This volume brings together mostly previously unpublished studies by prominent historians, classicists, and philosophers on the roles and effects of religion in Socratic philosophy and on the trial of Socrates. Among the contributors are Thomas C. Brickhouse, Asli Gocer, Richard Kraut, Mark L. McPherran, Robert C. T. Parker, C. D. C. Reeve, Nicholas D. Smith, Gregory Vlastos, Stephen A. White, and Paul B. Woodruff.
Americans have an unwavering faith in democracy and are ever eager to import it to nations around the world. But how democratic is our own "democracy"? If you can vote, if the majority rules, if you have elected representatives--does this automatically mean that you have a democracy? In this eye-opening look at an ideal that we all take for granted, classical scholar Paul Woodruff offers some surprising answers to these questions. Drawing on classical literature, philosophy, and history--with many intriguing (...) passages from Sophocles, Aesop, and Plato, among others--Woodruff immerses us in the world of ancient Athens to uncover how the democratic impulse first came to life. The heart of the book isolates seven conditions that are the sine qua non of democracy: freedom from tyranny (including the tyranny of majority rule), harmony (the blending of different views), the rule of law, natural equality, citizen wisdom, reasoning without knowledge, and general education. He concludes that a true democracy must be willing to invite everyone to join in government. It must respect the rule of law so strongly that even the government is not above the law. True democracy must be mature enough to accept changes that come from the people. And it must be willing to pay the price of education for thoughtful citizenship. Ancient Athens didn't always live up to these ideals. Nor does modern America. If we learn anything from the story of Athens, Woodruff concludes, it should be this--never lose sight of the ideals of democracy. This compact, eloquent book illuminates these ideals and lights the way as we struggle to keep democracy alive at home and around the world. (shrink)
H. Wittman, A. Desmarais, and N. Wiebe (eds.): Food Sovereignty: Reconnecting Food, Nature and Community Content Type Journal Article Category Review Paper Pages 1-3 DOI 10.1007/s10806-012-9375-1 Authors Charles Francis, Department of Agronomy and Horticulture, UNL, 279 Plant Science, Lincoln, NE 68583-0915, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
What is unique and essential about theatre? What separates it from other arts? Do we need 'theatre' in some fundamental way? The art of theatre, as Paul Woodruff says in this elegant and unique book, is as necessary-and as powerful-as language itself. Defining theatre broadly, including sporting events and social rituals, he treats traditional theatre as only one possibility in an art that-at its most powerful-can change lives and (as some peoples believe) bring a divine presence to earth. The (...) Necessity of Theater analyzes the unique power of theatre by separating it into the twin arts of watching and being watched, practiced together in harmony by watchers and the watched. Whereas performers practice the art of being watched-making their actions worth watching, and paying attention to action, choice, plot, character, mimesis, and the sacredness of performance space-audiences practice the art of watching: paying close attention. A good audience is emotionally engaged as spectators; their engagement takes a form of empathy that can lead to a special kind of human wisdom. As Plato implied, theatre cannot teach us transcendent truths, but it can teach us about ourselves. Characteristically thoughtful, probing, and original, Paul Woodruff makes the case for theatre as a unique form of expression connected to our most human insticts. The Necessity of Theater should appeal to anyone seriously interested or involved in theatre or performance more broadly. (shrink)
We live in a world where CEOs give themselves million pound bonuses even as their companies go bankrupt and ordinary workers are laid off; where athletes make millions while teachers struggle to survive; a world, in short, where rewards are often unfairly meted out. -/- In The Ajax Dilemma, Paul Woodruff examines one of today's most pressing moral issues: how to distribute rewards and public recognition without damaging the social fabric. How should we honour those whose behaviour and achievement (...) is essential to our overall success? Is it fair or right to lavish rewards on the superstar at the expense of the hardworking rank-and-file? How do we distinguish an impartial fairness from what is truly just? Woodruff builds his answer to these questions around the ancient conflict between Ajax and Odysseus over the armour of the slain warrior Achilles. King Agamemnon arranges a speech contest to decide the issue. Ajax, the loyal workhorse, loses the contest, and the priceless armour, to Odysseus, the brilliantly deceptive strategist who will lead the Greeks to victory. Deeply insulted, Ajax goes on a rampage and commits suicide, and in his rage we see the resentment of every loyal worker who has been passed over in favour of those who are more gifted, or whose skills are more highly valued. How should we deal with the 'Ajax dilemma'? Woodruff argues that while we can never create a perfect system for distributing just rewards, we can recognize the essential role that wisdom, compassion, moderation, and respect must play if we are to restore the basic sense of justice on which all communities depend. -/- This short, thoughtful book, written with Woodruff's characteristic elegance, investigates some of the most bitterly divisive global issues today. (shrink)
