Passing the Gāhā in review we may note that in composition (i.e., frequent patchwork) and vocabulary it could very well be a part of the Āyāranga, as Schubring suggested — an idea as ingenious as it is probably difficult to prove. Also, if Gāhā originally was the title of Āyār 2, 16, it is strange for a dozen tri $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t}$$ ubh stanzas to be thus called, for if the end leaves were exchanged, the text would hardly be separated from (...) the title (colophon).I therefore raised the question if Gāhā might mean ‘song praising men.’ N 141ab could support this, though the text is in prose. If, however, the stanzas of Āyār 2, 16 were the 16th lecture of Sūy 1, the itle of Gāhā is only justifiable in view of its being given to all Sūy 1 lectures, as said in Utt 31, 13, but in that case the number 16 must be added, as in fact is done in N 141cd (gāhā-solasa-nāma $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m}$$ ajjhaya $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ a $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m}$$ ).This would be a canonical explanation, i.e., with the help of Samav 16 and Utt 31, 13.A post-canonical (Nijjutti) explanation would be to assume Gāhā to be short for Gāhā-solasaga, which would normally mean ‘(the lecture) of the 16 gāthās’, a title as strange for prose as it is for 12 tri $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t}$$ ubhs.Therefore, is gāhā not equivalent to Sa. gāthā or is Sūy l, 16 as we have it a substitute for a text lost and different from Āyār 2, 16? Or was the title of the prose Sūy 1, 16 lost and somehow substituted by the colophon of the Śrutaskandha? Is there a connection between this problem and the lacuna in the Sūyaga $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{d}$$ a-Nijjutti after stanza 22? At least this question I would tend to answer in the affirmative. (shrink)

A complete translation of Aristotle's classic that is both faithful and readable, along with an introduction that provides the modern reader with a means of understanding this seminal work and its impact on our culture. In this volume, Joe Sachs (translator of Aristotle's _Physics, Metaphysics,_ and the _Nicomachean Ethics _)also supplements his excellent translation with well-chosen notes and glossary of important terms. Focus Philosophical Library translations are close to and are non-interpretative of the original text, with the notes and a (...) glossary intending to provide the reader with some sense of the terms and the concepts as they were understood by Aristotle’s immediate audience. (shrink)

Explores the nature and types of mystical experience and discusses the value of mysticism for humanity.

W. V. Quine is one of the most eminent philosophers alive today. Now in his mid-eighties he has produced a sharp, sprightly book that encapsulates the whole of his philosophical enterprise, including his thinking on all the key components of his epistemological stance--especially the value of logic and mathematics. New readers of Quine may have to go slowly, fathoming for themselves the richness that past readers already know lies between these elegant lines. For the faithful there is much to ponder. (...) In this short book, based on lectures delivered in Spain in 1990, Quine begins by locating his work historically. He provides a lightning tour of the history of philosophy (particularly the history of epistemology), beginning with Plato and culminating in an appreciative sketch of Carnap's philosophical ambitions and achievements. This leads, in the second chapter, to an introduction to Quine's attempt to naturalize epistemology, which emphasizes his continuities with Carnap rather than the differences between them. The next chapters develop the naturalistic story of the development of science to take account of how our conceptual apparatus is enhanced so that we can view the world as containing re-identifiable objects. Having explained the role of observation sentences in providing a checkpoint for assessing scientific theories, and having despaired of constructing an empirical criterion to determine which sentences are meaningful, Quine in the remaining chapters takes up a variety of important issues about knowledge. He concludes with an extended treatment of his views about reference and meaning and his attitudes toward psychological and modal notions. The presentation is distinctive, and the many small refinements of detail and formulation will fascinate all who know Quine's philosophy. (shrink)

A Brief History of Time: From the Big Bang to Black Holes is a popular-science book on cosmology (the study of the origin and evolution of the universe) by British physicist Stephen Hawking. It was first published in 1988. Hawking wrote the book for readers who have no prior knowledge of the universe and people who are interested in learning.

