How did physicians come to dominate the medical profession? Lyn Bennett challenges the seemingly self-evident belief that scientific competence accounts for physicians' dominance. Instead, she argues that the whole enterprise of learned medicine was, in large measure, facilitated by an intensely classical education that included extensive training in rhetoric, and that this rhetorical training is ultimately responsible for the achievement of professional dominance. Bennett examines previously unexplored connections among writers and genres as well as competing livelihoods and classes. Engaging the (...) histories of rhetoric, medicine, literature, and culture throughout, she goes on to focus specifically on the work of women who professed as well as practiced medicine. Pointing to some of the ways women's writing shapes realities of body, mind, and spirit as it negotiates social, cultural, and professional ideologies of gender, this book offers an important corrective to some long-held beliefs about women's role in early modern discourse. (shrink)

The intersection between art, poetry, philosophy and science was the leitmotif which guided the lives and careers of romantic natural philosophers including that of the Danish natural philosopher, H. C. Ørsted. A simple model of Ørsted’s career would be one in which it was framed by two periods of philosophical speculation: the youth’s curious and idealistic interest in new attractive thoughts and the experienced man’s mature reflections at the end of his life. We suggest that a closer look at the (...) epistemological aspects of his works on the theory of beauty reveals a connection between this late work and his early philosophical work including experimental philosophy, but also with the work in teaching and textbook writing, that lies in between. The latter includes Ørsted’s view on the application of mathematics in natural philosophy as well as his failed attempt at a genetic presentation of elementary geometry.Keywords: H. C. Ørsted; Anschauung; Naturphilosophie; Aesthetics; Genetic epistemology; Geometry. (shrink)

What does it mean for Christ to be the "image of God"? And, if Christ is the "image of God," can the human person also unequivocally be understood to be the "image of God"? Augustine's Early Theology of Image examines Augustine's conception of the imago dei and makes the case that it represents a significant departure from the Latin pro-Nicene theologies of Hilary of Poitiers, Marius Victorinus, and Ambrose of Milan only a generation earlier. Augustine's predecessors understood the imago dei (...) principally as a Christological term designating the unity of divine substance. But, Gerald P. Boersma argues, Augustine affirms that Christ is an image of equal likeness, while the human person is an image of unequal likeness. Boersma's careful study thus argues that a Platonic and participatory evaluation of the nature of "image" enables Augustine's early theology of the image of God to move beyond that of his Latin predecessors and affirm the imago dei both of Christ and of the human person. (shrink)

This paper states that modern education and utopian discourse share one common trait, that of being structurally founded on the promise of human betterment. The changing relations between concepts of education and utopianism will be developed through conceptual analysis of the dynamics of the promise in their interweaving process. This shall be discussed through three main topics. The first is the appropriation of space in early modern education, with particular emphasis on the influence of print technology on framing a new (...) conception of educational spaces and practices. Second, the promise of the idea of progress in the Enlightenment period, which will become the further technological promise of a society-to-come, no longer spatially but temporally presented. Finally, the promise of autonomy through and against the modern subject, in which such autonomy is presented like the end of the journey through education, supposed that there is an end to such a journey. The key f... (shrink)

Phylogenies are increasingly prominent across all of biology, especially as DNA sequencing makes more and more trees available. However, their utility is compromised by widespread misconceptions about what phylogenies can tell us, and improved tree thinking is crucial. The most-serious problem comes from reading trees as ladders from left to right - many biologists assume that species-poor lineages that appear early branching or basal are ancestral - we call this the primitive lineage fallacy. This mistake causes misleading inferences about changes (...) in individual characteristics and leads to misrepresentation of the evolutionary process. The problem can be rectified by considering that modern phylogenies of present-day species and genes show relationships among evolutionary cousins. Emphasizing that these are extant entities in the 21st century will help correct inferences about ancestral characteristics, and will enable us to leave behind 19th century notions about the ladder of progress driving evolution. (shrink)

The Zofingia Club was a discussion group to which C.G. Jung belonged as a medical student: in 1897 he became Chairman, and gave five lectures. These have survived and are published here in a supplementary volume to the _Collected Works._ The lectures are of great interest to anyone concerned with Jung's early ideas, as a young medical student from a strongly Swiss Protestant background. The Lectures are: The Border Zones of Exact Science ; Some Thoughts on Psychology ; An Inaugural (...) Address on Becoming Chairman of the Zofingia Club; Thoughts on the Nature and Value of Speculative Inquiry ; and Thoughts on the Interpretation of Christianity with Reference to the Theory of Albrecht Ritschl. (shrink)

Binding of antigen or lectin to the surface of a T lymphocyte initiates a complex sequence of events which result in both T cell proliferation and the acquisition of immunologic functions. This complex sequence of events is most likely programmed and precisely timed by a series of contingent gene activations in which one member of this series activates the next. The two most obvious examples of these stages are the set of genes activated when antigen interacts with the antigen receptor (...) and the set of genes activated when IL‐2 interacts with its receptor. However, it is likely that several other parallel pathways of gene activation are necessary to bring about T‐cell division. An example would be the antigen‐induced activation of the c‐myc gene, which in turn is likely to be involved in regulating an additional group of genes not directly controlled by either IL‐2 or antigen. A fundamental understanding of T‐lymphocyte activation necessitates identification of the factors involved in initiating each of these contingent levels of gene activation. (shrink)

In this book Gerald Holton takes an opposing view, illuminating the ways in which the imagination of the scientist functions early in the formation of a new ...

