As it happened, I became acquainted with E.V. Il'enkov quite late, in the mid- or even the late 1960s. It was only a bit more than ten years before his death that I began to feel at home in his house, was able to visit without calling ahead, and was able to call him by his first name and the familiar "you"—that is, like many, many of not only his true friends but also like-minded thinkers, who became his close acquaintances, (...) most of whom justly considered themselves his pupils … The door would open wide, and Olia, Professor K.I. Salimova, Eval'd's wife and most devoted friend, not at all surprised by the unexpected guest and seemingly even quite happy at his arrival , would try first to draw him into the kitchen and feed him … which she more often than not succeeded in doing. I am not talking about myself: there were always many guests, and this is precisely how they arrived at the Il'enkovs' apartment. Recently, a critic in Literaturnaia gazeta recalled those whom he met in Eval'd's apartment in the 1960s: "This was a tight circle of like-minded thinkers," wrote the critic. "But some of them are no longer with us, while most are far away, beyond our borders." Obviously, he had not been in the house often or had forgotten things over the distance of years. There was no "circle," nor could there have been one—not with this host, not with his lifestyle and way of relating to people. I met a good hundred fine and various people in Eval'd's home: I.N. Korzhavin, V. Davydov, A. Meshcheriakov, S. Vinogradova, N. Dubinin, V. Zinchenko, A. Zinov'ev, Iu. Kamiakin, and … indeed, five pages would not be enough to list the quite famous and the not-quite-so-famous, simply ordinary people with no claim to fame. Nazym Khikmet, A.N. Leont'ev, and B.M. Kedrov were friends of the house … Ever new faces, figures, and words come to mind. I cannot forgive myself: once Eval'd Vasil'evich wanted to take me along to Iurii Liubimov's to read his play Neither God nor Tsar nor Hero … [Ni bog, ni tsar' i ni geroi], but I had some other business, something so important that I do not even remember now what it was, and it is probably not worth remembering. But most likely I was too timid to appear uninvited at the house of a person burning with creativity. The same thing happened with Galich … Eval'd liked especially his song about Zoshchenko. He did not sing it; he narrated it, but in such a way that tears always came to one's eyes. (shrink)

In this paper I discuss Hume’s theory of pride and the ‘remarkable mechanism’ of sympathy. In the first part of the paper I outline the ways in which Hume’s theory can accommodate the sense in which the passions are directed on things or possess intentionality while still holding to his view that passions are simple feelings. In the second part of the paper I consider a problem internal to Hume’s account of pride which arises in his discussion of the love (...) of fame and the functioning of sympathy; I explain how the tensions can be reconciled by recognising that Hume’s theory of sympathy is more nuanced than has commonly been recognized. In the third part I turn back to the evaluation of Hume’s theory of pride and argue that while it is unfair to complain that Hume does not make self-evaluation a central component of pride, Hume’s treatment of the idea of self in his theory of the passions is inadequate because he can make no proper room for the phenomenon of vicarious pride. (shrink)

Lewis Carroll: Logic Charles L. Dodgson, 1832-1898, was a British mathematician, logician, and the author of the ‘Alice’ books, Alice’s Adventures in Wonderland and Through the Looking Glass and What Alice Found There. His fame derives principally from his literary works, but in the twentieth century some of his mathematical … Continue reading Lewis Carroll: Logic →.

Lewis Carroll: Logic Charles L. Dodgson, 1832-1898, was a British mathematician, logician, and the author of the ‘Alice’ books, Alice’s Adventures in Wonderland and Through the Looking Glass and What Alice Found There. His fame derives principally from his literary works, but in the twentieth century some of his mathematical … Continue reading Lewis Carroll: Logic →.