While the idea of philosophy as conceptual analysis has attracted many adherents and undergone a number of variations, in general it suffers from an authority problem with two dimensions. First, it is unclear why the analysis of a concept should have objective authority: why explicating what we mean should express how things are. Second, conceptual analysis seems to lack intersubjective authority: why philosophical analysis should apply to more than a parochial group of individuals. I argue that Hegel’s conception of social (...) ontology, focused on his concept of “ethical life” (Sittlichkeit), helps to explain how concepts (and their explication) have both objective and intersubjective authority in the social domain. Hegel claims that modern institutions are the product of self-conscious purposes, so that they are conceptually constituted. Concepts do not just represent these objects and so depend on a contingent relation to them. As many contemporary social ontologists agree, this means that our concepts of these institutions are uniquely epistemically “transparent.” They have objective authority. Concepts have intersubjective authority in the modern world as well, according to Hegel. However, I show that this feature of Hegel’s account does not rely on the solution to a philosophical problem. Rather, since the concepts of modern ethical life are “essentially contested,” their content depends on the practical and political agreement of modern subjects. This means that concepts can only have objective authority if some prior intersubjective agreement has been reached. The role of philosophy as conceptual analysis is thus importantly dependent on political developments. (shrink)

_Selections_ seeks to provide an accurate and readable translation that will allow the reader to follow Aristotle's use of crucial technical terms and to grasp the details of his argument. Unlike anthologies that combine translations by many hands, this volume includes a fully integrated set of translations by a two-person team. The glossary--the most detailed in any edition--explains Aristotle's vocabulary and indicates the correspondences between Greek and English words. Brief notes supply alternative translations and elucidate difficult passages.

P. KOnig: Einleitung - P. ZIche: Idiographik und allgemeine Wissenschaftlichkeit - Windelband und die Wissenschaftsreflexion um 1900 - G. HArtung: Ein Philosoph korrigiert sich selbst - Wilhelm Windelbands Abkehr vom Relativismus - O. SChlaudt: Philosophie am Leitfaden der Empirie. WIndelbands relativistisches Programm - S. KUft: Windelbands Konzeption von Transzendentalphilosophie und ihr Bezug zur Kulturphilosophie - R. BOnito Oliva: Windelband. KUlturphilosophie und Kulturkrise - P. KOnig: Teleologie und Geschichte bei Wilhelm Windelband - J. BOhr: Im Fortschreiben der Probleme: Windelbands 19. JAhrhundert (...) - T.-H. CHang: Der Wertbegriff beiWilhelm Windelband und sein Konzept der Problemgeschichte - T. KUbalica: Die Geschichte der Philosophie als Problemgeschichte - J. MEhlich: Windelbands Praludien und das Silberne Zeitalter in Russland - G. SChluter: Windelbands italienische Kontakte und Bezugnahmen - D. STefanelli: Notizen uber Karl Vossler und die "Sudwestdeutsche Schule" - C. ZAnfi: Geschichte, Natur und Leben: Windelband und Bergson in der Historismus-Debatte - J.-I. LIndén: Der beseelte Geist: Dilthey als Kritiker der badischen Schule - H. GUndlach: Windelbands Ringen mit der Psychologie - Anhang: Wilhelm Windelband: Blaue Hefte zur Psychologie. (shrink)

The _Physics_ is a foundational work of western philosophy, and the crucial one for understanding Aristotle's views on matter, form, essence, causation, movement, space, and time. This richly annotated, scrupulously accurate, and consistent translation makes it available to a contemporary English reader as no other does—in part because it fits together seamlessly with other closely associated works in the New Hackett Aristotle series, such as the _Metaphysics_, _De Anima_, and forthcoming _De Caelo_ and _On Coming to Be and Passing Away_. (...) Eventually the series will include all of Aristotle's works. Sequentially numbered endnotes provide the information most needed at each juncture, while a detailed Index of Terms indicates places where focused discussion of key notions occurs. An illuminating general Introduction describes the book that lies ahead, explaining what sort of work it is and what sorts of evidence it relies on. (shrink)

If within the borders of human life the truth is, as Vico has said, what is made, then the task of a student of human life can be and should be to find out from what human beings have made what manner of makers they are and what sorts of production their circumstance allows.

In his “Kant and Finitism” Tait attempts to connect his analysis of finitist arithmetic with Kant’s perspective on arithmetic. The examination of this attempt is the basis for a distinctive view on the dramatic methodological shift from Kant to Dedekind and Hilbert. Dedekind’s 1888 essay “Was sind und was sollen die Zahlen?” gives a logical analysis of arithmetic, whereas Hilbert’s 1899 book “Grundlagen der Geometrie” presents such an analysis of geometry or, as Hilbert puts it, of our spatial intuition. This (...) shift in the late ninteenth century required a radical expansion of logic: first by the inclusion of principles for “systems” and “mappings”, but second by a structuralist broadening of axioms and inferential principles. The interaction of mathematics and logic in mathematical logic opened, around 1920, fields of investigation with enormous impact on the philosophy of mathematics, promoting a deeper integration of mathematical practice and philosophical reflection. (shrink)

Understanding is a central aim of science and highly important in present-day society. But what precisely is scientific understanding and how can it be achieved? This book answers these questions, through philosophical analysis and historical case studies, and presents a philosophical theory of scientific understanding that highlights its contextual nature.

