which present imperatives. Hence, the author has been led by his critical study of naturalism to affirm nonnaturalism in ethics. An interesting final chapter in this resourceful work considers the metaphysical implications (...) of naturalism vis-a-vis nonnaturalism.--J. E. M. (shrink)

The author is concerned to show that Freud and Dewey were in agreement with regard to their basic psychological positions, and that because of their personal experiences they were led "to emphasize the opposite element in a relatively fixed equation ['the dynamic interaction between the individual and his environment']" with Freud placing more weight upon internal organization of the individual and Dewey on external events. In establishing similarities the author seems to have overlooked the fact that one difference, if important (...) enough, can minimize similarities. The "inner," "outer" difference seems to be a case in point. Hence, Dewey is generally associated with a social psychology and Freud with an individual psychology. --J. E. M. (shrink)

Addressed to the non-mathematician, this mainly historical work attempts to bring out the basic philosophical issues in the face of which mathematics exhibits that it has "'no corner on the market' of truth." The author's discussion of theory of numbers is quite good; the chapter on the infinite, however, with its concern for the infinity of God, is perhaps less mathematical or strictly philosophical than one has a right to expect.--J. E. M.

Subtitled An Introductory Text in Metaphysics this work provides a basic indoctrination in Thomism, giving credit to the theses borrowed from Aristotle. Non-Thomistic answers to the mysteries of being are, for the most part, dismissed as irrelevant.--J. E. M.

This book deals with many interesting topics in a provocative way. Of considerable interest in Kaufmann's vicious counterattack on Popper's treatment of Hegel. Unfortunately there is no over-all unifying theme. The author is obviously erudite and misses no opportunity for pointing this out.--J. E. M.

The author describes analyst and patient roles in group psycho-analysis with a view towards increasing among his colleagues the application of techniques based largely on Karen Horney's theories.--J. E. M.

The issues between naturalism and subjectivism are brought into sharp focus, mainly through a critical examination of Husserl's phenomenology, with the author defending not only naturalism, but the view that only by a pluralism of methods can an adequate philosophy of experience be attained. Farber criticizes Husserl for failing to recognize that his method, rather than experience itself, generates some of the problems he attempted to solve. The movement from subjectivism to "irrationalism,", is briefly accounted for by considering Heidegger, Jaspers, (...) Marcel and Sartre. An important book, occasionally sardonic and humorous.--J. E. M. (shrink)

Since God is a transcendent being, one cannot expect to encounter him in unmediated contact. However, the author argues, there is an analogy between our knowledge of other minds and our knowledge of God. Just as to come to the truth of the former knowledge requires some sophistication, so does the process of discovering the latter truth. Without ever being an apologist, Professor Lewis bases his case upon the uniqueness of religious experience, of which the book as a whole is (...) an analysis. He recognizes a role of reflection in religion and attempts to give some criteria for evaluating religious claims. --J. E. M. (shrink)

In a very readable book Weiss presents a political philosophy which escapes easy categorization, for he at once believes in natural, social and positive law, laws of nature, and Laws of Civilization, all of which, he claims, are necessary ingredients of our public life. These categories of law appear to be exhaustive, although no reason is given to prove that they are. Weiss is concerned not only with the function of existing laws, but also with laws which ought to be (...) recognized if certain goals of societies are accepted. A systematic treatment of political entities in which, happily, both individuals and groups find a role,--J. E. M. (shrink)

According to the author, philosophical anthropology offers the key to better relations among nations, inasmuch as its objective, scientific view of men seen in their cultural contexts eliminates guesswork in the solution of problems arising among conflicting cultures. Brilliantly imaginative yet realistic, Prof. Northrop's theory takes note of the dependency of cultural institutions upon the epistemological orientation of a people towards the facts of physical science. His primary value being world peace, he advocates understanding other peoples through understanding their epistemology. (...) A rare combination of both social science and philosophy, this challenging work includes several reprinted essays.--J. E. M. (shrink)

An expansion and revision of an earlier work, Free Speech and its Relation to Self-Government. The author enters a lucid and dispassionate plea for the inviolability of the First Amendment. His work should awaken philosophers to the need for further analysis in the field of legal and political science.--J. E. M.

A parade of personalities, broken occasionally by general statements indicating that the personalities in question were to some extent concerned with philosophical problems. It is hard to know to what audience this book is directed, although Runes in his preface expresses the hope that the readers will be stimulated to delve into the writings of these thinkers. He asserts that "Philosophy is ethics, or it is nothing at all." He singles out three men who have fulfilled his ideal of philosophers: (...) Solomon, Socrates and Spinoza. But this distinction wins for the latter two only a half page of text and three pages of pictures, and for the wise King Solomon, even less attention. Some of the reproductions are quite good.--J. E. M. (shrink)

The author studies planning in India "from historical and analytical points of view." Socialist aims in securing equitable distribution of wealth are evaluated in the light of pertinent facts and figures.--J. E. M.

A fine symposium comprising the Proceedings of the second annual NYU Institute of Philosophy, this volume is divided into four parts: Psychoanalysis and Scientific Method; Psychoanalysis and Society; Psychoanalysis and Philosophy; Discussion, Criticism, and Contributions by other Participants.--J. E. M.

A brief and neutral review of the many "isms" in current philosophic discussion deals with questions of what philosophy is and what the role of philosophy can be in the twentieth century. Professor Ferrater Mora singles out the conflicting Russian, Anglo-American and European philosophies and suggests possible reconciliations. He also examines the role of philosophy in relation to art, science and religion.--J. E. M.

