Background: Moral distress, defined as moral suffering or a psychological imbalance, can affect nursing students. However, many new instruments or adaptations of other scales that are typically used to measure moral distress have not been used for nursing students. Aim: This study aimed to translate, culturally adapt and evaluate the psychometric properties of an Italian version of the Moral Distress Scale for Nursing Students for use with delayed nursing students. Research design: The study used a cross-sectional research design. Participants and (...) research context: Incidental sampling resulted in a sample of 282 delayed nursing students enrolled between May and August 2020 in a University of central Italy. Ethical considerations: The research protocol was approved by the internal review board of the university, and all participants provided their written informed consent. Results: The study confirmed a multidimensional second-order factorial structure for the It-ESMEE with five dimensions: improper institutional conditions to teach user care, authoritarian teaching practices, disrespect for the ethical dimension of vocational training, lack of competence of the teacher and commitment of ethical dimension of user care. The internal consistency was high, and the standard error of measurement and smallest detectable change were adequate. Discussion: The It-ESMEE is able to assess moral distress in delayed nursing students with good validity and reliability. It can be used in research and to determine moral distress levels, helping teachers to monitor the condition in nursing students. Conclusion: This instrument can help in comprehending moral distress, enabling students to develop coping and intervention strategies to maintain their well-being, and to ensure the quality of nurse education. (shrink)

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: ++++ Friedrich Heinrich Jacobi's Werke: Bd. David Hume Uber Den Glauben Oder Idealismus Und Realismus: Ein GesprAch. Uber Die Unzertrennlichkeit Des Begriffes Der Freyheit Und Vorsehung Von Dem Begriffe Der Vernunft. Etwes, Das Lessing Gesagt Hat: Ein Commentar Zu Den Reisen Der PAbste. Anhang Zu Dem...; Volume 2 Of Friedrich Heinrich Jacobi's Werke; Friedrich Von Roth Friedrich Heinrich Jacobi, Johann Georg Hamann, Friedrich von Roth, Friedrich KOppen G. Fleischer d. jUng, 1815. (shrink)

This scholarly edition is the first extensive English translation of Jacobi's major literary and philosophical classics. A key but somewhat eclipsed figure in the German Enlightenment, Jacobi had an enormous impact on philosophical thought in the later part of the eighteenth century, notably the way Kant was received And The early development of post-Kantian idealism. Jacobi's polemical tract Concerning the Doctrine of Spinoza in Letters to Herr Moses Mendelssohn propelled him to notoriety in 1785. This work, As well as (...) class='Hi'>David Hume on Faith, or Idealism and Realism, Jacobi to Fichte, And The novel Allwill, Is included in George di Giovanni's translation. In a comprehensive introductory essay di Giovanni situates Jacobi in the historical and philosophical context of his time, and shows how Jacobi's life and work reflect the tensions inherent in the late Enlightenment. (shrink)

However, even if Strauss’s critique of Spinoza may be said to take its cue from Jacobi, it is not clear whether the latter’s influence reaches beyond this initial impulse, nor is it clear to what extent. Recently it has been suggested not only that Spinoza’s Critique of Religion is “by its own account, ‘Jacobian’ in orientation,” but also that “the Jacobian dilemma and the critique of rationalism [remained] fundamental for Strauss’s perspective” throughout his career. Moreover, these assumptions carry an implicit (...) criticism, to the extent that Strauss may be said to be heir to the irrationalism, conservatism, and authoritarianism attributed to the anti-Enlightenment with which Jacobi is commonly associated. This paper will attempt to show that such assessments are in need of qualification. It will be argued that even if a certain affinity between Strauss and Jacobi can be shown to exist, this affinity is far more complex than it seems. (shrink)