Reverence is an ancient virtue dating back thousands of years. It survives among us in half-forgotten patterns of behavior and in the vestiges of old ceremonies. Yet, Paul Woodruff says, we have lost sight of reverence. This short, elegiac volume makes an impassioned case for the fundamental importance of the forgotten virtue of reverence, and how awe for things greater than oneself can--indeed must--be a touchstone for other virtues like respect, humility, and charity. Ranging widely over diverse cultural terrain--from (...) Philip Larkin to ancient Greek poetry, from modern politics to Chinese philosophy--Woodruff shows how absolutely essential reverence is to a well-functioning society. He tackles some thorny questions: How does reverence allow not only for leaders but for followers? What role does reverence play in religion? Do some religions misuse reverence? Must reverence be humorless? In the process, Woodruff shows convincingly how reverence plays an unseen part in virtually every human relationship. Elegantly written, thoughtful yet urgent, Reverence is sure to reach out to a wide variety of people interested in the moral health of Western culture, showing how our own intellectual and spiritual legacy can guide us more than we realize. (shrink)
Within evolutionary biology a distinction is frequently made between proximate and ultimate causes. One apparently plausible interpretation of this dichotomy is that proximate causes concern processes occurring during the life of an organism while ultimate causes refer to those processes (particularly natural selection) that shaped its genome. But ultimate causes are not sought through historical investigations of an organisms lineage. Rather, explanations referring to ultimate causes typically emerge from functional analyses. But these functional analyses do not identify causes of any (...) kind, much less ultimate ones. So-called ultimate explanations are not about causes in any sense resembling those of proximate explanations. The attitude, implicit in the term ultimate cause, that these functional analyses are somehow superordinate to those involving proximate causes is unfounded. Ultimate causes are neither ultimate nor causes. (shrink)
A system of modal logic with the operator is proposed, and proved complete. In contrast with a previous one by Stalnaker and Thomason, this system does not require two categories of singular terms.
Taking its orientation from Peter Winch, this article critiques from a Wittgensteinian point of view some “theoreticist” tendencies within constructivism. At the heart of constructivism is the deeply Wittgensteinian idea that the world as we know and understand it is the product of human intelligence and interests. The usefulness of this idea can be vitiated by a failure to distinguish conceptual from empirical questions. I argue that such a failure characterises two influential constructivist theories, those of Ernst von Glasersfeld and (...) David Bloor. These are considered in turn. Both theories seek to give a general, causal account of knowledge: von Glasersfeld's in term of cognitive subjectivity, Bloor's in terms of social agreement. Ironically, given that both writers cite Wittgenstein as a source of theoretical inspiration, assumptions of both theories run counter to key Wittgensteinian arguments. To show that Wittgenstein's views offer no solace to the realist, the article closes with a brief consideration of John Searle's theory of knowledge. (shrink)
In this essay I use the notion of divine values, those values analytically assigned to the concept of God, as a means of understanding replies to criticisms of open theism. I begin by orienting open theism according to the divine values open theist’s embrace within the larger context of relational theology. I then present three criticisms, a theological criticism, a practical criticism and a philosophical criticism and an open theist reply to each. Finally, I attempt to show the underlying motivation (...) which unifies the open theist’s responses and points out where progress can be made in such discussions. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God. (shrink)
This article addresses the connection of ethics to risk management, and argues that there are compelling reasons to consider good ethical practice to be an essential part of such risk management. That connection has significant commercial outcomes, which include identifying potential problems, preventing fraud, the preservation of corporate reputation, and the mitigation of court penalties should any transgression arise. Information about the legal position, examples of cases, and arguments about the potential benefits of ethics are canvassed. The orientation of this (...) article is essentially Australian. It is hoped that it may provide some insights of value to other countries. (shrink)
The literature on conditionals is rife with alternate formulations of the abstract semantics of conditional logic. Each formulation has its own advantages in terms of applications and generalizations; nevertheless, they are for the most part equivalent, in the sense that they underwrite the same range of logical systems. The purpose of the present note is to bring under this umbrella the partition semantics introduced by Brian Skyrms in (Skyrms, 1984).
