Malthus' theological ideas were most clearly presented in the final two chapters of the first edition of his Essay on the Principle of Population. They can be classified under eight main headings. He admitted that the pressure of population causes much misery and evil, but he did not accept that this in any way impugned the benevolence of the Creator. He situated the population problem within the general context of the problem of evil, and argued that population pressure is permitted (...) and ordained by the Creator as a means of stimulating mankind to attain a higher good. He opposed the traditional Christian notion that this world is a state of trial, with population pressure being one aspect of that trial. He believed that this notion of a state of trial is inconsistent with the notion of an omniscient Creator, and that it is therefore necessary to reject the notion of a state of trial in order to save the notion of Divine omniscience. Instead of viewing this world as a state of trial, he viewed it ‘as the mighty process of God, not for the trial, but for the creation and formation of mindr. This notion of the growth of mind is the central aspect of Malthus' theology. He expressed doubts about the omnipotence of the Creator, arguing that God did not have the power to create perfect human beings instantaneously, but required a certain process or a certain time to form beings with ‘exalted qualities of mind’. Malthus seemed to argue that Divine omnipotence and Divine benevolence are incompatible – because a truly benevolent creator would not have subjected mankind to the miseries of this world if He had the power to create a perfect world. Malthus was prepared to sacrifice the notion of Divine omnipotence in order to save the notion of Divine benevolence. He saw the principle of population as part of the Divine plan for the replenishment of the earth, i.e. its full cultivation and peopling. His attitude to worldly pleasures and comforts was distinctly unpuritanical, and leaning towards hedonism. His ethics were world-enhancing, rather than world-denying and retreatist. He gave a naturalistic interpretation of the Biblical doctrine of original sin, describing original sin as the original state of torpor and sluggishness of every human being at the moment of birth. The purpose of the principle of population, and of the other difficulties encountered in life, is to stimulate man to raise himself out of this original state. Finally, Malthus' theology included the doctrine of annihilationism , according to which eternal life is not an essential part of the human soul at birth, but is granted only to those who attain during life on earth an adequate growth of mind. The others are, at death, not condemned to eternal suffering, but are annihilated, body and soul. (shrink)

This is the second and final volume of manuscripts by or relating to Thomas Robert Malthus that are now held at Kanto Gakuen University in Japan. Volume I contains 75 items of correspondence, while Volume II contains transcriptions of further original manuscripts, including: four of Malthus' sermons; his diary of a tour of the Lake District; an extensive set of calculations in the bullion trade, suggesting that he was giving serious thought to becoming a bullion trader on his own account; (...) lecture notes on European history from the fifth to the tenth century; his wife's diary of their holiday in Scotland in 1826 and an essay on foreign trade. These previously unknown and unpublished manuscripts promise insights into his intellectual development and the events and circumstances of his life, as well as glimpses of the lifestyle of his wider family and contemporaries. (shrink)

This is the second and final volume of manuscripts by or relating to Thomas Robert Malthus that are now held at Kanto Gakuen University in Japan. Volume I contains 75 items of correspondence, while Volume II contains transcriptions of further original manuscripts, including: four of Malthus' sermons; his diary of a tour of the Lake District; an extensive set of calculations in the bullion trade, suggesting that he was giving serious thought to becoming a bullion trader on his own account; (...) lecture notes on European history from the fifth to the tenth century; his wife's diary of their holiday in Scotland in 1826 and an essay on foreign trade. These previously unknown and unpublished manuscripts promise insights into his intellectual development and the events and circumstances of his life, as well as glimpses of the lifestyle of his wider family and contemporaries. (shrink)

This volume comprises a collection of manuscripts by or relating to T. R. Malthus, recently discovered in the estate of a distant nephew, and previously unpublished. They consist of correspondence, sermons, essays and lecture notes on political economy and history. The manuscripts provide insights into Malthus' personal life - especially his relationships with his parents and his tutors. They also give details of the books he studied as a student, and suggest hitherto unknown influences on his intellectual development. They suggest (...) a solution to the question of who or what influenced him to omit the controversial theological chapters from later editions of his Essay on Population, and his sermons present further evidence of his religious views. The manuscripts represent a remarkable discovery, more than 150 years after Malthus' death, of his correspondence and other unknown writings. (shrink)