However, even if Strauss’s critique of Spinoza may be said to take its cue from Jacobi, it is not clear whether the latter’s influence reaches beyond this initial impulse, nor is it clear to what extent. Recently it has been suggested not only that Spinoza’s Critique of Religion is “by its own account, ‘Jacobian’ in orientation,” but also that “the Jacobian dilemma and the critique of rationalism [remained] fundamental for Strauss’s perspective” throughout his career. Moreover, these assumptions carry an implicit (...) criticism, to the extent that Strauss may be said to be heir to the irrationalism, conservatism, and authoritarianism attributed to the anti-Enlightenment with which Jacobi is commonly associated. This paper will attempt to show that such assessments are in need of qualification. It will be argued that even if a certain affinity between Strauss and Jacobi can be shown to exist, this affinity is far more complex than it seems. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Ethics of Salomon Maimon (1753-1800) DAVID BAUMGARDT* SALOMON MAIMON is now generally considered the most acute mind among the earliest critics of Kant. Kant himself had praised his acumen,1 though later qualifying his regard decisively.2 Johann Gottfried Herder called * We have just learned of the death of the author. David Baumgardt, born in Germany on April 20, 1890, studied in Vienna and in Berlin and (...) taught philosophy at the University of Berlin from 1924 to 1935 as Privatdozent, Extraordinarius and Ordinarius, until he was forced by Germany's racial laws to resign, but after the end of the war the Free University of Berlin appointed him honorary professor. From 1935 to 1939 he taught at the University of Birmingham; after his arrival in the United States he first joined the staff of the Pendle Hill School and, from 1941 to 1954, he served with the Library of Congress as a consultant in the field of philosophy. In 1955-56 he was Visiting Professor of Philosophy at Columbia. After his retirement he continued to publish and at present there are five publications by him in the press. The number of books and articles written by him probably well exceeds two hundred. Just in the last months of his life he was presented with a Festschri[t (Horizons of a Philosopher), indicative of a wide range of friends, students, and fellow-scholars who wanted to express their appreciation of the man and his work. On the continent Baumgardt was perhaps best known for two books: Franz yon Baader (1927) and Der Kampf um den Lebenssinn unter den Vorliiufern der Modernen Ethik (1933). The former threw full light on an important but unduly neglected figure of the German romantic school of philosophy; the latter confronts Kant's rationalistic ethics with the irrationalism of a Herder, Hemsterhuis, and Jacobi. In the United States he published, among others, Bentham and the Ethics of Today (1952) and Great Western Mystics (1961), originally delivered as Matchette Lectures, but enriched, for publication, by voluminous notes containing a wealth of information on mystics, some of whom, especially Jewish ones, are familiar only to the expert. At the time of his death he was working on a book which would probably have become his opus magnum: an attempt to reconcile what he called the ethics of force with the ethics of love. Baumgardt described his own philosophic position as that of a Benthamian hedonist, asserting that only hedonism, when carried to its conclusions, would permit such a reconciliation. Systematic, ethical and religious problems underlay all his historic research; thus his loss will be felt keenly and widely. (PHILIP MERLAN) t See Kant's Gesammelte Schri[ten, ed. K6nig. Preuss. Akad. Wissenschaften, Vol. XI, Abt. II, Kant's Briefwechsel (1900), Vol. II, p. 49, letter to Marcus Herz, May 26, 1789: "Nicht allein" hat "niemand yon meinen Gegnern reich und die Hauptfrage so wohl verstanden, sondern nur wenige... mochten zu dergleichen tiefen Untersuchungen so viel Scharfsinn besitzen... als Hr. Maymon." 2See ibid., p. 476, letter to Carl Leonhard Reinhold, March 28, 1794: "Was aber z. B. ein Maimon mit seiner Nachbesserung der critischen Philosophie... eigentlich wolle," habe ich "nie recht fassen k6nnen." The noticeable change in Kant's judgment of Maimon's work is hardly due to the fact that his praising remarks were addressed to a Jewish friend and the disapproving ones to a gentile disciple. The reason for this shift in his evaluation of Maimon's later writings 099] 200 HISTORY OF PHILOSOPHY Maimon's Versuch iiber die Transzendentalphilosophie "profound" and "comprehensive.''~ Even Goethe and Schiller mentioned him with esteem in their correspondence;~ and Johann Gottlieb Fichte explicitly' warned that coming centuries would ridicule us bitterly for disregarding this "immensely great talent." It may, therefore, not be out of place if, even more than 150 years after Maimon's death, some attention is paid to his generally neglected criticism of Kant's categorical imperative. Maimon's acute critical observations on Kant's ethics may claim to be of interest even to the analysis of some basic issues of contemporary moral philosophy. In an autobiography, culturally of general interest, edited by the psychologist and esthetician Karl... (shrink)