Spike Lee’s film 25 th Hour begins with an act of violence that it does not show: instead, the viewer hears the sounds of a dog being beaten. The dog’s menacing growl is then transformed into the growling image of Montgomery ‘Monty’ Brogan’s car speeding through New York. Monty spots the dog, and stops. It is only then that the viewer witnesses the results of the film’s ‘foundational’ act of violence: the bloody body of a dog beaten to pulp. When (...) Monty approaches the dog, it turns out the animal ‘still has some bite left in him’. Perhaps because the dog is a fighter, Monty decides to save him. Although the dog resists, he ultimately manages to get the dog in the trunk of his car. But Monty does not emerge from the rescue operation unscathed: blood is trickling from a cut in his neck. This scene can be read as a pre-figuration of a stomach-turning scene towards the end of the film, in which Monty’s friend Francis ‘Frank’ Slaughtery will beat up Monty’s face beyond recognition so that Monty will not be raped on his first night in jail. Monty’s face recalls the dog at the beginning of the film. It is through the bloody mess of their bodies that Monty and the dog begin to communicate, to enter into communion. This essay explores how this communion, this communication between Monty and the dog, comes about. I am interested, specifically, in what the significance of such an exploration might be for contemporary conceptions of community. The essay initially approaches this topic against the background of Emmanuel Levinas’ work on ethics, in which the notion of the face has played a crucial role. But its aim is really to situate the film, through the references to the work of Francis Bacon that it includes, in a more contemporary, post-Levinasian debate on an ethics of defacement. I am particularly interested in exploring the significance of such an ethics in the post-September 11 era, which is explicitly evoked at the beginning of Lee’s film. My argument is that Monty and the dog begin to communicate, to enter into a communion, and thus to form a community, through a process of defacement that simultaneously strips them from their ways of life and propels them into a shared ethical and political becoming. (shrink)
THE LIFE Of FRANCIS BACON, LORD HIGH CHANCELLOR OF ENGLAND. THE ancient Egyptians had a law, which ordained that the actions and characters of their dead ...
This authoritative edition was originally published in the acclaimed Oxford Authors series under the general editorship of Frank Kermode. It brings together an extensive collection of Bacon's writing - the major prose in full, together with sixteen other pieces not otherwise available - to give the essence of his work and thinking. -/- Although he had a distinguished career as a lawyer and statesman, Francis Bacon's lifelong goal was to improve and extend human knowledge. In The Advancement of Learning (...) (1605) he made a brilliant critique of the deficiencies of previous systems of thought and proposed improvements to knowledge in every area of human life. He conceived the Essays (1597, much enlarged in 1625) as a study of the formative influences on human behaviour, psychological and social. In The New Atlantis (1626) he outlined his plan for a scientific research institute in the form of a Utopian fable. In addition to these major English works this edition includes 'Of Tribute', an important early work here printed complete for the first time, and a revealing selection of his legal and political writings, together with his poetry. -/- A special feature of the edition is its extensive annotation which identifies Bacon's sources and allusions, and glosses his vocabulary. (shrink)
This volume belongs to the first new critical edition of the works of Francis Bacon (1561-1626) to have been produced since the nineteenth century. The edition presents the works in broadly chronological order and according to the best principles of modern textual scholarship. The seven works in the present volume belong to the final completed stages (Parts III-V) of Bacon's hugely ambitious six-part sequence of philosophical works, collectively entitled Instauratio magna (1620-6). All are presented in the original Latin with (...) new facing-page translations. Three of the seven texts (substantial works in two cases, and all sharing a startlingly improbable textual history) are published and translated here for the first time: these are an early version of the Historia densi, the 'lost' Abecedarium, and the Historia de animato & inanimato. Another - the Prodromi sive anticipationes philosophiae secundae - has likewise never been translated before. Together with their commentaries and the introduction they open the way to important new understandings of Bacon's mature philosophical thought. (shrink)
This is the first critical edition since the nineteenth century of Bacon's principal philosophical work in English, The Twoo Bookes of Francis Bacon. Of the proficience and advancement of Learning, divine and humane - traditionally known as The Advancement of Learning.
This volume inaugurates a new critical edition of the writings of the great English philosopher and sage Francis Bacon (1561-1626) - the first such complete edition for more than a hundred years. It contains six of Bacon's Latin scientific works, each accompanied by entirely new facing-page translations which, together with the extensive introduction and commentaries, offer fresh insights into one of the great minds of the early seventeenth century.