As successful as a book of this type could be, with one exception: the selection of recent and contemporary philosophers is all too arbitrary, with its heavy emphasis on British academics reflecting the array of mostly British contributors to the volume. Many fine photographs are included.--J. E. M.

These essays, most of which have been previously published, survey various types of legal theory along with their ethical counterparts. Definitive statements are given of sociological jurisprudence and of philosophical anthropology. The new material constitutes a major contribution to the analyses of legal obligation and international law. A fascinating book which, unfortunately, is not always as clear as one would like.--J. E. M.

A useful source book, which includes introductory notes and supplementary bibliography. Part Eight of this volume is entirely new, while some of the other parts contain new selections. Parts Five and Seven are more complete than others, but inevitably omissions are notable.--J. E. M.

Winch identifies the central problem of sociology, "that of giving an account of the nature of social phenomena," with philosophy, particularly epistemology. In his attempt to undermine the "underlabourer" conception of philosophy, he draws support from Wittgenstein by reinterpreting the latter's assertion that "What has to be accepted, the given, is--so one could say--forms of life." The social character of language and meaningful behavior is treated as the starting point for a new conception of philosophy, as well as of sociology.--J. (...) E. M. (shrink)

In this first English translation the author has included all of the original text and has added new footnotes, preface, and 150 more pages of text. The new material is conveniently starred. A monumental work which develops the view Popper calls "deductivism" --the theory of the deductive method of testing.--J. E. M.

There is not much in this collection of 27 technical papers, heretofore available only in journals, which would be of interest to the philosopher. With an inclination towards an empirical ethics, however, one might appreciate Thurstone's discussion of the measurement of social values.--J. E. M.

Thirteen studies provide a good introduction to some of the leading theorists of the period in question. Despite multiple authorship this book is even in its style and penetration of subject-matter. While the historical authors are frequently allowed to speak for themselves, the present authors have not failed to generalize and evaluate in the interest of clarity. There are 58 pages of notes. --J. E. M.

Remarkable for its array of distinguished contributors, the volume begins with a modest autobiography, followed by some twenty-one essays which delve into various aspects of Broad's philosophy. Broad displays a tenacity for the main outlines of his philosophy in his "Reply to My Critics," and concludes by noting that his philosophy is antiquated "without having yet acquired the interest of a collector's piece." This handsome volume is a fine rebuttal.--J. E. M.

Since the first few chapters presuppose little knowledge of Whitehead, while the later chapters, especially those dealing with perception, presuppose more than a little familiarity, Mays' book falls midway between the introductory and more advanced critical examinations of Whitehead's philosophy. It is comprehensive with respect to the whole of Whitehead's writings, and its organization by doctrines allows for profitable reading of individual chapters. On the whole an excellent, well-documented treatment.--J. E. M.

The first two chapters of this book reiterate the results established by Polanyi in his more comprehensive work, Personal Knowledge, and, according to the author, might serve as an introduction to that work. In the third and final chapter Polanyi illustrates his thesis that the study of man is continuous with the study of nature, by interpreting history according to his theory of personal knowledge, thus repudiating Collingwood and other "secessionist" theorists of history. A common ground of natural sciences and (...) humanities is postulated in the appetitive,, perceptive center of man. --J. E. M. (shrink)

According to the author, most of history is a record of mankind's persistent sacrifice of children. He insists that he has found support for the hypothesis that human nature is formed by a union of the libidinal and destructive instincts. Patriotism and matriotism--devotion to the mother earth--also receive extensive analysis in Freudian terms. The author has an agreeable style.--J. E. M.

Brief though it is, this book deals with the central issues of a philosophy of art. Some startling theses are advanced, e.g., that "beauty" is a predicate and that the arts create their own spaces and exhibit becoming. The role of the artist is sympathetically contrasted with the roles of scientists, philosophers, religionists and politicians. To accept this theory in its entirety is to commit oneself to the arguments advanced here and elsewhere for the four modes of being, their functions (...) and interrelationships. But whether or not these arguments are accepted, the reader will be illuminatingly struck by the author's insight into the spirit and concerns of art throughout the ages, and by his masterful integration of these in a systematic philosophic treatment.--J. E. M. (shrink)

This amazing book treats of such diverse topics as verbal analysis, free will, taxation and military service. Its chief concern is to demonstrate the author's conviction that there is "some fundamental ineptness in the way that all of us handle our minds," especially in the sphere of human relations. While the insights which Bridgman wishes to communicate are arresting, one hardly knows whether they are ridiculous or sublime, as, e.g. when he proposes techniques for making consciousness public. On the whole, (...) imagination and information in this book are inversely proportional. The chapter, "On the Fringes of Psychology" convincingly argues against the behaviorists and for the method of introspection.--J. E. M. (shrink)

In addition to presenting ten reprinted essays belonging to Whitehead's American period together for the first time, this volume contains a moderately lengthy "interpretative exposition" of Whitehead's social philosophy by Professor Johnson. He futilely defends Whitehead's non-technical rambles in sociology.--J. E. M.

Institutional ethics committees (IECs) are part of a growing phenomenon in the American health care system. Although a major force driving hospitals to establish IECs is the desire to resolve difficult clinical dilemmas in a quick and systematic way, in this paper we argue that such a goal is naive and, to some extent, misguided. We assess the growing trend of these committees, analyse the theoretical assumptions underlying their establishment, and evaluate their strengths and shortcomings. We show how the 'medical (...) consultation' model is often inappropriately applied to IECs and suggest that IECs must operate under a different framework. Finally, we argue that IECs should be valued for the process they facilitate, and not for the product that they are, often unreasonably, expected to deliver. (shrink)