The special and general relativity theories are used to demonstrate that the velocity of an unradiative particle in a Schwarzschild metric background, and in an electrostatic field, is the group velocity of a wave that we call a “particle wave,” which is a monochromatic solution of a standard equation of wave motion and possesses the following properties. It generalizes the de Broglie wave. The rays of a particle wave are the possible particle trajectories, and the motion equation of a particle (...) can be obtained from the ray equation. The standing particle wave equation generalizes the Schrödinger equation of wave amplitudes. The particle wave motion equation generalizes the Klein–Gordon equation; this result enables us to analyze the essence of the particle wave frequency. The equation of the eikonal of a particle wave generalizes the Hamilton–Jacobi equation; this result enables us to deduce the general expression for the linear momentum. The Heisenberg uncertainty relation expresses the diffraction of the particle wave, and the uncertainty relation connecting the particle instant of presence and energy results from the fact that the group velocity of the particle wave is the particle velocity. A single classical particle may be considered as constituted of geometrical particle wave; reciprocally, a geometrical particle wave may be considered as constituted of classical particles. The expression for a particle wave and the motion equation of the particle wave remain valid when the particle mass is zero. In that case, the particle is a photon, the particle wave is a component a classical electromagnetic wave that is embedded in a Schwarzschild metric background, and the motion equation of the wave particle is the motion equation of an electromagnetic wave in a Schwarzschild metric background. It follows that a particle wave possesses the same physical reality as a classical electromagnetic wave. This last result and the fact that the particle velocity is the group velocity of its wave are in accordance with the opinions of de Broglie and of Schrödinger. We extend these results to the particle subjected to any static field of forces in any gravitational metric background. Therefore we have achieved a synthesis of undulatory mechanics, classical electromagnetism, and gravitation for the case where the field of forces and the gravitational metric background are static, and this synthesis is based only on special and general relativity. (shrink)

Stanley Cavell's writings on external world skepticism (which he speaks of as “the repudiation of criteria” and "an attack on the ordinary") are profound but also widely misunderstood. Part of the reason for this is Cavell's commitment to the claim that his understanding of skepticism is continuous with that of the epistemological skepticism of Descartes, Hume and Kant. Another is the painful ambiguity of his pronouncements on the "truth" in skepticism. In this paper I argue that key passages in Sartre's (...) 1938 novel Nausea are an expression of Cavellian skepticism, and so, provide an interpretation of it. According to this Sartre-inspired reading, Cavellian skepticism is not a form of Cartesian skepticism. Cavellian skepticism is not a matter of unanswerable doubts about our knowledge of the external world. Rather, here skepticism is nihilism, the stripping of meaning and value from the world. According to this understanding, Cavellian skepticism Is closer to the post-Kantian thought of Jacobi than to Kant; and a rethinking of the relationship between skepticism and romanticism is required. (shrink)

Jacoby's exceptionally well written essay is a study of psychoanalysis and political engagement. The central figure in his research is Otto Fenichel (1897-1946) and a circle of friends who first clustered around him in Berlin, who were then dispersed by the rise of Fascism and the coming of WWII. Several in the circle arrived in America. These seven colleagues (Annie Reich, Edith Jacobson, Kate Friedlander, Georg Gero, Barbara Lantos, Edith Gyomroi, and possibly Berta Bornstein) shared a number of things in (...) common besides the cohort experience of being born around 1900; they represented the second generation of European psychoanalysis. (shrink)