The major aim of this article consists in ascertaining the reasons which drove Bacon to compose what he called Instauratio Magna: a great institution of the future science in terms of an broad restoration of the past of science. It brings an exposition of his project (of what he meant to do) in contradistinction to what he effectively accomplished. Cconsidering that Kant dedicated to Bacon his Critique of Pure Reason, it is also an imperative concern of this article to search (...) for the reasons of this dedication. (shrink)
In Defending Life: A Moral and Legal Case Against Abortion Choice (Cambridge University Press, 2007) Francis Beckwith argues that fetuses are such that, from conception, they are prima facie wrong to kill. He thinks abortion is almost never permissible beyond rare cases where, unless the fetus is killed, both the pregnant woman and the fetus will die. He defends his view not from religiously-justified premises but by appealing to “a particular metaphysics of the human person” that he calls “The (...) Substance View.” I will argue that such metaphysics is irrelevant to the morality of abortion. Beckwith’s metaphysics thereby neither supports, nor detracts from, his abortion ethic. Moral, not metaphysical, assumptions drive the argument, and Beckwith inadequately defends these assumptions. Indeed, they are often false, and his main argument is unsound. (130 words). (shrink)
An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense (1728), jointly with Francis Hutcheson’s earlier work Inquiry into the Original of Our Ideas of Beauty and Virtue (1725), presents one of the most original and wide-ranging moral philosophies of the eighteenth century. These two works, each comprising two semi-autonomous treatises, were widely translated and vastly influential throughout the eighteenth century in England, continental Europe, and America. -/- The two works had (...) their greatest impact in Scotland and influenced many well-known Scottish philosophers, particularly those writing after the last Jacobite upheaval, in 1745. This can be seen in the concern of the post-1745 generation with analyzing human nature as the foundation of moral theory, with the “moral sense” and moral epistemology more generally, with the impartial spectator and the calm passions, and with the independence of benevolence from self-interest. In addition to the influence of his writings, Hutcheson was also a famed teacher whose Glasgow students, notably Adam Smith, held sway over generations of Scottish moral philosophers. -/- Despite their impact on Scottish letters, the four treatises were in fact written in Dublin, and the philosophers to whom Hutcheson responded and with whom he debated were in the main not Scottish but English, Irish, French, Roman, and Greek. Consequently, part of Hutcheson’s legacy was a cosmopolitan outlook among enlightened Scots, who learned to turn their eyes far from home. (shrink)
In Defending Life: A Moral and Legal Case Against Abortion Choice (2007) and an earlier article in this journal, "Defending Abortion Philosophically"(2006), Francis Beckwith argues that fetuses are, from conception, prima facie wrong to kill. His arguments are based on what he calls a "metaphysics of the human person" known as "The Substance View." I argue that Beckwith’s metaphysics does not support his abortion ethic: Moral, not metaphysical, claims that are part of this Substance View are the foundation of (...) the argument, and Beckwith inadequately defends these moral claims. Thus, Beckwith’s arguments do not provide strong support for what he calls the "pro-life" view of abortion. (shrink)
Francis Bacon (15611626) wrote that good scientists are not like ants (mindlessly gathering data) or spiders (spinning empty theories). Instead, they are like bees, transforming nature into a nourishing product. This essay examines Bacon's "middle way" by elucidating the means he proposes to turn experience and insight into understanding. The human intellect relies on "machines" to extend perceptual limits, check impulsive imaginations, and reveal nature's latent causal structure, or "forms." This constructivist interpretation is not intended to supplant inductivist or (...) experimentalist interpretations, but is designed to explicate Bacon's account of science as a collaborative project with several interdependent methodological goals. (shrink)
Like all theories that account for moral motivation, Francis Hutcheson's moral sense theory faces two related challenges. The skeptical challenge calls into question what reasons an agent has to be moral at all. The priority challenge asks why an agent's reasons to be moral tend to outweigh her non-moral reasons to act. I argue a defender of Hutcheson can respond to these challenges by building on unique features of his account. She can respond to skeptical challenge by drawing a (...) direct parallel between an agent's reasons to pursue natural, self-directed goods and her reasons to pursue moral goods. This parallel, however, makes establishing the significance of morality difficult. Given this difficulty, a separate aspect of Hutcheson's account, the additional weight given to benevolence in our assessment of mixed actions, can be used to respond to the priority challenge. (shrink)
This is the first modern book to describe Francis Bacon's jurisprudence. He has long been famous as a scientist, philosopher, politician and literary giant, but his career as one of England's greatest lawyers and jurists has been largely overlooked. Bacon's major contribution to Anglo-American jurisprudence is presented in such a way as to be suitable to specialists and non-specialists alike. The purpose is to restore Bacon to his rightful place as England's first true critical and analytical jurist, and to (...) describe how his legal thought related to his other great intellectual achievements. (shrink)
