This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Concepts Of Monism Arthington Worsley T. Fisher Unwin, 1907 Monism. (shrink)

In this study, Worsley argues that it is rational to believe in a loving God in the face of evil. Beginning with a critique of Alvin Plantinga, he shows that human freedom is highly complex, and so depends upon complex structures in nature. These are both necessary for freedom but also sufficient for natural evil. He offers close analysis of the evolution of the human brain. The book develops a parallel argument that human evil stems from the evolution of (...) personality. (shrink)

In The Philosophy of Hebrew Scripture, Yoram Hazony suggests that it is part of Rabbinic tradition that in the Akedah, Abraham never intended to sacrifice Isaac. In a recent paper, Sam Lebens argued that in making this claim, Hazony is misrepresenting Rabbinic tradition. In this paper, I show that Hazony can concede to Lebens’s argument and still have something interesting to say about the Akedah, namely, that it provides an opportunity to reflect on what might happen when a ‘Shepherd’ is (...) commanded by God to violate what they understand to be a principle of natural law. (shrink)

What might it mean for a person’s joy to be ‘complete’? Granting that such conditions obtain at the beatific vision, I suggest beatific enjoyment requires a specific kind of knowledge of God; namely, fundamental personal knowledge. However, attaining such personal knowledge necessitates the divine gifting of a special grace, that is, a power to know God’s infinite essence. Furthermore, this power, and so, this knowledge, can come in an infinite number of degrees. Granting this, one saint could come to a (...) greater degree of fundamental personal knowledge of God than another, and therefore, one saint might experience a greater intensity of joy than another. Despite this difference in intensity, however, both saints may have their joy ‘complete’. (shrink)

Paradise is often conceived as a place where suffering is not possible, so much so that the possibility of suffering in paradise has been used by various philosophers as a defeater for the possibility of paradise. [1] Employing a “reverse-engineered-theodicy,” I use Eleonore Stump’s morally-sufficient-reason for why God allows suffering in this earthly world to explore one condition that must obtain for suffering to remain impossible in paradise, namely, that internal fragmentation is not possible in paradise. After developing an intellectualist (...) explanation of the primal sin, I suggest one reason to believe that the internal fragmentation of redeemed humans in paradise is not possible. However, this reason does not extend to other non-human inhabitants of paradise, and so I suggest that it remains possible that these other inhabitants might yet become internally fragmented. Given that Christ-like consensual suffering that aids a third party’s internal integration is presumably morally justifiable, I conclude by suggesting that the suffering of the redeemed in paradise is in fact possible. Therefore, even in paradise, there is a place for hope that the redeemed do not suffer, and for trust in others that they do not bring such suffering into being. [1] For one example see. (shrink)

On July 19th 2021, the UK government lifted the COVID-19 restrictions that had been in place since March 2020, including wearing masks, social distancing, and all other legal requirements. The return to in-person events has been slow and gradual, showing that audiences are still cautious when they resume engaging in arts and culture. Patterns of audience behavior have also changed, shifting toward local attendance, greater digital and hybrid engagement, and openness to event format changes. As the arts and cultural industry (...) recovers from the pandemic, it is important to adopt an audience-oriented approach and look at the changing patterns of engaging in arts and culture. This study aims to better understand the impact of the pandemic on the patterns of cultural and arts engagement. Eight qualitative interviews were conducted to explore the changes in arts and cultural engagement since the restrictions were lifted, focusing particularly on the audience’s experiences of returning to in-person arts and cultural events in the Liverpool City Region. Using framework analysis, three themes were identified from the data: The new normal: reframing pre-pandemic and pandemic experiences of arts and culture, Re-adjusting to in-person provision, and Moving forward: online and blended provision. The findings show that the pandemic altered the ways that people engage in arts and culture. The “new normal,” a blend of pandemic and pre-pandemic experiences, illustrates how the pandemic has highlighted and reconfigured the importance of arts and culture, in terms of personal and cultural identity. Resuming in-person engagement after a long break, participants noted that they were able to feel more like themselves again. Arts and culture were perceived to be beneficial in rebuilding personal resilience and confidence. Engaging in arts and culture, following the isolating experience of the pandemic, has also helped participants feel reconnected to others through their shared experiences. Finally, the findings suggest that online provision remains vital for many, ensuring wider inclusivity, particularly for vulnerable audiences. At the same time, it is important to acknowledge the barriers to online inclusion and the possibility of this resulting in a growing digital divide. (shrink)

The 2014 Varsity Medical Ethics debate convened upon the motion: “This house believes that genetic information should not be commoditised”. This annual debate between students from the Universities of Oxford and Cambridge, now in its sixth year, provided the starting point for arguments on the subject. The present article brings together and extends many of the arguments put forward during the debate. We explore the circumstances under which genetic material should be considered patentable, the possible effects of this on the (...) research and development of novel therapeutics, and the need for clear guidelines within this rapidly developing field. (shrink)