Wheeler–deWitt equation as well as some relevant current research (Chiou’s timeless path integral approach for relativistic quantum mechanics; Palmer’s view of a fundamental level of physical reality based on an Invariant Set Postulate; Girelli’s, Liberati’s and Sindoni’s toy model of a non-dynamical timeless space as fundamental background of physical events) suggest that at a fundamental level the background space of physics is timeless, that the duration of physical events has not a primary existence. By taking into consideration the two fundamental (...) theories of time represented by the Jacobi-Barbour-Bertotti theory and by Rovelli’s approach, here it is shown that the view of time as emergent quantity measuring the numerical order of material changes (which can above all be derived from some significant current research, such as Elze’s approach of time, Caticha’s approach of entropic time and Prati’s model of physical clock time) introduces a suggestive unifying re-reading. (shrink)

I commemorate David Lewis by discussing an aspect of modality within analytical mechanics, which is closely related to his work on counterfactuals. This concerns the way Hamilton ‐Jacobi theory uses ensembles, i.e. sets of possible initial conditions.

Podemos afirmar de modo fundamental que a crítica de Jacobi à filosofia deriva de seu afastamento do sensível em direção à constituição de verdades cada vez mais abstratas e passíveis de demonstração. Com isso a filosofia apenas conseguiu gerar disputas a respeito do que ela seja, sem conseguir demonstrar qual posição filosófica deu conta da tarefa e que terminam por levar à perda de confiança no empreendimento, ou em outras palavras, levar ao ceticismo. Trata-se aqui de, sem desconsiderar a influência (...) da filosofia do senso comum de Thomas Reid, além em certa medida também da influência de Hume, como Jacobi procura sair desse impasse a partir do modo como compreende a noção de crença. (shrink)

F. H. Jacobi (1743–1819), a key figure in the philosophical debates at the close of the eighteenth century in Germany, has long been regarded as an irrationalist for allegedly advocating a blind 'leap of faith'. The central claim of this essay is that this venerable charge is misplaced. Following a reconstruction of what a charge of irrationalism might amount to, two of Jacobi's most important works, the "Spinoza Letters" (1785) and "David Hume" (1787), are scrutinized for traces of irrationalism. (...) Far from being an irrationalist, Jacobi is best read as questioning the analytical-geometrical model of rationality popular among his contemporaries, and of proposing a more naturalistic theory of rationality that situates it more firmly in human psychology, the ultimate import of which lies in a reconceptualization of the relation between faith and reason. (shrink)

F. H. Jacobi , a key figure in the philosophical debates at the close of the eighteenth century in Germany, has long been regarded as an irrationalist for allegedly advocating a blind ‘leap of faith’. The central claim of this essay is that this venerable charge is misplaced. Following a reconstruction of what a charge of irrationalism might amount to, two of Jacobi's most important works, the Spinoza Letters and David Hume , are scrutinized for traces of irrationalism. Far (...) from being an irrationalist, Jacobi is best read as questioning the analytical-geometrical model of rationality popular among his contemporaries, and of proposing a more naturalistic theory of rationality that situates it more firmly in human psychology, the ultimate import of which lies in a reconceptualization of the relation between faith and reason. (shrink)