This paper argues that the founding fathers of the tradition of Scottish Enlightenment natural jurisprudence, Gersholm Carmichael (1672–1729) and Francis Hutcheson (1694–1746), articulated a view of rights that is pertinent to the contemporary dominance of the language of rights. Maintaining a metaphysical foundation for rights while drawing upon the early-modern Protestant natural law tradition, their conception of rights is more significantly indebted to the pre-modern scholastic natural law tradition than often realized. This is illustrated by exploring some of the (...) background to their respective theories of rights, detailing the precise reasoning that Carmichael and Hutcheson brought to bear upon their conception of rights, and then exploring their application of their understanding of rights to the question of property. (shrink)
Breaking with a Puritan past -- A mother's concern -- Turmoil and diversity in the English Reformation -- The influences and the options available in English -- Reformation theology -- Intellectual trends : patristics and hebrew -- Millennialism and the belief in a providential age -- Bacon's break with the godly -- Bacon's turn toward the ancient faith -- The formative years -- Bacon and Andrewes -- The Meditationes sacrae and Bacon's turn away from calvinism -- Bacon's confession of faith (...) -- In the beginning : the creation of nature and the nature of the fall the instauration as an event in sacred history -- The ages of the world and the chain of causes -- Creation as a pattern for human learning -- Humanity in the garden -- Knowledge and the fall -- Knowledge as a support for the faith -- Human effort as the key to recovery -- On the way of salvation : Bacon's twofold via salutis -- Bbacon and original sin -- Patterns in divine action and prophecies of instauration -- The instauration in the history of providence -- Bacon's providential age -- The conditions for instauration -- In the autumn of the world : features of the age of instauration -- Irenaeus and Francis Bacon on the golden age -- Inaugurated eschatology in Bacon's instauration -- Laborers in the fields of instauration : orders and offices -- Rebuilding the temple of nature -- Human agency and the instauration -- The problem of confusing the two books -- The possibility of immortality -- Bacon's circle and his legacy -- Bacon's literary circle -- Tobie Matthew (1577-1655) -- William Rawley (1588-1667) -- Henry Wotton (15681639) -- Thomas Bushell (1594-1674) -- John Selden (1584-1654) -- George Herbert (1593-1633) -- Thomas Hobbes (1588-1679) -- Thomas Bodley (1545-1613) -- Conclusions regarding Bacon's literary circle -- The reform of learning in the Civil War and the commonwealth the restoration and the Royal Society -- The Enlightenment transformation of Bacon's memory. (shrink)
Francis of Marchia dealt at length in several different contexts with the nature of the will and willing. Here I examine just one of those discussions: the possibility for the will to go against reason's final judgment, a topic related to weakness of will and the source of sin. Marchia is clearly of a voluntaristic bent, holding that the will can indeed act against the determination of reason. After examining Marchia's argumentation for his position, I explore some of the (...) background to Marchia's view in a distinctively later medieval understanding of the human mind as a system of internal acts and dispositions, with the possibility that several of them belong to the same faculty simultaneously. This increasingly complex conceptualisation of the mind mirrors a new, more complex conceptualization of the "Self". (shrink)
... AND PROFITABLE INVENTIONS AND DISCOVERIES; THE BEST STATE OF THAT PROVINCE”: TECHNOLOGY AND CULTURE DURING FRANCIS BACON'S STAY IN FRANCE* Luisa ...
This edition contains all Bacon's philosophical works as well as translations, plus literary and professional works and includes illuminating introductions and ...
: Despite the historical importance of Francis Bacon's grand vision of science, the doctrine of Form that supports his program of works is now generally agreed to be incoherent. This paper will argue, however, that Bacon's belief in the convertibility of matter gains a previously unacknowledged coherence when approached through the treatment of axiom conversion expressed in Ramus' 1574 Dialectica. Ultimately this will lead to the conclusion that Bacon did not--like most twentieth-century philosophers--see the universe as a collection of (...) matter understood by humans in terms of law, but as a collection of laws understood in terms of matter. (shrink)
This ambitious and important book provides the first truly general account of Francis Bacon as a philosopher. It describes how Bacon transformed the values that had underpinned philosophical culture since antiquity by rejecting the traditional idea of a philosopher as someone engaged in contemplation of the cosmos. The book explores in detail how and why Bacon attempted to transform the largely esoteric discipline of natural philosophy into a public practice through a program in which practical science provided a model (...) that inspired many from the seventeenth to the twentieth centuries. Stephen Gaukroger shows that this reform of natural philosophy was dependent on the creation of a new philosophical persona: a natural philosopher shaped through submission to the dictates of Baconian method. This book will be recognized as a major contribution to Baconian scholarship, of special interest to historians of early-modern philosophy, science, and ideas. (shrink)
Elsewhere I have argued that the most significant threat to scientific realism arises from what I call the problem of unconceived alternatives: the repeated failure of past scientists and scientific communities to even conceive of alternatives to extant scientific theories, even when such alternatives were both (1) well-confirmed by the evidence available at the time and (2) sufficiently scientifically serious as to be actually embraced in the course of further investigation. In this paper I explore Francis Galton’s development and (...) defense of his “stirp” theory of inheritance and conclude that this particular historical example offers impressive support for the challenge posed by the problem of unconceived alternatives while simultaneously showing how we can make that challenge deeper and sharper. (shrink)