This volume reflects the late Norman Calder's own interests and contributions. It includes articles by scholars who are already renowned, like Calder, for their sophisticated and challenging approaches to Arabic and Islamic texts. The papers are on a variety of topics of interest to people in the field of Middle Eastern cultures, and similar in nature to other collections, conference volumes and Festschriften. Also represented are his former students colleagues working in the field of Rabbinic Studies, which informed his own (...) work. Topics include: Transformations of Jewish Traditions in Early Islam: The case of Enoch/Idris, Narrative and Doctrine in the First Story of Rumi's Masnavi, Fiqh for beginners: an Anatolian text on jihad, Research Muslim Minorities: some reflections on fieldwork in Britain, Defective marriages in classical Hanafi law, and Can rights co-exist with religion? (shrink)

As it happens, we are quite well aware of the origin of a group belief. For instance, the history of baseball in the USA is a kind of contemporary myth whose origin, however, is not mysterious. In the US there is a place called the Hall of Fame dedicated to the great figures in baseball history. The spot can be found in Cooperstown, a small American town in the middle of New York state, that is otherwise totally unremarkable. Why was (...) a building put up there to celebrate the sport that is so emblematic of the United States? Simply because the famous baseball is supposed to have been invented there by one Abner Doubleday in 1839. The date is precise but the myth of origins associated with it is no less so. In the early 19th century Doubleday is alleged to have interrupted some children playing marbles behind the shop belonging to the town's tailor. Then he is supposed to have started to teach them the rules of a new, more exciting game which he had just invented (if we adhere to this myth of origins) and which he proposed to call ‘baseball’. So he marked out a small-scale field on the ground: the first game of this typically American sport could now begin. (shrink)

This article attempts to discern an economic narrative remnant amidst the dominant ethno-religious narrative concerning the division of the united monarchy. Historical-critical comparison of the MT and LXX highlights the source-critical dimensions of the stories of the division of the united monarchy after the death of Solomon. This is clearly a moment of ideo-theological contestation, as the four variant accounts demonstrate. However, within each of the larger ‘division of the kingdom’ narratives, there is an economic narrative remnant. The focus of (...) this article is on identifying and delimiting this economic narrative remnant within each of the two variant accounts in the MT and the two variant accounts in the LXX. Having identified these four variant narratives, literary-narrative analysis is used in order to delimit an economic narrative remnant (1 Ki 12:1–18, 2 Chr 10:1–18, 3 Reigns 12:1–18, and 3 Reigns 24:12p-t), with a special emphasis on 3 Reigns 24:12p-t. The article then turns to a preliminary socio-historical ideo-theological analysis of 3 Reigns 24:12p-t, in order to situate this variant remnant socio-historically. Finally, the article argues that this particular economic-oriented remnant narrative (3 Reigns 24:12p-t) provides critical resources with which to engage aspects of South Africa’s contemporary post-colonial economic struggle. Contribution: The article identifies an LXX source text within a textual variant, 3 Reigns 24:12p-t, and argues that this source text offers a unique and early emphasis on economic contestation in the division of the ancient Davidic-Solomonic kingdom. (shrink)

When they abandoned the analytic-synthetic distinction, analytic philosophers substituted for it uncritical appeals to thought experiments or conceivability arguments. Although the history of philosophy is replete with thought experiments, medieval and early modern philosophers developed sophisticated theories concerning what governs what happens in thought experiments. By contrast, contemporary philosophers subscribe to the thesis of facile conception according to which casual allegations of conceivability or inconceivability are taken as good evidence of possibility or impossibility. Philosophers need to adopt standards of thought (...) experimentation like those found in science and to ground them in a general theory of conceivability. (shrink)

Investigations of the early order of the canonical material in the name of unity show that the unity displayed lies more in the hermeneutical principles used than in the material itself.

Over the past two centuries historians of Christianity have offered various theories concerning why and how the early Christian movement took root and flourished in the Greco-Roman world, which was surprising considering its modest beginning, its small size, its lack of cultural resources, and its bad reputation among the elites. This article argues that the formation of the early Christian catechumenate enabled the church not only to reach pagans but to transition them to the very different world of Christianity and (...) to keep them in that world. The catechumenate was necessary because the difference between paganism and Christianity was great enough to require that some kind of bridge be built between the two worlds if Christians hoped to win new converts to the faith and then establish them securely in that faith, and it was effective because it struck just the right balance between making Christianity attractive and accessible and yet setting high standards for membership, which in the long run made the church leaner and stronger. (shrink)