Up to 1800, before Jacobi was diverted into a simplistic distinction between understanding and reason, he had what amounted to the sketch of a potentially interesting theory of experience. The theory had its source in the Herzensmensch side of Jacobi’s persona. It was summed up in a formula “Wie die Triebe, so der Sinn; und wie der Sinn, so die Triebe,” which Jacobi used first to confront Lessing, and then Mendelssohn. In the Dialogue David Hume, he further argued that (...) Kant’s categories can be derived a posteriori on the basis of a feeling of resistance which Hume had also recognized. Reason is but a form of life. However, without an adequate concept of precisely this very reason, such as Jacobi obviously lacked, the theory was vulnerable to the danger of both historicizing and naturalizing truth. These were consequences that Jacobi could not accept. It is no surprise that the original sketch of a theory went nowhere. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Werke, and: Vol. 1, Schriften zum Spinozastreit (1998), and: Vol. 2, Schriften zum transzendentalen Idealismus (2004), and: Vol. 3, Schriften zum Streit um die göttlichen Dinge und ihre Offenbarung (2000)Rolf AhlersFriedrich Heinrich Jacobi. Werke. Edited by Klaus Hammacher and Walter Jaeschke. Vol. 1, Schriften zum Spinozastreit ( 1998). Vol. 2, Schriften zum transzendentalen Idealismus ( 2004). Vol. 3, Schriften zum Streit um die göttlichen Dinge und ihre Offenbarung (...) ( 2000). Pp. x + 640. Cloth, € 168,00 (Vol. 1). Pp. vii + 823. Cloth, € 264,00 (Vol. 2). Pp. vi + 262. Cloth, € 78,00 (Vol. 3). Hamburg: Felix Meiner Verlag, 1998, 2000, 2004.The new critical Jacobi Werke Ausgabe (JWA), accompanied by four volumes of the still incomplete Briefwechsel (in progress at Frommann-Holzboog Publishers since 1981), is a masterpiece of research on Jacobi, early German Idealism and early Romanticism. Now [End Page 491] available are Volumes I, II and III. Volume I (1998) carries the title Schriften zum Spinozastreit and contains Jacobi's Spinozabriefe in the three editions of 1785, 1789, and 1819, Wider Mendelssohns Beschuldigungen of 1786, and the Vorbericht (Preface) of the third edition of the Spinozabriefe of 1819. The running text of all writings contains all editions, variant readings clearly identifiable with page references in the margins, subscripted to identify the various editions. This method enables the identification of various disputes which Jacobi provoked and in which his writings played a role. The Anhang, appendix, to all texts contains a) a list of abbreviations, and b) the editorial principles used and also a description of the circumstances leading to the writing of the texts. But the bulk of the Anhang of each volume is c) the "Kommentar," the commentary. It provides the key to the highly nuanced and, without guidance, the often cryptic allusions and references of Jacobi's texts. This commentary (separately bound in Volumes I and II) really brings Jacobi's work to life. The end of the Anhang contains d) a bibliography of all works mentioned not only by Jacobi himself but also emerging in the literary debate unlocked by the commentary, as well as e) an extensive index of names. Volume II (2004) is Schriften zur Transzendentalphilosophie, and contains David Hume of 1787, the Sendschreiben an Fichte, Ueberflüssiges Taschenbuch, both of 1799, and other essays such as Three Letters to Köppen of 1803. Volume III (2000) is Schriften zum Streit um die Göttlichen Dinge and contains mainly the famous essay Von den Göttlichen Dingen of 1811 plus three other writings. This book deals with the controversy between Schelling and Jacobi while both were at Munich. Other major works of Jacobi, such as the novel Allwill, are to follow in later volumes.This critical edition of Fr. H. Jacobi (1743–1819) definitively revises the standard interpretation of the man and his work. The standard interpretation (advocated by such figures as Fr. Schlegel, Moses Mendelssohn, and H. Heine) views his thought as promoting irrationalism, specifically a religious irrationalism of faith, taking form in "personalism." Heine spoke of Jacobi as a "whiney old biddy." Fr. Schlegel characterized Jacobi's salto mortale as the "leap into the arms of divine mercy," promoting an irrational "philosophical non-philosophy" (KFSA XVIII 13, Nr. 101). Schlegel criticized Jacobi at the very end of in his Woldemar Review of 1796 thus: "So (Jacobi's) Woldemar is really an invitation to meet God..., and (his) theological masterpiece ends, as do all moral excesses, with a salto mortale... into the abyss of divine mercy" (Früher Idealismus und Frühromantik PlS I.1, ed. W. Jaeschke [Hbg: Meiner, 1995], 270). Carl Philipp Moritz credited Jacobi with "fanaticism and superstition."In contrast, Jacobi himself was quite critical of this characterization of his thought, especially in the Sendschreiben of 1799, and earlier in his Briefe. Jacobi already in 1786 thought it was "outrageous" for Mendelssohn to suggest he surrenders a philosophy of reason in favor of the Christian faith, or worse. He addresses this problem, which is still today the dominant view of the "irrationality" of his "leap," with admirable clarity in his letter to Neeb of May 30, 1817: "I do not at all advocate a head-first... (shrink)