This paper attempts to provide a general reconstruction of Francis of Marchia's doctrine of accidental being. The paper is divided into two parts. (1) In the first part, I begin by reconstructing the debate on the nature of accidents held before Marchia, showing that such a debate is characterised by a progressive shift concerning the way to understand accidents. While the first Aristotelian interpreters regard accidents especially as inhering modes of being of substances, the majority of theologians and philosophers (...) in the second half of the thirteenth century regard accidents as absolute beings. For them, the problem is no longer to explain if and, if so, how accidents can be distinct from substances, but how accidents and substances can make some one thing. Metaphysically, their primary focus is on explaining what the ontological status of inherence is. Although it is especially the consideration of the Eucharistic case that induces this change, I point out that many philosophers and theologians find in Aristotle's texts the philosophical support for taking this step. (2) In the second part, I focus more closely on Marchia's doctrine, arguing that Marchia's position is a slightly revised version of Scotus's. Unlike Aquinas and Bonaventure, Marchia explains Aristotle's metaphysics of accidents by way of the metaphysics of the Eucharist and not vice versa. So, in order to explain the philosophical consistency of this miraculous case, Marchia maintains that one does not need to modify the notion of inherence by distinguishing actual from potential inherence and including the latter in the accident's essence; rather it is necessary to take the case of the Eucharist seriously and, on this basis, to remove inherence totally from an accident's essence. In conclusion, the Eucharist shows that accidents are absolute beings to which actual inherence pertains contingently, potential inherence necessarily. But like Scotus's, Marchia's doctrine faces some difficulties that remain unresolved. (shrink)
The program of intervening, manipulating, constructing and creating is central to natural and engineering sciences. A renewed wave of interest in this program has emerged within the recent practices and discourse of nano-technoscience. However, it is striking that, framed from the perspective of well-established epistemologies, the constructed technoscientific objects and engineered things remain invisible. Their ontological and epistemological status is unclear. The purpose of the present paper is to support present-day approaches to techno-objects ( ontology ) insofar as they make (...) these hidden objects epistemologically perceivable. To accomplish this goal, it is inspiring to look back to the origin of the project of modernity and to its founding father: Francis Bacon. The thesis is that everything we need today for an adequate (dialectic-materialist), ontologically well-informed epistemology of technoscience can be found in the works of Bacon—this position will be called epistemological real-constructivism. Rather than describing it as realist or constructivist, empiricist or rationalist, Bacon’s position can best be understood as real-constructivist since it challenges modern dichotomies, including the dichotomy between epistemology and ontology. Such real-constructive turn might serve to promote the acknowledgement that natural and engineering sciences, in particular recent technosciences, are creating and producing the world we live in. Reflection upon the contemporary relevance of Bacon is intended as a contribution to the expanding and critical discussion on nano-technoscience. (shrink)
Brian Wormald provides a fundamental reappraisal of one of the most complex and innovative figures of the late-Elizabethan and Jacobean age. In the centuries since his death, Francis Bacon (1561-1626) has been perceived and studied as a promoter and prophet of the philosophy of science--natural science--but he saw himself also as a clarifier and promoter of what he called "policy" or the study and improvement of the structure and function of civil states. Mr. Wormald shows that Bacon was concerned (...) equally with the knowledge of the world of nature and with that of policy. The junction between the two enterprises was effected by his work in history; and in the end it was Bacon's conception and practice of history that provided the answer to his efforts to advance policy and natural philosophy. (shrink)
Zusammenfassung Während âLogik der Forschung als Wissenschaftstheorie sich längst etabliert hat, steht eine ebenso notwendige âEthik der Forschung als Wissenschaftsmoral noch aus. Dazu liefert die kritische Auseinandersetzung mit Francis Bacon wichtige Bausteine: Allgemeines Menschheitswohl als letztes Ziel aller Forschung; Betonung des unabhängigen Selbstdenkens; Forschertugenden wie Wahrhaftigkeit, Hoffnung, Demut, Menschenliebe; Anerkennung von sittlichen Grenzen des Wissens. Hingegen ist zugunsten einer engagierten Eigenverantwortlichkeit der Wissenschaftler vor Bacons Unterwürfigkeit gegenüber der Staatsgewalt zu warnen.
It is well known that Francis of Marchia and William of Ockham joined Michael of Cesena's rebellion against the pope, together escaping from Avignon and signing documents supporting Cesena's defence of Franciscan poverty. The relationship between the works of the two thinkers, on the other hand, is the subject of ongoing investigation. After discussing Francis' rejection in his Commentary on the Sentences of Ockham's theory of quantity, this paper shows how Francis' Improbatio became a source for Ockham's (...) Opus Nonaginta Dierum. Building on Offler's ground-breaking critical edition of the latter work, it is argued that Ockham made extensive use of Francis' Improbatio, even though on several points he felt it necessary to reformulate the arguments of his confrère or even to substantially modify his positions. The two Franciscan theologians differed deeply both in their basic philosophical commitments and in their methodological attitude. These differences emerged even when they were—so to speak—fighting on the same front. (shrink)
Francis Allen, The Borderland of Criminal Justice: Essays in Law and Criminology Chicago: The University of Chicago Press, 1964 Francis Allen, The Crimes of Politics: Political Dimensions of Criminal Justice Cambridge: Harvard University Press, 1974 Francis Allen, Law, Intellect, and Education Ann Arbor: University of Michigan Press, 1979 Francis Allen, The Decline of the Rehabilitative Ideal: Penal Policy and Social Purpose New Haven: Yale University Press, 1981.