This volume comprises a collection of manuscripts by or relating to T. R. Malthus, recently discovered in the estate of a distant nephew, and previously unpublished. They consist of correspondence, sermons, essays and lecture notes on political economy and history. The manuscripts provide insights into Malthus' personal life - especially his relationships with his parents and his tutors. They also give details of the books he studied as a student, and suggest hitherto unknown influences on his intellectual development. They suggest (...) a solution to the question of who or what influenced him to omit the controversial theological chapters from later editions of his Essay on Population, and his sermons present further evidence of his religious views. The manuscripts represent a remarkable discovery, more than 150 years after Malthus' death, of his correspondence and other unknown writings. (shrink)

This is the second and final volume of manuscripts by or relating to Thomas Robert Malthus that are now held at Kanto Gakuen University in Japan. Volume I contains 75 items of correspondence, while Volume II contains transcriptions of further original manuscripts, including: four of Malthus' sermons; his diary of a tour of the Lake District; an extensive set of calculations in the bullion trade, suggesting that he was giving serious thought to becoming a bullion trader on his own account; (...) lecture notes on European history from the fifth to the tenth century; his wife's diary of their holiday in Scotland in 1826 and an essay on foreign trade. These previously unknown and unpublished manuscripts promise insights into his intellectual development and the events and circumstances of his life, as well as glimpses of the lifestyle of his wider family and contemporaries. (shrink)

Published in two volumes or as a set this provides a definitive scholarly variorum edition of Malthus's Principles of Political Economy. It contains the full text of the first 1820 edition, including Malthus's own invaluable 70-page summary, and contains details of all the additions, omissions and emendations that occurred between the first and the second, posthumous, edition of 1836. The first edition is extremely rare, and for over 150 years confusions and disagreements have inevitably occurred in the interpretation of Malthus's (...) economics because of the absence of any systematic record of the differences between the two editions. The editor has written a lengthy and authoritative introduction giving an account, derived mainly from contemporary correspondence, of the events and circumstances surrounding the publication of the two editions. It shows the relationship between the Principles and Malthus's other writings and activities as a political economist. There is also an editorial commentary that aims to explain the significance and origin of the alterations. (shrink)

Published in two volumes or as a set this provides a definitive scholarly variorum edition of Malthus's Principles of Political Economy. It contains the full text of the first 1820 edition, including Malthus's own invaluable 70-page summary, and contains details of all the additions, omissions and emendations that occurred between the first and the second, posthumous, edition of 1836. The first edition is extremely rare, and for over 150 years confusions and disagreements have inevitably occurred in the interpretation of Malthus's (...) economics because of the absence of any systematic record of the differences between the two editions. The editor has written a lengthy and authoritative introduction giving an account, derived mainly from contemporary correspondence, of the events and circumstances surrounding the publication of the two editions. It shows the relationship between the Principles and Malthus's other writings and activities as a political economist. There is also an editorial commentary that aims to explain the significance and origin of the alterations. (shrink)

This set provides a definitive scholarly variorum edition of Malthus's Principles of Political Economy. It contains the full text of the first 1820 edition, including Malthus's own invaluable 70-page summary, and contains details of all the additions, omissions, and emendations that occurred between the first and the second, posthumous, edition of 1836. The first edition is extremely rare, and for over 150 years confusions and disagreements have inevitably occurred in the interpretation of Malthus's economics because of the absence of any (...) systematic record of the differences between the two editions. The editor has written a lengthy and authoritative introduction giving an account, derived mainly from contemporary correspondence, of the events and circumstances surrounding the publication of the two editions. It shows the relationship between the Principles and Malthus's other writings and activities as a political economist. there is also an editorial commentary that aims to explain the significance and origin of the alterations. (shrink)

In his preface Mr Wilson writes 'I feel that a great many adults … would do better to spend less time in simply accepting the concepts of others uncritically, and more time in learning how to analyse concepts in general'. Mr Wilson starts by describing the techniques of conceptual analysis. He then gives examples of them in action by composing answers to specific questions and by criticism of quoted passages of argument. Chapter 3 sums up the importance of this kind (...) of mental activity. Chapter 4 presents selections for the reader to analyse, followed by questions of university entrance/scholarship type. This is a book to be worked through, in a sense a text-book. (shrink)