If narrating—the feeling of stories, fictional or otherwise—is an inherent possibility of motion pictures , then Kracauer's distinction between the realist and formative tendencies must be questioned and, in effect, the two must be synthesized. Wasn't the practical problem for the earliest films how to construct a formative sequence of events within an absolutely real-looking visual context? Wasn't the paradox of film narrative the combination of an obviously unreal sequence of events with an obviously real visual and social setting? And (...) isn't that paradox the most intriguing and complex problem of narrative film today, when the visual and social setting have become increasingly real-seeming? And doesn't this paradox have something to do with the fact that narrative film today seems richer and more important than it did a decade ago, at a time when various admirers of both cinéma vérité and cinéma pur had announced the death of fictional filmed narrative? Kracauer's realist aesthetic, concentrating exclusively on the photographic surfaces of things in the material world , overlooks this paradox altogether. It overlooks the fact—extremely relevant to the cinema—that the term "realist" means one thing in its common application to a painting or photograph and quite another thing in its equally common application to a novel or play. A realistic visual image is one that is said to "look like," "resemble," "reproduce," "iconically represent" the surfaces of the visual world. We see—or think we see—in a painting what we see—or think we see—in the real world.1 But a realistic story is one that is said to chronicle "credibly," "probably," and "believably" the way we think people feel, think, or act, the way things happen, and the reasons they happen, all of which are consistent with the reader-audience-society's beliefs about psychology, motivation, and probability. The standard of one sense of realism is primarily visual while the standard of the other is primarily psychological. One might see the early films groping, then, toward a synthesis of the visual realism of late-nineteenth-century painting/photography with the psychological realism of late-nineteenth-century novel/drama. · 1. This equivocation deliberately avoids the question of whether there is anything actually real about what one sees in a painting or photograph. The fact is that a very large number of viewers operate in this assumption because they think there is something real about what they see, despite the theoretical imprecision of their holding such a belief. Gerald Mast is the author of, among other works, A Short History of the Movies, The Comic Mind: Comedy and the Movies, and Film/Cinema/Movie: A Theory of Experience. His previous contribution to Critical Inquiry, "What Isn't Cinema?," appeared in the Winter 1974 issue. (shrink)

In the rise of modern scientific philosophy, one can distinguish four general periods. Its early phase is part of the intellectual history of 19th-century Austria-Hungary. Second, we find it reaching its self-confident form in the 1920s and early ‘30s, chiefly in the collaborative achievements of the Vienna Circle and its analogous groups in Prague, Berlin, Lwow and Warsaw. Third is the period of its further growth and accommodation during the period roughly from the late 1930s to about 1960, especially in (...) the U.S.A., as mediated largely by the European refugees from fascism. Lastly, the movement’s fate from the 1960s on may be understood as its integration with, or dissolution into, other related modern streams. (shrink)

Since the 1960s. thematic analysis has been introduced as a new tool for understanding the success or the failure of individual scientific research projects, particularly in their early stages. Specific examples are given, as well as indications of the prevalence of themata in areas beyond the natural sciences.

This paper emphasizes the crucial role of variation, at several different levels, for a detailed historical understanding of the development of the biomedical sciences. Going beyond valuable recent studies that focus on model organisms, experimental systems and instruments, we argue that all of these categories can be accommodated within our approach, which pays special attention to organismal and cultural variation. Our empirical examples are drawn in particular from recent historical studies of nineteenth- and early twentieth-century genetics and physiology. Based on (...) the quasi-paradoxical conclusion that biological and cultural variation both constrains and enables innovation in the biomedical sciences, we argue that more attention should be paid to variation as an analytical category in the historiography of the life sciences. (shrink)

Jonathan Edwards was arguably this country's greatest theologian and its finest philosopher before the nineteenth century. His school if disciples exerted enormous influence on the religious and political cultures of late colonial and early republican America. Hence any study of religion and politics in early America must take account of this theologian and his legacy. Yet historians still regard Edward's social theory as either nonexistent or underdeveloped. Gerald McDermott demonstrates, to the contrary, that Edwards was very interested in the (...) social and political affairs of his day, and commented upon them at length in his unpublished sermons and private notebooks. McDermott shows that Edwards thought deeply about New England's status under God, America's role in the millennium, the nature and usefulness of patriotism, the duties of a good magistrate, and what it means to be a good citizen. In fact, his sociopolitical theory was at least as fully developed as that of his better-known contemporaries and more progressive in its attitude toward citizens' rights. Using unpublished manuscripts that have previously been largely ignored, McDermott also convincingly challenges generations of scholarly opinion about Edwards. The Edwards who emerges from this nook is both less provincial and more this-worldly than the persona he is commonly given. (shrink)

Jonathan Edwards was arguably this country's greatest theologian and its finest philosopher before the nineteenth century. His school if disciples exerted enormous influence on the religious and political cultures of late colonial and early republican America. Hence any study of religion and politics in early America must take account of this theologian and his legacy. Yet historians still regard Edward's social theory as either nonexistent or underdeveloped. Gerald McDermott demonstrates, to the contrary, that Edwards was very interested in the (...) social and political affairs of his day, and commented upon them at length in his unpublished sermons and private notebooks. McDermott shows that Edwards thought deeply about New England's status under God, America's role in the millennium, the nature and usefulness of patriotism, the duties of a good magistrate, and what it means to be a good citizen. In fact, his sociopolitical theory was at least as fully developed as that of his better-known contemporaries and more progressive in its attitude toward citizens' rights. Using unpublished manuscripts that have previously been largely ignored, McDermott also convincingly challenges generations of scholarly opinion about Edwards. The Edwards who emerges from this nook is both less provincial and more this-worldly than the persona he is commonly given. (shrink)