The biocentric outlook on nature affirms our fellowship with other living creatures and portrays human beings as members of the Earth’s community who have equal moral standing with other living members of the community. A comparison of Paul Taylor’s biocentric theory of environmental ethics and the life and writings of St. Francis of Assisi reveals that Francis maintained a biocentric environmental ethic. This individualistc environmental ethic is grounded in biology and is unaffected by the paradigm shift in ecology (...) in which nature is regarded as in flux rather than tending toward equilibrium. A holistic environmental ethic that accords moral standing to holistic entities (species, ecosytems, biotic communities) is more vulnerable to these changes in ecology than an environmental ethic that accords moral standing to individuals. Another strength of biocentrism is its potential to provide a unified front across religious and scientific lines. (shrink)
This article offers the first critical edition of the most important version of Francis of Marchia's famous question 1 of his commentary on Book IV of the Sentences, in which the Franciscan theologian puts forth his virtus derelicta theory of projectile motion. The introduction attempts to place Marchia's theory in its proper context. The theory might seem to us an obvious improvement on Aristotle, but rather than an immediate and complete break with tradition that all scholastics quickly adopted, (...) Marchia's virtus derelicta was more a stage in a gradual process that had begun many decades before and did not find universal acceptance among his first successors. Moreover, Marchia himself did not take the theory to what might seem the obvious conclusion that Jean Buridan would draw, because Marchia employed the virtus derelicta to explain more phenomena than just projectile motion. (shrink)
This article takes as its point of departure the conviction that late medieval science should be studied in its own right, and not merely to determine whether it presaged developments in early modern science. Case in point: Francis of Marchia's theory of virtus derelicta, the theory that the motion of a projectile through the air is due to a force left behind by the original motive force. Certainly, Marchia's view is not a forerunner of inertia. Nevertheless, it is argued (...) that virtus derelicta breaks with two important Aristotelian principles of motion: "everything that has a beginning must necessarily also have an end" and "form is always indivisible." Thus, virtus derelicta is neither an Aristotelian solution to the problem of projectile motion nor a development on the road to early modern science; it belongs to a new (but subsequently undeveloped) understanding of motion. (shrink)
Francis of Marchia (c. 1290-1344) is said to have challenged Aristotelian orthodoxy by uniting the celestial and terrestrial realms in a way that has important implications for the practice of natural philosophy. But this over-looks Marchia's vital distinction between bare potentiality, which is actualizable only by God, and natural potency, which is the concern of the natural philosopher. If due attention is paid to this distinction and to its implications, Marchia's position no longer seems to be revolutionary.
One of the most exciting monuments in Candia, located on the island of Crete, was the Saint Francis Monastery. The church and monastery were situated on a natural hill, next to the city’s defensive walls on the east side. The elevated position of the buildings attracted the views of many inhabitants and voyagers.2 It was a medieval tradition to position the church at the apex of a hill with the monastery below it.3 The first one to study this monastery (...) thoroughly was the Italian archaeologist Giuseppe Gerola (1877–1938). In the present day an attempt is being made to collect all available information about the monastery. Almost nothing of worth is known about the establishment of the monastery. Gerola .. (shrink)
Scholars have recently noted the interest of Guibert of Tournai’s sermons on Francis of Assisi. Nicole Bériou partially edited Guibert’s sermon Surrexit Helyas, focusing on the theme of prophecy, in 1994,1 and Sean Field edited two more, Inflammatum est cor meum and Veni columba mea, highlighting the theme of Francis as a perfected soul through annihilation, in 1999.2 The two yet unexamined works in Guibert’s corpus of sermons discussing Francis hold their own interest, as they discuss an (...) important topos in Franciscan literature of the mid-thirteenth century. The present article edits and analyzes these two previously unedited sermons for the first time.3 This topos is the Biblical quotation Vidi .. (shrink)
Francis’ view of nature has been seen as positive in an ecological sense even by those who are for the most part critical of Christianity’s attitude to nature, such as Lynn White, Jr. I argue that one element of Francis’ uniqueness was that he saw the diversity of life as an expression of God’s creativity and benevolence and attempted to carry out that vision in ethical behavior. Much of what has been written about him has precedents in traditional (...) hagiography, but there remains an unmistakable impression of originality. It has been noted that Francis insisted on the goodness of creation, used terms of family relationship to refer to creatures other than human, and preached to them. However, another element has escaped notice: his emphasis on the presence of God in the diversity of created entities and his desire that humans should rejoice in this diversity and glorify God for it and with it. His devotion did not immediately dissolve multiplicity into oneness, but glorified God in each created being and delighted in their individuality. He advocated that praise be expressed by acting in ways consistent with respect for created diversity, not only by observing a strict rule of abstaining from harm to living beings, but also in positive treatment of all creatures. Nature took its meaning not from its serviceability to mankind, but from its expression of the multiple forms of God’s benevolent presence. (shrink)