In this philosophically sophisticated and historically significant work, John H. Zammito reconstructs Kant's composition of The Critique of Judgment and reveals that it underwent three major transformations before publication. He shows that Kant not only made his "cognitive" turn, expanding the project from a "Critique of Taste" to a Critique of Judgment but he also made an "ethical" turn. This "ethical" turn was provoked by controversies in German philosophical and religious culture, in particular the writings of Johann Herder and (...) the Sturm und Drang movement in art and science, as well as the related pantheism controversy. Such topicality made the Third Critique pivotal in creating a "Kantian" movement in the 1790s, leading directly to German Idealism and Romanticism. The austerity and grandeur of Kant's philosophical writings sometimes make it hard to recognize them as the products of a historical individual situated in the particular constellation of his time and society. Here Kant emerges as a concrete historical figure struggling to preserve the achievements of cosmopolitan Aufkl-rung against challenges in natural science, religion, and politics in the late 1780s. More specifically Zammito suggests that Kant's Third Critique was animated throughout by a fierce personal rivalry with Herder and by a strong commitment to traditional Christian ideas of God and human moral freedom. "A work of extraordinary erudition. Zammito's study is both comprehensive and novel, connecting Kant's work with the aesthetic and religious controversies of the late eighteenth century. He seems to have read everything. I know of no comparable historical study of Kant's Third Critique."-Arnulf Zweig, translator and editor of Kant's ;IPhilosophical Correspondence, 1759-1799;X "An intricate, subtle, and exciting explanation of how Kant's thinking developed and adjusted to new challenges over the decade from the first edition of the Critique of Pure Reason to the appearance of the Critique of Judgment. "--John W. Burbidge, Review of Metaphysics "There has been for a long time a serious gap in English commentary on Kant's Critique of Judgment Zammito's book finally fills it. All students and scholars of Kant will want to consult it."--Frederick Beiser, Times Literary Supplement. (shrink)

This paper problematises the ways women’s leadership has been understood in relation to male leadership rather than on its own terms. Focusing specifically on ethical leadership, we challenge and politicise the symbolic status of women in leadership by considering the practice of New Zealand Prime Minister Jacinda Ardern. In so doing, we demonstrate how leadership ethics based on feminised ideals such as care and empathy are problematic in their typecasting of women as being simply the other to men. We apply (...) different strategies of mimesis for developing feminist leadership ethics that does not derive from the masculine. This offers a radical vision for leadership that liberates the feminine and women’s subjectivities from the masculine order. It also offers a practical project for changing women’s working lives through relationality, intercorporeality, collective agency and ethical openness with the desire for fundamental political transformation in the ways in which women can lead. (shrink)

CEOs’ social and environmental activism attracts significant public and research interest. Positioned as an expression of personal morality, such activism is potentially highly influential because of CEOs’ public visibility and associated positional and resource-based power. This paper questions the assumption that CEO activism can only be explained in relation to individual moral action, and illuminates its wider social implications. We critically evaluate the recent upsurge in CEO activism by juxtaposing it against broader social activism, identifying its distinctive characteristics, and empirically (...) examining two recent ‘moral episodes’: the Deferred Action for Childhood Arrivals program and the Fetal Heartbeat Acts. Our analysis demonstrates that CEO activism is more heterogeneous than research to date has shown. Building on this analysis, a refined understanding of the character and morality of CEO activism is developed by establishing a typology of its forms. We conclude that while CEO activism is an important and potent new phenomenon, it may not be universally appropriate to regard CEOs as moral leaders. Instead, it is paramount to question the motives and effects of what CEOs do in the name of morality. (shrink)

Foreword I. Critical rationalism is a genuinely new philosophical perspective. It is not, however, one systematic view. The development of it by Popper and ...

I argue that incomprehensibility (what the ancient skeptics called acatalepsia) plays a central role in the skepticism of both Bayle and Hume. I challenge a commonly held view (recently argued by Todd Ryan) that Hume, unlike Bayle, does not present oppositions of reason--what Kant called antimonies.

Everyone loves something or somebody, and most people are concerned with loving another person like themselves, all equal. This book is based on the belief that getting clear about the concept and meaning of love between equals is essential for success in our practical lives. For how can we love properly unless we have a fairly clear idea of what love is? The book is written in ordinary language and for the ordinary person, without jargon or philosophical technicalities. It aims (...) to show that love between equals involves a single basic disposition, though that disposition expresses itself in various ways. Thus, after an introduction explaining the need for analysis and clarification, the author then deals in order with love as desire or need; with intrinsic friendship and sharing the self; with basic difficulties concerning power, dependence, altruism and paranoia; with sex and erotic love; and finally with the value in human life of love between equals. The work as a whole gives clear, coherent and practical guidance for all who wish to grasp what such love is really like. (shrink)