One of the common and commonsensical ways to distinguish cinema from every other art and semiotic system, and to define the property of its uniqueness, is to claim that cinema is the only art/”language” that links images. This “linking” can imply three different yet complementary operations. First, cinema links individual still photographs into an apparently continuous sequence of movement by pushing the individual frames or photographs through a camera or projector at sixteen or twenty-four or however many frames per second. (...) Second, cinema links images by editing , by splicing together individual shots, which are continuous chains of linked frames. Finally, cinema links images with sounds, synchronously or otherwise. The only problem with such an apparently unrestrictive and unprescriptive definition of cinema and the “cinematic” is that it obscures an essentially cinematic operation that precedes the linking of cinema images: the image must first be framed before it can be linked with another.But is framing unique to cinema? Don’t paintings have frames? Aren’t photographs frames? Isn’t the theater’s proscenium arch a frame? A consequence of such perfectly sensible questions is a consistent undervaluing of the cinema frame as an essentially and uniquely cinematic tool, unlike that of any other art, producing serious errors in the writing of film theory and serious misunderstandings of the processes of film history. The goal of this article is to diagnose some of these errors so they might someday be cured. Gerald Mast is professor of English and general in the humanities at the University of Chicago. Among his many books are A Short History of the Movies, The Comic Mind: Comedy and the Movies, Film/Cinema/Movie, The Movies in Our Midst, and Howard Hawks, Storyteller. His previous contributions to Critical Inquiry are “What Isn’t Cinema?” and “Kracauer’s Two Tendencies and the Early History of Film Narrative”. (shrink)

When Andre Bazin's most important essays on film were collected together in a single volume and titled What is Cinema? they raised a question that Bazin did not answer. Nor did he intend to. Nor has it been answered by any of the other theorists who have written what now seem to be the major works on film theory and who now seem the most influential spokesmen for the art. Rudolf Arnheim, Andre Bazin, Stanley Cavell, S. M. Einstein, Siegfried Kracauer, (...) Christian Metz, Hugo Munsterberg, Erwin Panofsky, and Gene Youngblood have failed to define what cinema essentially is.1 Unlike Ionesco's comically methodical Logician, they have been less than careful about posing the problem correctly. As a result they have been less than successful and less than precise with a deceptively difficult and complicated issue. They have defined some kinds of cinema, they have defined some of the qualities unique to those kinds of cinema, they have defined the characteristics and devices they find most valuable in some of those kinds of cinema, they simply have not defined cinema. · 1. Relevant sections of all these theorists can be found in Gerald Mast and Marshall Cohen, eds., Film Theory and Criticism: Introductory Readings . Gerald Mast, associate professor of humanities at Richmond College of the City University of New York, has written A Short History of the Movies, The Comic Mind: Comedy and the Movies, Filmguide to the Rules of the Game, and Film Theory and Criticism: Introductory Readings . This article is part of a forthcoming book, What Isn't Cinema? He has also contributed "Kracauer's Two Tendencies and the Early History of Film Narrative" to Critical Inquiry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.2 (2000) 327-341 [Access article in PDF] The Rise of Postmodernisms and the "End of Science" Gerald Holton * [Errata]In a remarkable essay, "The Apotheosis of the Romantic Will," Isaiah Berlin leads up to a key question facing historians of ideas today. He begins with the observation that beliefs have entered our culture that "draw their plausibility" from a deep and radical (...) revolt against the central tradition of Western thought. That central tradition rested on the "pillars of the social optimism," which had found its fullest expression in the Enlightenment, "that the central problems of men are, in the end, the same throughout history; that they are in principle solvable; and that the solutions form a harmonious whole." 1But these pillars, Berlin notes, "came under attack toward the end of the eighteenth century by a movement first known in Germany as Sturm und Drang, and later in the many varieties of romanticism... and the many contemporary forms of irrationalism of both the right and the left, familiar to everyone today." In our time, in the alleged absence of "objective rules," the new rules are those made up by the rebels: "Ends are not... objective values," and "ends are not discovered at all but made, not found but created." And he concludes: "The prophets of the nineteenth-century predicted many things... but what none of them, so far as I know, predicted was that the last third of the twentieth century would be dominated by... the enthronement of the will of individuals or classes, and the rejection of reason and order as being prison houses of the spirit. How did this begin?" 2 As if to ensure that the question be considered central to the understanding of our age, Berlin adds that the explosion of irrationalism is one of the "outstanding characteristics of our century, the most demanding of explanation [End Page 327] and analysis." 3 Elsewhere he also appeals to seek the causes of "what appears to me to be the greatest transformation of Western consciousness, certainly in our time." 4Focusing my presentation chiefly on the aspects concerning science, one may well rephrase Berlin's question: how did it come about that we have passed again in many areas into what Susan Haack calls an "Age of Preposterism?" 5 -- that, for example, scientists, who are now in a period of spectacular advances of knowledge across the board, find a whole array of highly placed academics and journalists asserting that scientists' hopes to reach objective truths (two highly suspect words now) are in vain because there is no difference between the laws scientists find in nature and the arbitrary rules that govern baseball games; that science is "just one language game among others"; that we must "abolish the distinction between science and fiction"; that "The natural world has a small or non-existent role in the construction of scientific knowledge"; and in any case, as the title of a current bestseller has it, we are at The End of Science: Facing the Limits of Knowledge in the Twilight of the Scientific Age." 6These are only a few glimpses, indicators of a stream of derogations, issuing from academe and the media. But happily, my concern here is not with the details of the current manifestation of what has been called the war on science but rather with examples of its historic lineage, with earlier phases of what Isaiah Berlin called the "Romantic Revolt." 7 Here we must begin our analysis by recognizing that any such multifaceted movement is best understood as a reaction against what went before, against what became so unsatisfactory or even intolerable as to cause the revolt.Historically, the most obvious and early reaction of this sort was the response to the breakthroughs in the seventeenth century that formed science and simultaneously signaled the great rupture from the ancient worldview, in which the individual, in principle, had been able to be both intellectually and spiritually comfortable. As one of the direct ancestors of romanticism, Johann Gottfried Herder (1744... (shrink)