During the early years of the COVID-19 pandemic, preclinical and clinical research were sped up and scaled up in both the public and private sectors and in partnerships between them. This resulted in some extraordinary advances, but it also raised a range of issues regarding the ethics, rigour, and integrity of scientific research, academic publication, and public communication. Many of the failures of scientific rigour and integrity that occurred during the pandemic were exacerbated by the rush to generate, disseminate, and (...) implement research findings, which not only created opportunities for unscrupulous actors but also compromised the methodological, peer review, and advisory processes that would usually identify sub-standard research and prevent compromised clinical or policy-level decisions. While it would be tempting to attribute these failures of science and its translation solely to the “unprecedented” circumstances of the COVID-19 pandemic, the reality is that they preceded the pandemic and will continue to arise once it is over. Existing strategies for promoting scientific rigour and integrity need to be made more rigorous, better integrated into research training and institutional cultures, and made more sophisticated. They might also need to be modified or supplemented with other strategies that are fit for purpose not only in public health emergencies but in any research that is sped-up and scaled up to address urgent unmet medical needs. (shrink)

The works of the early Greek philosophers are not only a fundamental source for understanding archaic Greek culture and the whole of ancient philosophy, but also a perennially fresh resource that has stimulated Western thought until the present day. This nine-volume edition presents all the major fragments from the sixth to the fourth centuries BC.

Ethics support staff help others to deal with moral challenges. However, they themselves can also experience moral challenges such as issues regarding (breaching) confidentiality when practicing ethics support. Currently there is no insight in these confidentiality issues and also no professional guidance for dealing with them. To gain insight into moral challenges related to Moral Case Deliberation (MCD), we studied a) beliefs and experiences of MCD facilitators regarding breaching confidentiality, b) considerations for (not) breaching confidentiality, and c) needs for an (...) ethics support tool. Data collection consisted of qualitative research methods: six semi-structured interviews; analyses of a) two recorded MCD sessions, and b) a focus group with MCD facilitators. Findings: MCD facilitators mention different conceptions and interpretations of confidentiality and various moral challenges. Questions concerning confidentiality ultimately cause reflections on roles and responsibilities of facilitators. Needs for ethics support vary from seeking advice to procedural and sometimes normative guidance for MCD facilitators. Education for MCD facilitators should focus on developing a concrete tool that stimulates awareness and reflection(skills). (shrink)

Blame is multifarious. It can be passionate or dispassionate. It can be expressed or kept private. We blame both the living and the dead. And we blame ourselves as well as others. What’s more, we blame ourselves, not only for our moral failings, but also for our non-moral failings: for our aesthetic bad taste, gustatory self-indulgence, or poor athletic performance. And we blame ourselves both for things over which we exerted agential control (e.g., our voluntary acts) and for things over (...) which we lacked such control (e.g., our desires, beliefs, and intentions). I argue that, despite this manifest diversity in our blaming practices, it’s possible to provide comprehensive account of blame. Indeed, I propose a set of necessary and sufficient conditions that aims to specify blame’s extension in terms of its constitution as opposed to its function. And I argue that this proposal has a number of advantages beyond accounting for blame in all its disparate forms. For one, it can account for the fact that one’s having had control over whether one was to φ is a necessary condition for one’s being fittingly blamed for having φ-ed. For another, it can account for why, unlike fitting shame, fitting blame is always deserved, which in turn explains why there is something morally problematic about ridding oneself of one’s fitting self-blame (e.g., one’s fitting guilt). (shrink)

Ethics is freedom in Christ to pursue the good, true, and beautiful. Pastors regularly face concrete ethical questions. And they, too, pursue a moral life. In the busyness of ministry, it can be tempting to think pragmatically or derive one's ethics from the latest cultural concerns. But standard approaches to ethics, whether deontological, utilitarian, or virtue-ethical, all fall short of being distinctly Christian. Ethics ought to be grounded in the gospel and in our triune God. In Pastoral Ethics, W. Ross (...) Hastings provides pastors an evangelical and trinitarian framework for moral formation and ethical discernment. For Hastings, ethics must be reclaimed as theological. Theology without ethics becomes gnosticism. Ethics without theology leads to legalism and death. Christian ethics participates in God's life and God's work. This communion with God leads to obedience to his commands as summed up in the Decalogue, and over several chapters Hastings provides a rich exposition for pastoral formation. Pastors find their identity in God, and this inspires right thinking and acting with regard to authority, life and death, sexuality, work and rest, speech, and desires. An approach to ethics that prompts faith, hope, and love, Pastoral Ethics is an essential guide for Christians in all ministry contexts. (shrink)