Malthus did not leave us with a systematic treatment of colonization, but from remarks scattered throughout his publications and correspondence it is possible to assemble a fairly coherent account of his views on the advantages and disadvantages of colonies, and on the reasons why some have failed and others succeeded. Included in these scattered remarks are some comparisons between his own views on colonies and those of Adam Smith. The question of the relationship between Malthus and Adam Smith is a (...) rather complex and subtle one, and cannot be given the full consideration it deserves in one short paper. But, as a general summary, it can be said that Malthus had a high regard for Smith and considered himself a follower and disciple of Smith, by contrast with Ricardo, James Mill, and McCulloch etc., whom he considered as exponents of a ‘New System of Political Economy”. His own Principles of Political Economy was conceived as a collection of ‘tracts or essays”, not as a new systematic treatise replacing the Wealth of Nations, Joseph Gamier in his article ‘Malthus” in the Dictionnaire de l'Economie Politique, 1852, saw that the title of the Principles was in fact a misnomer: ‘Malgré son titre, le livre sur les Principes n'est point un traité complet, mais seulement une collection de dissertations.” In what was probably intended as a criticism of Ricardo's Principles of Political Economy and Taxation, 1817, Malthus stated that the ‘present period … seems to be unpropitious to the publication of a new systematic treatise on political economy”, and, referring to Smith's work, stated that ‘the treatise which we already possess is still of the very highest value”. Nevertheless, despite professing his affiliation, Malthus did not hesitate to criticize Smith when he disagreed with him. He recognized that the Wealth of Nations contained ‘controverted points” and that it would require some ‘additions … which the more advanced stage of the science has rendered necessary”. (shrink)

Ed. Daniel Greenberger, 750pp May 1995 164.95.

John Webster provides a major scholarly analysis, the first in any language, of the final sections of the Church Dogmatics. He focuses on the theme of human agency in Barth's late ethics and doctrine of baptism, placing the discussion in the context of an interpretation of the Dogmatics as an intrinsically ethical dogmatics. The first two chapters survey the themes of agency, covenant and human reality in the Dogmatics as a whole; later chapters give a thorough analysis of Church (...) Dogmatics IV/4 and the posthumously published text The Christian Life. A final chapter examines the significance of Barth's work for contemporary accounts of moral selfhood. The book is important not only for a detailed analysis of a neglected part of Barth's oeuvre, but also because it casts into question much of what has hitherto been written about Barth's ethical dogmatics. (shrink)

This book investigates the central role of reason in Islamic intellectual life. Despite widespread characterization of Islam as a system of belief based only on revelation, John Walbridge argues that rational methods, not fundamentalism, have characterized Islamic law, philosophy and education since the medieval period. His research demonstrates that this medieval Islamic rational tradition was opposed by both modernists and fundamentalists, resulting in a general collapse of traditional Islamic intellectual life and its replacement by more modern but far shallower (...) forms of thought. However, the resources of this Islamic scholarly tradition remain an integral part of the Islamic intellectual tradition and will prove vital to its revival. The future of Islam, Walbridge argues, will be marked by a return to rationalism"--Provided by publisher. (shrink)

We present several new studies focusing on “salience effects”—the decreased tendency to attribute knowledge to someone when an unrealized possibility of error has been made salient in a given conversational context. These studies suggest a complicated picture of epistemic universalism: there may be structural universals, universal epistemic parameters that influence epistemic intuitions, but that these parameters vary in such a way that epistemic intuitions, in either their strength or propositional content, can display patterns of genuine cross-cultural diversity.

1. 1735-1738 -- 2. 1738-1743 -- 3. 1743-1754 -- 4. 1755-1765 -- 5. 1765-1775 -- 6. 1776-1786 -- 7. 1787-91.

Whiskey Lao -- Fair warning -- Randomness at large -- We the addicted -- The best possible world -- The importance of being doomed -- Moral responsibility -- The upper limit to the value of possible worlds.