This volume belongs to the critical edition of the complete works of Francis Bacon (1561-1626), an edition that presents the works in broadly chronological order and in accordance with the principles of modern textual scholarship. This volume contains critical editions of five varied works Bacon composed during the 1620s. The most significant and substantial of these five works is his biography of Henry VII (The historie of the raigne of King Henry the seventh) but the volume testifies as well (...) to Bacon's continuing robust allegiance to his youthful vaunt that all knowledge was his province, for it also includes his sketch for a biography of Henry VIII, An advertisement touching an holy war (a thoughtful debate over the prospect of holy war in his own time), Apophthegmes (a lively collection of witty anecdotes, classical to early modern), and his select verse translations from the psalms. In each case an authoritative text has been established based upon fresh collation of the relevant manuscripts and of multiple copies of the seventeenth editions, and subjected to a thorough bibliographical analysis of the treatment of Bacon's texts in the early modern printing-house. The Introductions discuss the occasion and context for each work, evaluate his creative transmutation of his sources, and weigh their contemporary reception. A comprehensive commentary identifies and parses Bacon's use of source material, from his refinement of published literary and historical sources and contemporary MSS to the political white papers composed while he served as counsellor to King James. An extensive glossary is integrated into this commentary. An Appendix provides full bibliographical descriptions of all of the textual witnesses, manuscript and printed edition. (shrink)
Why was it that Francis Bacon, trained for high political office, devoted himself to proposing a celebrated and sweeping reform of the natural sciences? Julian Martin's investigative study looks at Bacon's family context, his employment in Queen Elizabeth's security service and his radical critique of the relationship between the Common Law and the Monarchy, to find the key to this important question. Deeply conservative and elitist in his political views, Bacon adapted Tudor strategies of State management and bureaucracy, the (...) social anxieties and prejudices of the late-Elizabethan governing elite, and a principal intellectual resource of the English governing classes - the Common Law - into a novel vision and method for the sciences. Bacon's axiom that 'Knowledge is Power' takes on far-reaching implications in Martin's challenging argument that the reform of natural philosophy was a central part of an audacious plan to strengthen the powers of the Crown in the State. (shrink)
This work provides an original account of Francis Bacon's conception of natural inquiry. P'erez-Ramos sets Bacon in an epistemological tradition that postulates an intimate relation between objects of cognition and objects of construction, and regards the human knower as, fundamentally, a maker. By exploring the background to this tradition, and contrasting the responses of major philosophers of the 17th century with Bacon's own, the book charts Bacon's contribution to the modern philosophy of science.
Francis Bacon (1561-1626) was a genuine midwife of modernity. He was one of the first thinkers to visualise a future which would be guided by a cooperative science-based vision of bettering human welfare. In this the first critical edition of his greatest philosophical work since the nineteenth-century, we find facing-page Latin translations and a thorough and detailed Introduction to the text.
Volume XI of The Oxford Francis Bacon comprises the first new critical edition of Bacon's most important philosophical work, the Novum Organum, for a hundred years. One of the foundation documents of early-modern philosophy, Novum Organum is edited in accordance with modern textual-critical principles for the first time. Graham Rees presents the only edition ever to include the original Latin text with a brand new, facing-page translation, and a thorough Introduction and detailed commentary of the text. The edition represents (...) a major step towards the reinstatement of Bacon as a central figure in the history of early-modern philosophy, and will be essential reading for anyone studying the history of science and ideas in the seventeenth-century. (shrink)
Herr Royce ist doch ein bedeutender Denker und darf nur als solcher behandelt werden.("Royce is an important thinker, and may only be treated as such.")Scholars of pragmatism and of phenomenology have observed striking similarities between Josiah Royce and Edmund Husserl, foundational thinkers at the origins of two major philosophical movements whose effects are still strongly felt in the present day—Royce being considered a central founder of American pragmatic idealism, and Husserl of modern German phenomenology. Other scholars have noted striking similarities (...) between Royce's thought and that of the broader circle of phenomenology.2Can we discover in these relations definitive historical influences, rather than .. (shrink)
Hutcheson’s theory of morality shares far more common ground with Clarke’s morality than is generally acknowledged. In fact, Hutcheson’s own view of his innovations in moral theory suggest that he understood moral sense theory more as an elaboration and partial correction to Clarkean fitness theory than as an outright rejection of it. My aim in this paper will be to illuminate what I take to be Hutcheson’s grounds for adopting this attitude toward Clarkean fitness theory. In so doing, I hope (...) to bring to light an otherwise unexpected continuity between moral sense theory and the moral rationalism to which it is usually opposed, and, in so doing, draw attention to the anti-sceptical realism that lies at the heart of both accounts. (shrink)