KIYOZAWA Manshi is one of the most important Buddhist thinkers of the Meiji period. A priest of the Ōtani denomination of Shin Buddhism, Kiyozawa studied western philosophy at Tokyo University and sought to reinterpret Buddhism by using new concepts taken from the European intellectual tradition. His Shūkyō tetsugaku gaikotsu was the first major work on religious philosophy written in Japan. Subsequently, he developed his distinctive religious thought, which he called “seishinshugi.” Kiyozawa’s seishinshugi holds that ultimate fulfillment is to be found (...) not in the pursuit of things external to oneself such as material possessions, wealth, fame, etc. but in finding peace and tranquility within oneself, that is, within one’s own spirit. (shrink)

American higher education rose to fame and fortune during the Cold War, when both student enrollments and funded research shot upward. Prior to World War II, the federal government showed little interest in universities and provided little support. The war spurred a large investment in defence-based scientific research in universities, and the emergence of the Cold War expanded federal investment exponentially. Unlike a hot war, the Cold War offered an extended period of federally funded research public subsidy for expanding student (...) enrollments. The result was the golden age of the American university. The good times continued for about 30 years and then began to go bad. The decline was triggered by the combination of a decline in the perceived Soviet threat and a taxpayer revolt against high public spending; both trends culminating with the fall of the Berlin Wall in 1989. With no money and no enemy, the Cold War university fell as quickly as it arose. Instead of seeing the Cold War university as the norm, we need to think of it as the exception. What we are experiencing now in American higher education is a regression to the mean, in which, over the long haul, Americans have understood higher education to be a distinctly private good. (shrink)

This is the only complete English translation of one of the most significant and fascinating works of the great philosopher Arthur Schopenhauer. The Parerga are six long essays; the Paralipomena are shorter writings arranged under thirty-one different subject-headings. These works won widespread attention on their publication in 1851, and helped secure lasting international fame for Schopenhauer. Their intellectual vigour, literary power, and rich diversity are still striking today. They are essential to a full understanding of Schopenhauer's thought.

The play contains two different fates of Wallenstein—the first, the fate of the determinate progress of a decision, the second, the fate of this decision and the forces opposing it. Each can be taken as a tragic whole in itself. The first: Wallenstein, a great man—for as his own man, as an individual, he has held command [geboten] over many men—appears as this being in command [gebietende], with the splendor and enjoyment of this reign, mysterious because he holds no mystery. (...) The determinate divides itself, of necessity, against his indeterminateness, into two branches, the first internal, the second external. The internal is not a struggle for determination but a fermenting of it; he has personal stature, fame as a commander, as the deliverer of an empire through individuality, command over many who obey him, the fear of friend and foe; he is himself above [erhaben] determination as subject to the emperor and state he has delivered, still less to fanaticism; his plans themselves must be still higher [erhaben]; what determination can satisfy him? He prepares for himself the means for the greatest [end] of his time, to confer [gebieten], in general, peace upon Germany, and, in particular, to acquire for himself a kingdom, and for his friends—comparable rewards.—[But] his higher [erhabene], self-sufficient soul plays [spielende] with the greatest end, and, for this reason, it is without character and can grasp no end, it searches for something higher to prod it. The independent man, who is yet alive and no monk, wants to shift the guilt of determination from himself, and, if there is nothing that can command [gebieten] him—there can be no such thing—then he creates for himself what will command [gebiete] him. Wallenstein seeks his decision, his action and his fate, in the stars. Precisely the one-sidedness of indeterminate being in the midst of nothing but determinateness, independence within nothing but dependences, brings him into relation with a thousand determinations; his friends built these up into ends that become his, his enemies too, against which they must however fight; and this determination, which has developed itself in the fermenting matter—for these are human beings—binds him and renders him dependent, it is not something he created, rather it seizes him. This succumbing of the indeterminate before the determinate is a highly tragic being, it is posited as great and of consequence.—In this, reflection will not justify genius, only present it. The impression of this as a tragic whole stands out for me very vividly. If this whole were a novel, then one could demand to see the determination clarified,—namely, that which Wallenstein has brought to this rule over the people. They are fettered by greatness, lack of determination, his boldness for their sake. It is however part of the play, yet cannot be acted out dramatically, i.e., appear as determining and at the same time determinate. It appears only as a shadow-play [Schattenbild], as it is called in the Prologue, perhaps in a different sense; but the camp is this rule, as something that came into being [gewordenes], a product. (shrink)

Starting from the text Cibo ed etica by Franco Riva, this contribution intends to discuss the many questions raised by food ethics by questioning the thought of G.W.F. Hegel and F.W.J. Schelling. In dialogue with these two authors, the essay insists on the category of “hunger” as a characteristic trait of human ontology insofar as it is a figure of the original extroversion and openness to the other.