A central tenet of modern Legal Positivism is the claim that “the existence of the law is one thing, its merit or demerit another.” I shall call this “the Positivist dictum.” Jeremy Bentham, the first and perhaps the greatest of the English Positivists, announced this doctrine in his early Fragment on Government, when he distinguished the “Expositor” of the law—who “explains what the law is” and “shows what the Legislator and Judge have done” — from the “Censor” — who instructs (...) us in “what the law ought to be.”. (shrink)

An extensive scholarly literature, written in the past century holds that in ancient Greek and Roman thought history is understood as circular and repetitive - a consequence of their anti-temporal metaphysics - in contrast with Judaeo-Christian thought, which sees history as linear and unique - a consequence of their messianic and hence radically temporal theology. Gerald Press presents a more general view - that the Graeco-Roman and Judaeo-Christian cultures were fundamentally alien and opposed cultural forces and that, therefore, Christianity's (...) victory over paganism included the replacement or supersession of one intellectual world by another - and then shows that, contrary to this view, there was substantial continuity between "pagan" and Christian ideas of history in antiquity, rather than a striking opposition between cyclic and linear patterns. He finds that the foundation of the Christian view of history as goal-directed lies in the rhetorical rather than the theological motives of early Christian writers. (shrink)

An extensive scholarly literature, written in the past century holds that in ancient Greek and Roman thought history is understood as circular and repetitive - a consequence of their anti-temporal metaphysics - in contrast with Judaeo-Christian thought, which sees history as linear and unique - a consequence of their messianic and hence radically temporal theology. Gerald Press presents a more general view - that the Graeco-Roman and Judaeo-Christian cultures were fundamentally alien and opposed cultural forces and that, therefore, Christianity's (...) victory over paganism included the replacement or supersession of one intellectual world by another - and then shows that, contrary to this view, there was substantial continuity between "pagan" and Christian ideas of history in antiquity, rather than a striking opposition between cyclic and linear patterns. He finds that the foundation of the Christian view of history as goal-directed lies in the rhetorical rather than the theological motives of early Christian writers. (shrink)

An extensive scholarly literature, written in the past century holds that in ancient Greek and Roman thought history is understood as circular and repetitive - a consequence of their anti-temporal metaphysics - in contrast with Judaeo-Christian thought, which sees history as linear and unique - a consequence of their messianic and hence radically temporal theology. Gerald Press presents a more general view - that the Graeco-Roman and Judaeo-Christian cultures were fundamentally alien and opposed cultural forces and that, therefore, Christianity's (...) victory over paganism included the replacement or supersession of one intellectual world by another - and then shows that, contrary to this view, there was substantial continuity between "pagan" and Christian ideas of history in antiquity, rather than a striking opposition between cyclic and linear patterns. He finds that the foundation of the Christian view of history as goal-directed lies in the rhetorical rather than the theological motives of early Christian writers. (shrink)

Gerald Gaus was one of the leading liberal theorists of the late twentieth and early twenty-first centuries. He developed a pioneering defence of the liberal order based on its unique capacity to handle diversity and disagreement, and he presses the liberal tradition towards a principled openness to pluralism and diversity. This book brings together Gaus's most seminal and creative essays in a single volume for the first time. It also covers a broad span of his career, including essays published (...) shortly before his death, and topics including reasonable pluralism, moral rights, public reason, and the redistributive state. The volume makes accessible the work of one of the most important recent liberal theorists. Many readers will find it of value, especially those in political philosophy, political science, and economics. (shrink)