For an apophatic theologian, the doctrines of divine ineffability and of the beatific vision seem, on first glance, to contradict each other. If God is beyond knowledge how can we come to know Him, fully and completely? To resolve this problem, we argue that, if there are at least two qualitatively different kinds of knowledge, namely, propositional knowledge and knowledge of persons, then there are at least two qualitatively different kinds of ineffability, namely, propositional ineffability and what we will call (...) personal ineffability. By postulating that God is propositionally ineffable but personally effable, we argue that the prima facie contradictory doctrines of divine ineffability and of the beatific vision can be reconciled. Thus, the apophatic theologian can know nothing about God, but they can still come to know God, fully and completely. (shrink)

Operative grace is generally considered to be a paradigm example of special divine action. In this paper, we suggest one reason to think operative grace might be consistent with general divine action alone. On our view, then, a deist can consistently believe in a doctrine of saving faith.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 42.1 (2004) 104-105 [Access article in PDF] William R. Newman and Lawrence M. Principe. Alchemy Tried in the Fire: Starkey, Boyle, and the Fate of Helmontian Chymistry. Chicago: University of Chicago Press, 2002. Pp. xv + 344. Cloth, $40.00. Newman and Principe have produced a masterful study of intellectual context, primarily by correcting the commonly held belief that there was a radical break (...) in the seventeenth century between late medieval alchemy and early modern chemistry. Although their main focus is on George Starkey (the 'alchemist') and Robert Boyle (the 'chemist'), they also provide copious details on the chemical practices and theories of Van Helmont, Benjamin Worsley, Frederick Clodius, and Kenelm Digby, among others. It is hard to do justice to their complex study in a short review. Following a brief summary, therefore, I will limit my discussion to how the authors' conclusions are significant for a more in-depth and nuanced understanding of philosophy in the seventeenth century.After a helpful introduction, Chapter 1 outlines the differences in the early lives of the English, aristocratic Boyle and the American, Harvard-educated Starkey. Chapter 2's background on late medieval chemistry includes an examination of corpuscular theories within that tradition as well as Van Helmont's arguments concerning the way in which mathematics is useful for explaining "superficial" changes but not the real, internal changes in bodies. Chapters 3 and 4 provide a close study of Starkey's laboratory notebooks. Among the entries, recorded in a style adapted from Scholasticism, there are passages that adopt the secrecy of alchemy, while others show Starkey's effective use of theoretical principles and such experimental quantitative methods as mass balance. Chapter 5 examines Boyle's intellectual context. Newman and Principe argue convincingly for Starkey's role in Boyle's addition of Helmontian elements to the general Baconian program. Chapter 6 looks at the [End Page 104] results of Boyle's eclectic mix of chemistry and mechanism. Although Helmontian chemistry played a significant role in Boyle's natural philosophy, the authors attribute his meager interest in quantitative measures and analyses to his attempts to use chemistry as a support for mechanism and as evidence against Aristotelianism. The concluding chapter draws together elements from previous chapters to provide the full argument against the idea of a radical break between medieval alchemy and modern chemistry.Newman and Principe's reconsideration of traditional categories surrounding the idea of a radical break should provide an impetus for similar reconsideration in the history of philosophy. As they point out, 'the' mechanical philosophy drew from a diverse range of disciplines. Boyle's eclectic and complex attempt to develop a unique version of the mechanical philosophy can be seen in other English philosophers, especially Locke and Newton. This study provides a promising basis for yet more extensive and refined studies of the seventeenth-century milieu. The continuing over-emphasis on the physical principles of Descartes and Gassendi's versions of the mechanical philosophy and the tendency to reduce all mechanism to their view needs revision. Also in need of reconsideration is the currently popular belief that the study of context simply means adding social elements to an uncontroversial intellectual context. As the authors clearly show, much more work on the intellectual context remains to be done.One line of research in the history of philosophy that could be pursued concerns the role of Francis Bacon in this context. Although Newman and Principe mention the general Baconian ethos, a detailed discussion of Bacon was clearly beyond their scope. Yet Bacon's own debts to chemistry, although frequently unrecognized, seem more significant given this study. Also, it would be interesting to see the extent to which Bacon's works influenced Van Helmont or Starkey. Newman and Principe's claims regarding the novelty of Starkey's notebooks, for example, may be a little overstated. Many of the elements from Starkey's notebooks can be found in Bacon's advice in his Natural and Experimental Histories (1622). In that work, Bacon advised writers... (shrink)

Concept and theory formation in the social sciences, by A. Schutz.--Is it a science? by S. Morgenbesser.--Knowledge and interest, by J. Habermas.--Sociological explanation, by T. Burns.--Methodological individualism reconsidered, by S. Lukes.--The problem of rationality in the social world, by A. Schutz.--Concepts and society, by E. Gellner.--Symbols in Ndembu ritual, by V. Turner.--Telstar and the Aborigines or La pensée sauvage, by E. Leach.--Groote Eylandt totemism and Le totémisme aujourd'hui, by P. Worsley.--Bibliography (p. 225-228).