Appearing in English for the first time, Schelling’s 1842 lectures develop the idea that many philosophical concepts are born of religious-mythological notions.

In the first three centuries of Hijri, the first schools of qırā’a emerged in cities such as Medina, Mecca, Kufa, Basra and Damascus. The science of qırā’a concentrated in these cities spread to the newly conquered geographies in parallel with the conquests and the Islamization activities carried out, and under the influence of different factors, some qırā’a’s became dominant in certain regions. Having a special place among the first schools of recitation, Nāfi' b. Abdirrahman al- Madanī’s (d. 169/785) qırā’a gained (...) fame in Medina. This qırā’a, which is of great importance in terms of reflecting the accumulation of recitation of the city of the prophet, has begun to spread in the Maghreb and North Africa regions since the early periods of Islam. In this region, the Medina school of qırā’a was favored by the people and thus became almost the only qırā’a preferred for centuries. As a matter of fact, the mushafs in the region in question have been printed according to this qırā’a from past to the present day. In this study, the phases of the historical progress of Nāfi‘ qırā’a in Ma-ghrib and North Africa are shed light on. In this context, after dwelling on the first qırā’as transferred to the region since the conquest, an evaluation has been made on the entry of Nāfi‘ qırā’a to the region, its pioneers, development and historical process. Then, the reasons and motives behind the spread of Nāfi‘ qırā’a in the region are given, and the reasons for its preference in the region are analysed. Afterwards, information was given about the teaching of Nâfi' qırā’a and its riwāyahs (narrations) and tareqs (ways) in the main sources of recitation. Then, the education of the Nâfi' qırā’a in Maghrib and the ten ways, with al-Ashara al-Nāfe'eyya education program which was distinguished from other Islamic geographies, were tried to be revealed. (shrink)

This paper starts with one of Chalmers’ basic points: first-hand experience is an irreducible field of phenomena. I claim there is no ‘theoretical fix’ or ‘extra ingredient’ in nature that can possibly bridge this gap. Instead, the field of conscious phenomena requires a rigorous method and an explicit pragmatics for its exploration and analysis. My proposed approach, inspired by the style of inquiry of phenomenology, I have called neurophenomenology. It seeks articulations by mutual constraints between phenomena present in experience and (...) the correlative field of phenomena established by the cognitive sciences. It needs to expand into a widening research community in which the method is cultivated further. (shrink)

With fascinating historical anecdotes and incisive scientific analysis, this important work combines ancient thought with modern theory to reveal a new way of viewing our universe that can expand our awareness, our lives, and may well point the way to a new science for the twenty-first century.