The essays in this volume offer a reassessment of Jeremy Bentham's strikingly original legal philosophy. Early on, Bentham discovered his 'genius for legislation' - 'legislation' included not only lawmaking and code writing, but also political and social institution building and engineering of public spaces for effective control of the exercise of political power. In his general philosophical work, Bentham sought to articulate a public philosophy to guide and direct all of his 'legislative' efforts. 0Part I explores the philosophical foundations of (...) his public philosophy: his theory of meaning and framework for analysis and definition of key concepts, his theory of human affections and motivations, and his utilitarian theory of value. It is argued that, while concepts of pleasure and happiness play nominal roles in his theory of value, concepts of publicity, equality, and interests emerge as the dominant concepts of his public philosophy. Part II explores several dimensions of Bentham's jurisprudence, including his radically revised command model of law, his early reflections on justice and law in adjudication, his theories of judicial evidence, constitutional rights, the rule of law, and international law. The concluding essay demonstrates the centrality of the notion of publicity in his moral, legal and political thought. Emerging from this study is a positivist legal theory and a utilitarian moral-political philosophy that challenge in fundamental ways contemporary understandings of those doctrines. (shrink)

Summary When dealing with philosophical questions such as the choice of a world system or the substance of heaven, some sixteenth-century astronomers, including Tycho Brahe and Christophe Rothmann, devised more accurate experimental setups so that they could refine their celestial observations. With this desire to listen to nature arose new questions, in particular that of atmospheric refractions, the understanding and resolution of which became decisive to guarantee the best accuracy. However, to solve such practical problems, it was necessary to consider (...) their philosophical and theological background, as well as the knowledge of optics inherited from the medieval period. We examine this heritage and its transmissions through the works of Peter Ramus's assistants, especially Jean Pena and Friedrich Risner. From this first survey, we try to analyse the lively debate on atmospheric refractions in the late sixteenth and early seventeenth centuries by exploring the argumentative structure, the philosophical background, and the epistemological grounds of the discourse of authors such as Tycho Brahe, Christoph Rothmann, and Johannes Kepler. (shrink)

I agree with the substance of Prof. Byrd’s argument, that what she calls ‘summoners’ are to be found in supposedly ‘early’ as well as supposedly ‘middle’ dialogues and that this serves to undermine the strong Vlastos thesis of a radical difference between those groups. But Vlastosian and other forms of developmentalism have been in retreat for some time. I think the term παρακαλοῦντα is better translated as ‘provocations’; and I would argue that they are to be found in all of (...) Plato’s dialogues and that their presence supports a more deeply uni-tarian approach than Byrd explicitly offers here. On the other hand, provocation is only a pedagogical strategy and, although its presence constitutes a kind of unity across the Platonic corpus, the problem developmentalism was intended to solve—apparent inconsistencies and contradictions between views apparently asserted in various dialogues—remains in need of solution. (shrink)

Hartung works out both the linguistic and philosophy of language setting as well as socio-political and cultural implications of the radical critique of language developed in the late 19th and early 20th centuries by philosophers as diverse as Steinthal, Cohen, Simmel or Cassirer. He argues that the theories pleaded for a plurality of linguistic and cultural forms as well as for a new logic beyond the traditional nature/culture partition"--Page 4 of cover.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 10.1 (2003) 87-89 [Access article in PDF] Death, Disability, and Dialogue Gerald Casenave IN THEIR INSIGHTFUL and constructive review, "Death, Disability, and Dogma," Jennifer Clegg and Richard Lansdall-Welfare manage to create the very dialogue that they argue is lacking. Their contention is that the lack of dialogue between different realms of discourse has led to rigid service response by caregivers that attempt to address (...) losses experienced by individuals with intellectual disabilities. They argue that this situation arises because of the complexity of the cultural meaning of death and the uncertainty of the meaning for individuals with intellectual disabilities.Their essay, in itself, is powerfully cross-disciplinary. They review the concept of bereavement from different perspectives: social science research, psychiatric practice, and underlying cultural meanings. This review indicates that social science research has moved from attempting to develop definitive statements about the meaning of death. From their review, it is possible to discern that there may have been an underlying positivist orientation that assumed that a univocal meaning to the loss experience can be discovered. But the only universal fact about death is that there is a loss. It is a significant life event. Going all the way back to the early work of Holmes and Rahe (1967), it is clear that the impact and meaning of the same life event varies from individual to individual. There are multiple layers of meaning that include at least one's larger culture, subgroup values, family meaning, and finally individual interpretation. Clegg and Landsdall-Welfare see the current findings of social science as pointing to the need to be sensitive to the meaning of the death event for the specific individual. It appears to be inappropriate to impose normative stages onto an individual's grief experience.The finding from the review of psychiatric investigation of loss experiences is that bereavement can contribute to health problems. The loss experience is not necessarily pathologic. This compares to the acknowledgement that depression and anxiety are not necessarily illnesses to be treated, but basic human coping mechanisms that can become problematic. Similarly, the loss experience can be a traumatic experience with negative health implications.Clegg and Landsdall-Welfare acknowledge the limited nature of their review of the role of culture in the meaning of the loss experience. But even so, it is clear that the larger cultural context contributes critically to the individual's experience of loss. Oversimplification and reductionistic approaches to the death experience result in insensitive, stereotypic, formulaic, and consequently unsuccessful intervention strategies.The problem, as Clegg and Landsdall-Welfare see it, is that these discoveries and insights have not been effectively integrated into the discourse about and interventions for loss experiences for individuals with intellectual disability. This failure has occurred because of the strong continued [End Page 87] effect of the normalization orientation in the field of intellectual disability and vulnerability of the meaning of life for individuals with intellectual disability.They caution against hasty attempts to integrate the insights on loss from various sources into the discourse on bereavement in the field of intellectual disability. They cite the fragility of meaning of life for individuals with intellectual disability. This fragility leaves them vulnerable to being overwhelmed by the larger discourse with a resulting loss of identity. Their brief mention at the conclusion of their essay of other contested concepts in other clinical services gives rise to thinking further.Clearly, the fundamental challenge for any discussion of the meaning of a loss experience is the complex nature of our understanding of death. First, there are problems with basic definitions of death from the perspective of science. But from an intervention and treatment perspective, the greatest problem has to do with our larger cultural discomfort in even discussing death and loss. The issue of intervention concerning loss for a specific population, such as those with intellectual disability, is in part only a reflection on our confusion concerning intervention in loss for any person, regardless of their disability status. Here again is confirmation of fundamental likeness across individual differences. This is not to be confused with normalization; rather, it... (shrink)