Salomon Maimon's Versuch über die Transzendentalphilosophie [Essay in Transcendental Philosophy] (1790) challenges and reworks Kant's arguments in the Kritik der reinen Vernunft [Critique of Pure Reason] (1785, 2nd ed. 1787) about the foundations of natural science and of Newtonian physics in particular. Kant himself was impressed both with Maimon's grasp of his critical project and also with the force of his challenge to it. While Maimon's significance on the later development of German Idealism is now widely acknowledged, another aspect of (...) Maimon's Versuch has not been fully appreciated, namely, its engagement with the central questions of the Spinozastreit [Spinoza Quarrel] that erupted in 1785 with the publication of Friedrich Heinrich Jacobi's Über die Lehre des Spinoza in Briefen an den Herrn Moses Mendelssohn [Concerning the Doctrine of Spinoza in Letters to Moses Mendelssohn]. The Spinoza Quarrel centered on whether and to what extent philosophy's rational understanding of God needs to be grounded in an unmediated and suprarational revelatory experience. This paper is the first extended effort at placing Maimon's Versuch into the context of the Spinoza Quarrel. I argue that the Spinoza Quarrel and Maimon's self-proclaimed philosophical mission in response to it—the replacement of revealed faith by reason—deeply inform the goals he pursues in his Versuch. I show how Maimon's Versuch can be read as not only a response to Kant, but also to Jacobi's defense of the revelatory nature of sense experience in David Hume über den Glauben (1787), the book in which Jacobi offers his own skeptical challenge to Kant's Kritik. Situating Maimon's Versuch as a response to Friedrich Jacobi's David Hume allows us to understand how one of Maimon's objectives in his Versuch is to keep Jacobian Glaube [faith] at bay by demonstrating, using a revised Kantian framework, the conditions of the impossibility of experiencing miracles. (shrink)

This essay analyzes the concept of faith in two of Jacobi’s works: David Hume on Faith, or Idealism and Realism. A Dialogue , and Preface and also Introduction to the Author’s Philosophical Collected Works . The different accounts of faith found in these two works are rooted in different anthropological and metaphysical conceptions. In the Dialogue, the human being plays an active part in a unitary world-structure in which both man and nature are suffused with the same divine principle (...) of life. In the Introduction, on the contrary, a divine principle, spirit, gives rise to a dualistic split between man and nature. The aim of the essay is to determine to what extent Jacobi’s concept of faith is grounded in religion. There are two aspects to faith in his philosophy. One is philosophical-theoretical and explains both the metaphysical structures of the world and humanity’s role in it. The sense of this aspect changes, along with his metaphysical perspective, between the Dialogue and the Introduction. The other aspect never varies and constitutes the authentic kernel of the concept of faith in Jacobi’s philosophy: the raising of man to a divine existence and to a higher form of knowledge. This kernel is undoubtedly religious. (shrink)

Le rôle de David Hume dans la philosophie moderne, par A. L. Leroy.--The enlightenment of David Hume, by E. C. Mossner.--Hume and Jurieu: possible Calvinist origins of Hume's theory of belief, by R. H. Popkin.--Hume: philosopher or psychologist? A problem of exegesis, by T. E. Jessop.--L'astrazione nella filosofia di Hume, di M. Dal Pra.--Infinite divisibility in Hume's "Treatise," by A. Flew.--Note a "La rgola del gusto," di E. Migliorini.--Kant, Hamann-Jacobi and Schelling on Hume, by P. Merlan.--Bibliografia humiana dal (...) 1937 al 1966, di E. Ronchetti. (shrink)

Here the philosopher and physicist David Z Albert argues, among other things, that the difference between past and future can be understood as a mechanical phenomenon of nature and that quantum mechanics makes it impossible to present the entirety of what can be said about the world as a narrative of “befores” and “afters.”.