With precision and profundity born of 30 years of devoted study, John Boyle offers an essential introduction to St. Thomas Aquinas on Scripture, shedding helpful light on the goals, methods, and commitments that animate the Angelic Doctor's engagement with the sacred page. Because the genius of St. Thomas's approach to the Bible lies not so much in its novelty but rather in the fidelity and clarity with which he recapitulates the riches of the preceding interpretive Tradition, this initiation into St. (...) Thomas's vision of Scripture is itself an orientation to the Church's vision of Scripture, from the Fathers through and beyond the Middle Ages. St. Thomas's embeddedness within the Church's Tradition and his own historical context is integral to his approach to Scripture, yet it sets him at some distance from modern readers, for whom his interpretive vision may seem perplexing or even impenetrable. In this Primer, Boyle first provides an acclimation to this medieval context through a survey and explanation of pertinent technical terminology used by St. Thomas and characteristic of the scholastic theology of the time. With an eye to the medieval practice of considering Scripture according to the fourfold division of causes, Boyle builds on this initial foundation by exploring in turn St. Thomas's accounts of the end or use of Scripture (final cause), its divine and human authorship (efficient cause), its order and division (material cause), and its literary styles or genres (formal cause). Drawing on writings from across St. Thomas's corpus, but especially his work On the Commendation and Division of Sacred Scripture and the prologues to his biblical commentaries, Boyle masterfully elucidates both the hermeneutical principles and deep wisdom of the Angelic Doctor's approach to Scripture, imparting invaluable guidance not only for reading and understanding St. Thomas and other great masters of the Tradition, but also-and ultimately-for understanding Scripture in light of this Tradition and reading it with greater benefit and joy. (shrink)

This is an English translation of Schelling's Ideas for a Philosophy of Nature (first published in 1797 and revised in 1803), one of the most significant works in the German tradition of philosophy of nature and early nineteenth-century philosophy of science. It stands in opposition to the Newtonian picture of matter as constituted by inert, impenetrable particles, and argues instead for matter as an equilibrium of active forces that engage in dynamic polar opposition to one another. In the revisions of (...) 1803 Schelling incorporated this dialectical view into a neo-Platonic conception of an original unity divided upon itself. The text is of more than simply historical interest: its daring and original vision of nature, philosophy, and empirical science will prove absorbing reading for all philosophers concerned with post-Kantian German idealism, for scholars of German Romanticism, and for historians of science. (shrink)

The brain ventricular system is a series of connected cavities, filled with cerebrospinal fluid (CSF), that forms within the vertebrate central nervous system (CNS). The hollow neural tube is a hallmark of the chordate CNS, and a closed neural tube is essential for normal development. Development and function of the ventricular system is examined, emphasizing three interdigitating components that form a functional system: ventricle walls, CSF fluid properties, and activity of CSF constituent factors. The cellular lining of the ventricle both (...) can produce and is responsive to CSF. Fluid properties and conserved CSF components contribute to normal CNS development. Anomalies of the CSF/ventricular system serve as diagnostics and may cause CNS disorders, further highlighting their importance. This review focuses on the evolution and development of the brain ventricular system, associated function, and connected pathologies. It is geared as an introduction for scholars with little background in the field. (shrink)

At the end of the 1960s, in Japan grows up an artistic trend whose theorist, Ufan Lee, attributes the name of Mono-Ha, usually translated as a “school of things”. The theoretical and poetic assumptions of this tendency combine, as the essay intends to demonstrate, concepts and elements drawn from both the zen and the phenomenology, also because of the dialogue that these two models of thought seem to be able to establish. Through the voices of scholars who have dealt with, (...) the essay identifies the similarities between the statements of the Moho-Ha’s artists and Husserl and Heidegger’s thoughts, authors who in the 1960s found great success in Japanese philosophy. (shrink)

I begin by criticizing an elaboration of an argument in this journal due to Hawley , who argued that, where Leibniz’s Principle of the Identity of Indiscernibles faces counterexamples, invoking relations to save PII fails. I argue that insufficient attention has been paid to a particular distinction. I proceed by demonstrating that in most putative counterexamples to PII , the so-called Discerning Defence trumps the Summing Defence of PII. The general kind of objects that do the discerning in all cases (...) form a category that has received little if any attention in metaphysics. This category of objects lies between indiscernibles and individuals and is called relationals: objects that can be discerned by means of relations only and not by properties. Remarkably, relationals turn out to populate the universe. (shrink)

"Not only one of the best but also the most comprehensive treatment of Stoicism written in this century." --Times Literary Supplement.

This landmark work provides a systematic introduction to systems of modal logic and stands as the first presentation of what have become central ideas in philosophy of language and metaphysics, from the "new theory of reference" and non-linguistic necessity and essentialism to "Kripke semantics.".