As it happens, we are quite well aware of the origin of a group belief. For instance, the history of baseball in the USA is a kind of contemporary myth whose origin, however, is not mysterious. In the US there is a place called the Hall of Fame dedicated to the great figures in baseball history. The spot can be found in Cooperstown, a small American town in the middle of New York state, that is otherwise totally unremarkable. Why was (...) a building put up there to celebrate the sport that is so emblematic of the United States? Simply because the famous baseball is supposed to have been invented there by one Abner Doubleday in 1839. The date is precise but the myth of origins associated with it is no less so. In the early 19th century Doubleday is alleged to have interrupted some children playing marbles behind the shop belonging to the town's tailor. Then he is supposed to have started to teach them the rules of a new, more exciting game which he had just invented (if we adhere to this myth of origins) and which he proposed to call ‘baseball’. So he marked out a small-scale field on the ground: the first game of this typically American sport could now begin. (shrink)

A prime example of metaphor use is to denigrate marginalized populations as a means of supporting adverse social policies against group members. This article describes the use of organism, object, natural catastrophe/war and animal metaphors in the immigration restriction debate of the early 1900s. In addition to describing linguistic metaphors that served to dehumanize immigrants or portray them as a threat to social functioning, more global conceptual metaphors will also be discussed.

Preface Phillip R. Sloan, Gerald McKenny, Kathleen Eggleson pp. xiii-xviii In November of 2009, the University of Notre Dame hosted the conference “Darwin in the Twenty-First Century: Nature, Humanity, and God.‘ Sponsored primarily by the John J. Reilly Center for Science, Technology, and Values at Notre Dame, and the Science, Theology, and the Ontological Quest project within the Vatican Pontifical... 1. Introduction: Restructuring an Interdisciplinary Dialogue Phillip R. Sloan pp. 1-32 Almost exactly fifty years before the Notre Dame conference, (...) the world’s largest centenary commemoration of Darwin’s legacy was held at nearby University of Chicago. This event, organized by a committee spearheaded by University of Chicago anthropologist Sol Tax, drew nearly 2,500 registrants. In attendance were the primary leaders... Part 1. Nature 2. Evolution through Developmental Change: How Alterations in Development Cause Evolutionary Changes in Anatomy Scott F. Gilbert pp. 35-60 For the past half-century, the mechanisms of evolution have been explained by the fusion of genetics and evolutionary biology called “the Modern Synthesis.‘ The tenets of the Modern Synthesis have been generally formulated as such: 1. There is genetic variation within the population. 2. There is competition... 3. The Evolution of Evolutionary Mechanisms: A New Perspective Stuart A. Newman pp. 61-89 The Modern Evolutionary Synthesis, based on Charles Darwin’s concept of natural selection in conjunction with a genetic theory of inheritance in a population-based framework, has been, for more than six decades, the dominant scientific perspective for explaining the diversity of living organisms. In recent years, however, with the growth... 4. The Evolvability of Organic Forms: Possible, Likely, and Unlikely Change from the Perspective of Evolutionary Developmental Biology Alessandro Minelli pp. 90-115 Confronted with the extraordinary diversity of animal form, we can ask questions about function and adaptation. How does this animal move? How does it feed? How does it defend itself from its enemies? But we can also ask questions about development, reproduction, and heredity. What mechanisms produce these forms? How are these... 5. Accident, Adaptation, and Teleology in Aristotle and Darwinism David J. Depew pp. 116-143 Charles Darwin framed the Origin of Species to meet criteria for inductive science set out by John Herschel in his Preliminary Discourse on the Study of Natural Philosophy. Accordingly, he was distraught when he learned that Herschel, to whom he had sent a copy of his newly published book, was not... 6. The Game of Life Implies Both Teleonomy and Teleology Gennaro Auletta, Ivan Colagè, Paolo D’Ambrosio pp. 144-164 The present contribution is mainly aimed at suggesting the importance of teleonomy and teleology as explanatory mechanisms in biology in the light of recent achievements in the field, and at showing that they play an actual and relevant role in the realm of life. The issue of finality in biology still provokes lively debates in the... Part 2. Humanity 7. Humanity’s Origins Bernard Wood pp. 167-181 One of Charles Darwin’s many achievements is that he began the process of converting the Tree of Life from a religious metaphor into a biological reality. All types of living organisms, be they animals, plants, fungi, bacteria, or viruses, are at the end of twigs that reach the surface of the Tree of Life, and all the types of organisms... 