Pandemics first and foremost hit those who are most vulnerable, and the COVID-19 pandemic is not different. Although the infection rate in the nation’s poorest neighborhoods is twice as it is in th...

Cognitive control constrains retrieval processing and so restricts what comes to mind as input to the attribution system. We review evidence that older adults, patients with Alzheimer's disease, and people with traumatic brain injury exert less cognitive control during retrieval, and so are susceptible to memory misattributions in the form of dramatic levels of false remembering.

Once upon a time, the twentieth-century investigations of the behaviors of sub-atomic particles were thought to have established that there can be no such thing as an objective, observer-independent, scientifically realist, empirically adequate picture of the physical world.

This paper discusses some of the modal involvements of analytical mechanics. I first review the elementary aspects of the Lagrangian, Hamiltonian and Hamilton-Jacobi approaches. I then discuss two modal involvements; both are related to David Lewis' work on modality, especially on counterfactuals. The first is the way Hamilton-Jacobi theory uses ensembles, i.e. sets of possible initial conditions. The structure of this set of ensembles remains to be explored by philosophers. The second is the way the Lagrangian and Hamiltonian approaches' (...) variational principles state the law of motion by mentioning contralegal dynamical evolutions. This threatens to contravene the principle that any actual truth, in particular an actual law, is made true by actual facts. Though this threat can be avoided, at least for simple mechanical systems, it repays scrutiny; not least because it leads to some open questions. (shrink)

Presentists, who believe that only present objects exist, face a problem concerning truths about the past. Presentists should (but cannot) locate truth-makers for truths about the past. What can presentists say in response? We identify two rival factions ‘upstanding’ and ‘nefarious’ presentists. Upstanding presentists aim to meet the challenge, positing presently existing truth-makers for truths about the past; nefarious presentists aim to shirk their responsibilities, using the language of truth-maker theory but without paying any ontological price. We argue that presentists (...) should be nefarious presentists. (shrink)

Electrifying when first delivered in 1973, legendary in the years since, Dieter Henrich's lectures on German Idealism were the first contact a major German philosopher had made with an American audience since the onset of World War II. They remain one of the most eloquent explanations and interpretations of classical German philosophy and of the way it relates to the concerns of contemporary philosophy. Thanks to the editorial work of David Pacini, the lectures appear here with annotations linking them (...) to editions of the masterworks of German philosophy as they are now available. Henrich describes the movement that led from Kant to Hegel, beginning with an interpretation of the structure and tensions of Kant's system. He locates the Kantian movement and revival of Spinoza, as sketched by F. H. Jacobi, in the intellectual conditions of the time and in the philosophical motivations of modern thought. Providing extensive analysis of the various versions of Fichte's Science of Knowledge, Henrich brings into view a constellation of problems that illuminate the accomplishments of the founders of Romanticism, Novalis and Friedrich Schlegel, and of the poet Hölderlin's original philosophy. He concludes with an interpretation of the basic design of Hegel's system. (shrink)

David Bohm was one of the foremost scientific thinkers and philosophers of our time. Although deeply influenced by Einstein, he was also, more unusually for a scientist, inspired by mysticism. Indeed, in the 1970s and 1980s he made contact with both J. Krishnamurti and the Dalai Lama whose teachings helped shape his work. In both science and philosophy, Bohm's main concern was with understanding the nature of reality in general and of consciousness in particular. In this classic work he (...) develops a theory of quantum physics which treats the totality of existence as an unbroken whole. Writing clearly and without technical jargon, he makes complex ideas accessible to anyone interested in the nature of reality. (shrink)

It is argued that certain recent advances in the construction of a theory of the collapses of Quantum Mechanical wave functions suggest the possibility of new and improved foundations for statistical mechanics, foundations in which epistemic considerations play no role.