"The chief business of twentieth-century philosophy” is “to reckon with twentieth-century history," claimed R. G. Collingwood. In this remarkable collection of essays, Frank Ankersmit demonstrates the prescience of that remark and goes a long way toward meeting its challenge. Responding to the work of Hayden White, Arthur Danto, and Hans-Georg Gadamer, he examines such issues as the difference between historical representation and artistic expression, the status of metaphor in historical description, and the relation of postmodernism to historicism. Ankersmit's fluent grasp (...) of European thought and his ability to incorporate concepts from literary theory, art history, the philosophy of science, and political thought into his analyses assure that this collection will interest readers throughout the humanities. (shrink)

"A very good book indeed: there is scarcely an issue anyone has thought to raise about the topic which Childress fails to treat with sensitivity and good judgement....Future discussions of paternalism in health care will have to come to terms with the contentions of this book, which must be reckoned the best existing treatment of its subject."--Ethics. "A clear, scholarly and balanced analysis....This is a book I can recommend to physicians, ethicists, students of both fields, and to those most affected--the (...) patients themselves."--Edmund D. Pellegrino, John Carroll Professor of Medicine and Medical Humanities, Georgetown University Medical Center. (shrink)

Ethics for Enemies comprises three original philosophical essays on torture, terrorism, and war. F. M. Kamm deploys ethical theory in her challenging new treatments of these most controversial practical issues. First she considers the nature of torture and the various occasions on which it could occur, in order to determine why it might be wrong to torture a wrongdoer held captive, even if this were necessary to save his victims. In the second essay she considers what makes terrorism wrong--whether it (...) is the intention to harm civilians, rather than harm to them being 'collateral damage,' or something else--and whether terrorism is always wrong. The third essay discusses whether having a right reason, in the sense of a right intention, is necessary in order for a war to be just. Kamm then examines ways in which the harms of war can be proportional to the achievement of the just cause and other goods that war can bring about, so as to make the declaration of war permissible. (shrink)

Disjunctivism about perceptual appearances, as I conceive of it, is a theory which seeks to preserve a naïve realist conception of veridical perception in the light of the challenge from the argument from hallucination. The naïve realist claims that some sensory experiences are relations to mind-independent objects. That is to say, taking experiences to be episodes or events, the naïve realist supposes that some such episodes have as constituents mind-independent objects. In turn, the disjunctivist claims that in a case of (...) veridical perception like this very kind of experience that you now have, the experiential episode you enjoy is of a kind which could not be occurring were you having an hallucination. The common strategy of arguments from hallucination set out to show that certain things are true of hallucinations, and hence must be true of perceptions. For example, it is argued that hallucinations must have non-physical objects of awareness, or that such states are not relations to anything at all, but are at best seeming relations to objects. In insisting that veridical perceptual experience is of a distinct kind from hallucination, the disjunctivist denies that any of these conceptions of hallucination challenges our conception of veridical perceptions as relations to mind-independent objects. More specifically, I assume that the disjunctivist advocates naïve realism because they think that this position best articulates how sensory experience seems to us to be just through reflection. If the disjunctivist is correct in this contention, then anyone who accepts the conclusion of the argument from hallucination must also accept that the nature of sensory experience is other than it seems to us to be. In turn, one may complain that any such error theory is liable to lead to sceptical consequences. A Humean scepticism about the senses launches a challenge about our knowledge of the world through questioning the conception we have of what sense experience is, and how it can provide knowledge of the world. (shrink)

Recent advances in physics render a reconsideration of the Place of Mathematics in the Interpretation of the Universe particularly timely. On the one hand, we have the introduction of non-euclidian geometry, which has given rise to much controversy informed or otherwise; on the other hand, we find mysterious forms of mathematics, invented to cope with the quantum difficulties, which so far have escaped metaphysical investigation or criticism. It would seem most desirable that these modes of interpreting reality should be examined (...) from the broader philosophical point of view. (shrink)