8. Darwin’s Evolutionary Ethics: The Empirical and Normative Justifications Robert J. Richards pp. 182-200 In the increasingly secular atmosphere of the nineteenth century, intellectuals grew wary of the idea that nature had any moral authority. In an earlier age, one might have looked upon the dispositions of nature as divinely sanctioned, and thus one could call upon natural law to ground moral judgment. Certain behaviors, for instance, might have... 9. Crossing the Milvian Bridge: When Do Evolutionary Explanations of Belief Debunk Belief? Paul E. Griffiths, John S. Wilkins pp. 201-231 Two traditional targets for evolutionary skepticism are religion and morality. Evolutionary skeptical arguments against religious belief are continuous with earlier genetic arguments against religion, such as that implicit in David Hume’s Natural History of Religion. Evolutionary arguments are also... 10. Questioning the Zoological Gaze: Darwinian Epistemology and Anthropology Phillip R. Sloan pp. 232-266 This quotation from Darwin’s Descent of Man illuminates an under-explored issue in Darwin’s work---not the issue of evolutionary ethics itself, but the epistemology of experience assumed in his work, and the consequences of his application of this “zoological gaze‘ to human beings. I will term this epistemological stance in this chapter “natural historical... Part 3. God 11. Evolution and Catholic Faith John O’Callaghan pp. 269-298 To begin to examine the relation of orthodox Catholic Christian faith to evolutionary theory and the question of human origins, consider words of the fourth pope, St. Clement: Let us fix our gaze on the Father and Creator of the whole world, and let us hold on to his peace and blessings, his splendid and surpassing... 12. After Darwin, Aquinas: A Universe Created and Evolving William E. Carroll pp. 299-337 At the 2000 Jubilee Session for scientists, held at the Vatican in May of that year, Archbishop Józef Życiński offered an eloquent assessment of contemporary discourse on the relationship between the natural sciences and theology. He ended his address with the comment that what is needed today is a new Thomas Aquinas. I remember... 13. Evolutionary Theism and the Emergent Universe Józef Życiński pp. 338-354 The 150th anniversary of the publication of Charles Darwin’s The Origin of Species has been celebrated in the context of an animated debate concerning both scientific and philosophical issues implied by the theory of evolution.1 One finds a deep diversity of attitudes, both methodological and semantic, in the current debates on evolutionary... 14. Beyond Separation or Synthesis: Christ and Evolution as Theodrama Celia Deane-Drummond pp. 355-380 The fervor with which popular discourse on science and religion has continued to bubble up in the anniversary year celebrating Darwin’s achievements shows that the publically perceived conflict between science and religion will not go away. Academic discussion on such matters is therefore not just peripheral to cultural concerns but takes... Part 4. Past and Future Prospects 15. Imagining a World without Darwin Peter J. Bowler pp. 383-403 What would have happened if Charles Darwin had not lived to write On the Origin of Species? Perhaps his bad health caused the early death he feared, or maybe he fell overboard while on the voyage of the Beagle. Would the world have still experienced the Darwinian Revolution under another name, or would the history of science, and... 16. What Future for Darwinism? Jean Gayon pp. 404-423 What future for Darwinism? I will propose some criteria for exploring this question in the domains of both evolutionary biology and the human sciences. Do not expect me to tell you where we will stand thirty years from now. It will be enough to identify a few general tendencies. For the sake of brevity, I will not devote a preamble to explain... Contributors pp. 424-430. (shrink)

Generally, anthropologists are not thought of as contributing to utopian thought and, really, there are few anthropological monographs or articles with even the word "utopia" in the title. As the late anthropological futurist Robert Textor pointed out, this is due to earlier orientations: cultural evolutionism and culture history in the nineteenth and early twentieth centuries, and an emphasis on the "ethnographic present" in the mid-twentieth that tended to represent other people as existing in a "timeless" present. Nevertheless, anthropologists have explored (...) utopian possibility. Margaret Mead, for example, drew on her... (shrink)

Scholars have known that a variety of medieval theories on relation existed, but no full-length systematic study has been attempted until now. With this book Henninger fills an important gap in our knowledge of medieval philosophy. Dealing with such varied thinkers as Aquinas, Henry of Ghent, Richard of Mediavilla, John Duns Scotus, Henry of Harclay, William of Ockham, and Peter Aureoli, the book will interest anyone concerned with late medieval philosophy and the transition to the early modern period.

Medical theory and practice in the second half of the 20th century were transformed by the idea of risk, and, in particular, by the concept of the "risk factor." Many historians have described how the concept of the risk factor emerged in the actuarial science of the life insurance industry in the early 20th century and entered medicine through the Framingham Heart Study, specifically with its July 1961 article, "Factors of Risk in the Development of Coronary Heart Disease," in the (...) Annals of Internal Medicine. This story, while plausible, is incorrect.New techniques of digital history enable a new kind of research: full-text searching of publications in medicine, public health, and other... (shrink)