For Socrates and Plato such freedom is the arch-achievement of human life--as also in the philosophy of Spinoza. As Socrates loved to argue, getting what seems good to us is one thing, knowing what we really want is another. It is another thing to act over a considerable period with this knowledge clearly in mind and effectively directing our conduct. In so far as we may succeed in doing so, we are internally free. It is freedom, so conceived, that we (...) wish to relate to the idea of human existence. (shrink)

Engelhardt is correct in thinking that potentiality implies continuity. The central purpose of the Aristotelian notion of potency is to explain continuity, both in becoming and in generation-corruption. If one denies continuity in change, he will have little use for potentiality, at least little use for the Aristotelian types. And there are types that should not be conflated: one to account for continuity in becoming and generation, another to account for continuity of a being going from not acting to acting. (...) The first type, where something happens to a being, is called passive potency; the second type, where a being itself actively does something, is predictably called active potency. (shrink)

Against the position of professor rex martin ("the review of metaphysics," xxv, December 1971) it is argued that there is a conceptual link between disobedience and destruction of authority, As socrates argues; that socrates does not take obedience to law to be an absolute principle of action; that socrates in the two dialogues about his trial does not contradict himself on the question of obedience to the court; that socrates' argument from piety does not undermine his arguments from injury and (...) agreement. (shrink)

The general plan of the volume is this: 1) an introductory essay argues that it is the task of the philosopher to define the nature of human freedom; 2) the philosophers take over and consider the metaphysics of freedom, freedom of thought, and the acts of freedom; 3) following the distinction between individual and social freedom, external or social freedom is considered in its relation to government, to law, to international society, to economic systems, to labor, to education, and to (...) the expression of the beautiful; 4) finally, religious freedom, both individual and social, rounds out the volume. As this plan indicates, the fourteen essays are intended to form a whole, with philosophy supplying the unifying principles. The introductory essay, by W. E. Carlo, concludes. (shrink)

This is a clearly reasoned presentation of moral theory for a moderate position that permits early and excludes late abortion. He argues that only some form of utilitarianism can supply a deep moral theory for a moderate position on abortion.

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

Churchland proposes a radically new way of representing theories and their acquisition in the terms of connectionist neuro- science. ...

In a well- known barb, CD Broad said: "Mr. Bertrand Russell produces a new system of philosophy each year or so, and Mr. GE Moore none ...