The purpose of Lawrence’s study is "to examine certain problems concerning ‘intention', ‘motive', and related concepts." He begins by stating that "one’s pre-theoretical conception of human motives, plans, purposes, and the like is not that of present states of the individual." Using historical sources and philosophical positions which run counter to his thoughts on human action, Lawrence clearly illustrates that concepts of human action do not have to fit into ill-conceived theories, rather he looks at them phenomenologically, i.e., in the (...) way these concepts reveal themselves in various modes of communication. Much of his discussion centers on the concept of intention which he believes is a kind of action that is not to be thought as a desirous foreknowledge. This book is polemical in parts, but it makes for interesting reading for analysts and phenomenologists.—G. D. (shrink)

Nott, a novelist, poet and writer on philosophy and criticism, examines current Anglo-American philosophers and finds them too parochial in that they analyze language scientifically and by doing so limit the scope of philosophy. The real problems are endless moral ones in Nott’s estimation, and they have been ignored by analysts who have concentrated on what we say not on what we do or ought to do. She believes that philosophy is a humane study which cannot help being ethical and (...) social. The development and direction of philosophy as being critical are acceptable if the criticism is concerned with metaphysical concepts and the structure and use of language in a way that is not abstract and syntactical. A reference is made on Chomsky’s Aspects by Nott who reveals her inability to comprehend the philosophical implications of deep structure analysis. Peirce in his relativistic approach to truth and knowledge, however, is singled out because truth as he analyzed it was not a collection of certainties but a function of belief inside a human world of common meanings. An inquiry, we are told, is valid if it moves toward a logical method of science. With this approach emphasis is placed on knowing rather than what is to be known provided the knower represents our common capacity for arriving at judgments on which we agree. The pragmatism of Peirce gives us a natural concrete expansion to our concepts. Understanding means understanding part of our world in a pragmatic sense as opposed to the analytic approach that does not concern itself with the world. In the concluding chapter, Nott states that the present day philosophical act has been narrowly circumscribed and by implication wrongly defined. The philosopher does not want to commit himself to practical opinions nor write a comprehensive treatise on the human situation. Nott ends by saying that the philosopher must examine his environment and the distinctness of the human person. Unfortunately, Kathleen Nott has not considered the complexities of human existence nor has she made an attempt to consider them seriously as seen by her rejection of philosophers who attempt to define the complexities of human existence.—G. D. (shrink)

Kreyche states that philosophy is in need of reconstruction because it has become "a highly specialized game in the hands of linguistic technicians." What is needed in philosophy is an "integral realism" which unifies and integrates "the deeply rooted needs of the human spirit." The modern mind, Kreyche believes, has to be nursed back to a condition of health, and this can be done by purging our subconscious of the many false ideas found in our contemporary culture. "A re-adaptation to (...) the needs of the soul" should be the goal for modern man. This can be brought about by examining the dynamic forces of man’s nature and linking them to a reconstructed philosophy that acts as a therapy for modern man’s sickness. It is this reconstructed philosophy which is open to every segment and dimension of reality. The author wants a philosophy that "will counteract, not the computer, but the computer mentality and help restore man as the inventor of the machines he creates." We must see that human intelligence is realigned with the human spirit. This book is an admirable attempt to evaluate the needs of man’s spirit.—G. D. (shrink)

What Frankel has done in his book is to give the general reader an excellent selection of readings from ancient, modern and contemporary philosophers. In his foreword Frankel gives an overview on how philosophy "testifies to man’s capacity to take pleasure in the free play of intelligence." Philosophy in his estimation is an encounter with the human situation not measured in symbolic notation but revealed in tensions that struggle to find truth. He divides the readings into five sections which are: (...) Philosophy and Religion, Philosophy and Politics, Philosophy and the Ideal of Reason, Philosophy and the Irrational and The Significance of Philosophy. There is a biographical introduction before each reading and an afterword at the end of each section. The reading selections have continuity and are not too technical. Some of the philosophers represented are: Plato, Berkeley, James, Royce Nietzsche and Russell. This text could be used for an introduction to philosophy class where there are students who need a little stimulation and direction toward cultivation.—G. D. (shrink)

Plattel in part one of his study evaluates our contemporary society and believes it is in a crisis situation. Utopian thinking is being revived, and many in the social sciences have begun to realize that it is connected with "critical reflection." In our present situation "we face the humanization and domination of the future." If we are to have hope for the future, we have to "humanize a power over the future." The utopian thinker with his playful imagination and intellect, (...) as Plattel states, can renew society. He dares "to undertake the existential adventure." He is open to infinite possibilities and he breaks through "the repressive crust of the constituted." Yet the vision of the utopian thinker is not mindless speculation or simply scientific rationality but critical reflection on society as well as self-critique. Part two contains three socio-critical essays. Religion, politics and the university are three topics which are discussed against the background of contemporary crises. Plattel in each essay feels critical reflection must be used to meet each crisis situation. This is an excellent book on the utopian phenomenon.—G. D. (shrink)

Taylor believes that if we "penetrate the illusions that encompass us," then we can see the picture of man as one with "God the creator." This picture is created by Taylor through his critical and sometimes whimsical approach to man’s relations with himself, others, the world and God. What man must realize is the openness of creation. He must avoid the problem of intellectualizing or showing no feeling "for the sticks, stones and grass at [his] feet." Taylor feels that man (...) is more concerned about his deeds rather than his being. Man has to rid himself of the "separateness of illusion, of failing to see what is in fact before us." The purpose of life is "not to do but simply to be." Within God’s world there is death and deterioration yet there is an ever renewing generation of life in all its forms. This book offers a vision of creation that all can share.—G. D. (shrink)