A brief account of educational aims, focussing on preparation for a life of autonomous well-being.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Sovereignty of Reason: The Defense of Rationality in the Early English Enlightenment by Frederick C. BeiserJohn W. YoltonFrederick C. Beiser. The Sovereignty of Reason: The Defense of Rationality in the Early English Enlightenment. Princeton: Princeton University Press, 1996. Pp. xi + 332. Cloth, $39.50.Beiser characterizes the methodology of his study as historical and philosophical: historical in placing texts in their own context and in uncovering the intentions (...) of their authors; philosophical in reconstructing and appraising arguments (ix). Both methods are necessary for good historical work. The second is often practiced without the first, to the detriment of philosophy and its history. “A philosopher who reconstructs arguments without the aid of history indulges in mere guesswork and anachronism, measuring the standards of philosophical relevance and importance by the concerns of his own age” (x). Equally, understanding the arguments and ideas of, e.g., seventeenth-century writers, “also involves testing their truth: seeing how they cohere with one another, what their consequences are, whether they follow from the evidence adduced for them, and if they reply to the objections made against them” (x). This splendid study of the role of reason in seventeenth-century religion, science, and philosophy is a fine example of careful textual-historical scholarship with rigorous philosophical analysis.The goal of his study is to tell “the story of how rationalism, in the very specific sense of the sovereignty of reason, arose in seventeenth-century England” (5). Starting with an introduction which discusses such topics as “The Paradox of the English Enlightenment,” “Rationalism in the English Church,” “The Enlightenment and the New Sciences,” Beiser proceeds to detailed presentations and discussions of “The Protestant Challenge” (Chap. 1); Richard Hookers’s defense of reason (Chap. 2); the views of the Great Tew Circle, e.g., Falkland, Chillingworth, Hammond, Hales (Chap. 3); the Cambridge Platonists (Chap. 4); the nature of Enthusiasm (Chap. 5); John Toland and Deism (Chap. 6); and ethical rationalism (Chap. 7).Many of the topics covered have been the subjects of other books and articles. What marks Beiser’s account is the freshness of his approach, the many new insights and suggestions about the tensions between the holders of traditional doctrines and newer challenges. Beiser’s writing is clear, and the issues are carefully presented and analyzed. One of the central themes is the mistake of equating “rationalism with the critique or rejection of religion” (15), of identifying enlightenment with secularization (14). The appeals to reason often emerge from within orthodox religion, whose defenders were trying to cope with their own internal tensions. “Once we consider the Cambridge Platonists’ early reaction to predestination, it becomes clear that it was not Hobbes but Calvin who first posed the danger of atheism for them. For it was Calvin’s theology, and not Hobbes’s materialism, that inspired the fear of God that [End Page 138] they regarded as the source of atheism. In the eyes of the Cambridge Platonists, Hobbes’s materialism was only a false remedy for that fear...” (147). A similar point is made later: “the foundations of a rational theology” in Whichcote “did not arise from any need to combat a creeping Hobbesianism. Rather, it grew up from the inner struggles and torments of the Protestant soul” (165).Equally significant is Beiser’s analysis of enthusiasm, the appeals to divine inspiration rather than to reason or evidence: “We should be aware of accepting the contemporary caricature of the enthusiasts, which portrayed them as zealous and ignorant anti–intellectuals with no cogent or coherent philosophical position of their own” (187). His analysis of the enthusiasts stresses the epistemological nature of their position, rather than the usual theological, ethical, or political dimensions (193). He insists that “enthusiasm is essentially a philosophical concept. Historically, it arose as a response to the problem of the sources and criteria of religious knowledge” (187). The search for criteria is a pervasive feature of Beiser’s study: Luther’s and Calvin’s efforts to draw the boundary between faith and reason (24); Richard Hooker’s failure to “provide an epistemological foundation for his theory of natural law” (67); the need for a criterion to distinguish genuine from false revelation... (shrink)

The lure of animal instinct appears to be an important consideration for the development of intelligent (or simulated intelligent) robotic creatures. Studying the behaviours and playful engagements of animals (like humans) provides robotic artists with a plethora of engagements from which to draw and mimic in their development of whimsical-behaving robot bodies. Animals, as the human other, present us with a counterpoint from which we can study robots as lively entities.

This paper compares and contrasts the impact and the interface of different sets of values held by social care practitioners in their decision-making process with regard to ethical dilemmas. Specifically, it explores some of the fundamental distinctions between self-directed groupworkers and other qualified social workers practising in both statutory and voluntary sectors. The methodology is qualitative and draws upon a Grounded Theory process. In contrasting the contribution of different sets of values in decision making, we found that participants, regardless of (...) their approach to work, showed an overall fit between their personal and professional values. However, when we explored the influence of participants? agencies on their decision-making processes, participants tended to prioritise organisational values, whereas for participants practising in the self-directed approach, the impact was less marked. Reflections on the role of values in increasing social workers? resistance to organisational constraints, and discussion of some implications for social work education, conclude the article. (shrink)