This book uncovers the lost history of Christianity's encounters with Pythagorean ideas before the Renaissance. David Albertson skillfully examines ancient and medieval theologians, particularly Thierry of Chartres and Nicholas of Cusa, who successfully reconceived the Trinity and the Incarnation within the framework of Greek number theory. David Albertson challenges modern assumptions about the complex relationship between religion and science.

This paper argues that higher-order doubt generates an epistemic dilemma. One has a higher-order doubt with regards to P insofar as one justifiably withholds belief as to what attitude towards P is justified. That is, one justifiably withholds belief as to whether one is justified in believing, disbelieving, or withholding belief in P. Using the resources provided by Richard Feldman’s recent discussion of how to respect one’s evidence, I argue that if one has a higher-order doubt with regards to P, (...) then one is not justified in having any attitude towards P. Otherwise put: No attitude towards the doubted proposition respects one’s higher-order doubt. I argue that the most promising response to this problem is to hold that when one has a higher-order doubt about P, the best one can do to respect such a doubt is to simply have no attitude towards P. Higher-order doubt is thus much more rationally corrosive than non-higher-order doubt, as it undermines the possibility of justifiably having any attitude towards the doubted proposition. (shrink)

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This set comprises the two volumes of texts and editorial material, which are also available for purchase separately. David Hume is one of the greatest of philosophers. Today he probably ranks highest of all British philosophers in terms of influence and philosophical standing. His philosophical work ranges across morals, the mind, metaphysics, epistemology, religion, and aesthetics; he had broad (...) interests not only in philosophy as it is now conceived but in history, politics, economics, religion, and the arts. He was a master of English prose. The Clarendon Hume Edition will include all of his works except his History of England and minor historical writings. It is the only thorough critical edition, and will provide a far more extensive scholarly treatment than any previous editions. This edition offers authoritative annotation, bibliographical information, and indexes, and draws upon the major advances in textual scholarship that have been made since the publication of earlier editions - advances both in the understanding of editorial principle and practice and in knowledge of the history of Hume's own texts. (shrink)

In his classic work, _Wholeness and the Implicate Order_, David Bohm develops a theory of quantum physics which treats the totality of existence, including matter and consciousness, as an unbroken whole. David Bohm presents a rational and scientific theory which explains cosmology and the nature of reality; written clearly, and without the use of technical jargon, it is essential reading for those interested in physics, philosophy, psychology and the connection between consciousness and matter. David Bohm was one (...) of the foremost scientific thinkers and distinguished theoretical physicists of his generation. His best-known works include: _Quantum Theory_,_Causality and Chance in Modern Physics_ and _The Undivided Universe_. (shrink)

David B. Wong proposes that there can be a plurality of true moralities, moralities that exist across different traditions and cultures, all of which address facets of the same problem: how we are to live well together. Wong examines a wide array of positions and texts within the Western canon as well as in Chinese philosophy, and draws on philosophy, psychology, evolutionary theory, history, and literature, to make a case for the importance of pluralism in moral life, and to (...) establish the virtues of acceptance and accommodation. Wong's point is that there is no single value or principle or ordering of values and principles that offers a uniquely true path for human living, but variations according to different contexts that carry within them a common core of human values. We should thus be modest about our own morality, learn from other approaches, and accommodate different practices in our pluralistic society. (shrink)

“What do you see when you look at your face in the mirror?” asks J. David Velleman in introducing his philosophical theory of action. He takes this simple act of self-scrutiny as a model for the reflective reasoning of rational agents: our efforts to understand our existence and conduct are aided by our efforts to make it intelligible. Reflective reasoning, Velleman argues, constitutes practical reasoning. By applying this conception, Practical Reflection develops philosophical accounts of intention, free will, and the (...) foundation of morals. This new edition of Practical Reflection contains the original 1989 text along with a new introduction and is the latest entry in The David Hume Series of Philosophy and Cognitive Science Reissues, which keeps in print previously published indispensable works in the area of cognitive science. (shrink)